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diff --git a/.gitattributes b/.gitattributes new file mode 100644 index 0000000..6833f05 --- /dev/null +++ b/.gitattributes @@ -0,0 +1,3 @@ +* text=auto +*.txt text +*.md text diff --git a/44787-0.txt b/44787-0.txt new file mode 100644 index 0000000..714c65d --- /dev/null +++ b/44787-0.txt @@ -0,0 +1,5595 @@ +*** START OF THE PROJECT GUTENBERG EBOOK 44787 *** + +Transcriber's Note + +The text includes a large number of marginal notes that are printed in +small font and are sometimes unclear. They have been converted into +footnotes or (if they comprise general descriptions of a passage) into +sidenotes. A footnote may refer to the following, rather than +preceding, word or phrase. If so the footnote anchor has been +positioned accordingly. + +Many of the paragraphs are numbered according to a complex scheme. +Only on one page are they indented. While the numbering has been +retained the indenting has been removed. + +Apparent typographical errors, and inconsistencies in hyphenation, +have been corrected. Superscripts and one word in spaced-out text have +been rendered in ordinary font. Small capitals have been converted to +ordinary capitals. Italics are indicated by _underscores_. + +Greek accents are often unclear and (apart from rough-breathing marks) +have been omitted. + +The error noted at the end of the text has been incorporated. + + + + +A VINDICATION OF THE + +Presbyteriall-Government, + +AND MINISTRY: + +TOGETHER, + +With an Exhortation, to all the Ministers, Elders, and People, within +the Bounds of the Province of LONDON, whether joyning with Us, or +separating from Us. + +_Published, By the Ministers, and Elders, met together in a +Provinciall Assembly_, Novemb. 2d. 1649. + +Wherein, amongst other things, these ensuing particulars are contained: + + 1. _That there is a Church-Government, by_ Divine Right. + 2. _That the_ Magistrate, _is not the_ Fountain _of_ + Church-Government. + 3. _That the_ Presbyterial-Government, _is by_ Divine Right. + 4. _The_ Inconveniencies _of the_ Congregationall-_way_. + 5. _That the_ Ruling-Elder _is by_ Divine Right. + 6. _That it is the will of_ Jesus Christ, _that all sorts of persons + should give an account of their_ Faith, _to the_ Minister, _and_ + Elders, _before admission to the_ Lords Supper; _together with_ + Answers, _to the usuall_ Objections _made against it_. + 7. Directions _to the_ Elders _for the right managing of their_ Office. + 8. Directions _to such as are admitted to the_ Lords Supper, _for the + right sanctifying of_ Gods Name, _in that_ Ordinance, & _for their + carriage one towards another_. + 9. Rules _to preserve_ People, _from the_ Errours _of these_ Times. + 10. _That_ Separation _from our_ Churches, _is justly charged with_ + Schisme. + 11. _That_ Ministers _formerly ordained by_ Bishops, _need no new_ + Ordination. + 12. _The Necessity and usefulness of_ Catechizing. + +Licensed, Entred, and Printed according to Order. + +_London_, Printed for _C. Meredith_, at the _Crane_ in _Pauls_ +Church-yard, 1650. + + + + +[Illustration] + + +_It hath been the chief stratagem of the adversaries of the Church, in +all Ages, to erect a_ throne _for themselves, in the hearts of people, +by casting reproaches and slanders upon the_ Doctrine, Government, +_and_ Godly Ministers _of_ Jesus Christ. _In the old Testament, when +the Jewes came first out of_ Babylon, _and began to build the second +Temple of_ Jerusalem, _their enemies most falsly, and maliciously, +suggested to King_ Artaxerxes, [1]That the City of Jerusalem, was a +rebellious City, and hurtful unto Kings and Provinces, and that they +had moved sedition within the same, of old time, _&c._ _And thereby +caused the work of the house of God, to cease for many years. And in +the New Testament, when the Holy Ghost came down from Heaven in a most +miraculous manner, for the_ solemn inauguration of Christian Religion; +_and when the Apostles were filled with the_ Holy Spirit, _even then, +they were charged to be_ full of new wine. _And in after-times, the +slanderous accusations of the_ Heathen _Idolaters against the_ +Christians, _are observed to have been one of the chiefest causes of +the_ ten bloudy Persecutions, _raised up against them by the_ Romane +Emperours. _And this was that which forced the Godly-learned of those +days, to write_ Apologies, _in defence of_ Christians, and Christian +Religion.[2] + +_To come neerer to our own times; when the Protestant Religion began +to be re-established (after the bloudy times of Queen_ Mary) _it was +loaded with so many infamous lyes, and malicious falsities, That_ +Reverend and learned Jewell, _was compelled to write an_ Apologie[3] +_for it; for which, he will be famous in the Churches, to all +Posterity. And even in our dayes, when it pleased God, out of his +infinite goodness, to lay a_ foundation _of a glorious_ Reformation in +Church-Discipline, _in this Kingdom, and to raise up the hearts of +many_ Godly Ministers, _and others, to contribute their utmost help +for the perfecting of it, Then did a Generation of men rise up, who +made it their great design to pour out flouds of reproaches, and +calumnies, upon both Government, and Ministers. First, they represent +the Government unto the people, as_ absolutely destructive _unto the_ +civill State, _to the_ liberties _both of their soules and bodies, and +as unsufferable in a_ free Kingdom. _And then the_ Ministers _that +assert it, as men that seek to ingross_ all power _into their own +hands, as the chief_ Incendiaries _of Church and State, and as the +causes of all the miseries, that have of late years come upon the +three Kingdoms._ + +_And therefore, We,_ Ministers and Elders _met together, by the +Authority of Parliament, in the Provincial Assembly of the Province +of_ London, _considering with our selves, what way we might be +serviceable in this great work of_ Reformation, _have thought it our +duties to wipe off those_ foul aspersions, _that are cast upon it, and +upon those who have been active for it; and to dispel the mists and +fogs, which have so long darkened the glorious Sun-shine of this +blessed Reformation._ + +_And because we also find, that there are many, who doubt, whether +there be any particular_ Church-government _prescribed in the Word; +and if so, whether it be the_ Presbyterial, _or_ Congregationall. _And +others that question the lawfulness of_ Ruling-Elders, _and of their +joynt power, with the_ Minister, _to examine those that are admitted +to the Sacrament of the Lords Supper; Therefore, we have also thought +it most necessary for us to search into the Word, and to deliver our +judgments in all these particulars._ + +_And further, because we observe with grief of heart, that sin and +iniquity abounds, and many separate from our Congregations, and run +head-long into heretical, and soul-damning opinions; And those that do +joyn with us in the_ Presbyteriall Government, _both Ministers, +Elders, and People, meet with many discouragements, and may (possibly) +grow faint, and weary and neglective of their duties: Therefore, We +have also thought our selves obliged, to our_ Vindication, _to adde +an_ Exhortation, _unto all Ministers, Elders, and People, within the +bounds of our Province, whether joyning with us, or separating from +us_. + +_The work (we acknowledge) is very weighty, and difficult; and the +times wherein we live, are very perillous, in which men are made_ +Offenders for a word; _Provincial Assemblies (as now constituted) are +new, and strange with us, weak in power, and of no repute with many; +suspected by some, as likely to prove prejudiciall to the Kingdom; and +by others, to the liberty of Congregations. And the judgments and +consciences of most people, are so prepossessed with prejudices and +self-interest, as that we cannot but expect, that this_ our first +expression of our selves, _will meet with much opposition, and +contradiction. Some will not vouchsafe to read it; Others will read +it, and contemn it; Others will mock and scoff at it. But our comfort +is, the Testimony of our Consciences. That the grounds of this our +present undertaking, are neither_ pragmaticalness of spirit, _nor to_ +vent _our own_ spleen, _in aspersing others; nor_ affectation of +domination _over others; nor to blow the Trumpet to new troubles. But +our ends and ayms, herein, sincerely are_, That the truths of Christ +may be vindicated, the Government of the Lord Jesus advanced, the +power of Godliness exalted, the credit of the Godly Ministry repaired, +the unity of the Spirit gained, and kept in the bond of peace, That +our Congregations may be purged, purity of Ordinances promoted, +divisions healed, breaches made up, stumbling blocks removed; That +those who stand may be established, the weak & feeble strengthened, +the seduced may be converted from the errour of their wayes and +repent, to the acknowledgment of the truth; That languishing gifts and +graces, may be quickened and increased; That a through Reformation +(according to our solemn Covenant) may be really endeavoured; That no +means of edification, may by Us be neglected; That we may keep our +selves pure from the bloud of all men: That the Kingdome of our Lord +and Saviour may be inlarged, and God in all things glorified. + +_We confess, it is hardly possible, to wipe off the dirt cast upon us, +but some of it will necessarily light upon those that cast it; (and it +is fit, that they, that unjustly besmear others, should have their own +filthiness impartially discovered) yet notwithstanding, we have +purposely avoided, as much as may be, all personall reflections, and +have waved the answering of some objections made against us, lest in +answering to them, we should give occasion, to those that seek +occasion. And we doubt not (however others may be transported with +passion, or prejudice) but this endeavour of ours, which so much +concerns the preservation of Religion, Truth, Godliness, and Ministry +from ruine and destruction, will be acceptable, to all sober, and +unbyassed Christians._ + +_We shall begin with our_ Vindication, _and therein first assert +Church-Government, by Divine Right; and then clear up the_ +Presbyteriall Government, _and_ Ministry; _and represent them unto +you, in their native colours; and afterwards proceed to our_ +Exhortation. + + + + +The VINDICATION. + + +The externall Government and Discipline of _Christ_, (though it be not +necessary to the being, yet it) is absolutely necessary to the +well-being of a Church: So necessary, as that we cannot but be deeply +affected with grief and sorrow, when we consider how long the through +setling of it hath been delayed, (notwithstanding the Covenant we have +taken, with hands lifted up to heaven, to endeavor a reformation in +point of Discipline) and cannot but conceive it to be one chief reason +of all the miseries that are now upon us; because those that have been +in Authority amongst us, have laboured to build their own houses, and +have suffered the house of God to lye waste. If _Nehemiah_ sate down +and wept, and mourned certain days, because the _wall of Jerusalem was +broken down_, &c. Much more have we cause to mourn, that the _wall of +Zion is not yet reared up_; for as a _City without walls_, _a Sea +without banks_, _a vineyard without a hedge_, so is a Church without +Discipline, and he that shall consider the multitude of Heresies and +Blasphemies, the abundance of iniquities and abominations, that have +crowded into the Church, whilest this wall hath been unbuilt, and this +hedge unmade; cannot but take up the lamentation of _David_[4], though +with a little difference,----_Why hast thou suffered thy Vineyard to +be without a hedge, so that all they which do passe by pluck her. The +Boar out of the wood doth waste it, and the wild Beasts of the field +devour it. Return, we beseech thee, O Lord of Hosts; look down from +Heaven, and behold and visit this Vine, and the Vineyard which thy +right hand hath planted, and the branch that thou madest strong for +thy self_, &c. And likewise to pray the prayer of the same Prophet in +another place[5], _Do good in thy good pleasure to Zion, and build +thou the walls of Jerusalem_. + +The differences, we confess, about this wall, are very many, and so +many, as that it would require a large Volume to treat of them; and it +cannot be denyed, but these differences have been the great apple of +strife for these many years: And although it be our design (as we have +said) to heal and make up the breaches of this wofully divided Church, +and not to widen and increase them; yet notwithstanding, we cannot +without prejudice to the truth, to our selves, and to our respective +Congregations, but give the world some short account of _two opinions_ +about Church-Government. + +There are some, that although they have taken a _Covenant_, to +endeavour the Reformation of the _Church_ in Discipline, according to +the _Word_, yet are not afraid to say; That there is _no particular +Church-Government_ set down in the _Word_; that the _Christian +Magistrate_ is the _Fountain_ of all _Church-power_, and that to +assert a _jus divinum_ of _Church-Government_, is _destructive_ to all +political Government. Now though this Opinion prevail much +with _State-Divines_, and with Christians that study _worldly-policy_, +more then _Scripture simplicity_; And though it be likely (if God +prevent not) to swallow up in a short time, all other Opinions about +_Church Government_: And though the asserting of a _jus divinum_ in +_Church-Discipline_, be with some men, _the only heresie not to be +tolerated_, and more hated, then the _abomination of desolation_, +standing in the holy place, was by the Jews; yet notwithstanding, we +hold it our duties, especially in these times, to make it known to +all our respective Congregations. + +1. _That Jesus Christ, as King and Head of his Church, hath appointed +a particular Government in his Church._ + +2. _That the Christian Magistrate, is not the originall of Church +Government._ Which two particulars, we shall endeavour with great +brevity and perspicuity, to make out unto all unprejudiced Christians. +And first. + +1. _That there is a particular Church-Government by divine right_: not +that we think, that every _circumstance_ in _Church Government_ is set +down precisely in the _Word_, or is of _divine right_ in a strict +sence: But this we say, That the _substantials and essentials_, are +recorded particularly in the Word by Christ, the King of his Church, +and are unalterable by any State whatsoever; And that the +_circumstantials_ are set down under generall rules, sufficient for +the ordering of them; and that therefore, even they also in a large +sence may be said to be of a _divine right_. Now this we shall +endeavour to prove by these ensuing Arguments. + +1. _From the fulness, and sufficiency of the Holy Scriptures._ The +_Apostle Paul_ saith, that his first Epistle to _Timothy_[6], was +written, _To teach him how to behave himself in the house of God, +which is the Church of the living God, the pillar and ground of +truth_. And in his second Epistle[7] he tels us; _That the holy +Scriptures are able to make the man of God perfect, throughly +furnished unto all good works_. Now to know how to govern the Church, +is one of the great works that belong to the Minister: And therefore, +to say, that this is not recorded in Scripture, is to make the holy +Scripture a rule _defective, and ineffectuall for the end for which it +was written_, and to cast a very great _reproach and dishonour upon +it_. And surely, if some substantiall parts of Church-Government, are +exprest in the Word (as few will deny) then (as we conceive) all of +them of necessity must be expressed, or else the Word should not be +able to attain its end; which to affirm, is no small errour: And for +our parts, we cannot conceive any reason to induce us to believe, that +the _Holy Ghost_ should set down in the Word, some of the +_substantials of Church-Goverment_, as binding and unalterable unto +the end of the World, and leave other things as _substantiall_ as +they, _arbitrary and alterable_, according to the will and pleasure of +the _Christian Magistrate_. + +2. _From the excellency of the Kingly Office of Jesus Christ_; For +_Christ Jesus_ is the only _King_ of his Church, governing it not only +inwardly, and invisibly, by the working of his Spirit; but outwardly +also, and visibly, as it is a visible, politicall, and ministeriall +body, in which he hath appointed his own proper [8]_Ambassadors_, +[9]_Assemblies_, [10]_Lawes_, [11]_Ordinances_, and [12]_Censures_, to +be administred in his name, and according to his own way. As a King of +this politicall and ministeriall Church, he _breathed on his +Disciples, and said, Receive the Holy Ghost, whose sins ye remit, they +are remitted unto them; and whose sins ye retain, they are retained_. +As a King of this visible Church, he said unto his Apostles, _All +power is given to me in Heaven, and in Earth; Go ye therefore, and +teach all Nations, baptising them in the name of the Father, and of +the Son, and of the Holy Ghost, teaching them to observe all things +whatsoever I have commanded you; and lo I am with you alway, even unto +the end of the world_. As a King of the same Church, he gave gifts to +men, when he ascended up to heaven, [13]_some to be Apostles, some +Prophets, and some Evangelists, and some Pastors and Teachers_. As a +King, he now sits at Gods right hand, and is made Head over all things +to his Church; which Church is called the house of God; and who should +appoint Orders for the Government of the House, but the _Lord of the +house_? And to say, that he hath not ordained how his house should be +governed, is [14]to make the Master less faithfull in his own house, +then his Servant _Moses_ was; which Church is _Christs Vineyard_, +_Christs Garden_, and can we think Christ so negligent, as not to +appoint a hedge to fence his Vineyard, and a wall to preserve his +Garden? which Church is a spirituall _Republique_. And shall we deny +that to _Christ_ in the Government of his Kingdome, which we grant +unto all Earthly _Monarchs_? Shall we say, That Christ hath ordained +no Laws, by which his Kingdome shall be governed; no Censures, by +which his rebellious subjects shall be punished; no Officers to +dispence those censures? This is a high defamation to Jesus Christ, +and his _Kingly Office_. + +3. _From the immediate, and proper end of Church Government_, which is +not only matter of order and decency, but spiritual and supernatural, +being appointed for the [15]_Edification of the body of Christ in +grace unto glory_; and more particularly, for the _gaining of an +offending brother unto repentance, and for the saving of his soul in +the day of the Lord Jesus_. Now this is a certain rule, _whatsoever +hath a spiritual efficacy, must of necessity have a divine originall_; +_humane institutions_ can but produce humane effects: And therefore, +seeing Church Government is designed for divine and supernaturall +ends, it must of necessity, plead its originall from God himself. + +4. We argue from an enumeration of the substantials of +Church-Government. The Word of God declares unto us, That there are +_Church-officers_, and who they are, _viz._, [16]_Pastors and +Teachers_, [17]_Ruling-Elders, and_ [18]_Deacons_; And how they are to +be [19]_qualified_ for, and [20]_externally called_ unto their +respective Offices, together with all the Ministerial duties in those +Offices, by them to be performed respectively; as [21]_publike +prayer_, the _Ministry of the Word_, [22]_by reading and_ +[23]_preaching_, the [24]blessing of the people in the name of the +Lord, [25]_Administration of the Sacraments_, [26]_Censures_ and +[27]distribution of Alms. The Scripture also tells us of a [28]Church, +consisting of no more then can conveniently meet in one place to +partake in all the Ordinances of publike Worship: and of [29]a Church +consisting of divers congregations. The Scripture also speaks of +[30]Synods, with Ecclesiasticall Authority, together with the +[31]subordination of the lesser, to the greater, and appeals +thereunto. Now all these are the substantials of Church Government, +and are sufficiently set down in the Word, as may partly appear by the +quotations in the Margent, and shall further appear by what we shall +say afterwards. And more then these, and such as are necessarily +included in these, are not (as we humbly conceive) substantials in the +outward Government of the Church. The rest are circumstantialls, for +which Christ hath given general rules sufficient to direct the Church +in the ordering of them, and from which therefore she may not depart. +These rules are set down, 1 Cor. 14.26, 40. _Let all things be done +unto edifying, decently and in order_, 1 Cor. 10.31, 32. _Do all to +the glory of God_, &c. Rom. 14.19. _Let us therefore follow after the +things that make for peace_, &c. + +The second thing, which with the like brevity and perspicuity, we +shall endeavour to evidence unto you, is, _That the Christian +Magistrate, is not the Fountain and Origin of Church-Government_. The +former assertion, gave unto _God_, the things which were _Gods_; and +this doth not at all take away from _Cæsar_, the things that are +_Cæsars_: For we freely acknowledg, that _Magistracy_ is an +_Ordinance of God_, appointed for the great good of mankind; so that, +whoever are enemies to _Magistracy_, are enemies to _mankind_, and +[32]to the _revealed Will of God_. We desire to hold up the honour and +greatness, the power and authority of lawful Magistracy, against +Papists, Anabaptists, and all others, that despise dominion, and speak +evil of dignities. We say, that the Magistrate is, in a civil notion, +the supream Governor in all causes Ecclesiastical; the [33]keeper of +both tables; [34]the nursing father of the Church: [35]that it belongs +to him, by his Political power, to reform the Church, when corrupted; +to preserve it, when reformed; to suppresse blasphemy, idolatry, +heresie, schisme, and prophanenesse, and whatsoever is contrary to +godlinesse and sound doctrine; that the people under him, may lead a +quiet life, in all godlinesse and honesty. [36]That he is sent of God +for the punishment of evil doers (amongst which, are heretiques, as +well as others, and therefore called evil workers; and heresies, evil +deeds, _Phil._ 3.2. 2 ep. _Joh._ ver. 11.) and for the praise of them +that do well. That he is the [37]_Bishop of those things that are +without the Church; as_ Constantine _stiled himself_. That to him +belongs to punish Church-Officers, with civil punishments, when they +abuse their power; and to give protection to the publique exercise of +Church-Government, within his dominions. + +But yet, notwithstanding all this, we affirm, That though the +Magistrate be a _nursing father_ of the _Church_, yet he is not the +_begetting father_; That the _Magistrate_, as a _Magistrate_, is no +_Church-Officer_, neither are the keyes of the Kingdom of heaven +committed unto him. Neither did Christ ever say to the _Kings of the +Earth; whose sins you remit, shall be remitted; and whose sins you +retain, shall be retained; and whatsoever you shall binde on earth, +shall be bound in heaven; and whatsoever you shall loose on earth, +shall be loosed in heaven._ Neither is the offended brother directed +to tell the civil Magistrate, but to tell the Church. Neither doth it +belong to him to preach the Word, or to administer the Sacraments. +Neither is he, as a Magistrate, seated by Christ in his Church, but is +to be subject to the Church in all spiritual things, as a member +thereof. Neither is it in his power to appoint what Government he +please in the Church; no more then what Religion he please. And this +we prove: + +1. Because _Jesus Christ_ (as hath been already shewed) hath appointed +a _particular Church-Government in his Word_, to be observed by all +Kingdoms and States immutably, and unalterably, for the substantials +of it. + +2. Because the _Church of Christ had a Government within it self for +300 years before it had a Christian Magistrate_. The Scripture tells +us, that the Church, in the Apostles dayes, had power to meet for +ordering Church-affairs, for excommunicating scandalous offenders, and +obstinate heretiques. And this power was not derived to them, from the +_Magistrate_, being then Heathen; nor were they Traytors and Rebels +against the State, in challenging this power. And when the +_Magistrate_, afterwards, became Christian, the Church did not lose +that power which it had before, when he was heathen. For the truth is, +when a _heathen Magistrate becomes a Christian, he doth not acquire +more Authority over the Church of Christ, then he had before, no more +then a heathen husband converted, doth over his wife, which he +married, when unconverted_. A Magistrate, by becoming Christian, is +better inabled to do service to Christ, and his right is sanctified to +him; but his _Authority_ is no greater then it was before. + +3. Because the power of the Magistrate, in reference to the power of +the Church, is not _privative_ of the Churches power, but _cumulative_ +and _additional_. For if it were otherwise, then the condition of the +Church should be worse under a _Constantine_, then under a _Nero_; +under a _Christian Magistrate_, then under a _Heathen_; which is +contrary to all those Scriptures, which tell us [38]what glorious +advantages the Church should have, by the Magistrates becoming +Christian; and that the Magistrate shall bring honour and glory to the +new _Jerusalem_, and not take away that power that properly belongs to +the new _Jerusalem_. + +4. Because that this assertion, denyeth an _intrinsecall power_ to the +Church, to preserve it self in unity, to purge out spiritual +defilements, and to take care for its own preservation against +_Church-destroying enemies, and iniquities_; which makes the +happinesse of the Church wholly to depend upon the civil Magistrate; +and is contrary, not only to the nature of the Church[39], but of all +other _societies_, which have a _power_ within themselves, of +_self-preservation_; and is contrary to the experience of former ages, +which tell us, _That the Church of Christ did flourish more in truth +and holinesse_, (though not in wealth and honours,) _whilest it was +under Heathen persecuting Emperours, then afterwards_. From the +Apostles, even unto the dregs of our time, the Church of Christ, both +in its infancy and fuller growth, increased by persecutions, and was +crowned by Martyrdoms: But after it had Christian Princes, indeed it +was greater in power and riches, but lesse in piety, saith +_Jerome_[40]. + +5. Because that this opinion, _That the Magistrate is the Fountain of +all Church-power, derives upon the Christian Magistrate most of that +power, which the Pope did formerly most unjustly and tyrannically +usurp over the Churches of Jesus Christ_; and thereby makes the +Christian Magistrate to become a _Political Pope_, and sets up a +_civil Antichrist_ instead of a spiritual, for one great part of +_Antichristianisme_ consisteth in the Popes making himself to be the +_Original of all spiritual jurisdiction_. + +And thus we have given you a short account of the first opinion; and +we do beseech you, in the Name of our _Lord Jesus Christ_, that you +would weigh what we have said, in the ballance of the Sanctuary; & +that you would look upon Church-Government, as an Ordinance of God, +flowing unto you in the bloud of Christ, and as part of his _Kingly +Office_; That you would allow of no _Church-officers_, or _Offices_, +that have not a _divine stamp_ upon them, accounting them guilty of a +_spiritual Præmunire_, that will undertake an office in the Church, if +there cannot be shewed a _Scripture-warrant_ for it; and that you +would submit unto it for conscience sake. + +The second opinion, is of those, that will confesse a _particular +Church-Government by divine right_; but say, that this is not the +_Presbyteriall_, but the Government commonly called _Independent_, or +_Congregationall_: the truth is, There are four kinds of +Church-Government which lay claim to a _jus divinum_; The _Papal_, +_Prelatical_, _Independent_, and _Presbyterial_. The first of them was +banished out of this Kingdom, by King Hen. the 8. The second of them, +as it was used and practised in this land, is abjured by our Covenant. +The great debate of these late years, hath been about the +_Presbyterial_, and _Independent Government_. And though we do not +intend at this time, to enter into a large dispute; yet we earnestly +desire our Brethren, that differ from us only in point of +Church-Government, to consider the wofull mischiefs, that have come +upon the Churches of Christ in _England_, by their dividing, and +separating from us: And that whilest we have been _disputing_ what is +that _Government_ which Christ hath appointed in his _Word_, there are +a prevailing party risen up, that will have no _Government_ at all to +be found in the _Word_: whilest we have been so long _debating_ about +the _hedge_, the wild Beasts have got in, and made spoyl of the +_Vineyard it self_: Whilest we have been building the wall, others +have been _plucking down the house_: Whilest we have been consulting +about the _Garment of Christ_, others have taken advantage to deny the +_Divinity of Christ_: Whilest we have been so tediously contending +about _Reforming of Churches_, _Ordination of Ministers_; and _purity +of Ordinances_, there are men risen up, that deny all _Ministry, +Ordinances, and Churches_. And indeed, there is scarce any fundamental +Doctrine in Christian Religion, but is now, not only called in +question, but openly denyed by some, or other. And therefore, we do +exhort our _Brethren_, in the name of our _Lord Jesus Christ_, that +they would sadly lay to heart the unexpressible calamities, which are +brought upon our Churches, by their dividing from us; and that they +would study, for the time to come, all wayes of _Union and +Accommodation_: And for our parts, we do here profess to all the +World, that we are, have alwayes been, and through the grace of God, +shall ever be willing to study to find out any _Scripture way_, +wherein we may _unite_ together with them, for the preservation of the +_Truths of Jesus Christ_, the prevention of a _toleration of Heresies +and Blasphemies_, and for the healing of the great _scandal_ that is +given to _weak Christians, and wicked men_, by our unhappy +_differences and divisions_. + +As for the _Presbyterial Government_ it self, we may justly say of +it, as the Jews did upon another occasion, [41]_we know that every +where it is spoken against_; and that men deal with it, and Us that +profess it, as the _old persecutors_ dealt with the _Christians_; when +they put them into _Bear-skins_, and then baited them with dogs; and +as the _Papists_ dealt with _John Hus_[42], when they _pinned a paper, +with the picture of red Devils, upon his head, and then exposed him to +the laughter of the people_. Some say, That it is a _lordly, +Domineering government_; and that if we had our wills, we would _lord_ +it over the people of Christ, more then ever the _Prelates_ did; and +instead of one Bishop in a Diocess, we should have many hundreds. +Others say, that it is a Tyrannical and cruel government, and if it +were once established, it would fine and imprison all that would not +yeeld to it. Others, that we require an Arbitrary power, and challenge +an illimited jurisdiction. Others, that we have a design to free our +selves from being under the power of the civil Magistrate. Others, +that this government doth rob the Congregational Churches of their +power and liberty, no lesse then Prelacy did, so that the Church in +removing of Prelacy, changed not _Dominium_, but _Dominum_. Others, +that we seek for _unity_, but neglect _purity_. Others accuse us, that +we contend too earnestly for _purity_, because we will not admit men +to the Sacrament, before they give an account to the Minister and +Elders of their fitness thereunto. Others accuse us, for stamping a +_jus divinum_ upon our government; and others on the contrary, declaim +against us, because we do not assert a _jus divinum_, but depend upon +a _jus humanum_; depend more upon an _Ordinance of Parliament_ for our +establishment, then an _Ordinance of God_. Others exclaim against us, +that we are now become the only _troublers of Israel_, and the only +_hinderers_ of a _blessed and glorious Reformation_; That we are +_pestilent fellowes_, _movers of sedition among the people_, causers +of the first war between _King and Parliament_, and of all the murders +and blood-shedings, that have been in the Nation for these many years; +That we were the Authors and abettors of that violence that was +offered to the Parliament, _July 6. 1647_. That the Ministers of +_London_ are Pulpit-Incendiaries, and have separated their consecrated +lungs, for Bellows, to blow up the fire of a second War the last year; +that they were the bringers in of that numerous Army out of +_Scotland_, to invade the _Parliament_ and _Army_ of _England_: Others +say, that we are Apostatized from our principles, and are turned +_Malignants_, that we that were once the great _Parliament Assertors_, +are now become the only _Parliament-Opposers_. Lastly, that the +_Presbyterian Ministers_ seek their own private ease and interest, and +not the things of Jesus Christ; That they are notorious hypocrites, +_Baals_ Priests, limbs of Antichrist. And that the only reason why +they dislike, and expresse an unsatisfiednesse with these times, and +the alterations therein made, is, because they fear, that their great +_Diana of tythes will be pulled down, and that their gains will be +lesse, and their pains greater; and that they cannot lord it over +their people, as they hoped to have done_. + +These are the _Bear-skins_ in which we are put from day to day; these +are the _red Devils_ that are pinned upon us, to render our persons, +_Ministry_, and _Government_ odious unto the people. But our comfort +is, that these accusations are meer calumnies and slanders, and that +there is not the least shadow of reality or truth in them. And it is +an evident token to us, that _God hath some great work for us to do, +because he suffers the red dragon to pour out such floods of +reproaches upon us_; and that our _government is of Divine Original, +because it is so much opposed_, and that by all sorts of men, and that +in contrary ways: some opposing it, because it seeks so much after +_purity of ordinances_; others, because it seeks it not enough: some, +because it layeth claim so much to a _jus divinum_; Others, _because +not enough_. + +We well remember, and are therein much comforted, what _Tertullian_ +saith; _That that religion must needs be good which Nero persecuted_; +and what _Spanhemius that late learned Professor of Leyden_, in his +history of the original, and progress of the Anabaptists of _Germany_, +tells us, [43]_That when God raised up Luther, Melancthon, Zuinglius, +and divers other Worthies, to be the Reformers of his Church; At the +same time, the enemy of mankind raised up the Anabaptists, to be the +disturbers of his Church. That Thomas Muntzer their great +Antesignanus, when he could not get Luther to joyn with him, but on +the contrary was rebuked by him, and earnestly admonished not to +disturb the publique peace, &c. He began to rise up, and thunder +against Luther himself, crying out, that Luther was as much in fault, +as the Pope of Rome; that it was true, the work of reformation was +somewhat furthered by him, but left still infected with much leaven; +yea that Luther was worse then the Pope, for that he had published +only a carnall Gospel._ And afterwards, When _Luther_, _Melancthon_, +_Zuinglius_, _Bullinger_, _Menius_, _Regius_, and others, began, by +writing, to defend both their own, and the cause of the Church of God, +and to wipe off the blot that was cast as well upon themselves as upon +the Gospel, by these Anabaptists; _Muntzer_ and his confederates were +the more enraged against them, crying out, _That Luther, and those of +his party, favoured nothing but the flesh, vaunting indeed, that they +had cut off some of the leaves of Antichrist, but the tree, and the +roots remained still untouched, which must also be cut down, and which +cut down they would. And because they could finde nothing in the +written Word, to defend their errours, and the tumults which they +raised, they fly to revelations, and inspirations &c. Hereupon every +Fish-monger begins to boast of the spirit, feign revelations after the +example of Storch and Muntzer; The Pulpit is open to every Cobler or +Tinker. They scoffed at the publique Sermons of the reformed, +inveighed against the Lutherane Faith, as being void of good works, +&c. Muntzer, the chiefe trumpet of these uproars, proclaims openly, +that he was raised up by the command of God, for the punishment of +wicked Princes, and altering of Politick government. His usual +subscription to his letters was_, Thomas Muntzer, _the servant of God +against the ungodly_. What was the fatal end of this _Muntzer_, and of +_Iohn Becold_ the Taylor of _Leyden_, and of the rest of that crew; +what prodigious opinions they held, he that will, may read them in the +forementioned Author. There are two reasons have moved us to cite this +story: First, to shew, _That it is not unusual with God, when he +raiseth up men faithful in their generation to reform his Church_, to +give way to the enemy of mankind, for the trial of his people, to +raise up some men even amongst the Reformers themselves, that by +spreading of errours and Heresies, and State-disturbing opinions, +should endeavour to obstruct the Reformation so happily begun. +Secondly, that in _times of Reformation_, it hath alwayes been the +practice of the Ring-leaders of Errours and Heresies, to inveigh more +bitterly, and write more railingly against the Reformers of the +Church, and the Reformation by them indeavoured, then against the +common adversary, both of themselves, of the Reformers, and of the +Reformation. And this is our lot and portion at this day. + +But yet, notwithstanding all this, we hope, that if this +_Presbyteriall Government_, so much opposed both by _Malignants, and +Sectaries of all sorts_, were once presented unto our congregations in +its true and native colours, it would be embraced by all that fear +God amongst us; and that we might say of it, as once it was said of +_Socrates_, _That all that knew him, loved him; and the reason why any +did not love him, was only because they did not know him_. And we +likewise hope, that if we shall fully answer the accusations that are +brought against us, in the bitter and lying pamphlets of this +licentious age, that then our persons also shall stand right in the +hearts and consciences of all that truly fear God within this +Kingdome. Give us leave, therefore to undertake these two things. + +First, _To represent the Presbyteriall-Government before you, in its +true beauty and excellency_. + +Secondly, _To vindicate our persons from the slanders and cruell +reproaches that are cast upon them_. + +1. For the _Vindication of our Government_, and therein the +undeceiving of our people, who look upon it; as it is misrepresented +unto them, by those that are enemies unto Us, Them, and the +Government, we shall offer briefly these ensuing particulars. + +1. That the _Presbyteriall-Government_ is a Government that hath been +the fruit of the prayers of many thousands of godly people in +_England_, in Queen _Elizabeth's_, and King _Iames_ his dayes: There +were many knowing Christians, and faithfull Ministers, that made it +their frequent prayer, that God would reform _England_ in Discipline, +as he had done in Doctrine; and the Discipline then they prayed for, +and many suffered for, was the _Presbyterian_; as appears by the books +written in those days[44]. _And shall we now despise that mercy that +comes swimming to us in the prayers of so many thousand Saints?_ + +2. Though the Presbyterian-Government (for the practice of it) be new +and strange to us in _England_, yet it is not new. + +First, To the Churches of Christ in other Countries: For most of those +places that did thrust out the Popish Religion, and Government, did +receive in the Protestant Religion, and Presbyterial-Government. It is +not new to the Protestant Reformed Churches in _France_, _Scotland_, +_Netherlands_, and _Geneva_, and divers other places, who have had +comfortable experience of this Government, and have enjoyed a great +deal of liberty, verity, piety, unity, and prosperity under it: And +(which we desire all our respective Congregations seriously to +consider) therefore it is (as we humbly conceive) that the framers of +our _National Covenant_ did put in these words, _And the example of +the best Reformed Churches_, into the first Article of the Covenant, +that thereby they might hint unto us, what that Government was, which +is neerest the Word, even that which is now practised in the best +Reformed Churches. + +2. _To the Word of God_; but is there to be found in all the +_substantials_ of it, as we have briefly shewed already, and some of +our own _Brethren Ministers_ of this City, have made to appear at +large, in a Book, entituled, _The divine Right of the Presbyterial +Government_. We shall speak a little more to three of the +forementioned _Substantials of Church-Government_: And shall prove, + +1. _That the Scripture holds forth a Church, consisting of divers +Congregations._ + +2. _Synods with Ecclesiastical Authority._ + +3. _Subordination of Congregations unto Synods, together with Appeals +thereunto._ + +1. _That the Scripture holds forth a Church consisting of divers +Congregations._ Such a Church was + +The _Church of Jerusalem_; as appears, + +1. By the _Multitude of Believers_, both before, and after the +dispersion (mentioned, _Act._ 8.1.) _Act._ 2.41, 46, 47. _Act._ 4.4. +_Act._ 5.14. _Act._ 6.1, 7. _Act._ 9.31._ Act._ 12.24. _Act._ 21.20. + +2. By the many _Apostles_, and other _Preachers_ in the _Church_ of +_Jerusalem_: If there were but one Congregation there, each Apostle +preached but seldom, which will not consist with _Act._ 6.2. + +3. The _diversity of Languages_ amongst the Believers, mentioned both +in the second and sixt Chapters of the _Acts_, doth argue more +Congregations then one in that Church. + +All which, are fully and largely handled by the _Reverend Assembly of +Divines_ in a book of theirs, printed by Authority of Parliament. + +2. _That the Scripture speaks of Synods with Ecclesiastical +Authority_, this is evident from _Act._ 15. in which Chapter, two +things are to be observed: + +1. _That the Apostles in that Meeting, did not act as Apostles with +infallible authority, but as Elders, in such a way as makes that +Meeting, a pattern for ordinary Synods._ + +For the proof of this, we offer these reasons. + +1. Because _Paul_ and _Barnabas_ did willingly submit to be sent from +_Antioch_ to _Jerusalem_, which they needed not have done (one of them +at least being an Apostle) nor could have done, had they acted as +Apostles, and not as Members, for that time, of the _Presbytery of +Antioch_, _Act._ 15.2. + +2. Because _Paul_ and _Barnabas_ were sent not only to the Apostles at +_Jerusalem_, but to the Apostles and Elders, which at that time were +not a few (the Believers in _Jerusalem_ being many thousands) which +proves, that they sent not unto the _Apostles as extraordinary and +infallible_ (for then what need the advice of the Elders?) but as +wise and holy Guides of the Church, who might not only relieve them by +some wise counsel, but also _set a president_ unto succeeding Ages, +how _Errours and Dissentions_ in the Church might be removed and +healed; as Mr. _Cotton_ observes, in his book of the _Keyes_, &c. pag. +23. + +[Sidenote: Mr. _Cotton_ of the _Keyes_.] + +3. Because in the Synod, the Apostles did not determine the thing in +question, by _Apostolical Authority_, from immediate revelation, but +assembled together with the Elders to consider of the matter, _Act._ +15.6. and a Multitude of the Brethren together with them, _Act._ +15.12, 22, 23. And there the question was stated, and debated from +Scripture in an ordinary way. _Peter_ proves it by the _witnesse of +the Spirit to his Ministry, in_ Cornelius _his Family, Paul_ and +_Barnabas_ by the like effect of their Ministry amongst the Gentiles. +_James_ confirmed the same by the testimony of the Prophets; with +which, the whole Synod being satisfied, they determine of a judicial +sentence, and of a way to publish it by letters and messages. + +4. Because the Decrees of the Synod are put forth in the name, _not +only of the Apostles, but of the Apostles and Elders_, _Act._ 15.22, 23. +_Act._ 16.4. _Act._ 21.25. + +The second thing to be observed in that Chapter, is, + +_That the Apostles and Elders did put forth Acts of Ecclesiasticall +Authority in that Synod._ This appears plainly from _Act._ 15.28. _to +lay no other burden_. To bind burdens, is an _act of the binding power +of the Keyes_. And it appears likewise from _Act._ 16.4. where mention +is made of _Decrees ordained by the Apostles & Elders_. And it is +observeable, that wheresoever δογμα, is used in the _New Testament_, +it is put either for _Decrees_ or _Laws_, and so frequently by the +_Septuagint in the old Testament_, as is abundantly proved by the +Reverend _Assembly of Divines_, in their answer to the Reasons of the +Dissenting-Brethren, against the instance of the Church of +_Jerusalem_, pag. 66. + +3. That the Scripture holds forth a subordination of Congregations +unto Synods, together with Appeals thereunto. To prove this, we will +bring two places: The first is _Deut._ 17.8. to 12. together with +2 _Chron._ 19.8, 10, 11. Out of which two places, compared together, +we gather these two conclusions: + +1. _That the Jews had two supream Judicatories in Jerusalem_; the one +_Ecclesiasticall_, for the _matters of the Lord_; the other _civill_, +for the _matters of the King_. This appears by _Deut._ 17. ver. 8. +where we have a distinction of causes; some _forensicall_ between +_blood_ and _blood_, belonging to the civil _Judicatory_; some +ceremonial, between stroak, and stroak; that is, (as not only +_Hierome_, but the Chaldy and Septuagint read the words, and as +appears by the frequent use of the word in that sense, _Levit._ 13. +and elsewhere,) between leprosie, and leprosie, belonging to the +cognizance of the Ecclesiastical Judicatory. And in the 12 verse, +these two Judicatories are distinguished, by the disjunctive _Or_; _And +the man that will do presumptuously, and will not hearken unto the +Priest_, (that standeth to minister before the Lord thy God,) _or unto +the Judge_, &c. This further appears, by 2 _Chr._ 19.8, 10, 11. In +which we have clear mention; first of two sorts of Judges, the +_Levites and Priests, and chief of the Fathers_, vers. 8. secondly, of +two sorts of causes, some _spirituall and Ecclesiasticall_, called the +_judgment of the Lord_, ver. 8. and the _matters of the Lord_, ver. +11. others civill, as _between blood and blood_, ver. 10. And thirdly, +of two _Presidents_; _Amariah_ the chief _Priest_, in all _matters of +the Lord_; and _Zebadiah_ the Ruler of the house of _Judah_, in all +the _matters of the King_. And this distinction between the civil and +Ecclesiastical Judicatory, is the opinion of many Orthodox & learned +Authors, which are cited by Mr. _Gelaspy_, _Aarons_ rod blossom, cap. +3. pag. 8. where this conclusion is largely and learnedly debated & +asserted. + +2. _That there was a subordination in the Jewish Church, of the +Synagogues, in all hard and difficult controversies, and in all the +matters of the Lord, unto the Ecclesiastical Judicatory at Jerusalem, +and appeals thereunto_; this appears evidently, _Deut._ 17.8, 9. +2 Chron. 19.8, 10. + +Now that this _Subordination_, together with _appeals_, did not belong +to the _Jewish Church_, as _Jewish_ only, but as it was an +_Ecclesiastical Republique_, is evident. For though the _high Priest_, +amongst the Jews, was a _type of Christ_, yet these _gradual +Judicatories_, wherein the _aggrieved party did appeal, from the +lesser to the greater; (that against the very light of nature, the +adverse party might not be the sole Judge and party too, in his own +cause) were not in any kind ceremonial or typicall_. + +_Appeals_, (saith Dr. _Whitaker_,) _they are of divine and natural +light, and certainly very necessary in every necessity, because of the +iniquity and ignorance of Judges_, Whit. Contr. 4. de Romano Pontific. +lib. 4. cap. 2. And generally, all _Protestant Writers_ against +appeals to the Pope, acknowledge yet, their necessary usefulness to a +_Synod_. So did that renowned Martyr _Cranmer_, the form of whose +appeal to a Council, three several times urged by him, with much +instance, we have recorded by Mr. _Foxe_ at large, Acts and Monuments. + +And indeed, if the _benefit of appeals, and consociation of Churches_, +should not be as free to us, as to the _Jews_, how much _more +defective & improvident_ were the _Gospel_, then the _Law_, contrary +to all _ancient Prophesies of Gospel-Communion_? How were _our Saviour +King of Peace and Righteousnesse_, should he have ordained now under +the _Gospel_ such a _government_, as by making _Parties sole Judges_, +were neither _righteous, nor peaceable_? what _Judaicall type or +ceremony_, can there be in this communion and mutual assistance in +government, which God (as by his Word, so) by the very light of +nature, teacheth all societies whatsoever, whether Common-Wealth, +Armies, Universities, or Navies? &c. as learnedly Mr. _Herle_, in his +Independency, &c. + +The second place is Matth. 18.15, 16, 17, 18. which text, by a _parity +of reason_, proves a _subordination of Congregations unto Synods_. For +there is the same relation between _Church and Church_, as between_ +brother and brother_; and if a _brother_ offending is _subordinate_ +unto a _particular Congregation_; then by a _like reason_, an +_offending Congregation_ is _subordinate_ unto _greater Assemblies_. +And the reason of it is, because the _grounds_, _reasons_, and _ends_ +of _subordination_, are the same in both. _That God might be +glorified, the offendor shamed, humbled, reduced, and sin not suffered +to rest upon him. That others may be preserved from contagion, and +made to fear. That scandal and pollution of the Ordinances, may be +prevented, or removed._ All which argue as strongly and fully for +_subordination of an offending Congregation to superiour and greater +Assemblies, as of an offending brother to a particular Congregation_: +And the truth is, whosoever denyes the subordination of a Congregation +unto a Synod, together with appeals thereunto, doth in plain tearms +affirm these three things, + +1. _That the Government of Christ in his Church under the New +Testament, is a Government directly contrary to the very light of +nature making the same men parties, and finall Judges in their own +cause._ + +2. _That the Government of the Church in the Old Testament, was more +equal and just, then under the New._ + +3. _That Jesus Christ hath in his Government appointed no effectual +remedy to heal the scandals of an offending Congregation, or at least, +a more effectual remedy to redresse an offending Brother, then an +offending Congregation._ All which are great _derogations_, and +_disparagements_ to the _Kingly Office and Government of Jesus +Christ_. And thus we have shewed that the Presbyterial Government is +not new to the Word of God, as some falsly object. We proceed to +justifie it in other particulars. + +3. The Presbyterial Government _challengeth no power over mens bodies +or estates_. It medleth not in civil affairs, or with inflicting civil +mulcts, or corporal punishments. It is a government _purely +spirituall_, dispensing the Keyes of the _Kingdom of heaven_, not of +earth; and how then can it be cruel and tyrannical, in fineing and +imprisoning mens persons, as was objected? + +4. It is not a _Government_ that hath _Lordships_ and great _Revenues_ +annexed to it, as the Prelatical had. It is not _gainful_ and +_profitable_, but _burdensome_ and _troublesome_: What do the ruling +Elders gain by their office, but reproach and contempt? And is not the +condition of the teaching Elder worse, in regard of maintenance, since +he ingaged in this discipline, then ever it was? This is a government +that hath no outward advantages to induce men to accept of it. _It is +conscience_, and (as we hope) _pure conscience_, that ingageth any in +it, and _therefore it is, that it hath so few friends, because there +are so few that are truly conscientious_. + +5. It is not a _Domineering Hierarchicall magisteriall Government, +that lords it over peoples consciences, requiring subjection to the +decrees of it, with blind and slavish obedience_. But it is a +_Stewardship_, a _Ministry_, a painful and laborious service. We say, +That all the determinations, even of Nationall Synods, are to be +obeyed no further, then they agree with the Word of God. And that a +Synod is _Judex judicandus_. That Congregations are to examine with +the judgment of discretion, what is sent to them from Synods. There is +_no more obedience required to the Decrees of a Nationall Synod, then +the Independents claim to the decrees of a particular Congregation_. + +6. It is not an _Arbitrary illimited Government, but bounded and +limited_: 1. _By the Word of God_; for in this Government, everything +is to be administred according to the pattern in the Mount. We desire +none to follow, but where the Word goeth before. 2. _By the civill +Magistrate_, in regard of the exercise of it. For we acknowledg our +selves (as we have said) accountable to the civill Magistrate, to +punish us with civil mulcts, if we abuse our power. + +7. It is not a _Government, that doth rob and spoyl particular +Congregations of their just power and priviledges, but helps and +strengthens them_. For it is not (as the Prelatical was) +_extrinsecall_ to the severall Congregations; (which had no vote in +the government, nor consent to it, but were sufferers only of it, and +under it:) Neither doth it assume to it self the _sole power of +Ordination and jurisdiction_: (as the Prelatical likewise did, and in +this, was lordly and tyrannical over all particular Congregations in +each Diocess:) But it is _intrinsecall to the Congregation_, +consisting of the Pastors and Elders of every Congregation, governing +one another by their own Officers: For we hold (which few of our +Adversaries will understand or consider) _That all Congregations are +equal_. No one Congregation over another. _That all Ministers are +equall_, No one Minister, by divine right, over another. + +[Sidenote: That which concerns all, must be managed by all.] + +We hold no _Mother-Church_, on which all other Churches should depend. +But our Government, so far as it is distinct from the Congregational, +consisteth of _divers Sister-Churches, combined by mutuall +concernment, and governing one another in matters of mutuall +concernment, by the common agreement of Pastors and Elders_, according +to that Golden Rule, _Quod omnes tangit, ab omnibus tractari debet_. +In the Presbyterial Government every Congregation hath a voyce, by +the Pastors and Elders thereof, and so is governed by a _power +intrinsecall to it self, which cannot in its own nature be +tyrannicall_. Though there is no power in the world so just, but by +abuse may prove tyrannicall. + +To illustrate this by a simile. _The Presbyterial Government is like +the Government of the_ City _by the_ Common-councell, _wherein there +are_ Common-Councell-men _sent from every_ Ward, _to judg and +determine of matters, that concern the good of the whole_ City; _which +certainly in its own nature, cannot be prejudicall to the severall_ +Wards, _but every helpfull and commodious; whereas the_ +Prelatical-Government, _was just as if the City should be governed +by a_ High-Commission _chosen of_ Forreiners; _and the_ +Independent-Government _is just as if every_ Ward _should undertake to +govern it self, divided from one another, and not at all to be under +the power and authority of the_ Common-councell. + +Adde besides this, the _Presbyteriall-Government_ doth give unto +people of particular Congregations all that is by Christ left them. +For, + +1. We allow unto every Congregation a particular Eldership, where it +may be had. + +2. We impose upon no Congregation a Minister against whom they can +give a rationall dissent. + +3. We allow the Congregationall Eldership to judg in all matters which +concern that particular Church; and to keep from the Sacrament of the +Lords Supper, all those whom they finde to be ignorant or scandalous. + +4. In the _great Censure of Excommunication_, we say, That it ought +not to be _executed against the consent of that particular +Congregation, to which the party to be excommunicated belongs_. And in +all other matters of importance, the Presbyterian-Government hath +great respect to that Congregation which is particularly concerned +therein. And therefore, it is so far from _robbing_, that it is a +great _Pillar to uphold and support Congregational Government_; as for +example: + +1. When a particular Congregation is destitute of a Minister, then the +Neighbour-Ministers of the Classis help what in them lies to make up +that defect, by sending supply in the mean time, and afterwards by +joyning in the ordination of another. + +2. When there is an insufficient Eldership, then the Classical +Presbytery contributes light and strength. + +3. When an Eldership proves Heretical, then the Classical Presbytery +helps to convince them of their Heresies, which the people are not +able ordinarily to do, and thereby to preserve the Congregation from +spiritual contagion. + +4. When any member is wronged by the Eldership, the Classis, or Synod, +contributes ayd and relief, as will appear further in the next +particular. + +8. The Presbyterial-Government _is so far from being tyrannical, as +that it is the greatest remedy against Church-tyranny, because it is +as a city of refuge for all those that are oppressed in +their particular Congregations, to fly unto_. For under the +Congregational-Government, when a brother is (as he conceives) wronged +by the major part of the Church of which he is a member, he is for +ever lock't up, and hath no authoritative way to relieve himself. +(Indeed, he hath moral wayes, by advice and counsel, which are +altogether insufficient;) But the Presbyterian-Government is a _Zoar_, +and an _Ark_ for the wronged party to fly unto, from the Particular +Congregation, to a Classical, Provinciall, or National Assembly. Give +us leave to shew you the difference by this example: Suppose in the +civil Government every Corporation should plead a _power independent_ +from a _Parliament_, and challenge to be unaccountable, would not +this make as many _Parliaments_, as _Corporations_? And if any member +should be wronged by the major part of the Corporation to which he +belongs, were he not left without remedy? And if these Corporations +should cry down the _Parliaments_ power over them as tyrannical, would +it not be said, that this is therefore only done, that they themselves +might become petty Tyrants? So is it here; + +The _Congregationall Government_ is a _Spiritual Corporation_ +independent from all other _Ecclesiasticall Assemblies_ in point +of _Church-power_. As the _Pope_ claims a power over all +_Church-Assemblies_, so this claims an exemption from the power of all +_Church-Assemblies_, and cryeth down all _Classical_, _Provinciall_, +or _Nationall-Assemblies_ with power, as tyrannical; but is not this, +that in the mean time it may become absolute, and as it were a petty +Tyranny? + +There are in the Congregational Government these six great defects, +besides many others which we could name. + +1. There is (as hath been said) no _authoritative way to relieve a +Brother oppressed by the major part of his Congregation_, which +granted, would make the Government of Christ in the _New Testament_, +to be inferiour to the _Jewish Government_, in which they had the +liberty of Appeals. And also to be against the _light of right +reason_, in making the same men to be parties and judges in their own +cause, (as hath been formerly shewed.) + +2. There is no _authoritative way_ to heal the major part of a +Congregation, when it falls into fundamental errours, which is a great +disparagement to the Government of Jesus Christ, and reflects deeply +upon the wisdome and care of the great King of his Church. _For it +makes Christ to provide a more efficatious remedy to cure an erring +member, (to wit, by the great Ordinance of excommunication,) then an +erring Church._ + +3. There is no _Authoritative way_ to keep out pluralities of +Religions. For if the whole _power_ of Church-Government be in the +_Congregation-Independently_, then let a Congregation set up what +Religion they think fit, there is no _Authoritative Church-remedy_ +left to hinder them. + +4. There is no _Authoritative way for unity and uniformity in +Church-administrations_, which doth inevitably lay stumbling blocks +before weak Christians, and holds them in suspence, not knowing to +what Congregation to joyn, because they see such different wayes of +administration of Ordinances. + +5. There is no _relief when a Congregation is destitute of a Minister, +in point of Ordination_, but the succeeding Minister is left to be +examined and ordained by the people of the Congregation that chose +him. And so also when a Congregation becomes hereticall, and in other +such cases. + +6. _If any of their Ministers preach out of their own Congregation, he +preacheth only as a gifted brother_; neither can he, (as we conceive) +according to their own Principles, administer the Sacraments out of +his own Congregation, or perform any other act of office. Although we +believe some of them do so, contrary to their own principles herein. + +9. _That the Presbyteriall Government is a Government that tends not +at all to the destruction of any, but for the good and edification of +all._ There are three chief ends of this Government. + +1. _To keep the Churches of Christ in unity amongst themselves._ + +2. _To keep them in purity and holinesse; it is_ Christs _Fan, to +purge his floor; and his Beesom to sweep out of his house every thing +that offends_. + +3. _To keep them in verity, it is_ Christs Weeding-hook _to weed out +heresies_; and therefore King _James_ (though no great friend to this +Government) would often say, that it was _Malleus hæreticorum_, a +Hammer to beat down Heresies: And we find, that wheresoever it is set +up in strength, there the Churches are kept in unity, verity, and +purity; and that (which is very observeable) where this Government +hath once got possession, it hath for ever after kept out Popery and +all Popish Innovations. The Prelatical Government with all its +Lordships and Revenues annexed, as it was managed of late years in +_England_, was an in-let to Popery, and it had _tantùmnon_ brought it +in. But _wheresoever the_ Presbyterian-Government _is setled, there +Popery, root and branch, is plucked up and destroyed, and that without +any hope of recovery_. + +[Sidenote: _Object._] + +But it will be objected, that notwithstanding all that hath been said +to render the Presbyterial Government amiable and acceptable; yet +there are two great Mountains which do lye in the way which do hinder, +and (as some say) will for ever hinder people from submitting unto it: +The one is, + +1. _Because it sets up a new officer in the_ Church, _which is a meer +humane_ Creature, having no authority from the Word of God, nor was +ever heard of in the Church of Christ, till _Calvin_'s time, & that is +the LAY-ELDER. + +2. _Because it requireth all, of all sorts, to come to the_ Minister +_and these_ Lay-Elders _to be examined, before they can be admitted to +the_ Sacrament _of the_ Lords Supper. + +[Sidenote: _Answer._] + +We cannot deny, but that these two objections are great _Remora_'s to +the Government, and do hinder the general receiving of it, and +therefore we shall be a little the larger in answering of them. + +For the first of them, we do here freely confesse, that if we were of +opinion, as some are, that the Ruling-Elder hath no foundation in the +Word of God, but is a meer humane Ordinance brought into the Church +only in a prudential way; we should heartily desire the utter +abolition of him: For we are not ignorant, that the Ruling Prelate was +brought into the Church upon the same account, for the avoiding of +Schism and Division, and afterwards proved the great Author and +Fomenter of Schism and Division. And if we should decline the Ruling +Prelate, and take in the Ruling Elder upon the same prudential +grounds, it were just with God to make him as mischievous to the +Church, as ever the Ruling Prelate was: And therefore let us consider +what may be said out of the Word of God, for the justification of this +so much _decryed Officer_: Yet first we cannot but take notice that +the name of _Lay-Elder_ was affixed to this Officer by way of reproach +and scorn, by the adversaries of him, and that it ought not to be +continued. For though it be evident by Scripture[45], that there is a +great difference betwixt the Ministry usually called the Clergy, and +the people commonly called the Laity: yet its also as manifest, that +the Scripture[46] distinguisheth them not by the names of Clergy and +Laity; forasmuch as all Gods people are therein stiled the Lords +Clergy, or Inheritance, and the Lord is called their Inheritance. And +when persons are duly chosen from amongst the people to be Governours +in the Church, as such, they are no longer Lay-men, but Ecclesiastical +persons. And therefore we profess a dislike of the name Lay-Elder, +and conceive they ought to be called either governours in the Church, +1 _Cor._ 12.23. or Ruling-Elders, as 1 Tim. 5.17. not because their +Office is to rule alone (for the Teaching-Elder is a Ruler also, +_Heb._ 13.17. 1 _Thess._ 5.12.) but because their Office is only to +rule.[47] Now concerning these Ruling-Elders, we confess, that they +are Officers somewhat new and strange to the Church of _England_; yet +not new nor strange to the Word of God, nor to the Primitive times, +nor (as all know) to the _Reformed Churches_. + +First, they are _not new nor strange to the Word of God, neither in +the Old Testament, nor in the New_. The Jews in the _Old Testament_, +had two sorts of _Elders_; _Elders of the Priests_, and _Elders of the +people_, suitable to our _teaching and Ruling-Elders_; as appears, +_Jer._ 19.1. And these _Elders_ of the people did sit and vote with +the Priests and Levites in all their Ecclesiasticall Consistories, and +that by divine appointment. That they were _constituent_ members of +the great _Sanhedrim_, appears, 2 _Chron._ 19.8. where we reade, _That +some of the chief of the Fathers were joyned with the Priests, to +judge in the matters if the Lord_. And howsoever, many things among +the Jews after the captivity, did decline to disorder and confusion; +yet we finde even in the dayes of Christ, and his Apostles, That the +Elders of the people still sate and voyced in the Councell with the +Priests, according to the ancient form, as is clear from _Matth._ +26.57, 59. _Matth._ 27.1, 12. _Matth._ 16.21. _Matth._ 21.23. _Mar._ +14.43. _Luk._ 22.66. and _Saravia_ himself,[48] who disputeth so much +against _Ruling Elders_, acknowledgeth thus much: _I finde indeed_, +(saith he) _Elders in the Assembly of the Priests of the old +Synagogue, which were not Priests; and their suffrages and authority +in all Judgments, were equal with the suffrages of the Priests_. But +he adds; That these Elders of the people were civill Magistrates; +which is a poor shift, directly against many Scriptures, which +contradistinguish these _Elders_ from the civil _Magistrate_; as +appears; _Act._ 4.5. _Judg._ 8.14. _Deut._ 5.23. _Josh._ 8.33. +2 _King._ 10.15. _Ezra_ 10.14. And though it were possible, that some +of them might be civill Magistrates, as some _Elders_ amongst Us, are +Justices of the Peace: Yet they did not sit under that capacity, in +the Ecclesiastical _Sanhedrim_, but as Ecclesiastical Elders. + +And that the Jews also had _Elders of the people_, sitting and voting +in their inferiour Consistories, appears (as we humbly conceive) from +_Act._ 13.15. _Act._ 18.8, 17. _Mar._ 5.22. In which places, we read +of the Rulers of the Synagogue, who were neither Priests nor Levites, +and yet were Rulers in Church-matters, and had power, together with +the Priests, of casting men out of the Synagogue, and of ordering +Synagogue-worship, _Joh._ 12.42. _Act._ 13.15. + +Now this _Association_ of the _Elders of the people, with the Priest, +in the Jewish Church-Government, was by divine appointment_; for Moses +first instituted it, and afterwards _Jehosaphat_ restored it, +according as they were directed by God, Num. 11.16. 2 Chron. 19.8. And +it did belong to the _Jewish Church_, not as it was Jewish, but as it +was a Church, and therefore belongeth to the Christian Church, as well +as Jewish. _For whatsoever agreeth to a Church, as a Church; agreeth +to every Church._ There was nothing Judaical or typical in this +institution, but it was founded upon the light of nature, and right +reason, which is alike in all ages. + +But leaving the Old Testament, let us consider what may be said for +the divine right of the _Ruling-Elder_, out of the New Testament. For +this purpose, we have already produced three places, which we shall +now briefly open; and shew how the Ruling Elder is proved out of them. +The places are, 1 _Cor._ 12.28. _Rom._ 12.7, 8. 1 _Tim._ 5.17. + +The first place is, 1 _Cor._ 12.28. _And God hath set some in the +Church, first, Apostles; secondarily, Prophets; thirdly, Teachers; +After that, Miracles; then gifts of healing, helps, governments, +diversities of tongues_; Where we have an enumeration of sundry +Officers of the Church; and amongst others, there are _Helps_, +_Governments_. By _Helps_, are meant _Deacons_; (as not only our +_Reformed_ Divines, but _Chrysostome_, and _Estius_, and others +observe,[49]) and by _Governments_, are meant the _Ruling-Elder_, +which that it may the better appear, we will propound, and prove these +six things. + +1. That by _Governments_, are meant _men exercising Government_, the +_Abstract_ put for the _Concrete_. The intent of the _Apostle_, is not +to speak of _offices_ distinct from _persons_, but of _persons +exercising offices_. This appears first, by the beginning of the +verse, _God hath set some in his Church_; this relates to persons, not +unto offices. Secondly, by the 29. and 30. verses, where the Apostle +speaks _concretively_, of those things which he had spoken before +_abstractively_. _Are all workers of miracles? have all the gifts of +healing? do all speak with tongues_, &c? and so by consequence, _Are +all helpers, are all Governours?_ And therefore it is, that the +Syriack instead of _helps, Governments_, reads it _helpers, +Governours_.[50] + +2. That the _Governour_ here meant, must needs be a +_Church-Governour_; for it is expresly said, that he is seated in the +Church, and therefore the civil Magistrate cannot be meant by this +Governour, as some would have it; partly, because this is quite +besides the whole intent and scope of the Chapter, treating meerly +upon _spirituall Church-matters_, not at all of secular civil matters; +and partly, because the Magistrate, as such, is not placed by God in +the _Church_, but in the _Common-Wealth_: and partly, because the +Apostle writes of such Governours, that had at that time actual +existence in the Church; and neither then, nor divers hundred years +after, were there any _Christian Magistrates_. + +3. That this _Church-Governour_ is seated by God in his Church; It is +a _plant of Gods own planting_, and therefore shall stand firme, +maugre all opposition. For it is expresly said, _God hath set some in +his Church, first Apostles_, &c. _then helps, then Governments_. + +4. That this Church-Governour thus seated by God in his Churches, not +only a _Church-member_, but a _Church-Officer_. For though it be a +question amongst the learned, whether some of the persons here named, +as the _workers of miracles_, and those that had the _gift of healing, +and of tongues_, were seated by God, as officers in the Church, and +not rather, only as eminent members indued with these eminent gifts; +yet it is most certain, that whosoever is seated by God in his Church, +as a _Church Governour_, must needs be a _Church officer_; for the +nature of the gift, doth necessarily imply an office. The Greek +word[51] for Governments, is a metaphor from _Pilots_, or +_Ship-masters_, governing their ships; (hence the Master of a ship is +called Κυβερνητης, a Governour, _Jam._ 3.4.) and it notes such +officers, as sit at the stern of the vessel of the Church, to govern +and guide it in spirituals, according to the will and mind of Christ, +which is the direct office of our _Ruling-Elder_. + +5. This Church-Governour thus seated by God in his Church as a +Church-officer, is an _ordinary and perpetuall officer in his Church_. +Indeed, here is mention made of Officers extraordinary, as Apostles, +Prophets; and of gifts extraordinary, as the gift of miracles, +healing, and of tongues; but here is also mention made of ordinary +Officers, perpetually to abide, as _Teachers_, _Helpers_, and the +_Church-Governour, or Ruling-Elder_. And that this Officer is ordinary +and perpetual, appears from the perpetual necessity of him in the +Church; for a Church without government, is as a ship without a Pilot, +as a Kingdom without a Magistrate, and a world without a Sun. + +6. That this Church-Governour thus seated by God in his Church, as a +perpetual Officer, is an officer _contradistinguished in the Text from +the_ Apostles, Prophets, Teachers, _and all other_ Officers _in the_ +Church. This appears; 1. By the Apostles manner of expressing these +officers in an _enumerative_ form; _First, Apostles; Secondarily, +Prophets; Thirdly, Teachers; After that, miracles, then gifts of +healing_, &c. 2. By the recapitulation, vers. 29, 30. _Are all +Apostles? Are all Prophets? Are all Teachers? Are all workers of +miracles?_ &c. 3. By the scope of the whole Chapter, which is to set +down different gifts and offices in different subjects; It is said, +ver. 8, 9. _To one is given by the Spirit, the word of wisdom; to +another the word of knowledg by the same Spirit; to another, faith_, +&c. And for this purpose, the Apostle draweth a simile from the +members of mans body: As there are different members in mans body, and +every member hath its different office, and every member stands in +need one of another; the Eye cannot say to the Hand, I have no need of +thee; nor again, the head to the foot, I have no need of thee, &c. So +it is in the Church ministerial, which is the body of Christ. God hath +set different Officers in his Church; some ordinary and perpetual; +some extraordinary and temporary: And these different Officers have +different Offices, some to teach, others to distribute to the poor +Saints, others to govern. Are all Teachers? are all Deacons? are all +Church-Governours? and these have all need one of another. The Teacher +cannot say to the Deacon, I have no need of thee; nor to the Church +Governour, I have no need of thee: But if all these Offices were in +the Pastor alone, and only, then might he truly say to the Deacon and +Ruling-Elder, I have no need of thee. But now God hath so set the +members in his body which is his Church, that every member stands in +need one of anothers help and support. + +[Sidenote: _Object._] + +If it be objected, that the Apostles had all these offices and gifts +here mentioned, eminently seated in them, for they were Prophets, +Teachers, Workers of Miracles; and therefore why may not all these be +understood of one and the same person? + +[Sidenote: _Answ._] + +Though it be true, that the Apostles had eminently all these; yet it +is as true, that there are many here named, which had but one of these +gifts formally seated in them: And it is also apparent, that some of +the persons here named were distinct Officers in the Church, as the +Prophet, and the Teacher. Though the Apostles were Prophets and +Teachers, yet the Prophet & the Teacher were Officers distinct from +the Apostles; and by a parity of Reason, so were the Governors from +the Apostle, Prophet, and Teacher; the scope of the Apostle being (as +hath been said) to set out distinct Offices in distinct Officers: are +all Apostles? are all Prophets? are all Teachers? The sum of what we +have said from this Scripture, then, is this, _That God hath seated +some men in his Church which have a gift and office to govern, which +are neither Apostles, Prophets, Teachers, nor Pastors; and therefore +they are Ruling-Elders_, which is the Officer which we are enquiring +after. + +Now this Interpretation which we have given, is not only the +interpretation of Reformed Divines, both _Lutherane_ and _Calvinists_, +but of the ancient Fathers, and even the Papists themselves, as +appears by the quotations in the Margent.[52] + +The second text is, _Rom._ 12.6, 7, 8. _Having then gifts differing +according to the grace given, whether Prophesie, let us prophesie +according to the proportion of Faith; or Ministry, let us wait on our +Ministring; or he that teacheth, on teaching; or he that exhorteth, on +exhortation. He that giveth, let him do it with simplicity. He that +ruleth, with diligence. He that sheweth mercy, with cheerfulness._ In +which words, we have a perfect enumeration of all the ordinary Offices +of the Church. These offices are reduced, first, to two general heads, +_Prophesie_ and _Ministry_, and are therefore set down in the +_Abstract_. By _Prophesie_ is meant the faculty of right +understanding, interpreting, and expounding the Scriptures. Ministry +comprehends all other employments in the Church. Then these generals +are subdivided into the special offices contained under them, and are +therefore put down in the concrete. Under _Prophesie_ are contained, +1. _He that teacheth_, that is, the Doctor or Teacher. 2. _He that +exhorteth, i. e._ the Pastor. Under _Ministry_ are comprized, 1. _He +that giveth_, that is, the Deacon. 2. _He that ruleth_, that is, the +Ruling Elder. 3. _He that sheweth mercy_, which [53]Office pertained +unto them, who in those days had care of the sick: So that in these +words, we have the _Ruling-Elder_ plainly set down, and +_contra_-distinguished from the _teaching_ and _exhorting Elder_ (as +appears by the distributive particles, ειτε ὁ διδασκων, ειτε ὁ +παρακαλων, _Whether he that teacheth_; _Whether he that exhorteth_; +_Whether he that ruleth_, &c.) And here likewise we have the divine +institution of the Ruling-Elder, for so the words hold forth. _Having +then gifts differing according to the grace that is given unto us_; +and thus also in the third verse, _according as God hath dealt to +every man_, &c. This officer is the gift of Gods free grace to the +Church, for the good of it. + +Against this Exposition of the Text, it is objected by those that +oppose the divine right of the Ruling-Elder, that the Apostle speaks, +in these words, not of several offices in several persons, but of +severall Gifts in one and the same person; for he saith, _having then +Gifts differing according_, &c. But we answer: + +1. That the word _Gift_ is often in Scripture taken for _Office_; as +_Eph._ 4.8, 11. _When he ascended on high, he led captivity captive, +and gave gifts unto men_; and v. 11. _He sheweth what these gifts +were, some to be Apostles, some Evangelists_, &c. + +2. That the Apostle in the _Protasis_ speaks not of severall Gifts, +but of severall Offices, and these not in the same, but in several +members, _v._ 4. _As we have many members in one body, and all members +have not the same office._ And therefore the _apodosis_ must also be +understood not only of _severall gifts_, but of _severall Offices_, +and these in _several subjects_. And this further appears by the very +similitude which the Apostle here useth, which is the same he used, +1 _Cor._ 12. from the body natural, wherein there are many distinct +members, and every member hath its distinct Office; and so it is in +the Church of Christ. + +3. These gifts here mentioned, and the waiting upon them, do +necessarily imply an Office in whomsoever they are; and therefore they +are set down emphatically with an Article, ειτε ὁ διδασκων ὁ +προισταμενος. He that hath the gift of teaching, and exhorting, and +ruling, and waiteth upon this gift, what is he but a Teacher, Pastor, +and Ruling-Elder? And this must either be granted, or else we must +open a door for all members of the Church, even women, not only to +preach and teach, but to rule also, and to wait upon preaching and +ruling: This truth is so clear, as that the Papists themselves being +convinced of it, do say[54] upon this text, that the Apostle here +first speaks of gifts in general; and secondly, applyeth these gifts +to Ecclesiastical Officers, v. 6. and afterwards directs his +exhortation to all Christians in general. + +The third text for the divine right of the _Ruling-Elder_, is, +1 _Tim._ 5.17. _Let the Elders that rule well be counted worthy of +double honour, especially they who labour in the Word and Doctrine._ +For the understanding of which words, we will lay down this rule, That +every text of Scripture is to be interpreted according to the literall +and grammatical construction; unless it be contrary to the analogie of +Faith, or the rule of Life, or the circumstances of the Text: +otherwise, we shall make a nose of wax of the Scriptures, and draw +_quidlibet ex quolibet_. Now according to the _Grammatical +construction_, here are plainly held forth _two sorts of Elders_; the +one, _onely ruling_; and the other, _also labouring in Word and +Doctrine_. Give us leave to give you the true analysis of the words. + +1. Here is a _Genus_, a general, and that is _Elders_. + +2. Two distinct species, or kinds of Elders, _Those that rule well_, +and _those that labour in word and doctrine_; as Pastor and Doctor. + +3. Here we have two participles, expressing these two kinds of Elders, +_Ruling_, _Labouring_, the first do only rule, the second do also +labour in Word and Doctrine. + +4. Here are two distinct Articles, distinctly annexed to these two +participles, ὁι προεστωτες, ὁι κοπιωντες. They that rule, They that +labour. + +5. Here is an _eminent discretive particle_, set betwixt these two +kinds of Elders; these two participles, these two Articles evidently +distinguishing one from the other, _viz._ μαλιστα _especially they +that labour_, &c. And wheresoever this word μαλιστα is used in the +New Testament, it is used, to distinguish thing from thing, or person +from person; as _Gal._ 6.10. _Phil._ 4.22. 1 _Tim._ 5.8. 1 _Tim._ +4.10. _Tit._ 1.10. 2 _Tim._ 4.13. 2 _Pet._ 2.20. _Act._ 20.38. In all +which places, the word [_especially_] is used as a discretive particle, +to distinguish one thing from another, or one person from another; and +therefore being applyed here to persons, must necessarily distinguish +person from person, officer from officer. It is absurd to say, (saith +Dr. _Whitaker_,[55]) that this text is to be understood of one and the +same Elder. If a man should say, _All the Students in the University +are worthy of double honour, especially, They that are Professors of +Divinity; He must necessarily understand it of two sorts of Students_. +Or if a man should say, _All Gentlemen that do service for the Kingdom +in their Counties, are worthy of double honour, especially they that +do service in the Parliament; this must needs be understood of +different persons_. We are not ignorant, that Archbishop _Whitgift_, +Bishop _King_, Bishop _Bilson_, Bishop _Downame_, & others, labour to +fasten divers other interpretations upon these words, which would be +over-tedious here to rehearse. Only thus much we crave leave to say, +which we desire may be seriously weighed; That all other senses that +are given of these words, are either such as are disagreeing from the +literall and Grammatical construction, or such as fall into one of +these two absurdities, either to maintain a _non-preaching Ministry_, +or a _lazy-preaching Ministry_ to deserve double honour. Archbishop +[56]_Whitgift_ by the Elder that rules well, understands a Reader that +is not a Preacher. [57]Dr. _King_, a Bishop ruling, and not preaching; +which is to say, that a non-preaching Minister deserves double honour. +Dr. _Bilson_ [58]saith, that the words are to be understood of two +sorts of Elders, and that the meaning is, That the Elder that rules +well, and preacheth, is worthy of double honour, especially they that +labour, that is, _that preach abundantly_, that do κοπιαν, labour as +a Waterman at his Oar; which is as much as if he had said, that a +_lazy Minister_, or a _seldome-preaching Minister, deserves double +honour_. For all Preachers are in Scripture required κοπιαν, _to +labour abundantly, 1 Thess._ 5.11. _1 Cor._ 3.8. where the same word +is used that is here expressed. If the Apostle had meant to have +distinguished them by their extraordinary labour, he would rather have +said, μοχθουντες, then κοπιωντες, for other-where he useth μοχθος, as +a degree of painful labour, above κοπος, which is put for common +labour, _Rom._ 16.12.[59] Dr. _Downame_ and others, interpret the +words of one and the same Elder, thus, The Elders that rule well, are +worthy of double honour, especially they that labour; that is, (say +they) _especially they labouring, or especially because they labour_. +And so they make their labouring, to be the chief cause of their +double honour. But this interpretation is against the literal meaning, +for the Greek is not ει κοπιωσιν, _if they labour_, but μαλιστα ὁι +κοπιωντες, _especially they that labour_. Here is a participle with an +Article, and a _discretive particle_, which can never be rightly and +literally translated _causatively_. And therefore we conclude, +together with our Reformed Divines[60], that this text according to +the proper and Grammatical construction of it, doth hold forth unto +all unprejudiced Christians, a Ruling Elder, distinct from a teaching +Elder, which is the thing we undertook to prove. + +Besides these three Scriptures thus expounded, we shall briefly offer +one more; and that is, Matth. 18.17. where the offended Brother is bid +_to tell the Church_, &c. In which words, the whole power of +excommunication is placed by Christ in the _Church_. The great +question is, what is meant by Church? Here we take for granted: 1. +That by Church, is not meant the civil Magistrate, as _Erastus_ fondly +imagineth; for this is utterly contrary to the purpose of Christ, and +the aym of that discipline here recommended to be used, which is the +_gaining of our brother unto repentance_; whereas the aym of the civil +Magistrate, is not the spiritual good properly and formally of the +offender, but the publique good of the Common-Wealth. And besides, it +is a language unknown in Scripture, to call the Magistrate the Church; +and it is an exposition purposely invented, to overthrow all +Ecclesiastical government. + +2. That by Church, is meant _primarily and especially_ the particular +Congregation; we do not say _onely_, but firstly and especially. Hence +we argue; If the power of Excommunication be placed in the particular +Church, then either in the Minister alone, or in the Minister and +whole Congregation, or in the Minister and Elders chosen by the +congregation. + +But not in the Minister alone, who being but one man, can no more be +called a Church, then one man can be called many, or a member called a +body. For one person cannot be called a Church, (saith _Bellarmine_ +himself[61],) seeing the Church is the people and Kingdome of God. It +is certain, that the Church here spoken of, is a certain number met +together; for it is said, _Where two or three are gathered together_, +&c. + +Nor in the Minister and whole Congregation; for God who is the God of +order, not of confusion, hath never committed the exercise of +Ecclesiasticall jurisdiction, to a promiscuous multitude; the +Scripture[62] divides a Congregation into Rulers and Saints, into +Governours, and governed; and if all be Governours, who will be left +to be governed? And besides, if the collective body of a Church be the +Governours, then women and servants must govern as well as others. + +And therefore we conclude, that by Church, must needs be meant, the +Minister and Ruling-Elders, which are the Officers we are enquiring +after. + +And this is no new interpretation, but agreed unto by ancient and +modern Writers. _Chrysostome_ saith[63], by Church, is meant the +προεστωτες, _the Rulers of the Church_, Camer.[64] _the Colledg of +Presbyters_; others, the _Ecclesiacall Senate_. These are called a +Church, for four Reasons: + +1. Because it is usual in the Old Testament, (to which our Saviour +here alludeth, as appears by the words Publican and Heathen,) to call +the Assembly of Princes and Elders a Church, Numb. 35.12, 24, 25. with +Deut. 1.16. 1 Chron. 13.2, 3. with 28.1, 2. & 29.1, 6. Deut. 31.28, 30. +1 King. 8.1, 2, 55. Num. 5.2. compared with Levit. 13.15. + +2. Because they manage Church affaires in the name of Christ, and of +the Church, and are servants of the Church, as well as of Christ. + +3. Because they are, as it were, the eyes and ears of the Church; and +therefore as the body is said to see or hear, when as the eyes and +eares alone do see and hear; so the Church is said to see, hear, and +act, that which this _Senate Ecclesiasticall_ doth see, hear, and act. + +4. Because they represent the Church; and it is a common form of +speech, to give the name of that which is represented, to that which +represents it; as we say, that to be done by the whole Kingdome, which +is done by a full and free Parliament. Hence we might further argue: + +_If the Colledge of Presbyters represent the Church, then it must be +made up of Ruling-Elders, as well as Ministers._ For Ministers alone +cannot represent the Church; the Church consisting not of Ministers +alone, but of Ministers and people, who are part of the Church as well +as Ministers, and are so called, _Act._ 15.3, 4. + +This is all we shall say, for the Scriptural part. + +[Sidenote: Episcopacy by Divine right.] + +As for the _Primitive times of the Church_, we should have wholly +waved the mention of any thing about them, were it not for the base +calumnies & reproaches which the Prelatical party cast upon the +Ruling-Elder, in saying, That it is _the new fangled device of Calvin +at Geneva_; and never known in the Church of Christ before his dayes. +There is a Bishop that _makes offer to forfeit his life to justice, +and his reputation to shame, if any man living can shew, that ever +there was a Ruling-Elder in the Christian world, till_ Farell _and_ +Viret _first created them_. But he hath been abundantly answered by +_Smectymnuus_, insomuch, that whereas in his Episcopacy by Divine +Right, he boldly averreth, that the name of the Elders of the Church, +comprehendeth none but preachers, [65]and that therefore none but they +may be called _Seniores Ecclesiæ, Elders of the Church_; though some +others haply may have the title of _Seniores populi, Elders of the +people_, because of their _civill Authority_. Yet notwithstanding +afterward, the same Bishop in his [66]reply to _Smectymnuus_ +acknowledgeth, that besides _Pastors and Doctors_, and besides +_Magistrates and Elders of the City_, there are to be found in +Antiquity, _Seniores Ecclesiastici, Ecclesiastical Elders_ also; only +he alledgeth, they were but as our Church-Wardens, or rather, as our +vestry-men; whereas in truth, _They were Judges in Ecclesiasticall +controversies_, and did assist the Pastor in ruling and governing the +Church; witnesse that famous place in [67]_Ambrose_, which testifies, +_that both in the Jewish and in the Christian Church, there were +these Ecclesiasticall Rulers_. This is also the judgment of +[68]_Tertullian_, [69]_Origen_, [70]_Basil_, [71]_Optatus_, +[72]_Hierome_, [73]_Augustine_, [74]_Gregory_ the great, and divers +others cited by _Justellus_ in his Annotations in _Can. Eccl. +Affricanæ_, and by _Voetius_, and by _Smectymnuus_, and by the Author +of the _Assertion of the Scotch Discipline_, some of which are +rehearsed in the Margent. We will conclude this Discourse, with the +confession of Archbishop _Whitgift_, a great Writer against the +Presbyterial-Government; _I know (saith he) that in the Primitive +Church, they had in every Church Seniors, to whom the Government of +the Church was committed, but that was before there was any Christian +Prince or Magistrate_. + +And therefore, let not our respective Congregations suffer themselves +to be abused any longer with a false belief, that the _Ruling-Elder_ +is a new device, and an _Officer_ never known in the _Church of God_, +nor _Word of God_. For we have sufficiently (as we conceive) proved it +to be warranted by the Word, and to have been of use in the purer +times of the Church. + +Three things we shall desire to adde, as a conclusion of this +discourse. + +1. _That there are prints of the Ruling-Elder remaining amongst us +even at this day_; for as the _Overseers_ of every Parish, have a +_resemblance of the Deacon_; so the _Church-warden_ hath some +_foot-steps_ of our _Ruling-Elder_; though we must needs confess, that +this _Office hath been much abused_; and we could desire it might be +laid aside, and the true _Scripture-Ruling-Elder_ set up in his place. + +2. That the Prelatical Divines, [75]which are such great adversaries +to the _Ruling-Elder_, do yet notwithstanding, hold and prove, that +men of abilities which are not Ministers, are to be admitted into +_Generall Councels_; because that in the Synod of _Jerusalem_, not +only the _Apostles_, but _Elders_ and _Brethren_ did sit and vote, +because this was practised in the _Old Testament_; and because that +this was practised in the Councels held afterwards in the Church of +Christ, as appears out of _Eusebius_, _Sozomen_ and _Theodoret_, and +by the subscriptions of those Councels done by men, not Ministers, as +well as others. + +Hence we might argue; + +_If other men, besides Ministers, are by Gods word, even in the +judgment of the Prelaticall Divines, to be admitted into the greatest +Assemblies, and Councels of the Church, much more are they by the same +right to be admitted into particular Congregations, to sit and vote +with the Minister in the Government of the Church._ + +3. Adde thirdly, that even in the Bishops days, for these many hundred +years, there have been _Ruling-Elders_ in the Church; for the +_Chancellours_, _Commissaries_, _Officials_, and such others, were all +of them _Governours of the Church_, and had the _power of suspension +and excommunication_; and yet were few of them, if any, _Ministers of +the Word_: And it seems to us, to be a great _curse of God_, that +lyeth upon mens spirits, that could willingly submit to _Chancellours_ +& _Commissaries_, who did nothing else but _pick their purses, and +tyrannize over their bodies and estates_, and yet will not submit unto +the _Ruling-Elder_ now established, who _seeks no other interest, but +the interest of Christ, and medleth not with mens bodies or estates, +and desireth nothing but to be helpfull to the Ministers of Christ, to +keep their Congregations in unity, piety, and verity_. This is all we +shall say, in answer to the first Objection. + +The second grand Objection against the _Presbyteriall-Government_, is, +that it requires all, of all sorts, to come to the _Minister_ and +_Elders_ to be examined, before they can be admitted to the Sacrament +of the Lords Supper, which is (as some ignorantly say) to bring in +auricular confession again into the Church, to bring the people of God +into a spirituall slavery and bondage unto the Eldership, and which is +an usurpation more then prelaticall, and a tyrannicall domineering +over mens consciences, and hath no footing in the Word; for the +Scripture saith, _Let a man examine himself, and so let him eate_, &c. +It is not said, _Let him first be examined by the Ministers and +Elders_: the Scripture addes, _He that eats and drinks unworthily, +eats and drinks damnation to himself_, not to the Eldership. And why +then must a man submit himself unto the examination of the Eldership? +and how come the Eldership to be guilty of another mans unworthy +receiving? It is further added by some, that for their parts, they +will willingly come before the Minister, and submit to his +examination, but they will rather for ever be without the Sacrament, +then submit to come before the _Lay-Elder_, for whom, they see no +warrant in the Word of God: Others say, that they will freely yield +that the _younger sort_, that never have received the Sacrament, +should present themselves to the _Eldership_ to be catechized, and +instructed, and fitted for the Sacrament; but they will never yield, +that old men and women, that heretofore have divers times received, +should now in their old age be required to come, to be examined not +only by their Minister, but by the Elders also, who oftentimes are +very unfit for that Office: Others adde, that though some Ministers +rigidly keep all from the Sacrament, that will not come before the +Elderships; yet there are others, that are _Presbyterians, and have +Elders chosen, that act without them_, and will receive us to the +Sacrament without comming before them. These, and such like +Objections, are brought against this way of Examination, that is so +happily begun amongst us. Now that we might satisfie these Objections, +and make good our practice out of the Word of God, we shall briefly do +these four things. + +1. _We will declare what our practice is in this particular._ + +2. _We will prove, that he that will come to the Sacrament, ought +first to submit to examination._ + +3. _That the power to examine, belongs not to the Minister alone, nor +to the Minister with the whole Church, but to the Minister and +Elders._ + +4. _We will answer the Objections, that are brought against this way +of examination by the Minister and Elders._ + +For the first of these, we say; + +First, That the _Presbyterial-Government_, doth not precisely & +peremptorily require of those that come to the Sacrament, that they +should first be examined by questions and answers, but if any man or +woman shall make a good profession of their Faith in a continued +discourse, without being _asked any questions_, it will be as well +accepted, as if they were examined by particular questions. + +Secondly, that this _examination_ or _profession_ is not required +every time men come to _the Sacrament_, but only _at their first +admission_. + +3. That he that is duly admitted into compleat _Church-fellowship in +the Presbyterian-way_, is not only by vertue of his first admission, +freed from all _after-examination_ (unless it be when he falls into +any scandalous transgression) in the Congregation, to which he +belongs; but he is inabled by a certificate from his Eldership, to +receive the Sacrament in any Church of the Christian world of the same +constitution, without any new examination. + +Fourthly, that the reason why ancient men and women, and others, that +have formerly under the _Prelatical Government_ been admitted to the +Sacrament, are now required to submit to examination, before they can +be again admitted, doth not _proceed from the nature of the +Presbyterian Government, but chiefly from the neglect of the +Prelaticall_: For it is so evident, that it cannot be denyed, that +under the former Government, men and women of all sorts, though never +so ignorant or scandalous, were in most places admitted promiscuously +to the Sacrament without any examination. Now this grievous disorder, +and great iniquity in the Prelatical Government, is the principal +cause of all the trouble we meet withal in ours; and we desire +earnestly our people to distinguish with us, between a Church +deformed, and reformed. If the Churches of God in _England_ were once +so reformed, that there were an orderly admission, by examination or +profession, unto the Lords Table by the Eldership; then we should +require none to come to examination, but such only as never yet +communicated, whom we would endeavour to train up in knowledge, by +catechizing, and by Gods blessing, make fit in time, to be partakers +of such heavenly mysteries. But now because our Churches, through want +of Discipline, are deformed, & all sorts have been sinfully admitted +without tryal: Hence it is, that we are forced, even out of tender +regard to the souls of old people, and to free our selves from the +guilt of their sins, and out of desire to keep the Sacrament from +prophanation, to examine even aged people (many of whom we find very +ignorant) and all sorts as have been formerly admitted (many of whom +we find to be very unworthy) that so we may bring our Congregations +into Gospel-order. This we say, _we are absolutely necessitated to do +upon conscientious grounds, which we cannot recede from, though we +find it very prejudiciall to our selves, and to our Government_. But +in the mean time, we desire our respective Congregations to consider, +that this is a necessity, that the iniquity of former times hath +brought upon us; and that it doth not flow from the principles of our +Government, but only from the negligence and sinfulness of Prelatical +Governours. + +The second thing propounded, is to prove, that he that will come to +the Sacrament of the Lords Supper, ought first to submit to +examination, and tryal, as it hath been formerly explained: For this +purpose, we will lay down these three Propositions. + +1. _It is the Will of Jesus Christ, that no grosly ignorant, or +scandalous person should come to the Sacrament._ + +2. _That it is the Will of Jesus Christ, that those who are grosly +ignorant, or scandalous, should be kept from the Sacrament (if they +offer to come) by the Officers of the Church._ + +3. _That it is the Will of Jesus Christ, that Church-Governours have +some sufficient way to find out who are such ignorant and scandalous +persons, that they may be kept away._ + +[Sidenote: 1. Proposition.] + +_That it is the Will of Jesus Christ, that no grosly ignorant, or +scandalous person, should come to the Sacrament._ + +1. No _grosly ignorant person_, because the Scripture saith, _that a +man must first examine himself, and so eat of that bread, and drink of +that cup_; and it likewise saith, that he that will come to the +Sacrament must be one that _discerneth the Lords body_; otherwise he +_eats and drinks damnation to himself_; and it adds, that we are to do +this _in remembrance of Christ_, and thereby to _shew forth the Lords +death till he come_. And therefore a man that is grosly ignorant, and +is not able to examine himself, nor to discern the Lords body, nor to +remember Christ; nor understands what it is to shew forth the Lords +death, ought not to come to the Sacrament, no more then a baptized +Infant, who is therefore not to partake of this Ordinance, because of +his want of knowledge. + +2. No _scandalous person_: This is evidenced from the words of the +Apostle, _Let a man examine himself, & so let him eat_, &c. from which +words we gather two things: + +1. That he that would come to the Sacrament, _must examine himself_; +which examination ought to be according to the nature of the Ordinance +of the Lords Supper, _viz._ + +1. In general; whether he be worthy to come, or no; (not with a +_worthinesse of merit_, but of _Evangelical suitablenesse_.) + +2. In particular: + +1. Whether he have _true Faith in Christ_, without which, he cannot +worthily eat this bread, and drink this cup. + +2. Whether he _truly repent for sin, and from sin_. For he that comes +in any sin unrepented of, comes unclean, and so pollutes the +ordinance. + +3. Whether he be [76]_truly united by love to Jesus Christ, and his +members_; without which, he cannot enjoy communion with them in that +ordinance. + +2. That he who upon due examination, can find none of these +qualifications, should not presume to come, which appears: + +1. By the Apostolical command, _But let a man examine himself, and so +let him eat; so_, and _not otherwise_. + +2. By the sin which he commits, in _being guilty of the body and blood +of Christ_, vers. 27. + +3. By the _Danger_ he incurres to himself, in _eating and drinking his +own damnation_, vers. 29. + +2. From the nature of the Sacrament. + +1. It is the _table of the Lord, and the Lords Supper_; and +consequently the friends, and not the enemies of Christ, are thereto +invited. + +2. It is an ordinance, wherein we publiquely profess communion with +Christ and his mystical body, & if he that comes, be by sin disjoyned +from Christ, he is guilty of a _sacrilegious lye against him and his +Church_, whilest he professeth himself to be a _friend_, and is +_really an enemy_. + +3. It is (according to the nature of all Sacraments,) [77]a sealing +Ordinance, as is intimated in those remarkable sacramental phrases, +_This is my body, this is my blood_, denoting not only a bare +sacramental signification, but also a spiritual obsignation and +exhibition of Christs body and blood, to a worthy receiver. Now a seal +supposeth a writing to which it is annext, or else it is a meer +nullity; and certainly Christ never intended to have his Seal put to +a blank or counterfeit writing. + +4. It is an ordinance appointed for the nourishment of those who are +spiritually alive, Christs body & blood being therein conveyed under +the Elements of bread & wine; which they only can eat and drink, +[78]who are alive by Faith, and not they that are dead in trespasses & +sins. + +5. It is the _New Testament in the blood of Christ_, that is, _a +confirmation of the New Testament_, and of all the promises and +priviledges thereof in the blood of Christ, which belong not at all to +wicked men, [79]_Godlinesse having the promises of this life, and that +which is to come_. + +By all which it appears, that it is the Will of Christ, that no +scandalous person should come to the Lords table. + +[Sidenote: 2. Proposition.] + +_That it is the Will of Jesus Christ, that those who are grosly +ignorant, or scandalously wicked, should be kept from the Sacrament, +(if they offer to come,) by Church-Officers._ + +And this is evident: + +1. _From the power given to Church-Officers for that purpose._ + +2. _From the evill consequents that will otherwise ensue._ + +1. That such a power is given to Church-Officers, appears, + +Not onely + +From the proportionable practice of Church-Officers under the Old +Testament, who kept the charge of the holy things of God, and were +appointed [80]to see that none who were unclean in any thing, or +uncircumcised in flesh, or in heart, should enter into the Temple, to +partake of the holy things of God, and [81]had a power to put +difference between holy and unholy, which power was not meerly +_doctrinall_ or _declarative_, _but decisive, binding_, and +_juridicall_, so far, as that according to their sentence, men were to +be admitted, or excluded. That there was a power in the Old Testament +to keep men from the Sacrament of the Passeover, for morall +wickednesse, _vide Aarons_ rod blossoming, lib. 1. cap. 9, 10, &c. + +But also, + +From that power of Government, and _key of Discipline_, committed by +Jesus Christ, to Church-Officers, under the New Testament. For Christ +hath given to them the keys of the Kingdom of heaven, which imply not +only a key of doctrine, but of discipline, and that both to _keep out +such as Christ would not have received in, and to shut out such as +Christ would not have to continue in_; The use of a key being for both +these purposes. For shutting out those that should not be continued +in, as is granted on all hands from divers Scriptures[82]. And +consequently, for _keeping out those that should not be received in_, +there being the same reason of both. _For to what purpose should such +be received in, as are by Christs command immediately to be cast out +again._ + +2. That divers ill consequences will otherwise ensue, if grosly +ignorant, and scandalous persons be not kept away, is plain. + +1. _Church-Governours should be very unfaithfull Stewards of the +Mysteries of Christ, and perverters of his Ordinance._ If a Steward to +whom his Lord hath committed his goods to be carefully distributed, to +such as are honest, faithfull, and diligent in his field or Vineyard, +shall not only admit of _Loyterers_, and such as by their evill +example discourage others, but also shall give to such the bread and +wages which belongs to them who are faithfull and industrious, should +he not be accounted a very unjust and unfaithfull Steward, and an +abuser of his trust? + +2. _They should be guilty of polluting and prophaning the_ Sacrament. +If a Minister should give this Sacrament to an Infant, or to a +Mad-man, or to a meer fool; or to a Swine, or a Dog, would not all men +say this were a horrible prophanation thereof? _Shall it then seem a +small prophanation to give it unto one who is as ignorant as an +Infant, and walloweth as a Swine in the mire of sin and uncleanness?_ + +3. _They should express a great deal of cruelty and inhumanity to the +soul of him to whom they give the Sacrament_; because they give it to +one who will eat and drink his own damnation. + +4. _They will hereby make themselves accessary to his sin of unworthy +receiving_; For it is a certain Rule in Divinity; [83]_He that suffers +a man to commit sin, when it is in his power to hinder him, is +accessory to the sin that that man commits_; as appears by the +[84]example of _Eli_: And therefore, if the Officers of the Church +that are deputed by Christ to keep grosly ignorant, or scandalous, +from the Sacrament, shall yet notwithstanding suffer them to come, and +can hinder them, but will not, they themselves become guilty of his +sin. + +5. _They do hereby grieve the Godly, that are members of the same +Congregation, and as much as in them lies, they pollute & defile the +whole Congregation: For know you not_, saith the Apostle, _that a +little Leaven leaveneth the whole lump?_ + +6. Adde lastly, that hereby they bring down the _judgments of God upon +the Congregation_; according to that text, 1 Cor. 11.30. _For this +cause many are sick._ + +From all this, we argue thus; If Church-Officers under the Old +Testament had an authoritative power to separate between the holy and +prophane; and if under the New Testament they have a power to keep out +from the Sacrament, such as are grosly ignorant, or scandalously +wicked; and if it be the Will of Christ, that the Officers of the +Church should be faithful Stewards of the Mysteries of Christ, that +they should not pervert, nor pollute his Ordinance; that they should +not be cruel to the souls of their Brethren, or be partakers of other +mens sins, that they should not grieve the Godly, nor bring guilt and +judgment upon the Congregation of which they are Officers: Then it is +the Will of Christ, that they should not give the Sacrament to such, +who are grosly ignorant, and scandalously wicked. + +[Sidenote: 3. Proposition.] + +_That it is the Will_ of Christ, _that_ Church-Governours _have some +sufficient way to discover who are such ignorant and scandalous +persons, that they may be kept away_. + +This followeth clearly from the two former Proportions. For if it be +the Will of Christ, that no grosly ignorant, or scandalous person +should come to the Sacrament; and if they offer to come, should be +kept back by Church-Officers; then it follows, That they must have +sufficient way to detect who are ignorant and scandalous. _For Christ +never wills any end, but he wills also all necessary and sufficient +mean, conducing to that end._ + +Now what sufficient means can be propounded or imagined, for detection +of ignorant or scandalous persons, but by examination before these +Church-Officers; examination, we say, of the persons themselves in +case of ignorance, and of witnesses also in the case of scandal. For +though in some particular cases for private satisfaction, private +conference with the Minister alone may sufficiently discover the +knowledge or ignorance of persons, yet in this common case, for +publique satisfaction touching the fitness of persons for the Lords +Supper, no lesse then a publike and judicial examination before the +Eldership can be sufficient; inasmuch as an authoritative act of +admitting, or refusing the persons so examined, depends thereupon. + +To illustrate this; + +If a man by his last Will and Testament, should leave unto the Master +and Fellows of a Colledge in trust a sum of money; to be distributed +to hopeful poor schollars, such as were well verst in the learned Arts +and Tongues: Would it not hence follow? + +1. That those _Trustees_ have a power granted them by the Will, to +examine those that come to desire that Legacie. + +2. That if any refuse to be examined, or upon examination be found +insufficiently qualified, they have authority to refuse them. + +3. That the most sufficient, proper, and satisfactory way, is not to +trust to Reports or Testimonials, but to examine the persons +themselves that sue for such a Legacie: So in the present case, Jesus +Christ hath left as a Legacie, the _Sacrament of his Body and Bloud_, +and hath left the Church-Officers in trust with it, and hath said in +his Will, That no grosly ignorant, or scandalous person ought to come +to partake thereof; and if any come, that he be debarred from it by +those Church-Officers. Hence it followeth inevitably. + +1. _That those in trust have power to examine such as desire to +partake of this_ Legacie, _whether they be of sufficient knowledg, and +of good conversation, or no_. 2. _That they have power to refuse all +such as either refuse to be examined, or upon examination, are found +insufficient._ 3. _That if the Church Officers would give up their +account with joy at the great day of judgment, they ought not to rest +satisfied with private Reports or Informations of others; but to +examine the persons themselves, that thereby they may faithfully +discharge their trust in a matter of so great concernment_; And that +they that will have the Sacrament, according to the will of Christ, +ought first to submit themselves to such examination. + +Besides this that hath been said, to prove that those that would come +to the Sacrament ought first to submit to examination; We shall +further offer these following Arguments. + +1. We argue from that general exhortation of the Apostle, 1 _Pet._ +3.15. _But sanctifie the Lord God in your hearts, and be ready alwayes +to give an answer to every man that asketh you a reason of the hope +that is in you, with meekness and fear._ + +Now if Christians are bound to give an account of their Faith and hope +to every one that asketh them, _yea even to heathen Persecutors_: how +much more ought they to do it to the Officers of the Church? +especially at such a time, when they desire to be admitted to an +_Ordinance_ that is not common to all sorts of Christians, but +peculiar to such as are indued with knowledg, and of an unblameable +life and conversation. + +2. _From that power that Jesus Christ hath seated in his Church, of +examining such as are by the Will of Christ to be excommunicated from +the Sacrament._ That there is a power of examining, in order to +excommunication, appears from Matth. 18.16, 17. and from Revel. 2.2. +where Christ commends [85]the Angel of the Church of _Ephesus_, _because +he could not bear them which were evill, and had tryed them who said, +they were Apostles, and were not, and had found them lyars_. This +trying was not only _charitative_, and _fraternall_, but +_authoritative_ and _judiciall_. For it was an act of the Angel of the +Church; which Angel is not to be understood individually, [86]but +collectively, for all the Angels in _Ephesus_. And that there were +more Angels then one in _Ephesus_, appears from _Act._ 20.17. (The +like may be said of the Angel of the Church of _Smyrna_, _Pergamus_, +_Thyatira_, &c. for Christ speaks unto each Angel in the plural +number, Rev. 2.10, 13, 14.) + +From hence we argue, _If Iesus Christ hath given power +Authoritatively, to examine such as are to be cast out from the +Sacrament, then he hath also given power to examine such as are to be +received in_. For there is the same reason of both. And as the power +of excommunication would be wholly useless and frustraneous, if there +were not a power of examination precedent thereunto; so would the +power of keeping such as are grosly ignorant or scandalous, from the +Sacrament, be utterly in vain, and of no benefit to the Church of +Christ, if the power of examination should be denyed unto it. And +certainly, whosoever is an enemy to this power, must be forced to +grant, that it is the _Will of Iesus Christ_, that all sorts of +people, though never so wicked, though actually drunk, though fooles, +though Turks, Iews, or Heathen, are to be admitted to the Sacrament, +if they come unto it. + +_For if there be no divine right of Examination, or of rejection, how +dare any Church or State assume a power of making rules for keeping +any persons from the Sacrament?_ should they make rules for keeping +ignorant and scandalous persons from the hearing of the Word, would it +not be accounted a sin of an high nature? And is it not as great a sin +to keep any from the Sacrament, if Christ hath left no power for the +doing of it? is not this to be wise above what is written? And +therefore let us either admit all sorts to the Sacrament, without any +distinction of persons, and thereby become guilty of the body and +blood of Christ, and accessary to the sins of those that come +unworthily; (as hath been said, and formerly proved,) or else let us +diligently and conscientiously examine all of all sorts, that desire +to be made partakers of this distinguishing ordinance. + +3. From the titles that are given to the Officers of the Church, and +from the duty that God requires at their hands. The Officers of the +Church are called _Rulers_ and _Governours_, & such as are _over their +people in the Lord_. And it is their duty _to watch over the souls of +their people, as such as must give an account for them into God_. Now +it is all the reason in the world, that they that must _give an +account to God for their people, should take an account of their +people_; and that they that _watch over their souls, should know the +state of their souls_. And that they that are _Governours, Rulers, +and Overseers, should teach, instruct, try and examine those over whom +they rule and govern_.[87] + +[Sidenote: Quest.] + +But you will say, who are these _Rulers and Governours_, by whom we +are to be examined? + +[Sidenote: _Answ._] + +The Answer to this, will lead us to the third thing propounded; and +that is to prove, + +[Sidenote: The 3. Particular.] + +_That the power of examining those that desire to be admitted to the +Lords Supper, belongs not to the Minister alone, nor to the Minister +with the whole Church, but to the Minister & Ruling Elders._ + +1. _Not to the Minister alone._ Indeed there is an examination, which +belongs only to the teaching-Elder, and that is [88]a catechizing of +his people in publique, by questions and answers; and this is part of +the key of doctrine. + +[Sidenote: _Non uni, sed unitati._] + +But the _examination_ that we are now treating of, belongs to +_Discipline and Government_; for it is not only a naked examination, +but an _authoritative determining whether the party examined shall be +detained from the_ Sacrament, _or admitted_; which is formally an act +of Church-Government, and therefore belongs not to the Minister alone, +but to all those whom Christ hath made Church-Governours, also: of +which sort are the Ruling-Elders, as hath been sufficiently proved. +The power of Discipline is given by Christ, not to one Elder, but to +the united company of Elders: and for one Minister alone to assume +this power unto himself, it is to make himself the Church; it is to +make himself a Congregational Pope; it is a bringing in of a Power +into the Church, that would have some resemblance (as was objected) to +auricular confession. + +Now there are two things we are very confident of; + +1. That when the Parliament gave their allowance to the Presbyterial +Government, if they had put the whole juridical power of the Church +into the hands of the Minister alone, they that now seem so willing to +come to be examined by the Minister without his Elders, would have +more bitterly declaimed against that way, then now they do against +this: For this indeed were to make every Minister a Prelate in his +Congregation; and (as we now said) to bring in that which hath some +resemblance to _auricular confession_. + +2. That it is as warrantable by the Word of God, for one Minister to +assume the whole power unto himself alone, of suspending persons from +the Sacrament, who have been duly admitted thereunto (which is a +graduall excommunication) as it is to assume the whole power of +admitting unto the Sacrament; for _contrariorum eadem est ratio_. And +oh that our Brethren in the Ministry, that take this power unto +themselves, would seriously consider what is here said. + +Secondly, the power cannot be placed in the whole Church collectively +taken; for then it should be also in children and servants. The +Scripture makes an exact distinction between Rulers, and Ruled; and we +are very well assured, that if this power were seated in the Minister +and whole Congregation, that they that are now so unwilling to come +before the Minister and Elders, would be much more unwilling to come +before the Minister, and whole Congregation. And therefore we +conclude, That this power of examining, and receiving unto the +Sacrament such are fit, and detaining such as are found to be grosly +ignorant, and visibly wicked must needs belong to the Minister, +assisted with the Elders, chosen out from amongst the rest of the +Congregation: For if the Elders are Rulers, and Governours, seated by +God in his Church, (as hath been abundantly proved) then it will +undeniably follow, _That whatsoever is properly an act of Government, +must belong to them as well as the Minister_. And who can deny, but +that the power of admitting unto, or detaining from the Sacrament, is +an act of Government? and therefore it doth by divine right belong to +the Elders, as well as to the Minister. But yet here we must carefully +distinguish between the _act of examination_, and the judgment given +upon the person examined. The managing of the Examination, is the +proper act of the teaching Elder; It is he that is to pray for a +blessing; It is he, that is for order sake to ask the questions. But +as for the _determining_, whether the party examined be fit or no to +receive, this is an act of power and government, and belongs not to +the Minister alone, but to the Eldership. And it is a very great +wonder unto us, that people should profess so much dis-satisfaction +and dislike, in coming before the Ruling-Elders whereas they cannot +but take notice, + +1. _That the Elders are such, as they themselves have, or might have +chosen._ + +2. _They are chosen for the relief and benefit of the Congregation._ +That so the Minister might not be _sole judge_ of those that are to +come to the Sacrament, but might have others joyned with him, to see +that he doth nothing out of envy, malice, pride, or partiality, but +that all things be managed for the good and edification of them, for +whose sake they are chosen: which two particulars, if our people did +seriously consider, they would quickly be perswaded to a hearty and an +unanimous submission unto this ordinance of Jesus Christ. + +There remains the fourth thing yet behind, which is an answering of +the objections that are brought against this way of examination by +Minister and Elders. But this, and divers other considerable things, +which we shall propound, to perswade people unto a cheerful obedience +to this part of Church-Reformation, so comfortably begun in many +Congregations in this Kingdome; We shall leave, till we come to that +part of this discourse, which we call, The EXHORTATION; to which we +refer the Candid Reader, that desires further satisfaction. + +And thus we have given you a short survey of the nature of the +Presbyterial Government; together with an answer to the most material +objections against it: which we have done only for this end, that so +(as we have said) we might undeceive those, who look upon it as lordly +and tyrannical; and by these bug-bears, are scared from submitting to +it. And we beseech our several Congregations, to judge of it, as it is +here represented, and to be willing to come under the yoke of it, +which is light and easie, (being the yoke of Christ) and which will in +a short time make our Congregations (if received into them) glorious +for their unity, verity, and piety. + +We are not ignorant, that it hath many Adversaries. The obstinately +ignorant hates it, because it will not suffer him to go blindfold to +hell. The prophane person hates it, because it will not suffer him to +eat and drink his own damnation, by unworthy coming to the Sacrament. +The Heretique hates it, because after two or three admonitions, it +rejects him. The Jesuite hates it, because it is an invincible bulwark +to keep out Popery. The Schismatique, because the main design of it, +is to make all the Saints to be of one lip, one heart, and one way. +And above all, the Devil hates it, because if rightly managed, it will +in a short time blow up his kingdome. + +But notwithstanding all these great and potent enemies, our comfort +is, That this Government is the Government of Jesus Christ, who is the +King of his Church, and hath given unto us the keyes of his Kingdom, +hath promised to be with us, to protect and defend us to the end of +the world; upon whose shoulders the government is laid; & though we be +utterly unable, yet he that was able to bear the wrath of God upon his +shoulders, is able to bear up this Government against the wrath of +man. For this end and purpose, all power in heaven and earth is given +unto him; and he is now sitting at the right hand of God, for the more +effectual exercising thereof: and will there remain, till he hath made +all his enemies his foot-stool. Whose priviledge it is, to rule in the +midst of his enemies: And will one day say, Those mine enemies, which +would not that I should reign over them, bring hither and slay them +before me. _Be wise now therefore, O ye Kings, be instructed ye Judges +of the Earth; serve the Lord with fear, and rejoyce with trembling. +Kisse the Son lest he be angry, and ye perish from the way, when his +wrath is kindled but a little; blessed are all they that put their +trust in him._ + + * * * * * + +There remains the second particular yet behind; and that is the +_Vindication of our persons_, (especially of such amongst us, who are +teaching Elders,) from the slanders and cruel reproaches that are cast +upon us; which we shall undertake, not so much for our own, as for our +peoples sake, lest hereby our Ministry should be rendred useless and +ineffectual; for (as [89]_Austine_ saith) _though a Ministers good +conscience is sufficient for himself, yet his good name is necessary +for his people_: who ordinarily dis-esteem the Doctrine of him, whose +person they dis-esteem. We thank God, we can say with the Apostle, +with us, _It is a very small thing that we should be judged of mans +judgment: He that judgeth us is the Lord._ We remember what the +Apostle tells us in that little Book of Martyrs, of divers Saints, +whose _shoe-latchets we are not worthy to untye; who endured cruell +mockings, yea moreover bonds and imprisonments, they were stoned, they +were sawn assunder, were tempted, were slain with the sword_, &c. _of +whom the world was not worthy_, and yet even they were not _thought +worthy to live in the world_. And therefore we can with the more +willingness, suffer our selves to be the _But_ of every mans malice, +and the subject of every dayes Pamphlet. We read, that even _Elias_ +himself was called the _troubler of Israel_, by him who was the chief +_troubler thereof_. And that Saint _Paul_, who was wrapt up into the +third heaven, was accused by _Tertullus_, to be _a Pestilent fellow, +and a mover of sedition among all the Jews throughout the world_. And +that the Primitive Confessors and Martyrs, famous for the holiness of +their lives, were charged before the Heathen Emperors, to be the +vildest of men; to be first murderers, and then eaters of their own +children; to be guilty of incestuous marriages, and in their private +meetings to commit uncleanness. And their Religion also was +represented, as the cause of all the Earthquakes, famines, plagues, +and other miseries of those times.[90] + +We have formerly made mention of the reproaches which the +_Anabaptists_ of _Germany_ cast upon _Luther_; and we might adde the +horrible and prodigious lies & slanders raised by the _Arians_ against +_Athanasius_, that great Champion of Jesus Christ, and the hideous and +strange reports, and bitter invectives of _Michael Servetus_ and +_Bolseck_, against _Calvin_. But that which doth quiet our spirits, +more then all this, is, the consideration of Christ Jesus himself, who +when he was here upon Earth, was accused to be an _Enemy to_ Cæsar, _a +friend to_ Publicans _and_ Sinners, _a Glutton and a Wine-bibber_, +&c. _It is enough for the_ Disciple _that he be as his_ Master, _and +the_ Servant _as his_ Lord; _if they have called the Master of the +house_ Belzebub; _how much more shall they call them of his Houshold?_ + +As for the particular accusations that are charged upon us, they are, +we confess, very many, and very great; and if to be accused, were +sufficient to make us guilty, we were of all men most miserable. But +we hope it may be said of us, as it was once of _Cato_, _That as he +was 32. times accused, so he was 32. times cleared and absolved_. And +we trust, that the Lord will in due time, dispell all these thick +mists and fogs which our adversaries have raised up against us, and +bring forth at last our _Righteousnesse as the light, and our judgment +as the noon day_. And we do here profess before the great God, that in +all the great changes that have bin lately made amongst us, it hath +been our great endeavour to keep our selves unchanged, making the +_unchangeable Word_ our _Rule_, and the _unchangeable God_ our _Rock_. +And we are confident, that no man will account us _Apostatized from +our principles_, but such as are in a great measure _Apostatized from +their own professions_. There are some men that _Proteus_-like, can +transform them into all shapes, for their own advantage, according to +the times wherein they live; and _Camelion-like_, can change +themselves into any colour but white, can turn any thing, but what +they should be. And because we cannot change our consciences with the +times, as some do; therefore, and therefore only, are we counted +_Changlings_. It is just with such men, as with men in a ship at Sea, +that will not be perswaded, but that the shore they pass by moves, and +not the ship wherein they are. As for Us, we are, and hope (through +Gods grace) ever shall be fixt and immoveable in our first +principles. We were not the causers of the first War, between King and +Parliament; but were called by the Parliament to their assistance: and +the ground of our ingaging with them was, _The Propositions and Orders +of the Lords, and Commons in Parl. Jun. 10. 1642._ for bringing in of +mony and plate, &c. wherein they assured us, that whatever should be +brought in thereupon, should not at all be employed upon any other +occasion, _Then to maintain the Protestant Religion, the Kings +authority and his person, in his Royall Dignity; the free course of +justice; the Laws of the Land, the peace of the Kingdom; and the +Priviledges of Parliament, against any force which shall oppose them._ +And in this we were daily confirmed & incouraged more and more, by +their many subsequent Declarations and Protestations, which we held +our selves bound to believe, knowing many of them godly and +conscientious men, of publique Spirits, zealously promoting the good +both of Church and State. The War we ingaged in by Authority of +Parliament, was only defensive, (which not only [91]Bishop _Bilson_, +and [92]Bishop _Bedell_, but divers others of the Prelatical way hold +to be just and warrantable.) We never opposed the King further, then +He opposed His own Laws: Our aym in all that great Undertaking (as the +great Heart-searcher knows) was to _secure Religion, to preserve the +Government of the Kingdom, and to remove the Wicked from before the +King, that his Throne might be established in Righteousness_. + +And this Act of ours, was not at all contrary to the _Oath_ of +_Allegeance_ which we have taken; because the intent of that Oath can +be no other, then to oblige to obey the King, according to the Laws of +the Kingdome; and to our knowledg, we never disobeyed the King in his +legall and political capacity; though we confess we did, and by the +Law were allowed to deny obedience unto him in his personall capacity, +when it did cross his legall. And therefore they that charge us so +deeply, and reiterate their charge by their multiplyed Pamphlets, +_That we Ministers are the cause of all the Murders and Blood +sheddings of these late years, and other horrid practices which we +forbear to mention, have the greater sin_. + +But our comfort is, the witness of our Consciences, and the integrity +of our Carriages; and we doubt not but we can truly appeal, as +_David_, did when he was accused for seeking the life of _Saul_. _The +Lord judg between them and us, and plead our cause, and deliver us out +of the hands of these cruell and unreasonable accusers._ This is all +we shall return in answer to the first War; As for the second War, we +profess, we stand amazed at the impudency of that man[93], who is not +afraid, even against his own conscience (we fear) to say of the +Presbyterian Ministers, _That they did separate their consecrated +Lungs, for Bellows to blow up the Coals amongst the People this last +Summer; That they were the Ghostly Fathers of all or the greatest part +of those Anti-Parliamentary Barabasses, who so lately commenced +Masters of Mis-rule in_ Surrey, Sussex, Kent, Essex, Wales, &c. _That +in stead of lifting up their voyces like Trumpets, to cause the People +to know their abominations, they lift them up like Trumpets, to +prepare them to commit abominations, &c._ That Tumults, Insurrections, +and Rebellions of the People against Authority, _in order to the +advancement of High Presbytery, seem lawfull, yea, and commendable +practices unto many of them_. To all which, and Multitudes of such +like cruel invectives, we return the answer of the Archangel, _Jude_ 9. +_The Lord rebuke thee._ It is well known to all that are not wilfully +and maliciously blind, what help the Presbyterian Ministers and People +did contribute towards the quenching of those flames; and that in all +probability, the Army had been utterly destroyed, had not the +Presbyterian Forces in _Lancashire_, _Suffolk_, _Essex_, and in divers +other places (incouraged by the Ministers) come in timously, and +vigorously to their assistance. And the time was, when this was +ingenuously acknowledged by one of the chiefest of the Army, though +the forementioned Pamphleter, possessed with prejudice against us, +will not remember any such thing; and though some of us be like to be +dealt withall by way of recompence, just as _M. Tullius Cicero_ was, +who had his head cut off by _Popilius Lænas_, whose head he had saved +from cutting off; or as _Constans_, the Son of _Constantine_ the great +was served, who was kil'd by one _Magnentius_, whose life he had +formerly preserved.[94] And what the Ministers of _London_ in +particular did in this kind, is well known to all unprejudiced +Citizens. We did not abet (as we are falsly accused) but abhor and +detest, that _horrid violence offered to the Parliament, upon that +fatall Munday_, July 6. 1647. We have always been, and still are +friends to the _Priviledges of Parliament, according to our Covenant_. +And for this very cause it is, even because we will not break the +priviledges of Parliament, that we suffer so deeply from these kind of +men at this day. Although we could (if recriminations were good +answers) put them in mind of Pamphlets, not a few, written by them, +and those of their way, _in justification of as horrid acts of +violence offered to the Parliament_. When the Scottish Army came last +into _England_, (though we are shamefully traduced, as if we had +encouraged and invited them to come in,) yet our consciences do +witness with us, and our _Auditors_ can testifie for us, that we did +unanimously oppose them, as men that pretended the _Covenant_, but +acted quite contrary unto it. We profess, that in conscience we are +bound, and in practice we shall endeavour to obey _lawfull Authority +in all lawfull things_; and when we cannot actively obey, we shall be +ready _passively to submit_. If our hearts deceive us not, we have no +design but the _glory of God_, _no interest like that of Religion_. We +desire more to _sow spiritualls_, then _reap temporalls_. And that +Christ and his Gospel, may be exalted, though upon our ruines. Pardon +us, that we become fools in glorifying, for ye have compelled us. We +hunt not after tythes, and great Livings, but seek the salvation of +our peoples souls; and had our enemies a window into our hearts, they +would finde these our professions to be true and unfeigned. And yet we +must crave leave to tell these men, _That the design of taking away +Tythes from the Ministry, was first invented by that cursed Apostate_ +Julian, _who (as Mr._ Stock _that Reverend, pious, and painfull +Preacher hath observed[95],) by this means is noted, more to have +overthrown the Church, then all the Persecuting Emperours before him. +Because they took away Presbyters, and their Martyrs blood was the +seed of the Church, but he took away Presbyterium, the Ministry it +self, in withdrawing the maintenance from the Church, and so overthrew +the Worship of God._ As for our way of preaching, though we are far +from justifying any _indiscreet and passionate expressions_, yet we +conceive it to be very hard measure, to have our integrity arraigned +and condemned for humane infirmities. And we hope we may, without +boasting, say thus much; That the _setled Ministry of England_ was +never more _censured, molested, impoverished and yet never more pious, +peaceable, and painfull_. And that our condition in this juncture of +affaires, is just like that of the _Romane, That had a suit commenced +against him, because he did not receive the sword of his enemy far +enough into his bowels_. And that therefore it is that some men +rail against us, because we will not break our _Oaths and Covenants_, +and will not _serve the times_, but _serve the Lord_. It is a great +refreshing to us, to consider the wise dispensation of God, in +ordering the affaires of this Kingdome, so, as he hath thereby +discovered the hidden hypocrisie and cousenage of many men, unto those +who otherwise would not have believed it. And we earnestly intreat +these men to consider, as in the sight of God, before whose dreadfull +judgment Seat, both we and they must shortly give an account of all +things done in these our mortall bodies; Whether in that dreadful day +it will appear a _righteous thing_, If those who have cryed down +_Persecution so much_, should now themselves become the _greatest +Persecutors_. And if they who have formerly abhorred others, as men +transported with an _Antichristian spirit_, but for a bare suspition, +that if they got power into their hands, they would prove _cruell and +tyrannicall to poor tender consciences_, should now actually attempt +to do that themselves, the which upon bare suspition, they did condemn +in others: And if any who have accused others for seeking great +Offices, and places of gain and preferment, should now manifest +themselves to be none of the least self-seekers. Alas! who knows, or +can discern the deceitfulness of our hearts? and that if we give way +upon meer outward occurrences, to change our principles, but that upon +further changes, the Righteous Lord may leave us to Satans stronger +delusions, to transport us further, then at present can come in our +hearts to imagine; that so after all the glorious beginnings in the +Spirit, we should fearfully Apostatize, and end in the flesh. For our +parts, we tremble to think of those formidable Judgments of our +Righteous God. And our prayer to God is, that he would keep us sincere +in all changes, and that he would plead our cause for us. And our +_rejoycing, is the testimony of our consciences, that in simplicity +and godly sincerity, not with fleshly wisdome, but by the grace of +God, we have had our conversation in the world_. It is the integrity +of our consciences, that carries us above all the reproaches and +slanders that are cast upon us: and that makes us go on in doing our +duties, maugre all opposition; and to commit the maintaining of his +own cause, and the cleering of our callings and persons unto the Lord, +who judgeth righteously. + +[1] Ezra 4.15, 24. + +[2] _Justini Martyris Apologia. Tertul. Apol._ + +[3] _Juell. Apolog._ + +[4] Psal. 80.12, 13, 14, 15. + +[5] Psal. 51.18. + +[6] 1 Tim. 3.15. + +[7] 2 Tim. 3.16, 17. Psal. 19.7. + +[8] 2 Cor. 5.20. Eph. 4.11. + +[9] Matth. 18.20. + +[10] Iam. 4.12. Isa. 33.22. + +[11] Matth. 28.19. 1 Cor. 11.23. &c. + +[12] 1 Cor. 5. Ioh. 20.21, 22, 23. Matth. 28.18, 19, 20. + +[13] Eph. 4.11. Eph. 1.22. 1 Tim. 3.15. + +[14] Heb. 3.2, 3. Ha. 5.1, 7. Cant. 4.16, 6.2. Eph. 2.12. + +[15] Eph. 4.12. Matth. 18.15. 1 Cor. 5.5. + +[16] Eph. 4.11. + +[17] 1 Tim. 5.17. 1 Cor. 12.28. and Rom. 12.6, 7, 8. + +[18] Act. 6.5, 6. Phil. 1.1. and 1 Tim. 3.8. + +[19] 1 Tim. 3.2. to 13. &c. Act. 6.3. + +[20] Act. 6.5, 6. 1 Tim. 3.10. Act. 13.1, 2, 3. and 14.23. +1 Tim. 5.22. and 4.14. + +[21] Act. 6.4. + +[22] Act. 15.21. Act. 13.15. + +[23] Matth. 16.19. 2 Tim. 4.1, 2. + +[24] Numb. 6.23. Luk. 24.50. 2 Cor. 13.14. + +[25] Matth. 28.19, 20. Mat. 26.26. to 31. 1 Cor. 11.23. + +[26] Tit. 3.10. 2 Thess. 3.14, 15. Mat. 18.15. to 21. 1 Cor. 5.3. and +2 Cor. 2.6, 7, 8, 9, 10. + +[27] Act. 4.35 and 6.1, 2, 3. Act. 11.29, 30. Rom. 12.8. + +[28] 1 Cor. 14.34. Rom. 16.1. + +[29] Act. 2.41, 47. Act. 5.4. Act. 6.1. Act. 21.20. + +[30] Act. 15. + +[31] Deut. 17. to the 12. Mat. 18.15, 16, 17, 18. + +[32] 2 Pet. 2.10. + +[33] Deut. 17.18, 19. & cap. 31.9. Josh. 1.7, 8.1. 2 King. 11.12. + +[34] Isa. 49.23. + +[35] Ezr. 7.26, 27. 1 Pet. 2.14. compared with Gal. 5.19, 20. & Phil. +3.2. & 2 ep. Joh. 10. 2 Chron. 15. & 2 Chron. 17.6. 2 Chron. 19.3. +2 Chron. 29. 2 Chron. 33.15, 16. 2 Chron. 34.31, 32, 33. Nehem. 13.15 +_ad finem_. Dan. 3.29. 1 Tim. 2.2. Rev. 17.16, 17. + +[36] 1 Pet. 2.14. Rom. 13.3, 4. + +[37] Επισκοπος των εξο της εκκλησιας, _Euseb. vit. Constant._ cap. 24. + +[38] Isa. 49.22. Psal. 72.10, 11. Isa. 60.10. Rev. 21.24. + +[39] 1 Cor. 5.12. + +[40] _Ab Apostolis usque ad nostri temporis fecem, Ecclesia Christi +nata & Adulta persecutionibus crevit, Martyriis coronata est; et +postquam ad Christianos Principes venit, potentiâ quidem & divitiis +major, sed virtutibus minor facta est._ Hieron. tom. 1. in vitâ +Malchi. + +[41] Act. 28.22. + +[42] Act. & Mon. + +[43] _Spanhemius_ in a Book, called _Englands warning, by Germanies +woe_; or, An Historicall Narration of the Anabaptists in _Germany_, +&c. + +[44] By Mr. _Carthwright_, against Archb. _Whitgift_. Mr. _Vdal_. Mr. +_Hildersham_. Mr. _Traverse_, &c. + +[45] Heb. 13.17, 24. + +[46] 1 Pet. 5.3. Ier. 10.16. + +[47] _Non quia soli, sed quia solùm præsunt._ + +[48] _De divers. grad. Minist. Evang._ cap. 11, p. 108. + +[49] _Calvin. in locum. Chrysostom._ upon 1 Cor. 12.28. _Estius_ upon +1 Cor 12.28. + +[50] [Syriac: two words] ומעדרנא ומדברנא. + +[51] Κυβερνησειζ. + +[52] _Gerhardus de Ministerio Ecclesiastico_, Calvin. _in locum_, P. +Martyr, _in locum_. Beza _in locum_. Piscator _in locum_. Ambros. _in +locum_. Chrys. _in locum_. Salmer. _in locum, Septimo loco ponit +gubernatores, id est, eos qui præsunt aliis, & gubernant, plebemque in +officio continent. Et Ecclesia Christi habet suam politiam, & cum +Pastor per se omnia præstare non posset, adjungebantur ille duo +Presbyteri, de quibus dixit_, Qui bene præsunt Presbyteri, duplici +honore digni habeantur, maxime qui laborant in verbo & doctrina; _Qui +una cum Pastore deliberabant de Ecclesiæ cura, & instauratione: qui +etiam fidei atque honestæ vitæ consortes erant_. + +[53] Estius _in_ Rom. 12. _Aliis placet etiam hac parte speciale +quoddam charisma sive officium significari, & misereri dicatur is qui +ab Ecclesia curandis miseris, potissimum ægrotis, præfectus est, +iisque præbet obsequia; velut etiam hodie fit in nosocomiis; qui +sensus haudquaquam improbabilis est._ + +[54] _Cornelius à Lapide_, in Rom. 12.6, 7, 8. + +[55] _Whitak. in prælectionibus suis, ut refert in refutatione Dounami +Sheervodius_, cited by the Author of Altare Damascen. cap. 12. pag. +925, 926. + +[56] Whitgift against Carthwright. + +[57] In a Sermon of his in print. + +[58] _De perpetua Eccl. gubernat._ + +[59] 2 Cor. 11.27. 1 Thess. 2.9. + +[60] Beza in 1 Tim. 5.17. Piscator in locum. Calvin. in loc. + +[61] _Non enim una persona potest dici Ecclesia cum Ecclesia sit +populus & Regnum Dei._ + +[62] Heb. 13.17, 24. + +[63] _Chrys._ upon Matth. 18. + +[64] _Camer. de Ecclesia_, upon Matth. 18. + +[65] pag. 208, 209, 221. + +[66] pag. 146. + +[67] _unde & Synagoga, & postea Ecclesia Seniores habuit, quorum sine +consilio nihil agebatur in Ecclesia; quod qua negligentiâ obsoleverit +nescio, nisi forte Doctorum desidiâ, aut magis superbiâ, dum soli +volunt aliquid videri_, Ambros. in 1 Tim. 5. + +[68] _Præsident probati quique Seniores honorem istum non pretio sed +testimonio adepti._ Tertull. Apolog. cap. 39. + +[69] _Nonnulli præpositi sunt qui in vitam & mores eorum qui +admittuntur inquirant, ut qui turpia committant iis communi cœtu +interdicant, qui vero ab istis abhorrent, ex animo complexi meliores +quotidie reddant_, Orig. lib. 3. _Contra Celsum_. + +[70] Basil in Psalm 33. _Ubi quatuor gradus Ministrorum constituit, +quod scilicet alii sint in Ecclesia instar oculorum, ut Seniores; alii +instar linguæ, ut Pastores; alii tanquam manus, ut Diaconi_, &c. + +[71] Optatus lib. 1. _advers. Parmen._ mentioning a persecution, that +did for a while scatter the Church, saith, _Erant Ecclesiæ ex auro & +argento quam plurima ornamenta, nec defodere terræ, nec secum portare +poterat, quare fidelibus Ecclesiæ Senioribus commendavit_. +_Albaspinæus_ that learned Antiquary upon that place acknowledged, +That besides the Clergy, there were certain of the Elders of the +people, men of approved life, that did tend the affaires of the +Church, of whom this place is to be understood. + +[72] _Et nos habemus in Ecclesia Senatum nostrum, cœtum Presbyterorum; +cum ergo inter cœtera etiam senes Judea perdiderit quomodo poterit +habere concilium, quod proprie Seniorum est?_ Hier. _in_ Is. 3.2. + +[73] Aug. writing in his 137. Epistle to those of his own Church, +directs his Epistle, _Dilectissimis Patribus, Clero, senioribus, & +universæ plebi Ecclesiæ Hipponensis_. + +So again. Aug. lib. 3. _contra Cresconium_, cap. 56. _Peregrinus +Presbyter, & Seniores Ecclesiæ Musticanæ regionis._ + +Again, Sermo. 19. _de verbis Domini. Cum ob errorem aliquem a +Senioribus arguuntur & imputantur alicui de illis, cur ebrius fuerit?_ +&c. + +Again, _Epistola Synodalis Concilii Carbarsussitani apud eundem_, Aug. +_enar. in_ Psalm 36. _Necesse nos fuerit Primiani causam quem plebs +sancta Carthaginensis Ecclesiæ Episcopum fuerat in oculis Dei sortita, +Seniorum literis ejusdem Ecclesiæ postulantibus audire atque +discutere._ + +[74] Gregor. Magnus. _lib._ 11. _ep._ 19. _Si quid de quocunque +Clerico ad aures tuas pervenerit, quod te juste possit offendere, +facile non credas, sed præsentibus Ecclesiæ tuæ Senioribus diligenter +est perscrutanda veritas, & tunc si qualitas rei poposcet, Canonica +districtio culpam feriat delinquentis._ We should have added before, +that _in actis purgationis Cæciliani & Fælicis_; We read _Episcopi, +Presbyteri, Diaconi, Seniores_. Again, _Clerici & Seniores Cirthensium_. +Sundry Letters were produced and read in the conference: one directed, +_Clero & Senioribus_: another, _Clericis & Senioribus_. The Letter of +_Purpurius_ to _Sylvanus_, speaketh thus, _Adhibete conclericos, & +Seniores plebis Ecclesiasticos viros, & inquirant diligenter quæ sint +istæ dissensiones_. + +[75] Sutlivius _de Concil. ab_ 1. _cap._ 8 saith, that among the Jews +_Seniores tribuum_, the Elders of the Tribes did sit with the Priests +in judging controversies of the Law of God. Hence he argues against +_Bellarmine_, that so it ought to be in the christian Church also, +because the priviledge of christians is no less then the priviledg of +the Jewes. + +[76] 1 Cor. 10.16, 17. + +[77] Rom. 4.11. + +[78] Joh. 6.63. + +[79] 1 Tim. 4.8. + +[80] 2 Chr. 23.19. Ezek. 44.7, 8. + +[81] Levit. 10.10. Ezek. 22.26. + +[82] 1 Cor. 5.13. Rev. 2.14, 15, 20. Tit. 3.10. + +[83] Levit. 19.17. + +[84] 1 Sam. 2. + +[85] _Zelum singularem laudat in tuenda disciplina Ecclesiæ, quod +vitiis in cœtu grassantibus se fortiter opposuerit, scandalosos +censuris debitis correxerit, vel Ecclesiæ communione ejecerit. Ita +enim præcepit Christus & Apostolus, & viguerunt censuræ in primitiva +Ecclesia magno bono_, Pareus in locum. + +[86] That the Church of _Ephesus_, is not Individually, but +collectively to be taken, _vide Smectymnuum_. + +[87] 1 Cor. 12.28. 1 Tim. 5.17. 1 Thess. 5.12. Heb. 13.17. + +[88] Gal. 6.6. where the word κατηχουμενος properly signifieth a +teaching by questions and answers. + +[89] _Mihi quidem sufficit conscientia mea, vobis autem necessaria est +fama mea._ Aug. ad fratr. in Eremo. + +[90] Tertullian. Apologet. + +[91] In his Book of Christian subjection, _&c._ + +[92] In his letters to _Wadesworth_. + +[93] _J.G._ + +[94] Pezelii mellificium historicum, pars 2. pag. 268. + +[95] _M. Stock_ upon Malachy, cap. 3. + + + + +The EXHORTATION. + + +Having thus in few words, vindicated both our Government and our +Persons, we conceive it necessary to subjoyn an Exhortation unto all +the Ministers, and Elders, and people, that are within the Province; +which we shall branch into these ensuing particulars: + +1. We shall direct our speech _unto the Ministers and Ruling Elders, +that have accepted of, and do act according to the Rules of the +Presbyterian Government, as they are conjoyned in one and the same +Presbytery_. + +2. _Unto those of our respective Congregations, that submit unto the +Government, and are admitted unto the Sacrament of the body and blood +of Christ, in the Presbyterian way._ + +3. _Unto those that live within the bounds of the Province, and have +not yet submitted to the Government, nor are admitted to the +Sacrament, in the Presbyteriall way._ + +1. We shall direct our speech unto the Ministers and Ruling-Elders, +that have accepted of, and do act according to the Rules of the +Presbyterian Government, as they are conjoyned in one and the same +Presbytery. + +That which we have to say unto them, is, + +To perswade them to be _faithfull in the discharge of the great trust +committed unto them_. To be a _Ruler in Gods house_, as it is a place +of _great honour_, so also of _great trust_; and he that hath this +trust committed unto him, ought to be one of a thousand. It is a good +saying of an Heathen, _Magistratus virum indicat_, Magistracy will try +a man what he is, so will this office you. Such are the mountains of +opposition you are like to meet withall; such is the courage you must +put on; such is the wisdome and piety you must be cloathed withall, +that we may truly say with the Apostle, _Who is sufficient for these +things?_ As _Tacitus_ saith of _Galba_, that he was _Capax imperii, +nisi imperasset_, thought very fit to have been an _Emperour_, had he +not been an _Emperour_; so there are many that have been thought fit +to be _Elders_, till they were made _Elders_. Many that seemed very +good, when private Christians; when advanced into places of trust, +have proved very wicked. To have the _body and blood of Christ +Sacramentall in your custody_; To be made _Keepers of Christs +Vineyard_, and _watchmen over his flock_; To have the _keyes of the +Kingdom of Heaven_ committed unto you: This is not only a great +honour, but a great burden. And therefore it must be your exceeding +great care, so to behave your selves in the Church of God, which is +his house, that you may give up your account with joy at that great +day. For this purpose we Exhort you; + +1. That you would labour to discharge your Office with care and +diligence, according to the advice of the Apostle, [96]_Let him that +Ruleth, Rule with diligence_. The Apostle foresaw how negligent Elders +would be, in the trust committed unto them; and therefore he chose to +lay this speciall injunction upon them. You must not suffer the key of +discipline to rust for want of using, but must remember, that the life +of discipline is in the execution; and that the _unprofitable servant +was cast into Hell, not for abusing; but for not improving of his +Talent_. + +2. That you would study to Rule with all humility and Self-denyal, +[97]not as lording it over Gods heritage, but as being examples to the +flock, remembring the saying of our blessed Saviour, [98]_The Kings of +the Gentiles exercise Lordship; And they that exercise authority upon +them, are called Benefactors: But ye shall not be so. But he that is +greatest among you, let him be as the younger; and he that is chief_, +(or, as it is in the Greek[99], he that Ruleth,) _as he that serveth_. +You must not be as _Diotrephes_ who loved to have the _Preheminence_; +not as the _Pharisees, [100]who loved the uppermost roomes at feasts, +and the chief seats in the Synagogue_. + +3. That you would labour to Rule the Church of God with all +_peaceablenesse_, and _quietness_; doing nothing out of contention, +envy, or malice; but all out of pure love, with the spirit of meekness +and patience. That the people may read love and gentleness written +upon all your admonitions and censures. [101]_For the servant of the +Lord must not strive, but be gentle unto all men, apt to teach, +patient, in all meekness instructing those that oppose themselves, if +God peradventure will give them repentance, to the acknowledgment of +the truth; And that they may recover themselves out of the snare of +the Devill, who are taken captive by him at his will._ Famous is +the saying of our Saviour, _Have salt in your selves, and peace one +with another_. By _salt_, is meant (as _Chemnitius_ and others +observe,) _sincere doctrine and discipline_ whereby the people of God +are seasoned, and kept from the putrefaction of sin and errour; this +_salt_ is so to be sprinkled, as that if it be possible, it may have +peace joyned with it. _Have salt in your selves, and peace one with +another._ There are that think, that sincere discipline and peace +cannot stand together, but they are confuted by Christs own words. The +readiest way to have true peace one with another, is to have salt +within our selves. There are indeed, some Congregations, that have +this salt, without this peace; which is a misery to be exceedingly +bewailed. There are others which have _peace_ without this _salt_, but +this _peace_ is a wicked _peace_; a peace with sin and errour, which +will end in damnation. But blessed and happy are those Congregations, +that have _salt in themselves, and true Christian peace one with +another_. A Church-Officer must not be a _bramble_, rending and +tearing the people committed to his charge, but as a _fig tree_, +_vine_, and _olive tree_, refreshing them with his _fatnesse, +swetnesse, and fruitfulnesse_. + +4. That you would labour to make your Congregations pure, as well as +peaceable; following after piety, as much as verity and unity. That +all your people under your charge, may be visible Saints at least. It +is the great complaint that some take up against the _Presbyteriall +Government_, that it studieth unity and truth, but neglecteth holiness +and purity. And therefore we beseech you Brethren, by our Lord Jesus +Christ, who is called _the holy One_, that you would labour to free +the Government from this scandal. If there be any under your +inspection grosly ignorant, or of scandalous life and conversation, +you ought not to admit him to the Sacrament; for if you do, you are +accessary to his sin of unworthy receiving; you are instrumentall to +the damnation of his soul, you pollute the ordinance; you offend the +godly amongst you; you render the Government obnoxious to just +exception; and you bring down the heavy judgments of God upon the +Congregation. If there be any that after admission prove scandalous, +you are to admonish him; and if he continue obstinate, you are _to put +away from among your selves that wicked person_, to purge out the _old +leaven_, that you may be a _new lump_. And this you are to do: + +1. _For the Churches sake_; that the Church in which you are Rulers, +may not be infected; _for know you not, that a little leaven leaveneth +the whole lump?_ + +2. _For the sinners sake_; you must deliver such a one _unto Satan_, +for the _destruction of the flesh, that the spirit may be saved in the +day of the Lord Jesus_. + +3. _For Christs sake_, that his name may not be dishonoured, and that +he may not be forced to depart from your Assemblies. + +4. _For the Ordinances sake_, that they may not be polluted. + +5. _For your own sakes_, that you may not be damned for other mens +sins. + +Oh that our words might take impression upon all your hearts, that are +Ministers and Elders within the Province! what a glorious thing were +it, if it might be said of all our Congregations, that they are not +only _true_, but _pure Churches, and Churches united in love, and in +the truth_? How would this tend to the honour of Jesus Christ, the +King of his Church? How would this make him delight to dwell in the +midst of you? How would this stop the mouthes of Anabaptists, +Brownists, and Independents? How would the blood of Jesus Christ be +preserved from prophanation, and the wicked in time gained to +repentance, and the blessing of God be upon us, together with peace +and plenty in all our dwellings? + +We beseech you once more, by the blood of Jesus Christ, which was shed +for your souls, that you would not prostitute it to open sinners, but +use all possible means to make your Congregations more and more pure. +For this purpose, consider, what the Directory for Church-Government, +advisedly and religiously requireth of you, namely, _That where there +are many Ruling-Officers in a particular Congregation, some of them do +more especially attend the inspection of one part, some of another, as +may be most convenient. And some of them are, at fit times, to visit +the several families for their spiritual good._ And for the better +inabling you to do these things, we exhort you further: + +5. That you would labour to abound more and more in all _knowledge_, +and _soundnesse of judgement_, _and in all manner of godly +conversation_; for he that would be fit to _purge_ Gods house of +ignorance and scandal, must first _purge_ himself of ignorance and +scandal. _Church-purification_ and reformation, must begin in +_self-purification_ and reformation. He that will reprove sin in +others, must be free from that sin himself; otherwise it will be said, +_Thou hypocrite, first cast out the beam out of thine own eye, and +then thou shalt see clearly, to cast out the moat out of thy brothers +eye_. And he must be free from all other scandalous sins also; +otherwise men will be ready to say, This man reproveth me for +drunkenness, but he himself is covetous; he reproveth me for swearing, +but he himself will lie. And therefore our prayer to God for you is, +[102]_That you may be filled with the fruits of Righteousness, which +are by Jesus Christ, unto the glory and praise of God, that your +love may abound yet more and more, in knowledge, and in all judgment; +that ye may approve the things that are excellent: That ye may be +sincere, and without offence, till the day of Christ_. For you are +appointed by Christ to convince gain-sayers, and therefore you had +need to let the Word of God dwell in you richly, in all wisdom, +especially in these dayes, wherein there are many unruly and vain +talkers, and deceivers, whose mouthes must be stopped; who subvert +whole houses, teaching things they ought not, for filthy lucres sake. +You are appointed by Christ, to be examples to the flock. And that +which is but a little sin in others, will be a great one in you. Your +sins are not sins, but monsters: You are like _Looking-glasses_, +according to which, others dresse themselves; you are like pictures in +a glass-window, every little blemish will be quickly seen in you: Your +lives are looked upon as _Presidents_, your examples, as _Rules_: And +therefore you ought to be _exemplarily holy_, or else you shall +receive the _greater condemnation_. + +6. That you would labour to be _good in all your relations_, good +_Parents_, good _Masters_, good _Husbands_, dwelling with your wives +according to knowledge, as being heires together of the grace of life, +that your prayers be not hindered: _For if a man know not how to rule +his own house, how shall he take care of the Church of God?_ How shall +he be a good Ruling Elder, that doth not rule well his own house, +_having his children in subjection with all gravity_? How can he +perswade others to set up the worship of God in their families, that +hath none in his own? And therefore, that you may rule the better in +Gods Church, you must make your _houses_ as it were _little Churches_. + +7. That you would labour to be men of _publique spirits_, seeking the +things of Christ before, and more then your own; mourning more for the +miseries of the Church, then your own; and rejoycing more in the +prosperity of _Sion_, then your own. + +A Church-Officer must be like old _Eli_, who was more troubled at the +losse of the _Ark_, then the death of his two sons. And like the +Psalmist, that bewailed more the _burning of Gods house_, then his +own; and the desolation of _Gods Church_, then of the _Kingdome_.[103] + +8. That you would labour to be of a _liberall and free spirit, feeding +the flock of God which is among you, taking the oversight thereof, not +by constraint, but willingly, not for filthy lucre, but of a ready +mind_. A Covetous _Judas_ will betray Jesus Christ for thirty pieces +of silver, and sell a good conscience for a messe of pottage; and be +prodigal of the blood of Christ, rather then lose his trading. + +9. That you would labour to be of a _courageous and resolute spirit, +valiant for the truth and cause of God_; as _Luther_ was, who alone +opposed a world of Enemies; and as _Athanasius_, who was both as an +_Adamant_, and a _Loadstone_, in his private converse[104]; he was +very courteous and affable, drawing all men to him, even as a +Loadstone doth iron; but in the cause of God, and of his truth, he was +_unmoveable_, and _unconquerable_ as an Adamant. There is nothing will +cause you sooner to apostatize from your Principles, and from your +practices, then base fear of men. This made even _Peter deny Christ_; +and _David_, run to the _Philistines_, & _Abraham_, to dissemble. The +Wise man saith, _The fear of man bringeth a snare, but who so putteth +his trust in the Lord, shall be safe._ Our prayer to God for you, is, +That the [105]_Lord would speak unto you with a strong hand; and +instruct you, that you may not walk in the way of this people, saying +a Confederacy unto those unto whom this people shall say a +Confederacy; nor fear their fear: but sanctifie the Lord of hosts in +your hearts, and make him your fear and your dread_. And you have a +most blessed promise added, That _Jesus Christ will be unto you for a +Sanctuary_, to protect and defend you in the day of your greatest +fears and dangers. + +10. That you would labour to be of a _tender spirit_, tender of the +honour of God, of the blood of Christ Sacramental, of the souls of the +people committed to your charge, of the truths and Government of +Christ. A Church-Officer must not be a _Gallio_, not caring what +becomes of Religion, and the interest of Christ. Nor a luke-warm +_Laodicean_, neither hot nor cold, lest he be spewed out of the mouth +of Christ. But he must be a _Josiah_, whose commendation was this, +that his _heart was tender_, a _David_, _whose eyes ran down with +rivers of tears, because men kept not the law_: a _Jeremiah_, who +wished, that _his head were waters, and his eyes a fountain of tears, +that he might weep day and night for the slain of the daughter of his +people_. + +11. That you would _persevere_ and _continue_ in the great trust +committed unto you, not deserting, nor neglecting the duty thereof, +for any present discouragements whatsoever; remembring what out +Saviour saith, _He that hath put his hand to the plough, and looketh +back, is not fit for the Kingdome of Heaven_. + +We cannot deny, but there are many things to dishearten you, and make +you grow faint and weary, _viz._ your own insufficiency to so great a +work; the untractablenesse, and unperswadeablenesse of many among the +people to submit unto the Government; The small beginnings of +reformation in Church-Government unto which we have yet attained, and +especially the little countenance that it finds with many, from whom +it might most justly be expected. Yet notwithstanding, we hope, that +that God which hath stirred you up to help to lay the first stone in +this building, will not suffer you to leave the work, till the _head +stone_ be brought forth with shoutings, crying, _grace, grace unto +it_. For this purpose, we desire you earnestly to consider with us; + +1. That the Authority by which you act, is divine. For the office not +only of a teaching, but also of a Ruling Elder, is founded upon the +Word of God, as hath been already shewed. + +2. That the Government which you have entred upon, is not a Government +of mans framing, but the Government of Jesus Christ; who as King and +Head of his Church, hath appointed you your work, and hath promised, +[106]_That where two or three of you are gathered together in his +name, there to be in the midst of you_, to protect, direct, sanctifie, +support, and comfort you. This Christ is [107]_that stone cut out of +the mountain without hands, that will destroy all the Kingdomes that +oppose him and his Government, and will himself become a great +mountain, filling the whole earth_. The time is shortly coming, when +the _Kingdomes of this world shall become the Kingdoms of our Lord, +and of his Christ_; when the [108]_mountain of the house of the Lord +shall be established in the top of the mountains, and it shall be +axalted above the hills, and people shall flow unto it: And many +Nations shall say, Come and let us go up to the Mountain of the Lord, +and to the house of the God of_ Jacob, _and he will teach us his +wayes, and we will walk in his pathes. And that Nation and Kingdome, +that will not serve the Lord Christ, shall perish yea those Nations +shall be utterly wasted._ + +3. The reward you shall have for the faithfull continuance in your +office, [109]is not from men, (though you deserve, and ought to have +even from men double honour, and are to be had in high esteem from +your work sake,) but from God, who hath promised to give you a +[110]_crown of glory, that fadeth not away, when the chiefe Shepherd +shall appear_; which promise is applicable, not only to the teaching, +but Ruling Elder; the Apostle speaking there of Elders indefinitely, +without restriction or limitation. + +4. The strength by which you act, is the strength of Christ; and +though in your selves you be insufficient for so great a work, (_for +who is sufficient for these things_) yet _by Christ that strengthens +you, you are able to do all things_. God never calls a man to any +employment, but he giveth a competent ability thereunto; and is angry +with those that pretend insufficiency for that Office to which he +calls them, as appears by the example of _Moses_, _Exod._ 3.10, 11, +13, 14. + +5. Consider what great things God hath brought to pass with weak +instruments. _Moses_ a shepherd was the deliverer of the Israelites +out of _Egypt_; and a great part of the World was converted by a few +Fisher-men. God delights to convey grace by contemptible Elements; as +Water, Bread, and Wine, and to manifest his great power in mans great +weakness, that so all the glory may redound to him alone. + +6. That the greatest undertakings in the Church, have met with +greatest difficulties and oppositions. [111]_Jerusalem_ was built +again even in troublous times. _Tobia_ and _Sanballat_, and all their +Adherents set themselves against it, both with scorns, false +informations, and acts of violence, yet the work went on and +prospered: and though it had very many years interruption, yet at last +God raised up the spirit of _Haggai_, _Zecheriah_, and of +_Zerubbabel_ and _Joshua_, and the work was suddainly finished. _Who +art thou O great Mountain before_ Zerubbabel_? thou shalt become a +plain_, &c. Oppositions should rather quicken, then cool activity. + +7. That the greatest affairs and achievements are wont at first to +have but small beginnings, like the Prophet _Elias_ cloud. The repair +of the Temple and of the City of _Jerusalem_ was so small at first, as +that the enemies mockt, and said[112]; _Even that which they build, if +a Fox go up, he shall break down their stone wall._ And _Iudah_ her +self said[113], _The strength of the bearers of the burden is decayed, +and there is much rubbish, so as we are not able to build the wall._ +And yet notwithstanding God saith[114], _Who hath despised the day of +small things? for they shall rejoice, and shall see the plummet in the +hand of_ Zerubbabel. _The hand of_ Zerubbabel _laid the foundation of +this house, his hand shalt also finish it, not by might, nor by power, +but by my Spirit, saith the Lord[115]._ + +8. Consider, _who_, and of what _carriage_ the most of those are that +oppose this Government, and upon what grounds they are against it, and +it will adde a singular testimony to the goodness of it, and incourage +you the rather to stand for it, seeing so many erroneous, +superstitious, hereticall, leud and licentious persons of all sorts, +are so violent against it. + +9. If God countenance the Government, it is the less matter if it want +the countenance of man. Let not the faultinesse of others, discourage +Gods faithfull Ones from their trust and duty: The fewer stand for it, +the more reason there is that we should. _The Lord of Hosts is with +us, the God of Jacob is our refuge_: And therefore let us not fear +what man can do unto us, for there are more with us, then against us. + +10. God hath the hearts of all men in his hands, and he can in an +instant raise up a _Cyrus_ to appear for his People, and his Cause; +he can raise up _Zerubbabels_, _Nehemiah's_, and _Ezrah's_; he can, +and he will raise up Kings to be the nursing Fathers, and Queens the +nursing Mothers of his Church; he can turn the hearts of people, and +make them willing to submit their necks to the yoak of the Lord; and +he hath promised, _that in the day of his power, the people shall be +willing_. + +11. Lastly, consider _what great things God hath done already for us_; +and if he had meant to have destroyed us, he would not have done all +this for us: He hath broken the iron yoak of Prelacy, removed +superstitious Ceremonies, and Service-book, established a more pure +way of Ordination of Ministers, and of worshipping of God, and there +are hopefull beginnings of this Government in many of our +Congregations; and we doubt not, but that God, who hath been the +Author, will be the Finisher of this mighty Work. + +Let the consideration of these particulars exceedingly affect you, and +stir you up to persevere, & hold out in that great office you have +undertaken, in nothing being terrified or discouraged, but trusting in +the great God, who never faileth those that put their trust in him. + + * * * * * + +Our second Exhortation is unto _those of our respective Congregations, +that submit unto the Government, and are admitted unto the Sacrament +of the body and bloud of Christ, in the_ Presbyterian way; That we are +to exhort you unto, is, + +1. That as you are Saints outwardly, and such who live (as we hope) +unblameably in the eyes of the world; so you would labour to be Saints +inwardly, approving not only your wayes unto men, but your hearts and +consciences unto the heart-searching God. And for this purpose, we +perswade you, [116]_to wash not only your hands, but your hearts, from +all iniquity, and not to suffer vain thoughts to lodge within you; To +put away the evill of your doings from before Gods eyes; [117]To be +Jews inwardly circumcised with the circumcision of the heart, in the_ +Spirit, _not in the_ Letter, _whose praise is not of Man, but of God_; +To labour more to be _good_, then to seem to be _good_; to be more +ashamed to be _evill_, then to be known to be _evill_; to strive more +to get your sins _cured_, then _covered_; and to be not _gilded_, but +_golden Christians_. Alas! what will it avail you, to be esteemed by +your Minister and Elders reall Saints, when the Lord who is your +Judge, knows you to be but painted Sepulchres: What will it profit you +to have our _Euge_ and approbation, when you have the _Apage_ and +disallowance of God, and all his holy Angels? And therefore our prayer +to God for you is, that he would make you not only nominall, but reall +Christians; not only Saints by profession, but by conversation; not +only morally and formally, but Spiritually and Theologically good, +having your persons, principles, and aims holy, as well as your +actions. _He and he only is a right Christian, whose person is united +to Christ by a lively Faith; and whose nature is elevated by the_ +Spirit of Regeneration, _and whose principles, practices, and aims, +are divine and supernatural._ + +Secondly, as it is your great honour and priviledg to be admitted to +the Sacrament, when others by reason of ignorance or scandal are +refused; so it must be your great care, to come _worthily_; and so to +demean your selves, that you may be made partakers of the graces & +consolations of this heavenly banquet; And for this end, we think it +our dutie to propound certain necessary directions to you, for the +right ordering of your Sacramental approaches; and to perswade you by +the mercies of our Lord Jesus Christ, to the diligent and +conscientious practice of these following particulars. + +1. Not to rest contented with the examination of your Minister and +Elders, but chiefly and especially to examine your selves, and so to +eat of that bread, and drink of that cup: To examine your selves, +whether you be in Christ or no, whether You do truly repent; whether +You do hunger and thirst after Christ in the Sacrament; whether You +have an unfeigned love to God, and Your Neighbour, manifested by an +impartial respect unto all the Commandements and Ordinances of Christ: +For though we may and ought to admit you upon the profession of these +graces; yet Christ will not bid You welcome, unless You have them in +truth and sinceritie. And though we cannot discern who are hypocrites, +and who are sincere amongst You; yet he that can distinguish between +star and star, can and will distinguish between a true Saint, and a +formal Hypocrite: and therefore labour to be such, indeed and in +truth, as You seem to Us, to be in _word and profession._ + +Secondly, As not to come without preparation and examination; so also +_not to trust to your preparation and examination_. Sacraments do not +work as Physick, whether men sleep or wake, _ex opere operato_, by +vertue inherent in them; but _ex opere operantis, according to the +disposition and qualification of the party that partakes of them_. If +the party be not qualified according to the tenour of the Covenant of +grace, he eats and drinks damnation to himself, and not salvation; and +when he hath done all he can by grace received, to prepare himself; +yet he must not relie upon his preparation, for this were to make an +Idol of it, and set up dutie in the room of Christ. Excellent is that +saying of _Austine_[118], _He that stands upon his own strength, shall +never stand_; and of _Bernard_[119], _That man labours in vain, that +doth not labour resting upon Christ and his merits_; and therefore we +exhort You, after all your care of preparation, to renounce it as to +the point of confidence, and _to come to Christ in the strength and +confidence of Christ alone_. + +3. Not be satisfied in the bare bringing of the forementioned graces +with you to the Sacrament, but to labour according to the advice of +the Apostle[120], _to stir up the gift of God that is in you_. The +Greek is, _to blow up_, and cause the grace of God within us to +kindle. Fire, as long as it lyeth raked up in the Embers, will give no +heat; a man may die with cold, for all such a fire. Grace, as long as +it lyeth dead in the habite, will not avail a man at the Sacrament. +And therefore, that you may be worthy receivers, you must take pains +to blow up the grace of God that is in you. You must arise and trim +your _spirituall lamps_, (as the _wise Virgins_ did,) that so you may +be fit to meet with your _Bridegroom_. You must _brighten_ your +_spirituall armour_, & gird up the loins of your mind; You must not +only have, but put on your _wedding garment_, and come to this +heavenly feast apparrelled in all your spiritual ornaments. For it is +a certain truth, that not only a wicked man, that wants grace, but a +childe of God that hath true grace, may receive the Sacrament +unworthily; though he cannot come unworthily as the wicked do, out of +a total want of grace, yet he may come unworthily out of grosse +negligence, and sinful carelesness, in not exciting and stirring up, +and improving the grace of God that is in him.[121] For not to _use +grace_, and not to _have grace_, in this case, do little differ in +Gods account. And therefore, if you would be worthy guests at this +Supper, you must not only have a _true_ Faith, but a _fit_ Faith; not +only a true repentance, but a _fit_ repentance; you must not only have +grace, but act grace; you must set your _Faith_ on work, to feed upon +that blessed Sacramentall promise, _Take, eat, this is my body which +is broken for you; This is my blood which is shed for you_. And you +must labour to make strong and particular applications of Christ to +your souls, and to believe, that as verily as you eat the Bread, and +drink the Wine, so verily you are made partakers of Christs body and +blood, to your everlasting happiness. And so likewise you must act +repentance, love, thankfullness, and obedience, according to the +direction of the Word of God. + +4. _To do all that you do at the Sacrament, in remembrance of Christ._ +For this is the main design of Christ, in appointing this Ordinance, +that it might be a _Love-token_ from Christ alwaies by us, and an +effectual means to keep his death in perpetual remembrance, that it +might be a lively picture of Christ crucified; and he that will +receive aright, must be eying this Picture while he is at the +Sacrament; and the more he minds it, the more he will admire it: The +Angels[122] [123]_stoop down_ to _look_ upon Christ incarnate, and it +is the happiness of heaven to have Christ alwaies before them; and it +is our happiness on earth, that we have such a blessed commemoration +of Christ crucified: As Christ is all in all, in all Creatures, in all +Relations, in all Conditions, and in all Ordinances; so more +especially in this: For the Elements of Bread and Wine are not +appointed for natural ends and purposes, but Christ is all in all in +them: They are Representations, Commemorations, Obsignations, and +Exhibitions of Jesus Christ. You must labour with the Eye of Faith to +see Christs name written upon the Bread and Wine, and you must read +Christ in every Sacramental action: when You behold the Bread and Wine +consecrated; You must remember how Jesus Christ was set apart by his +Father, from all Eternity, to be the Redeemer of his People: And when +the Minister breaks the bread, You must remember the great sufferings +that Jesus Christ endured for Your sins; and when You take the Bread, +and drink the Wine, you must do this in remembrance of Christ; You +must believe, that now Christ giveth himself to be Your nourishment, +and your Comforter unto eternal life; and you must labour by a lively +Faith, to take him as your Lord and Saviour, and to cry out with +_Thomas_ in the highest degree (if it be possible) of rejoycing, _My +God, and my Lord_: [124]And when you eat the Bread, and drink the +Wine, you must remember, that Christ _is the living Bread that came +down from Heaven, and that whosoever eats of this Bread, shall live +for ever: and that whosoever eateth the flesh of Christ, and drinketh +his blood, dwelleth in Christ, and Christ in him_. And you must +endeavour to receive Soul-nourishment from Christ, as your bodies do +by the bread you eat; and as the bread is turned into your substance, +so to be made more and more one with Christ by faith: that having a +reall, though spirituall union with him, You may have a happy interest +and communion in all his purchases. This is the life of the _Holy +Sacrament_, without which, all is but a dead and empty Ceremonie. But +we adde further, That this remembrance of Christ must not be barely +_notionall_, _doctrinall_, and _historicall_, but it must be also +_practicall_, _experimentall_, and _applicative_; it must produce +these and such like blessed effects and operations in your hearts. + +1. You must so remember Christ, as to find power coming out of Christ +Sacramental, to break your hearts for all the sins you have committed +against him. Christ is presented in the Sacrament as a broken Christ; +his body broken, and his bloud poured out: and the very breaking of +the bread understandingly looked upon, is a forcible argument to break +your hearts. Was Jesus Christ rent and torn in pieces for you, and +shall it not break you hearts, that you should sin against him? Was he +crucified for you, and will you crucifie him by your sins? And +besides, the breaking of the bread is not only ordained to be a +motive unto brokenness of heart for sin, but also in the right use to +effect that which it doth move unto. + +2. You must so remember Christ Sacramentall, as to find power coming +out of Christ, to subdue all your sins and iniquities; as the diseased +woman felt vertue coming out of Christ, to cure her bloody Issue; so +there is power in an _applicative and fiduciall remembrance_ of Christ +at the Sacrament, to heal all the sinfull issues of our souls. There +is no sin so strong, but it is conquerable by a power derived from +Christ crucified. + +3. This is to remember Christ aright at the Sacrament, when you never +cease remembring him, till your hearts be brought into a thankfull +frame to God, for Christ and for his ineffable blessings and mercies +exhibited in the Sacrament to a worthy receiver. And therefore it is +called an _Eucharist_, or a feast of thanksgiving. It is as _Justin +Martyr_ saith, [125]_food made up all of thanksgiving_. It is a +custome in Colledges and houses founded by the bounty of great men, to +have a _feastivall commemoration_ of the bounties of their +Benefactors. The Sacrament is a _commemoration day_ of your great +Benefactor Iesus Christ, wherein you are to remember all those things +which he suffered for you; and the proper duty of the day is +_thanksgiving_. + +4. You must not leave off remembring Christ Sacramental, till your +hearts be inflamed with an ardent love to Jesus Christ; for he is set +forth in this Sacrament, in all the endearing expressions, as a +crucified Christ, as pouring out his blood for us. Now it is an +excellent expression of _Bernard_: [126]_The more vile Christ made +himself for us, the more dear he ought to be unto us._ You must never +leave meditating of his love, [127]_till he be as fast fixed in your +hearts, as he was upon the Cross_. + +5. You must so remember Christ, as to be willing to do and suffer any +thing for that Christ, that hath done and suffered so much for you; +till you can say with _David_, _What shall I render for all his +blessings towards me?_ till you can say with _Thomas_, _Come, let us go +dye with him_; and we add, _for him_: till with the Apostle, you can +rejoyce to be _counted worthy to be whipt for his names sake_. And can +with _Ignatius_ that blessed Martyr, [128]call your iron chains, not +_bonds_, but _Ornaments_, and _Spirituall Pearls_; till you can say, +as _Judg._ 8.22. _Rule thou over us_, &c. _for thou hast delivered us +from the hand of Midian_. There is nothing hard to that Christian, +that doth rightly remember Christ Sacramental. + +6. You must continue in remembring Christ in the Sacrament, till your +hearts be wrought up to a _through contempt of the world, and all +worldly things_. Christ instituted the Sacrament when he was going out +of the world; and when he was crucifying, the whole world was in +darkness and obscurity: and he is propounded in the Sacrament, as a +_persecuted, broken, crucified Christ, despising, & being despised of +the world_. And if you do practically remember the Sacrament of his +death, you will finde vertue coming out thereof, to make you dead to +the world, and all worldly things. The Sacrament is called by the +Ancients, [129]_a feast for Eagles, not for Dawes_; and therefore it +was a phrase ordinarily used in the administration of this Sacrament, +_Lift up your hearts to heaven where Christ is_. + +7. Cease not remembring Christ, till you be made partakers of the rare +grace of _humility_. Of all the graces that Christ picks out, in which +he would have Christians to imitate him in, _humility_ is one of the +chiefest, _Matth._ 11.29. _Learn of me, for I am humble_, &c. And +Christ in the Sacrament is presented, as _humbling himself_ to the +death of the Cross, for our sakes. And what a shame is it, to remember +an humble Christ, with a proud heart? The practicall remembrance of +the humility of _Christ Sacramental_, when sanctified, is mighty in +operation, to tame the pride of our hearts. + +8. You must not fail to remember Christ in the Sacrament, till by +faith you have _applyed Christ, as your Christ_: Till you can say with +_Paul_, _Gal._ 2.20. _Who loved me, and gave himself for me._ +Propriety in Christ, is that which sweetens all. For what are you the +better _for Christ_, if he be not your _Christ_? The Divels and damned +in Hell may remember Christ, but not with comfort, because they cannot +remember him, but as their enemy. But you must so remember Christ, as +to make him yours, by an _appropriating Faith_. + +[Sidenote: Quest.] + +But how shall we be inabled thus to apply Christ? + +[Sidenote: _Answ._] + +This is done, by studying the free tender that is made of Christ in +the Covenant of grace, which is expressed, _Isai._ 55.1. _Revel._ +22.17. Jesus Christ is that brazen Serpent lifted up upon the Cross, +on purpose, that whosoever looks up to him, shall be healed; and +whosoever receives him as his Lord and Saviour, _should not perish, +but have everlasting life_. You must study the _freeness_, _fulness_, +and _particularity_ of the offer of Christ; and pray unto that Christ, +who bids you believe, to give you to believe. And truly there cannot +be a greater discourtesie to Jesus Christ, then to doubt of his love +towards you, while ye are receiving the pledges of his love. For +herein hath [130]_God commended his love toward us, in that while we +were yet sinners, Christ dyed for us_. What can Christ do more to +manifest his love, or to perswade us of his love he bears to us? Much +more might be said to this purpose, but we leave these things to be +amplified by the Ministry of your faithful Pastors. And we proceed to +give you further directions, for the right managing of your +Sacramental addresses. + +5. In the fifth place, we exhort you to consider the Sacrament, under +a four-fold Notion: + +1. As it is a _spirituall medicine_ to cure the remainders of your +corruption. + +2. As it is _spirituall food_ to strengthen your weak graces. + +3. As it is a _spiritual Cordial_ to comfort your distressed +consciences. + +4. As it is a _strong obligation_ and forcible engagement to all acts +of thankfulness and obedience unto Jesus Christ. + +Now if you would get the benefit and comfort of the Sacrament, you +must when you come to it, carry these four considerations in your +mind; and labour to draw out good from the Sacrament, according to +each of them. + +1. You must consider what sin it is, that is most unsubdued, and +unmortified in you; you must use the Sacrament as a _medicine_ made of +Christs body and blood, to heal that sin. + +2. You must consider, what _grace_ is most weak in you; and you must +come to the Sacrament, as to food appointed on purpose to strengthen +weak grace. + +3. You must consider what _doubt_ it is, that doth most obstruct your +full assurance of salvation; and you must come to the Sacrament, as to +a cheering Cordial, made for this very end, to revive your fainting +spirit. It is also a _sealing Ordinance_ to seal up the love of God in +Christ, and to be as a _golden clasp_ to fasten you to Christ, and +Christ to you: And in which Christ doth often go from man to man, with +his _privy seals_, and his _hidden manna_ of heavenly consolation. + +4. You must consider how apt you are to start from God, and his just +Commands, and therefore you must at the Sacrament _renew your +Covenant_ with GOD, and binde your selves afresh unto GOD, in the +strength of Christ, to be his more faithful servants afterwards, then +ever you were before. + +And hereby likewise you may know when you come from the Sacrament, +whether you have received worthily, or no: For if you finde these +Effects from the Sacrament, that it hath been _Medicinall, +corroborative, comforting, and obliging_: If you find your sins more +mortified, your graces more strengthened, your souls more comforted, +and your hearts more engaged unto God in obedience; You may certainly +conclude, that you are worthy Receivers. Nay we adde, for the comfort +of _weak Christians_, if you find any one of these Effects. For +sometimes Christ lets out himself in the Sacrament in a way of +_Comfort_; sometimes he hides, as it were, his face, and sends us home +more _inlarged_ in our _desires_ after him; sometimes he _kisses his +children with the kisses of his lips_, and gives them to eat of his +_hidden Manna_; sometimes he sends them home inlarged with _godly +sorrow_, for want of his imbraces. His dispensations are various. But +if you finde his presence in any one of these waies, You are worthy +Communicants. + +6. To endeavour, that your [131]_eyes may affect your hearts_, when +you are at the Sacrament. For as Christ in the Ministery of his Word, +preacheth to the ear; and by the ear conveyeth himself into the heart: +so in the Sacrament he preacheth to the eye; and by the eye, conveyeth +himself into the heart. And therefore it is well called a _visible +Sermon_. Take heed, lest the Devil steal away the benefit & comfort of +it out of your hearts, by a wanton or wandring eye. And when you find +your hearts deaded, and your meditations begin to flag and grow dry, +fasten your eyes upon the Sacramental Elements, and Sacramental +actions. Consider the bread broken, and the wine poured forth, and +_let your eye affect your heart_; and never leave looking upon them, +till Christ be pleased to look upon you, as he did upon _Peter_, and +then your hearts will be affected indeed, as his was. + +7. To take heed of passing _rash censures_ upon those that are +admitted to the Sacrament, together with your selves; say not such a +man is unworthy, but say rather with the Centurion, [132]_Lord I am +not worthy that thou shouldst enter under my roof, wherefore neither +thought I myself worthy to come unto thee_; say as _John Baptist_ +of Christ, _I am not worthy to untye thy shooe-latchet_, much lesse to +sit with thee at thy table; say not that such a one is a Dog, and not +fit to eat childrens bread, but say rather of thy self, as +_Mephibosheth_ doth, [133]_What am I? that thou shouldest look upon +such a dead dog_, &c. The nature of man is very apt (as one saith) +[134]_to use spectacles, rather then looking-glasses_; spectacles, to +behold other mens faults, rather then looking-glasses to behold our +own. But we hope better things of you. Remember, that when the +Disciples were at the Passeover with Christ, and Christ told them, +that one of them should betray him; They did not passe harsh sentences +one upon another, but every one suspected himself, rather then his +fellow-Apostle, and said, _Master, Is it I?_ Be not offended at thy +brothers wickednesse, which thou art not sure on, but at thine own +unthankfulnesse, which thou art sure is very great. + +8. When you are gone from the Sacrament, you must labour to walk in +the _strength of that food_, (as _Elias_ did of his) _till you come to +the mount of God_. As you have been made partakers of an Ordinance, to +which others are not admitted, so you must endeavour to live more +self-denyingly, more heavenly mindedly, more holily and righteously, +then they do, that are not admitted. [135]_You must love your enemies; +blesse them that curse you; do good to them that hate you, and pray +for them that do despitefully use you, and persecute you. For if you +love them that love you, what reward have you? Do not even the +Publicanes the same? And if you salute your Brethren only, what do ye +more then others? Do not even the Publicanes so?_ You are admitted to +an Ordinance, that is not common to all, but peculiar to Saints, and +therefore your lives must have something peculiar in them, which no +wicked man can have. You must believe and repent after such a manner, +as no _Reprobate_ can do; You must pray in your families with more +life and zeal then others; you must be more just & faithful in your +dealings then others; and have more faith, and hope, and love to God. +In a word, You must so carry and demean your selves in all your words +and actions, as that you may be a credit and an ornament, and not a +scandal to the Congregation, of which you are members. [136]_Walking +worthy of the Lord unto all pleasing, being faithfull unto every good +work, and increasing in the knowledge of God: Strengthened with all +might, according to his glorious power, unto all patience and +long-suffering with joyfulnesse_. And this we pray[137], _That your +love may abound yet more and more, in knowledge, and in all judgment: +That ye may approve the things that are excellent, that ye may be +sincere and without offence till the day of Christ: Being filled with +the fruits of Righteousnesse, which are by Jesus Christ unto the glory +and praise of God_. + +We have been larger, then we thought, in these particulars about the +Sacrament, out of a holy jealousie which we have over you, (which we +doubt not but you will pardon in us) fearing lest after your first +admission to this Ordinance, you should grow remiss and careless, +satisfying your consciences with the naked approbation that your +Minister and Elders give of your knowledg and conversation; and in the +mean time, neglecting to get the benefit and comfort of this +Ordinance, and to thrive, and increase in knowledg and holiness +proportionably to the expectation of God, and your godly officers. + +We shall be briefer in what we have further to say unto you. + +3. In the third place we exhort you, to [138]_Obey those that rule +over you, and submit your selves, for they, watch for your soules, as +they that must give an account, that they may do it with joy, and not +with grief; for that is unprofitable for you_. [139]_And we beseech +you, Brethren, know them which labour amongst you, and are over you in +the Lord, and admonish you, and esteem them very highly in love for +their works sake, and be at peace amongst your selves._ And remember, +[140]_That the Elders that rule well, are worthy of double honour, +especially they that labour in the Word and Doctrine_. For the +Scripture saith, _Thou shalt not muzzel the oxe that treadeth out the +corn_, and _the labourer is worthy of his reward_. And it likewise +saith, [141]_Let him that is taught in the word, communicate unto him +that teacheth in all good things_. And further, [142]_Do ye not know, +that they which minister about holy things, live of the things of the +Temple; and they which wait at the Altar, are partakers with the +Altar? Even so hath the Lord ordained, that they which preach the +Gospell, should live of the Gospel.----If we have sowen unto you +spirituall things, is it a great matter, if we reap your carnal +things?_ This we write, not to shame you, but to intreat you to give +liberall and honourable maintenance to your godly Ministers, that they +may not only be [143]_lovers of hospitality_, but also inabled to +exercise it: lest God in anger to you, drive your Ministers into +corners, and take both your estates, and your Ministers from you; so +as you shall neither have Ministers to give maintenance to, nor +estates to maintain Ministers. + +4. To perform all those offices which are required of you, as you are +Members of a particular Congregation. For this purpose we exhort you +brethren, to [144]_comfort your selves together, and edifie one +another, even as you also do; to warn them that are unruly, comfort +the feeble minded, support the weak, be patient towards all men: And +see that none render evill for evill unto any man, but ever follow +that which is good, both among your selves, and towards all men, &c. +[145]Let the Word of Christ dwell in you richly, in all wisdome, +teaching and admonishing one another in Psalms and Hymnes, and +spiritual songs, singing with grace in your hearts to the Lord. +[146]Let no man seek his own, but every man anothers wealth; and +[147]let every one of you please his neighbour for his good, to +edification; for even Christ pleased not himself; but as it is +written, The reproaches of them that reproached thee, fell on me. +[148]Let nothing be done through strife, or vain-glory; but in +lowliness of minde, let each esteem other better then themselves._ Now +though we are far from thinking, (as some do,) that you are bound to +perform these duties only to those to whom you are united in +Church-fellowship, (for if you ought to pluck your neighbours ox and +horse out of a ditch, and to relieve his body, when in want, though +not of the same Congregation with you, much more ought you to extend +acts of spirituall mercy (such as these are) to their souls; and this +you are bound unto by communion of natures, communion of Saints, +communion of Churches; and by that Royal law of love, which commands +us to love our neighbour as our selves,) yet notwithstanding we +conceive that you are more especially tyed by your Congregational +relation, to perform these duties to those that are of your own +Communion. + +And therefore we further perswade you, _to watch over one another, to +bear the burdens one of another, and so fulfill the Law of Christ. To +consider one another, to provoke unto love and good works, not +forsaking the assembling of your selves together, as the manner of +some is, but exhorting one another, and so much the more, as you see +the day approaching_. And we likewise desire you not to neglect +private meetings together for holy conference and prayer; that hereby +you may be better acquainted one with another, and be mutual helps one +to another in spirituall things. We think that speech of _Cain_ +unbefitting the mouth of any Christian; _Am I my brothers keeper?_ And +though we believe, that none ought to take the Office of a Minister, +but he that is elected and ordained thereunto, yet we believe also, +_that it is the duty of all private Christians, in a brotherly way, +out of the common bond of charity, to build up one another in their +most holy Faith_. And therefore let those [149]_that fear the Lord, +speak often one to another_, especially in these evil daies: _and +strive together for the Faith of the Gospel, standing fast in one +spirit with one mind_. For it seemeth to us to be very unchristian, +that they especially, that have chosen one and the same Minister, and +wait constantly upon his Ministry, and that break bread together, +should live together like Heathens and Publicanes: at as great a +strangeness one from another, as if they lived many miles asunder. And +that Drunkards and Adulterers should meet together to dishonor God, +and to encourage one another in wickednesse; and you should not +assemble your selves together, to honour God, to strengthen and edifie +one another, and to confirm one another in the truth. Only be careful +in your meetings, to take heed of [150]_doting about questions, and +strifes of words, whereof cometh envy, strife, railing, evill +surmises, perverse disputings of men of corrupt minds, and destitute +of the truth_. And [151]_avoid all foolish and unlearned Questions, +for they are vain and unprofitable, and gender nothing but strife_; +But help one another in that _one thing necessary_, how to _grow up in +Christ_; how to _make your calling and election sure_; how to _thrive +under Ordinances_; to be _faithfull under Relations_, to adorn the +Gospel you profess; how to advance the power of godliness in your +several spheres; and to be more spiritually serviceable unto God in +your generations, and such like. + +And we further exhort you, that if any Brother in the Congregation +walk _disorderly_ and _scandalously_, that you would carefully +remember, It is your duty, first, _to tell him privately_; (and not to +tell it to Others, to his and the Churches disgrace, as the manner of +some is,) The text is plain, _Go and tell him his fault betwixt him +and thee alone_; and if he shall hear thee, thou _hast gained thy +Brother_. But if he will not hear thee, _then take with thee one or +two more, that in the mouth of two or three witnesses, every word may +be established_. And if he shall neglect to hear them, _tell it to the +Church_. And consider, we beseech you, that the most part of +Sacramental reformation, begins with your performing of this dutie. +For how can the Elders judicially take notice of any scandall, till it +be brought unto them, in the way of Christ, by you that are +Church-Members? There is great complaint amongst well-affected people, +of _Sacramental pollutions_; and many thereupon, though groundlesly, +separate from our Congregations. But if things were rightly +considered, it would appear, that the people themselves are the chief +causes of this pollution; for you are the _first wheel_ of this part +of reformation, and if you neglect your part, how can we discharge +ours? And therefore we intreat you, even for Christs sake, as ever you +desire to keep your selves pure from the sin of those that receive +unworthily, and from being Authors of the prophanation of the +Sacrament, faithfully to discharge this your dutie. And we shall (by +the help of God) be exactly careful of ours, that so the Lord may +delight to dwell in the midst of us. + +5. _To labour to keep your selves free from the Errours, Heresies, and +Blasphemies of these Times._ For it is evident to every impartial +Observer, that false teachers, evil men, and seducers are gone abroad +amongst us; subverting of Souls and overthrowing the Faith of some; +speaking perverse things, to draw away disciples after them; +subverting whole Housholds, teaching things they ought not for filthy +lucres sake; creeping into houses, and leading captive silly women, +laden with divers lusts; and by good words, and fair speeches, +deceiving the hearts of the simple; yea, by slight and cunning +craftiness, lying in wait to deceive (if it were possible) the very +Elect; and not only privily; but now openly and avowedly bringing in +damnable Heresies, denying the Lord that bought them. The _Divine +Authority_ of the Scriptures is oppugned, the _Deity of Christ +opposed_, and his _Holy Spirit_ blasphemed, the Doctrine of the +_Blessed Trinity_ questioned, the _Holy God_ made the _Author of sin_ +and sinfulnesse, _Universall Redemption_ preached, and the ends of +Christs death evacuated, _Free-will_ by nature to do _good_ +maintained, the _mortallity_ of the _Soul_ affirmed; the _Use of the +Morall Law of God_, the _Observation of the Christian Sabbath_, the +_very calling and Function of the Ministry_, the _very being of a +Church_ amongst Us, and all _the Ordinances of Christ_, are slighted +and rejected. These, and too many more such _monstrous Opinions_ in +the very spring-time of _Reformation_ do so multiply amongst vs, that +the _tares_ are like to _overgrow the Wheat_, if God prevent not. And +that which aggravates the evil of these things is, That _London_ +should be guilty of such _Apostacy_ from the truth. _London_! which +hast had able and faithful Ministers of the Word preaching to thee; +that hast been so miraculously preserved from the Sword, Famine, and +Pestilence these last Years, yet have Heresies been hatched and +nourished up under _thy wings_; and from thee have they been spread +all the Kingdom over. How many in this City have turned away their +ears from the truth, faithfully preached by their _Pastors_; and being +turned unto fables, have already followed the pernicious waies of +Seducers, whereby the way of truth is evil spoken on! How is _Religion +degenerated_ into vain janglings, and the _power of Godlinesse_ eaten +up by perverse disputings! And that which should fill Us with more +grief and astonishment is, That this inundation of Errours and +Heresies hath increased upon Us, after such _prayers_, _preachings_, +_disputes_, and _testimonies_ against them; after a _Covenant_ +solemnly sworn to _God_, with hands lifted up to heaven, for the +extirpation of them; and after a solemn Fast commanded by Authority, +and observed throughout the whole _Kingdom_, for our humiliation for +them. And yet (with grief of heart we mention it) those Errours which +in the Prelates time were but a few, are now many: Those that of late +crept into corners, now out-face the Sun: Those which the _Godly_ +abhor'd from their hearts, are now vented as _new and glorious +truths_: Nay, to such a degree of _Apostacie_ are some arrived, being +waxen worse and worse, that they are labouring for an _odious +tolleration_ of all those _abominable opinions_, as can shroud +themselves under the name of Christian Religion. + +Wherefore, in the Name of Jesus Christ, we warn you all to take heed +of these _Impostors_ and _Seducers_; and to keep close to those _good_ +and _old_ principles of Christianitie, which you have suck't in at +_your first conversion, out of the Word_, from your godly Ministers: +And seeing ye know these things before, _beware lest you also being +led away with the errour of the wicked, fall from your own +stedfastnesse; But grow in grace, and in the knowledge of our Lord and +Saviour_ Jesus Christ; _to him be glory, both now and for ever_, +Amen. Oh how happy were it, if it might be said of all You that submit +to the Presbyterian Government; as once of the _Godly_ in _Sardis_. +[152]_There are a few names even in_ London, _that have not defiled +their Garments, and they shall walk with me in white, for they are +worthy._ Which that you may the better be inabled to do, We beseech +You Brethren, in the words of the Apostle, [153]_To mark them which +cause divisions and offences, contrary to the Doctrine which ye have +learned, and avoid them, for they that are such, serve not our Lord_ +Jesus Christ, _but their own belly_. Observe here, that you are not +only required to avoid their _Doctrines_, but their _persons_. And so +likewise the same Apostle, [154]_If any man teach otherwise, and +consent not to wholsome words, even the words of our Lord_ Jesus +Christ, _and to the Doctrine which is according to Godlinesse, he is +proud, knowing nothing_, &c. _From such withdraw thyself._ It is your +dutie, not onely to keep your selves from the Heresies of these times; +but, that you may be preserved from the Heresies, you must keep your +selves, and all under your charge, from such as spread them, and from +their meeting-places. For he that without a just cause goeth into a +_Pesthouse_, may thank himself, if he get the plague. And he that runs +headily into temptation, _hath no promise from God to be delivered +out_. The Apostle _John_ refused to tarry in the same _Bath with +Cerinthus_; and he commands us in his second Epistle, _If there come +any unto you, and bring not this Doctrine, receive him not into your +house, neither bid him God speed; for he that biddeth him God-speed, +is partaker of his evil deeds._ + +Take heed how you touch pitch, lest you be defiled; And remember, we +have faithfully discharged our consciences to you, in this particular; +And that you may be farther instructed against the Errors and +Heresies of these times, We will propound a few _Antidotes_ and +_Preservatives_ unto you, under these general Rules following. + +1. Whatsoever Doctrine is _contrary to Godlinesse_, and opens a door +to Libertinism and Prophaneness, you must reject it as _Soul-poyson_. +Such are Doctrines against the _Sabbath_, _Family-duties_, and +_publique Ordinances_: Such is the Doctrine of an _Universall +tolleration_ of all Religions. The Doctrine of the Gospel, is a +Doctrine [155]_according to Godliness_; It is a _Mysterie of +Godliness_; _It teacheth to deny all ungodlinesse and worldly lusts, +and to live soberly, righteously, and godly in this present world_. + +2. You must reject all such Doctrines, as hold forth a _strictnesse +above what is written_. Papists teach many strict Doctrines, of +self-whippings, and voluntary povertie, vows of continency, and many +such like; but the Apostle gives you an _Antidote_ against them, +_Col._ 2.18, 19, 20, 21, 22, 23. And so also our blessed Saviour, +_Matth._ 15.1. to the 10. Devout people are much taken with Doctrines +that carry a shew of strictness, and of much purity; but you must not +be wise above what is written; You must be _Candidates_ of a +_Canonicall_, not an _Apocryphal_ strictness; And therefore when you +are taught, that whosoever will enter into _Church-fellowship_, must +first take a _Church-Covenant_; and that whosoever will be admitted +unto the _Lords Supper_, must not only be free from ignorance and +scandal, but he must have other, and more strict qualifications; you +must enquire what word they have for these assertions; and where _God +hath not a mouth to speak, you must not have an ear to hear, nor an +heart to believe_. + +3. Whatsoever Doctrine tendeth to the _lifting up of nature +corrupted_, to the _exalting of unsanctified Reason_, and giveth _free +will in supernaturall things to a man unconverted, is a Doctrine +contrary to the Gospell_. For this is one chief aym of _Pauls_ +Epistles, to shew, [156]_That by nature we are dead in sins and +trespasses, and that the naturall man receiveth not the things of the +spirit of God, for they are foolishnesse unto him; neither can he know +them, because they are spiritually discerned_, and that [157]_the +carnall mind is enmity against God, for it is not subject to the Law +of God, neither indeed can be_. This Rule will preserve you against +all _Arminian Tenets_. For this is the main difference between the +Doctrine of the Gospel, and the Arminians. The Gospel makes _free +grace_ put the distinction between the Elect and Reprobate; and the +Arminians _Free-will_. + +4. All Doctrines that set up our own Righteousness, whether of +_Morality_, or _Sanctification_, in the room of Christs Righteousness; +That place good works in the throne of Christ, are Doctrines of +Antichrist, and not of Christ. For the Gospel teacheth us, [158]that +all our best works are imperfect, and that we are justified, not by +our own inherent Righteousness, but by the Righteousness of Christ +only, made ours by Faith: this Rule will keep you from much of the +_poyson of Popery_. + +5. All Doctrines that do set up Christ and his Righteousness, as to +decry all works of Sanctification, and to deny them to be fruits and +evidences of our justification, are to be avoided and abhorred. For +[159]the Scripture makes sanctification an evidence of Justification, +and commandeth all Believers to maintain good works. This Rule will +preserve you against most of the Errors of the Antinomians. + +6. That Doctrine _that lesseneth the priviledges of Believers under +the New Testament, and maketh their Infants in a worse condition, then +they were in under the Old Testament, cannot be the Doctrine of the +Gospel_. For the Gospel tells you, [160]that Jesus Christ was made a +Surety of a better Testament, and that the new Covenant is a better +Covenant; established upon better promises. This Rule will preserve +you from the poyson of Anabaptism. For if the children of the Jews +were circumcised, and the children of Christians should not be +baptized, either it must be granted, that circumcision was of no +benefit to the Jewish children, which is contrary to _Rom._ 3.1, 2. or +it must be granted, that the children of the Jews had greater +priviledges then the children of Christians. + +7. That Doctrine that cryeth up _Purity to the ruine of Unity, is +contrary to the Doctrine of the Gospel_. For the Gospel calleth for +unity, as well as purity, 1 _Cor._ 1.10. _Phil._ 2.1, 2. _Eph._ 4.3, +4, 5, 6. And Christ prayed for the unity of his Church, as well as the +Holiness, _Joh._ 17.21, 22. and it is prophesied of the times of the +Gospel, That in those daies, God will give his people, _one heart, and +one way, and to serve him with one consent_, _Jer._ 32.29. _Zeph._ +3.9. This Rule will teach you what to judg of the Congregational-way: +For certainly that Government that carrieth in the front of it _A +tolleration of different Religions_, and is not sufficient to keep the +body of Christ in unity and purity, is not the Government of Christ. + +8. Whatsoever Doctrine is contrary to the Rule of Faith, or to any +duty required in the ten Commandements, or to any Petition of the +Lords prayer, is not a Doctrine of Christ, and therefore to be +rejected. + +We might add many more Rules, but we forbear, lest we should be +over-tedious. Our prayer to God for you is, That you may be fix't, not +falling Stars, in the Firmament of his Church; _Not children tossed to +and fro, and carried about with every wind of Doctrine_; Not Reeds +shaken with every wind, but firm Pillars in his house. Wherefore, +Beloved Brethren, _Stand fast and immoveable, alwayes abounding in the +Work of the Lord; Forasmuch as you know, that your labour is not in +vain in the Lord_. + +But now, because he that would keep himself from the Errour of the +times, must also keep himself from the sins of the times: (For it is +sin that makes God give us up to errour, 2 _Thess._ 2.10, 11. and it +is sin that makes a man like a _piece of wax_, ready to receive the +impression of any errour. The women in _Timothie_ were first laden +with divers lusts, before they were led away captive to divers +errours; and whosoever puts away a good confidence, will quickly +_concerning Faith make ship wrack_, as we are told, 1 _Tim._ 1.19.) +Therefore we are necessitated to inlarge our Exhortation to you in one +particular more; which though it be the last, yet it is not the least +of those things which we have to say unto you, and that is, + +6. To exhort you, or rather to require and charge you, _to keep your +selves unspotted_, not only from the errors and heresies, (as before) +but also _from the sins and iniquities of the times wherein you live_. +We say, _unspotted_, and so doth the Apostle, _Jam._ 1.27. It is not +enough for you to keep your selves from being _bemired and besmeared_, +but you must labour to keep your _Garments_ so white, as not to have +the least _spot of defilement_ from the persons or places where you +live. The Apostle tells us, That [161]_in the last daies perillous +times shall come_: _For men should be lovers of their own selves, +covetous, boasters, proud, blasphemers, disobedient to Parents, +unthankfull, unholy, without naturall affection, truce-breakers, false +Accusers, incontinent, fierce, despisers of those that are good, +Traytors, heady, high-minded, lovers of pleasures more then lovers of +God; having a form of Godlinesse, but denying the power thereof._ +Those words, _having a form of Godlinesse_, must be understood, απο +κοινου, and referred to all the other sins. And the meaning is, That +men would be _self-lovers_, having a form of godlinesse, +_truce-breakers_, having a form of godliness, _truce-breakers_, having +a form of godlinesse, _Traytors and false accusers_, having a form of +godlinesse, _&c_. They should cover all their ungodlinesse, under the +specious form of Godliness: Such are the times in which we live, of +which we may truly say, There were never fewer, and yet never more +Saints; never more nominal, never fewer real Saints; Never more +self-seekers, and yet never more that pretended to seek the interest +of Christ. We are an _hypocritall Nation_, _the people of Gods wrath_; +_We have broken the Covenant of our God, even that Covenant, which in +the day of our distress and fear, we made with hands lifted up to +heaven. We are apostatized from our Principles and practices; We +contemn the pretious ordinances, despise and abuse the Godly +Ministers; We break the Sabbaths, hate the very name of Reformation, +and scorn to submit to the sweet yoke of Christ and his Government; We +are proud, secure, lyars, swearers, and forswearers, Murderers, +drunkards, Adulterers, and oppressors: We have not learned +Righteousnesse, but unrighteousness, by all the Judgements of God; We +are worse and worse by all our deliverances; We have spilt the blood +of Christ in the Sacrament, by our unworthy receiving_, and therefore +it hath been just with God to spill our blood. It would be too long to +reckon up all the particular sins of Magistrates, Ministers, +Husbands, wives, Fathers, Children, Masters, and Servants; neither is +it the design of this Discourse. We may truly say with the Prophet, +[162]_Ah sinful Nation, a people laden with iniquity; a seed of evill +doers, children that are corrupters, that have forsaken the Lord, that +have provoked the holy One of Israel unto anger; that are gone away +backward: Why should we be smitten any longer? we will revolt more and +more, the whole head is sick, and the whole heart is faint; from the +sole of the foot, even unto the head, there if no soundness in us, but +wounds and bruises, and putrified sores_, &c. + +Wherefore dearly beloved, we do most earnestly beseech you, in the +bowels of Jesus Christ, that you would be deeply sensible of, and +humbled for these evills that do so much abound in the midst of us, +for which the Earth mourns, and the Heavens are black over us. _Oh let +your souls weep in secret, and your eyes weep sore, and run down with +tears, and sigh to the breaking of your loyns, yea to the breaking of +your hearts with godly sorrow, which may work in you repentance, never +to be repented of._ Mourn more for the sins that have brought these +miseries upon us, then for the miseries our sins have brought; more, +for burdening God with sin, then for being burdened with plagues; more +for your hard hearts, then these hard times. + +And we further intreat everie one of you, to put _away the iniquity +that is in his hand_; _to know every man the plague that is in his own +heart_; _to search and try his waies, and to turn unto the Lord his +God_; _to cease to do evill, and to learn to do well_: to be tender of +the oathes which he hath taken, or which may be offered unto him to +take; to keep close to his _Covenant_; to prize the Ordinances, +Reverence Godly Ministers, sanctifie the Sabbaths, to hate hypocrisie +and self seeking, to receive the love of the truth, lest God give him +over to believe lyes. Not to trust to his own understanding, lest God +blind his understanding. To practise the _truths_ he doth know, that +God may reveal unto him the _truths_ he doth not know; not to heap to +himself teachers, having _itching ears_, lest he _turn away his ears +from the truth, and be turned unto fables_; not to have the faith of +our Lord Jesus Christ, in respect of persons, imbracing the Doctrine +for the persons sake, and not the person for the Doctrines sake. To +seek after the truth, for the truths sake, with uprightness of heart, +and not for outward respects, lest God answer thee according to the +Idols thou hast in thy heart. To labour to be more and more grounded +in the Principles of the Doctrine of Christ; to study catechisme more +diligently, and so to be led on to perfection, that he may not alwayes +be a babe, unskilfull in the word of Righteousness, but by reason of +use, may have his senses exercised to discern both good and evil. + +In a word, we once more beseech you all that are admitted to our +Sacraments, that your _conversation may be as becometh the Gospell of +Christ_; and as you have given up your names unto Christ by +profession, so give up your hearts to him, by universall, sincere, and +constant obedience: _And let every one that nameth the name of Christ, +depart from iniquity._ + + * * * * * + +Our third and last Exhortation is unto all those _that live within the +bounds of the Province, and have not yet submitted to the Government, +nor are admitted to the Sacrament of the body and blood of Christ in +the_ Presbyterian way: These may be reduced into two ranks: + +1. Such as separate from our Churches. + +2. Such as continue still with us, but do not joyn in the Sacrament. + +The first of these admit of so many _divisions_, and _subdivisions_, +and are so contrary not only to us, but one to another, as that we are +hardly able to rank them into order; and yet for method sake, we will +divide them into two sorts: + +1. _Such as separate from us, only for matter of Government._ + +2. _Such as separate from us, for matter of doctrine also._ + +1. _Such as separate from us, only for matter of Government._ To these +we have spoken already in our Vindication; We now think fit to add one +thing more; + +And that is, To beseech and intreat you, as Brethren, to consider, +what a sin it is, to separate from Churches, which you your selves +acknowledg to be true Churches of Jesus Christ; and that, while they +are endeavouring more and more after a reformation according to the +Word; and to set up Churches of another constitution; Is not this to +set up Church against Church? and as the Ancients were wont to express +it, _Altar against Altar_? And whereas you should rather joyn with us, +and put to your helping hand to reform the Nation, and to bring our +Churches into the order of the Gospel; do you not rather weaken our +hands, by dividing from us, and dividing of us; and thereby +obstructing and hindering the glorious work of Reformation? For what +with the Prelatical on the one hand, that will not come up to a +Scripture-Reformation; and with you on the other, that will not joyn +with us whilest we are endeavouring after a Scripture-Reformation, The +building of Gods house ceaseth, in most parts of the Kingdome; and +instead of a Reformation, we see nothing but deformation and +desolation. If we be the _Church of Christ, and Christ holdeth +communion with us, Why do you separate from us? If we be of the body +of Christ, do not they that separate from the body, separate from +the head also?_ We are loath to speak any thing, that may offend you; +yet we intreat you to consider, That if the Apostle calls those +divisions of the Church of _Corinth_, wherein Christians did not +separate into divers formed Congregations of several communion in the +Sacrament of the Lords Supper, _Schismes_, 1 _Cor._ 1.10. May not your +_secession_ from us, and _profession_ that you cannot joyn with Us as +members, and setting up Congregations of another communion be more +properly called _schisme_? The Greek word for _Schism_ signifies +_rending_; and sure it is, that you rend your selves from Us, and not, +_as from Churches the same rule_, but _as Churches differing in the +rule_, with a dislike of Us, and a protestation, that You cannot joyn +with Us as fixed members without sin; You hear Us preach, not as +persons in Office, but as gifted men only; and some of you refuse to +hear us preach at all: You renounce all _Church communion_ with us as +members; and not only so, but you invite our people from Us, by +telling them, _That they cannot continue with us without sin_: You +gather Churches out of our Churches, and You set up Churches in an +opposite way to our Churches; and all this you do voluntarily, (not +separated, but separating, _non fugati, sed fugitivi_) and +unwarrantably, not having any sufficient cause for it; and +notwithstanding all this, yet you acknowledge Us to be the true +Churches of Jesus Christ, and Churches with which Christ holds +communion. May we not therefore most justly charge you as guilty in +making a Schism in the Body of Christ? + +We are far from thinking, that every difference in Judgment, or every +separation from a Church, maketh a Schism; for it is not the +Separation, but the Cause, that makes the Schismatick. The +Godly-learned say, [163]_That every unjust, and rash separation from a +true Church_, (that is, when there is no just cause, or at least no +sufficient cause of the separation) is a schism. And that there is +[164]a negative and positive schism, the former is, when men do +peaceably and quietly draw from communion with a Church, not making a +head against that Church from which they are departed: the other is, +when persons so withdrawing, do consociate & draw themselves into a +distinct and opposite Bodie, seting up a Church against a Church (as +you do;) which _Camero_ cals _A schism by way of eminencie_, & further +tels us, that there are [165]four causes that make a separation from a +Church, lawful. + +1. When they that separate, are grievously and intollerably +persecuted. + +2. When the Church they separate from, is heretical. + +3. When it is Idolatrical. + +4. When it is the Seat of Antichrist. And where none of these four are +to be found, there the separation is insufficient and schismatical. +Now we are fully assured, that none of these four causes can be +justly charged upon our Congregations. And therefore you must not be +displeased with us, but with your selves, if we blame you as guilty of +a positive Schism. + +There are two things will be objected against what is here said. + +[Sidenote: _Object._ 1.] + +That you are forced to separate from Us, because of those sinfull +mixtures that are tolerated amongst Us; That our Congregations are +miscellaneous companies of all gatherings, without any due separation +of the wheat from the chaff: that all sorts are admitted even to +Sacramental communion. And that therefore you ought to come out from +amongst Us, that you be not made partakers of our sins. + +We answer, + +[Sidenote: _Answ._ 1.] + +1. That this charge, if understood of those Congregations, that are +reformed according to the rules of the Presbyterial Government, is +most untrue and unrighteous. It is sufficiently known what we suffer +in our estates, and in our outward peace and quiet, because we will +not allow of sinful mixtures in our Churches. The Lord that observes +our particular carriages knows, that we study purity of members, as +well as purity of Ordinances, and verity of doctrine. And though we +dare not make separation from a true Church, by departing from it, as +you do; yet we do make a separation in a true Church, by purging and +reforming it, which you do not do. The rule of the Assembly for the +Church-members, is very full: _That they must be visible Saints, such +as being of age, do professe Faith in Christ, and obedience unto +Christ, according to the rules of Faith and life, taught by Christ and +his Apostles._ Doth not the Scripture require more then this? why then +will ye separate from us for sinfull mixtures, when we are purging +out sinfull mixtures? when God is coming towards us, why will you run +away from us? When God is building us up, why are you so active in +pulling us down? Are we not coming out of the Wildernesse, and will +you now forsake us? It is not many years since the ship of this Church +was sinking into Popery, and then some of you separated from it into +other parts of the world. And when of late years, there was hope +through the mercy of God, of saving the ship, you returned back; and +instead of helping to save her, you presently began to separate from +her; and whilest we were pumping to preserve the ship, your practices +have occasioned & made many leaks in it. This is a sad thing, and if +rightly apprehended, must sit sadly upon the spirits of some. + +[Sidenote: _Answ._ 2.] + +Suppose there were some sinfull mixtures at our Sacraments, yet we +conceive, this is not a sufficient ground of a negative, much lesse of +a positive separation. [166]The learned Author forementioned tells us, +that _corruption in manners crept into a Church, is not sufficient +cause of separation from it_. This he proves from Matth. 23.2, 3. and +he also gives this reason for it; Because _in what Church soever, +there purity of Doctrine, there God hath his Church, though +overwhelmed with scandalls. And therefore whosoever separates from +such an Assembly, separates from that place where God hath his Church, +which is rash and unwarrantable._ + +The Church of _Corinth_ had such a profane mixture at their Sacrament, +as we believe few (if any) of our Congregations can be charged withal. +And yet the Apostle doth not perswade thy godly party to separate, +much less to gather a Church out of a Church. There were many godly +and learned Non-conformists of this last age, that were perswaded in +their consciences, that they could not hold communion with the Church +of _England_, in receiving the Sacrament kneeling, without sin, yet +did they not separate from her. Indeed, in that particular act they +withdrew, but yet so, as that they held communion with her in the +rest, being far from a negative, much more from a positive separation. +Nay some of them, even then when our Churches were full of sinfull +mixtures, with great zeal and learning, defended them so far, as to +[167]write against those that did separate from them. He that will +never communicate with any Church, till every thing that offendeth be +removed out of it, must tarry till the great day of judgment, when +(and not till then) [168]_Christ will send forth his Angels, to gather +out of his Kingdome every thing that offendeth, and them that do +iniquity._ _Musculus_ tells us of a [169]_Schwenkfeldian_ at +_Augusta_, whom he asked, when he had _received the Sacrament_; he +answered, _not these twelve years_: He asked him the reason; he +answered, _Because he could not finde a Church which was inwardly and +outwardly adorned fit for a spouse of Christ, and that he would defer +receiving the Sacrament, till he could finde such a one_. This man +never did receive: No more will any of his opinion. We speak not of +these things, to justifie the negligence and wickedness of +Church-Officers, in suffering these prophane mixtures; we have already +proved it to be their duty, to keep all visibly-wicked persons from +the Sacrament, and have given divers arguments to perswade them +thereunto. We have likewise shewed it to be the duty of private +members, to do what in them lyes, for the removing of scandalls out +of the Church. If a brother offend them, they are not to separate from +him, (for this is not the way of Christ, to _gain_, but to _destroy_ +his soul,) but they are to tell him of it privately, and in an orderly +way to bring it to the Church. And when they have done their duty, +they have freed their own souls, and may safely and comfortably +communicate in that Church, without sin. + +[Sidenote: _Object._ 2.] + +Though we do separate from you, yet we cannot stand charged with +_Schisme_, because the nature of Schisme consisteth in an open breach +of Christian love; and is such a separation, which is joyned with a +condemnation of those Churches from which they separate, as false +Churches, which we are far from. + +[Sidenote: _Answ._] + +We grant, that to make up the formality of a _Schismatick_, there must +be added uncharitableness; as to make up the formality of an +_Heretique_, there must be added _obstinacy_. But yet as he that +denyeth a fundamental Article of Faith, is guilty of heresie, though +he add not _obstinacy_ thereunto to make him an heretique; so he that +doth _unwarrantably_ separate from a true Church, is truly guilty of +_Schisme_, though he add not _uncharitableness_ thereunto, to +denominate him a compleat Schismatique. + +A Reverend Brother of your own, calleth [170]_Brownisme_, _a bitter root +of rigid separation_. And we beseech you, with the spirit of meekness, +to consider what bitter fruits have sprung from your more moderate +separation: what great and wofull breaches have been made upon the +blessed grace of charity: what harsh and rigid censures some of you +have passed upon our persons and government; calling us _Lordly, and +Prelaticall_; and it, _Tyrannical and prejudicial to civill States_, +on purpose, to make us, and it odious, and thereby to render your +persons and way the more amiable to the people. And that which is more +then this, Are there not some of you, that choose rather to joyn with +Anabaptists, and Episcopal men, then with us? And that will give +letters dimissory to your members, to depart from you to the Churches +of the Anabaptists? and at the same time, deny them to such as desire +them, for to joyn with Churches of our communion? Is not this to +separate with an open breach of Christian Charity? We charge not these +things upon all of you, but only upon some, whose names we forbear to +mention. And for our parts, we do here profess, That it is and shall +be our great care, to study _purity and charity_, as well as _verity +and unity_; and _purity of members_ according to the Word, as well as +of _Ordinances_. + +We abhor an over rigid urging of uniformity in circumstantiall things. +And are far from the cruelty of that Gyant, _who laid upon a bed all +he took; and those who were too long, he cut them even with his bed; +and such as were too short, he stretched out to the length of it_. God +hath not made all men of a length, nor height. Mens parts, gifts, +graces differ; and if there should be no forbearance in matters of +inferior alloy, all the world would be perpetually quarrelling. If you +would fully know our judgments herein, we will present them in these +two Propositions: + +1. That it is the duty of all Christians, to study to enjoy the +Ordinances of Christ in unity, and uniformity, as far as it is +possible; for the Scripture calls [171]to unity and uniformity, as +well as to purity and verity: and surely, it is not impossible to +obtain this so much desired unity and uniformity, because that God +hath promised, that his children shall serve him with [172]_one +heart, and with one way, and with one shoulder_. And that in the days +of the Gospel, _There shall be one Lord, and his name one._ And Christ +hath prayed, [173]_That we may be all one, as the Father is in him, +and he in the Father._ And he adds a most prevalent reasons, _that the +world may believe that thou hast sent me_. Nothing hinders the +propagation of the Gospel, so much as the divisions and separations of +Gospel-Professors. If then it be Gods promise, and Christs prayer, it +is certainly a thing possible to be obtained, and a duty incumbent +upon all true Christians, to labour after. + +2. That is their duty to hold communion together, as one Church, in +what they agree; and in this way of union mutually to tolerate and +bear with one another in lesser differences. And here that golden Rule +of the Apostle takes place, [174]_Let us therefore as many as be +perfect, be thus minded; and if in any thing ye be otherwise minded, +God shall reveal even this unto you: Neverthelesse whereto we have +already attained, Let us walk by the same Rule, let us mind the same +thing._ This was the practice of the primitive Christians. + +All such who professed Christianity, held Communion together, as one +Church, notwithstanding the difference of Judgements in lesser things, +and much corruption in conversation. + +We beseech you therefore Brethren, that you would endeavour to keep +the _Unity of the spirit in the bond of peace; for there is one Body +and one Spirit, even as ye are called in one hope of your Calling; one +Lord, one Faith, and one Baptisme; one God and Father of all, who is +above all, and through all, and in you all._ + +For our parts, we do here manifest our willingness, (as we have +already said) to accommodate with you according to the Word, in a way +of union; And (such of us as are Ministers,) to preach up, and to +practise a mutual forbearance and toleration in all things, _that may +consist with the fundamentalls of Religion, with the power of +Godlinesse, and with that peace which Christ hath established in his +Church_, but to make ruptures in the body of Christ, and to divide +Church from Church, and to set up Church against Church, and to gather +Churches out of true Churches: And because we differ in some things, +therefore to hold Church-communion in Nothing; this we think hath no +warrant out of the Word of God, and will introduce all manner of +confusion in Churches and Families; and not only disturb, but in a +little time destroy the power of Godlinesse, purity of Religion, peace +of Christians, and set open a wide gap to bring in Atheisme, Popery, +Heresie, and all manner of wickednesse: We will therefore conclude +with that description that Doctor _Ames_ gives of the sinfulnesse and +mischievousnesse of Schisme, lib. 5. cap. 12.[175] + +Schisme, properly so called, is a most grievous sin; + +1. Because it is _against charity towards our Neighbour_, &c. + +2. Because it is _against the Edification of him who makes the +separation, in that he deprives himself Communion in spirituall good_. + +3. _Because it is against the honour of Christ, in that, at much as in +it lyeth, it takes away the Unity of his mysticall body._ + +4. _It makes way unto Heresie, and separation from Christ._ And +therefore it is a sin by all good men to be abhorred. + +[Sidenote: Second sort of Separatists.] + +2. The second sort are such, as _separate from our Churches, as false +Churches_; And from our _Ministry, as Antichristian_: and differ from +us not only in Discipline, but in Doctrine also. We purpose not to +undertake a particular confutation of your Errours. + +Four things only we have to say: + +1. To beseech you to consider, whether you did not receive the _work +of Conversion from sin unto God, which ye presume to be wrought in you +first of all, in these publique assemblies, from which you now +separate?_ And if once you found Christ walking amongst us, How is it +that you do now leave us? Do you not therein leave Christ also? Are we +lesse, and not rather more reformed then we were? If the presence of +Christ, both of his power and grace, be with us, why will you deny us +your presence? Are ye holier and wiser then Christ? Is not this an +evident token that we are true Churches, and have a true Ministry, +because we have the seal of our Ministry, even the conversion of many +sons and daughters unto God? Doth not the Apostle from this very +ground, [176]argue the truth of his Apostleship? Is it not apparent, +that our Ministers are sent by God, Because their Embassage is made +successfull by God, for the good of souls? Did you ever read of true +conversion ordinarily in a false Church? Will the Lord concur with +those Ministers whom he sends not? Doth not the Prophet seem to say +the quite contrary, _Ier._ 23.33. And therefore either renounce your +conversion, or be converted from that great sin of separating from us. + +2. To consider, whether there was not a time, _when ye could have +plucked out your own eyes, and have given them to those Ministers, +whose eyes you would now pluck out, and whom now you hate, and think +you do God good service, in reviling and persecuting them._ How is +it, that you are thus altered and changed? _Are they become your +enemies, because they tell you the truth?_ You will Reply, It is +because they are _Ministers Ordained by Antichristian Bishops_; and +therefore before they have renounced their false Ministry, we cannot +with a safe conscience hear them, nor expect a blessing from their +Ministry. This Reply is, we confess, a great stumbling block to many +godly people, in this Kingdome; for satisfaction to it, we offer these +particulars: + +1. Many of you that make this Reply, hold, _That the Election of the +people is by Gods Word sufficient to make a man a true Minister +without Ordination._ + +Now it is certain, that many publique Ministers have been chosen by +the free and full consent of their Congregations; and most of them +have had an after consent, which was sufficient to make _Leah_ _Jacobs_ +wife[177], and why not (to use your own words) to marry a man to a +people; and therefore according to your own judgments, all such are +lawfull Ministers. For sinfull superadditions do not nullifie divine +Institutions. + +2. Some of you, that besides Election, require Ordination for the +making of a Minister, yet say, that this Ordination must be by the +people of the Congregation; and thus are your Ministers ordained. + +Now we finde neither precept nor president for this in all the +Scripture; we finde [178]_Ordination by the laying on of the hands of +the Presbytery_, but never of the laying on of the hands of the +people. We finde [179]the Apostles, _Timothy_ and _Titus_, _Ordaining_, +but never the people _Ordaining_; and for private persons to assume +the power of Ordination (that is, a power to send men to preach the +Gospel, and administer the Sacraments) is a sin like unto the sin of +_Uzzah_, and of _Corah_, and his company. Therefore we say to you, as +Christ doth, _Matth._ 6. _First pluck the beam out of thine own eye, and +then_, &c. First justifie the Ordination of your own Ministers by +private persons, and then you will see better, to find fault with the +Ordination of our Ministers. + +3. We distinguish between a defective Ministry, and a false Ministry, +as we do between a man that is lame or blind, and a man that is but +the picture of a man. We do not deny, but that the way of Ministers +entring into the Ministry by the Bishops, had many defects in it, for +which they ought to be humbled: But we add, that notwithstanding all +the accidental corruptions, yet it is not substantially and +essentially corrupted: As it is with Baptism in the Popish Church; all +Orthodox Divines account it valid, though mingled with much dross, +because the party baptized, is _baptized in the name of the Father, +Son, and Holy Ghost_. And therefore, when a Papist turns Protestant, +he is not baptized again, because the substance of Baptisme is +preserved in Popery under many defects. The like, and much more, may +be said for the _Ordination of our Ministers by Bishops_: It is lawful +and valid for the substance of it, though mingled with many +circumstantial defects. + +And this appears, + +1. Because when they were ordained, _they were designed to no other +Office, but to preach the Word, and administer the Sacraments; +according to the Will of Christ._ + +2. Because since their Ordination, _God hath sealed the truth of their +Ministry_ (as hath been said) _by his blessing upon it_. If they be +_Antichristian Ministers_, how is your _conversion Christian_? + +3. Because they were ordained by Bishops, not as Lord Bishops, or as +_a superiour Order by divine Right above a Presbyter_; but as they +were _Presbyters_. For the understanding of which, you must know, + +1. That by Scripture, a Bishop and Presbyter is all one, as appears by +_Act._ 10.27, 28. _Tit._ 1.5, 6, 7, 8. _Phil._ 1.1. 1 _Tim._ 3.1, 2, &c. +1 _Pet._ 5.1, 2. and by what is said by the Authors quoted in the +[180]Margent. + +2. _That the Lordly Dignities of Bishops were meer civill additaments +annexed to their Bishopricks by Kingly favour._ + +3. That this Opinion, that _Bishops are a [181]superiour Order of +Ministry, by Divine Right above a Presbyter, is a late upstart +Opinion, contrary to antiquity_, as appears by the Authors quoted in +the Margent. + +4. That the Laws of this Realm do account nothing _divine_ in a +Bishop, but his being a Presbyter; and therefore the Parliament in +their _Ordinance for Ordination_, tels us, _That they did ordain as +Presbyters, not as Bishops, much lesse as Lord Bishops_. + +As for their usurpation of the sole power of Jurisdiction, together +with their Lordly Titles & Dignities, and Dependances, we have +renounced them in our _Solemn League and Covenant_: But we never did, +nor never shall renounce them as _Presbyters_, which by the consent of +all sides, are by _Divine Right_. + +We shall add one thing more, + +4. That Ministers do not receive their Ministry from the People, or +Bishops, but immediatly from Jesus Christ: For they are Ministers and +Embassadors of Christ, not of the People: Indeed they are Embassadors +for the good of the People, but not Embassadors of the People: All +that the people or Bishop doth, is but to _choose_ and _ordain_ a man; +but it is Christ that gives him his _power and authority_; As when a +wife _chooseth a husband_, and a Town a Mayor; the Town doth not +give the Mayor, nor the wife the husband, the power they have; but the +_Laws of God_, the one and of _Man_, the other: So it is here, It is +Christ that gives the Office, and the Call to the Ministry; They are +his _Servants_, and in his _Name_ execute their function. It is he +that fits them with ability for their work; the people they consent, +and the _Bishop as a Presbyter, with other Presbyters, ordain him_; +which though it had many Corruptions mingled with it, when the +_Bishop_ was in all his pomp and Lordliness, yet for the substance of +it, it was lawful & warrantable, and _therefore cannot without sin be +renounced and abjured_. + +3. In the third place we exhort you to consider, _whether since you +have forsaken our Congregations, you have not fallen into such strange +opinions, and those of so high a nature, as that if any man should +have told you seven years ago, that you would have one time or another +fall into them, you would have said to him, as_ Hazael _did to the +Prophet; Am I a dog, that I should do this?_ Who would ever have +thought, that you that did once sigh, mourn, and bitterly complain, +_That a Chappell was permitted to the Queen to hear Masse in, should +now plead for a toleration of Popery, and all manner of Errours and +Heresies? That you that did once flock to our Churches as Doves to the +windows, should now not only forsake ours, but all Churches of +whatever constitution; That you that did once so much prize Christ, +and his holy Scriptures, should now (some of you at least) deny the +Divinity of Christ, and his holy Scriptures?_ But this is no great +wonder, for the Apostle hath foretold it, [182]_That evill men and +seducers shall wax worse and worse, deceiving and being deceived_; and +that _they will increase unto more ungodliness, and their word will +eat as doth a Canker_, &c. _Errour_ is of an incroaching nature; as +the _little Theef_ openeth the _door_ oftentimes to the _great Theef_ +so a little _errour_ paves a cause-way to a greater: The _Popish +superstition_ at first grew secretly, the _tares_ were hidden under +the _corn_; but in a little while the _tares_ grew up, so as no _corn_ +could be seen: Images, at first were brought into the Church _only for +an historicall use_; afterwards, to stir up _devotion_, at last, they +came to be _worshipped_: Let the Serpent but winde in his head, & he +will quickly bring in his whole body: Your _first errour_ was in +_separating from our Churches_, from which _Christ doth not separate_. +Here the _Serpent got in his head_, & no wonder his whole body +_followed_; he that saith _yea_ to the Devil in a little, shall not +say _nay_ when he please: He that tumbleth down the _Hill of Error_, +will never leave tumbling, till he comes to the _bottome_. First you +deny our Ministers to be true Ministers, and our Ordinances to be true +Ordinances; and then God, as a just Judge, gives you over, in a little +time, to deny all _Ministers and Ordinances_, and then to be _above +all Ministers and Ordinances_; and at last, to be above Christ +himself, and not to stand in need of his _mediation to God the +Father_. First you deny _Baptisme of Infants_, and then after, +_Baptisme of water_: In a word, First you _run away from us_, and then +for the most part turn _Independents_, then _Antinomians_, then +_Anabaptists_ then _Arminians_, then some of you _Socinians_, +_Antiscripturists_, _Anti-Trinitarians_, still waxing worse and worse, +deceiving and being deceived, & in the conclusion, meer _Atheists_. + +Suffer us therefore to speak to you in the words of Christ, to the +Church of _Ephesus_. Rev. 2.5. _Remember from whence you are faln, and +repent, and do your first works_, &c. Repent of all your +Soul-destroying _Errours_, and return to the Churches from which ye +have most unjustly separated, for fear, lest _God as a just Judge_, +because you would not receive the love of the truth that you might be +saved, should still give you over to strong delusions, that ye should +believe a lye, _That all they might be damned, who believed not the +truth, but had pleasure in unrighteousnesse_: And this makes way to +the fourth thing we have to say to you; and that is, + +4. To beseech you to consider, _Whether since you forsook our +Congregations, you are not much decayed in the power of Godliness_, +whether you have not lost your first love to Godly Ministers, +Gospel-Ordinances, Fastings, reading the Word, private & Family +prayers, and Communion of Saints; whether you are not grown more +censorious, self-conceited, headie, high-minded, treacherous, fierce, +despisers of those that are good, and lovers of pleasure more then +lovers of God; whether Duties to God and Man have not been more +neglected, Sabbaths more prophaned, Families worse governed; the +publique welfare of Church and State have not been less minded, +whether prophaneness, or prophane Ones, have not been more indulged; +and whether you be not sensibly and dangerously apostatized from that +close and humble walking with God, which formerly some of you did so +much labour after: For the truth is, _Corruption in the Judgment, will +quickly bring corruption in the conversation_. Our actions are guided +by our apprehensions; and if our apprehensions be _erroneous_, our +_actions_ will quickly be tainted with wickednesse; And therefore it +is very observeable, [183]_That in the old Law, when the Leprosie was +in the head, the Priest was not only to pronounce the man unclean, but +utterly unclean_: For Leprosie in the head, will quickly beget a +Leprosie in the whole man: As the Sun is to the World; so is the +Understanding to Man: If the Sun be dark, all the world is in +darknesse; and if the light that is in thee (saith Christ) be +darkness, _How great is that darkness?_ We wonder not at the +_looseness_ of your practices, when we consider the _looseness_ of +your principles: _For Doctrines contrary to Godliness, must needs +bring forth a conversation contrary to the Gospell._ And this is an +evident token to us, that the _New-Lights_ (as they are called) which +you hold forth to the world, proceed not from the _Father of Lights_, +but the _Prince of Darkness_, because they lead men into the _Works of +Darkness_. + +Therefore seeing that since your departure from us, you have wofully +back-slidden from God, and are visibly decaid in Holiness and +Righteousness, Our Exhortation to you is, that you would return to +your first Principles; for then it was better with you, then now; And +our prayer to God for you is, _That he would give you repentance to +the acknowledging of the truth; and that you may recover your selves +out of the snare of the Devill, who are taken captive by his will._ + +Having finished that we had to say to those that separate from our +Church, we now go on to speak a few words to those that _continue with +us still, and that wait upon the publique Ministry, but do not yet +joyn with us, in partaking of the Sacrament of the Lords Supper_. +These we shall divide into three ranks. + +1. Such as are _young people_, not yet sufficiently instructed in the +grounds of Religion. + +2. Such as are _grown in years_, and come to our Churches, but yet are +scandalous in life and conversation. + +3. Such as live, for ought we know, unblameably, but yet refuse to +come to the Sacrament in the Presbyterian way. + +1. Such as are _young people_, and not yet sufficiently instructed in +the grounds of Religion; Our Exhortation to you is, _That you would +remember your Creator in the days of your Youth_; the word in the +Hebrew[184] is, in the choyce of thy dayes: The time of Youth is the +Golden Age; and grace in Youth, is like a Jewel in a gold-ring. The +time of Youth, it is the _Seasoning Age_: A Vessell will of a long +time retain the savour of that liquor that it is first seasoned +withall; _Teach a child_ (saith Solomon) _the trade of his way, and he +will not depart from it when he is old_. The time of Youth is the +chiefe time you have to _work for heaven_. Old age is a time to _spend +grace_; but Youth is the time to get it: Old Age is the time to _reap_ +the fruit of holiness, but Youth is the time to _sow_ the seed of it: +And it is a time, that of all times God doth most require, and most +delight in. It is observed by one, that Christ [185]_loved his +youngest Disciple best_: And by Another, that Christ was _wonderfully +delighted_ with that _Hosanna_ that the children sang unto him, Mat. +21.16. [186]_The childrens Hosanna pleased him no less then the mens +Hallelujahs; Suffer little children to come unto me_, saith Christ, +_for to them belongeth the Kingdome of God._ In the Old Testament God +hath manifested a great deal of love to young people; He chose _Abel_, +the younger, _Shem_, the younger, _Abraham_, the younger, _Jacob_, the +younger; young _Samuel_, and young _David_, and young _Josiah_: And +therefore let young men, especially, be exhorted to begin betimes, to +bear the yoak of the Lord; _Seek ye first the Kingdome of God, and his +Righteousness_; first, _before_ any thing else; and first, _more_ then +any other thing. Say not, (O say not!) I am a young man, and therefore +may plead for liberty to do what I list, till I come of riper years: +But remember, _That Jesus Christ shed his blood for thee when he +was 8. dayes old_; and took thee into his Family by _Baptisme_, _when +thou didst hang upon thy mothers Breast_; Thou art (it may be) a young +man, but a Baptized young-man; A Young-man consecrated and dedicated +to God; And it is not only sin, but sacriledg and perjury, to +_impropriate that that is dedicated to God, to the service of the +Devill_. Remember the wrath manifested from Heaven _against the 42. +children_ that mocked _Elisha_; And remember further, That young +people must dye, as well as old: _There are Skulls in Golgotha, of all +sizes_; and young people have _immortall souls_, and must appear at +the great day of Judgment, as well as _old_; Young people are by +nature _children of wrath, heires of hell_; and therefore this is thy +first work (_O young man_) to get out of the Root of Abomination, into +the Root of Acceptation; out of the old _Adam_ into the new _Adam_; & +before this be done, (though thou shouldst spend thy time in gathering +up Pearls and Jewels,) thou art an undone creature. + +For the better effecting of this, we exhort you, to attend diligently +to the publike Preaching of the Word, and willingly and cheerfully to +submit to be catechized and instructed by your _Parents, Masters, and +Ministers_. The Scripture divideth a Congregation, into him that +_catechizeth_, and those that are _catechized_, saying, [187]_Let them +that are taught_, or (as it is in the Greek) _Catechized, communicate +to him that teacheth_ (or _catechizeth_) _them in all good things_. In +the Primitive times, when any Heathen man was converted to +Christianity, he was first a _catechumenus_, before he was admitted +either to _Baptisme_, or the _Lords Supper_. And _Egesippus_ +testifies, [188]_that by the diligent instruction of the Church, there +was no known Common-Wealth in any part of the World, inhabited, but +within fourty years after Christs passion, received a great shaking of +Heathenish Religion._ There are in Christian Religion, _fundamentalls_ +and _superstructions_. The _fundamentalls_ are the vitals of +Christianity: These are comprized in many of our _English_ +Catechismes. Amongst all others, we do more especially commend the +_greater and lesser Catechismes made by the Reverend Assembly of +Divines_, _and published to be used in all Churches in_ England _and_ +Wales, _by Authority of Parliament_. These we exhort you, not only to +read, but to learn. And to invite you thereunto, we further declare; + +That the study of the Catechisme, is a singular help for the _right +understanding_ of the Scriptures: (For the Catechisme is nothing else, +but a Methodical Extract out of the Bible, of the fundamentals of +Christian Religion;) And it is also very useful to make you understand +what your _Ministers preach to you_; And to keep you from the +_Errours_ and _Heresies of these times_ to prepare you to give a +distinct and perfect account of your Faith to the Minister and Elders. +For one great Reason why men do so pervert the Scriptures to their own +destruction, and run wilde into so many errors and heresies, and are +so unable to give a particular and distinct account to the Minister +and Elders, is for want of the study of the Catechisme. As a ship +_without ballast_ is tossed about with every wave and wind; so is a +_man without the study of the Catechisme_, carried about with every +wind of vain doctrine. As a _house_ without a foundation will quickly +fall, so will a Christian that is not well verst in the fundamentals +of Religion. As Children grow _crooked_, that are not well looked to +at first; so many run into _crooked opinions_, because not well +catechized. + +And therefore we earnestly beseech and intreat all Parents, and +Masters of Families, that they would make conscience of this great +duty of catechizing their children and servants. And oh that the Lord +would make our words to take impression upon your hearts. In the Old +Testament God commands Parents to _teach diligently their children_. +The word in the Hebrew[189] is, to _whet the Law_ upon their children. +The fourth Commandement is directed not to children, and servants, but +to Parents and Masters; And they are there commanded, not only _in +their own persons_, to keep the Sabbath; but to see that their +_children and servants do it also_. It is not, _Thou, or thy son, or +thy daughter; But thou, nor thy son, nor thy daughter_. It doth not +say, (as _Zanchy_ well observes[190],) _Remember thou to keep holy the +Sabbath day, and to perswade thy children and servants to keep it +holy_: But _remember thou to keep it holy, and thy son, and thy +servant_, implying thereby, _that it is the Duty of the Master and +Father, to compell his servant and children to the keeping of the +Sabbath day_. For doing of this, God exceedingly extols _Abraham_, +Gen. 18.19. _I know that he will command his children, and his +household after him, that they keep the wayes of the Lord_: upon which +words, a learned Divine wrote thus; [191]_Abraham did not leave his +children and servants to their own genius, their own counsels, their +own lusts, though it is certain, divers of them would have thanked him +for such a liberty; for they had been nursed up in superstition and +idolatry, as_ Abraham _was, and might have pretended, that they were +not satisfied in point of conscience. But_ Abraham _knew how to +distinguish between liberty of conscience, and liberty of lust, and +therefore would not allow them such a liberty as would have enticed +them into the worst kinde of bondage._ The New Testament also calls +upon Parents, not only to bring up their children, but to +[192]_nurture them up in instruction and admonition of the Lord_. Old +_Eli_ was _grievously punished_ for neglect of this duty: And let his +severe chastisement be as a _warning-piece_ to all Fathers and +Masters; And let them know, _That if their children and servants +perish for want of instruction, through their negligence, their blood +will be required at their hands._ + +And if Parents and Masters, much more ought Ministers to be very +conscientious in the diligent discharge of this duty. Our Saviour +Christ layeth an express command upon them, not only _to feed the +sheep_, _but also the lambs of Christ_. It is no disparagement to a +_Peter_, to be a _feeder of Christs lambs_. Oh that Ministers would +unanimously and universally set to this duty! We commend it to them, +as a most _Soveraign Antidote_, to preserve their Congregations from +the errours of these times. It is reported of _Julian_, that amongst +other subtile plots he used for the rooting out of Christian Religion; +One was the _suppression of all Christian Schools_, and places of +catechizing. [193]And as one saith, _If he had not been as a Cloud +that soon passeth away, it had been to be feared, lest within a short +time he had overshadowed all Religion._ For when Catechizing was taken +from the Church, it was presently all overspread with ignorance. And +it is further added by the same Author, That the Papists themselves +acknowledg, that all the advantage the Protestants got of them in the +beginning of Reformation, was by their catechizing; because they began +sooner to catechize, then they did. And it is to be feared, saith he, +if ever the Papists get once again advantage of Us, it will be by +their exacter catechizing, then ours. And therefore, if ever you would +prevent the further _corruption_ of mens Judgments, and secure them +from the infection of _errour_, and preserve Religion from ruine. We +exhort you in the bowels of our Lord Jesus Christ, to practise this +duty; and intreat our people with all readiness and constancie, to +submit unto this Ordinance of God, which with so much publique +prejudice, hath been so long neglected. + +And to perswade people thereunto, let them consider further, + +1. If Ministers are bound to catechize; then people are bound to be +catechized. + +2. That they are baptized, and thereby consecrated unto Christ, and +obliged by promise, to give up themselves unto instruction. + +3. That ignorance, though it be not the greatest, yet it is a most +dangerous sin: All sin is wrapt up in ignorance, as a child in +swadling clouts. The Scripture saith, [194]_That Christ will come in +flaming fire to render vengeance upon all those that know him not_, +&c. + +It makes the _ignorance of God_ to be the cause of all sin, 1 _Sam._ +2.12. 1 _Joh._ 2.4. _Eph._ 4.19. And _David_ prayeth unto God, +[195]_To pour out his wrath upon the heathen that know him not_; how +much more upon the Christians that know him not? As toads and Serpents +grow in dark and dirty sellars: so all sin and wickednesse in an +ignorant and blind soul. Now there is no ordinary way for young people +to gain the knowledge of God, but by _Catechizing_. + +4. That the time of youth is the _golden Age_, the _seasoning age_, +and a time in which men are apt to receive abiding impressions of +evil, or good. And if they can learn to say to _Elisha_, _Bald-pate_, +why should they be unwilling to learn to sing to Christ, _Hosanna_? + +5. That it is not so great a shame for young people to be ignorant, as +to be wilful and obstinate in ignorance. And if they refuse to be +_Catechised_, they shall perish in their ignorance; but the _Minister_ +is free from the blood of their souls. + +The second sort are such _as live within the bounds of our Province, +and come to our Congregations, and yet are wicked and prophane, and +such, as if they should come to be examined by the Minister and +Elders, would not be received to the Sacrament_. These are Christians +in _name_, but they are a shame to the _name_, and bear it (as +_Urijah_ did a letter to _Joab_) _for their ruine and destruction_. We +beseech and intreat them to consider, what a sinful and cursed +condition it is to live ungodlily and unrighteously under the +abundance of Gospel-Ordinances. + +First, what a _sinful condition_ it is; For, + +1. It is as much as in them lyes, a frustrating of the great love of +Christ in dying for them: For, therefore Christ dyed, _that they which +live, should not henceforth live unto themselves, but unto him which +dyed for them, and rose again_, 2 Cor. 5.13. + +2. It is a frustrating of the gracious design of God, in sending the +Gospel to them; for one chief errand of the Gospel, is to _teach us to +deny ungodlinesse and worldly lusts, and to live soberly, righteously, +and godly in this present world_, Tit. 2.12. + +3. It is not only to sin against the _light of nature_, but against +the _light of the Gospel_. + +4. Not only against the _creating and preserving mercies of God_, but +against the _heart-blood mercy_ of Jesus Christ. + +5. It is a sin of _horrible ingratitude and unthankfulness_; a sin +that makes God himself to stand, as it were, amazed, that any man +should be so wicked, as to be guilty of it, _Isai._ 1.2. _Jer._ 2.11, +12. + +6. It is a sin that will make us speechlesse, and unexcusable at the +great day, _Joh._ 15.22. + +7. It is a sin that renders a Christian worse then the very bruit +creatures, _Isa._ 1.3. And in this one sense, worse then the Devills +themselves, because the Devills never refused so great salvation. + +2. Consider what a cursed condition this is: For, + +1. It is a _spirituall plague_, which is so much greater then a +corporal, by how much the Soul is better then the Body. + +2. It is a sign not only of Gods Fatherly, but revengeful displeasure, +_a brand of reprobation, and the high-way to damnation_. + +3. It renders a man utterly uncapable (as such) of the Sacrament of +the body and bloud of Christ; for Christ ordained the Sacrament for +his friends, not for his enemies; to increase, not beget grace; for +those that are visible Saints, not for those that are visibly wicked. + +4. It brings _Personall, Congregationall_, and _Nationall Judgments_, +Luk. 13.5. Isa. 5. + +5. It makes a Christians condition at the day of Judgment more +intolerable, then the condition of _Sodom and Gomorrah_. It makes the +Gospel it self to be the chiefest inditement against him; and the +hottest place in Hell to be his portion for ever, and ever. + +Oh that the Lord would give hearts to these men to meditate on these +things! and to repent of all their swearing, cursing, lying, +drunkenness, fornication, adultery, Sabbath-breaking, and such like +abominations! And let them not be offended with us, (as most of them +are) for not admitting them to the Sacrament; but rather offended with +their sins, that make them uncapable, as such, of the Sacrament. Let +not them cry out against us, but against themselves; and study to be +revenged, not of their Ministers and Elders, but of their sins, and +themselves. The Lord knows, that it is meer love to the Lord Jesus +Christ, and tender pity and compassion to their and our own souls, +that forceth us to deny them this Ordinance; lest we should be +instrumental to their eating and drinking their own damnation, and +accessary to their unworthy receiving, and to the prophanation of the +Sacrament; _Let not our pity, love, and care to them, breed hatred +against us, in them._ And why should they desire to partake in these +holy mysteries, whose hearts and lives are so full of unholinesse? why +should they that want spirituall life, desire to eat of spirituall +food? What should men spiritually dead, do at a spiritual feast? why +should they desire to eat that bread, which will certainly, as long +as they continue in this condition, be the bread of death, not of +life; and to drink that cup, which will certainly be a cup, not of +salvation, but of damnation! Let our counsel be acceptable to you; +_First wash you, make ye clean, put away the evill of your doings from +before Gods eyes, cease to do evill, learn to do well_; and then come +and see whether we will not receive you heartily and joyfully to the +Sacrament. _First wash your hands in innocency, and then you will be +fit to compasse the Lords Altar._ First get _spirituall life, and then +come and eat spirituall food_. First get to be a friend and Disciple +of Christ; and then not only We, but Christ himself, will bid you +welcome, and make you partakers of all the benefits and comforts of +the blessed Sacrament. + +The third and last sort, _are such as come to our Congregation, and +live_ (for ought we know) _unblameably_; and yet refuse to joyn with +Us in the Sacrament upon this account, because they will not come to +be examined by the Minister and Elders. This (as we find by woful +experience) is the great mountain that lyeth in the way, and hindereth +the free passage of the Presbyterial-Government; and therefore we have +taken some pains in our Vindication for the removing of it; we have +shewed, + +1. That the Ruling-Elder (which is the Officer so much opposed) hath a +Divine Warrant. + +2. It is the Will of Jesus Christ, that they that come to the +Sacrament, should first submit themselves to Examination; and not only +so, but to _Examination by Minister and Elders_. + +3. What this Examination is, which is required, and how often it is +required. + +4. The reason why ancient men and women, that have formerly under the +Prelatical Government been admitted to the Sacrament, are required to +submit unto Examination, before they can be again admitted; It +remains, That we give Answers to the Objections that are brought +against this way of Examination; but before we do this, we will first +offer certain Reasons and Motives (besides those already named) to +perswade every one of our respective Congregations, as well old, as +young, rich as poor, freely and cheerfully to submit unto it. + +[Sidenote: Motive 1.] + +The first _Motive_, is _from the evident necessity of it, especially +now, while we are reforming the promiscuous admission of all sorts of +people to the Lords Table, formerly so scandalous_. + +And this appears; because, + +1. Without this, how can _ignorant persons_ (_unfit to communicate_) +be detected? what other ordinary and regular course can be imagined, +to discover who are insufficient in regard of their want of knowledge? +And it is most certain, that there are many ignorant persons, old, as +well as young, rich, as well as poor, in the most knowing +Congregations; and many times, those whom we suppose _to be very +skilful in the word of Righteousnesse_, upon _Examination_ are found +to be _babes in knowledge_. + +2. Without this course, multitudes of ignorant persons, both old and +young, will intrude themselves, who by reason of their ignorance, +being not able to discern the Lords body, must needs _eat and drink +Judgment to themselves, and become guilty of the body and blood of +Christ_, 1 Cor. 11.27, 29. + +3. Without this, how shall Ministers and Elders ever come truly to +know the _spiritual state_ of their Congregation, that they may watch +over them in the Lord? + +4. Unless every one of the Congregation give an account of their +Faith to the Eldership, as well as any one, the people will be +extreamly apt to object unto the _Minister and Elders_, +partial-dealing in this particular, which is contrary to that heavy +charge of the Apostle, [196]_I charge thee before God, and the Lord +Jesus Christ, and the Elect Angels, that thou observe these things, +without preferring one before another, doing nothing by partiality._ +And it will breed _discontents_ and _animosities_ in the people +against the Eldership, and great _divisions_ and _dissentions_ among +themselves. + +5. This course should be submitted to by the most intelligent and +knowing Christians in a Congregation, that by their _good example_, +and _professed subjection_ to the Government of Christ, those that +have not so great a measure of knowledge, and so have more need to +come, may more readily and effectually be perswaded to do the same. + +6. Finally, how can the _Ministers and Elders_, intrusted by God with +the _Oversight of their flock_, keep themselves pure from the sin of +those Persons, who through ignorance cannot chuse but prophane the +Lords Supper; unless by this means, they use their best endeavors to +finde out where ignorance is, and to remove it: And it is their duty +to _keep themselves pure_, _and not to be partakers of other mens +sins_. + +[Sidenote: Motive 2.] + +The second motive, is from the _great profit and benefit that will +redound to our respective Congregations, from this practice, prudently +and faithfully undertaken, and universally submitted unto_. For, + +1. Hereby the whole Congregation, in all the members of it, shall +receive much advantage and edification, whilest those that are +_knowing_, shall be encouraged, and those that are _weaker_ in +understanding, further strengthened in knowledg; and those that are +_ignorant_, put into a way of gaining knowledge, and so be prepared to +partake of the Ordinance of the Lords Supper, more conscionably; and +more comfortably discern the Lords body, which is done by _knowledge_; +as well as by _Faith_, 1 _Cor._ 11.29. + +2. Hereby the great offence of promiscuous, or mixt communion, will be +prevented, which hath been heretofore, and is to this day, a great +grief to the godly, both Ministers and people: and which hath been, +and is daily objected against us, by them that separate from our +Churches, as the ground why they are necessitated to depart from us; +and are still discouraged from returning to us. + +3. Hereby a _good foundation_ will be laid, of carrying on that _reall +reformation_ which we have _covenanted for_, both in Congregations, +families, and particular persons; _growth in knowledge_ being a great +means to further _our growth in the grace of our Lord Jesus Christ_, +2 Pet. 3.18. + +4. Hereby those uncomfortable and disorderly fractions and divisions +among the members of our severall Congregations, (some refusing to +submit to all orders, while others christianly submit themselves,) wil +in good measure be _cured_, and our Congregations to the _glory of +God_, and the comfort of _Minister_, _and Elders_, be reduced to a +sweet Harmonious _unity and uniformity_, not only in judgment, but in +practice, both thinking and doing the same thing; which were a +_Gospel-blessing_ much to be desired, as a fruit of that Ancient +Promise, _Jer._ 32.39. + +[Sidenote: Motive 3.] + +The third Motive is from the _Mischiefs that will inevitably ensue +upon the neglect of this practice_. For hereby, + +1. _Ignorant persons_ shall go on in their ignorance undiscovered, +unreformed. + +2. The _Lords Supper_ in many Congregations will be wholly disused, or +miserably prophaned. 3. Particular Congregations will be filled with +distractions and discontents, whilest a great part among them refuse +to walk orderly. 4. The _Ministers and Elders_, who sincerely tender +the spiritual welfare of their Congregations will be much +_discouraged_ and _discomforted_. + +5. The _Work of Reformation_, and particularly the growth of people in +knowledg and the grace of Jesus Christ, will extreamly be obstructed +and hindered; _and whosoever shall be any cause or occasion thereof, +will but uncomfortably answer it unto Jesus Christ_. + +[Sidenote: Motive 4.] + +The fourth Motive, is from the _weaknesse and insuffiency_ of the +objections that are brought against this practice; To which we shall +now (God assisting us) return _distinct_, and we hope, _satisfactory_ +Answers. + +The Objections are: + +[Sidenote: _Object._ 1.] + +Many who are well inclined, object their own _timorousness_: And have +_jealousies_ that the Minister will propound such hard and unusual +questions, as they shall not on a sudden be able to answer. + +[Sidenote: _Answ._ 1.] + +The Questions to be propounded by the Eldership to persons, before +they come to the Lords Table, are for the substance of them contained +in the _Ordinance of Parliament_, of the 20th of _October_, 1643. the +particulars thereof being the _fundamentalls of Religion_, contained +usually in most _Catechismes_, which persons of the meanest capacity +ought to understand. + +2. We doubt not but the _Ministers with the Elders_, will make it +their serious Endeavours, to deal with all persons in all _Prudence, +meeknesse, tendernesse, and love_, as the condition of those that come +before them shall require; They being not insensible of their own +_weaknesse_, will take heed of Discouraging the meanest, or Quenching +the smoaking flax, well knowing, _That they are not to Lord it over +Gods heritage, but to promote their growth, and to be Helpers of their +joy_. + +[Sidenote: _Object._ 2.] + +Why may not people be now admitted to the Sacrament, without +examination, as well as before the Elders were chosen? + +[Sidenote: _Answ._ 2.] + +Because; 1. Before Elders were chosen, and the foundation of +Church-Government begun to be laid, the Church of _England_ was in +_point of Church Government_ in an unreformed condition: But now +(blessed be God) in a way of Reformation. And we have in our +_Nationall Covenant_, _sworn to endeavour a reformation in +Church-Government, according to the Word of God_. In pursuance of that +Covenant, there are many Ordinances of Parliament, to require it; and +accordingly it is practised in many Congregations; and _shall we still +persist in our old unreformed way?_ + +2. The _Promiscuous admission_ of all sorts of Persons heretofore +without examination tended much to the _Prophanation of the Lords +Supper_, and was a great _scandall_ in our Church, _Hazarded_ the +souls of thousands, _occasioned_ separations from our Churches, +brought the judgments of God upon the _Kingdome_, and was no small +griefe to godly Ministers, &c. But now God having provided a further +Remedy, we ought not only, not to _oppose it_, but to _submit_ to it, +with all readiness and thankfulness. + +[Sidenote: _Object._ 3.] + +Will you have the _Ancient men of a Congregation, that have for divers +years been partakers of the Sacrament, come now in their Old Age to be +Examined; will you have Noblemen, and Rich men, and Aldermen_, &c. + +[Sidenote: _Answ._ 1.] + +We have formerly declared, That the Presbyteriall Government doth not +precisely require of those that come to the Sacrament, _That they +should first be Examined by Questions and Answers: But if any man +shall make a good profession of his Faith, in a continued discourse, +without being asked any Questions, it will be accepted, as well as if +they were Examined by particular Questions._ + +2. We have likewise shewed the Reason why Ancient men and women, that +have formerly been admitted, are required to submit to Examination, +before they can be again admitted, &c. We have intreated you, to +distinguish between a _Church-reforming in Discipline, and reformed_: +When a Church is once reformed, and members admitted by Examination of +the Eldership, there will never be any necessity of coming afterwards +to Ministers and Elders, for re-admission; (unless it be in case of +excommunication.) But in a Church reforming, as ours is, when all +sorts have formerly been admitted, without any Distinction, then _Old +men_ must be willing to give an account, as well as _young men_, and +_rich men_, as well as _poor_: Because, + +1. Old men and rich men are found to be _ignorant_, and to prophane +the Sacrament, as well as _young men_, and _poor men_. + +2. In Gospell-administrations God is no respecter of persons; neither +must his Officers be, if they would be found faithfull in their +places; _It is not gray hairs, nor silken coats; but knowledg, faith, +repentance, love and thankefulness, will qualifie a man for the +Sacrament._ + +3. If old men and rich men are more gracious and knowing, then others, +their good examples will be mighty incouragements, to draw on the +younger, and poorer sort. And wherein can _Noblemen, and Richmen, +express their thankfulness to God, for his distinguishing mercies +towards them, better, then in becoming patterns and presidents to +others, in their ready obedience to the will of Christ_, in this +particular? + +[Sidenote: _Object._ 4.] + +We are willing to come to the _Minister alone_, to be examined; But we +will never come before the _Ruling-Elders_. + +[Sidenote: _Answ._ 1.] + +The Office of the _Ruling Elders_, as they are distinct from _teaching +Elders_, is grounded upon Scripture; and is not an invention of man, +but an _Ordinance of Christ_, (as we have shewed,) and therefore to be +submitted unto. + +2. Admission of members to the Sacrament, is an act of +Church-Government, and therefore belongs to the Elders, as well as the +Minister: (as we have likewise shewed.) _Church-Government is not +committed by Christ unto Ministers severally, but, to Ministers and +Elders joyntly_, Matth. 10.17. 1 Cor. 12.28. 1 Tim. 5.17. 1 Thess. +5.12. Act. 15.6. Act. 20.17, 28. And therefore in conscience, people +ought to submit to the Ministers and Elders. + +3. This is a Practice according to the example of the _best reformed +Churches_, wherein Elders are joyned with Ministers in this +particular. + +4. To devolve this work upon one Minister alone, as it is sinful, so +it will prove very _prejudicial_, both to Minister and People: For in +some places _Ministers_ may not be so faithful and Prudentiall as they +ought to be, and may, through pride, covetousness, partiality, or +rashness, keep from the Sacrament, or admit to the Sacrament, whom +Christ would not have admitted, or kept away. And in other places, +where _Ministers_ are more _wise_, and _humble_, and _faithfull_, if +they should assume the power of Examination, without _Elders_ +assisting of them, they will be wofully _mis-reported_ and scandalized +by those that come before them, or by others, that are disaffected to +them; For if such horrid and base reports are already raised about the +Questions propounded by the Minister and Elders, when they sit +together; (as by sad experience these wicked dayes of ours will +witnesse:) what will not ungodly men be afraid to report, when the +Minister alone shall ingross this power? + +5. We have formerly shewed, that these Elders whom you so much oppose, +are such _as you either have, or might have chosen; and they were +chosen for the relief and benefit or the Congregation, that so the +Minister might not be sole judge of those that come to the Sacrament, +but might have others joyned with him, to see that he doth nothing out +of envy, malice, pride, or partiality; but that all things may be +managed for the good and edification of those for whose sake they are +chosen_: And therefore it is a wonder to us, to hear men speak so much +against _Ruling-Elders_, when they are purposely chosen for their _own +relief and benefit_. + +6. We have also formerly shewed, that when the Parliament gave their +allowance to the Presbyterial Government, if they had put the whole +_juridical power_ of the Church, into the hands of one Minister alone, +they that now seem so willing to come to be examined by the Minister, +without his Elders, would have more bitterly declaimed against that +way, then now they do against this: For this indeed were to make every +Minister a _Prelate_ in his Congregation; and to bring in that, which +hath some Resemblance to _Auricular confession_. + +[Sidenote: _Object._ 5.] + +Though some _Ministers rigidly keep all from the Sacrament, that will +not come before the Eldership; yet there are others that are +Presbyterians, and have Elders chosen, that examine without them, and +will receive us to the Sacrament, without coming before them._ + +In answer to this, + +[Sidenote: _Answ._] + +1. We doubt whether there be any _Ministers_ of the Presbyterian +judgment, that do thus practise. + +2. If there be any such, we conceive that herein they act not only +contrary to an _Ordinance of Parliament_, but to an _Ordinance of +Christ_, who hath given the power of Discipline, not to _one +Minister_, (as we have said) but to an _united company of Presbyters_ +And for one Minister to assume this power unto himself, is (as we have +also declared) _to make himself the whole Church; It is to build up +what he hath destroyed, and to usurp the Prelaticall power of sole +jurisdiction, in his Congregation._ For he doth not only assume a +Pastoral power of instructing those that are to come to the Sacrament, +but an Authoritative power of admitting to, & keeping from the +Sacrament; which is to take to himself an authority that Christ hath +never given him. And we desire these Ministers to consider what we +have formerly delivered, _That it is as warrantable by the Word of God +for one Minister to assume the whole power of suspending persons +from the Sacrament, who have been duly admitted thereunto, as it is to +assume the whole power of admitting to the Sacrament_, &c. And further +we beseech and intreat them (if there be any such,) to consider what +an offence they give in this particular, to all their Brethren in the +Ministry; and what an argument they put into the mouthes of those that +are disaffected to the government; and in the fear of God to forsake +this way and course, lest while they think _to build with us, they be +found to be destroyers, both of the Presbyterian Government and +Ministry, and to open a wide door to Sacramental Prophanation_. + +[Sidenote: _Object._ 6.] + +Doth not the Scripture say, _Let a man examine himself, and so let him +eat?_ &c. but it no where saith, Let a man be examined by the Minister +and Elders. + +[Sidenote: _Answ._] + +1. The text speaks of those that were formerly admited in a due way to +the Sacrament; and of such it is only required, that they should +_examine themselves_: For the Examining of those amongst us that have +formerly bin admitted, is occasioned by the great Church deformation +that hath been amongst us; which being once healed, there will not be +again that need afterwards of _Church-Examination._ + +2. The Apostles words are not to be understood _restrictively and +exclusively_. For he doth not say, Let a man examine himself _only_, +But let a man _Examine himself_, that is, Let him _especially examine +himself_. Take a parallel text, Rom. 14.12. _So then every one of us +shall give an account of himself to God_; which text is not to be +understood exclusively; For it is certain, that Ministers must give an +account to God, not only of themselves, but also for their people; And +Parents and Masters, for their children, and servants; so it is here, +Let a man examine himself: This doth not exclude the duty of a +father, in examining his children; or of a Master, Minister, or Elder, +in examining those under his Charge: But it teacheth us, That we must +not rest in, nor trust to the Examination of our Father, Master, +Minister, or Elders, but likewise examine our selves: _If a childe, or +servant should say unto his father, or master, when he is examined +about his knowledge, or faith, The Scripture bids me examine my self, +and therefore I will not be examined by you. Would not this be +accounted a great affront, and an unnsufferable abuse to the holy +Scriptures?_ and yet just so do they reason & argue, that from this +Scripture, would exempt themselves from all examination by Minister & +Elders. And so likewise when Christ saith, Matth, 7.1. _Judge not, +that you be not judged_: He that should interpret that text +_exclusively_, of all kind of judging; would overthrow all Magistracy. +But it is to be understood only, as excluding private and rash +judging, (when a man judgeth his Brother, and hath no calling to judge +him, not a just cause:) so it is here; This text excludes all private +Christians from examining others; but to say, that it excludes all men +in office and place in the Church, and in the family, would at once +destroy all Church-Government, and all family-government. + +3. We might add, that those that are most ready to pretend, that it is +needless to give an account before the Minister and Elders, because +they are to _examine themselves_, it is to be feared, are as +regardless of examining themselves, as unwilling to give an account to +the Eldership. + +[Sidenote: _Object._ 7.] + +Doth not the Scripture also say, _whosoever eateth and drinketh +unworthily, eateth and drinketh damnation to himself_? It is not said, +to the Eldership. + +[Sidenote: _Answ._] + +That text is not to be understood _exclusively_, unless it relate to +close hypocrites: An _hypocrite_ eats and drinks damnation to himself +only, but if it relates to those that are _grosly ignorant and +scandalous_, it cannot be understood exclusively. For when a man that +is grosly ignorant and scandalous, receives the Sacrament, he not only +eats and drinks judgment to himself, but the _guilt of the sin lyeth +upon all those that knew of it, and did not do their duty for the +hindering of it_, as we have formerly shewed. + +[Sidenote: _Object._ 8.] + +There are many _Elders_ that are very ignorant, and fiter rather to be +_examined_, then to _examine_; and that propound unbeseeming and +absurd questions. + +[Sidenote: _Answ._] + +The ignorance of some Elders doth no more prejudice the office of an +Elder, then the ignorance of some Physitians, or Ministers, doth the +calling of Ministers and Physitians: If ignorant Elders be chosen, the +fault is not in the Office, but in the Choosers. + +2. This objection cannot be justly made against the Ruling-Elders +within this Province; we hope we may say without boasting, that they +are very knowing, and very godly; and we are confident, that all the +reports that are vented concerning absurd and unbeseeming questions, +&c. are meer lyes and falsities. In all such meetings, the Minister is +the Moderator, and he onely propounds the questions; the Elders sit by +and judge. + +3. In those Parishes where there are none sufficiently qualified to be +Elders, the Presbyterian Government doth not require them to chuse +Elders, but Orders, _That all such Parishes should be under the +immediate care, inspection, and government of the Classical +Presbytery_. + +[Sidenote: _Object._ 9.] + +It is not enough for a _Minister to forewarn his people of the danger +of unworthy coming to the Lords Supper; and if they will +notwithstanding the warning, come unworthily, is not the Minister +free?_ + +It is not enough for a father to tell his child, that he must not +drink such a cup of poyson, and yet afterwards (when he seeth his +child very greedy of it) to give it him; especially, when he knoweth +that it will certainly poyson him. It was not enough for old _Eli_ to +admonish his Sons; but because he did not use his power, in hindring +them, he is reproved, as accessary to their sins. + +[Sidenote: _Object._ 10.] + +I have _lived thus long, and never yet was examined, and certainly I +will not now begin in my old age, I will rather never receive the +Sacrament at all_. + +[Sidenote: _Answ._] + +Old Customes are no good principles to build upon; these are times of +Reformation. + +2. Consider thine own spiritual wants, and what need thou hast of this +blessed Ordinance; and remember what the servant of _Naaman_ said unto +him, _If the Prophet had bid thee do some great thing, wouldest thou +not have done it? how much rather then, when he saith, Wash and be +clean?_ So give Us leave to say to you, _If Christ had commanded you +to do some great thing, would you not have done it, rather then be +deprived of this Ordinance? how much rather when he saith to thee +only, Come and give an account of thy Faith before the Eldership, and +thou shalt be made partaker of this Heavenly banquet?_ + +[Sidenote: _Object._ 11.] + +But I have made a Vow, that I will never come before the Elders. + +[Sidenote: _Answ._] + +This Vow is rash and sinful, a bond of iniquity; and therefore by +keeping of it, you become guilty of a double sin: the Eldership is an +Ordinance of Christ (as we have shewed) and therefore not to be vowed +against. + +[Sidenote: _Object._ 12.] + +I am every way able to examine my self, and none knows what is in my +heart; and therefore I will venture upon my own private examination. + +[Sidenote: _Answ._] + +How is it, that thou art unwilling to venture thy estate, without +first advising with a Lawyer: and wilt advise with Physitians about +thy bodily health; but wilt venture thy soul at the Sacrament, upon +thine own head, without taking the advice of Minister and Elders; _Is +thy soul less precious to thee, then thy body, or thy estate?_ +Besides, if thou hast knowledg, why wilt thou not come to examination; +if no knowledg, why wilt thou refuse the way & means to get knowledg? +the truth is, the true ground why some men do oppose this way, is +either, + +1. Out of ignorance and pride, because they are impatient to have +their ignorance discovered: + +2. Or else, Secondly, it is from a prophane spirit of opposition; not +onely against Church-Government, and all good order; but against all +the wayes of Christ. But let such persons consider; + +1. That it is far better to have their ignorance cured, then covered: +Ignorance covered will make us go blindfold to Hell; But Ignorance +cured, will make us go with open eyes to Heaven. + +2. That Christ accounts them his enemies, that will not have him to +[197]_reign over them_, and will destroy them as his enemies. + +3. To hate Instruction and Reformation, is a certain sign of +wickedness, which God abhors. + +4. All the opposition that carnal and rebellious spirits have against +Christ and his wayes, will in the end, prove kicking against the +pricks, and most pernicious to their own Souls. + +And thus we have answered all those objections, that are usually +brought against this way of Examination, and herein (as we hope) have +given abundant satisfaction to all those that are willing to receive +it. And we have likewise finished our Exhortation. As for the successe +of it, we leave it wholy to God; as having learn't, that _duty is +ours_, but _success is Gods_. When _Paul_ had finished his Sermon at +[198]_Athens, some mocked; and others said, we will hear thee again +of this matter. Howbeit certain men clave unto him, and believed, &c._ +We doubt not but there are many within the Province; whose hearts _the +Lord will open, to attend to what is here said_. Our desire is to do +good unto all, even unto those that are our greatest adversaries; and +not _to be overcome of evil, but to overcome evil with good_. If they +mock at us (as they did at _Paul_) yet surely, [199]_Our Judgment is +with the Lord, and our work with our God; He that is filthy, let him +be filthy still; and he that is unjust, let him be unjust still_: But +we hope better things of you, that have submitted to the +Presbyterian-Government. For whom we pray, [200]_That the God of +peace, that brought again from the dead our_ Lord Jesus Christ, _that +great Shepherd of his sheep, through the bloud of the everlasting_ +Covenant, _would make you perfect in every good work, to do his Will; +working in you, that which is well-pleasing in his sight, through_ +Jesus Christ; _to whom be glory, for ever and ever_, Amen. + +[96] Rom. 12.8. + +[97] 1 Pet. 5. + +[98] Luk. 22.25, 26. + +[99] ἡγουμενος. + +[100] Matth. 23.7, 8, 9, 10, 11. + +[101] 2 Tim. 2.24, 25, 26. + +[102] Phil. 1. + +[103] Psal. 74. & 137. + +[104] _unus homo, solus totius orbis impetum sustinuit._ + +[105] Isai. 8.11, 12, 13, 14. + +[106] Matth. 18.20. + +[107] Dan. 2.35, 45. + +[108] Micah 4.1, 2. + +[109] Isai. 61.12. 1 Tim. 5.17. 1 Thes. 5.13. + +[110] 1 Pet. 5.4. + +[111] Dan. 9.25. + +[112] Neh. 4.3, 4. + +[113] Neh. 4.10. + +[114] Zech. 4.10. + +[115] and Zech. 4.9. 6.8. + +[116] Jer. 4.14. Isai. 1.16. + +[117] Rom. 2.29. + +[118] _In te stas, & non stas._ + +[119] _Frustra nititur qui non innititur._ + +[120] 2 Tim. 1.6. + +[121] _Manducatio Indignorum, & Manducatio Indigna._ Alsted. + +[122] 1 Pet. 1.12. + +[123] επιθνμουςιν αγγελοι παρακυψαι. + +[124] Joh. 6.51. and 56. + +[125] τροϕη ευχαριστηθεισα. + +[126] _Quantò pro nobis vilior, tantò nobis charior._ + +[127] _Donec totus fixus in Corde qui totus fixus in cruce._ + +[128] _Non vincula sed ornamenta, & spirituales Margaritæ_, quoted by +_Nyc. Vedelius_, in his Epistle before his Commentary upon _Ignatius_. + +[129] _Festum Aquilarum, non Graculorum_. + +[130] Rom. 5.8. + +[131] Lam. 3. + +[132] Luk. 7.6, 7. + +[133] 2 Sam. 9. + +[134] _Utimur perspecillis magis quàm speculis._ Senec. + +[135] Matth. 5.44, 45, 46. + +[136] Col. 1.10, 11. + +[137] Phil. 1.9, 10, 11. + +[138] Heb. 13.17. + +[139] 1 Thess. 5.12. + +[140] 1 Tim. 5.17, 18. + +[141] Gal. 6.6. + +[142] 1 Cor. 9.13, 14. + +[143] Φιλοξενοι. Tit. 1.8. + +[144] 1 Thess. 5.11, 14, 15. + +[145] Col. 3.1, 6. + +[146] 1 Cor. 10.24. + +[147] Rom. 15.2, 3. + +[148] Phil. 2.3. + +[149] Mal. 3.16. + +[150] 1 Tim. 6.4, 5. + +[151] 2 Tim. 2.23. + +[152] Rev. 3.4. + +[153] Rom. 16.17. + +[154] 1 Tim. 6.3, 4, 5. + +[155] Tit. 1. 1 Tim 3.16. Tit. 2.12. + +[156] Eph. 2.1. 1 Cor. 2.14. + +[157] Rom. 8.7. + +[158] Gal. 5.17. Rom. 7.18, 19, 23, 24. Isa. 64.6. Rom. 3.28. Phil. +3.9. 2 Cor. 5.21. + +[159] Rom. 8.1, 13. 1 Joh. 3.14. Eph. 2.16. Titus 3.16. 1 Thess. 4.3. +Heb. 12.14. + +[160] Heb. 7.22. Heb. 8.6. + +[161] 2 Tim. 3.1, 2, &c. + +[162] Isai. 1.5, 6. + +[163] _Schisma, ni fallor, est eadem opinantem, & eodem ritu utentem +solo Congregationis delectari dissidio, & Schismaticos facit non +diversa fides, sed communionis disrupta societas_, Aug. contra +Faustum. lib. 20. cap 3. + +_Schisma dicitur a scindendo, & est scissio, separatio, disjunctio, +aut dissolutio unionis illius, quæ debet inter Christianos observari. +Quia autem hæc Scissio maximè perficitur, & apparet in debitâ +communione Ecclesiasticâ recusandâ, idcirco illa separatio per +appropriationem singularem, rectè vocatur Schisma._ Ames. cas. consc. +lib. 5. cap 12. + +_Schisma est secessio in religionis negotio, vel temeraria, vel +injusta, sive facta sit, sive continuata_, Camero, de Eccles. tom 1. +pag 396. + +[164] _Schisma aliud est, ut loquuntur in scholis, negativum, aliud +positivum. Negativum vocamus, quod non exit in cœtum & societatem +aliquam religiosam, sed simpliciter secessio est, & subductio; cum non +instituitur Ecclesia, facto schismate &c. Positivum tum fit, cum +instituitur Ecclesia, hoc est, cum fit consociatio quædam, quæ legibus +Ecclesiasticis, & Dei verbo atque Sacramentorum administratione utitur +separatim: quod quadam formulâ desumptâ ex Scriptura dicitur struere +altare adversus altare, hoc est, quod Schisma Antonomasticωs dicitur, +&_ κατ' εξοχην, _&c._ Camero de Schismate, pag. 402. + +[165] _Temeritas secessionis deprehenditur, ut loquuntur, a +posteriori, si ejus occasio levis sit: erit autem levis, nisi vel +inciderit gravis & intolerabilis persecutio, vel ille cœtus unde +fit secessio laboret hæresi, aut verò deditus fit Idololatriæ._ +Camero, pag. 399. And afterwards, pag. 405. _Quarta verò causa (cujus +non meminimus supra, quia versabamur in thesi, hic vero meminimus, +quia ventum est ad hypothesim) si agnitus fuerit Antichristus._ + +[166] _Etiam secessio fit temerè, cum fit ob morum corruptelas; +quorsum illud Christi pertinet_, Sedent in Cathedra Mosis, facite +quæcunque dixerint vobis. _Cujus rei hæc est ratio, quòd ubicunque +viget puritas doctrinæ, Deum in eo cœtu necessse est habere +Ecclesiam, tametsi obrutam penè multitudine scandalorum. Itaque qui +secessionem faciunt ab ejusmodi cœtu, haud dubiè inde secedunt ubi +Deus colligit Ecclesiam._ Camero, pag. 400. + +[167] _Mr. Carthwright. Mr. Dod. M. Hildersham. Mr. Bradshaw. Mr. +Ball._ + +[168] Matth. 13.9. + +[169] _Musculus_ on 1 Cor. 11. + +[170] _Thomas Goodwin_, in his Sermon upon _Zech._ 4. + +[171] 1 Cor. 1.10. Phil. 2.1, 2. Eph. 4.3, 4, 5, 6. + +[172] Jer. 32.39. Zeph. 3.9. Zach. 14.9. + +[173] Joh. 17.21. + +[174] Phil. 3.15, 16. + +[175] _Schisma propriè dictum est peccatum gravissimum_: + +1 _Quia adversatur charitati erga proximum, & privat eum spirituali +bono_. + +2 _Adversatur ædificationi illius qui facit separationem, quatenus +privat semetipsum Communione in bono spirituali_. + +3 _Adversatur Christo, quatenus unitatem corporis ejus mystici suo modo +tollit_. + +4 _Viam facit ad hæresin & separationem à Christo_. + +[176] 1 Cor 9.2. + +[177] _Subsequens consensus_ Jacobi _in_ Leam, _fecit eos conjuges_. +Pareus, _&c._ + +[178] 1 Tim. 4.14. + +[179] Act. 14.23. 1 Tim. 5.22. Tit. 1.5. + +[180] Smectymnuus. _The answer of Mr._ Marshal, _Mr._ Vines, _Mr._ +Caryl, _Mr._ Seaman, returned to the late King, in the Treaty at the +Isle of Wight. + +[181] Ambros. in cap. 4. ad Ephes. & in 1 Tim. 3. Hier. in Tit. 1. & +ad Euagrium. Aug. epist. 19. Chrys. in 1 Tim. 3. + +[182] 2 Tim. 3.13. 2.16, 17. + +[183] Levit. 13, 14. + +[184] Eccl. 12.1. בחרותיך. + +[185] _Discipulum minimum Iesus amavit plurimùm_, Hieron. + +[186] _Non minus placet Deo_ Hosanna _puerorum, quàm Hallelujah +virorum, Dr._ Andrews _in his Preface to the Command._ + +[187] Gal. 6.6. + +[188] Quoted by Dr. Andrewes, in his Preface to the Com. + +[189] Deut. 6.7. ושננתם. + +[190] Zanch. in 4. præceptum. + +[191] Mr. _Cheynell_ in a Sermon before the House of Commons. + +[192] Ephes. 6. εκτρεφειν. + +[193] Dr. _Andrews_ in the forementioned Preface. + +[194] 2 Thess. 1.8. + +[195] Psal. 79.6. + +[196] 1 Tim. 5.21. + +[197] Luk. 19.14, 27. + +[198] Act. 17.32, 34. + +[199] Isa. 49.4. + +[200] Heb. 13.19, 20. + + + + +Subscribed in the Name, and by the Appointment of the Assembly, + + _George Walker_, Moderator. + _Arthur Jackson_, } + _Edmund Calamy_, } Assessors. + + _Roger Drake_, Scriba. + _Elidad Blackwell_, Scriba. + + +FINIS. + + +Reader, be pleased to read in page 111. line 23. _And let every one_, &c. + + + + + +End of the Project Gutenberg EBook of A Vindication of the +Presbyteriall-Govern, by Ministers and Elders of the London Provinciall Assembly + +*** END OF THE PROJECT GUTENBERG EBOOK 44787 *** diff --git a/44787-h/44787-h.htm b/44787-h/44787-h.htm new file mode 100644 index 0000000..8cee591 --- /dev/null +++ b/44787-h/44787-h.htm @@ -0,0 +1,6866 @@ +<!DOCTYPE html PUBLIC "-//W3C//DTD XHTML 1.0 Strict//EN" + "http://www.w3.org/TR/xhtml1/DTD/xhtml1-strict.dtd"> + +<html xmlns="http://www.w3.org/1999/xhtml" xml:lang="en" lang="en"> + <head> + <!--utf-8 adopted to render Greek and Hebrew--> + <meta http-equiv="Content-Type" content="text/html;charset=UTF-8" /> + <title> + The Project Gutenberg eBook of + A Vindication of the Presbyteriall-Government and Ministry, + by the Ministers and Elders of the London Provinciall Assembly. + </title> + + <link rel="coverpage" href="images/cover.jpg" /> + + <style type="text/css"> + + p {margin-top: .5em; 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margin-left: 0em; } + } + + </style> + </head> +<body> +<div>*** START OF THE PROJECT GUTENBERG EBOOK 44787 ***</div> + +<div class="tnote"> + +<p>Transcriber's Note:</p> + +<p>The text includes a large number of marginal notes that are printed in +small font and are sometimes unclear. They have been converted into +footnotes or (if they comprise general descriptions of a passage) into +sidenotes. A footnote may refer to the following, rather than +preceding, word or phrase. If so the footnote anchor has been +positioned accordingly.</p> + +<p>Many of the paragraphs are numbered according to a complex scheme. +Only on one page are they indented. The size of the font used varies, +often within a paragraph. While the numbering has been retained the +indenting has been removed and variations in font size ignored.</p> + +<p>Apparent typographical errors, and inconsistencies in hyphenation, +have been corrected. Greek accents are often unclear and (apart from +rough-breathing marks) have been omitted.</p> + +<p>The error noted at the end of the text has been incorporated.</p> + +</div> + +<h1><span class="size080"><i>A</i></span><br /> +VINDICATION<br /> +<span class="size060"><i>OF THE</i></span><br /> +<span class="size100">Presbyteriall-Government,</span><br /> +<span class="size060"><i>AND</i></span><br /> +MINISTRY:</h1> + +<p class="center"><i>TOGETHER,</i></p> + +<p class="large">With an Exhortation, to all the Ministers,<br />Elders, +and People, within the Bounds of<br />the Province of <span class="smcap">London</span>, +whether joyning with<br />Us, or separating from Us.</p> + +<hr /> +<p class="center"><i>Published, By the Ministers, and Elders, met together in a<br /> +Provinciall Assembly</i>, Novemb. 2<sup>d</sup>. 1649.</p> +<hr /> + +<p>Wherein, amongst other things, these ensuing particulars are contained:</p> + +<ol> + <li><i>That there is a Church-Government, by</i> Divine Right.</li> + <li><i>That the</i> Magistrate, <i>is not the</i> Fountain <i>of</i> + Church-Government.</li> + <li><i>That the</i> Presbyterial-Government, <i>is by</i> Divine Right.</li> + <li><i>The</i> Inconveniencies <i>of the</i> Congregationall-<i>way</i>.</li> + <li><i>That the</i> Ruling-Elder <i>is by</i> Divine Right.</li> + <li><i>That it is the will of</i> Jesus Christ, <i>that all sorts of persons + should give an account of their</i> Faith, <i>to the</i> Minister, <i>and</i> + Elders, <i>before admission to the</i> Lords Supper; <i>together with</i> + Answers, <i>to the usuall</i> Objections <i>made against it</i>.</li> + <li>Directions <i>to the</i> Elders <i>for the right managing of their</i> Office.</li> + <li>Directions <i>to such as are admitted to the</i> Lords Supper, <i>for the + right sanctifying of</i> Gods Name, <i>in that</i> Ordinance, & <i>for their + carriage one towards another</i>.</li> + <li>Rules <i>to preserve</i> People, <i>from the</i> Errours <i>of these</i> Times.</li> + <li><i>That</i> Separation <i>from our</i> Churches, <i>is justly charged with</i> + Schisme.</li> + <li><i>That</i> Ministers <i>formerly ordained by</i> Bishops, <i>need no new</i> + Ordination.</li> + <li><i>The Necessity and usefulness of</i> Catechizing.</li> +</ol> + +<hr /> +<p class="center">Licensed, Entred, and Printed according to Order.</p> +<hr /> + +<p class="center"><i>London</i>, Printed for <i>C. Meredith</i>, at the <i>Crane</i> in <i>Pauls</i> +Church-yard, 1650.</p> + +<div class="figcenter"> +<img alt="decoration" src="images/decoration.jpg" /> +</div> + +<div> +<img class="dropcap-ill" src="images/drop-i.png" alt="drop-i" /> +</div> +<p class="dropcap-ill-i"><i>IT hath been the chief stratagem of the adversaries of the Church, +in all Ages, to erect a</i> throne <i>for themselves, in the hearts of +people, by casting reproaches and slanders upon the</i> Doctrine, +Government, <i>and</i> Godly Ministers <i>of</i> Jesus Christ. <i>In +the old Testament, when the Jewes came first out of</i> Babylon, +<i>and began to build the second Temple of</i> Jerusalem, <i>their +enemies most falsly, and maliciously, suggested to King</i> +Artaxerxes, <span +class="fnanchor"><a name="Ref_1" id="Ref_1" href="#Foot_1">[1]</a></span>That +the City of Jerusalem, was a rebellious City, and +hurtful unto Kings and Provinces, and that they had moved sedition +within the same, of old time, <i>&c.</i> <i>And thereby caused the work of +the house of God, to cease for many years. And in the New Testament, +when the Holy Ghost came down from Heaven in a most miraculous manner, +for the</i> solemn inauguration of Christian Religion; <i>and when the +Apostles were filled with the</i> Holy Spirit, <i>even then, they +were charged to be</i> full of new wine. <i>And in after-times, the +slanderous accusations of the</i> Heathen <i>Idolaters against the</i> +Christians, <i>are observed to have been one of the chiefest causes of +the</i> ten bloudy Persecutions, <i>raised up against them by the</i> +Romane Emperours. <i>And this was that which forced the Godly-learned +of those days, to write</i> Apologies, <i>in defence of</i> +Christians, and Christian Religion.<span +class="fnanchor"><a name="Ref_2" id="Ref_2" href="#Foot_2">[2]</a></span></p> + +<p><i>To come neerer to our own times; when the Protestant Religion began +to be re-established (after the bloudy times of Queen</i> +Mary) <i>it was loaded with so many infamous lyes, and malicious +falsities, That</i> Reverend and learned Jewell, <i>was compelled to +write an</i> Apologie<span +class="fnanchor"><a name="Ref_3" id="Ref_3" href="#Foot_3">[3]</a></span> +<i>for it; for which, he will be famous in the +Churches, to all Posterity. And even in our dayes, when it pleased +God, out of his infinite goodness, to lay a</i> foundation <i>of a +glorious</i> Reformation in Church-Discipline, <i>in this Kingdom, +and to raise up the hearts of many</i> Godly Ministers, <i>and others, +to contribute their utmost help for the perfecting of it, Then did a +Generation of men rise up, who made it their great design to +pour out flouds of reproaches, and calumnies, upon both Government, +and Ministers. First, they represent the Government unto +the people, as</i> absolutely destructive <i>unto the</i> civill State, <i>to the</i> +liberties <i>both of their soules and bodies, and as unsufferable in a</i> +free Kingdom. <i>And then the</i> Ministers <i>that assert it, as men +that seek to ingross</i> all power <i>into their own hands, as the chief</i> +Incendiaries <i>of Church and State, and as the causes of all the +miseries, that have of late years come upon the three Kingdoms.</i></p> + +<p><i>And therefore, We,</i> Ministers and Elders <i>met together, by the +Authority of Parliament, in the Provincial Assembly of the Province +of</i> London, <i>considering with our selves, what way we might be +serviceable in this great work of</i> Reformation, <i>have thought it +our duties to wipe off those</i> foul aspersions, <i>that are cast +upon it, and upon those who have been active for it; and to dispel the +mists and fogs, which have so long darkened the glorious Sun-shine of +this blessed Reformation.</i></p> + +<p><i>And because we also find, that there are many, who doubt, whether +there be any particular</i> Church-government <i>prescribed in the +Word; and if so, whether it be the</i> Presbyterial, <i>or</i> +Congregationall. <i>And others that question the lawfulness of</i> +Ruling-Elders, <i>and of their joynt power, with the</i> Minister, +<i>to examine those that are admitted to the Sacrament of the Lords +Supper; Therefore, we have also thought it most necessary for us to +search into the Word, and to deliver our judgments in all these +particulars.</i></p> + +<p><i>And further, because we observe with grief of heart, that sin and +iniquity abounds, and many separate from our Congregations, and run +head-long into heretical, and soul-damning opinions; And those that do +joyn with us in the</i> Presbyteriall +Government, <i>both Ministers, Elders, and People, meet with +many discouragements, and may (possibly) grow faint, and +weary and neglective of their duties: Therefore, We have also +thought our selves obliged, to our</i> Vindication, <i>to adde an</i> Exhortation, +<i>unto all Ministers, Elders, and People, within the +bounds of our Province, whether joyning with us, or separating +from us</i>.</p> + +<p><i>The work (we acknowledge) is very weighty, and difficult; and the +times wherein we live, are very perillous, in which men are made</i> +Offenders for a word; <i>Provincial Assemblies (as now constituted) +are new, and strange with us, weak in power, and of no repute with +many; suspected by some, as likely to prove prejudiciall to the +Kingdom; and by others, to the liberty of Congregations. And the +judgments and consciences of most people, are so prepossessed with +prejudices and self-interest, as that we cannot but expect, that +this</i> our first expression of our selves, <i>will meet with much +opposition, and contradiction. Some will not vouchsafe to read it; +Others will read it, and contemn it; Others will mock and scoff at it. +But our comfort is, the Testimony of our Consciences. That the grounds +of this our present undertaking, are neither</i> pragmaticalness of +spirit, <i>nor to</i> vent <i>our own</i> spleen, <i>in aspersing +others; nor</i> affectation of domination <i>over others; nor to blow +the Trumpet to new troubles. But our ends and ayms, herein, sincerely +are</i>, That the truths of Christ may be vindicated, the Government +of the Lord Jesus advanced, the power of Godliness exalted, the credit +of the Godly Ministry repaired, the unity of the Spirit gained, and +kept in the bond of peace, That our Congregations may be purged, +purity of Ordinances promoted, divisions healed, breaches made up, +stumbling blocks removed; That those who stand may be established, the +weak & feeble strengthened, the seduced may be converted from the +errour of their wayes and repent, to the acknowledgment of the truth; +That languishing gifts and graces, may be quickened and increased; +That a through Reformation (according to our solemn Covenant) may be +really endeavoured; That no means of edification, may by Us be +neglected; That we may keep our +selves pure from the bloud of all men: That the Kingdome +of our Lord and Saviour may be inlarged, and God in all +things glorified.</p> + +<p><i>We confess, it is hardly possible, to wipe off the dirt cast upon +us, but some of it will necessarily light upon those that cast it; +(and it is fit, that they, that unjustly besmear others, should have +their own filthiness impartially discovered) yet notwithstanding, +we have purposely avoided, as much as may be, all personall reflections, +and have waved the answering of some objections +made against us, lest in answering to them, we should give +occasion, to those that seek occasion. And we doubt not (however +others may be transported with passion, or prejudice) but +this endeavour of ours, which so much concerns the preservation +of Religion, Truth, Godliness, and Ministry from ruine and +destruction, will be acceptable, to all sober, and unbyassed Christians.</i></p> + +<p><i>We shall begin with our</i> Vindication, <i>and therein first assert +Church-Government, by Divine Right; and then clear up the</i> +Presbyteriall Government, <i>and</i> Ministry; <i>and represent them +unto you, in their native colours; and afterwards proceed to our</i> +Exhortation.</p> + +<p><span class="pagenum"><a name="Page_1" id="Page_1">{1}</a></span></p> + +<hr /> +<h2>The VINDICATION.</h2> +<hr /> + +<div> +<img class="dropcap-ill" src="images/drop-t.png" alt="drop-t"/> +</div> + +<p class="dropcap-ill-t">THE externall Government and Discipline of <i>Christ</i>, (though it +be not necessary to the being, yet it) is absolutely necessary to the +well-being of a Church: So necessary, as that we cannot but be deeply +affected with grief and sorrow, when we consider how long the through +setling of it hath been delayed, (notwithstanding the Covenant we have +taken, with hands lifted up to heaven, to endeavor a reformation in +point of Discipline) and cannot but conceive it to be one chief reason +of all the miseries that are now upon us; because those that have been +in Authority amongst us, have laboured to build their own houses, and +have suffered the house of God to lye waste. If <i>Nehemiah</i> sate +down and wept, and mourned certain days, because the <i>wall of +Jerusalem was broken down</i>, &c. Much more have we cause to mourn, +that the <i>wall of Zion is not yet reared up</i>; for as a <i>City +without walls</i>, <i>a Sea without banks</i>, <i>a vineyard without a +hedge</i>, so is a Church without Discipline, and he that shall +consider the multitude of Heresies and Blasphemies, the abundance of +iniquities and abominations, that have crowded into the Church, +whilest this wall hath been unbuilt, and this hedge unmade; cannot but +take up the lamentation of <i>David</i><span +class="fnanchor"><a name="Ref_4" id="Ref_4" href="#Foot_4">[4]</a></span>, +though with a little +difference,----<i>Why hast thou suffered thy Vineyard to be without a +hedge, so that all they which do passe by pluck her. The Boar out of +the wood doth waste it, and the wild Beasts of the field devour it. +Return, we beseech</i> +<span class="pagenum"><a name="Page_2" id="Page_2">{2}</a></span> +<i>thee, O Lord of Hosts; look down from Heaven, and behold +and visit this Vine, and the Vineyard which thy right hand hath +planted, and the branch that thou madest strong for thy self</i>, &c. +And likewise to pray the prayer of the same Prophet in +another place<span +class="fnanchor"><a name="Ref_5" id="Ref_5" href="#Foot_5">[5]</a></span>, +<i>Do good in thy good pleasure to Zion, and +build thou the walls of Jerusalem</i>.</p> + +<p>The differences, we confess, about this wall, are very many, and so +many, as that it would require a large Volume to treat of them; and it +cannot be denyed, but these differences have been the great apple of +strife for these many years: And although it be our design (as we have +said) to heal and make up the breaches of this wofully divided Church, +and not to widen and increase them; yet notwithstanding, we cannot +without prejudice to the truth, to our selves, and to our respective +Congregations, but give the world some short account of <i>two +opinions</i> about Church-Government.</p> + +<p>There are some, that although they have taken a <i>Covenant</i>, to +endeavour the Reformation of the <i>Church</i> in Discipline, +according to the <i>Word</i>, yet are not afraid to say; That there is +<i>no particular Church-Government</i> set down in the <i>Word</i>; +that the <i>Christian Magistrate</i> is the <i>Fountain</i> of all +<i>Church-power</i>, and that to assert a <i>jus divinum</i> of +<i>Church-Government</i>, is <i>destructive</i> to all political +Government. Now though this Opinion prevail much with<i>State-Divines</i>, +and with Christians that study <i>worldly-policy</i>, more then +<i>Scripture simplicity</i>; And though it be likely (if God prevent +not) to swallow up in a short time, all other Opinions about <i>Church +Government</i>: And though the asserting of a <i>jus divinum</i> in +<i>Church-Discipline</i>, be with some men, <i>the only heresie not to +be tolerated</i>, and more hated, then the <i>abomination of +desolation</i>, standing in the holy place, was by the Jews; yet +notwithstanding, we hold it our duties, especially in +<span class="pagenum"><a name="Page_3" id="Page_3">{3}</a></span> +these times, to make it known to all our respective Congregations.</p> + +<p>1. <i>That Jesus Christ, as King and Head of his Church, hath +appointed a particular Government in his Church.</i></p> + +<p>2. <i>That the Christian Magistrate, is not the originall of Church +Government.</i> Which two particulars, we shall endeavour with great +brevity and perspicuity, to make out unto all unprejudiced Christians. +And first.</p> + +<p>1. <i>That there is a particular Church-Government by divine +right</i>: not that we think, that every <i>circumstance</i> in +<i>Church Government</i> is set down precisely in the <i>Word</i>, or +is of <i>divine right</i> in a strict sence: But this we say, That the +<i>substantials and essentials</i>, are recorded particularly in the +Word by Christ, the King of his Church, and are unalterable by any +State whatsoever; And that the <i>circumstantials</i> are set down +under generall rules, sufficient for the ordering of them; and that +therefore, even they also in a large sence may be said to be of a +<i>divine right</i>. Now this we shall endeavour to prove by these +ensuing Arguments.</p> + +<p>1. <i>From the fulness, and sufficiency of the Holy Scriptures.</i> +The <i>Apostle Paul</i> saith, that his first Epistle to +<i>Timothy</i><span +class="fnanchor"><a name="Ref_6" id="Ref_6" href="#Foot_6">[6]</a></span>, +was written, <i>To teach him how to behave himself in +the house of God, which is the Church of the living God, the pillar +and ground of truth</i>. And in his second Epistle<span +class="fnanchor"><a name="Ref_7" id="Ref_7" href="#Foot_7">[7]</a></span> +he tels us; <i>That +the holy Scriptures are able to make the man of God perfect, throughly +furnished unto all good works</i>. Now to know how to govern the +Church, is one of the great works that belong to the Minister: And +therefore, to say, that this is not recorded in Scripture, is to make +the holy Scripture a rule <i>defective, and ineffectuall for the end +for which it was written</i>, and to cast a very great <i>reproach and +dishonour upon it</i>. And surely, if some substantiall parts of +Church-Government, are exprest in the +<span class="pagenum"><a name="Page_4" id="Page_4">{4}</a></span> +Word (as few will deny) then (as we conceive) all of +them of necessity must be expressed, or else the Word +should not be able to attain its end; which to affirm, is +no small errour: And for our parts, we cannot conceive +any reason to induce us to believe, that the <i>Holy Ghost</i> +should set down in the Word, some of the <i>substantials +of Church-Goverment</i>, as binding and unalterable unto +the end of the World, and leave other things as <i>substantiall</i> +as they, <i>arbitrary and alterable</i>, according to the will +and pleasure of the <i>Christian Magistrate</i>.</p> + +<p>2. <i>From the excellency of the Kingly Office of Jesus Christ</i>; +For <i>Christ Jesus</i> is the only <i>King</i> of his Church, governing +it not only inwardly, and invisibly, by the working of his Spirit; but +outwardly also, and visibly, as it is a visible, politicall, and +ministeriall body, in which he hath appointed his own proper +<span +class="fnanchor"><a name="Ref_8" id="Ref_8" href="#Foot_8">[8]</a></span><i>Ambassadors</i>, +<span +class="fnanchor"><a name="Ref_9" id="Ref_9" href="#Foot_9">[9]</a></span><i>Assemblies</i>, +<span +class="fnanchor"><a name="Ref_10" id="Ref_10" href="#Foot_10">[10]</a></span><i>Lawes</i>, +<span +class="fnanchor"><a name="Ref_11" id="Ref_11" href="#Foot_11">[11]</a></span><i>Ordinances</i>, +and <span +class="fnanchor"><a name="Ref_12" id="Ref_12" href="#Foot_12">[12]</a></span><i>Censures</i>, +to be administred in his name, and according +to his own way. As a King of this politicall and ministeriall Church, +he <i>breathed on his Disciples, and said, Receive the Holy Ghost, +whose sins ye remit, they are remitted unto them; and whose sins ye +retain, they are retained</i>. As a King of this visible Church, he +said unto his Apostles, <i>All power is given to me in Heaven, and in +Earth; Go ye therefore, and teach all Nations, baptising them in the +name of the Father, and of the Son, and of the Holy Ghost, teaching +them to observe all things whatsoever I have commanded you; and lo I +am with you alway, even unto the end of the world</i>. As a King of +the same Church, he gave gifts to men, when he ascended up to heaven, +<span +class="fnanchor"><a name="Ref_13" id="Ref_13" href="#Foot_13">[13]</a></span><i>some +to be Apostles, some Prophets, and some Evangelists, and some +Pastors and Teachers</i>. As a King, he now sits at Gods right hand, +and is made Head over all things to his Church; which Church is called +the house of God; and who should appoint Orders +<span class="pagenum"><a name="Page_5" id="Page_5">{5}</a></span> +for the Government of the House, but the <i>Lord of +the house</i>? And to say, that he hath not ordained how +his house should be governed, is <span +class="fnanchor"><a name="Ref_14" id="Ref_14" href="#Foot_14">[14]</a></span>to +make the Master +less faithfull in his own house, then his Servant <i>Moses</i> +was; which Church is <i>Christs Vineyard</i>, <i>Christs Garden</i>, +and can we think Christ so negligent, as not to appoint +a hedge to fence his Vineyard, and a wall to preserve +his Garden? which Church is a spirituall <i>Republique</i>. +And shall we deny that to <i>Christ</i> in the Government of +his Kingdome, which we grant unto all Earthly <i>Monarchs</i>? +Shall we say, That Christ hath ordained no +Laws, by which his Kingdome shall be governed; no +Censures, by which his rebellious subjects shall be punished; +no Officers to dispence those censures? This is +a high defamation to Jesus Christ, and his <i>Kingly Office</i>.</p> + +<p>3. <i>From the immediate, and proper end of Church Government</i>, +which is not only matter of order and decency, but spiritual and +supernatural, being appointed for the <span +class="fnanchor"><a name="Ref_15" id="Ref_15" href="#Foot_15">[15]</a></span><i>Edification +of the body of +Christ in grace unto glory</i>; and more particularly, for the +<i>gaining of an offending brother unto repentance, and for the saving +of his soul in the day of the Lord Jesus</i>. Now this is a certain +rule, <i>whatsoever hath a spiritual efficacy, must of necessity have +a divine originall</i>; <i>humane institutions</i> can but produce +humane effects: And therefore, seeing Church Government is designed +for divine and supernaturall ends, it must of necessity, plead its +originall from God himself.</p> + +<p>4. We argue from an enumeration of the substantials of +Church-Government. The Word of God declares unto us, That there are +<i>Church-officers</i>, and who they are, <i>viz.</i>, <span +class="fnanchor"><a name="Ref_16" id="Ref_16" href="#Foot_16">[16]</a></span><i>Pastors +and Teachers</i>, <span +class="fnanchor"><a name="Ref_17" id="Ref_17" href="#Foot_17">[17]</a></span><i>Ruling-Elders, +and</i> <span +class="fnanchor"><a name="Ref_18" id="Ref_18" href="#Foot_18">[18]</a></span><i>Deacons</i>; +And how they are to be <span +class="fnanchor"><a name="Ref_19" id="Ref_19" href="#Foot_19">[19]</a></span><i>qualified</i> +for, and <span +class="fnanchor"><a name="Ref_20" id="Ref_20" href="#Foot_20">[20]</a></span><i>externally +called</i> unto their respective Offices, together +<span class="pagenum"><a name="Page_6" id="Page_6">{6}</a></span> +with all the Ministerial duties in those Offices, by +them to be performed respectively; as <span +class="fnanchor"><a name="Ref_21" id="Ref_21" href="#Foot_21">[21]</a></span><i>publike +prayer</i>, the <i>Ministry of the Word</i>, <span +class="fnanchor"><a name="Ref_22" id="Ref_22" href="#Foot_22">[22]</a></span><i>by +reading and</i> <span +class="fnanchor"><a name="Ref_23" id="Ref_23" href="#Foot_23">[23]</a></span><i>preaching</i>, +the <span +class="fnanchor"><a name="Ref_24" id="Ref_24" href="#Foot_24">[24]</a></span>blessing +of the people in the name of the Lord, <span +class="fnanchor"><a name="Ref_25" id="Ref_25" href="#Foot_25">[25]</a></span><i>Administration +of the Sacraments</i>, <span +class="fnanchor"><a name="Ref_26" id="Ref_26" href="#Foot_26">[26]</a></span><i>Censures</i> +and <span +class="fnanchor"><a name="Ref_27" id="Ref_27" href="#Foot_27">[27]</a></span>distribution +of Alms. The Scripture also tells us of a <span +class="fnanchor"><a name="Ref_28" id="Ref_28" href="#Foot_28">[28]</a></span>Church, +consisting of no more then can conveniently meet in +one place to partake in all the Ordinances of publike +Worship: and of <span +class="fnanchor"><a name="Ref_29" id="Ref_29" href="#Foot_29">[29]</a></span>a +Church consisting of divers congregations. The Scripture also speaks of <span +class="fnanchor"><a name="Ref_30" id="Ref_30" href="#Foot_30">[30]</a></span>Synods, +with Ecclesiasticall Authority, together with the <span +class="fnanchor"><a name="Ref_31" id="Ref_31" href="#Foot_31">[31]</a></span>subordination +of the lesser, to the greater, and appeals thereunto. +Now all these are the substantials of Church Government, +and are sufficiently set down in the Word, +as may partly appear by the quotations in the Margent, +and shall further appear by what we shall say afterwards. +And more then these, and such as are necessarily +included in these, are not (as we humbly conceive) +substantials in the outward Government of the +Church. The rest are circumstantialls, for which Christ +hath given general rules sufficient to direct the Church +in the ordering of them, and from which therefore she +may not depart. These rules are set down, 1 Cor. 14.26, 40. +<i>Let all things be done unto edifying, decently and in +order</i>, 1 Cor. 10.31, 32. <i>Do all to the glory of God</i>, &c. +Rom. 14.19. <i>Let us therefore follow after the things that +make for peace</i>, &c.</p> + +<p>The second thing, which with the like brevity and perspicuity, we +shall endeavour to evidence unto you, is, <i>That the Christian +Magistrate, is not the Fountain and Origin of Church-Government</i>. +The former assertion, gave unto <i>God</i>, the things which were <i>Gods</i>; +and this doth not at all take away from <i>Cæsar</i>, the things that are +<i>Cæsars</i>: +<span class="pagenum"><a name="Page_7" id="Page_7">{7}</a></span> +For we freely acknowledg, that <i>Magistracy</i> is an <i>Ordinance +of God</i>, appointed for the great good of mankind; +so that, whoever are enemies to <i>Magistracy</i>, are enemies +to <i>mankind</i>, and <span +class="fnanchor"><a name="Ref_32" id="Ref_32" href="#Foot_32">[32]</a></span>to +the <i>revealed Will of God</i>. We desire +to hold up the honour and greatness, the power and authority +of lawful Magistracy, against Papists, Anabaptists, +and all others, that despise dominion, and speak evil +of dignities. We say, that the Magistrate is, in a +civil notion, the supream Governor in all causes Ecclesiastical; +the <span +class="fnanchor"><a name="Ref_33" id="Ref_33" href="#Foot_33">[33]</a></span>keeper +of both tables; <span +class="fnanchor"><a name="Ref_34" id="Ref_34" href="#Foot_34">[34]</a></span>the +nursing father of the Church: <span +class="fnanchor"><a name="Ref_35" id="Ref_35" href="#Foot_35">[35]</a></span>that +it belongs to him, by his Political +power, to reform the Church, when corrupted; to +preserve it, when reformed; to suppresse blasphemy, +idolatry, heresie, schisme, and prophanenesse, and whatsoever +is contrary to godlinesse and sound doctrine; that +the people under him, may lead a quiet life, in all godlinesse +and honesty. <span +class="fnanchor"><a name="Ref_36" id="Ref_36" href="#Foot_36">[36]</a></span>That +he is sent of God for the punishment +of evil doers (amongst which, are heretiques, as +well as others, and therefore called evil workers; and +heresies, evil deeds, <i>Phil.</i> 3.2. 2 ep. <i>Joh.</i> ver. 11.) and for +the praise of them that do well. That he is the <span +class="fnanchor"><a name="Ref_37" id="Ref_37" href="#Foot_37">[37]</a></span><i>Bishop +of those things that are without the Church; as</i> Constantine +<i>stiled himself</i>. That to him belongs to punish Church-Officers, +with civil punishments, when they abuse their +power; and to give protection to the publique exercise +of Church-Government, within his dominions.</p> + +<p>But yet, notwithstanding all this, we affirm, That though the +Magistrate be a <i>nursing father</i> of the <i>Church</i>, yet he is not the +<i>begetting father</i>; That the <i>Magistrate</i>, as a <i>Magistrate</i>, is no +<i>Church-Officer</i>, neither are the keyes of the Kingdom of heaven +committed unto him. Neither did Christ ever say to the <i>Kings of the +Earth; whose sins you remit, shall be remitted; and whose sins you +retain</i>, +<span class="pagenum"><a name="Page_8" id="Page_8">{8}</a></span> +<i>shall be retained; and whatsoever you shall binde on earth, +shall be bound in heaven; and whatsoever you shall loose on +earth, shall be loosed in heaven.</i> Neither is the offended +brother directed to tell the civil Magistrate, but to tell +the Church. Neither doth it belong to him to preach +the Word, or to administer the Sacraments. Neither +is he, as a Magistrate, seated by Christ in his Church, +but is to be subject to the Church in all spiritual things, +as a member thereof. Neither is it in his power to appoint +what Government he please in the Church; no +more then what Religion he please. And this we prove:</p> + +<p>1. Because <i>Jesus Christ</i> (as hath been already shewed) hath +appointed a <i>particular Church-Government in his Word</i>, to be +observed by all Kingdoms and States immutably, and unalterably, for +the substantials of it.</p> + +<p>2. Because the <i>Church of Christ had a Government within it self for +300 years before it had a Christian Magistrate</i>. The Scripture +tells us, that the Church, in the Apostles dayes, had power to meet +for ordering Church-affairs, for excommunicating scandalous offenders, +and obstinate heretiques. And this power was not derived to them, from +the <i>Magistrate</i>, being then Heathen; nor were they Traytors and +Rebels against the State, in challenging this power. And when the +<i>Magistrate</i>, afterwards, became Christian, the Church did not +lose that power which it had before, when he was heathen. For the +truth is, when a <i>heathen Magistrate becomes a Christian, he doth +not acquire more Authority over the Church of Christ, then he had +before, no more then a heathen husband converted, doth over his wife, +which he married, when unconverted</i>. A Magistrate, by becoming +Christian, is better inabled to do service to Christ, and his right is +sanctified to him; but his <i>Authority</i> is no greater then it was +before.</p> + +<p><span class="pagenum"><a name="Page_9" id="Page_9">{9}</a></span> +3. Because the power of the Magistrate, in reference to the power of +the Church, is not <i>privative</i> of the Churches power, but +<i>cumulative</i> and <i>additional</i>. For if it were otherwise, +then the condition of the Church should be worse under a +<i>Constantine</i>, then under a <i>Nero</i>; under a <i>Christian +Magistrate</i>, then under a <i>Heathen</i>; which is contrary to all those +Scriptures, which tell us <span +class="fnanchor"><a name="Ref_38" id="Ref_38" href="#Foot_38">[38]</a></span>what +glorious advantages the Church should +have, by the Magistrates becoming Christian; and that the Magistrate +shall bring honour and glory to the new <i>Jerusalem</i>, and not take +away that power that properly belongs to the new <i>Jerusalem</i>.</p> + +<p>4. Because that this assertion, denyeth an <i>intrinsecall power</i> +to the Church, to preserve it self in unity, to purge out spiritual +defilements, and to take care for its own preservation against +<i>Church-destroying enemies, and iniquities</i>; which makes the +happinesse of the Church wholly to depend upon the civil Magistrate; +and is contrary, not only to the nature of the Church<span +class="fnanchor"><a name="Ref_39" id="Ref_39" href="#Foot_39">[39]</a></span>, +but of all other <i>societies</i>, which have a <i>power</i> within themselves, of +<i>self-preservation</i>; and is contrary to the experience of former +ages, which tell us, <i>That the Church of Christ did flourish more in +truth and holinesse</i>, (though not in wealth and honours,) <i>whilest it +was under Heathen persecuting Emperours, then afterwards</i>. From the +Apostles, even unto the dregs of our time, the Church of Christ, both +in its infancy and fuller growth, increased by persecutions, and was +crowned by Martyrdoms: But after it had Christian Princes, indeed it +was greater in power and riches, but lesse in piety, saith +<i>Jerome</i><span +class="fnanchor"><a name="Ref_40" id="Ref_40" href="#Foot_40">[40]</a></span>.</p> + +<p>5. Because that this opinion, <i>That the Magistrate is the Fountain +of all Church-power, derives upon the Christian Magistrate most of +that power, which the Pope did formerly</i> +<span class="pagenum"><a name="Page_10" id="Page_10">{10}</a></span> +<i>most unjustly and tyrannically usurp over the Churches of +Jesus Christ</i>; and thereby makes the Christian Magistrate +to become a <i>Political Pope</i>, and sets up a <i>civil Antichrist</i> +instead of a spiritual, for one great part of <i>Antichristianisme</i> +consisteth in the Popes making himself to +be the <i>Original of all spiritual jurisdiction</i>.</p> + +<p>And thus we have given you a short account of the first opinion; and +we do beseech you, in the Name of our <i>Lord Jesus Christ</i>, that +you would weigh what we have said, in the ballance of the Sanctuary; & +that you would look upon Church-Government, as an Ordinance of God, +flowing unto you in the bloud of Christ, and as part of his <i>Kingly +Office</i>; That you would allow of no <i>Church-officers</i>, or +<i>Offices</i>, that have not a <i>divine stamp</i> upon them, accounting +them guilty of a <i>spiritual Præmunire</i>, that will undertake an office +in the Church, if there cannot be shewed a <i>Scripture-warrant</i> +for it; and that you would submit unto it for conscience sake.</p> + +<p>The second opinion, is of those, that will confesse a <i>particular +Church-Government by divine right</i>; but say, that this is not the +<i>Presbyteriall</i>, but the Government commonly called +<i>Independent</i>, or <i>Congregationall</i>: the truth is, There are four +kinds of Church-Government which lay claim to a <i>jus divinum</i>; +The <i>Papal</i>, <i>Prelatical</i>, <i>Independent</i>, and <i>Presbyterial</i>. +The first of them was banished out of this Kingdom, by King Hen. the +8. The second of them, as it was used and practised in this land, is +abjured by our Covenant. The great debate of these late years, hath +been about the <i>Presbyterial</i>, and <i>Independent Government</i>. +And though we do not intend at this time, to enter into a large +dispute; yet we earnestly desire our Brethren, that differ from us +only in point of Church-Government, to consider the wofull mischiefs, +<span class="pagenum"><a name="Page_11" id="Page_11">{11}</a></span> +that have come upon the Churches of Christ in +<i>England</i>, by their dividing, and separating from us: And +that whilest we have been <i>disputing</i> what is that <i>Government</i> +which Christ hath appointed in his <i>Word</i>, there are +a prevailing party risen up, that will have no <i>Government</i> +at all to be found in the <i>Word</i>: whilest we have been so +long <i>debating</i> about the <i>hedge</i>, the wild Beasts have got +in, and made spoyl of the <i>Vineyard it self</i>: Whilest we +have been building the wall, others have been <i>plucking +down the house</i>: Whilest we have been consulting about +the <i>Garment of Christ</i>, others have taken advantage to +deny the <i>Divinity of Christ</i>: Whilest we have been so +tediously contending about <i>Reforming of Churches</i>, <i>Ordination +of Ministers</i>; and <i>purity of Ordinances</i>, there are +men risen up, that deny all <i>Ministry, Ordinances, and +Churches</i>. And indeed, there is scarce any fundamental +Doctrine in Christian Religion, but is now, not only +called in question, but openly denyed by some, or other. +And therefore, we do exhort our <i>Brethren</i>, in the +name of our <i>Lord Jesus Christ</i>, that they would sadly +lay to heart the unexpressible calamities, which are +brought upon our Churches, by their dividing from us; +and that they would study, for the time to come, all +wayes of <i>Union and Accommodation</i>: And for our parts, +we do here profess to all the World, that we are, have +alwayes been, and through the grace of God, shall ever +be willing to study to find out any <i>Scripture way</i>, wherein +we may <i>unite</i> together with them, for the preservation +of the <i>Truths of Jesus Christ</i>, the prevention of a <i>toleration +of Heresies and Blasphemies</i>, and for the healing of +the great <i>scandal</i> that is given to <i>weak Christians, and +wicked men</i>, by our unhappy <i>differences and divisions</i>.</p> + +<p>As for the <i>Presbyterial Government</i> it self, we may justly +<span class="pagenum"><a name="Page_12" id="Page_12">{12}</a></span> +say of it, as the Jews did upon another occasion, <span +class="fnanchor"><a name="Ref_41" id="Ref_41" href="#Foot_41">[41]</a></span><i>we +know that every where it is spoken against</i>; and that men deal with it, and +Us that profess it, as the <i>old persecutors</i> dealt with the +<i>Christians</i>; when they put them into <i>Bear-skins</i>, and then baited +them with dogs; and as the <i>Papists</i> dealt with <i>John Hus</i><span +class="fnanchor"><a name="Ref_42" id="Ref_42" href="#Foot_42">[42]</a></span>, +when they <i>pinned a paper, with the picture of red Devils, upon his head, and +then exposed him to the laughter of the people</i>. Some say, That it +is a <i>lordly, Domineering government</i>; and that if we had our +wills, we would <i>lord</i> it over the people of Christ, more then +ever the <i>Prelates</i> did; and instead of one Bishop in a Diocess, +we should have many hundreds. Others say, that it is a Tyrannical and +cruel government, and if it were once established, it would fine and +imprison all that would not yeeld to it. Others, that we require an +Arbitrary power, and challenge an illimited jurisdiction. Others, +that we have a design to free our selves from being under the power of +the civil Magistrate. Others, that this government doth rob the +Congregational Churches of their power and liberty, no lesse then +Prelacy did, so that the Church in removing of Prelacy, changed not +<i>Dominium</i>, but <i>Dominum</i>. Others, that we seek for <i>unity</i>, +but neglect <i>purity</i>. Others accuse us, that we contend too +earnestly for <i>purity</i>, because we will not admit men to the +Sacrament, before they give an account to the Minister and Elders of +their fitness thereunto. Others accuse us, for stamping a <i>jus +divinum</i> upon our government; and others on the contrary, declaim +against us, because we do not assert a <i>jus divinum</i>, but depend +upon a <i>jus humanum</i>; depend more upon an <i>Ordinance of +Parliament</i> for our establishment, then an <i>Ordinance of God</i>. +Others exclaim against us, that we are now become the only +<i>troublers of Israel</i>, and +<span class="pagenum"><a name="Page_13" id="Page_13">{13}</a></span> +the only <i>hinderers</i> of a <i>blessed and glorious Reformation</i>; +That we are <i>pestilent fellowes</i>, <i>movers of sedition among +the people</i>, causers of the first war between <i>King and +Parliament</i>, and of all the murders and blood-shedings, +that have been in the Nation for these many years; +That we were the Authors and abettors of that violence +that was offered to the Parliament, <i>July 6. 1647</i>. +That the Ministers of <i>London</i> are Pulpit-Incendiaries, +and have separated their consecrated lungs, for Bellows, +to blow up the fire of a second War the last year; that +they were the bringers in of that numerous Army out of +<i>Scotland</i>, to invade the <i>Parliament</i> and <i>Army</i> of <i>England</i>: +Others say, that we are Apostatized from our principles, +and are turned <i>Malignants</i>, that we that were once +the great <i>Parliament Assertors</i>, are now become the only +<i>Parliament-Opposers</i>. Lastly, that the <i>Presbyterian Ministers</i> +seek their own private ease and interest, and not +the things of Jesus Christ; That they are notorious +hypocrites, <i>Baals</i> Priests, limbs of Antichrist. And +that the only reason why they dislike, and expresse an +unsatisfiednesse with these times, and the alterations +therein made, is, because they fear, that their great <i>Diana +of tythes will be pulled down, and that their gains will +be lesse, and their pains greater; and that they cannot lord it +over their people, as they hoped to have done</i>.</p> + +<p>These are the <i>Bear-skins</i> in which we are put from day to day; +these are the <i>red Devils</i> that are pinned upon us, to render our +persons, <i>Ministry</i>, and <i>Government</i> odious unto the people. But +our comfort is, that these accusations are meer calumnies and +slanders, and that there is not the least shadow of reality or truth +in them. And it is an evident token to us, that <i>God hath some great +work for us to do, because he suffers the red dragon to</i> +<span class="pagenum"><a name="Page_14" id="Page_14">{14}</a></span> +<i>pour out such floods of reproaches upon us</i>; and that our <i>government +is of Divine Original, because it is so much opposed</i>, +and that by all sorts of men, and that in contrary +ways: some opposing it, because it seeks so much after +<i>purity of ordinances</i>; others, because it seeks it not enough: +some, because it layeth claim so much to a <i>jus divinum</i>; +Others, <i>because not enough</i>.</p> + +<p>We well remember, and are therein much comforted, what +<i>Tertullian</i> saith; <i>That that religion must needs be good +which Nero persecuted</i>; and what <i>Spanhemius that late learned +Professor of Leyden</i>, in his history of the original, and progress +of the Anabaptists of <i>Germany</i>, tells us, <span +class="fnanchor"><a name="Ref_43" id="Ref_43" href="#Foot_43">[43]</a></span><i>That +when God raised up Luther, Melancthon, Zuinglius, and divers other Worthies, to +be the Reformers of his Church; At the same time, the enemy of mankind +raised up the Anabaptists, to be the disturbers of his Church. That +Thomas Muntzer their great Antesignanus, when he could not get Luther +to joyn with him, but on the contrary was rebuked by him, and +earnestly admonished not to disturb the publique peace, &c. He began +to rise up, and thunder against Luther himself, crying out, that +Luther was as much in fault, as the Pope of Rome; that it was true, +the work of reformation was somewhat furthered by him, but left still +infected with much leaven; yea that Luther was worse then the Pope, +for that he had published only a carnall Gospel.</i> And afterwards, +When <i>Luther</i>, <i>Melancthon</i>, <i>Zuinglius</i>, <i>Bullinger</i>, <i>Menius</i>, <i>Regius</i>, +and others, began, by writing, to defend both their own, and the cause +of the Church of God, and to wipe off the blot that was cast as well +upon themselves as upon the Gospel, by these Anabaptists; <i>Muntzer</i> +and his confederates were the more enraged against them, crying out, +<i>That Luther, and those of his party, favoured nothing but the +flesh, vaunting indeed, that they had cut off some of the leaves of +Antichrist, but the tree, and the roots remained still untouched, +which must also be cut down, and which cut down they would. And +because they could finde nothing in the</i> +<span class="pagenum"><a name="Page_15" id="Page_15">{15}</a></span> +<i>written Word, to defend their errours, and the tumults which they +raised, they fly to revelations, and inspirations &c. Hereupon +every Fish-monger begins to boast of the spirit, feign revelations +after the example of Storch and Muntzer; The Pulpit is open +to every Cobler or Tinker. They scoffed at the publique Sermons +of the reformed, inveighed against the Lutherane Faith, as being +void of good works, &c. Muntzer, the chiefe trumpet of these +uproars, proclaims openly, that he was raised up by the command +of God, for the punishment of wicked Princes, and altering of Politick +government. His usual subscription to his letters was</i>, +Thomas Muntzer, <i>the servant of God against the ungodly</i>. What +was the fatal end of this <i>Muntzer</i>, and of <i>Iohn Becold</i> the +Taylor of <i>Leyden</i>, and of the rest of that crew; what prodigious +opinions they held, he that will, may read them in the +forementioned Author. There are two reasons have +moved us to cite this story: First, to shew, <i>That it is not +unusual with God, when he raiseth up men faithful in their +generation to reform his Church</i>, to give way to the enemy +of mankind, for the trial of his people, to raise up +some men even amongst the Reformers themselves, +that by spreading of errours and Heresies, and State-disturbing +opinions, should endeavour to obstruct the +Reformation so happily begun. Secondly, that in <i>times +of Reformation</i>, it hath alwayes been the practice of the +Ring-leaders of Errours and Heresies, to inveigh more +bitterly, and write more railingly against the Reformers +of the Church, and the Reformation by them indeavoured, +then against the common adversary, both +of themselves, of the Reformers, and of the Reformation. +And this is our lot and portion at this day.</p> + +<p>But yet, notwithstanding all this, we hope, that if this <i>Presbyteriall +Government</i>, so much opposed both by <i>Malignants, and Sectaries of all +sorts</i>, were once presented unto our congregations in its true and +native colours, it +<span class="pagenum"><a name="Page_16" id="Page_16">{16}</a></span> +would be embraced by all that fear God amongst us; +and that we might say of it, as once it was said of <i>Socrates</i>, +<i>That all that knew him, loved him; and the reason +why any did not love him, was only because they did not know +him</i>. And we likewise hope, that if we shall fully +answer the accusations that are brought against us, in +the bitter and lying pamphlets of this licentious age, +that then our persons also shall stand right in the hearts +and consciences of all that truly fear God within this +Kingdome. Give us leave, therefore to undertake these +two things.</p> + +<p>First, <i>To represent the Presbyteriall-Government before you, in its +true beauty and excellency</i>.</p> + +<p>Secondly, <i>To vindicate our persons from the slanders and cruell +reproaches that are cast upon them</i>.</p> + +<p>1. For the <i>Vindication of our Government</i>, and therein the +undeceiving of our people, who look upon it; as it is misrepresented +unto them, by those that are enemies unto Us, Them, and the +Government, we shall offer briefly these ensuing particulars.</p> + +<p>1. That the <i>Presbyteriall-Government</i> is a Government that hath +been the fruit of the prayers of many thousands of godly people in +<i>England</i>, in Queen <i>Elizabeth's</i>, and King <i>Iames</i> his dayes: There +were many knowing Christians, and faithfull Ministers, that made it +their frequent prayer, that God would reform <i>England</i> in Discipline, +as he had done in Doctrine; and the Discipline then they prayed for, +and many suffered for, was the <i>Presbyterian</i>; as appears by +the books written in those days<span +class="fnanchor"><a name="Ref_44" id="Ref_44" href="#Foot_44">[44]</a></span>. +<i>And shall we now despise that +mercy that comes swimming to us in the prayers of so many thousand +Saints?</i></p> + +<p>2. Though the Presbyterian-Government (for the +<span class="pagenum"><a name="Page_17" id="Page_17">{17}</a></span> +practice of it) be new and strange to us in <i>England</i>, yet +it is not new.</p> + +<p>First, To the Churches of Christ in other Countries: For most of those +places that did thrust out the Popish Religion, and Government, did +receive in the Protestant Religion, and Presbyterial-Government. It is +not new to the Protestant Reformed Churches in <i>France</i>, <i>Scotland</i>, +<i>Netherlands</i>, and <i>Geneva</i>, and divers other places, who have had +comfortable experience of this Government, and have enjoyed a great +deal of liberty, verity, piety, unity, and prosperity under it: And +(which we desire all our respective Congregations seriously to +consider) therefore it is (as we humbly conceive) that the framers of +our <i>National Covenant</i> did put in these words, <i>And the example +of the best Reformed Churches</i>, into the first Article of the +Covenant, that thereby they might hint unto us, what that Government +was, which is neerest the Word, even that which is now practised in +the best Reformed Churches.</p> + +<p>2. <i>To the Word of God</i>; but is there to be found in all +the <i>substantials</i> of it, as we have briefly shewed already, +and some of our own <i>Brethren Ministers</i> of this City, +have made to appear at large, in a Book, entituled, <i>The +divine Right of the Presbyterial Government</i>. We shall +speak a little more to three of the forementioned <i>Substantials +of Church-Government</i>: And shall prove,</p> + +<p>1. <i>That the Scripture holds forth a Church, consisting of divers +Congregations.</i></p> + +<p>2. <i>Synods with Ecclesiastical Authority.</i></p> + +<p>3. <i>Subordination of Congregations unto Synods, together with +Appeals thereunto.</i></p> + +<p>1. <i>That the Scripture holds forth a Church consisting of +divers Congregations.</i> Such a Church was</p> + +<p><span class="pagenum"><a name="Page_18" id="Page_18">{18}</a></span> +The <i>Church of Jerusalem</i>; as appears,</p> + +<p>1. By the <i>Multitude of Believers</i>, both before, and after the +dispersion (mentioned, <i>Act.</i> 8.1.) <i>Act.</i> 2.41, 46, 47. +<i>Act.</i> 4.4. <i>Act.</i> 5.14. <i>Act.</i> 6.1, 7. <i>Act.</i> +9.31.<i> Act.</i> 12.24. <i>Act.</i> 21.20.</p> + +<p>2. By the many <i>Apostles</i>, and other <i>Preachers</i> in the +<i>Church</i> of <i>Jerusalem</i>: If there were but one Congregation +there, each Apostle preached but seldom, which will not consist with +<i>Act.</i> 6.2.</p> + +<p>3. The <i>diversity of Languages</i> amongst the Believers, mentioned +both in the second and sixt Chapters of the <i>Acts</i>, doth argue +more Congregations then one in that Church.</p> + +<p>All which, are fully and largely handled by the <i>Reverend Assembly +of Divines</i> in a book of theirs, printed by Authority of Parliament.</p> + +<p>2. <i>That the Scripture speaks of Synods with Ecclesiastical +Authority</i>, this is evident from <i>Act.</i> 15. in which Chapter, +two things are to be observed:</p> + +<p>1. <i>That the Apostles in that Meeting, did not act as Apostles with +infallible authority, but as Elders, in such a way as makes that +Meeting, a pattern for ordinary Synods.</i></p> + +<p>For the proof of this, we offer these reasons.</p> + +<p>1. Because <i>Paul</i> and <i>Barnabas</i> did willingly submit to be +sent from <i>Antioch</i> to <i>Jerusalem</i>, which they needed not +have done (one of them at least being an Apostle) nor could have done, +had they acted as Apostles, and not as Members, for that time, of the +<i>Presbytery of Antioch</i>, <i>Act.</i> 15.2.</p> + +<p>2. Because <i>Paul</i> and <i>Barnabas</i> were sent not only to the +Apostles at <i>Jerusalem</i>, but to the Apostles and Elders, which at +that time were not a few (the Believers in <i>Jerusalem</i> being many +thousands) which proves, that they sent not unto the <i>Apostles as +extraordinary and infallible</i> +<span class="pagenum"><a name="Page_19" id="Page_19">{19}</a></span> +(for then what need the advice of the Elders?) but as +wise and holy Guides of the Church, who might not +only relieve them by some wise counsel, but also <i>set a +president</i> unto succeeding Ages, how <i>Errours and Dissentions</i> +in the Church might be removed and healed; as +Mr. <i>Cotton</i> observes, in his book of the <i>Keyes</i>, &c. pag. 23.</p> + +<div class="sidenote">Mr. <i>Cotton</i> of the <i>Keyes</i>.</div> + +<p>3. Because in the Synod, the Apostles did not determine the thing in +question, by <i>Apostolical Authority</i>, from immediate revelation, +but assembled together with the Elders to consider of the matter, +<i>Act.</i> 15.6. and a Multitude of the Brethren together with them, +<i>Act.</i> 15.12, 22, 23. And there the question was stated, and +debated from Scripture in an ordinary way. <i>Peter</i> proves it by +the <i>witnesse of the Spirit to his Ministry, in</i> Cornelius <i>his +Family, Paul</i> and <i>Barnabas</i> by the like effect of their +Ministry amongst the Gentiles. <i>James</i> confirmed the same by the +testimony of the Prophets; with which, the whole Synod being +satisfied, they determine of a judicial sentence, and of a way to +publish it by letters and messages.</p> + +<p>4. Because the Decrees of the Synod are put forth in the name, <i>not +only of the Apostles, but of the Apostles and Elders</i>, <i>Act.</i> +15.22, 23. <i>Act.</i> 16.4. <i>Act.</i> 21.25.</p> + +<p>The second thing to be observed in that Chapter, is,</p> + +<p><i>That the Apostles and Elders did put forth Acts of Ecclesiasticall +Authority in that Synod.</i> This appears plainly from <i>Act.</i> +15.28. <i>to lay no other burden</i>. To bind burdens, is an <i>act of +the binding power of the Keyes</i>. And it appears likewise from +<i>Act.</i> 16.4. where mention is made of <i>Decrees ordained by the +Apostles & Elders</i>. And it is observeable, that wheresoever +<span title="dogma">δογμα</span>, is used in the <i>New Testament</i>, it is put either for +<i>Decrees</i> or <i>Laws</i>, and so frequently by the <i>Septuagint +in the old Testament</i>, as is abundantly +<span class="pagenum"><a name="Page_20" id="Page_20">{20}</a></span> +proved by the Reverend <i>Assembly of Divines</i>, in their +answer to the Reasons of the Dissenting-Brethren, against +the instance of the Church of <i>Jerusalem</i>, pag. 66.</p> + +<p>3. That the Scripture holds forth a subordination of Congregations +unto Synods, together with Appeals thereunto. To prove this, we will +bring two places: The first is <i>Deut.</i> 17.8. to 12. together with +2 <i>Chron.</i> 19.8, 10, 11. Out of which two places, compared +together, we gather these two conclusions:</p> + +<p>1. <i>That the Jews had two supream Judicatories in Jerusalem</i>; the +one <i>Ecclesiasticall</i>, for the <i>matters of the Lord</i>; the +other <i>civill</i>, for the <i>matters of the King</i>. This appears +by <i>Deut.</i> 17. ver. 8. where we have a distinction of causes; +some <i>forensicall</i> between <i>blood</i> and <i>blood</i>, +belonging to the civil <i>Judicatory</i>; some ceremonial, between +stroak, and stroak; that is, (as not only <i>Hierome</i>, but the +Chaldy and Septuagint read the words, and as appears by the frequent +use of the word in that sense, <i>Levit.</i> 13. and elsewhere,) +between leprosie, and leprosie, belonging to the cognizance of the +Ecclesiastical Judicatory. And in the 12 verse, these two Judicatories +are distinguished, by the disjunctive <i>Or</i>; <i>And the man that will do +presumptuously, and will not hearken unto the Priest</i>, (that +standeth to minister before the Lord thy God,) <i>or unto the +Judge</i>, &c. This further appears, by 2 <i>Chr.</i> 19.8, 10, 11. In +which we have clear mention; first of two sorts of Judges, the +<i>Levites and Priests, and chief of the Fathers</i>, vers. 8. +secondly, of two sorts of causes, some <i>spirituall and +Ecclesiasticall</i>, called the <i>judgment of the Lord</i>, ver. 8. +and the <i>matters of the Lord</i>, ver. 11. others civill, as +<i>between blood and blood</i>, ver. 10. And thirdly, of two +<i>Presidents</i>; <i>Amariah</i> the chief <i>Priest</i>, in all <i>matters +of the Lord</i>; and <i>Zebadiah</i> the Ruler of the house of +<i>Judah</i>, in all the +<span class="pagenum"><a name="Page_21" id="Page_21">{21}</a></span> +<i>matters of the King</i>. And this distinction between the civil +and Ecclesiastical Judicatory, is the opinion of many +Orthodox & learned Authors, which are cited by Mr. +<i>Gelaspy</i>, <i>Aarons</i> rod blossom, cap. 3. pag. 8. where this +conclusion is largely and learnedly debated & asserted.</p> + +<p>2. <i>That there was a subordination in the Jewish Church, of the +Synagogues, in all hard and difficult controversies, and in all the +matters of the Lord, unto the Ecclesiastical Judicatory at Jerusalem, +and appeals thereunto</i>; this appears evidently, <i>Deut.</i> 17.8, +9. 2 Chron. 19.8, 10.</p> + +<p>Now that this <i>Subordination</i>, together with <i>appeals</i>, did +not belong to the <i>Jewish Church</i>, as <i>Jewish</i> only, but as +it was an <i>Ecclesiastical Republique</i>, is evident. For though the +<i>high Priest</i>, amongst the Jews, was a <i>type of Christ</i>, yet +these <i>gradual Judicatories</i>, wherein the <i>aggrieved party did +appeal, from the lesser to the greater; (that against the very light +of nature, the adverse party might not be the sole Judge and party +too, in his own cause) were not in any kind ceremonial or typicall</i>.</p> + +<p><i>Appeals</i>, (saith Dr. <i>Whitaker</i>,) <i>they are of divine and +natural light, and certainly very necessary in every necessity, +because of the iniquity and ignorance of Judges</i>, Whit. Contr. 4. +de Romano Pontific. lib. 4. cap. 2. And generally, all <i>Protestant +Writers</i> against appeals to the Pope, acknowledge yet, their +necessary usefulness to a <i>Synod</i>. So did that renowned Martyr +<i>Cranmer</i>, the form of whose appeal to a Council, three several +times urged by him, with much instance, we have recorded by Mr. +<i>Foxe</i> at large, Acts and Monuments.</p> + +<p>And indeed, if the <i>benefit of appeals, and consociation of +Churches</i>, should not be as free to us, as to the <i>Jews</i>, how +much <i>more defective & improvident</i> were the <i>Gospel</i>, then +the <i>Law</i>, contrary to all <i>ancient Prophesies of Gospel-Communion</i>? +How were <i>our Saviour King of Peace and Righteousnesse</i>, +should he have ordained now under the <i>Gospel</i> +such a <i>government</i>, as by making <i>Parties sole Judges</i>, +<span class="pagenum"><a name="Page_22" id="Page_22">{22}</a></span> +were neither <i>righteous, nor peaceable</i>? what <i>Judaicall +type or ceremony</i>, can there be in this communion and +mutual assistance in government, which God (as by his +Word, so) by the very light of nature, teacheth all societies +whatsoever, whether Common-Wealth, Armies, +Universities, or Navies? &c. as learnedly Mr. <i>Herle</i>, in +his Independency, &c.</p> + +<p>The second place is Matth. 18.15, 16, 17, 18. which text, by a +<i>parity of reason</i>, proves a <i>subordination of Congregations unto Synods</i>. +For there is the same relation between <i>Church and Church</i>, +as between<i> brother and brother</i>; and if a <i>brother</i> offending is <i>subordinate</i> +unto a <i>particular Congregation</i>; then by a <i>like reason</i>, +an <i>offending Congregation</i> is <i>subordinate</i> unto <i>greater Assemblies</i>. +And the reason of it is, because the <i>grounds</i>, <i>reasons</i>, and <i>ends</i> of +<i>subordination</i>, are the same in both. <i>That God might be glorified, +the offendor shamed, humbled, reduced, and sin not suffered to rest +upon him. That others may be preserved from contagion, and made +to fear. That scandal and pollution of the Ordinances, may be prevented, +or removed.</i> All which argue as strongly and fully for +<i>subordination of an offending Congregation to superiour and greater +Assemblies, as of an offending brother to a particular Congregation</i>: +And the truth is, whosoever denyes the subordination of a Congregation +unto a Synod, together with appeals thereunto, doth +in plain tearms affirm these three things,</p> + +<p>1. <i>That the Government of Christ in his Church under the New +Testament, is a Government directly contrary to the very light of +nature making the same men parties, and finall Judges in their own +cause.</i></p> + +<p>2. <i>That the Government of the Church in the Old Testament, +was more equal and just, then under the New.</i></p> + +<p>3. <i>That Jesus Christ hath in his Government appointed no effectual +remedy to heal the scandals of an offending Congregation, or +at least, a more effectual remedy to redresse an offending Brother, +then an offending Congregation.</i> All which are great <i>derogations</i>, +and <i>disparagements</i> to the <i>Kingly Office and Government of Jesus +Christ</i>. And thus we have shewed that the Presbyterial Government +is not new to the Word of God, as some falsly object. +We proceed to justifie it in other particulars.</p> + +<p><span class="pagenum"><a name="Page_23" id="Page_23">{23}</a></span> +3. The Presbyterial Government <i>challengeth no power +over mens bodies or estates</i>. It medleth not in civil affairs, +or with inflicting civil mulcts, or corporal punishments. +It is a government <i>purely spirituall</i>, dispensing the Keyes +of the <i>Kingdom of heaven</i>, not of earth; and how then +can it be cruel and tyrannical, in fineing and imprisoning +mens persons, as was objected?</p> + +<p>4. It is not a <i>Government</i> that hath <i>Lordships</i> and great +<i>Revenues</i> annexed to it, as the Prelatical had. It is not +<i>gainful</i> and <i>profitable</i>, but <i>burdensome</i> and <i>troublesome</i>: +What do the ruling Elders gain by their office, but +reproach and contempt? And is not the condition of the +teaching Elder worse, in regard of maintenance, since +he ingaged in this discipline, then ever it was? This is +a government that hath no outward advantages to induce +men to accept of it. <i>It is conscience</i>, and (as we +hope) <i>pure conscience</i>, that ingageth any in it, and <i>therefore +it is, that it hath so few friends, because there are so +few that are truly conscientious</i>.</p> + +<p>5. It is not a <i>Domineering Hierarchicall magisteriall +Government, that lords it over peoples consciences, requiring +subjection to the decrees of it, with blind and slavish obedience</i>. +But it is a <i>Stewardship</i>, a <i>Ministry</i>, a painful and +laborious service. We say, That all the determinations, +even of Nationall Synods, are to be obeyed no +further, then they agree with the Word of God. And +that a Synod is <i>Judex judicandus</i>. That Congregations +are to examine with the judgment of discretion, +what is sent to them from Synods. There is <i>no more +obedience required to the Decrees of a Nationall Synod, then +the Independents claim to the decrees of a particular Congregation</i>.</p> + +<p>6. It is not an <i>Arbitrary illimited Government, but</i> +<span class="pagenum"><a name="Page_24" id="Page_24">{24}</a></span> +<i>bounded and limited</i>: 1. <i>By the Word of God</i>; for in this +Government, everything is to be administred according +to the pattern in the Mount. We desire none to +follow, but where the Word goeth before. 2. <i>By the +civill Magistrate</i>, in regard of the exercise of it. For +we acknowledg our selves (as we have said) accountable +to the civill Magistrate, to punish us with civil +mulcts, if we abuse our power.</p> + +<p>7. It is not a <i>Government, that doth rob and spoyl particular +Congregations of their just power and priviledges, but +helps and strengthens them</i>. For it is not (as the Prelatical +was) <i>extrinsecall</i> to the severall Congregations; +(which had no vote in the government, nor consent to +it, but were sufferers only of it, and under it:) Neither +doth it assume to it self the <i>sole power of Ordination and +jurisdiction</i>: (as the Prelatical likewise did, and in this, +was lordly and tyrannical over all particular Congregations +in each Diocess:) But it is <i>intrinsecall to the Congregation</i>, +consisting of the Pastors and Elders of every +Congregation, governing one another by their own +Officers: For we hold (which few of our Adversaries +will understand or consider) <i>That all Congregations are +equal</i>. No one Congregation over another. <i>That all +Ministers are equall</i>, No one Minister, by divine right, +over another.</p> + +<div class="sidenote">That which concerns all, must be managed by all.</div> + +<p>We hold no <i>Mother-Church</i>, on which all other +Churches should depend. But our Government, so far +as it is distinct from the Congregational, consisteth of <i>divers +Sister-Churches, combined by mutuall concernment, and governing +one another in matters of mutuall concernment, +by the common agreement of Pastors and Elders</i>, according +to that Golden Rule, <i>Quod omnes tangit, ab omnibus +tractari debet</i>. In the Presbyterial Government every +<span class="pagenum"><a name="Page_25" id="Page_25">{25}</a></span> +Congregation hath a voyce, by the Pastors and Elders +thereof, and so is governed by a <i>power intrinsecall to it +self, which cannot in its own nature be tyrannicall</i>. Though +there is no power in the world so just, but by abuse may +prove tyrannicall.</p> + +<p>To illustrate this by a simile. <i>The Presbyterial Government +is like the Government of the</i> City <i>by the</i> Common-councell, +<i>wherein there are</i> Common-Councell-men <i>sent from every</i> +Ward, <i>to judg and determine of matters, that concern the good of +the whole</i> City; <i>which certainly in its own nature, cannot be prejudicall +to the severall</i> Wards, <i>but every helpfull and commodious; +whereas the</i> Prelatical-Government, <i>was just as if the City +should be governed by a</i> High-Commission <i>chosen of</i> Forreiners; +<i>and the</i> Independent-Government <i>is just as if every</i> Ward +<i>should undertake to govern it self, divided from one another, and +not at all to be under the power and authority of the</i> Common-councell.</p> + +<p>Adde besides this, the <i>Presbyteriall-Government</i> doth give unto +people of particular Congregations all that is by Christ left them. +For,</p> + +<p>1. We allow unto every Congregation a particular Eldership, where it +may be had.</p> + +<p>2. We impose upon no Congregation a Minister against whom they can +give a rationall dissent.</p> + +<p>3. We allow the Congregationall Eldership to judg in all matters which +concern that particular Church; and to keep from the Sacrament of the +Lords Supper, all those whom they finde to be ignorant or scandalous.</p> + +<p>4. In the <i>great Censure of Excommunication</i>, we say, +That it ought not to be <i>executed against the consent of +that particular Congregation, to which the party to be excommunicated +belongs</i>. And in all other matters of +importance, the Presbyterian-Government hath great respect +to that Congregation which is particularly concerned +therein. And therefore, it is so far from <i>robbing</i>, +<span class="pagenum"><a name="Page_26" id="Page_26">{26}</a></span> +that it is a great <i>Pillar to uphold and support Congregational +Government</i>; as for example:</p> + +<p>1. When a particular Congregation is destitute of a Minister, then the +Neighbour-Ministers of the Classis help what in them lies to make up +that defect, by sending supply in the mean time, and afterwards by +joyning in the ordination of another.</p> + +<p>2. When there is an insufficient Eldership, then the Classical +Presbytery contributes light and strength.</p> + +<p>3. When an Eldership proves Heretical, then the Classical Presbytery +helps to convince them of their Heresies, which the people are not +able ordinarily to do, and thereby to preserve the Congregation from +spiritual contagion.</p> + +<p>4. When any member is wronged by the Eldership, the Classis, or Synod, +contributes ayd and relief, as will appear further in the next +particular.</p> + +<p>8. The Presbyterial-Government <i>is so far from being +tyrannical, as that it is the greatest remedy against Church-tyranny, +because it is as a city of refuge for all those that are +oppressed in their particular Congregations, to fly unto</i>. For +under the Congregational-Government, when a brother +is (as he conceives) wronged by the major part of +the Church of which he is a member, he is for ever +lock't up, and hath no authoritative way to relieve himself. +(Indeed, he hath moral wayes, by advice and +counsel, which are altogether insufficient;) But the +Presbyterian-Government is a <i>Zoar</i>, and an <i>Ark</i> for the +wronged party to fly unto, from the Particular Congregation, +to a Classical, Provinciall, or National Assembly. +Give us leave to shew you the difference by +this example: Suppose in the civil Government every +Corporation should plead a <i>power independent</i> from a +<span class="pagenum"><a name="Page_27" id="Page_27">{27}</a></span> +<i>Parliament</i>, and challenge to be unaccountable, would +not this make as many <i>Parliaments</i>, as <i>Corporations</i>? +And if any member should be wronged by the major +part of the Corporation to which he belongs, were he +not left without remedy? And if these Corporations +should cry down the <i>Parliaments</i> power over them as +tyrannical, would it not be said, that this is therefore +only done, that they themselves might become petty +Tyrants? So is it here;</p> + +<p>The <i>Congregationall Government</i> is a <i>Spiritual Corporation</i> +independent from all other <i>Ecclesiasticall Assemblies</i> +in point of <i>Church-power</i>. As the <i>Pope</i> claims a +power over all <i>Church-Assemblies</i>, so this claims an exemption +from the power of all <i>Church-Assemblies</i>, and +cryeth down all <i>Classical</i>, <i>Provinciall</i>, or <i>Nationall-Assemblies</i> +with power, as tyrannical; but is not this, that in +the mean time it may become absolute, and as it were a +petty Tyranny?</p> + +<p>There are in the Congregational Government these +six great defects, besides many others which we could +name.</p> + +<p>1. There is (as hath been said) no <i>authoritative way to +relieve a Brother oppressed by the major part of his Congregation</i>, +which granted, would make the Government of +Christ in the <i>New Testament</i>, to be inferiour to the <i>Jewish +Government</i>, in which they had the liberty of Appeals. +And also to be against the <i>light of right reason</i>, +in making the same men to be parties and judges in +their own cause, (as hath been formerly shewed.)</p> + +<p>2. There is no <i>authoritative way</i> to heal the major part +of a Congregation, when it falls into fundamental errours, +which is a great disparagement to the Government +of Jesus Christ, and reflects deeply upon the wisdome +<span class="pagenum"><a name="Page_28" id="Page_28">{28}</a></span> +and care of the great King of his Church. <i>For it +makes Christ to provide a more efficatious remedy to cure an +erring member, (to wit, by the great Ordinance of excommunication,) +then an erring Church.</i></p> + +<p>3. There is no <i>Authoritative way</i> to keep out pluralities +of Religions. For if the whole <i>power</i> of Church-Government +be in the <i>Congregation-Independently</i>, then +let a Congregation set up what Religion they think fit, +there is no <i>Authoritative Church-remedy</i> left to hinder +them.</p> + +<p>4. There is no <i>Authoritative way for unity and uniformity in +Church-administrations</i>, which doth inevitably lay stumbling blocks +before weak Christians, and holds them in suspence, not knowing to +what Congregation to joyn, because they see such different wayes of +administration of Ordinances.</p> + +<p>5. There is no <i>relief when a Congregation is destitute of a +Minister, in point of Ordination</i>, but the succeeding Minister is +left to be examined and ordained by the people of the Congregation +that chose him. And so also when a Congregation becomes hereticall, +and in other such cases.</p> + +<p>6. <i>If any of their Ministers preach out of their own Congregation, +he preacheth only as a gifted brother</i>; neither can he, (as we +conceive) according to their own Principles, administer the Sacraments +out of his own Congregation, or perform any other act of office. +Although we believe some of them do so, contrary to their own +principles herein.</p> + +<p>9. <i>That the Presbyteriall Government is a Government that tends not +at all to the destruction of any, but for the good and edification of +all.</i> There are three chief ends of this Government.</p> + +<p><span class="pagenum"><a name="Page_29" id="Page_29">{29}</a></span> +1. <i>To keep the Churches of Christ in unity amongst themselves.</i></p> + +<p>2. <i>To keep them in purity and holinesse; it is</i> Christs <i>Fan, +to purge his floor; and his Beesom to sweep out of his house +every thing that offends</i>.</p> + +<p>3. <i>To keep them in verity, it is</i> Christs Weeding-hook +<i>to weed out heresies</i>; and therefore King <i>James</i> (though +no great friend to this Government) would often say, +that it was <i>Malleus hæreticorum</i>, a Hammer to beat down +Heresies: And we find, that wheresoever it is set up in +strength, there the Churches are kept in unity, verity, +and purity; and that (which is very observeable) where +this Government hath once got possession, it hath for +ever after kept out Popery and all Popish Innovations. +The Prelatical Government with all its Lordships and +Revenues annexed, as it was managed of late years in +<i>England</i>, was an in-let to Popery, and it had <i>tantùmnon</i> +brought it in. But <i>wheresoever the</i> Presbyterian-Government +<i>is setled, there Popery, root and branch, is plucked +up and destroyed, and that without any hope of recovery</i>.</p> + +<div class="sidenote"><i>Object.</i></div> + +<p>But it will be objected, that notwithstanding all that +hath been said to render the Presbyterial Government +amiable and acceptable; yet there are two great Mountains +which do lye in the way which do hinder, and (as +some say) will for ever hinder people from submitting +unto it: The one is,</p> + +<p>1. <i>Because it sets up a new officer in the</i> Church, <i>which +is a meer humane</i> Creature, having no authority from the +Word of God, nor was ever heard of in the Church of +Christ, till <i>Calvin</i>'s time, & that is the LAY-ELDER.</p> + +<p>2. <i>Because it requireth all, of all sorts, to come to the</i> Minister +<i>and these</i> Lay-Elders <i>to be examined, before they can +be admitted to the</i> Sacrament <i>of the</i> Lords Supper.</p> + +<p><span class="pagenum"><a name="Page_30" id="Page_30">{30}</a></span></p> + +<div class="sidenote"><i>Answer.</i></div> + +<p>We cannot deny, but that these two objections are great +<i>Remora</i>'s to the Government, and do hinder the general receiving +of it, and therefore we shall be a little the larger in answering of +them.</p> + +<p>For the first of them, we do here freely confesse, that if we were of +opinion, as some are, that the Ruling-Elder hath no foundation in the +Word of God, but is a meer humane Ordinance brought into the Church +only in a prudential way; we should heartily desire the utter +abolition of him: For we are not ignorant, that the Ruling Prelate was +brought into the Church upon the same account, for the avoiding of +Schism and Division, and afterwards proved the great Author and +Fomenter of Schism and Division. And if we should decline the Ruling +Prelate, and take in the Ruling Elder upon the same prudential +grounds, it were just with God to make him as mischievous to the +Church, as ever the Ruling Prelate was: And therefore let us consider +what may be said out of the Word of God, for the justification of this +so much <i>decryed Officer</i>: Yet first we cannot but take notice +that the name of <i>Lay-Elder</i> was affixed to this Officer by way +of reproach and scorn, by the adversaries of him, and that it ought +not to be continued. For though it be evident by Scripture<span +class="fnanchor"><a name="Ref_45" id="Ref_45" href="#Foot_45">[45]</a></span>, +that there is a great difference betwixt the Ministry usually called the Clergy, +and the people commonly called the Laity: yet its also as manifest, +that the Scripture<span +class="fnanchor"><a name="Ref_46" id="Ref_46" href="#Foot_46">[46]</a></span> +distinguisheth them not by the names of Clergy and +Laity; forasmuch as all Gods people are therein stiled the Lords +Clergy, or Inheritance, and the Lord is called their Inheritance. And +when persons are duly chosen from amongst the people to be Governours +in the Church, as such, they are no longer Lay-men, but Ecclesiastical +persons. And +<span class="pagenum"><a name="Page_31" id="Page_31">{31}</a></span> +therefore we profess a dislike of the name Lay-Elder, +and conceive they ought to be called either governours +in the Church, 1 <i>Cor.</i> 12.23. or Ruling-Elders, as 1 Tim. +5.17. not because their Office is to rule alone (for the +Teaching-Elder is a Ruler also, <i>Heb.</i> 13.17. 1 <i>Thess.</i> 5.12.) +but because their Office is only to rule.<span +class="fnanchor"><a name="Ref_47" id="Ref_47" href="#Foot_47">[47]</a></span> Now +concerning these Ruling-Elders, we confess, that they +are Officers somewhat new and strange to the Church +of <i>England</i>; yet not new nor strange to the Word of +God, nor to the Primitive times, nor (as all know) to +the <i>Reformed Churches</i>.</p> + +<p>First, they are <i>not new nor strange to the Word of God, +neither in the Old Testament, nor in the New</i>. The Jews in +the <i>Old Testament</i>, had two sorts of <i>Elders</i>; <i>Elders of the +Priests</i>, and <i>Elders of the people</i>, suitable to our <i>teaching +and Ruling-Elders</i>; as appears, <i>Jer.</i> 19.1. And these <i>Elders</i> +of the people did sit and vote with the Priests and +Levites in all their Ecclesiasticall Consistories, and that +by divine appointment. That they were <i>constituent</i> +members of the great <i>Sanhedrim</i>, appears, 2 <i>Chron.</i> 19.8. +where we reade, <i>That some of the chief of the Fathers were +joyned with the Priests, to judge in the matters if the Lord</i>. +And howsoever, many things among the Jews after the +captivity, did decline to disorder and confusion; yet we +finde even in the dayes of Christ, and his Apostles, +That the Elders of the people still sate and voyced in +the Councell with the Priests, according to the ancient +form, as is clear from <i>Matth.</i> 26.57, 59. <i>Matth.</i> 27.1, 12. +<i>Matth.</i> 16.21. <i>Matth.</i> 21.23. <i>Mar.</i> 14.43. <i>Luk.</i> 22.66. and +<i>Saravia</i> himself,<span +class="fnanchor"><a name="Ref_48" id="Ref_48" href="#Foot_48">[48]</a></span> +who disputeth so much against <i>Ruling +Elders</i>, acknowledgeth thus much: <i>I finde indeed</i>, (saith +he) <i>Elders in the Assembly of the Priests of the old Synagogue, +which were not Priests; and their suffrages and authority</i> +<span class="pagenum"><a name="Page_32" id="Page_32">{32}</a></span> +<i>in all Judgments, were equal with the suffrages of the +Priests</i>. But he adds; That these Elders of the people +were civill Magistrates; which is a poor shift, directly +against many Scriptures, which contradistinguish these +<i>Elders</i> from the civil <i>Magistrate</i>; as appears; <i>Act.</i> 4.5. +<i>Judg.</i> 8.14. <i>Deut.</i> 5.23. <i>Josh.</i> 8.33. 2 <i>King.</i> 10.15. <i>Ezra</i> +10.14. And though it were possible, that some of them +might be civill Magistrates, as some <i>Elders</i> amongst Us, +are Justices of the Peace: Yet they did not sit under +that capacity, in the Ecclesiastical <i>Sanhedrim</i>, but as Ecclesiastical +Elders.</p> + +<p>And that the Jews also had <i>Elders of the people</i>, sitting +and voting in their inferiour Consistories, appears +(as we humbly conceive) from <i>Act.</i> 13.15. <i>Act.</i> 18.8, +17. <i>Mar.</i> 5.22. In which places, we read of the +Rulers of the Synagogue, who were neither Priests +nor Levites, and yet were Rulers in Church-matters, +and had power, together with the Priests, of casting +men out of the Synagogue, and of ordering Synagogue-worship, +<i>Joh.</i> 12.42. <i>Act.</i> 13.15.</p> + +<p>Now this <i>Association</i> of the <i>Elders of the people, with +the Priest, in the Jewish Church-Government, was by divine +appointment</i>; for Moses first instituted it, and afterwards +<i>Jehosaphat</i> restored it, according as they were +directed by God, Num. 11.16. 2 Chron. 19.8. And +it did belong to the <i>Jewish Church</i>, not as it was Jewish, +but as it was a Church, and therefore belongeth to the +Christian Church, as well as Jewish. <i>For whatsoever +agreeth to a Church, as a Church; agreeth to every Church.</i> +There was nothing Judaical or typical in this institution, +but it was founded upon the light of nature, and +right reason, which is alike in all ages.</p> + +<p>But leaving the Old Testament, let us consider what +<span class="pagenum"><a name="Page_33" id="Page_33">{33}</a></span> +may be said for the divine right of the <i>Ruling-Elder</i>, out +of the New Testament. For this purpose, we have already +produced three places, which we shall now +briefly open; and shew how the Ruling Elder is proved +out of them. The places are, 1 <i>Cor.</i> 12.28. <i>Rom.</i> 12.7, +8. 1 <i>Tim.</i> 5.17.</p> + +<p>The first place is, 1 <i>Cor.</i> 12.28. <i>And God hath set +some in the Church, first, Apostles; secondarily, Prophets; +thirdly, Teachers; After that, Miracles; then gifts +of healing, helps, governments, diversities of tongues</i>; +Where we have an enumeration of sundry Officers of +the Church; and amongst others, there are <i>Helps</i>, <i>Governments</i>. +By <i>Helps</i>, are meant <i>Deacons</i>; (as not only +our <i>Reformed</i> Divines, but <i>Chrysostome</i>, and <i>Estius</i>, and +others observe,<span +class="fnanchor"><a name="Ref_49" id="Ref_49" href="#Foot_49">[49]</a></span>) +and by <i>Governments</i>, are meant the <i>Ruling-Elder</i>, +which that it may the better appear, we will +propound, and prove these six things.</p> + +<p>1. That by <i>Governments</i>, are meant <i>men exercising +Government</i>, the <i>Abstract</i> put for the <i>Concrete</i>. The intent +of the <i>Apostle</i>, is not to speak of <i>offices</i> distinct from +<i>persons</i>, but of <i>persons exercising offices</i>. This appears +first, by the beginning of the verse, <i>God hath set some in +his Church</i>; this relates to persons, not unto offices. Secondly, +by the 29. and 30. verses, where the Apostle +speaks <i>concretively</i>, of those things which he had spoken +before <i>abstractively</i>. <i>Are all workers of miracles? have +all the gifts of healing? do all speak with tongues</i>, &c? and +so by consequence, <i>Are all helpers, are all Governours?</i> +And therefore it is, that the Syriack instead of <i>helps, Governments</i>, +reads it <i>helpers, Governours</i>.<span +class="fnanchor"><a name="Ref_50" id="Ref_50" href="#Foot_50">[50]</a></span></p> + +<p>2. That the <i>Governour</i> here meant, must needs be +a <i>Church-Governour</i>; for it is expresly said, that he is +seated in the Church, and therefore the civil Magistrate +<span class="pagenum"><a name="Page_34" id="Page_34">{34}</a></span> +cannot be meant by this Governour, as some would +have it; partly, because this is quite besides the whole +intent and scope of the Chapter, treating meerly upon +<i>spirituall Church-matters</i>, not at all of secular civil matters; +and partly, because the Magistrate, as such, is not +placed by God in the <i>Church</i>, but in the <i>Common-Wealth</i>: +and partly, because the Apostle writes of such Governours, +that had at that time actual existence in the +Church; and neither then, nor divers hundred years +after, were there any <i>Christian Magistrates</i>.</p> + +<p>3. That this <i>Church-Governour</i> is seated by God in his +Church; It is a <i>plant of Gods own planting</i>, and therefore +shall stand firme, maugre all opposition. For it is expresly +said, <i>God hath set some in his Church, first Apostles</i>, +&c. <i>then helps, then Governments</i>.</p> + +<p>4. That this Church-Governour thus seated by God +in his Churches, not only a <i>Church-member</i>, but a <i>Church-Officer</i>. +For though it be a question amongst the learned, +whether some of the persons here named, as the <i>workers +of miracles</i>, and those that had the <i>gift of healing, and +of tongues</i>, were seated by God, as officers in the Church, +and not rather, only as eminent members indued with +these eminent gifts; yet it is most certain, that whosoever +is seated by God in his Church, as a <i>Church Governour</i>, +must needs be a <i>Church officer</i>; for the nature of +the gift, doth necessarily imply an office. The Greek +word<span +class="fnanchor"><a name="Ref_51" id="Ref_51" href="#Foot_51">[51]</a></span> +for Governments, is a metaphor from <i>Pilots</i>, or +<i>Ship-masters</i>, governing their ships; (hence the Master of +a ship is called <span title="Kybernêtês">Κυβερνητης</span>, a Governour, <i>Jam.</i> 3.4.) and +it notes such officers, as sit at the stern of the vessel of the +Church, to govern and guide it in spirituals, according +to the will and mind of Christ, which is the direct office +of our <i>Ruling-Elder</i>.</p> + +<p><span class="pagenum"><a name="Page_35" id="Page_35">{35}</a></span> +5. This Church-Governour thus seated by God in +his Church as a Church-officer, is an <i>ordinary and perpetuall +officer in his Church</i>. Indeed, here is mention +made of Officers extraordinary, as Apostles, Prophets; +and of gifts extraordinary, as the gift of miracles, healing, +and of tongues; but here is also mention made of +ordinary Officers, perpetually to abide, as <i>Teachers</i>, +<i>Helpers</i>, and the <i>Church-Governour, or Ruling-Elder</i>. And +that this Officer is ordinary and perpetual, appears from +the perpetual necessity of him in the Church; for a +Church without government, is as a ship without a Pilot, +as a Kingdom without a Magistrate, and a world +without a Sun.</p> + +<p>6. That this Church-Governour thus seated by God +in his Church, as a perpetual Officer, is an officer <i>contradistinguished +in the Text from the</i> Apostles, Prophets, +Teachers, <i>and all other</i> Officers <i>in the</i> Church. This +appears; 1. By the Apostles manner of expressing +these officers in an <i>enumerative</i> form; <i>First, Apostles; +Secondarily, Prophets; Thirdly, Teachers; After that, +miracles, then gifts of healing</i>, &c. 2. By the recapitulation, +vers. 29, 30. <i>Are all Apostles? Are all Prophets? +Are all Teachers? Are all workers of miracles?</i> &c. 3. By +the scope of the whole Chapter, which is to set down +different gifts and offices in different subjects; It is said, +ver. 8, 9. <i>To one is given by the Spirit, the word of wisdom; to +another the word of knowledg by the same Spirit; to another, +faith</i>, &c. And for this purpose, the Apostle draweth +a simile from the members of mans body: As there are +different members in mans body, and every member +hath its different office, and every member stands in +need one of another; the Eye cannot say to the Hand, +I have no need of thee; nor again, the head to the foot, +<span class="pagenum"><a name="Page_36" id="Page_36">{36}</a></span> +I have no need of thee, &c. So it is in the Church ministerial, +which is the body of Christ. God hath set different +Officers in his Church; some ordinary and perpetual; +some extraordinary and temporary: And these +different Officers have different Offices, some to teach, +others to distribute to the poor Saints, others to govern. +Are all Teachers? are all Deacons? are all +Church-Governours? and these have all need one of +another. The Teacher cannot say to the Deacon, I have +no need of thee; nor to the Church Governour, I have +no need of thee: But if all these Offices were in the Pastor +alone, and only, then might he truly say to the Deacon +and Ruling-Elder, I have no need of thee. But now +God hath so set the members in his body which is his +Church, that every member stands in need one of anothers +help and support.</p> + +<div class="sidenote"><i>Object.</i></div> + +<p>If it be objected, that the Apostles had all these offices +and gifts here mentioned, eminently seated in them, for +they were Prophets, Teachers, Workers of Miracles; +and therefore why may not all these be understood of +one and the same person?</p> + +<div class="sidenote"><i>Answ.</i></div> + +<p>Though it be true, that the Apostles had eminently all +these; yet it is as true, that there are many here named, +which had but one of these gifts formally seated in +them: And it is also apparent, that some of the persons +here named were distinct Officers in the Church, as the +Prophet, and the Teacher. Though the Apostles were +Prophets and Teachers, yet the Prophet & the Teacher +were Officers distinct from the Apostles; and by a +parity of Reason, so were the Governors from the Apostle, +Prophet, and Teacher; the scope of the Apostle +being (as hath been said) to set out distinct Offices in distinct +Officers: are all Apostles? are all Prophets? are +<span class="pagenum"><a name="Page_37" id="Page_37">{37}</a></span> +all Teachers? The sum of what we have said from this +Scripture, then, is this, <i>That God hath seated some men in +his Church which have a gift and office to govern, which are +neither Apostles, Prophets, Teachers, nor Pastors; and therefore +they are Ruling-Elders</i>, which is the Officer which +we are enquiring after.</p> + +<p>Now this Interpretation which we have given, is not +only the interpretation of Reformed Divines, both <i>Lutherane</i> +and <i>Calvinists</i>, but of the ancient Fathers, and +even the Papists themselves, as appears by the quotations +in the Margent.<span +class="fnanchor"><a name="Ref_52" id="Ref_52" href="#Foot_52">[52]</a></span></p> + +<p>The second text is, <i>Rom.</i> 12.6, 7, 8. <i>Having then gifts +differing according to the grace given, whether Prophesie, let +us prophesie according to the proportion of Faith; or Ministry, +let us wait on our Ministring; or he that teacheth, on +teaching; or he that exhorteth, on exhortation. He that giveth, +let him do it with simplicity. He that ruleth, with diligence. +He that sheweth mercy, with cheerfulness.</i> In which +words, we have a perfect enumeration of all the ordinary +Offices of the Church. These offices are reduced, +first, to two general heads, <i>Prophesie</i> and <i>Ministry</i>, and +are therefore set down in the <i>Abstract</i>. By <i>Prophesie</i> is +meant the faculty of right understanding, interpreting, +and expounding the Scriptures. Ministry comprehends +all other employments in the Church. Then these generals +are subdivided into the special offices contained +under them, and are therefore put down in the concrete. +Under <i>Prophesie</i> are contained, 1. <i>He that teacheth</i>, that +is, the Doctor or Teacher. 2. <i>He that exhorteth, i. e.</i> the +Pastor. Under <i>Ministry</i> are comprized, 1. <i>He that giveth</i>, +<span class="pagenum"><a name="Page_38" id="Page_38">{38}</a></span> +that is, the Deacon. 2. <i>He that ruleth</i>, that is, the +Ruling Elder. 3. <i>He that sheweth mercy</i>, which <span +class="fnanchor"><a name="Ref_53" id="Ref_53" href="#Foot_53">[53]</a></span>Office +pertained unto them, who in those days had care of the +sick: So that in these words, we have the <i>Ruling-Elder</i> +plainly set down, and <i>contra</i>-distinguished from the +<i>teaching</i> and <i>exhorting Elder</i> (as appears by the distributive +particles, <span title="eite ho didaskôn, eite ho parakalôn">ειτε ὁ διδασκων, +ειτε ὁ παρακαλων</span>, <i>Whether he that +teacheth</i>; <i>Whether he that exhorteth</i>; <i>Whether he that ruleth</i>, +&c.) And here likewise we have the divine institution +of the Ruling-Elder, for so the words hold forth. +<i>Having then gifts differing according to the grace that is +given unto us</i>; and thus also in the third verse, <i>according +as God hath dealt to every man</i>, &c. This officer is the gift +of Gods free grace to the Church, for the good of it.</p> + +<p>Against this Exposition of the Text, it is objected by +those that oppose the divine right of the Ruling-Elder, +that the Apostle speaks, in these words, not of several +offices in several persons, but of severall Gifts in one +and the same person; for he saith, <i>having then Gifts differing +according</i>, &c. But we answer:</p> + +<p>1. That the word <i>Gift</i> is often in Scripture taken for +<i>Office</i>; as <i>Eph.</i> 4.8, 11. <i>When he ascended on high, he led +captivity captive, and gave gifts unto men</i>; and v. 11. <i>He +sheweth what these gifts were, some to be Apostles, some +Evangelists</i>, &c.</p> + +<p>2. That the Apostle in the <i>Protasis</i> speaks not of severall +Gifts, but of severall Offices, and these not in the +same, but in several members, <i>v.</i> 4. <i>As we have many +members in one body, and all members have not the same +office.</i> And therefore the <i>apodosis</i> must also be understood +not only of <i>severall gifts</i>, but of <i>severall Offices</i>, +and these in <i>several subjects</i>. And this further appears by +the very similitude which the Apostle here useth, which +<span class="pagenum"><a name="Page_39" id="Page_39">{39}</a></span> +is the same he used, 1 <i>Cor.</i> 12. from the body natural, +wherein there are many distinct members, and every +member hath its distinct Office; and so it is in the +Church of Christ.</p> + +<p>3. These gifts here mentioned, and the waiting upon +them, do necessarily imply an Office in whomsoever +they are; and therefore they are set down emphatically +with an Article, <span title="eite ho didaskôn ho proistamenos">ειτε ὁ +διδασκων ὁ προισταμενος</span>. He that hath +the gift of teaching, and exhorting, and ruling, and waiteth +upon this gift, what is he but a Teacher, Pastor, and +Ruling-Elder? And this must either be granted, or else +we must open a door for all members of the Church, +even women, not only to preach and teach, but to rule +also, and to wait upon preaching and ruling: This truth +is so clear, as that the Papists themselves being convinced +of it, do say<span +class="fnanchor"><a name="Ref_54" id="Ref_54" href="#Foot_54">[54]</a></span> +upon this text, that the Apostle here +first speaks of gifts in general; and secondly, applyeth +these gifts to Ecclesiastical Officers, v. 6. and afterwards +directs his exhortation to all Christians in general.</p> + +<p>The third text for the divine right of the <i>Ruling-Elder</i>, +is, 1 <i>Tim.</i> 5.17. <i>Let the Elders that rule well be counted +worthy of double honour, especially they who labour in the +Word and Doctrine.</i> For the understanding of which +words, we will lay down this rule, That every text of +Scripture is to be interpreted according to the literall +and grammatical construction; unless it be contrary to +the analogie of Faith, or the rule of Life, or the +circumstances of the Text: otherwise, we shall make a nose of +wax of the Scriptures, and draw <i>quidlibet ex quolibet</i>. +Now according to the <i>Grammatical construction</i>, here +are plainly held forth <i>two sorts of Elders</i>; the one, <i>onely +ruling</i>; and the other, <i>also labouring in Word and Doctrine</i>. +Give us leave to give you the true analysis of the words.</p> + +<p><span class="pagenum"><a name="Page_40" id="Page_40">{40}</a></span> +1. Here is a <i>Genus</i>, a general, and that is <i>Elders</i>.</p> + +<p>2. Two distinct species, or kinds of Elders, <i>Those that +rule well</i>, and <i>those that labour in word and doctrine</i>; as +Pastor and Doctor.</p> + +<p>3. Here we have two participles, expressing these two +kinds of Elders, <i>Ruling</i>, <i>Labouring</i>, the first do only rule, +the second do also labour in Word and Doctrine.</p> + +<p>4. Here are two distinct Articles, distinctly annexed +to these two participles, <span title="hoi proestôtes, hoi kopiôntes">ὁι +προεστωτες, ὁι κοπιωντες</span>. They that rule, They that labour.</p> + +<p>5. Here is an <i>eminent discretive particle</i>, set betwixt +these two kinds of Elders; these two participles, these +two Articles evidently distinguishing one from the other, +<i>viz.</i> <span title="malista">μαλιστα</span> <i>especially they that labour</i>, &c. And +wheresoever this word <span title="malista">μαλιστα</span> is used in the New Testament, +it is used, to distinguish thing from thing, or person +from person; as <i>Gal.</i> 6.10. <i>Phil.</i> 4.22. 1 <i>Tim.</i> 5.8. +1 <i>Tim.</i> 4.10. <i>Tit.</i> 1.10. 2 <i>Tim.</i> 4.13. 2 <i>Pet.</i> 2.20. <i>Act.</i> +20.38. In all which places, the word [<i>especially</i>] is used +as a discretive particle, to distinguish one thing from another, +or one person from another; and therefore being +applyed here to persons, must necessarily distinguish +person from person, officer from officer. It is absurd +to say, (saith Dr. <i>Whitaker</i>,<span +class="fnanchor"><a name="Ref_55" id="Ref_55" href="#Foot_55">[55]</a></span>) +that this text is to be understood +of one and the same Elder. If a man should +say, <i>All the Students in the University are worthy of double +honour, especially, They that are Professors of Divinity; He +must necessarily understand it of two sorts of Students</i>. Or if +a man should say, <i>All Gentlemen that do service for the +Kingdom in their Counties, are worthy of double honour, especially +they that do service in the Parliament; this must needs +be understood of different persons</i>. We are not ignorant, +that Archbishop <i>Whitgift</i>, Bishop <i>King</i>, Bishop <i>Bilson</i>, +<span class="pagenum"><a name="Page_41" id="Page_41">{41}</a></span> +Bishop <i>Downame</i>, & others, labour to fasten divers other +interpretations upon these words, which would be +over-tedious here to rehearse. Only thus much we crave +leave to say, which we desire may be seriously weighed; +That all other senses that are given of these words, +are either such as are disagreeing from the literall and +Grammatical construction, or such as fall into one of +these two absurdities, either to maintain a <i>non-preaching +Ministry</i>, or a <i>lazy-preaching Ministry</i> to deserve double +honour. Archbishop <span +class="fnanchor"><a name="Ref_56" id="Ref_56" href="#Foot_56">[56]</a></span><i>Whitgift</i> +by the Elder that rules +well, understands a Reader that is not a Preacher. <span +class="fnanchor"><a name="Ref_57" id="Ref_57" href="#Foot_57">[57]</a></span>Dr. +<i>King</i>, a Bishop ruling, and not preaching; which is to +say, that a non-preaching Minister deserves double honour. +Dr. <i>Bilson</i> <span +class="fnanchor"><a name="Ref_58" id="Ref_58" href="#Foot_58">[58]</a></span>saith, +that the words are to be understood +of two sorts of Elders, and that the meaning is, +That the Elder that rules well, and preacheth, is worthy +of double honour, especially they that labour, that is, +<i>that preach abundantly</i>, that do <span title="kopian">κοπιαν</span>, labour as a +Waterman at his Oar; which is as much as if he had said, that +a <i>lazy Minister</i>, or a <i>seldome-preaching Minister, deserves +double honour</i>. For all Preachers are in Scripture required +<span title="kopian">κοπιαν</span>, <i>to labour abundantly, 1 Thess.</i> 5.11. <i>1 Cor.</i> 3.8. +where the same word is used that is here expressed. If +the Apostle had meant to have distinguished them by +their extraordinary labour, he would rather have said, +<span title="mochthountes">μοχθουντες</span>, then <span title="kopiôntes">κοπιωντες</span>, +for other-where he useth <span title="mochthos">μοχθος</span>, +as a degree of painful labour, above <span title="kopos">κοπος</span>, which is put +for common labour, <i>Rom.</i> 16.12.<span +class="fnanchor"><a name="Ref_59" id="Ref_59" href="#Foot_59">[59]</a></span> +Dr. <i>Downame</i> and others, +interpret the words of one and the same Elder, +thus, The Elders that rule well, are worthy of double +honour, especially they that labour; that is, (say they) +<i>especially they labouring, or especially because they labour</i>. +And so they make their labouring, to be the chief cause +<span class="pagenum"><a name="Page_42" id="Page_42">{42}</a></span> +of their double honour. But this interpretation is against +the literal meaning, for the Greek is not <span title="ei kopiôsin">ει κοπιωσιν</span>, +<i>if they labour</i>, but <span title="malista hoi kopiôntes">μαλιστα ὁι κοπιωντες</span>, +<i>especially they that labour</i>. Here is a participle with an Article, and a <i>discretive +particle</i>, which can never be rightly and literally translated +<i>causatively</i>. And therefore we conclude, together with our +Reformed Divines<span +class="fnanchor"><a name="Ref_60" id="Ref_60" href="#Foot_60">[60]</a></span>, +that this text according to the +proper and Grammatical construction of it, doth hold +forth unto all unprejudiced Christians, a Ruling Elder, +distinct from a teaching Elder, which is the thing we +undertook to prove.</p> + +<p>Besides these three Scriptures thus expounded, we +shall briefly offer one more; and that is, Matth. 18.17. +where the offended Brother is bid <i>to tell the Church</i>, +&c. In which words, the whole power of excommunication +is placed by Christ in the <i>Church</i>. The great +question is, what is meant by Church? Here we take +for granted: 1. That by Church, is not meant the civil +Magistrate, as <i>Erastus</i> fondly imagineth; for this is +utterly contrary to the purpose of Christ, and the aym +of that discipline here recommended to be used, which +is the <i>gaining of our brother unto repentance</i>; whereas the +aym of the civil Magistrate, is not the spiritual good +properly and formally of the offender, but the publique +good of the Common-Wealth. And besides, it is a language +unknown in Scripture, to call the Magistrate the +Church; and it is an exposition purposely invented, to +overthrow all Ecclesiastical government.</p> + +<p>2. That by Church, is meant <i>primarily and especially</i> +the particular Congregation; we do not say <i>onely</i>, but +firstly and especially. Hence we argue; If the power +of Excommunication be placed in the particular +Church, then either in the Minister alone, or in the +<span class="pagenum"><a name="Page_43" id="Page_43">{43}</a></span> +Minister and whole Congregation, or in the Minister +and Elders chosen by the congregation.</p> + +<p>But not in the Minister alone, who being but one man, can no more be +called a Church, then one man can be called many, or a member called a +body. For one person cannot be called a Church, (saith +<i>Bellarmine</i> himself<span +class="fnanchor"><a name="Ref_61" id="Ref_61" href="#Foot_61">[61]</a></span>,) +seeing the Church is the people and +Kingdome of God. It is certain, that the Church here spoken of, is a +certain number met together; for it is said, <i>Where two or three are +gathered together</i>, &c.</p> + +<p>Nor in the Minister and whole Congregation; for God who is the God of +order, not of confusion, hath never committed the exercise of +Ecclesiasticall jurisdiction, to a promiscuous multitude; the +Scripture<span +class="fnanchor"><a name="Ref_62" id="Ref_62" href="#Foot_62">[62]</a></span> +divides a Congregation into Rulers and Saints, into +Governours, and governed; and if all be Governours, who will be left +to be governed? And besides, if the collective body of a Church be the +Governours, then women and servants must govern as well as others.</p> + +<p>And therefore we conclude, that by Church, must needs be meant, the +Minister and Ruling-Elders, which are the Officers we are enquiring +after.</p> + +<p>And this is no new interpretation, but agreed unto +by ancient and modern Writers. <i>Chrysostome</i> saith<span +class="fnanchor"><a name="Ref_63" id="Ref_63" href="#Foot_63">[63]</a></span>, by +Church, is meant the <span title="proestôtes">προεστωτες</span>, <i>the Rulers of the Church</i>, +Camer.<span +class="fnanchor"><a name="Ref_64" id="Ref_64" href="#Foot_64">[64]</a></span> +<i>the Colledg of Presbyters</i>; others, the <i>Ecclesiacall +Senate</i>. These are called a Church, for four Reasons:</p> + +<p>1. Because it is usual in the Old Testament, (to which our Saviour +here alludeth, as appears by the words Publican and Heathen,) to call +the Assembly of Princes and Elders a Church, Numb. 35.12, 24, 25. with +Deut. 1.16. 1 Chron. 13.2, 3. with 28.1, 2. & 29.1, 6. Deut. 31.28, +30. 1 King. 8.1, 2, 55. Num. 5.2. compared with Levit. 13.15.</p> + +<p><span class="pagenum"><a name="Page_44" id="Page_44">{44}</a></span> +2. Because they manage Church affaires in the name of Christ, and of +the Church, and are servants of the Church, as well as of Christ.</p> + +<p>3. Because they are, as it were, the eyes and ears of the Church; and +therefore as the body is said to see or hear, when as the eyes and +eares alone do see and hear; so the Church is said to see, hear, and +act, that which this <i>Senate Ecclesiasticall</i> doth see, hear, and act.</p> + +<p>4. Because they represent the Church; and it is a common form of +speech, to give the name of that which is represented, to that which +represents it; as we say, that to be done by the whole Kingdome, which +is done by a full and free Parliament. Hence we might further argue:</p> + +<p><i>If the Colledge of Presbyters represent the Church, then it must be +made up of Ruling-Elders, as well as Ministers.</i> For Ministers +alone cannot represent the Church; the Church consisting not of +Ministers alone, but of Ministers and people, who are part of the +Church as well as Ministers, and are so called, <i>Act.</i> 15.3, 4.</p> + +<p>This is all we shall say, for the Scriptural part.</p> + +<p>As for the <i>Primitive times of the Church</i>, we should have +wholly waved the mention of any thing about them, +were it not for the base calumnies & reproaches which +the Prelatical party cast upon the Ruling-Elder, in saying, +That it is <i>the new fangled device of Calvin at Geneva</i>; +and never known in the Church of Christ before his +dayes. There is a Bishop <span +class="sni"><span class="hidev">|</span>Episcopacy by Divine right.<span +class="hidev">|</span></span>that <i>makes offer to forfeit his life +to justice, and his reputation to shame, if any man living can +shew, that ever there was a Ruling-Elder in the Christian +world, till</i> Farell <i>and</i> Viret <i>first created them</i>. But he hath +been abundantly answered by <i>Smectymnuus</i>, insomuch, +that whereas in his Episcopacy by Divine Right, he +<span class="pagenum"><a name="Page_45" id="Page_45">{45}</a></span> +boldly averreth, that the name of the Elders of the +Church, comprehendeth none but preachers, <span +class="fnanchor"><a name="Ref_65" id="Ref_65" href="#Foot_65">[65]</a></span>and +that therefore none but they may be called <i>Seniores Ecclesiæ, +Elders of the Church</i>; though some others haply +may have the title of <i>Seniores populi, Elders of the people</i>, +because of their <i>civill Authority</i>. Yet notwithstanding +afterward, the same Bishop in his <span +class="fnanchor"><a name="Ref_66" id="Ref_66" href="#Foot_66">[66]</a></span>reply to <i>Smectymnuus</i> +acknowledgeth, that besides <i>Pastors and Doctors</i>, +and besides <i>Magistrates and Elders of the City</i>, there are to +be found in Antiquity, <i>Seniores Ecclesiastici, Ecclesiastical +Elders</i> also; only he alledgeth, they were but as our +Church-Wardens, or rather, as our vestry-men; whereas +in truth, <i>They were Judges in Ecclesiasticall controversies</i>, +and did assist the Pastor in ruling and governing +the Church; witnesse that famous place in <span +class="fnanchor"><a name="Ref_67" id="Ref_67" href="#Foot_67">[67]</a></span><i>Ambrose</i>, +which testifies, <i>that both in the Jewish and in the Christian +Church, there were these Ecclesiasticall Rulers</i>. This is +also the judgment of <span +class="fnanchor"><a name="Ref_68" id="Ref_68" href="#Foot_68">[68]</a></span><i>Tertullian</i>, +<span class="fnanchor"><a name="Ref_69" id="Ref_69" href="#Foot_69">[69]</a></span><i>Origen</i>, +<span class="fnanchor"><a name="Ref_70" id="Ref_70" href="#Foot_70">[70]</a></span><i>Basil</i>, +<span class="fnanchor"><a name="Ref_71" id="Ref_71" href="#Foot_71">[71]</a></span><i>Optatus</i>, +<span class="pagenum"><a name="Page_46" id="Page_46">{46}</a></span> +<span class="fnanchor"><a name="Ref_72" id="Ref_72" href="#Foot_72">[72]</a></span><i>Hierome</i>, +<span class="fnanchor"><a name="Ref_73" id="Ref_73" href="#Foot_73">[73]</a></span><i>Augustine</i>, +<span class="fnanchor"><a name="Ref_74" id="Ref_74" href="#Foot_74">[74]</a></span><i>Gregory</i> +the great, and divers others cited by <i>Justellus</i> in his Annotations in +<i>Can. Eccl. Affricanæ</i>, and by <i>Voetius</i>, and by <i>Smectymnuus</i>, +and by the Author of the <i>Assertion of the Scotch +Discipline</i>, some of which are rehearsed in the Margent. +We will conclude this Discourse, with the confession +of Archbishop <i>Whitgift</i>, a great Writer against the Presbyterial-Government; +<i>I know (saith he) that in the Primitive +Church, they had in every Church Seniors, to whom +the Government of the Church was committed, but that was +before there was any Christian Prince or Magistrate</i>.</p> + +<p>And therefore, let not our respective Congregations suffer themselves +to be abused any longer with a false +<span class="pagenum"><a name="Page_47" id="Page_47">{47}</a></span> +belief, that the <i>Ruling-Elder</i> is a new device, and an <i>Officer</i> +never known in the <i>Church of God</i>, nor <i>Word of God</i>. +For we have sufficiently (as we conceive) proved it to +be warranted by the Word, and to have been of use in +the purer times of the Church.</p> + +<p>Three things we shall desire to adde, as a conclusion of this +discourse.</p> + +<p>1. <i>That there are prints of the Ruling-Elder remaining +amongst us even at this day</i>; for as the <i>Overseers</i> of every +Parish, have a <i>resemblance of the Deacon</i>; so the <i>Church-warden</i> +hath some <i>foot-steps</i> of our <i>Ruling-Elder</i>; though +we must needs confess, that this <i>Office hath been much +abused</i>; and we could desire it might be laid aside, and +the true <i>Scripture-Ruling-Elder</i> set up in his place.</p> + +<p>2. That the Prelatical Divines, <span +class="fnanchor"><a name="Ref_75" id="Ref_75" href="#Foot_75">[75]</a></span>which are such great +adversaries to the <i>Ruling-Elder</i>, do yet notwithstanding, +hold and prove, that men of abilities which are +not Ministers, are to be admitted into <i>Generall Councels</i>; +because that in the Synod of <i>Jerusalem</i>, not only the +<i>Apostles</i>, but <i>Elders</i> and <i>Brethren</i> did sit and vote, +because this was practised in the <i>Old Testament</i>; and because +that this was practised in the Councels held afterwards +in the Church of Christ, as appears out of +<i>Eusebius</i>, <i>Sozomen</i> and <i>Theodoret</i>, and by the +subscriptions of those Councels done by men, not Ministers, +as well as others.</p> + +<p>Hence we might argue;</p> + +<p><i>If other men, besides Ministers, are by Gods word, even in the +judgment of the Prelaticall Divines, to be admitted into the greatest +Assemblies, and Councels of the Church, much more are they by the same +right to be admitted into particular Congregations, to sit and vote +with the Minister in the Government of the Church.</i></p> + +<p><span class="pagenum"><a name="Page_48" id="Page_48">{48}</a></span> +3. Adde thirdly, that even in the Bishops days, for +these many hundred years, there have been <i>Ruling-Elders</i> +in the Church; for the <i>Chancellours</i>, <i>Commissaries</i>, +<i>Officials</i>, and such others, were all of them <i>Governours +of the Church</i>, and had the <i>power of suspension and excommunication</i>; +and yet were few of them, if any, <i>Ministers +of the Word</i>: And it seems to us, to be a great <i>curse of +God</i>, that lyeth upon mens spirits, that could willingly +submit to <i>Chancellours</i> & <i>Commissaries</i>, who did nothing +else but <i>pick their purses, and tyrannize over their bodies +and estates</i>, and yet will not submit unto the <i>Ruling-Elder</i> +now established, who <i>seeks no other interest, but the +interest of Christ, and medleth not with mens bodies or +estates, and desireth nothing but to be helpfull to the Ministers +of Christ, to keep their Congregations in unity, piety, +and verity</i>. This is all we shall say, in answer to the first +Objection.</p> + +<p>The second grand Objection against the +<i>Presbyteriall-Government</i>, is, that it requires all, of all +sorts, to come to the <i>Minister</i> and <i>Elders</i> to be +examined, before they can be admitted to the Sacrament of the Lords +Supper, which is (as some ignorantly say) to bring in auricular +confession again into the Church, to bring the people of God into a +spirituall slavery and bondage unto the Eldership, and which is an +usurpation more then prelaticall, and a tyrannicall domineering over +mens consciences, and hath no footing in the Word; for the Scripture +saith, <i>Let a man examine himself, and so let him eate</i>, &c. It +is not said, <i>Let him first be examined by the Ministers and +Elders</i>: the Scripture addes, <i>He that eats and drinks +unworthily, eats and drinks damnation to himself</i>, not to the +Eldership. And why then must a man submit himself unto the examination +of the Eldership? +<span class="pagenum"><a name="Page_49" id="Page_49">{49}</a></span> +and how come the Eldership to be guilty of another +mans unworthy receiving? It is further added +by some, that for their parts, they will willingly come +before the Minister, and submit to his examination, but +they will rather for ever be without the Sacrament, +then submit to come before the <i>Lay-Elder</i>, for whom, +they see no warrant in the Word of God: Others say, +that they will freely yield that the <i>younger sort</i>, that never +have received the Sacrament, should present themselves +to the <i>Eldership</i> to be catechized, and instructed, +and fitted for the Sacrament; but they will never yield, +that old men and women, that heretofore have divers +times received, should now in their old age be required +to come, to be examined not only by their Minister, but +by the Elders also, who oftentimes are very unfit for +that Office: Others adde, that though some Ministers +rigidly keep all from the Sacrament, that will not come +before the Elderships; yet there are others, that are +<i>Presbyterians, and have Elders chosen, that act without +them</i>, and will receive us to the Sacrament without comming +before them. These, and such like Objections, +are brought against this way of Examination, that is so +happily begun amongst us. Now that we might satisfie +these Objections, and make good our practice out +of the Word of God, we shall briefly do these four +things.</p> + +<p>1. <i>We will declare what our practice is in this particular.</i></p> + +<p>2. <i>We will prove, that he that will come to the Sacrament, ought +first to submit to examination.</i></p> + +<p>3. <i>That the power to examine, belongs not to the Minister alone, +nor to the Minister with the whole Church, but to the Minister and +Elders.</i></p> + +<p>4. <i>We will answer the Objections, that are brought against this way +of examination by the Minister and Elders.</i></p> + +<p><span class="pagenum"><a name="Page_50" id="Page_50">{50}</a></span> +For the first of these, we say;</p> + +<p>First, That the <i>Presbyterial-Government</i>, doth not precisely & +peremptorily require of those that come to the Sacrament, that they +should first be examined by questions and answers, but if any man or +woman shall make a good profession of their Faith in a continued +discourse, without being <i>asked any questions</i>, it will be as well +accepted, as if they were examined by particular questions.</p> + +<p>Secondly, that this <i>examination</i> or <i>profession</i> is not +required every time men come to <i>the Sacrament</i>, but only +<i>at their first admission</i>.</p> + +<p>3. That he that is duly admitted into compleat <i>Church-fellowship in +the Presbyterian-way</i>, is not only by vertue of his first +admission, freed from all <i>after-examination</i> (unless it be when +he falls into any scandalous transgression) in the Congregation, to +which he belongs; but he is inabled by a certificate from his +Eldership, to receive the Sacrament in any Church of the Christian +world of the same constitution, without any new examination.</p> + +<p>Fourthly, that the reason why ancient men and women, and others, that +have formerly under the <i>Prelatical Government</i> been admitted to the +Sacrament, are now required to submit to examination, before they can +be again admitted, doth not <i>proceed from the nature of the +Presbyterian Government, but chiefly from the neglect of the +Prelaticall</i>: For it is so evident, that it cannot be denyed, that +under the former Government, men and women of all sorts, though never +so ignorant or scandalous, were in most places admitted promiscuously +to the Sacrament without any examination. Now this grievous disorder, +and great iniquity in the Prelatical Government, is the principal +cause of all the trouble we meet +<span class="pagenum"><a name="Page_51" id="Page_51">{51}</a></span> +withal in ours; and we desire earnestly our people to +distinguish with us, between a Church deformed, and +reformed. If the Churches of God in <i>England</i> were +once so reformed, that there were an orderly admission, +by examination or profession, unto the Lords Table by +the Eldership; then we should require none to come to +examination, but such only as never yet communicated, +whom we would endeavour to train up in knowledge, +by catechizing, and by Gods blessing, make fit in time, +to be partakers of such heavenly mysteries. But now +because our Churches, through want of Discipline, are +deformed, & all sorts have been sinfully admitted without +tryal: Hence it is, that we are forced, even out of +tender regard to the souls of old people, and to free our +selves from the guilt of their sins, and out of desire to +keep the Sacrament from prophanation, to examine even +aged people (many of whom we find very ignorant) and +all sorts as have been formerly admitted (many of +whom we find to be very unworthy) that so we may +bring our Congregations into Gospel-order. This we +say, <i>we are absolutely necessitated to do upon conscientious +grounds, which we cannot recede from, though we find it very +prejudiciall to our selves, and to our Government</i>. But in the +mean time, we desire our respective Congregations to +consider, that this is a necessity, that the iniquity of former +times hath brought upon us; and that it doth not +flow from the principles of our Government, but only +from the negligence and sinfulness of Prelatical Governours.</p> + +<p>The second thing propounded, is to prove, that he that will come to +the Sacrament of the Lords Supper, ought first to submit to +examination, and tryal, as it hath been formerly explained: For this +purpose, we will lay +<span class="pagenum"><a name="Page_52" id="Page_52">{52}</a></span> +down these three Propositions.</p> + +<p>1. <i>It is the Will of Jesus Christ, that no grosly ignorant, or +scandalous person should come to the Sacrament.</i></p> + +<p>2. <i>That it is the Will of Jesus Christ, that those who are grosly +ignorant, or scandalous, should be kept from the Sacrament (if they +offer to come) by the Officers of the Church.</i></p> + +<p>3. <i>That it is the Will of Jesus Christ, that Church-Governours have +some sufficient way to find out who are such ignorant and scandalous +persons, that they may be kept away.</i></p> + +<div class="sidenote">1. Proposition.</div> + +<p><i>That it is the Will of Jesus Christ, that no grosly ignorant, or +scandalous person, should come to the Sacrament.</i></p> + +<p>1. No <i>grosly ignorant person</i>, because the Scripture saith, +<i>that a man must first examine himself, and so eat of that bread, +and drink of that cup</i>; and it likewise saith, that he that will +come to the Sacrament must be one that <i>discerneth the Lords +body</i>; otherwise he <i>eats and drinks damnation to himself</i>; +and it adds, that we are to do this <i>in remembrance of Christ</i>, +and thereby to <i>shew forth the Lords death till he come</i>. And +therefore a man that is grosly ignorant, and is not able to examine +himself, nor to discern the Lords body, nor to remember Christ; nor +understands what it is to shew forth the Lords death, ought not to +come to the Sacrament, no more then a baptized Infant, who is +therefore not to partake of this Ordinance, because of his want of +knowledge.</p> + +<p>2. No <i>scandalous person</i>: This is evidenced from the words of +the Apostle, <i>Let a man examine himself, & so let him eat</i>, &c. +from which words we gather two things:</p> + +<p>1. That he that would come to the Sacrament, <i>must examine +himself</i>; which examination ought to be according to the nature of +the Ordinance of the Lords Supper, <i>viz.</i></p> + +<p>1. In general; whether he be worthy to come, or no; (not with a +<i>worthinesse of merit</i>, but of <i>Evangelical suitablenesse</i>.)</p> + +<p>2. In particular:</p> + +<p>1. Whether he have <i>true Faith in Christ</i>, without which, +<span class="pagenum"><a name="Page_53" id="Page_53">{53}</a></span> +he cannot worthily eat this bread, and drink this cup.</p> + +<p>2. Whether he <i>truly repent for sin, and from sin</i>. For he that +comes in any sin unrepented of, comes unclean, and so pollutes the +ordinance.</p> + +<p>3. Whether he be <span +class="fnanchor"><a name="Ref_76" id="Ref_76" href="#Foot_76">[76]</a></span><i>truly +united by love to Jesus Christ, and his +members</i>; without which, he cannot enjoy communion with them in +that ordinance.</p> + +<p>2. That he who upon due examination, can find none of these +qualifications, should not presume to come, which appears:</p> + +<p>1. By the Apostolical command, <i>But let a man examine himself, and +so let him eat; so</i>, and <i>not otherwise</i>.</p> + +<p>2. By the sin which he commits, in <i>being guilty of the body and +blood of Christ</i>, vers. 27.</p> + +<p>3. By the <i>Danger</i> he incurres to himself, in <i>eating and +drinking his own damnation</i>, vers. 29.</p> + +<p>2. From the nature of the Sacrament.</p> + +<p>1. It is the <i>table of the Lord, and the Lords Supper</i>; and +consequently the friends, and not the enemies of Christ, are thereto +invited.</p> + +<p>2. It is an ordinance, wherein we publiquely profess communion with +Christ and his mystical body, & if he that comes, be by sin disjoyned +from Christ, he is guilty of a <i>sacrilegious lye against him and his +Church</i>, whilest he professeth himself to be a <i>friend</i>, and +is <i>really an enemy</i>.</p> + +<p>3. It is (according to the nature of all Sacraments,) <span +class="fnanchor"><a name="Ref_77" id="Ref_77" href="#Foot_77">[77]</a></span>a sealing +Ordinance, as is intimated in those remarkable sacramental phrases, +<i>This is my body, this is my blood</i>, denoting not only a bare +sacramental signification, but also a spiritual obsignation and +exhibition of Christs body and blood, to a worthy receiver. Now a seal +supposeth a writing to which it is annext, or else it is a meer +nullity; and certainly Christ never intended to have his +<span class="pagenum"><a name="Page_54" id="Page_54">{54}</a></span> +Seal put to a blank or counterfeit writing.</p> + +<p>4. It is an ordinance appointed for the nourishment of those who are +spiritually alive, Christs body & blood being therein conveyed under +the Elements of bread & wine; which they only can eat and drink, <span +class="fnanchor"><a name="Ref_78" id="Ref_78" href="#Foot_78">[78]</a></span>who +are alive by Faith, and not they that are dead in trespasses & sins.</p> + +<p>5. It is the <i>New Testament in the blood of Christ</i>, that is, +<i>a confirmation of the New Testament</i>, and of all the promises +and priviledges thereof in the blood of Christ, which belong not at +all to wicked men, <span +class="fnanchor"><a name="Ref_79" id="Ref_79" href="#Foot_79">[79]</a></span><i>Godlinesse +having the promises of this life, and +that which is to come</i>.</p> + +<p>By all which it appears, that it is the Will of Christ, that no +scandalous person should come to the Lords table.</p> + +<div class="sidenote">2. Proposition.</div> + +<p><i>That it is the Will of Jesus Christ, that those who are grosly +ignorant, or scandalously wicked, should be kept from the Sacrament, +(if they offer to come,) by Church-Officers.</i></p> + +<p>And this is evident:</p> + +<p>1. <i>From the power given to Church-Officers for that purpose.</i></p> + +<p>2. <i>From the evill consequents that will otherwise ensue.</i></p> + +<p>1. That such a power is given to Church-Officers, appears,</p> + +<p>Not onely</p> + +<p>From the proportionable practice of Church-Officers under the Old +Testament, who kept the charge of the holy things of God, and were +appointed <span +class="fnanchor"><a name="Ref_80" id="Ref_80" href="#Foot_80">[80]</a></span>to +see that none who were unclean in any thing, or +uncircumcised in flesh, or in heart, should enter into the Temple, to +partake of the holy things of God, and <span +class="fnanchor"><a name="Ref_81" id="Ref_81" href="#Foot_81">[81]</a></span>had +a power to put +difference between holy and unholy, which power was not meerly +<i>doctrinall</i> or <i>declarative</i>, <i>but decisive, binding</i>, and +<i>juridicall</i>, so far, as that according to their sentence, men were +to be admitted, or excluded. That there was a power in the Old +Testament to keep men from the Sacrament of the Passeover, for morall +<span class="pagenum"><a name="Page_55" id="Page_55">{55}</a></span> +wickednesse, <i>vide Aarons</i> rod blossoming, lib. 1. cap. 9, 10, &c.</p> + +<p>But also,</p> + +<p>From that power of Government, and <i>key of Discipline</i>, committed +by Jesus Christ, to Church-Officers, under the New Testament. For +Christ hath given to them the keys of the Kingdom of heaven, which +imply not only a key of doctrine, but of discipline, and that both to +<i>keep out such as Christ would not have received in, and to shut out +such as Christ would not have to continue in</i>; The use of a key +being for both these purposes. For shutting out those that should not +be continued in, as is granted on all hands from divers Scriptures<span +class="fnanchor"><a name="Ref_82" id="Ref_82" href="#Foot_82">[82]</a></span>. +And consequently, for <i>keeping out those that should not be received +in</i>, there being the same reason of both. <i>For to what purpose +should such be received in, as are by Christs command immediately to +be cast out again.</i></p> + +<p>2. That divers ill consequences will otherwise ensue, if grosly +ignorant, and scandalous persons be not kept away, is plain.</p> + +<p>1. <i>Church-Governours should be very unfaithfull Stewards of the +Mysteries of Christ, and perverters of his Ordinance.</i> If a Steward +to whom his Lord hath committed his goods to be carefully distributed, +to such as are honest, faithfull, and diligent in his field or +Vineyard, shall not only admit of <i>Loyterers</i>, and such as by +their evill example discourage others, but also shall give to such the +bread and wages which belongs to them who are faithfull and +industrious, should he not be accounted a very unjust and unfaithfull +Steward, and an abuser of his trust?</p> + +<p>2. <i>They should be guilty of polluting and prophaning the</i> +Sacrament. If a Minister should give this Sacrament to +<span class="pagenum"><a name="Page_56" id="Page_56">{56}</a></span> +an Infant, or to a Mad-man, or to a meer fool; or to +a Swine, or a Dog, would not all men say this were a +horrible prophanation thereof? <i>Shall it then seem a small +prophanation to give it unto one who is as ignorant as an Infant, +and walloweth as a Swine in the mire of sin and uncleanness?</i></p> + +<p>3. <i>They should express a great deal of cruelty and inhumanity to +the soul of him to whom they give the Sacrament</i>; because they give +it to one who will eat and drink his own damnation.</p> + +<p>4. <i>They will hereby make themselves accessary to his sin of +unworthy receiving</i>; For it is a certain Rule in Divinity; <span +class="fnanchor"><a name="Ref_83" id="Ref_83" href="#Foot_83">[83]</a></span><i>He +that suffers a man to commit sin, when it is in his power to hinder +him, is accessory to the sin that that man commits</i>; as appears by +the <span +class="fnanchor"><a name="Ref_84" id="Ref_84" href="#Foot_84">[84]</a></span>example +of <i>Eli</i>: And therefore, if the Officers of the +Church that are deputed by Christ to keep grosly ignorant, or +scandalous, from the Sacrament, shall yet notwithstanding suffer them +to come, and can hinder them, but will not, they themselves become +guilty of his sin.</p> + +<p>5. <i>They do hereby grieve the Godly, that are members of the same +Congregation, and as much as in them lies, they pollute & defile the +whole Congregation: For know you not</i>, saith the Apostle, <i>that a +little Leaven leaveneth the whole lump?</i></p> + +<p>6. Adde lastly, that hereby they bring down the <i>judgments of God +upon the Congregation</i>; according to that text, 1 Cor. 11.30. +<i>For this cause many are sick.</i></p> + +<p>From all this, we argue thus; If Church-Officers under the Old +Testament had an authoritative power to separate between the holy and +prophane; and if under the New Testament they have a power to keep out +from the Sacrament, such as are grosly ignorant, or scandalously +wicked; and if it be the Will of Christ, that the Officers of the +Church should be faithful Stewards of the Mysteries of Christ, that +they should not pervert, nor pollute his Ordinance; that they should +not be cruel to the souls of their Brethren, or be partakers of +<span class="pagenum"><a name="Page_57" id="Page_57">{57}</a></span> +other mens sins, that they should not grieve the Godly, +nor bring guilt and judgment upon the Congregation of +which they are Officers: Then it is the Will of Christ, +that they should not give the Sacrament to such, who +are grosly ignorant, and scandalously wicked.</p> + +<div class="sidenote">3. Proposition.</div> + +<p><i>That it is the Will</i> of Christ, <i>that</i> Church-Governours +<i>have some sufficient way to discover who are such ignorant and +scandalous persons, that they may be kept away</i>.</p> + +<p>This followeth clearly from the two former Proportions. For if it be +the Will of Christ, that no grosly ignorant, or scandalous person +should come to the Sacrament; and if they offer to come, should be +kept back by Church-Officers; then it follows, That they must have +sufficient way to detect who are ignorant and scandalous. <i>For +Christ never wills any end, but he wills also all necessary and +sufficient mean, conducing to that end.</i></p> + +<p>Now what sufficient means can be propounded or imagined, for detection +of ignorant or scandalous persons, but by examination before these +Church-Officers; examination, we say, of the persons themselves in +case of ignorance, and of witnesses also in the case of scandal. For +though in some particular cases for private satisfaction, private +conference with the Minister alone may sufficiently discover the +knowledge or ignorance of persons, yet in this common case, for +publique satisfaction touching the fitness of persons for the Lords +Supper, no lesse then a publike and judicial examination before the +Eldership can be sufficient; inasmuch as an authoritative act of +admitting, or refusing the persons so examined, depends thereupon.</p> + +<p>To illustrate this;</p> + +<p>If a man by his last Will and Testament, should leave unto the Master +and Fellows of a Colledge in trust a +<span class="pagenum"><a name="Page_58" id="Page_58">{58}</a></span> +sum of money; to be distributed to hopeful poor schollars, +such as were well verst in the learned Arts and +Tongues: Would it not hence follow?</p> + +<p>1. That those <i>Trustees</i> have a power granted them by the Will, +to examine those that come to desire that Legacie.</p> + +<p>2. That if any refuse to be examined, or upon examination be found +insufficiently qualified, they have authority to refuse them.</p> + +<p>3. That the most sufficient, proper, and satisfactory way, is not to +trust to Reports or Testimonials, but to examine the persons +themselves that sue for such a Legacie: So in the present case, Jesus +Christ hath left as a Legacie, the <i>Sacrament of his Body and +Bloud</i>, and hath left the Church-Officers in trust with it, and +hath said in his Will, That no grosly ignorant, or scandalous person +ought to come to partake thereof; and if any come, that he be debarred +from it by those Church-Officers. Hence it followeth inevitably.</p> + +<p>1. <i>That those in trust have power to examine such as desire to +partake of this</i> Legacie, <i>whether they be of sufficient +knowledg, and of good conversation, or no</i>. 2. <i>That they have +power to refuse all such as either refuse to be examined, or upon +examination, are found insufficient.</i> 3. <i>That if the Church +Officers would give up their account with joy at the great day of +judgment, they ought not to rest satisfied with private Reports or +Informations of others; but to examine the persons themselves, that +thereby they may faithfully discharge their trust in a matter of so +great concernment</i>; And that they that will have the Sacrament, +according to the will of Christ, ought first to submit themselves to +such examination.</p> + +<p>Besides this that hath been said, to prove that those +<span class="pagenum"><a name="Page_59" id="Page_59">{59}</a></span> +that would come to the Sacrament ought first to submit +to examination; We shall further offer these following +Arguments.</p> + +<p>1. We argue from that general exhortation of the Apostle, +1 <i>Pet.</i> 3.15. <i>But sanctifie the Lord God in your hearts, and be +ready alwayes to give an answer to every man that asketh you a reason +of the hope that is in you, with meekness and fear.</i></p> + +<p>Now if Christians are bound to give an account of their Faith and hope +to every one that asketh them, <i>yea even to heathen Persecutors</i>: +how much more ought they to do it to the Officers of the Church? +especially at such a time, when they desire to be admitted to an +<i>Ordinance</i> that is not common to all sorts of Christians, but +peculiar to such as are indued with knowledg, and of an unblameable +life and conversation.</p> + +<p>2. <i>From that power that Jesus Christ hath seated in his +Church, of examining such as are by the Will of Christ to be +excommunicated from the Sacrament.</i> That there is a +power of examining, in order to excommunication, +appears from Matth. 18.16, 17. and from Revel. 2.2. +where Christ commends <span +class="fnanchor"><a name="Ref_85" id="Ref_85" href="#Foot_85">[85]</a></span>the +Angel of the Church of +<i>Ephesus</i>, <i>because he could not bear them which were evill, +and had tryed them who said, they were Apostles, and were +not, and had found them lyars</i>. This trying was not only +<i>charitative</i>, and <i>fraternall</i>, but <i>authoritative</i> and <i>judiciall</i>. +For it was an act of the Angel of the Church; which +Angel is not to be understood individually, <span +class="fnanchor"><a name="Ref_86" id="Ref_86" href="#Foot_86">[86]</a></span>but collectively, +for all the Angels in <i>Ephesus</i>. And that there +were more Angels then one in <i>Ephesus</i>, appears from +<i>Act.</i> 20.17. (The like may be said of the Angel of the +Church of <i>Smyrna</i>, <i>Pergamus</i>, <i>Thyatira</i>, &c. for Christ +speaks unto each Angel in the plural number, Rev. 2.10, 13, 14.)</p> + +<p><span class="pagenum"><a name="Page_60" id="Page_60">{60}</a></span> +From hence we argue, <i>If Iesus Christ hath given power +Authoritatively, to examine such as are to be cast out from the +Sacrament, then he hath also given power to examine such as are to be +received in</i>. For there is the same reason of both. And as the +power of excommunication would be wholly useless and frustraneous, if +there were not a power of examination precedent thereunto; so would +the power of keeping such as are grosly ignorant or scandalous, from +the Sacrament, be utterly in vain, and of no benefit to the Church of +Christ, if the power of examination should be denyed unto it. And +certainly, whosoever is an enemy to this power, must be forced to +grant, that it is the <i>Will of Iesus Christ</i>, that all sorts of +people, though never so wicked, though actually drunk, though fooles, +though Turks, Iews, or Heathen, are to be admitted to the Sacrament, +if they come unto it.</p> + +<p><i>For if there be no divine right of Examination, or of rejection, +how dare any Church or State assume a power of making rules for +keeping any persons from the Sacrament?</i> should they make rules for +keeping ignorant and scandalous persons from the hearing of the Word, +would it not be accounted a sin of an high nature? And is it not as +great a sin to keep any from the Sacrament, if Christ hath left no +power for the doing of it? is not this to be wise above what is +written? And therefore let us either admit all sorts to the Sacrament, +without any distinction of persons, and thereby become guilty of the +body and blood of Christ, and accessary to the sins of those that come +unworthily; (as hath been said, and formerly proved,) or else let us +diligently and conscientiously examine all of all sorts, that desire +to be made partakers of this distinguishing ordinance.</p> + +<p>3. From the titles that are given to the Officers of the Church, and +from the duty that God requires at their hands. The Officers of the +Church are called <i>Rulers</i> and <i>Governours</i>, & such as are +<i>over their people in the Lord</i>. And it is their duty <i>to watch +over the souls of their people, as such as must give an account for +them into God</i>. Now it is all the reason in the world, that they +that must <i>give an account to God for their people, should take an +account of their people</i>; and that they that <i>watch over their +souls, should know the state of their souls</i>. And that they that +are <i>Governours,</i> +<span class="pagenum"><a name="Page_61" id="Page_61">{61}</a></span> +<i>Rulers, and Overseers, should teach, instruct, try and +examine those over whom they rule and govern</i>.<span +class="fnanchor"><a name="Ref_87" id="Ref_87" href="#Foot_87">[87]</a></span></p> + +<div class="sidenote">Quest.</div> + +<p>But you will say, who are these <i>Rulers and Governours</i>, by whom +we are to be examined?</p> + +<div class="sidenote"><i>Answ.</i></div> + +<p>The Answer to this, will lead us to the third thing propounded; and +that is to prove,</p> + +<div class="sidenote">The 3. Particular.</div> + +<p><i>That the power of examining those that desire to be admitted to the +Lords Supper, belongs not to the Minister alone, nor to the Minister +with the whole Church, but to the Minister & Ruling Elders.</i></p> + +<p>1. <i>Not to the Minister alone.</i> Indeed there is an examination, +which belongs only to the teaching-Elder, and that is <span +class="fnanchor"><a name="Ref_88" id="Ref_88" href="#Foot_88">[88]</a></span>a catechizing of +his people in publique, by questions and answers; and this is part of +the key of doctrine.</p> + +<p>But the <i>examination</i> that we are now treating of, belongs to +<i>Discipline and Government</i>; for it is not only a naked +examination, but an <i>authoritative determining whether the party +examined shall be detained from the</i> Sacrament, <i>or admitted</i>; +which is formally an act of Church-Government, and therefore belongs +not to the Minister alone, but to all those whom Christ hath made +Church-Governours, also: of which sort are the Ruling-Elders, as hath +been sufficiently proved. The power of Discipline is given <span +class="sni"><span class="hidev">|</span><i>Non uni, sed unitati.</i><span +class="hidev">|</span></span>by Christ, +not to one Elder, but to the united company of Elders: and for one +Minister alone to assume this power unto himself, it is to make +himself the Church; it is to make himself a Congregational Pope; it is +a bringing in of a Power into the Church, that would have some +resemblance (as was objected) to auricular confession.</p> + +<p>Now there are two things we are very confident of;</p> + +<p>1. That when the Parliament gave their allowance to the Presbyterial +Government, if they had put the whole juridical power of the Church +into the hands of the Minister alone, they that now seem so willing to +come to be examined by the Minister without his Elders, would +<span class="pagenum"><a name="Page_62" id="Page_62">{62}</a></span> +have more bitterly declaimed against that way, then +now they do against this: For this indeed were to make +every Minister a Prelate in his Congregation; and (as +we now said) to bring in that which hath some resemblance +to <i>auricular confession</i>.</p> + +<p>2. That it is as warrantable by the Word of God, for one Minister to +assume the whole power unto himself alone, of suspending persons from +the Sacrament, who have been duly admitted thereunto (which is a +graduall excommunication) as it is to assume the whole power of +admitting unto the Sacrament; for <i>contrariorum eadem est ratio</i>. +And oh that our Brethren in the Ministry, that take this power unto +themselves, would seriously consider what is here said.</p> + +<p>Secondly, the power cannot be placed in the whole Church collectively +taken; for then it should be also in children and servants. The +Scripture makes an exact distinction between Rulers, and Ruled; and we +are very well assured, that if this power were seated in the Minister +and whole Congregation, that they that are now so unwilling to come +before the Minister and Elders, would be much more unwilling to come +before the Minister, and whole Congregation. And therefore we +conclude, That this power of examining, and receiving unto the +Sacrament such are fit, and detaining such as are found to be grosly +ignorant, and visibly wicked must needs belong to the Minister, +assisted with the Elders, chosen out from amongst the rest of the +Congregation: For if the Elders are Rulers, and Governours, seated by +God in his Church, (as hath been abundantly proved) then it will +undeniably follow, <i>That whatsoever is properly an act of +Government, must belong to them as well as the Minister</i>. And who +can deny, but that the power +<span class="pagenum"><a name="Page_63" id="Page_63">{63}</a></span> +of admitting unto, or detaining from the Sacrament, is +an act of Government? and therefore it doth by divine +right belong to the Elders, as well as to the Minister. +But yet here we must carefully distinguish between the +<i>act of examination</i>, and the judgment given upon the +person examined. The managing of the Examination, +is the proper act of the teaching Elder; It is he that is to +pray for a blessing; It is he, that is for order sake to ask +the questions. But as for the <i>determining</i>, whether the +party examined be fit or no to receive, this is an act of +power and government, and belongs not to the Minister +alone, but to the Eldership. And it is a very great +wonder unto us, that people should profess so much +dis-satisfaction and dislike, in coming before the +Ruling-Elders whereas they cannot but take notice,</p> + +<p>1. <i>That the Elders are such, as they themselves have, or +might have chosen.</i></p> + +<p>2. <i>They are chosen for the relief and benefit of the +Congregation.</i> That so the Minister might not be <i>sole judge</i> +of those that are to come to the Sacrament, but might have others +joyned with him, to see that he doth nothing out of envy, malice, +pride, or partiality, but that all things be managed for the good and +edification of them, for whose sake they are chosen: which two +particulars, if our people did seriously consider, they would quickly +be perswaded to a hearty and an unanimous submission unto this +ordinance of Jesus Christ.</p> + +<p>There remains the fourth thing yet behind, which is an answering of +the objections that are brought against this way of examination by +Minister and Elders. But this, and divers other considerable things, +which we shall propound, to perswade people unto a cheerful obedience +to this part of Church-Reformation, so comfortably +<span class="pagenum"><a name="Page_64" id="Page_64">{64}</a></span> +begun in many Congregations in this Kingdome; +We shall leave, till we come to that part of this discourse, +which we call, The <span class="gesperrt">EXHORTATION</span>; +to which we refer the Candid Reader, that desires further +satisfaction.</p> + +<p>And thus we have given you a short survey of the nature of the +Presbyterial Government; together with an answer to the most material +objections against it: which we have done only for this end, that so +(as we have said) we might undeceive those, who look upon it as lordly +and tyrannical; and by these bug-bears, are scared from submitting to +it. And we beseech our several Congregations, to judge of it, as it is +here represented, and to be willing to come under the yoke of it, +which is light and easie, (being the yoke of Christ) and which will in +a short time make our Congregations (if received into them) glorious +for their unity, verity, and piety.</p> + +<p>We are not ignorant, that it hath many Adversaries. The obstinately +ignorant hates it, because it will not suffer him to go blindfold to +hell. The prophane person hates it, because it will not suffer him to +eat and drink his own damnation, by unworthy coming to the Sacrament. +The Heretique hates it, because after two or three admonitions, it +rejects him. The Jesuite hates it, because it is an invincible bulwark +to keep out Popery. The Schismatique, because the main design of it, +is to make all the Saints to be of one lip, one heart, and one way. +And above all, the Devil hates it, because if rightly managed, it will +in a short time blow up his kingdome.</p> + +<p class="thtbrk">But notwithstanding all these great and potent enemies, +our comfort is, That this Government is the Government of Jesus Christ, +who is the King of his +<span class="pagenum"><a name="Page_65" id="Page_65">{65}</a></span> +Church, and hath given unto us the keyes of his Kingdom, +hath promised to be with us, to protect and +defend us to the end of the world; upon whose shoulders +the government is laid; & though we be utterly unable, +yet he that was able to bear the wrath of God upon +his shoulders, is able to bear up this Government against +the wrath of man. For this end and purpose, all +power in heaven and earth is given unto him; and he is +now sitting at the right hand of God, for the more effectual +exercising thereof: and will there remain, till he +hath made all his enemies his foot-stool. Whose priviledge +it is, to rule in the midst of his enemies: And +will one day say, Those mine enemies, which would +not that I should reign over them, bring hither and slay +them before me. <i>Be wise now therefore, O ye Kings, +be instructed ye Judges of the Earth; serve the Lord with +fear, and rejoyce with trembling. Kisse the Son lest he be +angry, and ye perish from the way, when his wrath is kindled +but a little; blessed are all they that put their trust in him.</i></p> + +<p class="dropcap-fnt">THere remains the second particular yet behind; and that is +the <i>Vindication of our persons</i>, (especially of such amongst us, +who are teaching Elders,) from the slanders and cruel reproaches that +are cast upon us; which we shall undertake, not so much for our own, +as for our peoples sake, lest hereby our Ministry should be rendred +useless and ineffectual; for (as <span +class="fnanchor"><a name="Ref_89" id="Ref_89" href="#Foot_89">[89]</a></span><i>Austine</i> +saith) <i>though a +Ministers good conscience is sufficient for himself, yet his good name +is necessary for his people</i>: who ordinarily dis-esteem the +Doctrine of him, whose person they dis-esteem. We thank God, we can +say with the Apostle, with us, <i>It is a very small thing that we +should be judged of mans judgment: He that judgeth us is the Lord.</i> +We +<span class="pagenum"><a name="Page_66" id="Page_66">{66}</a></span> +remember what the Apostle tells us in that little Book +of Martyrs, of divers Saints, whose <i>shoe-latchets we are +not worthy to untye; who endured cruell mockings, yea moreover +bonds and imprisonments, they were stoned, they were +sawn assunder, were tempted, were slain with the sword</i>, &c. +<i>of whom the world was not worthy</i>, and yet even they were +not <i>thought worthy to live in the world</i>. And therefore +we can with the more willingness, suffer our selves to +be the <i>But</i> of every mans malice, and the subject of every +dayes Pamphlet. We read, that even <i>Elias</i> himself +was called the <i>troubler of Israel</i>, by him who was the +chief <i>troubler thereof</i>. And that Saint <i>Paul</i>, who was +wrapt up into the third heaven, was accused by <i>Tertullus</i>, +to be <i>a Pestilent fellow, and a mover of sedition among +all the Jews throughout the world</i>. And that the Primitive +Confessors and Martyrs, famous for the holiness of +their lives, were charged before the Heathen Emperors, +to be the vildest of men; to be first murderers, and then +eaters of their own children; to be guilty of incestuous +marriages, and in their private meetings to commit uncleanness. +And their Religion also was represented, as +the cause of all the Earthquakes, famines, plagues, and +other miseries of those times.<span +class="fnanchor"><a name="Ref_90" id="Ref_90" href="#Foot_90">[90]</a></span></p> + +<p>We have formerly made mention of the reproaches which the +<i>Anabaptists</i> of <i>Germany</i> cast upon <i>Luther</i>; and we +might adde the horrible and prodigious lies & slanders raised by the +<i>Arians</i> against <i>Athanasius</i>, that great Champion of Jesus +Christ, and the hideous and strange reports, and bitter invectives of +<i>Michael Servetus</i> and <i>Bolseck</i>, against <i>Calvin</i>. But +that which doth quiet our spirits, more then all this, is, the +consideration of Christ Jesus himself, who when he was here upon +Earth, was accused to be an <i>Enemy to</i> Cæsar, <i>a friend to</i> +Publicans +<span class="pagenum"><a name="Page_67" id="Page_67">{67}</a></span> +<i>and</i> Sinners, <i>a Glutton and a Wine-bibber</i>, &c. <i>It is enough +for the</i> Disciple <i>that he be as his</i> Master, <i>and the</i> Servant +<i>as his</i> Lord; <i>if they have called the Master of the house</i> Belzebub; +<i>how much more shall they call them of his Houshold?</i></p> + +<p>As for the particular accusations that are charged upon us, they are, +we confess, very many, and very great; and if to be accused, were +sufficient to make us guilty, we were of all men most miserable. But +we hope it may be said of us, as it was once of <i>Cato</i>, <i>That as he +was 32. times accused, so he was 32. times cleared and absolved</i>. +And we trust, that the Lord will in due time, dispell all these thick +mists and fogs which our adversaries have raised up against us, and +bring forth at last our <i>Righteousnesse as the light, and our +judgment as the noon day</i>. And we do here profess before the great +God, that in all the great changes that have bin lately made amongst +us, it hath been our great endeavour to keep our selves unchanged, +making the <i>unchangeable Word</i> our <i>Rule</i>, and the +<i>unchangeable God</i> our <i>Rock</i>. And we are confident, that no +man will account us <i>Apostatized from our principles</i>, but such +as are in a great measure <i>Apostatized from their own +professions</i>. There are some men that <i>Proteus</i>-like, can +transform them into all shapes, for their own advantage, according to +the times wherein they live; and <i>Camelion-like</i>, can change +themselves into any colour but white, can turn any thing, but what +they should be. And because we cannot change our consciences with the +times, as some do; therefore, and therefore only, are we counted +<i>Changlings</i>. It is just with such men, as with men in a ship at +Sea, that will not be perswaded, but that the shore they pass by +moves, and not the ship wherein they are. As for Us, we are, and hope +(through Gods grace) ever shall be fixt and immoveable in our +<span class="pagenum"><a name="Page_68" id="Page_68">{68}</a></span> +first principles. We were not the causers of the first +War, between King and Parliament; but were called +by the Parliament to their assistance: and the ground +of our ingaging with them was, <i>The Propositions and Orders +of the Lords, and Commons in Parl. Jun. 10. 1642.</i> for +bringing in of mony and plate, &c. wherein they assured +us, that whatever should be brought in thereupon, +should not at all be employed upon any other occasion, +<i>Then to maintain the Protestant Religion, the Kings +authority and his person, in his Royall Dignity; the free +course of justice; the Laws of the Land, the peace of the +Kingdom; and the Priviledges of Parliament, against any +force which shall oppose them.</i> And in this we were daily +confirmed & incouraged more and more, by their many +subsequent Declarations and Protestations, which +we held our selves bound to believe, knowing many of +them godly and conscientious men, of publique Spirits, +zealously promoting the good both of Church and +State. The War we ingaged in by Authority of Parliament, +was only defensive, (which not only <span +class="fnanchor"><a name="Ref_91" id="Ref_91" href="#Foot_91">[91]</a></span>Bishop +<i>Bilson</i>, and <span +class="fnanchor"><a name="Ref_92" id="Ref_92" href="#Foot_92">[92]</a></span>Bishop +<i>Bedell</i>, but divers others of the Prelatical +way hold to be just and warrantable.) We never +opposed the King further, then He opposed His own +Laws: Our aym in all that great Undertaking (as the +great Heart-searcher knows) was to <i>secure Religion, to +preserve the Government of the Kingdom, and to remove the +Wicked from before the King, that his Throne might be established +in Righteousness</i>.</p> + +<p>And this Act of ours, was not at all contrary to the <i>Oath</i> of +<i>Allegeance</i> which we have taken; because the intent of that Oath +can be no other, then to oblige to obey the King, according to the +Laws of the Kingdome; and to our knowledg, we never disobeyed the King +in his legall +<span class="pagenum"><a name="Page_69" id="Page_69">{69}</a></span> +and political capacity; though we confess we did, +and by the Law were allowed to deny obedience unto +him in his personall capacity, when it did cross his +legall. And therefore they that charge us so deeply, +and reiterate their charge by their multiplyed Pamphlets, +<i>That we Ministers are the cause of all the Murders and +Blood sheddings of these late years, and other horrid practices +which we forbear to mention, have the greater sin</i>.</p> + +<p>But our comfort is, the witness of our Consciences, and the integrity +of our Carriages; and we doubt not but we can truly appeal, as +<i>David</i>, did when he was accused for seeking the life of +<i>Saul</i>. <i>The Lord judg between them and us, and plead our +cause, and deliver us out of the hands of these cruell and +unreasonable accusers.</i> This is all we shall return in answer to +the first War; As for the second War, we profess, we stand amazed at +the impudency of that man<span +class="fnanchor"><a name="Ref_93" id="Ref_93" href="#Foot_93">[93]</a></span>, +who is not afraid, even against his own +conscience (we fear) to say of the Presbyterian Ministers, <i>That +they did separate their consecrated Lungs, for Bellows to blow up the +Coals amongst the People this last Summer; That they were the Ghostly +Fathers of all or the greatest part of those Anti-Parliamentary +Barabasses, who so lately commenced Masters of Mis-rule in</i> Surrey, +Sussex, Kent, Essex, Wales, &c. <i>That in stead of lifting up their +voyces like Trumpets, to cause the People to know their abominations, +they lift them up like Trumpets, to prepare them to commit +abominations, &c.</i> That Tumults, Insurrections, and Rebellions of +the People against Authority, <i>in order to the advancement of High +Presbytery, seem lawfull, yea, and commendable practices unto many of +them</i>. To all which, and Multitudes of such like cruel invectives, +we return the answer of the Archangel, <i>Jude</i> 9. <i>The Lord rebuke +thee.</i> It is well known to all that are not wilfully and +maliciously blind, what help the Presbyterian Ministers and People did +contribute towards the quenching +<span class="pagenum"><a name="Page_70" id="Page_70">{70}</a></span> +of those flames; and that in all probability, the Army +had been utterly destroyed, had not the Presbyterian +Forces in <i>Lancashire</i>, <i>Suffolk</i>, <i>Essex</i>, and in divers other +places (incouraged by the Ministers) come in timously, +and vigorously to their assistance. And the time was, +when this was ingenuously acknowledged by one of +the chiefest of the Army, though the forementioned +Pamphleter, possessed with prejudice against us, will +not remember any such thing; and though some of us +be like to be dealt withall by way of recompence, just +as <i>M. Tullius Cicero</i> was, who had his head cut off by +<i>Popilius Lænas</i>, whose head he had saved from cutting +off; or as <i>Constans</i>, the Son of <i>Constantine</i> the great was +served, who was kil'd by one <i>Magnentius</i>, whose life he +had formerly preserved.<span +class="fnanchor"><a name="Ref_94" id="Ref_94" href="#Foot_94">[94]</a></span> +And what the Ministers of +<i>London</i> in particular did in this kind, is well known to all +unprejudiced Citizens. We did not abet (as we are +falsly accused) but abhor and detest, that <i>horrid violence +offered to the Parliament, upon that fatall Munday</i>, +July 6. 1647. We have always been, and still are friends +to the <i>Priviledges of Parliament, according to our Covenant</i>. +And for this very cause it is, even because we will +not break the priviledges of Parliament, that we suffer +so deeply from these kind of men at this day. Although +we could (if recriminations were good answers) put +them in mind of Pamphlets, not a few, written by them, +and those of their way, <i>in justification of as horrid acts of +violence offered to the Parliament</i>. When the Scottish +Army came last into <i>England</i>, (though we are shamefully +traduced, as if we had encouraged and invited +them to come in,) yet our consciences do witness with +us, and our <i>Auditors</i> can testifie for us, that we did unanimously +oppose them, as men that pretended the <i>Covenant</i>, +<span class="pagenum"><a name="Page_71" id="Page_71">{71}</a></span> +but acted quite contrary unto it. We profess, +that in conscience we are bound, and in practice we +shall endeavour to obey <i>lawfull Authority in all lawfull +things</i>; and when we cannot actively obey, we shall +be ready <i>passively to submit</i>. If our hearts deceive us not, +we have no design but the <i>glory of God</i>, <i>no interest like +that of Religion</i>. We desire more to <i>sow spiritualls</i>, then +<i>reap temporalls</i>. And that Christ and his Gospel, may +be exalted, though upon our ruines. Pardon us, that +we become fools in glorifying, for ye have compelled +us. We hunt not after tythes, and great Livings, but +seek the salvation of our peoples souls; and had our enemies +a window into our hearts, they would finde these +our professions to be true and unfeigned. And yet we +must crave leave to tell these men, <i>That the design of taking +away Tythes from the Ministry, was first invented by +that cursed Apostate</i> Julian, <i>who (as Mr.</i> Stock <i>that Reverend, +pious, and painfull Preacher hath observed<span +class="fnanchor"><a name="Ref_95" id="Ref_95" href="#Foot_95">[95]</a></span>,) by +this means is noted, more to have overthrown the Church, then all +the Persecuting Emperours before him. Because they took away +Presbyters, and their Martyrs blood was the seed of the Church, +but he took away Presbyterium, the Ministry it self, in withdrawing +the maintenance from the Church, and so overthrew the +Worship of God.</i> As for our way of preaching, though +we are far from justifying any <i>indiscreet and passionate +expressions</i>, yet we conceive it to be very hard measure, +to have our integrity arraigned and condemned for humane +infirmities. And we hope we may, without boasting, +say thus much; That the <i>setled Ministry of England</i> +was never more <i>censured, molested, impoverished and +yet never more pious, peaceable, and painfull</i>. And that our +condition in this juncture of affaires, is just like that of +the <i>Romane, That had a suit commenced against him, because +he did not receive the sword of his enemy far enough into</i> +<span class="pagenum"><a name="Page_72" id="Page_72">{72}</a></span> +<i>his bowels</i>. And that therefore it is that some men +rail against us, because we will not break our <i>Oaths and +Covenants</i>, and will not <i>serve the times</i>, but <i>serve the +Lord</i>. It is a great refreshing to us, to consider the wise +dispensation of God, in ordering the affaires of this +Kingdome, so, as he hath thereby discovered the hidden +hypocrisie and cousenage of many men, unto those +who otherwise would not have believed it. And we +earnestly intreat these men to consider, as in the sight +of God, before whose dreadfull judgment Seat, both +we and they must shortly give an account of all +things done in these our mortall bodies; Whether in +that dreadful day it will appear a <i>righteous thing</i>, If +those who have cryed down <i>Persecution so much</i>, should +now themselves become the <i>greatest Persecutors</i>. And if +they who have formerly abhorred others, as men transported +with an <i>Antichristian spirit</i>, but for a bare suspition, +that if they got power into their hands, they +would prove <i>cruell and tyrannicall to poor tender consciences</i>, +should now actually attempt to do that themselves, +the which upon bare suspition, they did condemn in +others: And if any who have accused others for seeking +great Offices, and places of gain and preferment, should +now manifest themselves to be none of the least self-seekers. +Alas! who knows, or can discern the deceitfulness +of our hearts? and that if we give way upon meer +outward occurrences, to change our principles, but +that upon further changes, the Righteous Lord may +leave us to Satans stronger delusions, to transport us further, +then at present can come in our hearts to imagine; +that so after all the glorious beginnings in the Spirit, +we should fearfully Apostatize, and end in the flesh. For +our parts, we tremble to think of those formidable +<span class="pagenum"><a name="Page_73" id="Page_73">{73}</a></span> +Judgments of our Righteous God. And our prayer to +God is, that he would keep us sincere in all changes, +and that he would plead our cause for us. And our <i>rejoycing, +is the testimony of our consciences, that in simplicity +and godly sincerity, not with fleshly wisdome, but by the grace +of God, we have had our conversation in the world</i>. It is +the integrity of our consciences, that carries us above all +the reproaches and slanders that are cast upon us: and +that makes us go on in doing our duties, maugre all +opposition; and to commit the maintaining of his own +cause, and the cleering of our callings and persons unto +the Lord, who judgeth righteously.</p> + +<div class="footnote"> + + <p class="nodent"><a name="Foot_1" id="Foot_1" href="#Ref_1">[1]</a>  + Ezra 4.15, 24.</p> + + <p class="nodent"><a name="Foot_2" id="Foot_2" href="#Ref_2">[2]</a>  + <i>Justini Martyris Apologia. Tertul. Apol.</i></p> + + <p class="nodent"><a name="Foot_3" id="Foot_3" href="#Ref_3">[3]</a>  + <i>Juell. Apolog.</i></p> + + <p class="nodent"><a name="Foot_4" id="Foot_4" href="#Ref_4">[4]</a>  + Psal. 80.12, 13, 14, 15.</p> + + <p class="nodent"><a name="Foot_5" id="Foot_5" href="#Ref_5">[5]</a>  + Psal. 51.18.</p> + + <p class="nodent"><a name="Foot_6" id="Foot_6" href="#Ref_6">[6]</a>  + 1 Tim. 3.15.</p> + + <p class="nodent"><a name="Foot_7" id="Foot_7" href="#Ref_7">[7]</a>  + 2 Tim. 3.16, 17. Psal. 19.7.</p> + + <p class="nodent"><a name="Foot_8" id="Foot_8" href="#Ref_8">[8]</a>  + 2 Cor. 5.20. Eph. 4.11.</p> + + <p class="nodent"><a name="Foot_9" id="Foot_9" href="#Ref_9">[9]</a>  + Matth. 18.20.</p> + + <p class="nodent"><a name="Foot_10" id="Foot_10" href="#Ref_10">[10]</a>  + Iam. 4.12. Isa. 33.22.</p> + + <p class="nodent"><a name="Foot_11" id="Foot_11" href="#Ref_11">[11]</a>  + Matth. 28.19. 1 Cor. 11.23. &c.</p> + + <p class="nodent"><a name="Foot_12" id="Foot_12" href="#Ref_12">[12]</a>  + 1 Cor. 5. Ioh. 20.21, 22, 23. Matth. 28.18, 19, 20.</p> + + <p class="nodent"><a name="Foot_13" id="Foot_13" href="#Ref_13">[13]</a>  + Eph. 4.11. Eph. 1.22. 1 Tim. 3.15.</p> + + <p class="nodent"><a name="Foot_14" id="Foot_14" href="#Ref_14">[14]</a>  + Heb. 3.2, 3. Ha. 5.1, 7. Cant. 4.16, 6.2. Eph. 2.12.</p> + + <p class="nodent"><a name="Foot_15" id="Foot_15" href="#Ref_15">[15]</a>  + Eph. 4.12. Matth. 18.15. 1 Cor. 5.5.</p> + + <p class="nodent"><a name="Foot_16" id="Foot_16" href="#Ref_16">[16]</a>  + Eph. 4.11.</p> + + <p class="nodent"><a name="Foot_17" id="Foot_17" href="#Ref_17">[17]</a>  + 1 Tim. 5.17. 1 Cor. 12.28. and Rom. 12.6, 7, 8.</p> + + <p class="nodent"><a name="Foot_18" id="Foot_18" href="#Ref_18">[18]</a>  + Act. 6.5, 6. Phil. 1.1. and 1 Tim. 3.8.</p> + + <p class="nodent"><a name="Foot_19" id="Foot_19" href="#Ref_19">[19]</a>  + 1 Tim. 3.2. to 13. &c. Act. 6.3.</p> + + <p class="nodent"><a name="Foot_20" id="Foot_20" href="#Ref_20">[20]</a>  + Act. 6.5, 6. 1 Tim. 3.10. Act. 13.1, 2, 3. and 14.23. + 1 Tim. 5.22. and 4.14.</p> + + <p class="nodent"><a name="Foot_21" id="Foot_21" href="#Ref_21">[21]</a>  + Act. 6.4.</p> + + <p class="nodent"><a name="Foot_22" id="Foot_22" href="#Ref_22">[22]</a>  + Act. 15.21. Act. 13.15.</p> + + <p class="nodent"><a name="Foot_23" id="Foot_23" href="#Ref_23">[23]</a>  + Matth. 16.19. 2 Tim. 4.1, 2.</p> + + <p class="nodent"><a name="Foot_24" id="Foot_24" href="#Ref_24">[24]</a>  + Numb. 6.23. Luk. 24.50. 2 Cor. 13.14.</p> + + <p class="nodent"><a name="Foot_25" id="Foot_25" href="#Ref_25">[25]</a>  + Matth. 28.19, 20. Mat. 26.26. to 31. 1 Cor. 11.23.</p> + + <p class="nodent"><a name="Foot_26" id="Foot_26" href="#Ref_26">[26]</a>  + Tit. 3.10. 2 Thess. 3.14, 15. Mat. 18.15. to 21. 1 Cor. 5.3. and + 2 Cor. 2.6, 7, 8, 9, 10.</p> + + <p class="nodent"><a name="Foot_27" id="Foot_27" href="#Ref_27">[27]</a>  + Act. 4.35 and 6.1, 2, 3. Act. 11.29, 30. Rom. 12.8.</p> + + <p class="nodent"><a name="Foot_28" id="Foot_28" href="#Ref_28">[28]</a>  + 1 Cor. 14.34. Rom. 16.1.</p> + + <p class="nodent"><a name="Foot_29" id="Foot_29" href="#Ref_29">[29]</a>  + Act. 2.41, 47. Act. 5.4. Act. 6.1. Act. 21.20.</p> + + <p class="nodent"><a name="Foot_30" id="Foot_30" href="#Ref_30">[30]</a>  + Act. 15.</p> + + <p class="nodent"><a name="Foot_31" id="Foot_31" href="#Ref_31">[31]</a>  + Deut. 17. to the 12. Mat. 18.15, 16, 17, 18.</p> + + <p class="nodent"><a name="Foot_32" id="Foot_32" href="#Ref_32">[32]</a>  + 2 Pet. 2.10.</p> + + <p class="nodent"><a name="Foot_33" id="Foot_33" href="#Ref_33">[33]</a>  + Deut. 17.18, 19. & cap. 31.9. Josh. 1.7, 8.1. 2 King. 11.12.</p> + + <p class="nodent"><a name="Foot_34" id="Foot_34" href="#Ref_34">[34]</a>  + Isa. 49.23.</p> + + <p class="nodent"><a name="Foot_35" id="Foot_35" href="#Ref_35">[35]</a>  + Ezr. 7.26, 27. 1 Pet. 2.14. compared with Gal. 5.19, 20. & Phil. + 3.2. & 2 ep. Joh. 10. 2 Chron. 15. & 2 Chron. 17.6. 2 Chron. 19.3. + 2 Chron. 29. 2 Chron. 33.15, 16. 2 Chron. 34.31, 32, 33. Nehem. 13.15 + <i>ad finem</i>. Dan. 3.29. 1 Tim. 2.2. Rev. 17.16, 17.</p> + + <p class="nodent"><a name="Foot_36" id="Foot_36" href="#Ref_36">[36]</a>  + 1 Pet. 2.14. Rom. 13.3, 4.</p> + + <p class="nodent"><a name="Foot_37" id="Foot_37" href="#Ref_37">[37]</a>  + <span title="Episkopos tôn exô tês ekklêsias">Επισκοπος των εξο της εκκλησιας</span>, + <i>Euseb. vit. Constant.</i> cap. 24.</p> + + <p class="nodent"><a name="Foot_38" id="Foot_38" href="#Ref_38">[38]</a>  + Isa. 49.22. Psal. 72.10, 11. Isa. 60.10. Rev. 21.24.</p> + + <p class="nodent"><a name="Foot_39" id="Foot_39" href="#Ref_39">[39]</a>  + 1 Cor. 5.12.</p> + + <p class="nodent"><a name="Foot_40" id="Foot_40" href="#Ref_40">[40]</a>  + <i>Ab Apostolis usque ad nostri temporis fecem, Ecclesia + Christi nata & Adulta persecutionibus crevit, Martyriis coronata est; + et postquam ad Christianos Principes venit, potentiâ quidem & divitiis + major, sed virtutibus minor facta est.</i> Hieron. tom. 1. in vitâ + Malchi.</p> + + <p class="nodent"><a name="Foot_41" id="Foot_41" href="#Ref_41">[41]</a>  + Act. 28.22.</p> + + <p class="nodent"><a name="Foot_42" id="Foot_42" href="#Ref_42">[42]</a>  + Act. & Mon.</p> + + <p class="nodent"><a name="Foot_43" id="Foot_43" href="#Ref_43">[43]</a>  + <i>Spanhemius</i> in a Book, called <i>Englands warning, by + Germanies woe</i>; or, An Historicall Narration of the Anabaptists in + <i>Germany</i>, &c.</p> + + <p class="nodent"><a name="Foot_44" id="Foot_44" href="#Ref_44">[44]</a>  + By Mr. <i>Carthwright</i>, against Archb. <i>Whitgift</i>. + Mr. <i>Vdal</i>. Mr. <i>Hildersham</i>. Mr. <i>Traverse</i>, &c.</p> + + <p class="nodent"><a name="Foot_45" id="Foot_45" href="#Ref_45">[45]</a>  + Heb. 13.17, 24.</p> + + <p class="nodent"><a name="Foot_46" id="Foot_46" href="#Ref_46">[46]</a>  + 1 Pet. 5.3. Ier. 10.16.</p> + + <p class="nodent"><a name="Foot_47" id="Foot_47" href="#Ref_47">[47]</a>  + <i>Non quia soli, sed quia solùm præsunt.</i></p> + + <p class="nodent"><a name="Foot_48" id="Foot_48" href="#Ref_48">[48]</a>  + <i>De divers. grad. Minist. Evang.</i> cap. 11, p. 108.</p> + + <p class="nodent"><a name="Foot_49" id="Foot_49" href="#Ref_49">[49]</a>  + <i>Calvin. in locum. Chrysostom.</i> upon 1 Cor. 12.28. + <i>Estius</i> upon 1 Cor 12.28.</p> + + <p class="syr"><a name="Foot_50" id="Foot_50" href="#Ref_50">[50]</a>  + <img alt="syriac1" src="images/syriac1.jpg" /><br /> + <img alt="syriac2" src="images/syriac2.jpg" /><br /> + <span dir="rtl" xml:lang="he" lang="he" title="vmadrna">ומעדרנא</span><br /> + <span dir="rtl" xml:lang="he" lang="he" title="vmdbrna">ומדברנא</span></p> + + <p class="nodent"><a name="Foot_51" id="Foot_51" href="#Ref_51">[51]</a>  + <span title="Kybernêseis">Κυβερνησειζ</span>.</p> + + <p class="nodent"><a name="Foot_52" id="Foot_52" href="#Ref_52">[52]</a>  + <i>Gerhardus de Ministerio Ecclesiastico</i>, Calvin. <i>in + locum</i>, P. Martyr, <i>in locum</i>. Beza <i>in locum</i>. Piscator + <i>in locum</i>. Ambros. <i>in locum</i>. Chrys. <i>in locum</i>. + Salmer. <i>in locum, Septimo loco ponit gubernatores, id est, eos qui + præsunt aliis, & gubernant, plebemque in officio continent. Et + Ecclesia Christi habet suam politiam, & cum Pastor per se omnia + præstare non posset, adjungebantur ille duo Presbyteri, de quibus + dixit</i>, Qui bene præsunt Presbyteri, duplici honore digni + habeantur, maxime qui laborant in verbo & doctrina; <i>Qui una cum + Pastore deliberabant de Ecclesiæ cura, & instauratione: qui etiam + fidei atque honestæ vitæ consortes erant</i>.</p> + + <p class="nodent"><a name="Foot_53" id="Foot_53" href="#Ref_53">[53]</a>  + Estius <i>in</i> Rom. 12. <i>Aliis placet etiam hac parte + speciale quoddam charisma sive officium significari, & misereri + dicatur is qui ab Ecclesia curandis miseris, potissimum ægrotis, + præfectus est, iisque præbet obsequia; velut etiam hodie fit in + nosocomiis; qui sensus haudquaquam improbabilis est.</i></p> + + <p class="nodent"><a name="Foot_54" id="Foot_54" href="#Ref_54">[54]</a>  + <i>Cornelius à Lapide</i>, in Rom. 12.6, 7, 8.</p> + + <p class="nodent"><a name="Foot_55" id="Foot_55" href="#Ref_55">[55]</a>  + <i>Whitak. in prælectionibus suis, ut refert in refutatione + Dounami Sheervodius</i>, cited by the Author of Altare Damascen. cap. + 12. pag. 925, 926.</p> + + <p class="nodent"><a name="Foot_56" id="Foot_56" href="#Ref_56">[56]</a>  + Whitgift against Carthwright.</p> + + <p class="nodent"><a name="Foot_57" id="Foot_57" href="#Ref_57">[57]</a>  + In a Sermon of his in print.</p> + + <p class="nodent"><a name="Foot_58" id="Foot_58" href="#Ref_58">[58]</a>  + <i>De perpetua Eccl. gubernat.</i></p> + + <p class="nodent"><a name="Foot_59" id="Foot_59" href="#Ref_59">[59]</a>  + 2 Cor. 11.27. 1 Thess. 2.9.</p> + + <p class="nodent"><a name="Foot_60" id="Foot_60" href="#Ref_60">[60]</a>  + Beza in 1 Tim. 5.17. Piscator in locum. Calvin. in loc.</p> + + <p class="nodent"><a name="Foot_61" id="Foot_61" href="#Ref_61">[61]</a>  + <i>Non enim una persona potest dici Ecclesia cum Ecclesia sit + populus & Regnum Dei.</i></p> + + <p class="nodent"><a name="Foot_62" id="Foot_62" href="#Ref_62">[62]</a>  + Heb. 13.17, 24.</p> + + <p class="nodent"><a name="Foot_63" id="Foot_63" href="#Ref_63">[63]</a>  + <i>Chrys.</i> upon Matth. 18.</p> + + <p class="nodent"><a name="Foot_64" id="Foot_64" href="#Ref_64">[64]</a>  + <i>Camer. de Ecclesia</i>, upon Matth. 18.</p> + + <p class="nodent"><a name="Foot_65" id="Foot_65" href="#Ref_65">[65]</a>  + pag. 208, 209, 221.</p> + + <p class="nodent"><a name="Foot_66" id="Foot_66" href="#Ref_66">[66]</a>  + pag. 146.</p> + + <p class="nodent"><a name="Foot_67" id="Foot_67" href="#Ref_67">[67]</a>  + <i>unde & Synagoga, & postea Ecclesia Seniores habuit, quorum + sine consilio nihil agebatur in Ecclesia; quod qua negligentiâ + obsoleverit nescio, nisi forte Doctorum desidiâ, aut magis superbiâ, + dum soli volunt aliquid videri</i>, Ambros. in 1 Tim. 5.</p> + + <p class="nodent"><a name="Foot_68" id="Foot_68" href="#Ref_68">[68]</a>  + <i>Præsident probati quique Seniores honorem istum non pretio + sed testimonio adepti.</i> Tertull. Apolog. cap. 39.</p> + + <p class="nodent"><a name="Foot_69" id="Foot_69" href="#Ref_69">[69]</a>  + <i>Nonnulli præpositi sunt qui in vitam & mores eorum qui + admittuntur inquirant, ut qui turpia committant iis communi cœtu + interdicant, qui vero ab istis abhorrent, ex animo complexi meliores + quotidie reddant</i>, Orig. lib. 3. <i>Contra Celsum</i>.</p> + + <p class="nodent"><a name="Foot_70" id="Foot_70" href="#Ref_70">[70]</a>  + Basil in Psalm 33. <i>Ubi quatuor gradus Ministrorum constituit, + quod scilicet alii sint in Ecclesia instar oculorum, ut Seniores; alii + instar linguæ, ut Pastores; alii tanquam manus, ut Diaconi</i>, &c.</p> + + <p class="nodent"><a name="Foot_71" id="Foot_71" href="#Ref_71">[71]</a>  + Optatus lib. 1. <i>advers. Parmen.</i> mentioning a persecution, + that did for a while scatter the Church, saith, <i>Erant Ecclesiæ ex + auro & argento quam plurima ornamenta, nec defodere terræ, nec secum + portare poterat, quare fidelibus Ecclesiæ Senioribus commendavit</i>. + <i>Albaspinæus</i> that learned Antiquary upon that place + acknowledged, That besides the Clergy, there were certain of the + Elders of the people, men of approved life, that did tend the affaires + of the Church, of whom this place is to be understood.</p> + + <p class="nodent"><a name="Foot_72" id="Foot_72" href="#Ref_72">[72]</a>  + <i>Et nos habemus in Ecclesia Senatum nostrum, cœtum + Presbyterorum; cum ergo inter cœtera etiam senes Judea perdiderit + quomodo poterit habere concilium, quod proprie Seniorum est?</i> Hier. + <i>in</i> Is. 3.2.</p> + + <p class="nodent"><a name="Foot_73" id="Foot_73" href="#Ref_73">[73]</a>  + Aug. writing in his 137. Epistle to those of his own Church, + directs his Epistle, <i>Dilectissimis Patribus, Clero, senioribus, & + universæ plebi Ecclesiæ Hipponensis</i>.</p> + + <p class="nodent">So again. Aug. lib. 3. <i>contra Cresconium</i>, cap. 56. <i>Peregrinus + Presbyter, & Seniores Ecclesiæ Musticanæ regionis.</i></p> + + <p class="nodent">Again, Sermo. 19. <i>de verbis Domini. Cum ob errorem aliquem a + Senioribus arguuntur & imputantur alicui de illis, cur ebrius + fuerit?</i> &c.</p> + + <p class="nodent">Again, <i>Epistola Synodalis Concilii Carbarsussitani apud eundem</i>, + Aug. <i>enar. in</i> Psalm 36. <i>Necesse nos fuerit Primiani causam + quem plebs sancta Carthaginensis Ecclesiæ Episcopum fuerat in oculis + Dei sortita, Seniorum literis ejusdem Ecclesiæ postulantibus audire + atque discutere.</i></p> + + <p class="nodent"><a name="Foot_74" id="Foot_74" href="#Ref_74">[74]</a>  + Gregor. Magnus. <i>lib.</i> 11. <i>ep.</i> 19. <i>Si quid de + quocunque Clerico ad aures tuas pervenerit, quod te juste possit + offendere, facile non credas, sed præsentibus Ecclesiæ tuæ Senioribus + diligenter est perscrutanda veritas, & tunc si qualitas rei poposcet, + Canonica districtio culpam feriat delinquentis.</i> We should have + added before, that <i>in actis purgationis Cæciliani & Fælicis</i>; We + read <i>Episcopi, Presbyteri, Diaconi, + Seniores</i>. Again, <i>Clerici & Seniores Cirthensium</i>. Sundry + Letters were produced and read in the conference: one directed, + <i>Clero & Senioribus</i>: another, <i>Clericis & Senioribus</i>. The + Letter of <i>Purpurius</i> to <i>Sylvanus</i>, speaketh thus, + <i>Adhibete conclericos, & Seniores plebis Ecclesiasticos viros, & + inquirant diligenter quæ sint istæ dissensiones</i>.</p> + + <p class="nodent"><a name="Foot_75" id="Foot_75" href="#Ref_75">[75]</a>  + Sutlivius <i>de Concil. ab</i> 1. <i>cap.</i> 8 saith, that + among the Jews <i>Seniores tribuum</i>, the Elders of the Tribes did + sit with the Priests in judging controversies of the Law of God. + Hence he argues against <i>Bellarmine</i>, that so it ought to be in + the christian Church also, because the priviledge of christians is no + less then the priviledg of the Jewes.</p> + + <p class="nodent"><a name="Foot_76" id="Foot_76" href="#Ref_76">[76]</a>  + 1 Cor. 10.16, 17.</p> + + <p class="nodent"><a name="Foot_77" id="Foot_77" href="#Ref_77">[77]</a>  + Rom. 4.11.</p> + + <p class="nodent"><a name="Foot_78" id="Foot_78" href="#Ref_78">[78]</a>  + Joh. 6.63.</p> + + <p class="nodent"><a name="Foot_79" id="Foot_79" href="#Ref_79">[79]</a>  + 1 Tim. 4.8.</p> + + <p class="nodent"><a name="Foot_80" id="Foot_80" href="#Ref_80">[80]</a>  + 2 Chr. 23.19. Ezek. 44.7, 8.</p> + + <p class="nodent"><a name="Foot_81" id="Foot_81" href="#Ref_81">[81]</a>  + Levit. 10.10. Ezek. 22.26.</p> + + <p class="nodent"><a name="Foot_82" id="Foot_82" href="#Ref_82">[82]</a>  + 1 Cor. 5.13. Rev. 2.14, 15, 20. Tit. 3.10.</p> + + <p class="nodent"><a name="Foot_83" id="Foot_83" href="#Ref_83">[83]</a>  + Levit. 19.17.</p> + + <p class="nodent"><a name="Foot_84" id="Foot_84" href="#Ref_84">[84]</a>  + 1 Sam. 2.</p> + + <p class="nodent"><a name="Foot_85" id="Foot_85" href="#Ref_85">[85]</a>  + <i>Zelum singularem laudat in tuenda disciplina Ecclesiæ, quod + vitiis in cœtu grassantibus se fortiter opposuerit, scandalosos + censuris debitis correxerit, vel Ecclesiæ communione ejecerit. Ita + enim præcepit Christus & Apostolus, & viguerunt censuræ in primitiva + Ecclesia magno bono</i>, Pareus in locum.</p> + + <p class="nodent"><a name="Foot_86" id="Foot_86" href="#Ref_86">[86]</a>  + That the Church of <i>Ephesus</i>, is not Individually, but + collectively to be taken, <i>vide Smectymnuum</i>.</p> + + <p class="nodent"><a name="Foot_87" id="Foot_87" href="#Ref_87">[87]</a>  + 1 Cor. 12.28. 1 Tim. 5.17. 1 Thess. 5.12. Heb. 13.17.</p> + + <p class="nodent"><a name="Foot_88" id="Foot_88" href="#Ref_88">[88]</a>  + Gal. 6.6. where the word <span title="katêchoumenos">κατηχουμενος</span> properly signifieth a + teaching by questions and answers.</p> + + <p class="nodent"><a name="Foot_89" id="Foot_89" href="#Ref_89">[89]</a>  + <i>Mihi quidem sufficit conscientia mea, vobis autem necessaria + est fama mea.</i> Aug. ad fratr. in Eremo.</p> + + <p class="nodent"><a name="Foot_90" id="Foot_90" href="#Ref_90">[90]</a>  + Tertullian. Apologet.</p> + + <p class="nodent"><a name="Foot_91" id="Foot_91" href="#Ref_91">[91]</a>  + In his Book of Christian subjection, <i>&c.</i></p> + + <p class="nodent"><a name="Foot_92" id="Foot_92" href="#Ref_92">[92]</a>  + In his letters to <i>Wadesworth</i>.</p> + + <p class="nodent"><a name="Foot_93" id="Foot_93" href="#Ref_93">[93]</a>  + <i>J.G.</i></p> + + <p class="nodent"><a name="Foot_94" id="Foot_94" href="#Ref_94">[94]</a>  + Pezelii mellificium historicum, pars 2. pag. 268.</p> + + <p class="nodent"><a name="Foot_95" id="Foot_95" href="#Ref_95">[95]</a>  + <i>M. Stock</i> upon Malachy, cap. 3.</p> + +</div> + +<hr /> +<h2>The EXHORTATION.</h2> +<hr /> + +<div> +<img class="dropcap-ill" src="images/drop-h.png" alt="drop-h" /> +</div> + +<p class="dropcap-ill-h">HAving thus in few words, vindicated both our Government and our +Persons, we conceive it necessary to subjoyn an Exhortation unto all +the Ministers, and Elders, and people, that are within the Province; +which we shall branch into these ensuing particulars:</p> + +<p>1. We shall direct our speech <i>unto the Ministers and Ruling Elders, +that have accepted of, and do act according to the Rules of the +Presbyterian Government, as they are conjoyned in one and the same +Presbytery</i>.</p> + +<p>2. <i>Unto those of our respective Congregations, that submit unto the +Government, and are admitted unto the Sacrament of the body and blood +of Christ, in the Presbyterian way.</i></p> + +<p>3. <i>Unto those that live within the bounds of the Province, and have +not yet submitted to the Government, nor are admitted</i> +<span class="pagenum"><a name="Page_74" id="Page_74">{74}</a></span> +<i>to the Sacrament, in the Presbyteriall way.</i></p> + +<p>1. We shall direct our speech unto the Ministers and Ruling-Elders, +that have accepted of, and do act according to the Rules of the +Presbyterian Government, as they are conjoyned in one and the same +Presbytery.</p> + +<p>That which we have to say unto them, is,</p> + +<p>To perswade them to be <i>faithfull in the discharge of +the great trust committed unto them</i>. To be a <i>Ruler in +Gods house</i>, as it is a place of <i>great honour</i>, so also of <i>great +trust</i>; and he that hath this trust committed unto him, +ought to be one of a thousand. It is a good saying of +an Heathen, <i>Magistratus virum indicat</i>, Magistracy will +try a man what he is, so will this office you. Such are +the mountains of opposition you are like to meet withall; +such is the courage you must put on; such is the +wisdome and piety you must be cloathed withall, that +we may truly say with the Apostle, <i>Who is sufficient for +these things?</i> As <i>Tacitus</i> saith of <i>Galba</i>, that he was <i>Capax +imperii, nisi imperasset</i>, thought very fit to have been +an <i>Emperour</i>, had he not been an <i>Emperour</i>; so there are +many that have been thought fit to be <i>Elders</i>, till they +were made <i>Elders</i>. Many that seemed very good, when +private Christians; when advanced into places of trust, +have proved very wicked. To have the <i>body and blood +of Christ Sacramentall in your custody</i>; To be made <i>Keepers +of Christs Vineyard</i>, and <i>watchmen over his flock</i>; To +have the <i>keyes of the Kingdom of Heaven</i> committed unto +you: This is not only a great honour, but a great burden. +And therefore it must be your exceeding great +care, so to behave your selves in the Church of God, +which is his house, that you may give up your account with +joy at that great day. For this purpose we Exhort +you;</p> + +<p><span class="pagenum"><a name="Page_75" id="Page_75">{75}</a></span> +1. That you would labour to discharge your Office with care and +diligence, according to the advice of the Apostle, <span +class="fnanchor"><a name="Ref_96" id="Ref_96" href="#Foot_96">[96]</a></span><i>Let him that +Ruleth, Rule with diligence</i>. The Apostle foresaw how negligent +Elders would be, in the trust committed unto them; and therefore he +chose to lay this speciall injunction upon them. You must not suffer +the key of discipline to rust for want of using, but must remember, +that the life of discipline is in the execution; and that the +<i>unprofitable servant was cast into Hell, not for abusing; but for +not improving of his Talent</i>.</p> + +<p>2. That you would study to Rule with all humility and Self-denyal, <span +class="fnanchor"><a name="Ref_97" id="Ref_97" href="#Foot_97">[97]</a></span>not +as lording it over Gods heritage, but as being examples to the flock, +remembring the saying of our blessed Saviour, <span +class="fnanchor"><a name="Ref_98" id="Ref_98" href="#Foot_98">[98]</a></span><i>The +Kings of the Gentiles exercise Lordship; And they that exercise authority upon +them, are called Benefactors: But ye shall not be so. But he that is +greatest among you, let him be as the younger; and he that is +chief</i>, (or, as it is in the Greek<span +class="fnanchor"><a name="Ref_99" id="Ref_99" href="#Foot_99">[99]</a></span>, +he that Ruleth,) <i>as he that +serveth</i>. You must not be as <i>Diotrephes</i> who loved to have +the <i>Preheminence</i>; not as the <i>Pharisees, <span +class="fnanchor"><a name="Ref_100" id="Ref_100" href="#Foot_100">[100]</a></span>who loved the +uppermost roomes at feasts, and the chief seats in the Synagogue</i>.</p> + +<p>3. That you would labour to Rule the Church of God with all +<i>peaceablenesse</i>, and <i>quietness</i>; doing nothing out of +contention, envy, or malice; but all out of pure love, with the spirit +of meekness and patience. That the people may read love and gentleness +written upon all your admonitions and censures. <span +class="fnanchor"><a name="Ref_101" id="Ref_101" href="#Foot_101">[101]</a></span><i>For +the servant of the Lord must not strive, but be gentle unto all men, apt to teach, +patient, in all meekness instructing those that oppose themselves, if +God peradventure will give them repentance, to the acknowledgment of +the truth; And that they may recover themselves out of the snare of +the Devill, who are taken</i> +<span class="pagenum"><a name="Page_76" id="Page_76">{76}</a></span> +<i>captive by him at his will.</i> Famous is the saying of our +Saviour, <i>Have salt in your selves, and peace one with another</i>. +By <i>salt</i>, is meant (as <i>Chemnitius</i> and others observe,) +<i>sincere doctrine and discipline</i> whereby the people +of God are seasoned, and kept from the putrefaction +of sin and errour; this <i>salt</i> is so to be sprinkled, as that +if it be possible, it may have peace joyned with it. <i>Have +salt in your selves, and peace one with another.</i> There are +that think, that sincere discipline and peace cannot stand +together, but they are confuted by Christs own words. +The readiest way to have true peace one with another, +is to have salt within our selves. There are indeed, some +Congregations, that have this salt, without this peace; +which is a misery to be exceedingly bewailed. There are +others which have <i>peace</i> without this <i>salt</i>, but this <i>peace</i> +is a wicked <i>peace</i>; a peace with sin and errour, which will +end in damnation. But blessed and happy are those Congregations, +that have <i>salt in themselves, and true Christian +peace one with another</i>. A Church-Officer must not be a +<i>bramble</i>, rending and tearing the people committed to +his charge, but as a <i>fig tree</i>, <i>vine</i>, and <i>olive tree</i>, refreshing +them with his <i>fatnesse, swetnesse, and fruitfulnesse</i>.</p> + +<p>4. That you would labour to make your Congregations pure, as well as +peaceable; following after piety, as much as verity and unity. That +all your people under your charge, may be visible Saints at least. It +is the great complaint that some take up against the <i>Presbyteriall +Government</i>, that it studieth unity and truth, but neglecteth +holiness and purity. And therefore we beseech you Brethren, by our +Lord Jesus Christ, who is called <i>the holy One</i>, that you would +labour to free the Government from this scandal. If there be any under +your inspection grosly ignorant, or of scandalous life +<span class="pagenum"><a name="Page_77" id="Page_77">{77}</a></span> +and conversation, you ought not to admit him to the +Sacrament; for if you do, you are accessary to his sin +of unworthy receiving; you are instrumentall to the +damnation of his soul, you pollute the ordinance; you +offend the godly amongst you; you render the Government +obnoxious to just exception; and you bring down +the heavy judgments of God upon the Congregation. +If there be any that after admission prove scandalous, +you are to admonish him; and if he continue obstinate, +you are <i>to put away from among your selves that wicked +person</i>, to purge out the <i>old leaven</i>, that you may be a +<i>new lump</i>. And this you are to do:</p> + +<p>1. <i>For the Churches sake</i>; that the Church in which +you are Rulers, may not be infected; <i>for know you not, +that a little leaven leaveneth the whole lump?</i></p> + +<p>2. <i>For the sinners sake</i>; you must deliver such a one +<i>unto Satan</i>, for the <i>destruction of the flesh, that the spirit may +be saved in the day of the Lord Jesus</i>.</p> + +<p>3. <i>For Christs sake</i>, that his name may not be dishonoured, +and that he may not be forced to depart from +your Assemblies.</p> + +<p>4. <i>For the Ordinances sake</i>, that they may not be polluted.</p> + +<p>5. <i>For your own sakes</i>, that you may not be damned for other mens +sins.</p> + +<p>Oh that our words might take impression upon all your hearts, that are +Ministers and Elders within the Province! what a glorious thing were +it, if it might be said of all our Congregations, that they are not +only <i>true</i>, but <i>pure Churches, and Churches united in love, +and in the truth</i>? How would this tend to the honour of Jesus +Christ, the King of his Church? How would this make him delight to +dwell in the midst of you? How would this stop the mouthes of +Anabaptists, Brownists, and Independents? How would the blood of Jesus +Christ be preserved from +<span class="pagenum"><a name="Page_78" id="Page_78">{78}</a></span> +prophanation, and the wicked in time gained to repentance, +and the blessing of God be upon us, together with +peace and plenty in all our dwellings?</p> + +<p>We beseech you once more, by the blood of Jesus Christ, which was shed +for your souls, that you would not prostitute it to open sinners, but +use all possible means to make your Congregations more and more pure. +For this purpose, consider, what the Directory for Church-Government, +advisedly and religiously requireth of you, namely, <i>That where +there are many Ruling-Officers in a particular Congregation, some of +them do more especially attend the inspection of one part, some of +another, as may be most convenient. And some of them are, at fit +times, to visit the several families for their spiritual good.</i> And +for the better inabling you to do these things, we exhort you further:</p> + +<p>5. That you would labour to abound more and more +in all <i>knowledge</i>, and <i>soundnesse of judgement</i>, <i>and in all +manner of godly conversation</i>; for he that would be fit to +<i>purge</i> Gods house of ignorance and scandal, must first +<i>purge</i> himself of ignorance and scandal. <i>Church-purification</i> +and reformation, must begin in <i>self-purification</i> and +reformation. He that will reprove sin in others, must be +free from that sin himself; otherwise it will be said, <i>Thou +hypocrite, first cast out the beam out of thine own eye, and then +thou shalt see clearly, to cast out the moat out of thy brothers +eye</i>. And he must be free from all other scandalous sins +also; otherwise men will be ready to say, This man reproveth +me for drunkenness, but he himself is covetous; +he reproveth me for swearing, but he himself +will lie. And therefore our prayer to God for you is, +<span +class="fnanchor"><a name="Ref_102" id="Ref_102" href="#Foot_102">[102]</a></span><i>That +you may be filled with the fruits of Righteousness, which +are by Jesus Christ, unto the glory and praise of God, that</i> +<span class="pagenum"><a name="Page_79" id="Page_79">{79}</a></span> +<i>your love may abound yet more and more, in knowledge, and +in all judgment; that ye may approve the things that are +excellent: That ye may be sincere, and without offence, till +the day of Christ</i>. For you are appointed by Christ to +convince gain-sayers, and therefore you had need to let +the Word of God dwell in you richly, in all wisdom, +especially in these dayes, wherein there are many unruly +and vain talkers, and deceivers, whose mouthes +must be stopped; who subvert whole houses, teaching +things they ought not, for filthy lucres sake. You are +appointed by Christ, to be examples to the flock. And +that which is but a little sin in others, will be a great one +in you. Your sins are not sins, but monsters: You are +like <i>Looking-glasses</i>, according to which, others dresse +themselves; you are like pictures in a glass-window, +every little blemish will be quickly seen in you: Your +lives are looked upon as <i>Presidents</i>, your examples, as +<i>Rules</i>: And therefore you ought to be <i>exemplarily +holy</i>, or else you shall receive the <i>greater condemnation</i>.</p> + +<p>6. That you would labour to be <i>good in all your relations</i>, good +<i>Parents</i>, good <i>Masters</i>, good <i>Husbands</i>, dwelling with your +wives according to knowledge, as being heires together of the grace of +life, that your prayers be not hindered: <i>For if a man know not how +to rule his own house, how shall he take care of the Church of +God?</i> How shall he be a good Ruling Elder, that doth not rule well +his own house, <i>having his children in subjection with all +gravity</i>? How can he perswade others to set up the worship of God +in their families, that hath none in his own? And therefore, that you +may rule the better in Gods Church, you must make your <i>houses</i> +as it were <i>little Churches</i>.</p> + +<p>7. That you would labour to be men of <i>publique spirits</i>, +<span class="pagenum"><a name="Page_80" id="Page_80">{80}</a></span> +seeking the things of Christ before, and more then +your own; mourning more for the miseries of the +Church, then your own; and rejoycing more in the +prosperity of <i>Sion</i>, then your own.</p> + +<p>A Church-Officer must be like old <i>Eli</i>, who was more +troubled at the losse of the <i>Ark</i>, then the death of his +two sons. And like the Psalmist, that bewailed more +the <i>burning of Gods house</i>, then his own; and the desolation +of <i>Gods Church</i>, then of the <i>Kingdome</i>.<span +class="fnanchor"><a name="Ref_103" id="Ref_103" href="#Foot_103">[103]</a></span></p> + +<p>8. That you would labour to be of a <i>liberall and free spirit, +feeding the flock of God which is among you, taking the oversight +thereof, not by constraint, but willingly, not for filthy lucre, but +of a ready mind</i>. A Covetous <i>Judas</i> will betray Jesus Christ +for thirty pieces of silver, and sell a good conscience for a messe of +pottage; and be prodigal of the blood of Christ, rather then lose his +trading.</p> + +<p>9. That you would labour to be of a <i>courageous and +resolute spirit, valiant for the truth and cause of God</i>; as +<i>Luther</i> was, who alone opposed a world of Enemies; +and as <i>Athanasius</i>, who was both as an <i>Adamant</i>, and a +<i>Loadstone</i>, in his private converse<span +class="fnanchor"><a name="Ref_104" id="Ref_104" href="#Foot_104">[104]</a></span>; +he was very courteous +and affable, drawing all men to him, even as a Loadstone +doth iron; but in the cause of God, and of his +truth, he was <i>unmoveable</i>, and <i>unconquerable</i> as an +Adamant. There is nothing will cause you sooner to apostatize +from your Principles, and from your practices, +then base fear of men. This made even <i>Peter deny Christ</i>; +and <i>David</i>, run to the <i>Philistines</i>, & <i>Abraham</i>, to dissemble. +The Wise man saith, <i>The fear of man bringeth a snare, +but who so putteth his trust in the Lord, shall be safe.</i> Our +prayer to God for you, is, That the <span +class="fnanchor"><a name="Ref_105" id="Ref_105" href="#Foot_105">[105]</a></span><i>Lord would speak +unto you with a strong hand; and instruct you, that you may +not walk in the way of this people, saying a Confederacy unto</i> +<span class="pagenum"><a name="Page_81" id="Page_81">{81}</a></span> +<i>those unto whom this people shall say a Confederacy; nor +fear their fear: but sanctifie the Lord of hosts in your hearts, +and make him your fear and your dread</i>. And you have a +most blessed promise added, That <i>Jesus Christ will be +unto you for a Sanctuary</i>, to protect and defend you in the +day of your greatest fears and dangers.</p> + +<p>10. That you would labour to be of a <i>tender spirit</i>, +tender of the honour of God, of the blood of Christ Sacramental, +of the souls of the people committed to your +charge, of the truths and Government of Christ. A +Church-Officer must not be a <i>Gallio</i>, not caring what +becomes of Religion, and the interest of Christ. Nor a +luke-warm <i>Laodicean</i>, neither hot nor cold, lest he be +spewed out of the mouth of Christ. But he must be a +<i>Josiah</i>, whose commendation was this, that his <i>heart was +tender</i>, a <i>David</i>, <i>whose eyes ran down with rivers of tears, +because men kept not the law</i>: a <i>Jeremiah</i>, who wished, +that <i>his head were waters, and his eyes a fountain of tears, +that he might weep day and night for the slain of the daughter +of his people</i>.</p> + +<p>11. That you would <i>persevere</i> and <i>continue</i> in the great +trust committed unto you, not deserting, nor neglecting +the duty thereof, for any present discouragements whatsoever; +remembring what out Saviour saith, <i>He that +hath put his hand to the plough, and looketh back, is not fit for +the Kingdome of Heaven</i>.</p> + +<p>We cannot deny, but there are many things to dishearten you, and make +you grow faint and weary, <i>viz.</i> your own insufficiency to so +great a work; the untractablenesse, and unperswadeablenesse of many +among the people to submit unto the Government; The small beginnings +of reformation in Church-Government unto which we have yet attained, +and especially the little +<span class="pagenum"><a name="Page_82" id="Page_82">{82}</a></span> +countenance that it finds with many, from whom it +might most justly be expected. Yet notwithstanding, +we hope, that that God which hath stirred you up to +help to lay the first stone in this building, will not suffer +you to leave the work, till the <i>head stone</i> be brought +forth with shoutings, crying, <i>grace, grace unto it</i>. For +this purpose, we desire you earnestly to consider with +us;</p> + +<p>1. That the Authority by which you act, is divine. For the office not +only of a teaching, but also of a Ruling Elder, is founded upon the +Word of God, as hath been already shewed.</p> + +<p>2. That the Government which you have entred upon, +is not a Government of mans framing, but the Government +of Jesus Christ; who as King and Head of +his Church, hath appointed you your work, and hath +promised, <span +class="fnanchor"><a name="Ref_106" id="Ref_106" href="#Foot_106">[106]</a></span><i>That +where two or three of you are gathered together +in his name, there to be in the midst of you</i>, to protect, +direct, sanctifie, support, and comfort you. This +Christ is <span +class="fnanchor"><a name="Ref_107" id="Ref_107" href="#Foot_107">[107]</a></span><i>that +stone cut out of the mountain without hands, +that will destroy all the Kingdomes that oppose him and his +Government, and will himself become a great mountain, filling +the whole earth</i>. The time is shortly coming, when +the <i>Kingdomes of this world shall become the Kingdoms of +our Lord, and of his Christ</i>; when the <span +class="fnanchor"><a name="Ref_108" id="Ref_108" href="#Foot_108">[108]</a></span><i>mountain +of the house of the Lord shall be established in the top of the mountains, +and it shall be axalted above the hills, and people shall flow unto it: +And many Nations shall say, Come and let us go up to the Mountain +of the Lord, and to the house of the God of</i> Jacob, <i>and he will +teach us his wayes, and we will walk in his pathes. And that Nation +and Kingdome, that will not serve the Lord Christ, shall perish +yea those Nations shall be utterly wasted.</i></p> + +<p>3. The reward you shall have for the faithfull continuance +in your office, <span +class="fnanchor"><a name="Ref_109" id="Ref_109" href="#Foot_109">[109]</a></span>is +not from men, (though you deserve, +<span class="pagenum"><a name="Page_83" id="Page_83">{83}</a></span> +and ought to have even from men double honour, +and are to be had in high esteem from your work +sake,) but from God, who hath promised to give you +a <span +class="fnanchor"><a name="Ref_110" id="Ref_110" href="#Foot_110">[110]</a></span><i>crown +of glory, that fadeth not away, when the chiefe +Shepherd shall appear</i>; which promise is applicable, not +only to the teaching, but Ruling Elder; the Apostle +speaking there of Elders indefinitely, without restriction +or limitation.</p> + +<p>4. The strength by which you act, is the strength of Christ; and +though in your selves you be insufficient for so great a work, (<i>for +who is sufficient for these things</i>) yet <i>by Christ that +strengthens you, you are able to do all things</i>. God never calls a +man to any employment, but he giveth a competent ability thereunto; +and is angry with those that pretend insufficiency for that Office to +which he calls them, as appears by the example of <i>Moses</i>, <i>Exod.</i> +3.10, 11, 13, 14.</p> + +<p>5. Consider what great things God hath brought to pass with weak +instruments. <i>Moses</i> a shepherd was the deliverer of the +Israelites out of <i>Egypt</i>; and a great part of the World was +converted by a few Fisher-men. God delights to convey grace by +contemptible Elements; as Water, Bread, and Wine, and to manifest his +great power in mans great weakness, that so all the glory may redound +to him alone.</p> + +<p>6. That the greatest undertakings in the Church, have +met with greatest difficulties and oppositions. <span +class="fnanchor"><a name="Ref_111" id="Ref_111" href="#Foot_111">[111]</a></span><i>Jerusalem</i> +was built again even in troublous times. <i>Tobia</i> and <i>Sanballat</i>, +and all their Adherents set themselves against it, +both with scorns, false informations, and acts of violence, +yet the work went on and prospered: and though +it had very many years interruption, yet at last God raised +up the spirit of <i>Haggai</i>, <i>Zecheriah</i>, and of <i>Zerubbabel</i> +<span class="pagenum"><a name="Page_84" id="Page_84">{84}</a></span> +and <i>Joshua</i>, and the work was suddainly finished. <i>Who +art thou O great Mountain before</i> Zerubbabel<i>? thou shalt +become a plain</i>, &c. Oppositions should rather quicken, +then cool activity.</p> + +<p>7. That the greatest affairs and achievements are wont at first to +have but small beginnings, like the Prophet <i>Elias</i> cloud. The +repair of the Temple and of the City of <i>Jerusalem</i> was so small +at first, as that the enemies mockt, and said<span +class="fnanchor"><a name="Ref_112" id="Ref_112" href="#Foot_112">[112]</a></span>; <i>Even that which they +build, if a Fox go up, he shall break down their stone wall.</i> And +<i>Iudah</i> her self said<span +class="fnanchor"><a name="Ref_113" id="Ref_113" href="#Foot_113">[113]</a></span>, <i>The +strength of the bearers of the +burden is decayed, and there is much rubbish, so as we are not able to +build the wall.</i> And yet notwithstanding God saith<span +class="fnanchor"><a name="Ref_114" id="Ref_114" href="#Foot_114">[114]</a></span>, <i>Who hath +despised the day of small things? for they shall rejoice, and shall +see the plummet in the hand of</i> Zerubbabel. <i>The hand of</i> +Zerubbabel <i>laid the foundation of this house, his hand shalt also +finish it, not by might, nor by power, but by my Spirit, saith the +Lord<span +class="fnanchor"><a name="Ref_115" id="Ref_115" href="#Foot_115">[115]</a></span>.</i></p> + +<p>8. Consider, <i>who</i>, and of what <i>carriage</i> the most of those +are that oppose this Government, and upon what grounds they are +against it, and it will adde a singular testimony to the goodness of +it, and incourage you the rather to stand for it, seeing so many +erroneous, superstitious, hereticall, leud and licentious persons of +all sorts, are so violent against it.</p> + +<p>9. If God countenance the Government, it is the less matter if it want +the countenance of man. Let not the faultinesse of others, discourage +Gods faithfull Ones from their trust and duty: The fewer stand for it, +the more reason there is that we should. <i>The Lord of Hosts is with +us, the God of Jacob is our refuge</i>: And therefore let us not fear +what man can do unto us, for there are more with us, then against us.</p> + +<p>10. God hath the hearts of all men in his hands, and +he can in an instant raise up a <i>Cyrus</i> to appear for his +<span class="pagenum"><a name="Page_85" id="Page_85">{85}</a></span> +People, and his Cause; he can raise up <i>Zerubbabels</i>, +<i>Nehemiah's</i>, and <i>Ezrah's</i>; he can, and he will raise up +Kings to be the nursing Fathers, and Queens the nursing +Mothers of his Church; he can turn the hearts of people, +and make them willing to submit their necks to the +yoak of the Lord; and he hath promised, <i>that in the day +of his power, the people shall be willing</i>.</p> + +<p>11. Lastly, consider <i>what great things God hath done already for +us</i>; and if he had meant to have destroyed us, he would not have +done all this for us: He hath broken the iron yoak of Prelacy, removed +superstitious Ceremonies, and Service-book, established a more pure +way of Ordination of Ministers, and of worshipping of God, and there +are hopefull beginnings of this Government in many of our +Congregations; and we doubt not, but that God, who hath been the +Author, will be the Finisher of this mighty Work.</p> + +<p class="thtbrk">Let the consideration of these particulars exceedingly +affect you, and stir you up to persevere, & hold out in that great +office you have undertaken, in nothing being terrified or discouraged, +but trusting in the great God, who never faileth those that put their +trust in him.</p> + +<p class="dropcap-fnt">OUr second Exhortation is unto <i>those of our respective +Congregations, that submit unto the Government, and are admitted unto +the Sacrament of the body and bloud of Christ, in the</i> Presbyterian +way; That we are to exhort you unto, is,</p> + +<p>1. That as you are Saints outwardly, and such who +live (as we hope) unblameably in the eyes of the world; +so you would labour to be Saints inwardly, approving +not only your wayes unto men, but your hearts and +consciences unto the heart-searching God. And for +<span class="pagenum"><a name="Page_86" id="Page_86">{86}</a></span> +this purpose, we perswade you, <span +class="fnanchor"><a name="Ref_116" id="Ref_116" href="#Foot_116">[116]</a></span><i>to +wash not only your +hands, but your hearts, from all iniquity, and not to suffer +vain thoughts to lodge within you; To put away the evill of +your doings from before Gods eyes; <span +class="fnanchor"><a name="Ref_117" id="Ref_117" href="#Foot_117">[117]</a></span>To +be Jews inwardly circumcised +with the circumcision of the heart, in the</i> Spirit, <i>not +in the</i> Letter, <i>whose praise is not of Man, but of God</i>; To +labour more to be <i>good</i>, then to seem to be <i>good</i>; to be +more ashamed to be <i>evill</i>, then to be known to be <i>evill</i>; +to strive more to get your sins <i>cured</i>, then <i>covered</i>; and +to be not <i>gilded</i>, but <i>golden Christians</i>. Alas! what will +it avail you, to be esteemed by your Minister and Elders +reall Saints, when the Lord who is your Judge, +knows you to be but painted Sepulchres: What will it +profit you to have our <i>Euge</i> and approbation, when you +have the <i>Apage</i> and disallowance of God, and all his +holy Angels? And therefore our prayer to God for you +is, that he would make you not only nominall, but reall +Christians; not only Saints by profession, but by conversation; +not only morally and formally, but Spiritually +and Theologically good, having your persons, +principles, and aims holy, as well as your actions. <i>He +and he only is a right Christian, whose person is united to +Christ by a lively Faith; and whose nature is elevated by +the</i> Spirit of Regeneration, <i>and whose principles, practices, +and aims, are divine and supernatural.</i></p> + +<p>Secondly, as it is your great honour and priviledg to +be admitted to the Sacrament, when others by reason +of ignorance or scandal are refused; so it must be your +great care, to come <i>worthily</i>; and so to demean your +selves, that you may be made partakers of the graces & +consolations of this heavenly banquet; And for this +end, we think it our dutie to propound certain necessary +directions to you, for the right ordering of your Sacramental +<span class="pagenum"><a name="Page_87" id="Page_87">{87}</a></span> +approaches; and to perswade you by the +mercies of our Lord Jesus Christ, to the diligent and +conscientious practice of these following particulars.</p> + +<p>1. Not to rest contented with the examination of your Minister and +Elders, but chiefly and especially to examine your selves, and so to +eat of that bread, and drink of that cup: To examine your selves, +whether you be in Christ or no, whether You do truly repent; whether +You do hunger and thirst after Christ in the Sacrament; whether You +have an unfeigned love to God, and Your Neighbour, manifested by an +impartial respect unto all the Commandements and Ordinances of Christ: +For though we may and ought to admit you upon the profession of these +graces; yet Christ will not bid You welcome, unless You have them in +truth and sinceritie. And though we cannot discern who are hypocrites, +and who are sincere amongst You; yet he that can distinguish between +star and star, can and will distinguish between a true Saint, and a +formal Hypocrite: and therefore labour to be such, indeed and in +truth, as You seem to Us, to be in <i>word and profession.</i></p> + +<p>Secondly, As not to come without preparation and examination; so also +<i>not to trust to your preparation and examination</i>. Sacraments do +not work as Physick, whether men sleep or wake, <i>ex opere +operato</i>, by vertue inherent in them; but <i>ex opere operantis, +according to the disposition and qualification of the party that +partakes of them</i>. If the party be not qualified according to the +tenour of the Covenant of grace, he eats and drinks damnation to +himself, and not salvation; and when he hath done all he can by grace +received, to prepare himself; yet he must not relie upon his +preparation, for this were to make an Idol of it, and set up dutie in +the room of +<span class="pagenum"><a name="Page_88" id="Page_88">{88}</a></span> +Christ. Excellent is that saying of <i>Austine</i><span +class="fnanchor"><a name="Ref_118" id="Ref_118" href="#Foot_118">[118]</a></span>, +<i>He that stands +upon his own strength, shall never stand</i>; and of <i>Bernard</i><span +class="fnanchor"><a name="Ref_119" id="Ref_119" href="#Foot_119">[119]</a></span>, +<i>That man labours in vain, that doth not labour resting upon +Christ and his merits</i>; and therefore we exhort You, after +all your care of preparation, to renounce it as to the +point of confidence, and <i>to come to Christ in the strength +and confidence of Christ alone</i>.</p> + +<p>3. Not be satisfied in the bare bringing of the +forementioned graces with you to the Sacrament, but +to labour according to the advice of the Apostle<span +class="fnanchor"><a name="Ref_120" id="Ref_120" href="#Foot_120">[120]</a></span>, +<i>to stir up the gift of God that is in you</i>. The Greek is, <i>to blow up</i>, +and cause the grace of God within us to kindle. Fire, as +long as it lyeth raked up in the Embers, will give no +heat; a man may die with cold, for all such a fire. +Grace, as long as it lyeth dead in the habite, will not avail +a man at the Sacrament. And therefore, that you +may be worthy receivers, you must take pains to blow +up the grace of God that is in you. You must arise and +trim your <i>spirituall lamps</i>, (as the <i>wise Virgins</i> did,) that +so you may be fit to meet with your <i>Bridegroom</i>. You +must <i>brighten</i> your <i>spirituall armour</i>, & gird up the loins +of your mind; You must not only have, but put on your +<i>wedding garment</i>, and come to this heavenly feast apparrelled +in all your spiritual ornaments. For it is a certain +truth, that not only a wicked man, that wants grace, but +a childe of God that hath true grace, may receive the +Sacrament unworthily; though he cannot come unworthily +as the wicked do, out of a total want of grace, yet +he may come unworthily out of grosse negligence, and +sinful carelesness, in not exciting and stirring up, and +improving the grace of God that is in him.<span +class="fnanchor"><a name="Ref_121" id="Ref_121" href="#Foot_121">[121]</a></span> +For not to <i>use grace</i>, and not to <i>have grace</i>, in this case, do little +differ in Gods account. And therefore, if you would be +<span class="pagenum"><a name="Page_89" id="Page_89">{89}</a></span> +worthy guests at this Supper, you must not only have a <i>true</i> +Faith, but a <i>fit</i> Faith; not only a true repentance, but a <i>fit</i> +repentance; you must not only have grace, but act grace; you must +set your <i>Faith</i> on work, to feed upon that blessed Sacramentall +promise, <i>Take, eat, this is my body which is broken for you; This +is my blood which is shed for you</i>. And you must labour to make +strong and particular applications of Christ to your souls, and to +believe, that as verily as you eat the Bread, and drink the Wine, +so verily you are made partakers of Christs body and blood, to +your everlasting happiness. And so likewise you must act repentance, +love, thankfullness, and obedience, according to the direction +of the Word of God.</p> + +<p>4. <i>To do all that you do at the Sacrament, in remembrance of +Christ.</i> For this is the main design of Christ, in appointing this +Ordinance, that it might be a <i>Love-token</i> from Christ alwaies by +us, and an effectual means to keep his death in perpetual remembrance, +that it might be a lively picture of Christ crucified; and +he that will receive aright, must be eying this Picture while he is +at the Sacrament; and the more he minds it, the more he will +admire it: The Angels<span +class="fnanchor"><a name="Ref_122" id="Ref_122" href="#Foot_122">[122]</a></span> +<span class="fnanchor"><a name="Ref_123" id="Ref_123" href="#Foot_123">[123]</a></span><i>stoop +down</i> to <i>look</i> upon Christ incarnate, +and it is the happiness of heaven to have Christ alwaies before +them; and it is our happiness on earth, that we have such a blessed +commemoration of Christ crucified: As Christ is all in all, in +all Creatures, in all Relations, in all Conditions, and in all +Ordinances; so more especially in this: For the Elements of Bread +and Wine are not appointed for natural ends and purposes, but +Christ is all in all in them: They are Representations, Commemorations, +Obsignations, and Exhibitions of Jesus Christ. You +must labour with the Eye of Faith to see Christs name written +upon the Bread and Wine, and you must read Christ in every +Sacramental action: when You behold the Bread and Wine +consecrated; You must remember how Jesus Christ was set apart +by his Father, from all Eternity, to be the Redeemer of his People: +And when the Minister breaks the bread, You must remember +the great sufferings that Jesus Christ endured for Your sins; +and when You take the Bread, and drink the Wine, you must do +this in remembrance of Christ; You must believe, that now Christ +giveth himself to be Your nourishment, and your Comforter unto +<span class="pagenum"><a name="Page_90" id="Page_90">{90}</a></span> +eternal life; and you must labour by a lively Faith, +to take him as your Lord and Saviour, and to cry out +with <i>Thomas</i> in the highest degree (if it be possible) of +rejoycing, <i>My God, and my Lord</i>: <span +class="fnanchor"><a name="Ref_124" id="Ref_124" href="#Foot_124">[124]</a></span>And when you eat +the Bread, and drink the Wine, you must remember, +that Christ <i>is the living Bread that came down from Heaven, +and that whosoever eats of this Bread, shall live for +ever: and that whosoever eateth the flesh of Christ, and +drinketh his blood, dwelleth in Christ, and Christ in him</i>. +And you must endeavour to receive Soul-nourishment +from Christ, as your bodies do by the bread you eat; +and as the bread is turned into your substance, so to be +made more and more one with Christ by faith: that having +a reall, though spirituall union with him, You may +have a happy interest and communion in all his purchases. +This is the life of the <i>Holy Sacrament</i>, without +which, all is but a dead and empty Ceremonie. But we +adde further, That this remembrance of Christ must +not be barely <i>notionall</i>, <i>doctrinall</i>, and <i>historicall</i>, but it +must be also <i>practicall</i>, <i>experimentall</i>, and <i>applicative</i>; it +must produce these and such like blessed effects and +operations in your hearts.</p> + +<p>1. You must so remember Christ, as to find power coming out of Christ +Sacramental, to break your hearts for all the sins you have committed +against him. Christ is presented in the Sacrament as a broken Christ; +his body broken, and his bloud poured out: and the very breaking of +the bread understandingly looked upon, is a forcible argument to break +your hearts. Was Jesus Christ rent and torn in pieces for you, and +shall it not break you hearts, that you should sin against him? Was he +crucified for you, and will you crucifie him by your sins? And +besides, the breaking of the bread is not only +<span class="pagenum"><a name="Page_91" id="Page_91">{91}</a></span> +ordained to be a motive unto brokenness of heart for +sin, but also in the right use to effect that which it doth +move unto.</p> + +<p>2. You must so remember Christ Sacramentall, as to find power coming +out of Christ, to subdue all your sins and iniquities; as the diseased +woman felt vertue coming out of Christ, to cure her bloody Issue; so +there is power in an <i>applicative and fiduciall remembrance</i> of +Christ at the Sacrament, to heal all the sinfull issues of our souls. +There is no sin so strong, but it is conquerable by a power derived +from Christ crucified.</p> + +<p>3. This is to remember Christ aright at the Sacrament, +when you never cease remembring him, till your +hearts be brought into a thankfull frame to God, for +Christ and for his ineffable blessings and mercies exhibited +in the Sacrament to a worthy receiver. And +therefore it is called an <i>Eucharist</i>, or a feast of thanksgiving. +It is as <i>Justin Martyr</i> saith, <span +class="fnanchor"><a name="Ref_125" id="Ref_125" href="#Foot_125">[125]</a></span><i>food +made up all of thanksgiving</i>. It is a custome in Colledges and houses +founded by the bounty of great men, to have a <i>feastivall +commemoration</i> of the bounties of their Benefactors. +The Sacrament is a <i>commemoration day</i> of your great Benefactor +Iesus Christ, wherein you are to remember all +those things which he suffered for you; and the proper +duty of the day is <i>thanksgiving</i>.</p> + +<p>4. You must not leave off remembring Christ Sacramental, till your +hearts be inflamed with an ardent love to Jesus Christ; for he is set +forth in this Sacrament, in all the endearing expressions, as a +crucified Christ, as pouring out his blood for us. Now it is an +excellent expression of <i>Bernard</i>: <span +class="fnanchor"><a name="Ref_126" id="Ref_126" href="#Foot_126">[126]</a></span><i>The +more vile Christ made himself +for us, the more dear he ought to be unto us.</i> You must never leave +meditating of his love, <span +class="fnanchor"><a name="Ref_127" id="Ref_127" href="#Foot_127">[127]</a></span><i>till +he be as fast fixed in your hearts, as he was upon the Cross</i>.</p> + +<p><span class="pagenum"><a name="Page_92" id="Page_92">{92}</a></span> +5. You must so remember Christ, as to be willing +to do and suffer any thing for that Christ, that hath +done and suffered so much for you; till you can say +with <i>David</i>, <i>What shall I render for all his blessings towards +me?</i> till you can say with <i>Thomas</i>, <i>Come, let us go dye +with him</i>; and we add, <i>for him</i>: till with the Apostle, +you can rejoyce to be <i>counted worthy to be whipt for his +names sake</i>. And can with <i>Ignatius</i> that blessed Martyr, +<span +class="fnanchor"><a name="Ref_128" id="Ref_128" href="#Foot_128">[128]</a></span>call +your iron chains, not <i>bonds</i>, but <i>Ornaments</i>, and <i>Spirituall +Pearls</i>; till you can say, as <i>Judg.</i> 8.22. <i>Rule thou +over us</i>, &c. <i>for thou hast delivered us from the hand of +Midian</i>. There is nothing hard to that Christian, that +doth rightly remember Christ Sacramental.</p> + +<p>6. You must continue in remembring Christ in the Sacrament, till your +hearts be wrought up to a <i>through contempt of the world, and all +worldly things</i>. Christ instituted the Sacrament when he was going +out of the world; and when he was crucifying, the whole world was in +darkness and obscurity: and he is propounded in the Sacrament, as a +<i>persecuted, broken, crucified Christ, despising, & being despised +of the world</i>. And if you do practically remember the Sacrament of +his death, you will finde vertue coming out thereof, to make you dead +to the world, and all worldly things. The Sacrament is called by the +Ancients, <span +class="fnanchor"><a name="Ref_129" id="Ref_129" href="#Foot_129">[129]</a></span><i>a +feast for Eagles, not for Dawes</i>; and therefore it +was a phrase ordinarily used in the administration of this Sacrament, +<i>Lift up your hearts to heaven where Christ is</i>.</p> + +<p>7. Cease not remembring Christ, till you be made partakers of the rare +grace of <i>humility</i>. Of all the graces that Christ picks out, in +which he would have Christians to imitate him in, <i>humility</i> is +one of the chiefest, <i>Matth.</i> 11.29. <i>Learn of me, for I am +humble</i>, &c. And +<span class="pagenum"><a name="Page_93" id="Page_93">{93}</a></span> +Christ in the Sacrament is presented, as <i>humbling himself</i> to the +death of the Cross, for our sakes. And what a shame is it, to +remember an humble Christ, with a proud heart? The practicall +remembrance of the humility of <i>Christ Sacramental</i>, when sanctified, +is mighty in operation, to tame the pride of our hearts.</p> + +<p>8. You must not fail to remember Christ in the Sacrament, +till by faith you have <i>applyed Christ, as your Christ</i>: Till you can +say with <i>Paul</i>, <i>Gal.</i> 2.20. <i>Who loved me, and gave himself +for me.</i> Propriety in Christ, is that which sweetens all. For +what are you the better <i>for Christ</i>, if he be not your <i>Christ</i>? +The Divels and damned in Hell may remember Christ, but not +with comfort, because they cannot remember him, but as their +enemy. But you must so remember Christ, as to make him yours, +by an <i>appropriating Faith</i>.</p> + +<div class="sidenote">Quest.</div> + +<p>But how shall we be inabled thus to apply Christ?</p> + +<div class="sidenote"><i>Answ.</i></div> + +<p>This is done, by studying the free tender that is made of Christ in +the Covenant of grace, which is expressed, <i>Isai.</i> 55.1. +<i>Revel.</i> 22.17. Jesus Christ is that brazen Serpent lifted up +upon the Cross, on purpose, that whosoever looks up to him, shall be +healed; and whosoever receives him as his Lord and Saviour, <i>should +not perish, but have everlasting life</i>. You must study the +<i>freeness</i>, <i>fulness</i>, and <i>particularity</i> of the offer +of Christ; and pray unto that Christ, who bids you believe, to give +you to believe. And truly there cannot be a greater discourtesie to +Jesus Christ, then to doubt of his love towards you, while ye are +receiving the pledges of his love. For herein hath <span +class="fnanchor"><a name="Ref_130" id="Ref_130" href="#Foot_130">[130]</a></span><i>God commended +his love toward us, in that while we were yet sinners, Christ dyed for +us</i>. What can Christ do more to manifest his love, or to perswade +us of his love he bears to us? Much more might be said to this +purpose, but we leave these things to be amplified by the Ministry of +your faithful Pastors. And we proceed to give you further directions, +for the right managing of your Sacramental addresses.</p> + +<p>5. In the fifth place, we exhort you to consider the Sacrament, under +a four-fold Notion:</p> + +<p>1. As it is a <i>spirituall medicine</i> to cure the remainders of your +corruption.</p> + +<p>2. As it is <i>spirituall food</i> to strengthen your weak graces.</p> + +<p>3. As it is a <i>spiritual Cordial</i> to comfort your distressed consciences.</p> + +<p><span class="pagenum"><a name="Page_94" id="Page_94">{94}</a></span> +4. As it is a <i>strong obligation</i> and forcible engagement to all +acts of thankfulness and obedience unto Jesus Christ.</p> + +<p>Now if you would get the benefit and comfort of the Sacrament, you +must when you come to it, carry these four considerations in your +mind; and labour to draw out good from the Sacrament, according to +each of them.</p> + +<p>1. You must consider what sin it is, that is most unsubdued, and +unmortified in you; you must use the Sacrament as a <i>medicine</i> +made of Christs body and blood, to heal that sin.</p> + +<p>2. You must consider, what <i>grace</i> is most weak in you; and you +must come to the Sacrament, as to food appointed on purpose to +strengthen weak grace.</p> + +<p>3. You must consider what <i>doubt</i> it is, that doth most obstruct +your full assurance of salvation; and you must come to the Sacrament, +as to a cheering Cordial, made for this very end, to revive your +fainting spirit. It is also a <i>sealing Ordinance</i> to seal up the +love of God in Christ, and to be as a <i>golden clasp</i> to fasten +you to Christ, and Christ to you: And in which Christ doth often go +from man to man, with his <i>privy seals</i>, and his <i>hidden +manna</i> of heavenly consolation.</p> + +<p>4. You must consider how apt you are to start from God, and his just +Commands, and therefore you must at the Sacrament <i>renew your +Covenant</i> with <span class="smcap">God</span>, and binde your selves afresh unto +<span class="smcap">God</span>, in the strength of Christ, to be his more faithful +servants afterwards, then ever you were before.</p> + +<p>And hereby likewise you may know when you come from the Sacrament, +whether you have received worthily, or no: For if you finde these +Effects from the Sacrament, +<span class="pagenum"><a name="Page_95" id="Page_95">{95}</a></span> +that it hath been <i>Medicinall, corroborative, comforting, +and obliging</i>: If you find your sins more mortified, +your graces more strengthened, your souls more +comforted, and your hearts more engaged unto God in +obedience; You may certainly conclude, that you are +worthy Receivers. Nay we adde, for the comfort of +<i>weak Christians</i>, if you find any one of these Effects. For +sometimes Christ lets out himself in the Sacrament in a +way of <i>Comfort</i>; sometimes he hides, as it were, his face, +and sends us home more <i>inlarged</i> in our <i>desires</i> after +him; sometimes he <i>kisses his children with the kisses of +his lips</i>, and gives them to eat of his <i>hidden Manna</i>; sometimes +he sends them home inlarged with <i>godly sorrow</i>, +for want of his imbraces. His dispensations are various. +But if you finde his presence in any one of these +waies, You are worthy Communicants.</p> + +<p>6. To endeavour, that your <span +class="fnanchor"><a name="Ref_131" id="Ref_131" href="#Foot_131">[131]</a></span><i>eyes +may affect your hearts</i>, when +you are at the Sacrament. For as Christ in the Ministery of his Word, +preacheth to the ear; and by the ear conveyeth himself into the heart: +so in the Sacrament he preacheth to the eye; and by the eye, conveyeth +himself into the heart. And therefore it is well called a <i>visible +Sermon</i>. Take heed, lest the Devil steal away the benefit & comfort +of it out of your hearts, by a wanton or wandring eye. And when you +find your hearts deaded, and your meditations begin to flag and grow +dry, fasten your eyes upon the Sacramental Elements, and Sacramental +actions. Consider the bread broken, and the wine poured forth, and +<i>let your eye affect your heart</i>; and never leave looking upon +them, till Christ be pleased to look upon you, as he did upon +<i>Peter</i>, and then your hearts will be affected indeed, as his was.</p> + +<p>7. To take heed of passing <i>rash censures</i> upon those that are +admitted to the Sacrament, together with your selves; say not such a +man is unworthy, but say rather with the Centurion, <span +class="fnanchor"><a name="Ref_132" id="Ref_132" href="#Foot_132">[132]</a></span><i>Lord +I am not worthy that thou shouldst enter under my roof, wherefore neither +thought I myself worthy to come unto thee</i>; say as <i>John</i> +<span class="pagenum"><a name="Page_96" id="Page_96">{96}</a></span> +<i>Baptist</i> of Christ, <i>I am not worthy to untye thy shooe-latchet</i>, +much lesse to sit with thee at thy table; say not that such a one +is a Dog, and not fit to eat childrens bread, but say rather of thy +self, as <i>Mephibosheth</i> doth, <span +class="fnanchor"><a name="Ref_133" id="Ref_133" href="#Foot_133">[133]</a></span><i>What +am I? that thou shouldest look +upon such a dead dog</i>, &c. The nature of man is very apt (as one +saith) <span +class="fnanchor"><a name="Ref_134" id="Ref_134" href="#Foot_134">[134]</a></span><i>to +use spectacles, rather then looking-glasses</i>; spectacles, to +behold other mens faults, rather then looking-glasses to behold +our own. But we hope better things of you. Remember, that +when the Disciples were at the Passeover with Christ, and Christ +told them, that one of them should betray him; They did not +passe harsh sentences one upon another, but every one suspected +himself, rather then his fellow-Apostle, and said, <i>Master, Is it I?</i> +Be not offended at thy brothers wickednesse, which thou art not +sure on, but at thine own unthankfulnesse, which thou art sure is +very great.</p> + +<p>8. When you are gone from the Sacrament, you must labour to walk in +the <i>strength of that food</i>, (as <i>Elias</i> did of his) <i>till you come +to the mount of God</i>. As you have been made partakers of an +Ordinance, to which others are not admitted, so you must endeavour to +live more self-denyingly, more heavenly mindedly, more holily and +righteously, then they do, that are not admitted. <span +class="fnanchor"><a name="Ref_135" id="Ref_135" href="#Foot_135">[135]</a></span><i>You +must love your enemies; blesse them that curse you; do good to them that hate +you, and pray for them that do despitefully use you, and persecute +you. For if you love them that love you, what reward have you? Do not +even the Publicanes the same? And if you salute your Brethren only, +what do ye more then others? Do not even the Publicanes so?</i> You +are admitted to an Ordinance, that is not common to all, but peculiar +to Saints, and therefore your lives must have something peculiar in +them, which no wicked man can have. You must believe and repent after +such a manner, as no <i>Reprobate</i> can do; You must pray in your +families with more life and zeal then others; you must be more just & +faithful in your dealings then +<span class="pagenum"><a name="Page_97" id="Page_97">{97}</a></span> +others; and have more faith, and hope, and love to +God. In a word, You must so carry and demean your +selves in all your words and actions, as that you may +be a credit and an ornament, and not a scandal to the +Congregation, of which you are members. <span +class="fnanchor"><a name="Ref_136" id="Ref_136" href="#Foot_136">[136]</a></span><i>Walking +worthy of the Lord unto all pleasing, being faithfull unto +every good work, and increasing in the knowledge of God: +Strengthened with all might, according to his glorious power, +unto all patience and long-suffering with joyfulnesse</i>. And +this we pray<span +class="fnanchor"><a name="Ref_137" id="Ref_137" href="#Foot_137">[137]</a></span>, +<i>That your love may abound yet more and more, +in knowledge, and in all judgment: That ye may approve +the things that are excellent, that ye may be sincere and without +offence till the day of Christ: Being filled with the fruits +of Righteousnesse, which are by Jesus Christ unto the glory +and praise of God</i>.</p> + +<p>We have been larger, then we thought, in these particulars about the +Sacrament, out of a holy jealousie which we have over you, (which we +doubt not but you will pardon in us) fearing lest after your first +admission to this Ordinance, you should grow remiss and careless, +satisfying your consciences with the naked approbation that your +Minister and Elders give of your knowledg and conversation; and in the +mean time, neglecting to get the benefit and comfort of this +Ordinance, and to thrive, and increase in knowledg and holiness +proportionably to the expectation of God, and your godly officers.</p> + +<p>We shall be briefer in what we have further to say unto you.</p> + +<p>3. In the third place we exhort you, to <span +class="fnanchor"><a name="Ref_138" id="Ref_138" href="#Foot_138">[138]</a></span><i>Obey +those that rule over you, and submit your selves, for they, watch for your soules, as they +that must give an account, that they may do it with joy, and not with +grief; for that is unprofitable</i> +<span class="pagenum"><a name="Page_98" id="Page_98">{98}</a></span> +<i>for you</i>. <span +class="fnanchor"><a name="Ref_139" id="Ref_139" href="#Foot_139">[139]</a></span><i>And +we beseech you, Brethren, know them +which labour amongst you, and are over you in the Lord, +and admonish you, and esteem them very highly in love for +their works sake, and be at peace amongst your selves.</i> And +remember, <span class="fnanchor"><a name="Ref_140" id="Ref_140" href="#Foot_140">[140]</a></span><i>That +the Elders that rule well, are worthy of +double honour, especially they that labour in the Word and +Doctrine</i>. For the Scripture saith, <i>Thou shalt not muzzel +the oxe that treadeth out the corn</i>, and <i>the labourer is worthy +of his reward</i>. And it likewise saith, <span +class="fnanchor"><a name="Ref_141" id="Ref_141" href="#Foot_141">[141]</a></span><i>Let him that is +taught in the word, communicate unto him that teacheth in +all good things</i>. And further, <span +class="fnanchor"><a name="Ref_142" id="Ref_142" href="#Foot_142">[142]</a></span><i>Do +ye not know, that they which minister about holy things, live of the things of the +Temple; and they which wait at the Altar, are partakers +with the Altar? Even so hath the Lord ordained, that they +which preach the Gospell, should live of the Gospel.----If +we have sowen unto you spirituall things, is it a great matter, +if we reap your carnal things?</i> This we write, not to +shame you, but to intreat you to give liberall and honourable +maintenance to your godly Ministers, that +they may not only be <span +class="fnanchor"><a name="Ref_143" id="Ref_143" href="#Foot_143">[143]</a></span><i>lovers +of hospitality</i>, but also inabled +to exercise it: lest God in anger to you, drive your +Ministers into corners, and take both your estates, and +your Ministers from you; so as you shall neither have +Ministers to give maintenance to, nor estates to maintain +Ministers.</p> + +<p>4. To perform all those offices which are required of you, as you are +Members of a particular Congregation. For this purpose we exhort you +brethren, to <span +class="fnanchor"><a name="Ref_144" id="Ref_144" href="#Foot_144">[144]</a></span><i>comfort +your selves together, and edifie one another, +even as you also do; to warn them that are unruly, comfort the feeble +minded, support the weak, be patient towards all men: And see that +none render evill for evill unto any man, but ever follow that which +is good, both among your selves, and towards all men, &c. <span +class="fnanchor"><a name="Ref_145" id="Ref_145" href="#Foot_145">[145]</a></span>Let the Word +of Christ dwell in you richly, in all wisdome, teaching and +admonishing one another in</i> +<span class="pagenum"><a name="Page_99" id="Page_99">{99}</a></span> +<i>Psalms and Hymnes, and spiritual songs, singing with grace in +your hearts to the Lord. <span +class="fnanchor"><a name="Ref_146" id="Ref_146" href="#Foot_146">[146]</a></span>Let +no man seek his own, but every +man anothers wealth; and <span +class="fnanchor"><a name="Ref_147" id="Ref_147" href="#Foot_147">[147]</a></span>let +every one of you please his +neighbour for his good, to edification; for even Christ pleased +not himself; but as it is written, The reproaches of them +that reproached thee, fell on me. <span +class="fnanchor"><a name="Ref_148" id="Ref_148" href="#Foot_148">[148]</a></span>Let +nothing be done through +strife, or vain-glory; but in lowliness of minde, let each +esteem other better then themselves.</i> Now though we are +far from thinking, (as some do,) that you are bound to +perform these duties only to those to whom you are +united in Church-fellowship, (for if you ought to pluck +your neighbours ox and horse out of a ditch, and to relieve +his body, when in want, though not of the same +Congregation with you, much more ought you to extend +acts of spirituall mercy (such as these are) to their +souls; and this you are bound unto by communion of +natures, communion of Saints, communion of +Churches; and by that Royal law of love, which commands +us to love our neighbour as our selves,) yet notwithstanding +we conceive that you are more especially +tyed by your Congregational relation, to perform +these duties to those that are of your own Communion.</p> + +<p>And therefore we further perswade you, <i>to watch over one another, +to bear the burdens one of another, and so fulfill the Law of Christ. +To consider one another, to provoke unto love and good works, not +forsaking the assembling of your selves together, as the manner of +some is, but exhorting one another, and so much the more, as you see +the day approaching</i>. And we likewise desire you not to neglect +private meetings together for holy conference and prayer; that hereby +you may be better acquainted one with another, and be mutual helps one +to another in spirituall things. +<span class="pagenum"><a name="Page_100" id="Page_100">{100}</a></span> +We think that speech of <i>Cain</i> unbefitting the mouth of +any Christian; <i>Am I my brothers keeper?</i> And though +we believe, that none ought to take the Office of a Minister, +but he that is elected and ordained thereunto, yet +we believe also, <i>that it is the duty of all private Christians, +in a brotherly way, out of the common bond of charity, to build +up one another in their most holy Faith</i>. And therefore let +those <span +class="fnanchor"><a name="Ref_149" id="Ref_149" href="#Foot_149">[149]</a></span><i>that +fear the Lord, speak often one to another</i>, especially +in these evil daies: <i>and strive together for the Faith +of the Gospel, standing fast in one spirit with one mind</i>. For +it seemeth to us to be very unchristian, that they especially, +that have chosen one and the same Minister, and +wait constantly upon his Ministry, and that break bread +together, should live together like Heathens and Publicanes: +at as great a strangeness one from another, as if +they lived many miles asunder. And that Drunkards +and Adulterers should meet together to dishonor God, +and to encourage one another in wickednesse; and you +should not assemble your selves together, to honour +God, to strengthen and edifie one another, and to confirm +one another in the truth. Only be careful in your +meetings, to take heed of <span +class="fnanchor"><a name="Ref_150" id="Ref_150" href="#Foot_150">[150]</a></span><i>doting +about questions, and strifes +of words, whereof cometh envy, strife, railing, evill surmises, +perverse disputings of men of corrupt minds, and destitute +of the truth</i>. And <span +class="fnanchor"><a name="Ref_151" id="Ref_151" href="#Foot_151">[151]</a></span><i>avoid +all foolish and unlearned Questions, +for they are vain and unprofitable, and gender nothing +but strife</i>; But help one another in that <i>one thing necessary</i>, +how to <i>grow up in Christ</i>; how to <i>make your calling +and election sure</i>; how to <i>thrive under Ordinances</i>; to be +<i>faithfull under Relations</i>, to adorn the Gospel you profess; +how to advance the power of godliness in your +several spheres; and to be more spiritually serviceable +unto God in your generations, and such like.</p> + +<p><span class="pagenum"><a name="Page_101" id="Page_101">{101}</a></span> +And we further exhort you, that if any Brother in +the Congregation walk <i>disorderly</i> and <i>scandalously</i>, that +you would carefully remember, It is your duty, first, <i>to +tell him privately</i>; (and not to tell it to Others, to his +and the Churches disgrace, as the manner of some is,) +The text is plain, <i>Go and tell him his fault betwixt him and +thee alone</i>; and if he shall hear thee, thou <i>hast gained thy +Brother</i>. But if he will not hear thee, <i>then take with thee +one or two more, that in the mouth of two or three witnesses, +every word may be established</i>. And if he shall neglect to +hear them, <i>tell it to the Church</i>. And consider, we beseech +you, that the most part of Sacramental reformation, +begins with your performing of this dutie. For how +can the Elders judicially take notice of any scandall, till +it be brought unto them, in the way of Christ, by you +that are Church-Members? There is great complaint +amongst well-affected people, of <i>Sacramental pollutions</i>; +and many thereupon, though groundlesly, separate +from our Congregations. But if things were rightly +considered, it would appear, that the people themselves +are the chief causes of this pollution; for you are the +<i>first wheel</i> of this part of reformation, and if you neglect +your part, how can we discharge ours? And therefore +we intreat you, even for Christs sake, as ever you desire +to keep your selves pure from the sin of those that receive +unworthily, and from being Authors of the prophanation +of the Sacrament, faithfully to discharge this +your dutie. And we shall (by the help of God) be exactly +careful of ours, that so the Lord may delight to +dwell in the midst of us.</p> + +<p>5. <i>To labour to keep your selves free from the Errours, Heresies, +and Blasphemies of these Times.</i> For it is evident to every +impartial Observer, that false teachers, evil men, +<span class="pagenum"><a name="Page_102" id="Page_102">{102}</a></span> +and seducers are gone abroad amongst us; subverting +of Souls and overthrowing the Faith of some; speaking +perverse things, to draw away disciples after them; subverting +whole Housholds, teaching things they ought +not for filthy lucres sake; creeping into houses, and +leading captive silly women, laden with divers lusts; +and by good words, and fair speeches, deceiving the +hearts of the simple; yea, by slight and cunning craftiness, +lying in wait to deceive (if it were possible) the very +Elect; and not only privily; but now openly and avowedly +bringing in damnable Heresies, denying the Lord that bought +them. The <i>Divine Authority</i> of the Scriptures is oppugned, +the <i>Deity of Christ opposed</i>, and his <i>Holy Spirit</i> blasphemed, +the Doctrine of the <i>Blessed Trinity</i> questioned, +the <i>Holy God</i> made the <i>Author of sin</i> and sinfulnesse, +<i>Universall Redemption</i> preached, and the ends of Christs +death evacuated, <i>Free-will</i> by nature to do <i>good</i> maintained, +the <i>mortallity</i> of the <i>Soul</i> affirmed; the <i>Use of the +Morall Law of God</i>, the <i>Observation of the Christian Sabbath</i>, +the <i>very calling and Function of the Ministry</i>, the <i>very +being of a Church</i> amongst Us, and all <i>the Ordinances +of Christ</i>, are slighted and rejected. These, and too many +more such <i>monstrous Opinions</i> in the very spring-time +of <i>Reformation</i> do so multiply amongst vs, that the <i>tares</i> +are like to <i>overgrow the Wheat</i>, if God prevent not. And +that which aggravates the evil of these things is, That +<i>London</i> should be guilty of such <i>Apostacy</i> from the truth. +<i>London</i>! which hast had able and faithful Ministers of +the Word preaching to thee; that hast been so miraculously +preserved from the Sword, Famine, and Pestilence +these last Years, yet have Heresies been hatched +and nourished up under <i>thy wings</i>; and from thee have +they been spread all the Kingdom over. How many in +<span class="pagenum"><a name="Page_103" id="Page_103">{103}</a></span> +this City have turned away their ears from the truth, +faithfully preached by their <i>Pastors</i>; and being turned +unto fables, have already followed the pernicious waies +of Seducers, whereby the way of truth is evil spoken +on! How is <i>Religion degenerated</i> into vain janglings, and +the <i>power of Godlinesse</i> eaten up by perverse disputings! +And that which should fill Us with more grief and +astonishment is, That this inundation of Errours and +Heresies hath increased upon Us, after such <i>prayers</i>, +<i>preachings</i>, <i>disputes</i>, and <i>testimonies</i> against them; after a +<i>Covenant</i> solemnly sworn to <i>God</i>, with hands lifted up +to heaven, for the extirpation of them; and after a solemn +Fast commanded by Authority, and observed +throughout the whole <i>Kingdom</i>, for our humiliation for +them. And yet (with grief of heart we mention it) those +Errours which in the Prelates time were but a few, are +now many: Those that of late crept into corners, now +out-face the Sun: Those which the <i>Godly</i> abhor'd from +their hearts, are now vented as <i>new and glorious truths</i>: +Nay, to such a degree of <i>Apostacie</i> are some arrived, being +waxen worse and worse, that they are labouring for +an <i>odious tolleration</i> of all those <i>abominable opinions</i>, as can +shroud themselves under the name of Christian Religion.</p> + +<p>Wherefore, in the Name of Jesus Christ, we warn +you all to take heed of these <i>Impostors</i> and <i>Seducers</i>; and +to keep close to those <i>good</i> and <i>old</i> principles of Christianitie, +which you have suck't in at <i>your first conversion, +out of the Word</i>, from your godly Ministers: And seeing +ye know these things before, <i>beware lest you also being led +away with the errour of the wicked, fall from your own stedfastnesse; +But grow in grace, and in the knowledge of our +Lord and Saviour</i> Jesus Christ; <i>to him be glory, both now</i> +<span class="pagenum"><a name="Page_104" id="Page_104">{104}</a></span> +<i>and for ever</i>, Amen. Oh how happy were it, if it might +be said of all You that submit to the Presbyterian Government; +as once of the <i>Godly</i> in <i>Sardis</i>. <span +class="fnanchor"><a name="Ref_152" id="Ref_152" href="#Foot_152">[152]</a></span><i>There are a few +names even in</i> London, <i>that have not defiled their Garments, +and they shall walk with me in white, for they are +worthy.</i> Which that you may the better be inabled to +do, We beseech You Brethren, in the words of the Apostle, +<span +class="fnanchor"><a name="Ref_153" id="Ref_153" href="#Foot_153">[153]</a></span><i>To +mark them which cause divisions and offences, +contrary to the Doctrine which ye have learned, and avoid +them, for they that are such, serve not our Lord</i> Jesus +Christ, <i>but their own belly</i>. Observe here, that you are +not only required to avoid their <i>Doctrines</i>, but their <i>persons</i>. +And so likewise the same Apostle, <span +class="fnanchor"><a name="Ref_154" id="Ref_154" href="#Foot_154">[154]</a></span><i>If any man teach +otherwise, and consent not to wholsome words, even the words +of our Lord</i> Jesus Christ, <i>and to the Doctrine which is according +to Godlinesse, he is proud, knowing nothing</i>, &c. +<i>From such withdraw thyself.</i> It is your dutie, not onely +to keep your selves from the Heresies of these times; +but, that you may be preserved from the Heresies, you +must keep your selves, and all under your charge, from +such as spread them, and from their meeting-places. For +he that without a just cause goeth into a <i>Pesthouse</i>, may thank +himself, if he get the plague. And he that runs headily +into temptation, <i>hath no promise from God to be delivered +out</i>. The Apostle <i>John</i> refused to tarry in the same <i>Bath +with Cerinthus</i>; and he commands us in his second Epistle, +<i>If there come any unto you, and bring not this Doctrine, +receive him not into your house, neither bid him God speed; +for he that biddeth him God-speed, is partaker of his evil +deeds.</i></p> + +<p>Take heed how you touch pitch, lest you be defiled; And remember, we +have faithfully discharged our consciences to you, in this particular; +And that you may +<span class="pagenum"><a name="Page_105" id="Page_105">{105}</a></span> +be farther instructed against the Errors and Heresies of +these times, We will propound a few <i>Antidotes</i> and <i>Preservatives</i> +unto you, under these general Rules following.</p> + +<p>1. Whatsoever Doctrine is <i>contrary to Godlinesse</i>, and +opens a door to Libertinism and Prophaneness, you +must reject it as <i>Soul-poyson</i>. Such are Doctrines against +the <i>Sabbath</i>, <i>Family-duties</i>, and <i>publique Ordinances</i>: Such +is the Doctrine of an <i>Universall tolleration</i> of all Religions. +The Doctrine of the Gospel, is a Doctrine <span +class="fnanchor"><a name="Ref_155" id="Ref_155" href="#Foot_155">[155]</a></span><i>according +to Godliness</i>; It is a <i>Mysterie of Godliness</i>; <i>It teacheth +to deny all ungodlinesse and worldly lusts, and to live soberly, +righteously, and godly in this present world</i>.</p> + +<p>2. You must reject all such Doctrines, as hold forth +a <i>strictnesse above what is written</i>. Papists teach many +strict Doctrines, of self-whippings, and voluntary povertie, +vows of continency, and many such like; but the +Apostle gives you an <i>Antidote</i> against them, <i>Col.</i> 2.18, +19, 20, 21, 22, 23. And so also our blessed Saviour, +<i>Matth.</i> 15.1. to the 10. Devout people are much taken +with Doctrines that carry a shew of strictness, and of +much purity; but you must not be wise above what is +written; You must be <i>Candidates</i> of a <i>Canonicall</i>, not an +<i>Apocryphal</i> strictness; And therefore when you are +taught, that whosoever will enter into <i>Church-fellowship</i>, +must first take a <i>Church-Covenant</i>; and that whosoever +will be admitted unto the <i>Lords Supper</i>, must not only +be free from ignorance and scandal, but he must have +other, and more strict qualifications; you must enquire +what word they have for these assertions; and where +<i>God hath not a mouth to speak, you must not have an ear to +hear, nor an heart to believe</i>.</p> + +<p>3. Whatsoever Doctrine tendeth to the <i>lifting up of</i> +<span class="pagenum"><a name="Page_106" id="Page_106">{106}</a></span> +<i>nature corrupted</i>, to the <i>exalting of unsanctified Reason</i>, and +giveth <i>free will in supernaturall things to a man unconverted, +is a Doctrine contrary to the Gospell</i>. For this is one +chief aym of <i>Pauls</i> Epistles, to shew, <span +class="fnanchor"><a name="Ref_156" id="Ref_156" href="#Foot_156">[156]</a></span><i>That +by nature we are dead in sins and trespasses, and that the naturall man receiveth +not the things of the spirit of God, for they are foolishnesse +unto him; neither can he know them, because they +are spiritually discerned</i>, and that <span +class="fnanchor"><a name="Ref_157" id="Ref_157" href="#Foot_157">[157]</a></span><i>the +carnall mind is enmity +against God, for it is not subject to the Law of God, neither +indeed can be</i>. This Rule will preserve you against all +<i>Arminian Tenets</i>. For this is the main difference between +the Doctrine of the Gospel, and the Arminians. +The Gospel makes <i>free grace</i> put the distinction between +the Elect and Reprobate; and the Arminians +<i>Free-will</i>.</p> + +<p>4. All Doctrines that set up our own Righteousness, whether of <i>Morality</i>, +or <i>Sanctification</i>, in the room of Christs Righteousness; That place +good works in the throne of Christ, are Doctrines of Antichrist, and +not of Christ. For the Gospel teacheth us, <span +class="fnanchor"><a name="Ref_158" id="Ref_158" href="#Foot_158">[158]</a></span>that +all our best works are +imperfect, and that we are justified, not by our own inherent +Righteousness, but by the Righteousness of Christ only, made ours by +Faith: this Rule will keep you from much of the <i>poyson of Popery</i>.</p> + +<p>5. All Doctrines that do set up Christ and his Righteousness, as to +decry all works of Sanctification, and to deny them to be fruits and +evidences of our justification, are to be avoided and abhorred. For +<span +class="fnanchor"><a name="Ref_159" id="Ref_159" href="#Foot_159">[159]</a></span>the +Scripture makes sanctification an evidence of Justification, +and commandeth all Believers to maintain good works. This Rule will +preserve you against most of the Errors of the Antinomians.</p> + +<p>6. That Doctrine <i>that lesseneth the priviledges of Believers</i> +<span class="pagenum"><a name="Page_107" id="Page_107">{107}</a></span> +<i>under the New Testament, and maketh their Infants +in a worse condition, then they were in under the Old Testament, +cannot be the Doctrine of the Gospel</i>. For the Gospel +tells you, <span +class="fnanchor"><a name="Ref_160" id="Ref_160" href="#Foot_160">[160]</a></span>that +Jesus Christ was made a Surety of a better +Testament, and that the new Covenant is a better +Covenant; established upon better promises. This +Rule will preserve you from the poyson of Anabaptism. +For if the children of the Jews were circumcised, +and the children of Christians should not be baptized, +either it must be granted, that circumcision was of no +benefit to the Jewish children, which is contrary to +<i>Rom.</i> 3.1, 2. or it must be granted, that the children of the +Jews had greater priviledges then the children of Christians.</p> + +<p>7. That Doctrine that cryeth up <i>Purity to the ruine of +Unity, is contrary to the Doctrine of the Gospel</i>. For the +Gospel calleth for unity, as well as purity, 1 <i>Cor.</i> 1.10. +<i>Phil.</i> 2.1, 2. <i>Eph.</i> 4.3, 4, 5, 6. And Christ prayed for the +unity of his Church, as well as the Holiness, <i>Joh.</i> 17.21, +22. and it is prophesied of the times of the Gospel, +That in those daies, God will give his people, <i>one heart, +and one way, and to serve him with one consent</i>, <i>Jer.</i> 32.29. +<i>Zeph.</i> 3.9. This Rule will teach you what to judg of the +Congregational-way: For certainly that Government +that carrieth in the front of it <i>A tolleration of different +Religions</i>, and is not sufficient to keep the body of +Christ in unity and purity, is not the Government of +Christ.</p> + +<p>8. Whatsoever Doctrine is contrary to the Rule of Faith, or to any +duty required in the ten Commandements, or to any Petition of the +Lords prayer, is not a Doctrine of Christ, and therefore to be +rejected.</p> + +<p>We might add many more Rules, but we forbear, +<span class="pagenum"><a name="Page_108" id="Page_108">{108}</a></span> +lest we should be over-tedious. Our prayer to God for +you is, That you may be fix't, not falling Stars, in the +Firmament of his Church; <i>Not children tossed to and fro, +and carried about with every wind of Doctrine</i>; Not Reeds +shaken with every wind, but firm Pillars in his house. +Wherefore, Beloved Brethren, <i>Stand fast and immoveable, +alwayes abounding in the Work of the Lord; Forasmuch +as you know, that your labour is not in vain in the +Lord</i>.</p> + +<p>But now, because he that would keep himself from +the Errour of the times, must also keep himself from the +sins of the times: (For it is sin that makes God give us +up to errour, 2 <i>Thess.</i> 2.10, 11. and it is sin that makes a +man like a <i>piece of wax</i>, ready to receive the impression +of any errour. The women in <i>Timothie</i> were first laden +with divers lusts, before they were led away captive to +divers errours; and whosoever puts away a good confidence, +will quickly <i>concerning Faith make ship wrack</i>, +as we are told, 1 <i>Tim.</i> 1.19.) Therefore we are necessitated +to inlarge our Exhortation to you in one particular +more; which though it be the last, yet it is not the +least of those things which we have to say unto you, and +that is,</p> + +<p>6. To exhort you, or rather to require and charge +you, <i>to keep your selves unspotted</i>, not only from the errors +and heresies, (as before) but also <i>from the sins and iniquities +of the times wherein you live</i>. We say, <i>unspotted</i>, and +so doth the Apostle, <i>Jam.</i> 1.27. It is not enough for +you to keep your selves from being <i>bemired and besmeared</i>, +but you must labour to keep your <i>Garments</i> so white, +as not to have the least <i>spot of defilement</i> from the persons +or places where you live. The Apostle tells us, That +<span +class="fnanchor"><a name="Ref_161" id="Ref_161" href="#Foot_161">[161]</a></span><i>in +the last daies perillous times shall come</i>: <i>For men should</i> +<span class="pagenum"><a name="Page_109" id="Page_109">{109}</a></span> +<i>be lovers of their own selves, covetous, boasters, proud, +blasphemers, disobedient to Parents, unthankfull, unholy, +without naturall affection, truce-breakers, false Accusers, incontinent, +fierce, despisers of those that are good, Traytors, +heady, high-minded, lovers of pleasures more then lovers of +God; having a form of Godlinesse, but denying the power +thereof.</i> Those words, <i>having a form of Godlinesse</i>, must +be understood, <span title="apo koinou">απο κοινου</span>, and referred to all the other +sins. And the meaning is, That men would be <i>self-lovers</i>, +having a form of godlinesse, <i>truce-breakers</i>, having +a form of godliness, <i>truce-breakers</i>, having a form +of godlinesse, <i>Traytors and false accusers</i>, having a form +of godlinesse, <i>&c</i>. They should cover all their ungodlinesse, +under the specious form of Godliness: Such are +the times in which we live, of which we may truly say, +There were never fewer, and yet never more Saints; +never more nominal, never fewer real Saints; Never +more self-seekers, and yet never more that pretended to +seek the interest of Christ. We are an <i>hypocritall Nation</i>, +<i>the people of Gods wrath</i>; <i>We have broken the Covenant of +our God, even that Covenant, which in the day of our distress +and fear, we made with hands lifted up to heaven. We are +apostatized from our Principles and practices; We contemn +the pretious ordinances, despise and abuse the Godly Ministers; +We break the Sabbaths, hate the very name of Reformation, +and scorn to submit to the sweet yoke of Christ and his +Government; We are proud, secure, lyars, swearers, and forswearers, +Murderers, drunkards, Adulterers, and oppressors: We have +not learned Righteousnesse, but unrighteousness, by all the Judgements +of God; We are worse and worse by all our deliverances; +We have spilt the blood of Christ in the Sacrament, by our unworthy +receiving</i>, and therefore it hath been just with God to spill +our blood. It would be too long to reckon up all the +particular sins of Magistrates, Ministers, Husbands, +<span class="pagenum"><a name="Page_110" id="Page_110">{110}</a></span> +wives, Fathers, Children, Masters, and Servants; neither +is it the design of this Discourse. We may truly say +with the Prophet, <span +class="fnanchor"><a name="Ref_162" id="Ref_162" href="#Foot_162">[162]</a></span><i>Ah +sinful Nation, a people laden with iniquity; +a seed of evill doers, children that are corrupters, that have forsaken +the Lord, that have provoked the holy One of Israel unto anger; +that are gone away backward: Why should we be smitten +any longer? we will revolt more and more, the whole head is sick, +and the whole heart is faint; from the sole of the foot, even unto the +head, there if no soundness in us, but wounds and bruises, and +putrified sores</i>, &c.</p> + +<p>Wherefore dearly beloved, we do most earnestly beseech you, in the +bowels of Jesus Christ, that you would be deeply sensible of, and +humbled for these evills that do so much abound in the midst of us, +for which the Earth mourns, and the Heavens are black over us. <i>Oh +let your souls weep in secret, and your eyes weep sore, and run down +with tears, and sigh to the breaking of your loyns, yea to the +breaking of your hearts with godly sorrow, which may work in you +repentance, never to be repented of.</i> Mourn more for the sins that +have brought these miseries upon us, then for the miseries our sins +have brought; more, for burdening God with sin, then for being +burdened with plagues; more for your hard hearts, then these hard +times.</p> + +<p>And we further intreat everie one of you, to put +<i>away the iniquity that is in his hand</i>; <i>to know every man +the plague that is in his own heart</i>; <i>to search and try his +waies, and to turn unto the Lord his God</i>; <i>to cease to do evill, +and to learn to do well</i>: to be tender of the oathes which +he hath taken, or which may be offered unto him to +take; to keep close to his <i>Covenant</i>; to prize the +Ordinances, Reverence Godly Ministers, sanctifie the Sabbaths, +to hate hypocrisie and self seeking, to receive +the love of the truth, lest God give him over to believe +<span class="pagenum"><a name="Page_111" id="Page_111">{111}</a></span> +lyes. Not to trust to his own understanding, lest God +blind his understanding. To practise the <i>truths</i> he doth +know, that God may reveal unto him the <i>truths</i> he doth +not know; not to heap to himself teachers, having <i>itching +ears</i>, lest he <i>turn away his ears from the truth, and be +turned unto fables</i>; not to have the faith of our Lord Jesus +Christ, in respect of persons, imbracing the Doctrine +for the persons sake, and not the person for the Doctrines +sake. To seek after the truth, for the truths sake, +with uprightness of heart, and not for outward respects, +lest God answer thee according to the Idols thou hast +in thy heart. To labour to be more and more grounded +in the Principles of the Doctrine of Christ; to study +catechisme more diligently, and so to be led on to perfection, +that he may not alwayes be a babe, unskilfull +in the word of Righteousness, but by reason of use, may +have his senses exercised to discern both good and evil.</p> + +<p class="thtbrk">In a word, we once more beseech you all that are admitted to our +Sacraments, that your <i>conversation may be as becometh the Gospell of +Christ</i>; and as you have given up your names unto Christ by +profession, so give up your hearts to him, by universall, sincere, and +constant obedience: <i>And let every one that nameth the name of Christ, +depart from iniquity.</i></p> + +<p class="dropcap-fnt">OUr third and last Exhortation is unto all those <i>that live within +the bounds of the Province, and have not yet submitted to the +Government, nor are admitted to the Sacrament of the body and blood of +Christ in the</i> Presbyterian way: These may be reduced into two +ranks:</p> + +<p>1. Such as separate from our Churches.</p> + +<p>2. Such as continue still with us, but do not joyn in the Sacrament.</p> + +<p><span class="pagenum"><a name="Page_112" id="Page_112">{112}</a></span> +The first of these admit of so many <i>divisions</i>, and <i>subdivisions</i>, +and are so contrary not only to us, but one to another, as that we are +hardly able to rank them into order; and yet for method sake, we will +divide them into two sorts:</p> + +<p>1. <i>Such as separate from us, only for matter of Government.</i></p> + +<p>2. <i>Such as separate from us, for matter of doctrine also.</i></p> + +<p>1. <i>Such as separate from us, only for matter of Government.</i> To these +we have spoken already in our Vindication; We now think fit to add one +thing more;</p> + +<p>And that is, To beseech and intreat you, as Brethren, to consider, +what a sin it is, to separate from Churches, which you your selves +acknowledg to be true Churches of Jesus Christ; and that, while they +are endeavouring more and more after a reformation according to the +Word; and to set up Churches of another constitution; Is not this to +set up Church against Church? and as the Ancients were wont to express +it, <i>Altar against Altar</i>? And whereas you should rather joyn with us, +and put to your helping hand to reform the Nation, and to bring our +Churches into the order of the Gospel; do you not rather weaken our +hands, by dividing from us, and dividing of us; and thereby +obstructing and hindering the glorious work of Reformation? For what +with the Prelatical on the one hand, that will not come up to a +Scripture-Reformation; and with you on the other, that will not joyn +with us whilest we are endeavouring after a Scripture-Reformation, The +building of Gods house ceaseth, in most parts of the Kingdome; and +instead of a Reformation, we see nothing but deformation and +desolation. If we be the <i>Church of Christ, and Christ holdeth +communion with us, Why do you separate from us? If we be of the +body of Christ,</i> +<span class="pagenum"><a name="Page_113" id="Page_113">{113}</a></span> +<i>do not they that separate from the body, separate from the +head also?</i> We are loath to speak any thing, that may +offend you; yet we intreat you to consider, That if the +Apostle calls those divisions of the Church of <i>Corinth</i>, +wherein Christians did not separate into divers formed +Congregations of several communion in the Sacrament +of the Lords Supper, <i>Schismes</i>, 1 <i>Cor.</i> 1.10. May +not your <i>secession</i> from us, and <i>profession</i> that you cannot +joyn with Us as members, and setting up Congregations +of another communion be more properly called +<i>schisme</i>? The Greek word for <i>Schism</i> signifies <i>rending</i>; +and sure it is, that you rend your selves from Us, +and not, <i>as from Churches the same rule</i>, but <i>as Churches +differing in the rule</i>, with a dislike of Us, and a protestation, +that You cannot joyn with Us as fixed members +without sin; You hear Us preach, not as persons in Office, +but as gifted men only; and some of you refuse to +hear us preach at all: You renounce all <i>Church communion</i> +with us as members; and not only so, but you invite +our people from Us, by telling them, <i>That they cannot +continue with us without sin</i>: You gather Churches +out of our Churches, and You set up Churches in an +opposite way to our Churches; and all this you do voluntarily, +(not separated, but separating, <i>non fugati, sed +fugitivi</i>) and unwarrantably, not having any sufficient +cause for it; and notwithstanding all this, yet you acknowledge +Us to be the true Churches of Jesus Christ, +and Churches with which Christ holds communion. +May we not therefore most justly charge you as guilty +in making a Schism in the Body of Christ?</p> + +<p>We are far from thinking, that every difference in +Judgment, or every separation from a Church, maketh +a Schism; for it is not the Separation, but the Cause, +<span class="pagenum"><a name="Page_114" id="Page_114">{114}</a></span> +that makes the Schismatick. The Godly-learned say, +<span +class="fnanchor"><a name="Ref_163" id="Ref_163" href="#Foot_163">[163]</a></span><i>That +every unjust, and rash separation from a true Church</i>, +(that is, when there is no just cause, or at least no sufficient +cause of the separation) is a schism. And that there +is <span +class="fnanchor"><a name="Ref_164" id="Ref_164" href="#Foot_164">[164]</a></span>a +negative and positive schism, the former is, when +men do peaceably and quietly draw from communion +with a Church, not making a head against that Church +from which they are departed: the other is, when persons +so withdrawing, do consociate & draw themselves +into a distinct and opposite Bodie, seting up a Church +against a Church (as you do;) which <i>Camero</i> cals <i>A schism +by way of eminencie</i>, & further tels us, that there are <span +class="fnanchor"><a name="Ref_165" id="Ref_165" href="#Foot_165">[165]</a></span>four +causes that make a separation from a Church, lawful.</p> + +<p>1. When they that separate, are grievously and intollerably +persecuted.</p> + +<p>2. When the Church they separate from, is heretical.</p> + +<p>3. When it is Idolatrical.</p> + +<p>4. When it is the Seat of Antichrist. And where +none of these four are to be found, there the separation +is insufficient and schismatical. Now we are fully assured, +<span class="pagenum"><a name="Page_115" id="Page_115">{115}</a></span> +that none of these four causes can be justly charged +upon our Congregations. And therefore you must +not be displeased with us, but with your selves, if we +blame you as guilty of a positive Schism.</p> + +<p>There are two things will be objected against what is here said.</p> + +<div class="sidenote"><i>Object.</i> 1.</div> + +<p>That you are forced to separate from Us, because of those sinfull +mixtures that are tolerated amongst Us; That our Congregations are +miscellaneous companies of all gatherings, without any due separation +of the wheat from the chaff: that all sorts are admitted even to +Sacramental communion. And that therefore you ought to come out from +amongst Us, that you be not made partakers of our sins.</p> + +<p>We answer,</p> + +<div class="sidenote"><i>Answ.</i> 1.</div> + +<p>1. That this charge, if understood of those Congregations, that are +reformed according to the rules of the Presbyterial Government, is +most untrue and unrighteous. It is sufficiently known what we suffer +in our estates, and in our outward peace and quiet, because we will +not allow of sinful mixtures in our Churches. The Lord that observes +our particular carriages knows, that we study purity of members, as +well as purity of Ordinances, and verity of doctrine. And though we +dare not make separation from a true Church, by departing from it, as +you do; yet we do make a separation in a true Church, by purging and +reforming it, which you do not do. The rule of the Assembly for the +Church-members, is very full: <i>That they must be visible Saints, +such as being of age, do professe Faith in Christ, and obedience unto +Christ, according to the rules of Faith and life, taught by Christ and +his Apostles.</i> Doth not the Scripture require more then this? why +then will ye separate from +<span class="pagenum"><a name="Page_116" id="Page_116">{116}</a></span> +us for sinfull mixtures, when we are purging out sinfull +mixtures? when God is coming towards us, why will +you run away from us? When God is building us up, +why are you so active in pulling us down? Are we not +coming out of the Wildernesse, and will you now forsake +us? It is not many years since the ship of this +Church was sinking into Popery, and then some of you +separated from it into other parts of the world. And +when of late years, there was hope through the mercy +of God, of saving the ship, you returned back; and instead +of helping to save her, you presently began to separate +from her; and whilest we were pumping to preserve +the ship, your practices have occasioned & made +many leaks in it. This is a sad thing, and if rightly +apprehended, must sit sadly upon the spirits of some.</p> + +<div class="sidenote"><i>Answ.</i> 2.</div> + +<p>Suppose there were some sinfull mixtures at our Sacraments, yet we +conceive, this is not a sufficient ground of a negative, much lesse of +a positive separation. <span +class="fnanchor"><a name="Ref_166" id="Ref_166" href="#Foot_166">[166]</a></span>The +learned Author forementioned tells us, +that <i>corruption in manners crept into a Church, is not sufficient +cause of separation from it</i>. This he proves from Matth. 23.2, 3. +and he also gives this reason for it; Because <i>in what Church +soever, there purity of Doctrine, there God hath his Church, though +overwhelmed with scandalls. And therefore whosoever separates from +such an Assembly, separates from that place where God hath his Church, +which is rash and unwarrantable.</i></p> + +<p>The Church of <i>Corinth</i> had such a profane mixture at their +Sacrament, as we believe few (if any) of our Congregations can be +charged withal. And yet the +<span class="pagenum"><a name="Page_117" id="Page_117">{117}</a></span> +Apostle doth not perswade thy godly party to separate, +much less to gather a Church out of a Church. +There were many godly and learned Non-conformists +of this last age, that were perswaded in their consciences, +that they could not hold communion with the +Church of <i>England</i>, in receiving the Sacrament kneeling, +without sin, yet did they not separate from her. +Indeed, in that particular act they withdrew, but yet +so, as that they held communion with her in the rest, +being far from a negative, much more from a positive +separation. Nay some of them, even then when our +Churches were full of sinfull mixtures, with great zeal +and learning, defended them so far, as to <span +class="fnanchor"><a name="Ref_167" id="Ref_167" href="#Foot_167">[167]</a></span>write against +those that did separate from them. He that will never +communicate with any Church, till every thing that +offendeth be removed out of it, must tarry till the great +day of judgment, when (and not till then) <span +class="fnanchor"><a name="Ref_168" id="Ref_168" href="#Foot_168">[168]</a></span><i>Christ will +send forth his Angels, to gather out of his Kingdome every +thing that offendeth, and them that do iniquity.</i> <i>Musculus</i> +tells us of a <span +class="fnanchor"><a name="Ref_169" id="Ref_169" href="#Foot_169">[169]</a></span><i>Schwenkfeldian</i> +at <i>Augusta</i>, whom he asked, +when he had <i>received the Sacrament</i>; he answered, <i>not +these twelve years</i>: He asked him the reason; he answered, +<i>Because he could not finde a Church which was inwardly +and outwardly adorned fit for a spouse of Christ, and that +he would defer receiving the Sacrament, till he could finde +such a one</i>. This man never did receive: No more will +any of his opinion. We speak not of these things, to justifie +the negligence and wickedness of Church-Officers, +in suffering these prophane mixtures; we have already +proved it to be their duty, to keep all visibly-wicked +persons from the Sacrament, and have given divers arguments +to perswade them thereunto. We have likewise +shewed it to be the duty of private members, to +<span class="pagenum"><a name="Page_118" id="Page_118">{118}</a></span> +do what in them lyes, for the removing of scandalls +out of the Church. If a brother offend them, they are +not to separate from him, (for this is not the way +of Christ, to <i>gain</i>, but to <i>destroy</i> his soul,) but they are to +tell him of it privately, and in an orderly way to bring +it to the Church. And when they have done their duty, +they have freed their own souls, and may safely and +comfortably communicate in that Church, without sin.</p> + +<div class="sidenote"><i>Object.</i> 2.</div> + +<p>Though we do separate from you, yet we cannot stand charged with +<i>Schisme</i>, because the nature of Schisme consisteth in an open +breach of Christian love; and is such a separation, which is joyned +with a condemnation of those Churches from which they separate, as +false Churches, which we are far from.</p> + +<div class="sidenote"><i>Answ.</i></div> + +<p>We grant, that to make up the formality of a <i>Schismatick</i>, there +must be added uncharitableness; as to make up the formality of an +<i>Heretique</i>, there must be added <i>obstinacy</i>. But yet as he +that denyeth a fundamental Article of Faith, is guilty of heresie, +though he add not <i>obstinacy</i> thereunto to make him an heretique; +so he that doth <i>unwarrantably</i> separate from a true Church, is +truly guilty of <i>Schisme</i>, though he add not +<i>uncharitableness</i> thereunto, to denominate him a compleat +Schismatique.</p> + +<p>A Reverend Brother of your own, calleth <span +class="fnanchor"><a name="Ref_170" id="Ref_170" href="#Foot_170">[170]</a></span><i>Brownisme</i>, +<i>a bitter root of rigid separation</i>. And we beseech you, +with the spirit of meekness, to consider what bitter +fruits have sprung from your more moderate separation: +what great and wofull breaches have been made +upon the blessed grace of charity: what harsh and rigid +censures some of you have passed upon our persons +and government; calling us <i>Lordly, and Prelaticall</i>; +and it, <i>Tyrannical and prejudicial to civill States</i>, on purpose, +<span class="pagenum"><a name="Page_119" id="Page_119">{119}</a></span> +to make us, and it odious, and thereby to render +your persons and way the more amiable to the people. +And that which is more then this, Are there not some +of you, that choose rather to joyn with Anabaptists, +and Episcopal men, then with us? And that will give +letters dimissory to your members, to depart from you +to the Churches of the Anabaptists? and at the same +time, deny them to such as desire them, for to joyn with +Churches of our communion? Is not this to separate +with an open breach of Christian Charity? We charge +not these things upon all of you, but only upon some, +whose names we forbear to mention. And for our +parts, we do here profess, That it is and shall be our +great care, to study <i>purity and charity</i>, as well as <i>verity +and unity</i>; and <i>purity of members</i> according to the Word, +as well as of <i>Ordinances</i>.</p> + +<p>We abhor an over rigid urging of uniformity in circumstantiall things. +And are far from the cruelty of that Gyant, <i>who laid upon a bed all +he took; and those who were too long, he cut them even with his bed; +and such as were too short, he stretched out to the length of it</i>. +God hath not made all men of a length, nor height. Mens parts, gifts, +graces differ; and if there should be no forbearance in matters of +inferior alloy, all the world would be perpetually quarrelling. If you +would fully know our judgments herein, we will present them in these +two Propositions:</p> + +<p>1. That it is the duty of all Christians, to study to enjoy the +Ordinances of Christ in unity, and uniformity, as far as it is +possible; for the Scripture calls <span +class="fnanchor"><a name="Ref_171" id="Ref_171" href="#Foot_171">[171]</a></span>to +unity and uniformity, as well as +to purity and verity: and surely, it is not impossible to obtain this +so much desired unity and uniformity, because that God hath promised, +<span class="pagenum"><a name="Page_120" id="Page_120">{120}</a></span> +that his children shall serve him with <span +class="fnanchor"><a name="Ref_172" id="Ref_172" href="#Foot_172">[172]</a></span><i>one heart, +and with one way, and with one shoulder</i>. And that in the +days of the Gospel, <i>There shall be one Lord, and his name +one.</i> And Christ hath prayed, <span +class="fnanchor"><a name="Ref_173" id="Ref_173" href="#Foot_173">[173]</a></span><i>That +we may be all one, as +the Father is in him, and he in the Father.</i> And he adds a +most prevalent reasons, <i>that the world may believe that +thou hast sent me</i>. Nothing hinders the propagation +of the Gospel, so much as the divisions and separations +of Gospel-Professors. If then it be Gods promise, +and Christs prayer, it is certainly a thing possible to be +obtained, and a duty incumbent upon all true Christians, +to labour after.</p> + +<p>2. That is their duty to hold communion together, as one Church, in +what they agree; and in this way of union mutually to tolerate and +bear with one another in lesser differences. And here that golden Rule +of the Apostle takes place, <span +class="fnanchor"><a name="Ref_174" id="Ref_174" href="#Foot_174">[174]</a></span><i>Let +us therefore as many as be perfect, +be thus minded; and if in any thing ye be otherwise minded, God shall +reveal even this unto you: Neverthelesse whereto we have already +attained, Let us walk by the same Rule, let us mind the same +thing.</i> This was the practice of the primitive Christians.</p> + +<p>All such who professed Christianity, held Communion together, as one +Church, notwithstanding the difference of Judgements in lesser things, +and much corruption in conversation.</p> + +<p>We beseech you therefore Brethren, that you would endeavour to keep +the <i>Unity of the spirit in the bond of peace; for there is one Body +and one Spirit, even as ye are called in one hope of your Calling; one +Lord, one Faith, and one Baptisme; one God and Father of all, who is +above all, and through all, and in you all.</i></p> + +<p>For our parts, we do here manifest our willingness, (as +<span class="pagenum"><a name="Page_121" id="Page_121">{121}</a></span> +we have already said) to accommodate with you according +to the Word, in a way of union; And (such of us +as are Ministers,) to preach up, and to practise a mutual +forbearance and toleration in all things, <i>that may consist +with the fundamentalls of Religion, with the power of Godlinesse, +and with that peace which Christ hath established in +his Church</i>, but to make ruptures in the body of Christ, +and to divide Church from Church, and to set up +Church against Church, and to gather Churches out +of true Churches: And because we differ in some things, +therefore to hold Church-communion in Nothing; this +we think hath no warrant out of the Word of God, and +will introduce all manner of confusion in Churches and +Families; and not only disturb, but in a little time destroy +the power of Godlinesse, purity of Religion, peace +of Christians, and set open a wide gap to bring in +Atheisme, Popery, Heresie, and all manner of wickednesse: +We will therefore conclude with that description +that Doctor <i>Ames</i> gives of the sinfulnesse and mischievousnesse +of Schisme, lib. 5. cap. 12.<span +class="fnanchor"><a name="Ref_175" id="Ref_175" href="#Foot_175">[175]</a></span></p> + +<p>Schisme, properly so called, is a most grievous sin;</p> + +<p>1. Because it is <i>against charity towards our Neighbour</i>, &c.</p> + +<p>2. Because it is <i>against the Edification of him who makes the +separation, in that he deprives himself Communion in spirituall +good</i>.</p> + +<p>3. <i>Because it is against the honour of Christ, in that, at much +as in it lyeth, it takes away the Unity of his mysticall body.</i></p> + +<p>4. <i>It makes way unto Heresie, and separation from Christ.</i> And +therefore it is a sin by all good men to be abhorred.</p> + +<p><span class="pagenum"><a name="Page_122" id="Page_122">{122}</a></span></p> + +<div class="sidenote">Second sort of Separatists.</div> + +<p>2. The second sort are such, as <i>separate from our Churches, as +false Churches</i>; And from our <i>Ministry, as Antichristian</i>: and +differ from us not only in Discipline, but in Doctrine also. We +purpose not to undertake a particular confutation of your Errours.</p> + +<p>Four things only we have to say:</p> + +<p>1. To beseech you to consider, whether you did not receive the <i>work +of Conversion from sin unto God, which ye presume to be wrought in you +first of all, in these publique assemblies, from which you now +separate?</i> And if once you found Christ walking amongst us, How is +it that you do now leave us? Do you not therein leave Christ also? Are +we lesse, and not rather more reformed then we were? If the presence +of Christ, both of his power and grace, be with us, why will you deny +us your presence? Are ye holier and wiser then Christ? Is not this an +evident token that we are true Churches, and have a true Ministry, +because we have the seal of our Ministry, even the conversion of many +sons and daughters unto God? Doth not the Apostle from this very +ground, <span +class="fnanchor"><a name="Ref_176" id="Ref_176" href="#Foot_176">[176]</a></span>argue +the truth of his Apostleship? Is it not apparent, that +our Ministers are sent by God, Because their Embassage is made +successfull by God, for the good of souls? Did you ever read of true +conversion ordinarily in a false Church? Will the Lord concur with +those Ministers whom he sends not? Doth not the Prophet seem to say +the quite contrary, <i>Ier.</i> 23.33. And therefore either renounce +your conversion, or be converted from that great sin of separating +from us.</p> + +<p>2. To consider, whether there was not a time, <i>when ye could have +plucked out your own eyes, and have given them to those Ministers, +whose eyes you would now pluck out, and whom now you hate, and think +you do God good service,</i> +<span class="pagenum"><a name="Page_123" id="Page_123">{123}</a></span> +<i>in reviling and persecuting them.</i> How is it, that you are +thus altered and changed? <i>Are they become your enemies, +because they tell you the truth?</i> You will Reply, It is because +they are <i>Ministers Ordained by Antichristian Bishops</i>; +and therefore before they have renounced their false +Ministry, we cannot with a safe conscience hear them, +nor expect a blessing from their Ministry. This Reply +is, we confess, a great stumbling block to many godly +people, in this Kingdome; for satisfaction to it, we offer +these particulars:</p> + +<p>1. Many of you that make this Reply, hold, <i>That the Election of the +people is by Gods Word sufficient to make a man a true Minister +without Ordination.</i></p> + +<p>Now it is certain, that many publique Ministers have been chosen by +the free and full consent of their Congregations; and most of them +have had an after consent, which was sufficient to make <i>Leah</i> +<i>Jacobs</i> wife<span +class="fnanchor"><a name="Ref_177" id="Ref_177" href="#Foot_177">[177]</a></span>, +and why not (to use your own words) to marry a man to +a people; and therefore according to your own judgments, all such are +lawfull Ministers. For sinfull superadditions do not nullifie divine +Institutions.</p> + +<p>2. Some of you, that besides Election, require Ordination for the +making of a Minister, yet say, that this Ordination must be by the +people of the Congregation; and thus are your Ministers ordained.</p> + +<p>Now we finde neither precept nor president for this +in all the Scripture; we finde <span +class="fnanchor"><a name="Ref_178" id="Ref_178" href="#Foot_178">[178]</a></span><i>Ordination +by the laying on +of the hands of the Presbytery</i>, but never of the laying on +of the hands of the people. We finde <span +class="fnanchor"><a name="Ref_179" id="Ref_179" href="#Foot_179">[179]</a></span>the +Apostles, <i>Timothy</i> +and <i>Titus</i>, <i>Ordaining</i>, but never the people <i>Ordaining</i>; +and for private persons to assume the power of +Ordination (that is, a power to send men to preach the +Gospel, and administer the Sacraments) is a sin like unto +<span class="pagenum"><a name="Page_124" id="Page_124">{124}</a></span> +the sin of <i>Uzzah</i>, and of <i>Corah</i>, and his company. +Therefore we say to you, as Christ doth, <i>Matth.</i> 6. +<i>First pluck the beam out of thine own eye, and then</i>, &c. +First justifie the Ordination of your own Ministers by +private persons, and then you will see better, to find fault +with the Ordination of our Ministers.</p> + +<p>3. We distinguish between a defective Ministry, and a false Ministry, +as we do between a man that is lame or blind, and a man that is but +the picture of a man. We do not deny, but that the way of Ministers +entring into the Ministry by the Bishops, had many defects in it, for +which they ought to be humbled: But we add, that notwithstanding all +the accidental corruptions, yet it is not substantially and +essentially corrupted: As it is with Baptism in the Popish Church; all +Orthodox Divines account it valid, though mingled with much dross, +because the party baptized, is <i>baptized in the name of the Father, +Son, and Holy Ghost</i>. And therefore, when a Papist turns +Protestant, he is not baptized again, because the substance of +Baptisme is preserved in Popery under many defects. The like, and much +more, may be said for the <i>Ordination of our Ministers by +Bishops</i>: It is lawful and valid for the substance of it, though +mingled with many circumstantial defects.</p> + +<p>And this appears,</p> + +<p>1. Because when they were ordained, <i>they were designed to no other +Office, but to preach the Word, and administer the Sacraments; +according to the Will of Christ.</i></p> + +<p>2. Because since their Ordination, <i>God hath sealed the +truth of their Ministry</i> (as hath been said) <i>by his blessing +upon it</i>. If they be <i>Antichristian Ministers</i>, how is your +<i>conversion Christian</i>?</p> + +<p>3. Because they were ordained by Bishops, not as +<span class="pagenum"><a name="Page_125" id="Page_125">{125}</a></span> +Lord Bishops, or as <i>a superiour Order by divine Right above +a Presbyter</i>; but as they were <i>Presbyters</i>. For the +understanding of which, you must know,</p> + +<p>1. That by Scripture, a Bishop and Presbyter is all +one, as appears by <i>Act.</i> 10.27, 28. <i>Tit.</i> 1.5, 6, 7, 8. <i>Phil.</i> +1.1. 1 <i>Tim.</i> 3.1, 2, &c. 1 <i>Pet.</i> 5.1, 2. and by what is said +by the Authors quoted in the <span +class="fnanchor"><a name="Ref_180" id="Ref_180" href="#Foot_180">[180]</a></span>Margent.</p> + +<p>2. <i>That the Lordly Dignities of Bishops were meer civill +additaments annexed to their Bishopricks by Kingly favour.</i></p> + +<p>3. That this Opinion, that <i>Bishops are a <span +class="fnanchor"><a name="Ref_181" id="Ref_181" href="#Foot_181">[181]</a></span>superiour +Order of Ministry, by Divine Right above a Presbyter, is a late upstart +Opinion, contrary to antiquity</i>, as appears by the Authors quoted +in the Margent.</p> + +<p>4. That the Laws of this Realm do account nothing <i>divine</i> in a +Bishop, but his being a Presbyter; and therefore the Parliament in +their <i>Ordinance for Ordination</i>, tels us, <i>That they did ordain as +Presbyters, not as Bishops, much lesse as Lord Bishops</i>.</p> + +<p>As for their usurpation of the sole power of Jurisdiction, together +with their Lordly Titles & Dignities, and Dependances, we have +renounced them in our <i>Solemn League and Covenant</i>: But we never did, +nor never shall renounce them as <i>Presbyters</i>, which by the consent +of all sides, are by <i>Divine Right</i>.</p> + +<p>We shall add one thing more,</p> + +<p>4. That Ministers do not receive their Ministry from the People, or +Bishops, but immediatly from Jesus Christ: For they are Ministers and +Embassadors of Christ, not of the People: Indeed they are Embassadors +for the good of the People, but not Embassadors of the People: All +that the people or Bishop doth, is but to <i>choose</i> and <i>ordain</i> a man; +but it is Christ that gives him his <i>power and authority</i>; As when a +wife <i>chooseth a</i> +<span class="pagenum"><a name="Page_126" id="Page_126">{126}</a></span> +<i>husband</i>, and a Town a Mayor; the Town doth not give +the Mayor, nor the wife the husband, the power they +have; but the <i>Laws of God</i>, the one and of <i>Man</i>, the other: +So it is here, It is Christ that gives the Office, and the +Call to the Ministry; They are his <i>Servants</i>, and in his +<i>Name</i> execute their function. It is he that fits them with +ability for their work; the people they consent, and the +<i>Bishop as a Presbyter, with other Presbyters, ordain him</i>; +which though it had many Corruptions mingled with +it, when the <i>Bishop</i> was in all his pomp and Lordliness, +yet for the substance of it, it was lawful & warrantable, +and <i>therefore cannot without sin be renounced and abjured</i>.</p> + +<p>3. In the third place we exhort you to consider, <i>whether since you +have forsaken our Congregations, you have not fallen into such strange +opinions, and those of so high a nature, as that if any man should +have told you seven years ago, that you would have one time or another +fall into them, you would have said to him, as</i> Hazael <i>did to the +Prophet; Am I a dog, that I should do this?</i> Who would ever +have thought, that you that did once sigh, mourn, and bitterly +complain, <i>That a Chappell was permitted to the Queen to hear Masse +in, should now plead for a toleration of Popery, and all manner of +Errours and Heresies? That you that did once flock to our Churches as +Doves to the windows, should now not only forsake ours, but all +Churches of whatever constitution; That you that did once so much +prize Christ, and his holy Scriptures, should now (some of you at +least) deny the Divinity of Christ, and his holy Scriptures?</i> But +this is no great wonder, for the Apostle hath foretold it, <span +class="fnanchor"><a name="Ref_182" id="Ref_182" href="#Foot_182">[182]</a></span><i>That +evill men and seducers shall wax worse and worse, deceiving and being +deceived</i>; and that <i>they will increase unto more ungodliness, and +their word will eat as doth a Canker</i>, &c. <i>Errour</i> is of an +incroaching nature; as the <i>little Theef</i> +<span class="pagenum"><a name="Page_127" id="Page_127">{127}</a></span> +openeth the <i>door</i> oftentimes to the <i>great Theef</i> so a little +<i>errour</i> paves a cause-way to a greater: The <i>Popish superstition</i> +at first grew secretly, the <i>tares</i> were hidden under +the <i>corn</i>; but in a little while the <i>tares</i> grew up, so as +no <i>corn</i> could be seen: Images, at first were brought into +the Church <i>only for an historicall use</i>; afterwards, to stir +up <i>devotion</i>, at last, they came to be <i>worshipped</i>: Let the +Serpent but winde in his head, & he will quickly bring +in his whole body: Your <i>first errour</i> was in <i>separating +from our Churches</i>, from which <i>Christ doth not separate</i>. +Here the <i>Serpent got in his head</i>, & no wonder his whole +body <i>followed</i>; he that saith <i>yea</i> to the Devil in a little, +shall not say <i>nay</i> when he please: He that tumbleth down +the <i>Hill of Error</i>, will never leave tumbling, till he comes +to the <i>bottome</i>. First you deny our Ministers to be true +Ministers, and our Ordinances to be true Ordinances; +and then God, as a just Judge, gives you over, in a little +time, to deny all <i>Ministers and Ordinances</i>, and then +to be <i>above all Ministers and Ordinances</i>; and at last, to be +above Christ himself, and not to stand in need of his +<i>mediation to God the Father</i>. First you deny <i>Baptisme of +Infants</i>, and then after, <i>Baptisme of water</i>: In a word, First +you <i>run away from us</i>, and then for the most part turn <i>Independents</i>, +then <i>Antinomians</i>, then <i>Anabaptists</i> then <i>Arminians</i>, +then some of you <i>Socinians</i>, <i>Antiscripturists</i>, <i>Anti-Trinitarians</i>, +still waxing worse and worse, deceiving +and being deceived, & in the conclusion, meer <i>Atheists</i>.</p> + +<p>Suffer us therefore to speak to you in the words of Christ, to the +Church of <i>Ephesus</i>. Rev. 2.5. <i>Remember from whence you are faln, +and repent, and do your first works</i>, &c. Repent of all your +Soul-destroying <i>Errours</i>, and return to the Churches from which +ye have most unjustly separated, for fear, lest <i>God as a just Judge</i>, +because +<span class="pagenum"><a name="Page_128" id="Page_128">{128}</a></span> +you would not receive the love of the truth that you +might be saved, should still give you over to strong delusions, +that ye should believe a lye, <i>That all they might +be damned, who believed not the truth, but had pleasure in +unrighteousnesse</i>: And this makes way to the fourth +thing we have to say to you; and that is,</p> + +<p>4. To beseech you to consider, <i>Whether since you forsook +our Congregations, you are not much decayed in the power +of Godliness</i>, whether you have not lost your first love +to Godly Ministers, Gospel-Ordinances, Fastings, reading +the Word, private & Family prayers, and Communion +of Saints; whether you are not grown more censorious, +self-conceited, headie, high-minded, treacherous, +fierce, despisers of those that are good, and lovers of +pleasure more then lovers of God; whether Duties to +God and Man have not been more neglected, Sabbaths +more prophaned, Families worse governed; the publique +welfare of Church and State have not been less +minded, whether prophaneness, or prophane Ones, have +not been more indulged; and whether you be not sensibly +and dangerously apostatized from that close and +humble walking with God, which formerly some of +you did so much labour after: For the truth is, <i>Corruption +in the Judgment, will quickly bring corruption in the +conversation</i>. Our actions are guided by our apprehensions; +and if our apprehensions be <i>erroneous</i>, our <i>actions</i> +will quickly be tainted with wickednesse; And therefore +it is very observeable, <span +class="fnanchor"><a name="Ref_183" id="Ref_183" href="#Foot_183">[183]</a></span><i>That +in the old Law, when the +Leprosie was in the head, the Priest was not only to pronounce +the man unclean, but utterly unclean</i>: For Leprosie in the +head, will quickly beget a Leprosie in the whole man: +As the Sun is to the World; so is the Understanding to +Man: If the Sun be dark, all the world is in darknesse; +<span class="pagenum"><a name="Page_129" id="Page_129">{129}</a></span> +and if the light that is in thee (saith Christ) be darkness, +<i>How great is that darkness?</i> We wonder not at the <i>looseness</i> +of your practices, when we consider the <i>looseness</i> of +your principles: <i>For Doctrines contrary to Godliness, must +needs bring forth a conversation contrary to the Gospell.</i> And +this is an evident token to us, that the <i>New-Lights</i> (as +they are called) which you hold forth to the world, +proceed not from the <i>Father of Lights</i>, but the <i>Prince of +Darkness</i>, because they lead men into the <i>Works of Darkness</i>.</p> + +<p>Therefore seeing that since your departure from us, you have wofully +back-slidden from God, and are visibly decaid in Holiness and +Righteousness, Our Exhortation to you is, that you would return to +your first Principles; for then it was better with you, then now; And +our prayer to God for you is, <i>That he would give you repentance to +the acknowledging of the truth; and that you may recover your selves +out of the snare of the Devill, who are taken captive by his will.</i></p> + +<p>Having finished that we had to say to those that separate from our +Church, we now go on to speak a few words to those that <i>continue +with us still, and that wait upon the publique Ministry, but do not +yet joyn with us, in partaking of the Sacrament of the Lords Supper</i>. +These we shall divide into three ranks.</p> + +<p>1. Such as are <i>young people</i>, not yet sufficiently instructed in +the grounds of Religion.</p> + +<p>2. Such as are <i>grown in years</i>, and come to our Churches, but yet +are scandalous in life and conversation.</p> + +<p>3. Such as live, for ought we know, unblameably, but yet refuse to +come to the Sacrament in the Presbyterian way.</p> + +<p><span class="pagenum"><a name="Page_130" id="Page_130">{130}</a></span> +1. Such as are <i>young people</i>, and not yet sufficiently instructed +in the grounds of Religion; Our Exhortation +to you is, <i>That you would remember your Creator in +the days of your Youth</i>; the word in the Hebrew<span +class="fnanchor"><a name="Ref_184" id="Ref_184" href="#Foot_184">[184]</a></span> is, in the +choyce of thy dayes: The time of Youth is the Golden +Age; and grace in Youth, is like a Jewel in a gold-ring. +The time of Youth, it is the <i>Seasoning Age</i>: A Vessell +will of a long time retain the savour of that liquor that +it is first seasoned withall; <i>Teach a child</i> (saith Solomon) +<i>the trade of his way, and he will not depart from it when he +is old</i>. The time of Youth is the chiefe time you have +to <i>work for heaven</i>. Old age is a time to <i>spend grace</i>; but +Youth is the time to get it: Old Age is the time to <i>reap</i> +the fruit of holiness, but Youth is the time to <i>sow</i> the +seed of it: And it is a time, that of all times God doth +most require, and most delight in. It is observed by +one, that Christ <span +class="fnanchor"><a name="Ref_185" id="Ref_185" href="#Foot_185">[185]</a></span><i>loved +his youngest Disciple best</i>: And by +Another, that Christ was <i>wonderfully delighted</i> with +that <i>Hosanna</i> that the children sang unto him, Mat. 21.16. <span +class="fnanchor"><a name="Ref_186" id="Ref_186" href="#Foot_186">[186]</a></span><i>The +childrens Hosanna pleased him no less then the +mens Hallelujahs; Suffer little children to come unto me</i>, +saith Christ, <i>for to them belongeth the Kingdome of God.</i> +In the Old Testament God hath manifested a great deal +of love to young people; He chose <i>Abel</i>, the younger, +<i>Shem</i>, the younger, <i>Abraham</i>, the younger, <i>Jacob</i>, the +younger; young <i>Samuel</i>, and young <i>David</i>, and young +<i>Josiah</i>: And therefore let young men, especially, be exhorted +to begin betimes, to bear the yoak of the Lord; +<i>Seek ye first the Kingdome of God, and his Righteousness</i>; +first, <i>before</i> any thing else; and first, <i>more</i> then any other +thing. Say not, (O say not!) I am a young man, and +therefore may plead for liberty to do what I list, till +I come of riper years: But remember, <i>That Jesus</i> +<span class="pagenum"><a name="Page_131" id="Page_131">{131}</a></span> +<i>Christ shed his blood for thee when he was 8. dayes old</i>; and +took thee into his Family by <i>Baptisme</i>, <i>when thou didst +hang upon thy mothers Breast</i>; Thou art (it may be) a +young man, but a Baptized young-man; A Young-man +consecrated and dedicated to God; And it is not +only sin, but sacriledg and perjury, to <i>impropriate that +that is dedicated to God, to the service of the Devill</i>. Remember +the wrath manifested from Heaven <i>against the +42. children</i> that mocked <i>Elisha</i>; And remember further, +That young people must dye, as well as old: +<i>There are Skulls in Golgotha, of all sizes</i>; and young people +have <i>immortall souls</i>, and must appear at the great +day of Judgment, as well as <i>old</i>; Young people are by +nature <i>children of wrath, heires of hell</i>; and therefore this +is thy first work (<i>O young man</i>) to get out of the Root +of Abomination, into the Root of Acceptation; out of +the old <i>Adam</i> into the new <i>Adam</i>; & before this be done, +(though thou shouldst spend thy time in gathering up +Pearls and Jewels,) thou art an undone creature.</p> + +<p>For the better effecting of this, we exhort you, to attend +diligently to the publike Preaching of the Word, and willingly +and cheerfully to submit to be catechized and instructed +by your <i>Parents, Masters, and Ministers</i>. The Scripture divideth +a Congregation, into him that <i>catechizeth</i>, and those that +are <i>catechized</i>, saying, <span +class="fnanchor"><a name="Ref_187" id="Ref_187" href="#Foot_187">[187]</a></span><i>Let +them that are taught</i>, or (as it is in the +Greek) <i>Catechized, communicate to him that teacheth</i> (or <i>catechizeth</i>) +<i>them in all good things</i>. In the Primitive times, when +any Heathen man was converted to Christianity, he was first a +<i>catechumenus</i>, before he was admitted either to <i>Baptisme</i>, or +the <i>Lords Supper</i>. And <i>Egesippus</i> testifies, <span +class="fnanchor"><a name="Ref_188" id="Ref_188" href="#Foot_188">[188]</a></span><i>that +by the diligent instruction of the Church, there was no known Common-Wealth in +any part of the World, inhabited, but within fourty years after +Christs passion, received a great shaking of Heathenish Religion.</i> +There are in Christian Religion, <i>fundamentalls</i> and <i>superstructions</i>. +The <i>fundamentalls</i> are the vitals of Christianity: +<span class="pagenum"><a name="Page_132" id="Page_132">{132}</a></span> +These are comprized in many of our <i>English</i> Catechismes. +Amongst all others, we do more especially +commend the <i>greater and lesser Catechismes made by the +Reverend Assembly of Divines</i>, <i>and published to be used in +all Churches in</i> England <i>and</i> Wales, <i>by Authority of Parliament</i>. +These we exhort you, not only to read, but to +learn. And to invite you thereunto, we further declare;</p> + +<p>That the study of the Catechisme, is a singular help for the <i>right +understanding</i> of the Scriptures: (For the Catechisme is nothing +else, but a Methodical Extract out of the Bible, of the fundamentals +of Christian Religion;) And it is also very useful to make you +understand what your <i>Ministers preach to you</i>; And to keep you +from the <i>Errours</i> and <i>Heresies of these times</i> to prepare +you to give a distinct and perfect account of your Faith to the +Minister and Elders. For one great Reason why men do so pervert the +Scriptures to their own destruction, and run wilde into so many errors +and heresies, and are so unable to give a particular and distinct +account to the Minister and Elders, is for want of the study of the +Catechisme. As a ship <i>without ballast</i> is tossed about with +every wave and wind; so is a <i>man without the study of the +Catechisme</i>, carried about with every wind of vain doctrine. As a +<i>house</i> without a foundation will quickly fall, so will a +Christian that is not well verst in the fundamentals of Religion. As +Children grow <i>crooked</i>, that are not well looked to at first; so +many run into <i>crooked opinions</i>, because not well catechized.</p> + +<p>And therefore we earnestly beseech and intreat all Parents, and +Masters of Families, that they would make conscience of this great +duty of catechizing their children and servants. And oh that the Lord +would make our words to take impression upon your hearts. In the +<span class="pagenum"><a name="Page_133" id="Page_133">{133}</a></span> +Old Testament God commands Parents to <i>teach diligently +their children</i>. The word in the Hebrew<span +class="fnanchor"><a name="Ref_189" id="Ref_189" href="#Foot_189">[189]</a></span> +is, to <i>whet the Law</i> upon their children. The fourth Commandement +is directed not to children, and servants, but to +Parents and Masters; And they are there commanded, +not only <i>in their own persons</i>, to keep the Sabbath; but +to see that their <i>children and servants do it also</i>. It is not, +<i>Thou, or thy son, or thy daughter; But thou, nor thy son, nor thy +daughter</i>. It doth not say, (as <i>Zanchy</i> well observes<span +class="fnanchor"><a name="Ref_190" id="Ref_190" href="#Foot_190">[190]</a></span>,) +<i>Remember thou to keep holy the Sabbath day, and to perswade thy children and +servants to keep it holy</i>: But <i>remember thou to keep it holy, and +thy son, and thy servant</i>, implying thereby, <i>that it is the Duty of +the Master and Father, to compell his servant and children to the +keeping of the Sabbath day</i>. For doing of this, God exceedingly +extols <i>Abraham</i>, Gen. 18.19. <i>I know that he will command his +children, and his household after him, that they keep the wayes of the +Lord</i>: upon which words, a learned Divine wrote thus; <span +class="fnanchor"><a name="Ref_191" id="Ref_191" href="#Foot_191">[191]</a></span><i>Abraham +did not leave his children and servants to their own genius, +their own counsels, their own lusts, though it is certain, divers of +them would have thanked him for such a liberty; for they had been +nursed up in superstition and idolatry, as</i> Abraham <i>was, and might +have pretended, that they were not satisfied in point of conscience. +But</i> Abraham <i>knew how to distinguish between liberty of conscience, +and liberty of lust, and therefore would not allow them such a +liberty as would have enticed them into the worst kinde of bondage.</i> +The New Testament also calls upon Parents, not only to bring +up their children, but to <span +class="fnanchor"><a name="Ref_192" id="Ref_192" href="#Foot_192">[192]</a></span><i>nurture +them up in instruction and admonition +of the Lord</i>. Old <i>Eli</i> was <i>grievously punished</i> for neglect of +this duty: And let his severe chastisement be as a <i>warning-piece</i> +to all Fathers and Masters; And let them +know, <i>That if their children and servants perish for want of +instruction, through their negligence, their blood will be required +at their hands.</i></p> + +<p>And if Parents and Masters, much more ought Ministers to be very +conscientious in the diligent discharge of this duty. Our Saviour +Christ layeth an express command +<span class="pagenum"><a name="Page_134" id="Page_134">{134}</a></span> +upon them, not only <i>to feed the sheep</i>, <i>but also the +lambs of Christ</i>. It is no disparagement to a <i>Peter</i>, to be a +<i>feeder of Christs lambs</i>. Oh that Ministers would unanimously +and universally set to this duty! We commend +it to them, as a most <i>Soveraign Antidote</i>, to preserve their +Congregations from the errours of these times. It is +reported of <i>Julian</i>, that amongst other subtile plots he +used for the rooting out of Christian Religion; One +was the <i>suppression of all Christian Schools</i>, and places of +catechizing. <span +class="fnanchor"><a name="Ref_193" id="Ref_193" href="#Foot_193">[193]</a></span>And +as one saith, <i>If he had not been as a +Cloud that soon passeth away, it had been to be feared, lest +within a short time he had overshadowed all Religion.</i> For +when Catechizing was taken from the Church, it was +presently all overspread with ignorance. And it is +further added by the same Author, That the Papists +themselves acknowledg, that all the advantage the Protestants +got of them in the beginning of Reformation, +was by their catechizing; because they began sooner to +catechize, then they did. And it is to be feared, saith he, +if ever the Papists get once again advantage of Us, it +will be by their exacter catechizing, then ours. And +therefore, if ever you would prevent the further <i>corruption</i> +of mens Judgments, and secure them from the infection +of <i>errour</i>, and preserve Religion from ruine. We +exhort you in the bowels of our Lord Jesus Christ, to +practise this duty; and intreat our people with all readiness +and constancie, to submit unto this Ordinance of +God, which with so much publique prejudice, hath +been so long neglected.</p> + +<p>And to perswade people thereunto, let them consider +further,</p> + +<p>1. If Ministers are bound to catechize; then people +are bound to be catechized.</p> + +<p><span class="pagenum"><a name="Page_135" id="Page_135">{135}</a></span> +2. That they are baptized, and thereby consecrated unto Christ, and +obliged by promise, to give up themselves unto instruction.</p> + +<p>3. That ignorance, though it be not the greatest, yet it is a most +dangerous sin: All sin is wrapt up in ignorance, as a child in +swadling clouts. The Scripture saith, <span +class="fnanchor"><a name="Ref_194" id="Ref_194" href="#Foot_194">[194]</a></span><i>That +Christ will come in flaming fire to render vengeance upon all those that know him not</i>, +&c.</p> + +<p>It makes the <i>ignorance of God</i> to be the cause of all sin, 1 <i>Sam.</i> +2.12. 1 <i>Joh.</i> 2.4. <i>Eph.</i> 4.19. And <i>David</i> prayeth unto God, <span +class="fnanchor"><a name="Ref_195" id="Ref_195" href="#Foot_195">[195]</a></span><i>To +pour out his wrath upon the heathen that know him not</i>; how much +more upon the Christians that know him not? As toads and Serpents +grow in dark and dirty sellars: so all sin and wickednesse +in an ignorant and blind soul. Now there is no ordinary way +for young people to gain the knowledge of God, but by <i>Catechizing</i>.</p> + +<p>4. That the time of youth is the <i>golden Age</i>, the <i>seasoning age</i>, +and a time in which men are apt to receive abiding impressions of evil, +or good. And if they can learn to say to <i>Elisha</i>, <i>Bald-pate</i>, why +should they be unwilling to learn to sing to Christ, <i>Hosanna</i>?</p> + +<p>5. That it is not so great a shame for young people to be ignorant, as +to be wilful and obstinate in ignorance. And if they refuse to be +<i>Catechised</i>, they shall perish in their ignorance; but the +<i>Minister</i> is free from the blood of their souls.</p> + +<p>The second sort are such <i>as live within the bounds of our Province, +and come to our Congregations, and yet are wicked and prophane, and +such, as if they should come to be examined by the Minister and +Elders, would not be received to the Sacrament</i>. These are Christians +in <i>name</i>, but they are a shame to the <i>name</i>, and bear it (as <i>Urijah</i> +did a letter to <i>Joab</i>) <i>for their ruine and destruction</i>. We beseech +and intreat them to consider, what a sinful and cursed condition it is +to live ungodlily and unrighteously under the abundance of +Gospel-Ordinances.</p> + +<p>First, what a <i>sinful condition</i> it is; For,</p> + +<p>1. It is as much as in them lyes, a frustrating of the +<span class="pagenum"><a name="Page_136" id="Page_136">{136}</a></span> +great love of Christ in dying for them: For, therefore +Christ dyed, <i>that they which live, should not henceforth +live unto themselves, but unto him which dyed for them, and +rose again</i>, 2 Cor. 5.13.</p> + +<p>2. It is a frustrating of the gracious design of God, in sending the +Gospel to them; for one chief errand of the Gospel, is to <i>teach us +to deny ungodlinesse and worldly lusts, and to live soberly, +righteously, and godly in this present world</i>, Tit. 2.12.</p> + +<p>3. It is not only to sin against the <i>light of nature</i>, but against +the <i>light of the Gospel</i>.</p> + +<p>4. Not only against the <i>creating and preserving mercies of God</i>, but +against the <i>heart-blood mercy</i> of Jesus Christ.</p> + +<p>5. It is a sin of <i>horrible ingratitude and unthankfulness</i>; a sin +that makes God himself to stand, as it were, amazed, that any man +should be so wicked, as to be guilty of it, <i>Isai.</i> 1.2. <i>Jer.</i> +2.11, 12.</p> + +<p>6. It is a sin that will make us speechlesse, and unexcusable at the +great day, <i>Joh.</i> 15.22.</p> + +<p>7. It is a sin that renders a Christian worse then the very bruit +creatures, <i>Isa.</i> 1.3. And in this one sense, worse then the Devills +themselves, because the Devills never refused so great salvation.</p> + +<p>2. Consider what a cursed condition this is: For,</p> + +<p>1. It is a <i>spirituall plague</i>, which is so much greater then a +corporal, by how much the Soul is better then the Body.</p> + +<p>2. It is a sign not only of Gods Fatherly, but revengeful displeasure, +<i>a brand of reprobation, and the high-way to damnation</i>.</p> + +<p>3. It renders a man utterly uncapable (as such) of the Sacrament of +the body and bloud of Christ; for Christ +<span class="pagenum"><a name="Page_137" id="Page_137">{137}</a></span> +ordained the Sacrament for his friends, not for his enemies; +to increase, not beget grace; for those that are +visible Saints, not for those that are visibly wicked.</p> + +<p>4. It brings <i>Personall, Congregationall</i>, and <i>Nationall +Judgments</i>, Luk. 13.5. Isa. 5.</p> + +<p>5. It makes a Christians condition at the day of Judgment more +intolerable, then the condition of <i>Sodom and Gomorrah</i>. It makes the +Gospel it self to be the chiefest inditement against him; and the +hottest place in Hell to be his portion for ever, and ever.</p> + +<p>Oh that the Lord would give hearts to these men to meditate on these +things! and to repent of all their swearing, cursing, lying, +drunkenness, fornication, adultery, Sabbath-breaking, and such like +abominations! And let them not be offended with us, (as most of them +are) for not admitting them to the Sacrament; but rather offended with +their sins, that make them uncapable, as such, of the Sacrament. Let +not them cry out against us, but against themselves; and study to be +revenged, not of their Ministers and Elders, but of their sins, and +themselves. The Lord knows, that it is meer love to the Lord Jesus +Christ, and tender pity and compassion to their and our own souls, +that forceth us to deny them this Ordinance; lest we should be +instrumental to their eating and drinking their own damnation, and +accessary to their unworthy receiving, and to the prophanation of the +Sacrament; <i>Let not our pity, love, and care to them, breed hatred +against us, in them.</i> And why should they desire to partake in +these holy mysteries, whose hearts and lives are so full of +unholinesse? why should they that want spirituall life, desire to eat +of spirituall food? What should men spiritually dead, do at a +spiritual feast? why should they desire to eat that bread, +<span class="pagenum"><a name="Page_138" id="Page_138">{138}</a></span> +which will certainly, as long as they continue in this +condition, be the bread of death, not of life; and to +drink that cup, which will certainly be a cup, not of salvation, +but of damnation! Let our counsel be acceptable +to you; <i>First wash you, make ye clean, put away the +evill of your doings from before Gods eyes, cease to do +evill, learn to do well</i>; and then come and see whether +we will not receive you heartily and joyfully to the Sacrament. +<i>First wash your hands in innocency, and then you +will be fit to compasse the Lords Altar.</i> First get <i>spirituall +life, and then come and eat spirituall food</i>. First get to be +a friend and Disciple of Christ; and then not only We, +but Christ himself, will bid you welcome, and make +you partakers of all the benefits and comforts of the +blessed Sacrament.</p> + +<p>The third and last sort, <i>are such as come to our Congregation, and +live</i> (for ought we know) <i>unblameably</i>; and yet refuse to joyn +with Us in the Sacrament upon this account, because they will not come +to be examined by the Minister and Elders. This (as we find by woful +experience) is the great mountain that lyeth in the way, and hindereth +the free passage of the Presbyterial-Government; and therefore we have +taken some pains in our Vindication for the removing of it; we have +shewed,</p> + +<p>1. That the Ruling-Elder (which is the Officer so much opposed) hath a +Divine Warrant.</p> + +<p>2. It is the Will of Jesus Christ, that they that come to the +Sacrament, should first submit themselves to Examination; and not only +so, but to <i>Examination by Minister and Elders</i>.</p> + +<p>3. What this Examination is, which is required, and how often it is +required.</p> + +<p>4. The reason why ancient men and women, that have formerly under the +Prelatical Government been +<span class="pagenum"><a name="Page_139" id="Page_139">{139}</a></span> +admitted to the Sacrament, are required to submit unto +Examination, before they can be again admitted; It +remains, That we give Answers to the Objections that +are brought against this way of Examination; but before +we do this, we will first offer certain Reasons and +Motives (besides those already named) to perswade +every one of our respective Congregations, as well old, +as young, rich as poor, freely and cheerfully to submit +unto it.</p> + +<div class="sidenote">Motive 1.</div> + +<p>The first <i>Motive</i>, is <i>from the evident necessity of it, especially +now, while we are reforming the promiscuous admission of all sorts of +people to the Lords Table, formerly so scandalous</i>.</p> + +<p>And this appears; because,</p> + +<p>1. Without this, how can <i>ignorant persons</i> (<i>unfit to +communicate</i>) be detected? what other ordinary and regular course +can be imagined, to discover who are insufficient in regard of their +want of knowledge? And it is most certain, that there are many +ignorant persons, old, as well as young, rich, as well as poor, in the +most knowing Congregations; and many times, those whom we suppose <i>to +be very skilful in the word of Righteousnesse</i>, upon <i>Examination</i> +are found to be <i>babes in knowledge</i>.</p> + +<p>2. Without this course, multitudes of ignorant persons, both old and +young, will intrude themselves, who by reason of their ignorance, +being not able to discern the Lords body, must needs <i>eat and drink +Judgment to themselves, and become guilty of the body and blood of +Christ</i>, 1 Cor. 11.27, 29.</p> + +<p>3. Without this, how shall Ministers and Elders ever come truly to +know the <i>spiritual state</i> of their Congregation, that they may watch +over them in the Lord?</p> + +<p>4. Unless every one of the Congregation give an account +<span class="pagenum"><a name="Page_140" id="Page_140">{140}</a></span> +of their Faith to the Eldership, as well as any one, +the people will be extreamly apt to object unto the <i>Minister +and Elders</i>, partial-dealing in this particular, which +is contrary to that heavy charge of the Apostle, <span +class="fnanchor"><a name="Ref_196" id="Ref_196" href="#Foot_196">[196]</a></span><i>I charge +thee before God, and the Lord Jesus Christ, and the Elect +Angels, that thou observe these things, without preferring +one before another, doing nothing by partiality.</i> And it will +breed <i>discontents</i> and <i>animosities</i> in the people against the +Eldership, and great <i>divisions</i> and <i>dissentions</i> among +themselves.</p> + +<p>5. This course should be submitted to by the most intelligent and +knowing Christians in a Congregation, that by their <i>good +example</i>, and <i>professed subjection</i> to the Government of Christ, +those that have not so great a measure of knowledge, and so have more +need to come, may more readily and effectually be perswaded to do the +same.</p> + +<p>6. Finally, how can the <i>Ministers and Elders</i>, intrusted by God with +the <i>Oversight of their flock</i>, keep themselves pure from the sin of +those Persons, who through ignorance cannot chuse but prophane the +Lords Supper; unless by this means, they use their best endeavors to +finde out where ignorance is, and to remove it: And it is their duty +to <i>keep themselves pure</i>, <i>and not to be partakers of other mens +sins</i>.</p> + +<div class="sidenote">Motive 2.</div> + +<p>The second motive, is from the <i>great profit and benefit that will +redound to our respective Congregations, from this practice, prudently +and faithfully undertaken, and universally submitted unto</i>. For,</p> + +<p>1. Hereby the whole Congregation, in all the members of it, shall +receive much advantage and edification, whilest those that are +<i>knowing</i>, shall be encouraged, and those that are <i>weaker</i> in +understanding, further strengthened +<span class="pagenum"><a name="Page_141" id="Page_141">{141}</a></span> +in knowledg; and those that are <i>ignorant</i>, put into +a way of gaining knowledge, and so be prepared to partake +of the Ordinance of the Lords Supper, more conscionably; +and more comfortably discern the Lords +body, which is done by <i>knowledge</i>; as well as by <i>Faith</i>, +1 <i>Cor.</i> 11.29.</p> + +<p>2. Hereby the great offence of promiscuous, or mixt communion, will be +prevented, which hath been heretofore, and is to this day, a great +grief to the godly, both Ministers and people: and which hath been, +and is daily objected against us, by them that separate from our +Churches, as the ground why they are necessitated to depart from us; +and are still discouraged from returning to us.</p> + +<p>3. Hereby a <i>good foundation</i> will be laid, of carrying on that +<i>reall reformation</i> which we have <i>covenanted for</i>, both in +Congregations, families, and particular persons; <i>growth in knowledge</i> +being a great means to further <i>our growth in the grace of our Lord +Jesus Christ</i>, 2 Pet. 3.18.</p> + +<p>4. Hereby those uncomfortable and disorderly fractions +and divisions among the members of our severall +Congregations, (some refusing to submit to all orders, +while others christianly submit themselves,) wil in good +measure be <i>cured</i>, and our Congregations to the <i>glory of +God</i>, and the comfort of <i>Minister</i>, <i>and Elders</i>, be reduced +to a sweet Harmonious <i>unity and uniformity</i>, not only in +judgment, but in practice, both thinking and doing the +same thing; which were a <i>Gospel-blessing</i> much to be desired, +as a fruit of that Ancient Promise, <i>Jer.</i> 32.39.</p> + +<div class="sidenote">Motive 3.</div> + +<p>The third Motive is from the <i>Mischiefs that will inevitably ensue +upon the neglect of this practice</i>. For hereby,</p> + +<p>1. <i>Ignorant persons</i> shall go on in their ignorance undiscovered, +unreformed.</p> + +<p><span class="pagenum"><a name="Page_142" id="Page_142">{142}</a></span> +2. The <i>Lords Supper</i> in many Congregations will be wholly disused, +or miserably prophaned. 3. Particular Congregations will be filled with +distractions and discontents, whilest a great part among them refuse to +walk orderly. 4. The <i>Ministers and Elders</i>, who sincerely tender the +spiritual welfare of their Congregations will be much <i>discouraged</i> +and <i>discomforted</i>.</p> + +<p>5. The <i>Work of Reformation</i>, and particularly the growth of people +in knowledg and the grace of Jesus Christ, will extreamly be obstructed +and hindered; <i>and whosoever shall be any cause or occasion thereof, +will but uncomfortably answer it unto Jesus Christ</i>.</p> + +<div class="sidenote">Motive 4.</div> + +<p>The fourth Motive, is from the <i>weaknesse and insuffiency</i> of the +objections that are brought against this practice; To which we shall +now (God assisting us) return <i>distinct</i>, and we hope, +<i>satisfactory</i> Answers.</p> + +<p>The Objections are:</p> + +<div class="sidenote"><i>Object.</i> 1.</div> + +<p>Many who are well inclined, object their own <i>timorousness</i>: And +have <i>jealousies</i> that the Minister will propound such hard and +unusual questions, as they shall not on a sudden be able to answer.</p> + +<div class="sidenote"><i>Answ.</i> 1.</div> + +<p>The Questions to be propounded by the Eldership to persons, before +they come to the Lords Table, are for the substance of them contained +in the <i>Ordinance of Parliament</i>, of the 20<sup>th</sup> of <i>October</i>, +1643. the particulars thereof being the <i>fundamentalls of Religion</i>, +contained usually in most <i>Catechismes</i>, which persons of the meanest +capacity ought to understand.</p> + +<p>2. We doubt not but the <i>Ministers with the Elders</i>, will make it +their serious Endeavours, to deal with all persons in all <i>Prudence, +meeknesse, tendernesse, and love</i>, as the condition of those that come +before them shall require; They being not insensible of their own +<i>weaknesse</i>, will take heed of Discouraging the meanest, or Quenching +the smoaking flax, well knowing, <i>That they are not to Lord it over +Gods heritage, but to promote their growth, and to be Helpers of their +joy</i>.</p> + +<div class="sidenote4"><i>Object.</i> 2.</div> + +<p>Why may not people be now admitted to the Sacrament, without +examination, as well as before the Elders were chosen?</p> + +<div class="sidenote"><i>Answ.</i> 2.</div> + +<p>Because; 1. Before Elders were chosen, and the foundation of +Church-Government begun to be laid, the Church of <i>England</i> was in +<i>point of Church Government</i> in an unreformed condition: But now +(blessed be God) in a way of Reformation. +<span class="pagenum"><a name="Page_143" id="Page_143">{143}</a></span> +And we have in our <i>Nationall Covenant</i>, <i>sworn to endeavour +a reformation in Church-Government, according to the +Word of God</i>. In pursuance of that Covenant, there are +many Ordinances of Parliament, to require it; and accordingly +it is practised in many Congregations; and +<i>shall we still persist in our old unreformed way?</i></p> + +<p>2. The <i>Promiscuous admission</i> of all sorts of Persons heretofore +without examination tended much to the <i>Prophanation of the Lords +Supper</i>, and was a great <i>scandall</i> in our Church, <i>Hazarded</i> +the souls of thousands, <i>occasioned</i> separations from our Churches, +brought the judgments of God upon the <i>Kingdome</i>, and was no small +griefe to godly Ministers, &c. But now God having provided a further +Remedy, we ought not only, not to <i>oppose it</i>, but to <i>submit</i> to it, +with all readiness and thankfulness.</p> + +<div class="sidenote"><i>Object.</i> 3.</div> + +<p>Will you have the <i>Ancient men of a Congregation, that have +for divers years been partakers of the Sacrament, come now in +their Old Age to be Examined; will you have Noblemen, and +Rich men, and Aldermen</i>, &c.</p> + +<div class="sidenote"><i>Answ.</i> 1.</div> + +<p>We have formerly declared, That the Presbyteriall Government doth not +precisely require of those that come to the Sacrament, <i>That they +should first be Examined by Questions and Answers: But if any man +shall make a good profession of his Faith, in a continued discourse, +without being asked any Questions, it will be accepted, as well as if +they were Examined by particular Questions.</i></p> + +<p>2. We have likewise shewed the Reason why Ancient men and women, that +have formerly been admitted, are required to submit to Examination, +before they can be again admitted, &c. We have intreated you, to +distinguish between a <i>Church-reforming in Discipline, and +reformed</i>: When a Church is once reformed, and members admitted by +Examination of the Eldership, there will never be any necessity of +coming afterwards to Ministers and Elders, for re-admission; (unless +it be in case of excommunication.) But in a Church reforming, as ours +is, when all +<span class="pagenum"><a name="Page_144" id="Page_144">{144}</a></span> +sorts have formerly been admitted, without any Distinction, +then <i>Old men</i> must be willing to give an account, as well as <i>young +men</i>, and <i>rich men</i>, as well as <i>poor</i>: Because,</p> + +<p>1. Old men and rich men are found to be <i>ignorant</i>, and to prophane +the Sacrament, as well as <i>young men</i>, and <i>poor men</i>.</p> + +<p>2. In Gospell-administrations God is no respecter of persons; neither +must his Officers be, if they would be found faithfull in their +places; <i>It is not gray hairs, nor silken coats; but knowledg, faith, +repentance, love and thankefulness, will qualifie a man for the +Sacrament.</i></p> + +<p>3. If old men and rich men are more gracious and knowing, then others, +their good examples will be mighty incouragements, to draw on the +younger, and poorer sort. And wherein can <i>Noblemen, and Richmen, +express their thankfulness to God, for his distinguishing mercies +towards them, better, then in becoming patterns and presidents to +others, in their ready obedience to the will of Christ</i>, in this +particular?</p> + +<div class="sidenote"><i>Object.</i> 4.</div> + +<p>We are willing to come to the <i>Minister alone</i>, to be examined; But +we will never come before the <i>Ruling-Elders</i>.</p> + +<div class="sidenote"><i>Answ.</i> 1.</div> + +<p>The Office of the <i>Ruling Elders</i>, as they are distinct from +<i>teaching Elders</i>, is grounded upon Scripture; and is not an +invention of man, but an <i>Ordinance of Christ</i>, (as we have shewed,) +and therefore to be submitted unto.</p> + +<p>2. Admission of members to the Sacrament, is an act of Church-Government, +and therefore belongs to the Elders, as well as the Minister: (as we +have likewise shewed.) <i>Church-Government is not committed by Christ +unto Ministers severally, but, to Ministers and Elders joyntly</i>, +Matth. 10.17. 1 Cor. 12.28. 1 Tim. 5.17. 1 Thess. 5.12. Act. 15.6. +Act. 20.17, 28. And therefore in conscience, people ought to submit to +the Ministers and Elders.</p> + +<p><span class="pagenum"><a name="Page_145" id="Page_145">{145}</a></span> +3. This is a Practice according to the example of the <i>best reformed +Churches</i>, wherein Elders are joyned with Ministers in this +particular.</p> + +<p>4. To devolve this work upon one Minister alone, as +it is sinful, so it will prove very <i>prejudicial</i>, both to Minister +and People: For in some places <i>Ministers</i> may +not be so faithful and Prudentiall as they ought to be, +and may, through pride, covetousness, partiality, or rashness, +keep from the Sacrament, or admit to the Sacrament, +whom Christ would not have admitted, or kept away. +And in other places, where <i>Ministers</i> are more <i>wise</i>, and +<i>humble</i>, and <i>faithfull</i>, if they should assume the power +of Examination, without <i>Elders</i> assisting of them, they +will be wofully <i>mis-reported</i> and scandalized by those +that come before them, or by others, that are disaffected +to them; For if such horrid and base reports are already +raised about the Questions propounded by the Minister +and Elders, when they sit together; (as by sad experience +these wicked dayes of ours will witnesse:) what +will not ungodly men be afraid to report, when the Minister +alone shall ingross this power?</p> + +<p>5. We have formerly shewed, that these Elders whom you so much oppose, +are such <i>as you either have, or might have chosen; and they were +chosen for the relief and benefit or the Congregation, that so the +Minister might not be sole judge of those that come to the Sacrament, +but might have others joyned with him, to see that he doth nothing out +of envy, malice, pride, or partiality; but that all things may be +managed for the good and edification of those for whose sake they are +chosen</i>: And therefore it is a wonder to us, to hear men speak so +much against <i>Ruling-Elders</i>, when they are purposely chosen for their +<i>own relief and benefit</i>.</p> + +<p>6. We have also formerly shewed, that when the Parliament +<span class="pagenum"><a name="Page_146" id="Page_146">{146}</a></span> +gave their allowance to the Presbyterial Government, +if they had put the whole <i>juridical power</i> of +the Church, into the hands of one Minister alone, they +that now seem so willing to come to be examined by +the Minister, without his Elders, would have more bitterly +declaimed against that way, then now they do against +this: For this indeed were to make every Minister +a <i>Prelate</i> in his Congregation; and to bring in that, +which hath some Resemblance to <i>Auricular confession</i>.</p> + +<div class="sidenote"><i>Object.</i> 5.</div> + +<p>Though some <i>Ministers rigidly keep all from the Sacrament, that +will not come before the Eldership; yet there are others that are +Presbyterians, and have Elders chosen, that examine without them, and +will receive us to the Sacrament, without coming before them.</i></p> + +<p>In answer to this,</p> + +<div class="sidenote"><i>Answ.</i></div> + +<p>1. We doubt whether there be any <i>Ministers</i> of the Presbyterian +judgment, that do thus practise.</p> + +<p>2. If there be any such, we conceive that herein they +act not only contrary to an <i>Ordinance of Parliament</i>, but +to an <i>Ordinance of Christ</i>, who hath given the power of +Discipline, not to <i>one Minister</i>, (as we have said) but to +an <i>united company of Presbyters</i> And for one Minister +to assume this power unto himself, is (as we have also +declared) <i>to make himself the whole Church; It is to build +up what he hath destroyed, and to usurp the Prelaticall power +of sole jurisdiction, in his Congregation.</i> For he doth not +only assume a Pastoral power of instructing those that +are to come to the Sacrament, but an Authoritative +power of admitting to, & keeping from the Sacrament; +which is to take to himself an authority that Christ hath +never given him. And we desire these Ministers to consider +what we have formerly delivered, <i>That it is as warrantable +by the Word of God for one Minister to assume the</i> +<span class="pagenum"><a name="Page_147" id="Page_147">{147}</a></span> +<i>whole power of suspending persons from the Sacrament, who +have been duly admitted thereunto, as it is to assume the whole +power of admitting to the Sacrament</i>, &c. And further we +beseech and intreat them (if there be any such,) to consider +what an offence they give in this particular, to all +their Brethren in the Ministry; and what an argument +they put into the mouthes of those that are disaffected +to the government; and in the fear of God to forsake +this way and course, lest while they think <i>to build with +us, they be found to be destroyers, both of the Presbyterian +Government and Ministry, and to open a wide door to Sacramental +Prophanation</i>.</p> + +<div class="sidenote"><i>Object.</i> 6.</div> + +<p>Doth not the Scripture say, <i>Let a man examine himself, and so let +him eat?</i> &c. but it no where saith, Let a man be examined by the +Minister and Elders.</p> + +<div class="sidenote"><i>Answ.</i></div> + +<p>1. The text speaks of those that were formerly admited +in a due way to the Sacrament; and of such it is only +required, that they should <i>examine themselves</i>: For the +Examining of those amongst us that have formerly bin +admitted, is occasioned by the great Church deformation +that hath been amongst us; which being once +healed, there will not be again that need afterwards of +<i>Church-Examination.</i></p> + +<p>2. The Apostles words are not to be understood <i>restrictively and +exclusively</i>. For he doth not say, Let a man examine himself <i>only</i>, +But let a man <i>Examine himself</i>, that is, Let him <i>especially +examine himself</i>. Take a parallel text, Rom. 14.12. <i>So then every +one of us shall give an account of himself to God</i>; which text is +not to be understood exclusively; For it is certain, that Ministers +must give an account to God, not only of themselves, but also for +their people; And Parents and Masters, for their children, and +servants; so it is here, Let a man +<span class="pagenum"><a name="Page_148" id="Page_148">{148}</a></span> +examine himself: This doth not exclude the duty of a +father, in examining his children; or of a Master, Minister, +or Elder, in examining those under his Charge: +But it teacheth us, That we must not rest in, nor trust to +the Examination of our Father, Master, Minister, or Elders, +but likewise examine our selves: <i>If a childe, or servant +should say unto his father, or master, when he is examined +about his knowledge, or faith, The Scripture bids me examine +my self, and therefore I will not be examined by you. +Would not this be accounted a great affront, and an unnsufferable +abuse to the holy Scriptures?</i> and yet just so do they +reason & argue, that from this Scripture, would exempt +themselves from all examination by Minister & Elders. +And so likewise when Christ saith, Matth, 7.1. <i>Judge +not, that you be not judged</i>: He that should interpret that +text <i>exclusively</i>, of all kind of judging; would overthrow +all Magistracy. But it is to be understood only, as excluding +private and rash judging, (when a man judgeth +his Brother, and hath no calling to judge him, not a just +cause:) so it is here; This text excludes all private Christians +from examining others; but to say, that it excludes +all men in office and place in the Church, and in +the family, would at once destroy all Church-Government, +and all family-government.</p> + +<p>3. We might add, that those that are most ready to pretend, that it is +needless to give an account before the Minister and Elders, because +they are to <i>examine themselves</i>, it is to be feared, are as +regardless of examining themselves, as unwilling to give an account to +the Eldership.</p> + +<div class="sidenote"><i>Object.</i> 7.</div> + +<p>Doth not the Scripture also say, <i>whosoever eateth and drinketh +unworthily, eateth and drinketh damnation to himself</i>? It is not +said, to the Eldership.</p> + +<p><span class="pagenum"><a name="Page_149" id="Page_149">{149}</a></span></p> + +<div class="sidenote"><i>Answ.</i></div> + +<p>That text is not to be understood <i>exclusively</i>, unless it relate to +close hypocrites: An <i>hypocrite</i> eats and drinks damnation to himself +only, but if it relates to those that are <i>grosly ignorant and +scandalous</i>, it cannot be understood exclusively. For when a man +that is grosly ignorant and scandalous, receives the Sacrament, he not +only eats and drinks judgment to himself, but the <i>guilt of the sin +lyeth upon all those that knew of it, and did not do their duty for +the hindering of it</i>, as we have formerly shewed.</p> + +<div class="sidenote"><i>Object.</i> 8.</div> + +<p>There are many <i>Elders</i> that are very ignorant, and fiter rather to +be <i>examined</i>, then to <i>examine</i>; and that propound unbeseeming +and absurd questions.</p> + +<div class="sidenote"><i>Answ.</i></div> + +<p>The ignorance of some Elders doth no more prejudice the office of an +Elder, then the ignorance of some Physitians, or Ministers, doth the +calling of Ministers and Physitians: If ignorant Elders be chosen, the +fault is not in the Office, but in the Choosers.</p> + +<p>2. This objection cannot be justly made against the Ruling-Elders +within this Province; we hope we may say without boasting, that they +are very knowing, and very godly; and we are confident, that all the +reports that are vented concerning absurd and unbeseeming questions, +&c. are meer lyes and falsities. In all such meetings, the Minister is +the Moderator, and he onely propounds the questions; the Elders sit by +and judge.</p> + +<p>3. In those Parishes where there are none sufficiently qualified to be +Elders, the Presbyterian Government doth not require them to chuse +Elders, but Orders, <i>That all such Parishes should be under the +immediate care, inspection, and government of the Classical +Presbytery</i>.</p> + +<div class="sidenote"><i>Object.</i> 9.</div> + +<p>It is not enough for a <i>Minister to forewarn his people of the +danger of unworthy coming to the Lords Supper; and if they will +notwithstanding the warning, come unworthily, is not the Minister +free?</i></p> + +<p>It is not enough for a father to tell his child, that he must not +drink such a cup of poyson, and yet afterwards (when he seeth +<span class="pagenum"><a name="Page_150" id="Page_150">{150}</a></span> +his child very greedy of it) to give it him; especially, when +he knoweth that it will certainly poyson him. It was not enough +for old <i>Eli</i> to admonish his Sons; but because he did not +use his power, in hindring them, he is reproved, as accessary to +their sins.</p> + +<div class="sidenote"><i>Object.</i> 10.</div> + +<p>I have <i>lived thus long, and never yet was examined, and certainly I +will not now begin in my old age, I will rather never receive the +Sacrament at all</i>.</p> + +<div class="sidenote"><i>Answ.</i></div> + +<p>Old Customes are no good principles to build upon; these are times of +Reformation.</p> + +<p>2. Consider thine own spiritual wants, and what need thou hast of this +blessed Ordinance; and remember what the servant of <i>Naaman</i> said +unto him, <i>If the Prophet had bid thee do some great thing, wouldest +thou not have done it? how much rather then, when he saith, Wash and +be clean?</i> So give Us leave to say to you, <i>If Christ had +commanded you to do some great thing, would you not have done it, +rather then be deprived of this Ordinance? how much rather when he +saith to thee only, Come and give an account of thy Faith before the +Eldership, and thou shalt be made partaker of this Heavenly +banquet?</i></p> + +<div class="sidenote"><i>Object.</i> 11.</div> + +<p>But I have made a Vow, that I will never come before the Elders.</p> + +<div class="sidenote"><i>Answ.</i></div> + +<p>This Vow is rash and sinful, a bond of iniquity; and therefore by +keeping of it, you become guilty of a double sin: the Eldership is an +Ordinance of Christ (as we have shewed) and therefore not to be vowed +against.</p> + +<div class="sidenote"><i>Object.</i> 12.</div> + +<p>I am every way able to examine my self, and none knows what is in my +heart; and therefore I will venture upon my own private examination.</p> + +<div class="sidenote"><i>Answ.</i></div> + +<p>How is it, that thou art unwilling to venture thy estate, without +first advising with a Lawyer: and wilt advise with Physitians about +thy bodily health; but wilt venture thy soul at the Sacrament, upon +thine own +<span class="pagenum"><a name="Page_151" id="Page_151">{151}</a></span> +head, without taking the advice of Minister and Elders; +<i>Is thy soul less precious to thee, then thy body, or thy estate?</i> +Besides, if thou hast knowledg, why wilt thou not come +to examination; if no knowledg, why wilt thou refuse +the way & means to get knowledg? the truth is, the true +ground why some men do oppose this way, is either,</p> + +<p>1. Out of ignorance and pride, because they are impatient to have +their ignorance discovered:</p> + +<p>2. Or else, Secondly, it is from a prophane spirit of opposition; not +onely against Church-Government, and all good order; but against all +the wayes of Christ. But let such persons consider;</p> + +<p>1. That it is far better to have their ignorance cured, then covered: +Ignorance covered will make us go blindfold to Hell; But Ignorance +cured, will make us go with open eyes to Heaven.</p> + +<p>2. That Christ accounts them his enemies, that will not have him to +<span +class="fnanchor"><a name="Ref_197" id="Ref_197" href="#Foot_197">[197]</a></span><i>reign +over them</i>, and will destroy them as his enemies.</p> + +<p>3. To hate Instruction and Reformation, is a certain sign of +wickedness, which God abhors.</p> + +<p>4. All the opposition that carnal and rebellious spirits have against +Christ and his wayes, will in the end, prove kicking against the +pricks, and most pernicious to their own Souls.</p> + +<p>And thus we have answered all those objections, that are usually +brought against this way of Examination, and herein (as we hope) have +given abundant satisfaction to all those that are willing to receive +it. And we have likewise finished our Exhortation. As for the successe +of it, we leave it wholy to God; as having learn't, that <i>duty is +ours</i>, but <i>success is Gods</i>. When <i>Paul</i> had finished +his Sermon at <span +class="fnanchor"><a name="Ref_198" id="Ref_198" href="#Foot_198">[198]</a></span><i>Athens, +some mocked; and others said,</i> +<span class="pagenum"><a name="Page_152" id="Page_152">{152}</a></span> +<i>we will hear thee again of this matter. Howbeit certain men +clave unto him, and believed, &c.</i> We doubt not but +there are many within the Province; whose hearts <i>the +Lord will open, to attend to what is here said</i>. Our desire is +to do good unto all, even unto those that are our greatest +adversaries; and not <i>to be overcome of evil, but to overcome +evil with good</i>. If they mock at us (as they did at +<i>Paul</i>) yet surely, <span +class="fnanchor"><a name="Ref_199" id="Ref_199" href="#Foot_199">[199]</a></span><i>Our +Judgment is with the Lord, and our +work with our God; He that is filthy, let him be filthy still; +and he that is unjust, let him be unjust still</i>: But we hope +better things of you, that have submitted to the Presbyterian-Government. +For whom we pray, <span +class="fnanchor"><a name="Ref_200" id="Ref_200" href="#Foot_200">[200]</a></span><i>That the +God of peace, that brought again from the dead our</i> Lord Jesus +Christ, <i>that great Shepherd of his sheep, through the +bloud of the everlasting</i> Covenant, <i>would make you perfect +in every good work, to do his Will; working in you, that +which is well-pleasing in his sight, through</i> Jesus Christ; +<i>to whom be glory, for ever and ever</i>, Amen.</p> + +<div class="footnote"> + + <p class="nodent"><a name="Foot_96" id="Foot_96" href="#Ref_96">[96]</a>  + Rom. 12.8.</p> + + <p class="nodent"><a name="Foot_97" id="Foot_97" href="#Ref_97">[97]</a>  + 1 Pet. 5.</p> + + <p class="nodent"><a name="Foot_98" id="Foot_98" href="#Ref_98">[98]</a>  + Luk. 22.25, 26.</p> + + <p class="nodent"><a name="Foot_99" id="Foot_99" href="#Ref_99">[99]</a>  + <span title="hêgoumenos">ἡγουμενος</span>.</p> + + <p class="nodent"><a name="Foot_100" id="Foot_100" href="#Ref_100">[100]</a>  + Matth. 23.7, 8, 9, 10, 11.</p> + + <p class="nodent"><a name="Foot_101" id="Foot_101" href="#Ref_101">[101]</a>  + 2 Tim. 2.24, 25, 26.</p> + + <p class="nodent"><a name="Foot_102" id="Foot_102" href="#Ref_102">[102]</a>  + Phil. 1.</p> + + <p class="nodent"><a name="Foot_103" id="Foot_103" href="#Ref_103">[103]</a>  + Psal. 74. & 137.</p> + + <p class="nodent"><a name="Foot_104" id="Foot_104" href="#Ref_104">[104]</a>  + <i>unus homo, solus totius orbis impetum sustinuit.</i></p> + + <p class="nodent"><a name="Foot_105" id="Foot_105" href="#Ref_105">[105]</a>  + Isai. 8.11, 12, 13, 14.</p> + + <p class="nodent"><a name="Foot_106" id="Foot_106" href="#Ref_106">[106]</a>  + Matth. 18.20.</p> + + <p class="nodent"><a name="Foot_107" id="Foot_107" href="#Ref_107">[107]</a>  + Dan. 2.35, 45.</p> + + <p class="nodent"><a name="Foot_108" id="Foot_108" href="#Ref_108">[108]</a>  + Micah 4.1, 2.</p> + + <p class="nodent"><a name="Foot_109" id="Foot_109" href="#Ref_109">[109]</a>  + Isai. 61.12. 1 Tim. 5.17. 1 Thes. 5.13.</p> + + <p class="nodent"><a name="Foot_110" id="Foot_110" href="#Ref_110">[110]</a>  + 1 Pet. 5.4.</p> + + <p class="nodent"><a name="Foot_111" id="Foot_111" href="#Ref_111">[111]</a>  + Dan. 9.25.</p> + + <p class="nodent"><a name="Foot_112" id="Foot_112" href="#Ref_112">[112]</a>  + Neh. 4.3, 4.</p> + + <p class="nodent"><a name="Foot_113" id="Foot_113" href="#Ref_113">[113]</a>  + Neh. 4.10.</p> + + <p class="nodent"><a name="Foot_114" id="Foot_114" href="#Ref_114">[114]</a>  + Zech. 4.10.</p> + + <p class="nodent"><a name="Foot_115" id="Foot_115" href="#Ref_115">[115]</a>  + and Zech. 4.9. 6.8.</p> + + <p class="nodent"><a name="Foot_116" id="Foot_116" href="#Ref_116">[116]</a>  + Jer. 4.14. Isai. 1.16.</p> + + <p class="nodent"><a name="Foot_117" id="Foot_117" href="#Ref_117">[117]</a>  + Rom. 2.29.</p> + + <p class="nodent"><a name="Foot_118" id="Foot_118" href="#Ref_118">[118]</a>  + <i>In te stas, & non stas.</i></p> + + <p class="nodent"><a name="Foot_119" id="Foot_119" href="#Ref_119">[119]</a>  + <i>Frustra nititur qui non innititur.</i></p> + + <p class="nodent"><a name="Foot_120" id="Foot_120" href="#Ref_120">[120]</a>  + 2 Tim. 1.6.</p> + + <p class="nodent"><a name="Foot_121" id="Foot_121" href="#Ref_121">[121]</a>  + <i>Manducatio Indignorum, & Manducatio Indigna.</i> Alsted.</p> + + <p class="nodent"><a name="Foot_122" id="Foot_122" href="#Ref_122">[122]</a>  + 1 Pet. 1.12.</p> + + <p class="nodent"><a name="Foot_123" id="Foot_123" href="#Ref_123">[123]</a>  + <span title="epithymousin angeloi parakypsai">επιθνμουςιν αγγελοι παρακυψαι</span>.</p> + + <p class="nodent"><a name="Foot_124" id="Foot_124" href="#Ref_124">[124]</a>  + Joh. 6.51. and 56.</p> + + <p class="nodent"><a name="Foot_125" id="Foot_125" href="#Ref_125">[125]</a>  + <span title="trophê eucharistêtheisa">τροϕη ευχαριστηθεισα</span>.</p> + + <p class="nodent"><a name="Foot_126" id="Foot_126" href="#Ref_126">[126]</a>  + <i>Quantò pro nobis vilior, tantò nobis charior.</i></p> + + <p class="nodent"><a name="Foot_127" id="Foot_127" href="#Ref_127">[127]</a>  + <i>Donec totus fixus in Corde qui totus fixus in cruce.</i></p> + + <p class="nodent"><a name="Foot_128" id="Foot_128" href="#Ref_128">[128]</a>  + <i>Non vincula sed ornamenta, & spirituales Margaritæ</i>, + quoted by <i>Nyc. Vedelius</i>, in his Epistle before his Commentary + upon <i>Ignatius</i>.</p> + + <p class="nodent"><a name="Foot_129" id="Foot_129" href="#Ref_129">[129]</a>  + <i>Festum Aquilarum, non Graculorum</i>.</p> + + <p class="nodent"><a name="Foot_130" id="Foot_130" href="#Ref_130">[130]</a>  + Rom. 5.8.</p> + + <p class="nodent"><a name="Foot_131" id="Foot_131" href="#Ref_131">[131]</a>  + Lam. 3.</p> + + <p class="nodent"><a name="Foot_132" id="Foot_132" href="#Ref_132">[132]</a>  + Luk. 7.6, 7.</p> + + <p class="nodent"><a name="Foot_133" id="Foot_133" href="#Ref_133">[133]</a>  + 2 Sam. 9.</p> + + <p class="nodent"><a name="Foot_134" id="Foot_134" href="#Ref_134">[134]</a>  + <i>Utimur perspecillis magis quàm speculis.</i> Senec.</p> + + <p class="nodent"><a name="Foot_135" id="Foot_135" href="#Ref_135">[135]</a>  + Matth. 5.44, 45, 46.</p> + + <p class="nodent"><a name="Foot_136" id="Foot_136" href="#Ref_136">[136]</a>  + Col. 1.10, 11.</p> + + <p class="nodent"><a name="Foot_137" id="Foot_137" href="#Ref_137">[137]</a>  + Phil. 1.9, 10, 11.</p> + + <p class="nodent"><a name="Foot_138" id="Foot_138" href="#Ref_138">[138]</a>  + Heb. 13.17.</p> + + <p class="nodent"><a name="Foot_139" id="Foot_139" href="#Ref_139">[139]</a>  + 1 Thess. 5.12.</p> + + <p class="nodent"><a name="Foot_140" id="Foot_140" href="#Ref_140">[140]</a>  + 1 Tim. 5.17, 18.</p> + + <p class="nodent"><a name="Foot_141" id="Foot_141" href="#Ref_141">[141]</a>  + Gal. 6.6.</p> + + <p class="nodent"><a name="Foot_142" id="Foot_142" href="#Ref_142">[142]</a>  + 1 Cor. 9.13, 14.</p> + + <p class="nodent"><a name="Foot_143" id="Foot_143" href="#Ref_143">[143]</a>  + <span title="Philoxenoi">Φιλοξενοι</span>. Tit. 1.8.</p> + + <p class="nodent"><a name="Foot_144" id="Foot_144" href="#Ref_144">[144]</a>  + 1 Thess. 5.11, 14, 15.</p> + + <p class="nodent"><a name="Foot_145" id="Foot_145" href="#Ref_145">[145]</a>  + Col. 3.1, 6.</p> + + <p class="nodent"><a name="Foot_146" id="Foot_146" href="#Ref_146">[146]</a>  + 1 Cor. 10.24.</p> + + <p class="nodent"><a name="Foot_147" id="Foot_147" href="#Ref_147">[147]</a>  + Rom. 15.2, 3.</p> + + <p class="nodent"><a name="Foot_148" id="Foot_148" href="#Ref_148">[148]</a>  + Phil. 2.3.</p> + + <p class="nodent"><a name="Foot_149" id="Foot_149" href="#Ref_149">[149]</a>  + Mal. 3.16.</p> + + <p class="nodent"><a name="Foot_150" id="Foot_150" href="#Ref_150">[150]</a>  + 1 Tim. 6.4, 5.</p> + + <p class="nodent"><a name="Foot_151" id="Foot_151" href="#Ref_151">[151]</a>  + 2 Tim. 2.23.</p> + + <p class="nodent"><a name="Foot_152" id="Foot_152" href="#Ref_152">[152]</a>  + Rev. 3.4.</p> + + <p class="nodent"><a name="Foot_153" id="Foot_153" href="#Ref_153">[153]</a>  + Rom. 16.17.</p> + + <p class="nodent"><a name="Foot_154" id="Foot_154" href="#Ref_154">[154]</a>  + 1 Tim. 6.3, 4, 5.</p> + + <p class="nodent"><a name="Foot_155" id="Foot_155" href="#Ref_155">[155]</a>  + Tit. 1. 1 Tim 3.16. Tit. 2.12.</p> + + <p class="nodent"><a name="Foot_156" id="Foot_156" href="#Ref_156">[156]</a>  + Eph. 2.1. 1 Cor. 2.14.</p> + + <p class="nodent"><a name="Foot_157" id="Foot_157" href="#Ref_157">[157]</a>  + Rom. 8.7.</p> + + <p class="nodent"><a name="Foot_158" id="Foot_158" href="#Ref_158">[158]</a>  + Gal. 5.17. Rom. 7.18, 19, 23, 24. Isa. 64.6. Rom. 3.28. + Phil. 3.9. 2 Cor. 5.21.</p> + + <p class="nodent"><a name="Foot_159" id="Foot_159" href="#Ref_159">[159]</a>  + Rom. 8.1, 13. 1 Joh.3.14. Eph. 2.16. Titus 3.16. 1 Thess. 4.3. + Heb. 12.14.</p> + + <p class="nodent"><a name="Foot_160" id="Foot_160" href="#Ref_160">[160]</a>  + Heb. 7.22. Heb. 8.6.</p> + + <p class="nodent"><a name="Foot_161" id="Foot_161" href="#Ref_161">[161]</a>  + 2 Tim. 3.1, 2, &c.</p> + + <p class="nodent"><a name="Foot_162" id="Foot_162" href="#Ref_162">[162]</a>  + Isai. 1.5, 6.</p> + + <p class="nodent"><a name="Foot_163" id="Foot_163" href="#Ref_163">[163]</a>  + <i>Schisma, ni fallor, est eadem opinantem, & eodem ritu + utentem solo Congregationis delectari dissidio, & Schismaticos facit + non diversa fides, sed communionis disrupta societas</i>, Aug. contra + Faustum. lib. 20. cap 3.</p> + + <p class="nodent"><i>Schisma dicitur a scindendo, & est scissio, separatio, disjunctio, + aut dissolutio unionis illius, quæ debet inter Christianos observari. + Quia autem hæc Scissio maximè perficitur, & apparet in debitâ + communione Ecclesiasticâ recusandâ, idcirco illa separatio per + appropriationem singularem, rectè vocatur Schisma.</i> Ames. cas. + consc. lib. 5. cap 12.</p> + + <p class="nodent"><i>Schisma est secessio in religionis negotio, vel temeraria, vel + injusta, sive facta sit, sive continuata</i>, Camero, de Eccles. + tom 1. pag 396.</p> + + <p class="nodent"><a name="Foot_164" id="Foot_164" href="#Ref_164">[164]</a>  + <i>Schisma aliud est, ut loquuntur in scholis, negativum, aliud + positivum. Negativum vocamus, quod non exit in cœtum & societatem + aliquam religiosam, sed simpliciter secessio est, & subductio; cum non + instituitur Ecclesia, facto schismate &c. Positivum tum fit, cum + instituitur Ecclesia, hoc est, cum fit consociatio quædam, quæ legibus + Ecclesiasticis, & Dei verbo atque Sacramentorum administratione utitur + separatim: quod quadam formulâ desumptâ ex Scriptura dicitur struere + altare adversus altare, hoc est, quod Schisma Antonomasticωs dicitur, + &</i> <span title="kat' exochên">κατ' εξοχην</span>, <i>&c.</i> Camero + de Schismate, pag. 402.</p> + + <p class="nodent"><a name="Foot_165" id="Foot_165" href="#Ref_165">[165]</a>  + <i>Temeritas secessionis deprehenditur, ut loquuntur, a + posteriori, si ejus occasio levis sit: erit autem levis, nisi vel + inciderit gravis & intolerabilis persecutio, vel ille cœtus unde + fit secessio laboret hæresi, aut verò deditus fit Idololatriæ.</i> + Camero, pag. 399. And afterwards, pag. 405. <i>Quarta verò causa + (cujus non meminimus supra, quia versabamur in thesi, hic vero + meminimus, quia ventum est ad hypothesim) si agnitus fuerit + Antichristus.</i></p> + + <p class="nodent"><a name="Foot_166" id="Foot_166" href="#Ref_166">[166]</a>  + <i>Etiam secessio fit temerè, cum fit ob morum corruptelas; + quorsum illud Christi pertinet</i>, Sedent in Cathedra Mosis, facite + quæcunque dixerint vobis. <i>Cujus rei hæc est ratio, quòd ubicunque + viget puritas doctrinæ, Deum in eo cœtu necessse est habere + Ecclesiam, tametsi obrutam penè multitudine scandalorum. Itaque qui + secessionem faciunt ab ejusmodi cœtu, haud dubiè inde secedunt ubi + Deus colligit Ecclesiam.</i> Camero, pag. 400.</p> + + <p class="nodent"><a name="Foot_167" id="Foot_167" href="#Ref_167">[167]</a>  + <i>Mr. Carthwright. Mr. Dod. M. Hildersham. Mr. Bradshaw. Mr. + Ball.</i></p> + + <p class="nodent"><a name="Foot_168" id="Foot_168" href="#Ref_168">[168]</a>  + Matth. 13.9.</p> + + <p class="nodent"><a name="Foot_169" id="Foot_169" href="#Ref_169">[169]</a>  + <i>Musculus</i> on 1 Cor. 11.</p> + + <p class="nodent"><a name="Foot_170" id="Foot_170" href="#Ref_170">[170]</a>  + <i>Thomas Goodwin</i>, in his Sermon upon <i>Zech.</i> 4.</p> + + <p class="nodent"><a name="Foot_171" id="Foot_171" href="#Ref_171">[171]</a>  + 1 Cor. 1.10. Phil. 2.1, 2. Eph. 4.3, 4, 5, 6.</p> + + <p class="nodent"><a name="Foot_172" id="Foot_172" href="#Ref_172">[172]</a>  + Jer. 32.39. Zeph. 3.9. Zach. 14.9.</p> + + <p class="nodent"><a name="Foot_173" id="Foot_173" href="#Ref_173">[173]</a>  + Joh. 17.21.</p> + + <p class="nodent"><a name="Foot_174" id="Foot_174" href="#Ref_174">[174]</a>  + Phil. 3.15, 16.</p> + + <p class="nodent"><a name="Foot_175" id="Foot_175" href="#Ref_175">[175]</a>  + <i>Schisma propriè dictum est peccatum gravissimum</i>:</p> + + <p class="nodent">1 <i>Quia adversatur charitati erga proximum, & privat eum spirituali + bono</i>.</p> + + <p class="nodent">2 <i>Adversatur ædificationi illius qui facit separationem, quatenus + privat semetipsum Communione in bono spirituali</i>.</p> + + <p class="nodent">3 <i>Adversatur Christo, quatenus unitatem corporis ejus mystici suo modo + tollit</i>.</p> + + <p class="nodent">4 <i>Viam facit ad hæresin & separationem à Christo</i>.</p> + + <p class="nodent"><a name="Foot_176" id="Foot_176" href="#Ref_176">[176]</a>  + 1 Cor 9.2.</p> + + <p class="nodent"><a name="Foot_177" id="Foot_177" href="#Ref_177">[177]</a>  + <i>Subsequens consensus</i> Jacobi <i>in</i> Leam, <i>fecit eos + conjuges</i>. Pareus, <i>&c.</i></p> + + <p class="nodent"><a name="Foot_178" id="Foot_178" href="#Ref_178">[178]</a>  + 1 Tim. 4.14.</p> + + <p class="nodent"><a name="Foot_179" id="Foot_179" href="#Ref_179">[179]</a>  + Act. 14.23. 1 Tim. 5.22. Tit. 1.5.</p> + + <p class="nodent"><a name="Foot_180" id="Foot_180" href="#Ref_180">[180]</a>  + Smectymnuus. <i>The answer of Mr.</i> Marshal, <i>Mr.</i> Vines, + <i>Mr.</i> Caryl, <i>Mr.</i> Seaman, returned to the late King, in the + Treaty at the Isle of Wight.</p> + + <p class="nodent"><a name="Foot_181" id="Foot_181" href="#Ref_181">[181]</a>  + Ambros. in cap. 4. ad Ephes. & in 1 Tim. 3. Hier. in Tit. 1. & + ad Euagrium. Aug. epist. 19. Chrys. in 1 Tim. 3.</p> + + <p class="nodent"><a name="Foot_182" id="Foot_182" href="#Ref_182">[182]</a>  + 2 Tim. 3.13. 2.16, 17.</p> + + <p class="nodent"><a name="Foot_183" id="Foot_183" href="#Ref_183">[183]</a>  + Levit. 13, 14.</p> + + <p class="nodent"><a name="Foot_184" id="Foot_184" href="#Ref_184">[184]</a>  + <span dir="rtl" xml:lang="he" lang="he" title="bekhurotekha">בחרותיך</span>.</p> + + <p class="nodent"><a name="Foot_185" id="Foot_185" href="#Ref_185">[185]</a>  + <i>Discipulum minimum Iesus amavit plurimùm</i>, Hieron.</p> + + <p class="nodent"><a name="Foot_186" id="Foot_186" href="#Ref_186">[186]</a>  + <i>Non minus placet Deo</i> Hosanna <i>puerorum, quàm + Hallelujah virorum, Dr.</i> Andrews <i>in his Preface to the Command.</i></p> + + <p class="nodent"><a name="Foot_187" id="Foot_187" href="#Ref_187">[187]</a>  + Gal. 6.6.</p> + + <p class="nodent"><a name="Foot_188" id="Foot_188" href="#Ref_188">[188]</a>  + Quoted by Dr. Andrewes, in his Preface to the Com.</p> + + <p class="nodent"><a name="Foot_189" id="Foot_189" href="#Ref_189">[189]</a>  + Deut. 6.7. <span dir="rtl" xml:lang="he" lang="he" title="veshinantem">ושננתם</span>.</p> + + <p class="nodent"><a name="Foot_190" id="Foot_190" href="#Ref_190">[190]</a>  + Zanch. in 4. præceptum.</p> + + <p class="nodent"><a name="Foot_191" id="Foot_191" href="#Ref_191">[191]</a>  + Mr. <i>Cheynell</i> in a Sermon before the House of + Commons.</p> + + <p class="nodent"><a name="Foot_192" id="Foot_192" href="#Ref_192">[192]</a>  + Ephes. 6. <span title="ektrephein">εκτρεφειν</span>.</p> + + <p class="nodent"><a name="Foot_193" id="Foot_193" href="#Ref_193">[193]</a>  + Dr. <i>Andrews</i> in the forementioned Preface.</p> + + <p class="nodent"><a name="Foot_194" id="Foot_194" href="#Ref_194">[194]</a>  + 2 Thess. 1.8.</p> + + <p class="nodent"><a name="Foot_195" id="Foot_195" href="#Ref_195">[195]</a>  + Psal. 79.6.</p> + + <p class="nodent"><a name="Foot_196" id="Foot_196" href="#Ref_196">[196]</a>  + 1 Tim. 5.21.</p> + + <p class="nodent"><a name="Foot_197" id="Foot_197" href="#Ref_197">[197]</a>  + Luk. 19.14, 27.</p> + + <p class="nodent"><a name="Foot_198" id="Foot_198" href="#Ref_198">[198]</a>  + Act. 17.32, 34.</p> + + <p class="nodent"><a name="Foot_199" id="Foot_199" href="#Ref_199">[199]</a>  + Isa. 49.4.</p> + + <p class="nodent"><a name="Foot_200" id="Foot_200" href="#Ref_200">[200]</a>  + Heb. 13.19, 20.</p> + +</div> + +<p><br />Subscribed in the Name, and by the Appointment of the Assembly,</p> + +<table class="sig" summary="signatures"> + <tr><td><i>George Walker</i>,</td> + <td> Moderator.</td></tr> + <tr><td><i>Arthur Jackson</i>,</td> + <td>} Assessors.</td></tr> + <tr><td><i>Edmund Calamy</i>,</td> + <td>}</td></tr> + <tr><td><i>Roger Drake</i>,</td> + <td>} Scriba.</td></tr> + <tr><td><i>Elidad Blackwell</i>,</td> + <td>}</td></tr> +</table> + +<p class="large">FINIS.</p> + +<hr /> +<p>Reader, be pleased to read in page 111. line 23. <i>And let every +one</i>, &c.</p> +<hr /> + +<div>*** END OF THE PROJECT GUTENBERG EBOOK 44787 ***</div> +</body> +</html> diff --git a/44787-h/images/cover.jpg b/44787-h/images/cover.jpg Binary files differnew file mode 100644 index 0000000..1c9ff3c --- /dev/null +++ b/44787-h/images/cover.jpg diff --git a/44787-h/images/decoration.jpg b/44787-h/images/decoration.jpg Binary files differnew file mode 100644 index 0000000..8396796 --- /dev/null +++ b/44787-h/images/decoration.jpg diff --git a/44787-h/images/drop-h.png b/44787-h/images/drop-h.png Binary files differnew file mode 100644 index 0000000..918b795 --- /dev/null +++ b/44787-h/images/drop-h.png diff --git a/44787-h/images/drop-i.png b/44787-h/images/drop-i.png Binary files differnew file mode 100644 index 0000000..6a2540c --- /dev/null +++ b/44787-h/images/drop-i.png diff --git a/44787-h/images/drop-t.png b/44787-h/images/drop-t.png Binary files differnew file mode 100644 index 0000000..92125cf --- /dev/null +++ b/44787-h/images/drop-t.png diff --git a/44787-h/images/syriac1.jpg b/44787-h/images/syriac1.jpg Binary files differnew file mode 100644 index 0000000..0ddb3b6 --- /dev/null +++ b/44787-h/images/syriac1.jpg diff --git a/44787-h/images/syriac2.jpg b/44787-h/images/syriac2.jpg Binary files differnew file mode 100644 index 0000000..ff7fd27 --- /dev/null +++ b/44787-h/images/syriac2.jpg diff --git a/LICENSE.txt b/LICENSE.txt new file mode 100644 index 0000000..6312041 --- /dev/null +++ b/LICENSE.txt @@ -0,0 +1,11 @@ +This eBook, including all associated images, markup, improvements, +metadata, and any other content or labor, has been confirmed to be +in the PUBLIC DOMAIN IN THE UNITED STATES. + +Procedures for determining public domain status are described in +the "Copyright How-To" at https://www.gutenberg.org. + +No investigation has been made concerning possible copyrights in +jurisdictions other than the United States. Anyone seeking to utilize +this eBook outside of the United States should confirm copyright +status under the laws that apply to them. diff --git a/README.md b/README.md new file mode 100644 index 0000000..6c9c782 --- /dev/null +++ b/README.md @@ -0,0 +1,2 @@ +Project Gutenberg (https://www.gutenberg.org) public repository for +eBook #44787 (https://www.gutenberg.org/ebooks/44787) diff --git a/old/44787-0.txt b/old/44787-0.txt new file mode 100644 index 0000000..b17b435 --- /dev/null +++ b/old/44787-0.txt @@ -0,0 +1,5979 @@ +The Project Gutenberg EBook of A Vindication of the +Presbyteriall-Govern, by Ministers and Elders of the London Provinciall Assembly + +This eBook is for the use of anyone anywhere at no cost and with +almost no restrictions whatsoever. You may copy it, give it away or +re-use it under the terms of the Project Gutenberg License included +with this eBook or online at www.gutenberg.org + + +Title: A Vindication of the Presbyteriall-Government and Ministry + +Author: Ministers and Elders of the London Provinciall Assembly + +Release Date: January 29, 2014 [EBook #44787] + +Language: English + +Character set encoding: UTF-8 + +*** START OF THIS PROJECT GUTENBERG EBOOK VINDICATION PRESBYTERIALL-GOVERNMENT *** + + + + +Produced by Jordan, Chris Pinfield, and the Online +Distributed Proofreading Team at http://www.pgdp.net + + + + + +Transcriber's Note + +The text includes a large number of marginal notes that are printed in +small font and are sometimes unclear. They have been converted into +footnotes or (if they comprise general descriptions of a passage) into +sidenotes. A footnote may refer to the following, rather than +preceding, word or phrase. If so the footnote anchor has been +positioned accordingly. + +Many of the paragraphs are numbered according to a complex scheme. +Only on one page are they indented. While the numbering has been +retained the indenting has been removed. + +Apparent typographical errors, and inconsistencies in hyphenation, +have been corrected. Superscripts and one word in spaced-out text have +been rendered in ordinary font. Small capitals have been converted to +ordinary capitals. Italics are indicated by _underscores_. + +Greek accents are often unclear and (apart from rough-breathing marks) +have been omitted. + +The error noted at the end of the text has been incorporated. + + + + +A VINDICATION OF THE + +Presbyteriall-Government, + +AND MINISTRY: + +TOGETHER, + +With an Exhortation, to all the Ministers, Elders, and People, within +the Bounds of the Province of LONDON, whether joyning with Us, or +separating from Us. + +_Published, By the Ministers, and Elders, met together in a +Provinciall Assembly_, Novemb. 2d. 1649. + +Wherein, amongst other things, these ensuing particulars are contained: + + 1. _That there is a Church-Government, by_ Divine Right. + 2. _That the_ Magistrate, _is not the_ Fountain _of_ + Church-Government. + 3. _That the_ Presbyterial-Government, _is by_ Divine Right. + 4. _The_ Inconveniencies _of the_ Congregationall-_way_. + 5. _That the_ Ruling-Elder _is by_ Divine Right. + 6. _That it is the will of_ Jesus Christ, _that all sorts of persons + should give an account of their_ Faith, _to the_ Minister, _and_ + Elders, _before admission to the_ Lords Supper; _together with_ + Answers, _to the usuall_ Objections _made against it_. + 7. Directions _to the_ Elders _for the right managing of their_ Office. + 8. Directions _to such as are admitted to the_ Lords Supper, _for the + right sanctifying of_ Gods Name, _in that_ Ordinance, & _for their + carriage one towards another_. + 9. Rules _to preserve_ People, _from the_ Errours _of these_ Times. + 10. _That_ Separation _from our_ Churches, _is justly charged with_ + Schisme. + 11. _That_ Ministers _formerly ordained by_ Bishops, _need no new_ + Ordination. + 12. _The Necessity and usefulness of_ Catechizing. + +Licensed, Entred, and Printed according to Order. + +_London_, Printed for _C. Meredith_, at the _Crane_ in _Pauls_ +Church-yard, 1650. + + + + +[Illustration] + + +_It hath been the chief stratagem of the adversaries of the Church, in +all Ages, to erect a_ throne _for themselves, in the hearts of people, +by casting reproaches and slanders upon the_ Doctrine, Government, +_and_ Godly Ministers _of_ Jesus Christ. _In the old Testament, when +the Jewes came first out of_ Babylon, _and began to build the second +Temple of_ Jerusalem, _their enemies most falsly, and maliciously, +suggested to King_ Artaxerxes, [1]That the City of Jerusalem, was a +rebellious City, and hurtful unto Kings and Provinces, and that they +had moved sedition within the same, of old time, _&c._ _And thereby +caused the work of the house of God, to cease for many years. And in +the New Testament, when the Holy Ghost came down from Heaven in a most +miraculous manner, for the_ solemn inauguration of Christian Religion; +_and when the Apostles were filled with the_ Holy Spirit, _even then, +they were charged to be_ full of new wine. _And in after-times, the +slanderous accusations of the_ Heathen _Idolaters against the_ +Christians, _are observed to have been one of the chiefest causes of +the_ ten bloudy Persecutions, _raised up against them by the_ Romane +Emperours. _And this was that which forced the Godly-learned of those +days, to write_ Apologies, _in defence of_ Christians, and Christian +Religion.[2] + +_To come neerer to our own times; when the Protestant Religion began +to be re-established (after the bloudy times of Queen_ Mary) _it was +loaded with so many infamous lyes, and malicious falsities, That_ +Reverend and learned Jewell, _was compelled to write an_ Apologie[3] +_for it; for which, he will be famous in the Churches, to all +Posterity. And even in our dayes, when it pleased God, out of his +infinite goodness, to lay a_ foundation _of a glorious_ Reformation in +Church-Discipline, _in this Kingdom, and to raise up the hearts of +many_ Godly Ministers, _and others, to contribute their utmost help +for the perfecting of it, Then did a Generation of men rise up, who +made it their great design to pour out flouds of reproaches, and +calumnies, upon both Government, and Ministers. First, they represent +the Government unto the people, as_ absolutely destructive _unto the_ +civill State, _to the_ liberties _both of their soules and bodies, and +as unsufferable in a_ free Kingdom. _And then the_ Ministers _that +assert it, as men that seek to ingross_ all power _into their own +hands, as the chief_ Incendiaries _of Church and State, and as the +causes of all the miseries, that have of late years come upon the +three Kingdoms._ + +_And therefore, We,_ Ministers and Elders _met together, by the +Authority of Parliament, in the Provincial Assembly of the Province +of_ London, _considering with our selves, what way we might be +serviceable in this great work of_ Reformation, _have thought it our +duties to wipe off those_ foul aspersions, _that are cast upon it, and +upon those who have been active for it; and to dispel the mists and +fogs, which have so long darkened the glorious Sun-shine of this +blessed Reformation._ + +_And because we also find, that there are many, who doubt, whether +there be any particular_ Church-government _prescribed in the Word; +and if so, whether it be the_ Presbyterial, _or_ Congregationall. _And +others that question the lawfulness of_ Ruling-Elders, _and of their +joynt power, with the_ Minister, _to examine those that are admitted +to the Sacrament of the Lords Supper; Therefore, we have also thought +it most necessary for us to search into the Word, and to deliver our +judgments in all these particulars._ + +_And further, because we observe with grief of heart, that sin and +iniquity abounds, and many separate from our Congregations, and run +head-long into heretical, and soul-damning opinions; And those that do +joyn with us in the_ Presbyteriall Government, _both Ministers, +Elders, and People, meet with many discouragements, and may (possibly) +grow faint, and weary and neglective of their duties: Therefore, We +have also thought our selves obliged, to our_ Vindication, _to adde +an_ Exhortation, _unto all Ministers, Elders, and People, within the +bounds of our Province, whether joyning with us, or separating from +us_. + +_The work (we acknowledge) is very weighty, and difficult; and the +times wherein we live, are very perillous, in which men are made_ +Offenders for a word; _Provincial Assemblies (as now constituted) are +new, and strange with us, weak in power, and of no repute with many; +suspected by some, as likely to prove prejudiciall to the Kingdom; and +by others, to the liberty of Congregations. And the judgments and +consciences of most people, are so prepossessed with prejudices and +self-interest, as that we cannot but expect, that this_ our first +expression of our selves, _will meet with much opposition, and +contradiction. Some will not vouchsafe to read it; Others will read +it, and contemn it; Others will mock and scoff at it. But our comfort +is, the Testimony of our Consciences. That the grounds of this our +present undertaking, are neither_ pragmaticalness of spirit, _nor to_ +vent _our own_ spleen, _in aspersing others; nor_ affectation of +domination _over others; nor to blow the Trumpet to new troubles. But +our ends and ayms, herein, sincerely are_, That the truths of Christ +may be vindicated, the Government of the Lord Jesus advanced, the +power of Godliness exalted, the credit of the Godly Ministry repaired, +the unity of the Spirit gained, and kept in the bond of peace, That +our Congregations may be purged, purity of Ordinances promoted, +divisions healed, breaches made up, stumbling blocks removed; That +those who stand may be established, the weak & feeble strengthened, +the seduced may be converted from the errour of their wayes and +repent, to the acknowledgment of the truth; That languishing gifts and +graces, may be quickened and increased; That a through Reformation +(according to our solemn Covenant) may be really endeavoured; That no +means of edification, may by Us be neglected; That we may keep our +selves pure from the bloud of all men: That the Kingdome of our Lord +and Saviour may be inlarged, and God in all things glorified. + +_We confess, it is hardly possible, to wipe off the dirt cast upon us, +but some of it will necessarily light upon those that cast it; (and it +is fit, that they, that unjustly besmear others, should have their own +filthiness impartially discovered) yet notwithstanding, we have +purposely avoided, as much as may be, all personall reflections, and +have waved the answering of some objections made against us, lest in +answering to them, we should give occasion, to those that seek +occasion. And we doubt not (however others may be transported with +passion, or prejudice) but this endeavour of ours, which so much +concerns the preservation of Religion, Truth, Godliness, and Ministry +from ruine and destruction, will be acceptable, to all sober, and +unbyassed Christians._ + +_We shall begin with our_ Vindication, _and therein first assert +Church-Government, by Divine Right; and then clear up the_ +Presbyteriall Government, _and_ Ministry; _and represent them unto +you, in their native colours; and afterwards proceed to our_ +Exhortation. + + + + +The VINDICATION. + + +The externall Government and Discipline of _Christ_, (though it be not +necessary to the being, yet it) is absolutely necessary to the +well-being of a Church: So necessary, as that we cannot but be deeply +affected with grief and sorrow, when we consider how long the through +setling of it hath been delayed, (notwithstanding the Covenant we have +taken, with hands lifted up to heaven, to endeavor a reformation in +point of Discipline) and cannot but conceive it to be one chief reason +of all the miseries that are now upon us; because those that have been +in Authority amongst us, have laboured to build their own houses, and +have suffered the house of God to lye waste. If _Nehemiah_ sate down +and wept, and mourned certain days, because the _wall of Jerusalem was +broken down_, &c. Much more have we cause to mourn, that the _wall of +Zion is not yet reared up_; for as a _City without walls_, _a Sea +without banks_, _a vineyard without a hedge_, so is a Church without +Discipline, and he that shall consider the multitude of Heresies and +Blasphemies, the abundance of iniquities and abominations, that have +crowded into the Church, whilest this wall hath been unbuilt, and this +hedge unmade; cannot but take up the lamentation of _David_[4], though +with a little difference,----_Why hast thou suffered thy Vineyard to +be without a hedge, so that all they which do passe by pluck her. The +Boar out of the wood doth waste it, and the wild Beasts of the field +devour it. Return, we beseech thee, O Lord of Hosts; look down from +Heaven, and behold and visit this Vine, and the Vineyard which thy +right hand hath planted, and the branch that thou madest strong for +thy self_, &c. And likewise to pray the prayer of the same Prophet in +another place[5], _Do good in thy good pleasure to Zion, and build +thou the walls of Jerusalem_. + +The differences, we confess, about this wall, are very many, and so +many, as that it would require a large Volume to treat of them; and it +cannot be denyed, but these differences have been the great apple of +strife for these many years: And although it be our design (as we have +said) to heal and make up the breaches of this wofully divided Church, +and not to widen and increase them; yet notwithstanding, we cannot +without prejudice to the truth, to our selves, and to our respective +Congregations, but give the world some short account of _two opinions_ +about Church-Government. + +There are some, that although they have taken a _Covenant_, to +endeavour the Reformation of the _Church_ in Discipline, according to +the _Word_, yet are not afraid to say; That there is _no particular +Church-Government_ set down in the _Word_; that the _Christian +Magistrate_ is the _Fountain_ of all _Church-power_, and that to +assert a _jus divinum_ of _Church-Government_, is _destructive_ to all +political Government. Now though this Opinion prevail much +with _State-Divines_, and with Christians that study _worldly-policy_, +more then _Scripture simplicity_; And though it be likely (if God +prevent not) to swallow up in a short time, all other Opinions about +_Church Government_: And though the asserting of a _jus divinum_ in +_Church-Discipline_, be with some men, _the only heresie not to be +tolerated_, and more hated, then the _abomination of desolation_, +standing in the holy place, was by the Jews; yet notwithstanding, we +hold it our duties, especially in these times, to make it known to +all our respective Congregations. + +1. _That Jesus Christ, as King and Head of his Church, hath appointed +a particular Government in his Church._ + +2. _That the Christian Magistrate, is not the originall of Church +Government._ Which two particulars, we shall endeavour with great +brevity and perspicuity, to make out unto all unprejudiced Christians. +And first. + +1. _That there is a particular Church-Government by divine right_: not +that we think, that every _circumstance_ in _Church Government_ is set +down precisely in the _Word_, or is of _divine right_ in a strict +sence: But this we say, That the _substantials and essentials_, are +recorded particularly in the Word by Christ, the King of his Church, +and are unalterable by any State whatsoever; And that the +_circumstantials_ are set down under generall rules, sufficient for +the ordering of them; and that therefore, even they also in a large +sence may be said to be of a _divine right_. Now this we shall +endeavour to prove by these ensuing Arguments. + +1. _From the fulness, and sufficiency of the Holy Scriptures._ The +_Apostle Paul_ saith, that his first Epistle to _Timothy_[6], was +written, _To teach him how to behave himself in the house of God, +which is the Church of the living God, the pillar and ground of +truth_. And in his second Epistle[7] he tels us; _That the holy +Scriptures are able to make the man of God perfect, throughly +furnished unto all good works_. Now to know how to govern the Church, +is one of the great works that belong to the Minister: And therefore, +to say, that this is not recorded in Scripture, is to make the holy +Scripture a rule _defective, and ineffectuall for the end for which it +was written_, and to cast a very great _reproach and dishonour upon +it_. And surely, if some substantiall parts of Church-Government, are +exprest in the Word (as few will deny) then (as we conceive) all of +them of necessity must be expressed, or else the Word should not be +able to attain its end; which to affirm, is no small errour: And for +our parts, we cannot conceive any reason to induce us to believe, that +the _Holy Ghost_ should set down in the Word, some of the +_substantials of Church-Goverment_, as binding and unalterable unto +the end of the World, and leave other things as _substantiall_ as +they, _arbitrary and alterable_, according to the will and pleasure of +the _Christian Magistrate_. + +2. _From the excellency of the Kingly Office of Jesus Christ_; For +_Christ Jesus_ is the only _King_ of his Church, governing it not only +inwardly, and invisibly, by the working of his Spirit; but outwardly +also, and visibly, as it is a visible, politicall, and ministeriall +body, in which he hath appointed his own proper [8]_Ambassadors_, +[9]_Assemblies_, [10]_Lawes_, [11]_Ordinances_, and [12]_Censures_, to +be administred in his name, and according to his own way. As a King of +this politicall and ministeriall Church, he _breathed on his +Disciples, and said, Receive the Holy Ghost, whose sins ye remit, they +are remitted unto them; and whose sins ye retain, they are retained_. +As a King of this visible Church, he said unto his Apostles, _All +power is given to me in Heaven, and in Earth; Go ye therefore, and +teach all Nations, baptising them in the name of the Father, and of +the Son, and of the Holy Ghost, teaching them to observe all things +whatsoever I have commanded you; and lo I am with you alway, even unto +the end of the world_. As a King of the same Church, he gave gifts to +men, when he ascended up to heaven, [13]_some to be Apostles, some +Prophets, and some Evangelists, and some Pastors and Teachers_. As a +King, he now sits at Gods right hand, and is made Head over all things +to his Church; which Church is called the house of God; and who should +appoint Orders for the Government of the House, but the _Lord of the +house_? And to say, that he hath not ordained how his house should be +governed, is [14]to make the Master less faithfull in his own house, +then his Servant _Moses_ was; which Church is _Christs Vineyard_, +_Christs Garden_, and can we think Christ so negligent, as not to +appoint a hedge to fence his Vineyard, and a wall to preserve his +Garden? which Church is a spirituall _Republique_. And shall we deny +that to _Christ_ in the Government of his Kingdome, which we grant +unto all Earthly _Monarchs_? Shall we say, That Christ hath ordained +no Laws, by which his Kingdome shall be governed; no Censures, by +which his rebellious subjects shall be punished; no Officers to +dispence those censures? This is a high defamation to Jesus Christ, +and his _Kingly Office_. + +3. _From the immediate, and proper end of Church Government_, which is +not only matter of order and decency, but spiritual and supernatural, +being appointed for the [15]_Edification of the body of Christ in +grace unto glory_; and more particularly, for the _gaining of an +offending brother unto repentance, and for the saving of his soul in +the day of the Lord Jesus_. Now this is a certain rule, _whatsoever +hath a spiritual efficacy, must of necessity have a divine originall_; +_humane institutions_ can but produce humane effects: And therefore, +seeing Church Government is designed for divine and supernaturall +ends, it must of necessity, plead its originall from God himself. + +4. We argue from an enumeration of the substantials of +Church-Government. The Word of God declares unto us, That there are +_Church-officers_, and who they are, _viz._, [16]_Pastors and +Teachers_, [17]_Ruling-Elders, and_ [18]_Deacons_; And how they are to +be [19]_qualified_ for, and [20]_externally called_ unto their +respective Offices, together with all the Ministerial duties in those +Offices, by them to be performed respectively; as [21]_publike +prayer_, the _Ministry of the Word_, [22]_by reading and_ +[23]_preaching_, the [24]blessing of the people in the name of the +Lord, [25]_Administration of the Sacraments_, [26]_Censures_ and +[27]distribution of Alms. The Scripture also tells us of a [28]Church, +consisting of no more then can conveniently meet in one place to +partake in all the Ordinances of publike Worship: and of [29]a Church +consisting of divers congregations. The Scripture also speaks of +[30]Synods, with Ecclesiasticall Authority, together with the +[31]subordination of the lesser, to the greater, and appeals +thereunto. Now all these are the substantials of Church Government, +and are sufficiently set down in the Word, as may partly appear by the +quotations in the Margent, and shall further appear by what we shall +say afterwards. And more then these, and such as are necessarily +included in these, are not (as we humbly conceive) substantials in the +outward Government of the Church. The rest are circumstantialls, for +which Christ hath given general rules sufficient to direct the Church +in the ordering of them, and from which therefore she may not depart. +These rules are set down, 1 Cor. 14.26, 40. _Let all things be done +unto edifying, decently and in order_, 1 Cor. 10.31, 32. _Do all to +the glory of God_, &c. Rom. 14.19. _Let us therefore follow after the +things that make for peace_, &c. + +The second thing, which with the like brevity and perspicuity, we +shall endeavour to evidence unto you, is, _That the Christian +Magistrate, is not the Fountain and Origin of Church-Government_. The +former assertion, gave unto _God_, the things which were _Gods_; and +this doth not at all take away from _Cæsar_, the things that are +_Cæsars_: For we freely acknowledg, that _Magistracy_ is an +_Ordinance of God_, appointed for the great good of mankind; so that, +whoever are enemies to _Magistracy_, are enemies to _mankind_, and +[32]to the _revealed Will of God_. We desire to hold up the honour and +greatness, the power and authority of lawful Magistracy, against +Papists, Anabaptists, and all others, that despise dominion, and speak +evil of dignities. We say, that the Magistrate is, in a civil notion, +the supream Governor in all causes Ecclesiastical; the [33]keeper of +both tables; [34]the nursing father of the Church: [35]that it belongs +to him, by his Political power, to reform the Church, when corrupted; +to preserve it, when reformed; to suppresse blasphemy, idolatry, +heresie, schisme, and prophanenesse, and whatsoever is contrary to +godlinesse and sound doctrine; that the people under him, may lead a +quiet life, in all godlinesse and honesty. [36]That he is sent of God +for the punishment of evil doers (amongst which, are heretiques, as +well as others, and therefore called evil workers; and heresies, evil +deeds, _Phil._ 3.2. 2 ep. _Joh._ ver. 11.) and for the praise of them +that do well. That he is the [37]_Bishop of those things that are +without the Church; as_ Constantine _stiled himself_. That to him +belongs to punish Church-Officers, with civil punishments, when they +abuse their power; and to give protection to the publique exercise of +Church-Government, within his dominions. + +But yet, notwithstanding all this, we affirm, That though the +Magistrate be a _nursing father_ of the _Church_, yet he is not the +_begetting father_; That the _Magistrate_, as a _Magistrate_, is no +_Church-Officer_, neither are the keyes of the Kingdom of heaven +committed unto him. Neither did Christ ever say to the _Kings of the +Earth; whose sins you remit, shall be remitted; and whose sins you +retain, shall be retained; and whatsoever you shall binde on earth, +shall be bound in heaven; and whatsoever you shall loose on earth, +shall be loosed in heaven._ Neither is the offended brother directed +to tell the civil Magistrate, but to tell the Church. Neither doth it +belong to him to preach the Word, or to administer the Sacraments. +Neither is he, as a Magistrate, seated by Christ in his Church, but is +to be subject to the Church in all spiritual things, as a member +thereof. Neither is it in his power to appoint what Government he +please in the Church; no more then what Religion he please. And this +we prove: + +1. Because _Jesus Christ_ (as hath been already shewed) hath appointed +a _particular Church-Government in his Word_, to be observed by all +Kingdoms and States immutably, and unalterably, for the substantials +of it. + +2. Because the _Church of Christ had a Government within it self for +300 years before it had a Christian Magistrate_. The Scripture tells +us, that the Church, in the Apostles dayes, had power to meet for +ordering Church-affairs, for excommunicating scandalous offenders, and +obstinate heretiques. And this power was not derived to them, from the +_Magistrate_, being then Heathen; nor were they Traytors and Rebels +against the State, in challenging this power. And when the +_Magistrate_, afterwards, became Christian, the Church did not lose +that power which it had before, when he was heathen. For the truth is, +when a _heathen Magistrate becomes a Christian, he doth not acquire +more Authority over the Church of Christ, then he had before, no more +then a heathen husband converted, doth over his wife, which he +married, when unconverted_. A Magistrate, by becoming Christian, is +better inabled to do service to Christ, and his right is sanctified to +him; but his _Authority_ is no greater then it was before. + +3. Because the power of the Magistrate, in reference to the power of +the Church, is not _privative_ of the Churches power, but _cumulative_ +and _additional_. For if it were otherwise, then the condition of the +Church should be worse under a _Constantine_, then under a _Nero_; +under a _Christian Magistrate_, then under a _Heathen_; which is +contrary to all those Scriptures, which tell us [38]what glorious +advantages the Church should have, by the Magistrates becoming +Christian; and that the Magistrate shall bring honour and glory to the +new _Jerusalem_, and not take away that power that properly belongs to +the new _Jerusalem_. + +4. Because that this assertion, denyeth an _intrinsecall power_ to the +Church, to preserve it self in unity, to purge out spiritual +defilements, and to take care for its own preservation against +_Church-destroying enemies, and iniquities_; which makes the +happinesse of the Church wholly to depend upon the civil Magistrate; +and is contrary, not only to the nature of the Church[39], but of all +other _societies_, which have a _power_ within themselves, of +_self-preservation_; and is contrary to the experience of former ages, +which tell us, _That the Church of Christ did flourish more in truth +and holinesse_, (though not in wealth and honours,) _whilest it was +under Heathen persecuting Emperours, then afterwards_. From the +Apostles, even unto the dregs of our time, the Church of Christ, both +in its infancy and fuller growth, increased by persecutions, and was +crowned by Martyrdoms: But after it had Christian Princes, indeed it +was greater in power and riches, but lesse in piety, saith +_Jerome_[40]. + +5. Because that this opinion, _That the Magistrate is the Fountain of +all Church-power, derives upon the Christian Magistrate most of that +power, which the Pope did formerly most unjustly and tyrannically +usurp over the Churches of Jesus Christ_; and thereby makes the +Christian Magistrate to become a _Political Pope_, and sets up a +_civil Antichrist_ instead of a spiritual, for one great part of +_Antichristianisme_ consisteth in the Popes making himself to be the +_Original of all spiritual jurisdiction_. + +And thus we have given you a short account of the first opinion; and +we do beseech you, in the Name of our _Lord Jesus Christ_, that you +would weigh what we have said, in the ballance of the Sanctuary; & +that you would look upon Church-Government, as an Ordinance of God, +flowing unto you in the bloud of Christ, and as part of his _Kingly +Office_; That you would allow of no _Church-officers_, or _Offices_, +that have not a _divine stamp_ upon them, accounting them guilty of a +_spiritual Præmunire_, that will undertake an office in the Church, if +there cannot be shewed a _Scripture-warrant_ for it; and that you +would submit unto it for conscience sake. + +The second opinion, is of those, that will confesse a _particular +Church-Government by divine right_; but say, that this is not the +_Presbyteriall_, but the Government commonly called _Independent_, or +_Congregationall_: the truth is, There are four kinds of +Church-Government which lay claim to a _jus divinum_; The _Papal_, +_Prelatical_, _Independent_, and _Presbyterial_. The first of them was +banished out of this Kingdom, by King Hen. the 8. The second of them, +as it was used and practised in this land, is abjured by our Covenant. +The great debate of these late years, hath been about the +_Presbyterial_, and _Independent Government_. And though we do not +intend at this time, to enter into a large dispute; yet we earnestly +desire our Brethren, that differ from us only in point of +Church-Government, to consider the wofull mischiefs, that have come +upon the Churches of Christ in _England_, by their dividing, and +separating from us: And that whilest we have been _disputing_ what is +that _Government_ which Christ hath appointed in his _Word_, there are +a prevailing party risen up, that will have no _Government_ at all to +be found in the _Word_: whilest we have been so long _debating_ about +the _hedge_, the wild Beasts have got in, and made spoyl of the +_Vineyard it self_: Whilest we have been building the wall, others +have been _plucking down the house_: Whilest we have been consulting +about the _Garment of Christ_, others have taken advantage to deny the +_Divinity of Christ_: Whilest we have been so tediously contending +about _Reforming of Churches_, _Ordination of Ministers_; and _purity +of Ordinances_, there are men risen up, that deny all _Ministry, +Ordinances, and Churches_. And indeed, there is scarce any fundamental +Doctrine in Christian Religion, but is now, not only called in +question, but openly denyed by some, or other. And therefore, we do +exhort our _Brethren_, in the name of our _Lord Jesus Christ_, that +they would sadly lay to heart the unexpressible calamities, which are +brought upon our Churches, by their dividing from us; and that they +would study, for the time to come, all wayes of _Union and +Accommodation_: And for our parts, we do here profess to all the +World, that we are, have alwayes been, and through the grace of God, +shall ever be willing to study to find out any _Scripture way_, +wherein we may _unite_ together with them, for the preservation of the +_Truths of Jesus Christ_, the prevention of a _toleration of Heresies +and Blasphemies_, and for the healing of the great _scandal_ that is +given to _weak Christians, and wicked men_, by our unhappy +_differences and divisions_. + +As for the _Presbyterial Government_ it self, we may justly say of +it, as the Jews did upon another occasion, [41]_we know that every +where it is spoken against_; and that men deal with it, and Us that +profess it, as the _old persecutors_ dealt with the _Christians_; when +they put them into _Bear-skins_, and then baited them with dogs; and +as the _Papists_ dealt with _John Hus_[42], when they _pinned a paper, +with the picture of red Devils, upon his head, and then exposed him to +the laughter of the people_. Some say, That it is a _lordly, +Domineering government_; and that if we had our wills, we would _lord_ +it over the people of Christ, more then ever the _Prelates_ did; and +instead of one Bishop in a Diocess, we should have many hundreds. +Others say, that it is a Tyrannical and cruel government, and if it +were once established, it would fine and imprison all that would not +yeeld to it. Others, that we require an Arbitrary power, and challenge +an illimited jurisdiction. Others, that we have a design to free our +selves from being under the power of the civil Magistrate. Others, +that this government doth rob the Congregational Churches of their +power and liberty, no lesse then Prelacy did, so that the Church in +removing of Prelacy, changed not _Dominium_, but _Dominum_. Others, +that we seek for _unity_, but neglect _purity_. Others accuse us, that +we contend too earnestly for _purity_, because we will not admit men +to the Sacrament, before they give an account to the Minister and +Elders of their fitness thereunto. Others accuse us, for stamping a +_jus divinum_ upon our government; and others on the contrary, declaim +against us, because we do not assert a _jus divinum_, but depend upon +a _jus humanum_; depend more upon an _Ordinance of Parliament_ for our +establishment, then an _Ordinance of God_. Others exclaim against us, +that we are now become the only _troublers of Israel_, and the only +_hinderers_ of a _blessed and glorious Reformation_; That we are +_pestilent fellowes_, _movers of sedition among the people_, causers +of the first war between _King and Parliament_, and of all the murders +and blood-shedings, that have been in the Nation for these many years; +That we were the Authors and abettors of that violence that was +offered to the Parliament, _July 6. 1647_. That the Ministers of +_London_ are Pulpit-Incendiaries, and have separated their consecrated +lungs, for Bellows, to blow up the fire of a second War the last year; +that they were the bringers in of that numerous Army out of +_Scotland_, to invade the _Parliament_ and _Army_ of _England_: Others +say, that we are Apostatized from our principles, and are turned +_Malignants_, that we that were once the great _Parliament Assertors_, +are now become the only _Parliament-Opposers_. Lastly, that the +_Presbyterian Ministers_ seek their own private ease and interest, and +not the things of Jesus Christ; That they are notorious hypocrites, +_Baals_ Priests, limbs of Antichrist. And that the only reason why +they dislike, and expresse an unsatisfiednesse with these times, and +the alterations therein made, is, because they fear, that their great +_Diana of tythes will be pulled down, and that their gains will be +lesse, and their pains greater; and that they cannot lord it over +their people, as they hoped to have done_. + +These are the _Bear-skins_ in which we are put from day to day; these +are the _red Devils_ that are pinned upon us, to render our persons, +_Ministry_, and _Government_ odious unto the people. But our comfort +is, that these accusations are meer calumnies and slanders, and that +there is not the least shadow of reality or truth in them. And it is +an evident token to us, that _God hath some great work for us to do, +because he suffers the red dragon to pour out such floods of +reproaches upon us_; and that our _government is of Divine Original, +because it is so much opposed_, and that by all sorts of men, and that +in contrary ways: some opposing it, because it seeks so much after +_purity of ordinances_; others, because it seeks it not enough: some, +because it layeth claim so much to a _jus divinum_; Others, _because +not enough_. + +We well remember, and are therein much comforted, what _Tertullian_ +saith; _That that religion must needs be good which Nero persecuted_; +and what _Spanhemius that late learned Professor of Leyden_, in his +history of the original, and progress of the Anabaptists of _Germany_, +tells us, [43]_That when God raised up Luther, Melancthon, Zuinglius, +and divers other Worthies, to be the Reformers of his Church; At the +same time, the enemy of mankind raised up the Anabaptists, to be the +disturbers of his Church. That Thomas Muntzer their great +Antesignanus, when he could not get Luther to joyn with him, but on +the contrary was rebuked by him, and earnestly admonished not to +disturb the publique peace, &c. He began to rise up, and thunder +against Luther himself, crying out, that Luther was as much in fault, +as the Pope of Rome; that it was true, the work of reformation was +somewhat furthered by him, but left still infected with much leaven; +yea that Luther was worse then the Pope, for that he had published +only a carnall Gospel._ And afterwards, When _Luther_, _Melancthon_, +_Zuinglius_, _Bullinger_, _Menius_, _Regius_, and others, began, by +writing, to defend both their own, and the cause of the Church of God, +and to wipe off the blot that was cast as well upon themselves as upon +the Gospel, by these Anabaptists; _Muntzer_ and his confederates were +the more enraged against them, crying out, _That Luther, and those of +his party, favoured nothing but the flesh, vaunting indeed, that they +had cut off some of the leaves of Antichrist, but the tree, and the +roots remained still untouched, which must also be cut down, and which +cut down they would. And because they could finde nothing in the +written Word, to defend their errours, and the tumults which they +raised, they fly to revelations, and inspirations &c. Hereupon every +Fish-monger begins to boast of the spirit, feign revelations after the +example of Storch and Muntzer; The Pulpit is open to every Cobler or +Tinker. They scoffed at the publique Sermons of the reformed, +inveighed against the Lutherane Faith, as being void of good works, +&c. Muntzer, the chiefe trumpet of these uproars, proclaims openly, +that he was raised up by the command of God, for the punishment of +wicked Princes, and altering of Politick government. His usual +subscription to his letters was_, Thomas Muntzer, _the servant of God +against the ungodly_. What was the fatal end of this _Muntzer_, and of +_Iohn Becold_ the Taylor of _Leyden_, and of the rest of that crew; +what prodigious opinions they held, he that will, may read them in the +forementioned Author. There are two reasons have moved us to cite this +story: First, to shew, _That it is not unusual with God, when he +raiseth up men faithful in their generation to reform his Church_, to +give way to the enemy of mankind, for the trial of his people, to +raise up some men even amongst the Reformers themselves, that by +spreading of errours and Heresies, and State-disturbing opinions, +should endeavour to obstruct the Reformation so happily begun. +Secondly, that in _times of Reformation_, it hath alwayes been the +practice of the Ring-leaders of Errours and Heresies, to inveigh more +bitterly, and write more railingly against the Reformers of the +Church, and the Reformation by them indeavoured, then against the +common adversary, both of themselves, of the Reformers, and of the +Reformation. And this is our lot and portion at this day. + +But yet, notwithstanding all this, we hope, that if this +_Presbyteriall Government_, so much opposed both by _Malignants, and +Sectaries of all sorts_, were once presented unto our congregations in +its true and native colours, it would be embraced by all that fear +God amongst us; and that we might say of it, as once it was said of +_Socrates_, _That all that knew him, loved him; and the reason why any +did not love him, was only because they did not know him_. And we +likewise hope, that if we shall fully answer the accusations that are +brought against us, in the bitter and lying pamphlets of this +licentious age, that then our persons also shall stand right in the +hearts and consciences of all that truly fear God within this +Kingdome. Give us leave, therefore to undertake these two things. + +First, _To represent the Presbyteriall-Government before you, in its +true beauty and excellency_. + +Secondly, _To vindicate our persons from the slanders and cruell +reproaches that are cast upon them_. + +1. For the _Vindication of our Government_, and therein the +undeceiving of our people, who look upon it; as it is misrepresented +unto them, by those that are enemies unto Us, Them, and the +Government, we shall offer briefly these ensuing particulars. + +1. That the _Presbyteriall-Government_ is a Government that hath been +the fruit of the prayers of many thousands of godly people in +_England_, in Queen _Elizabeth's_, and King _Iames_ his dayes: There +were many knowing Christians, and faithfull Ministers, that made it +their frequent prayer, that God would reform _England_ in Discipline, +as he had done in Doctrine; and the Discipline then they prayed for, +and many suffered for, was the _Presbyterian_; as appears by the books +written in those days[44]. _And shall we now despise that mercy that +comes swimming to us in the prayers of so many thousand Saints?_ + +2. Though the Presbyterian-Government (for the practice of it) be new +and strange to us in _England_, yet it is not new. + +First, To the Churches of Christ in other Countries: For most of those +places that did thrust out the Popish Religion, and Government, did +receive in the Protestant Religion, and Presbyterial-Government. It is +not new to the Protestant Reformed Churches in _France_, _Scotland_, +_Netherlands_, and _Geneva_, and divers other places, who have had +comfortable experience of this Government, and have enjoyed a great +deal of liberty, verity, piety, unity, and prosperity under it: And +(which we desire all our respective Congregations seriously to +consider) therefore it is (as we humbly conceive) that the framers of +our _National Covenant_ did put in these words, _And the example of +the best Reformed Churches_, into the first Article of the Covenant, +that thereby they might hint unto us, what that Government was, which +is neerest the Word, even that which is now practised in the best +Reformed Churches. + +2. _To the Word of God_; but is there to be found in all the +_substantials_ of it, as we have briefly shewed already, and some of +our own _Brethren Ministers_ of this City, have made to appear at +large, in a Book, entituled, _The divine Right of the Presbyterial +Government_. We shall speak a little more to three of the +forementioned _Substantials of Church-Government_: And shall prove, + +1. _That the Scripture holds forth a Church, consisting of divers +Congregations._ + +2. _Synods with Ecclesiastical Authority._ + +3. _Subordination of Congregations unto Synods, together with Appeals +thereunto._ + +1. _That the Scripture holds forth a Church consisting of divers +Congregations._ Such a Church was + +The _Church of Jerusalem_; as appears, + +1. By the _Multitude of Believers_, both before, and after the +dispersion (mentioned, _Act._ 8.1.) _Act._ 2.41, 46, 47. _Act._ 4.4. +_Act._ 5.14. _Act._ 6.1, 7. _Act._ 9.31._ Act._ 12.24. _Act._ 21.20. + +2. By the many _Apostles_, and other _Preachers_ in the _Church_ of +_Jerusalem_: If there were but one Congregation there, each Apostle +preached but seldom, which will not consist with _Act._ 6.2. + +3. The _diversity of Languages_ amongst the Believers, mentioned both +in the second and sixt Chapters of the _Acts_, doth argue more +Congregations then one in that Church. + +All which, are fully and largely handled by the _Reverend Assembly of +Divines_ in a book of theirs, printed by Authority of Parliament. + +2. _That the Scripture speaks of Synods with Ecclesiastical +Authority_, this is evident from _Act._ 15. in which Chapter, two +things are to be observed: + +1. _That the Apostles in that Meeting, did not act as Apostles with +infallible authority, but as Elders, in such a way as makes that +Meeting, a pattern for ordinary Synods._ + +For the proof of this, we offer these reasons. + +1. Because _Paul_ and _Barnabas_ did willingly submit to be sent from +_Antioch_ to _Jerusalem_, which they needed not have done (one of them +at least being an Apostle) nor could have done, had they acted as +Apostles, and not as Members, for that time, of the _Presbytery of +Antioch_, _Act._ 15.2. + +2. Because _Paul_ and _Barnabas_ were sent not only to the Apostles at +_Jerusalem_, but to the Apostles and Elders, which at that time were +not a few (the Believers in _Jerusalem_ being many thousands) which +proves, that they sent not unto the _Apostles as extraordinary and +infallible_ (for then what need the advice of the Elders?) but as +wise and holy Guides of the Church, who might not only relieve them by +some wise counsel, but also _set a president_ unto succeeding Ages, +how _Errours and Dissentions_ in the Church might be removed and +healed; as Mr. _Cotton_ observes, in his book of the _Keyes_, &c. pag. +23. + +[Sidenote: Mr. _Cotton_ of the _Keyes_.] + +3. Because in the Synod, the Apostles did not determine the thing in +question, by _Apostolical Authority_, from immediate revelation, but +assembled together with the Elders to consider of the matter, _Act._ +15.6. and a Multitude of the Brethren together with them, _Act._ +15.12, 22, 23. And there the question was stated, and debated from +Scripture in an ordinary way. _Peter_ proves it by the _witnesse of +the Spirit to his Ministry, in_ Cornelius _his Family, Paul_ and +_Barnabas_ by the like effect of their Ministry amongst the Gentiles. +_James_ confirmed the same by the testimony of the Prophets; with +which, the whole Synod being satisfied, they determine of a judicial +sentence, and of a way to publish it by letters and messages. + +4. Because the Decrees of the Synod are put forth in the name, _not +only of the Apostles, but of the Apostles and Elders_, _Act._ 15.22, 23. +_Act._ 16.4. _Act._ 21.25. + +The second thing to be observed in that Chapter, is, + +_That the Apostles and Elders did put forth Acts of Ecclesiasticall +Authority in that Synod._ This appears plainly from _Act._ 15.28. _to +lay no other burden_. To bind burdens, is an _act of the binding power +of the Keyes_. And it appears likewise from _Act._ 16.4. where mention +is made of _Decrees ordained by the Apostles & Elders_. And it is +observeable, that wheresoever δογμα, is used in the _New Testament_, +it is put either for _Decrees_ or _Laws_, and so frequently by the +_Septuagint in the old Testament_, as is abundantly proved by the +Reverend _Assembly of Divines_, in their answer to the Reasons of the +Dissenting-Brethren, against the instance of the Church of +_Jerusalem_, pag. 66. + +3. That the Scripture holds forth a subordination of Congregations +unto Synods, together with Appeals thereunto. To prove this, we will +bring two places: The first is _Deut._ 17.8. to 12. together with +2 _Chron._ 19.8, 10, 11. Out of which two places, compared together, +we gather these two conclusions: + +1. _That the Jews had two supream Judicatories in Jerusalem_; the one +_Ecclesiasticall_, for the _matters of the Lord_; the other _civill_, +for the _matters of the King_. This appears by _Deut._ 17. ver. 8. +where we have a distinction of causes; some _forensicall_ between +_blood_ and _blood_, belonging to the civil _Judicatory_; some +ceremonial, between stroak, and stroak; that is, (as not only +_Hierome_, but the Chaldy and Septuagint read the words, and as +appears by the frequent use of the word in that sense, _Levit._ 13. +and elsewhere,) between leprosie, and leprosie, belonging to the +cognizance of the Ecclesiastical Judicatory. And in the 12 verse, +these two Judicatories are distinguished, by the disjunctive _Or_; _And +the man that will do presumptuously, and will not hearken unto the +Priest_, (that standeth to minister before the Lord thy God,) _or unto +the Judge_, &c. This further appears, by 2 _Chr._ 19.8, 10, 11. In +which we have clear mention; first of two sorts of Judges, the +_Levites and Priests, and chief of the Fathers_, vers. 8. secondly, of +two sorts of causes, some _spirituall and Ecclesiasticall_, called the +_judgment of the Lord_, ver. 8. and the _matters of the Lord_, ver. +11. others civill, as _between blood and blood_, ver. 10. And thirdly, +of two _Presidents_; _Amariah_ the chief _Priest_, in all _matters of +the Lord_; and _Zebadiah_ the Ruler of the house of _Judah_, in all +the _matters of the King_. And this distinction between the civil and +Ecclesiastical Judicatory, is the opinion of many Orthodox & learned +Authors, which are cited by Mr. _Gelaspy_, _Aarons_ rod blossom, cap. +3. pag. 8. where this conclusion is largely and learnedly debated & +asserted. + +2. _That there was a subordination in the Jewish Church, of the +Synagogues, in all hard and difficult controversies, and in all the +matters of the Lord, unto the Ecclesiastical Judicatory at Jerusalem, +and appeals thereunto_; this appears evidently, _Deut._ 17.8, 9. +2 Chron. 19.8, 10. + +Now that this _Subordination_, together with _appeals_, did not belong +to the _Jewish Church_, as _Jewish_ only, but as it was an +_Ecclesiastical Republique_, is evident. For though the _high Priest_, +amongst the Jews, was a _type of Christ_, yet these _gradual +Judicatories_, wherein the _aggrieved party did appeal, from the +lesser to the greater; (that against the very light of nature, the +adverse party might not be the sole Judge and party too, in his own +cause) were not in any kind ceremonial or typicall_. + +_Appeals_, (saith Dr. _Whitaker_,) _they are of divine and natural +light, and certainly very necessary in every necessity, because of the +iniquity and ignorance of Judges_, Whit. Contr. 4. de Romano Pontific. +lib. 4. cap. 2. And generally, all _Protestant Writers_ against +appeals to the Pope, acknowledge yet, their necessary usefulness to a +_Synod_. So did that renowned Martyr _Cranmer_, the form of whose +appeal to a Council, three several times urged by him, with much +instance, we have recorded by Mr. _Foxe_ at large, Acts and Monuments. + +And indeed, if the _benefit of appeals, and consociation of Churches_, +should not be as free to us, as to the _Jews_, how much _more +defective & improvident_ were the _Gospel_, then the _Law_, contrary +to all _ancient Prophesies of Gospel-Communion_? How were _our Saviour +King of Peace and Righteousnesse_, should he have ordained now under +the _Gospel_ such a _government_, as by making _Parties sole Judges_, +were neither _righteous, nor peaceable_? what _Judaicall type or +ceremony_, can there be in this communion and mutual assistance in +government, which God (as by his Word, so) by the very light of +nature, teacheth all societies whatsoever, whether Common-Wealth, +Armies, Universities, or Navies? &c. as learnedly Mr. _Herle_, in his +Independency, &c. + +The second place is Matth. 18.15, 16, 17, 18. which text, by a _parity +of reason_, proves a _subordination of Congregations unto Synods_. For +there is the same relation between _Church and Church_, as between_ +brother and brother_; and if a _brother_ offending is _subordinate_ +unto a _particular Congregation_; then by a _like reason_, an +_offending Congregation_ is _subordinate_ unto _greater Assemblies_. +And the reason of it is, because the _grounds_, _reasons_, and _ends_ +of _subordination_, are the same in both. _That God might be +glorified, the offendor shamed, humbled, reduced, and sin not suffered +to rest upon him. That others may be preserved from contagion, and +made to fear. That scandal and pollution of the Ordinances, may be +prevented, or removed._ All which argue as strongly and fully for +_subordination of an offending Congregation to superiour and greater +Assemblies, as of an offending brother to a particular Congregation_: +And the truth is, whosoever denyes the subordination of a Congregation +unto a Synod, together with appeals thereunto, doth in plain tearms +affirm these three things, + +1. _That the Government of Christ in his Church under the New +Testament, is a Government directly contrary to the very light of +nature making the same men parties, and finall Judges in their own +cause._ + +2. _That the Government of the Church in the Old Testament, was more +equal and just, then under the New._ + +3. _That Jesus Christ hath in his Government appointed no effectual +remedy to heal the scandals of an offending Congregation, or at least, +a more effectual remedy to redresse an offending Brother, then an +offending Congregation._ All which are great _derogations_, and +_disparagements_ to the _Kingly Office and Government of Jesus +Christ_. And thus we have shewed that the Presbyterial Government is +not new to the Word of God, as some falsly object. We proceed to +justifie it in other particulars. + +3. The Presbyterial Government _challengeth no power over mens bodies +or estates_. It medleth not in civil affairs, or with inflicting civil +mulcts, or corporal punishments. It is a government _purely +spirituall_, dispensing the Keyes of the _Kingdom of heaven_, not of +earth; and how then can it be cruel and tyrannical, in fineing and +imprisoning mens persons, as was objected? + +4. It is not a _Government_ that hath _Lordships_ and great _Revenues_ +annexed to it, as the Prelatical had. It is not _gainful_ and +_profitable_, but _burdensome_ and _troublesome_: What do the ruling +Elders gain by their office, but reproach and contempt? And is not the +condition of the teaching Elder worse, in regard of maintenance, since +he ingaged in this discipline, then ever it was? This is a government +that hath no outward advantages to induce men to accept of it. _It is +conscience_, and (as we hope) _pure conscience_, that ingageth any in +it, and _therefore it is, that it hath so few friends, because there +are so few that are truly conscientious_. + +5. It is not a _Domineering Hierarchicall magisteriall Government, +that lords it over peoples consciences, requiring subjection to the +decrees of it, with blind and slavish obedience_. But it is a +_Stewardship_, a _Ministry_, a painful and laborious service. We say, +That all the determinations, even of Nationall Synods, are to be +obeyed no further, then they agree with the Word of God. And that a +Synod is _Judex judicandus_. That Congregations are to examine with +the judgment of discretion, what is sent to them from Synods. There is +_no more obedience required to the Decrees of a Nationall Synod, then +the Independents claim to the decrees of a particular Congregation_. + +6. It is not an _Arbitrary illimited Government, but bounded and +limited_: 1. _By the Word of God_; for in this Government, everything +is to be administred according to the pattern in the Mount. We desire +none to follow, but where the Word goeth before. 2. _By the civill +Magistrate_, in regard of the exercise of it. For we acknowledg our +selves (as we have said) accountable to the civill Magistrate, to +punish us with civil mulcts, if we abuse our power. + +7. It is not a _Government, that doth rob and spoyl particular +Congregations of their just power and priviledges, but helps and +strengthens them_. For it is not (as the Prelatical was) +_extrinsecall_ to the severall Congregations; (which had no vote in +the government, nor consent to it, but were sufferers only of it, and +under it:) Neither doth it assume to it self the _sole power of +Ordination and jurisdiction_: (as the Prelatical likewise did, and in +this, was lordly and tyrannical over all particular Congregations in +each Diocess:) But it is _intrinsecall to the Congregation_, +consisting of the Pastors and Elders of every Congregation, governing +one another by their own Officers: For we hold (which few of our +Adversaries will understand or consider) _That all Congregations are +equal_. No one Congregation over another. _That all Ministers are +equall_, No one Minister, by divine right, over another. + +[Sidenote: That which concerns all, must be managed by all.] + +We hold no _Mother-Church_, on which all other Churches should depend. +But our Government, so far as it is distinct from the Congregational, +consisteth of _divers Sister-Churches, combined by mutuall +concernment, and governing one another in matters of mutuall +concernment, by the common agreement of Pastors and Elders_, according +to that Golden Rule, _Quod omnes tangit, ab omnibus tractari debet_. +In the Presbyterial Government every Congregation hath a voyce, by +the Pastors and Elders thereof, and so is governed by a _power +intrinsecall to it self, which cannot in its own nature be +tyrannicall_. Though there is no power in the world so just, but by +abuse may prove tyrannicall. + +To illustrate this by a simile. _The Presbyterial Government is like +the Government of the_ City _by the_ Common-councell, _wherein there +are_ Common-Councell-men _sent from every_ Ward, _to judg and +determine of matters, that concern the good of the whole_ City; _which +certainly in its own nature, cannot be prejudicall to the severall_ +Wards, _but every helpfull and commodious; whereas the_ +Prelatical-Government, _was just as if the City should be governed +by a_ High-Commission _chosen of_ Forreiners; _and the_ +Independent-Government _is just as if every_ Ward _should undertake to +govern it self, divided from one another, and not at all to be under +the power and authority of the_ Common-councell. + +Adde besides this, the _Presbyteriall-Government_ doth give unto +people of particular Congregations all that is by Christ left them. +For, + +1. We allow unto every Congregation a particular Eldership, where it +may be had. + +2. We impose upon no Congregation a Minister against whom they can +give a rationall dissent. + +3. We allow the Congregationall Eldership to judg in all matters which +concern that particular Church; and to keep from the Sacrament of the +Lords Supper, all those whom they finde to be ignorant or scandalous. + +4. In the _great Censure of Excommunication_, we say, That it ought +not to be _executed against the consent of that particular +Congregation, to which the party to be excommunicated belongs_. And in +all other matters of importance, the Presbyterian-Government hath +great respect to that Congregation which is particularly concerned +therein. And therefore, it is so far from _robbing_, that it is a +great _Pillar to uphold and support Congregational Government_; as for +example: + +1. When a particular Congregation is destitute of a Minister, then the +Neighbour-Ministers of the Classis help what in them lies to make up +that defect, by sending supply in the mean time, and afterwards by +joyning in the ordination of another. + +2. When there is an insufficient Eldership, then the Classical +Presbytery contributes light and strength. + +3. When an Eldership proves Heretical, then the Classical Presbytery +helps to convince them of their Heresies, which the people are not +able ordinarily to do, and thereby to preserve the Congregation from +spiritual contagion. + +4. When any member is wronged by the Eldership, the Classis, or Synod, +contributes ayd and relief, as will appear further in the next +particular. + +8. The Presbyterial-Government _is so far from being tyrannical, as +that it is the greatest remedy against Church-tyranny, because it is +as a city of refuge for all those that are oppressed in +their particular Congregations, to fly unto_. For under the +Congregational-Government, when a brother is (as he conceives) wronged +by the major part of the Church of which he is a member, he is for +ever lock't up, and hath no authoritative way to relieve himself. +(Indeed, he hath moral wayes, by advice and counsel, which are +altogether insufficient;) But the Presbyterian-Government is a _Zoar_, +and an _Ark_ for the wronged party to fly unto, from the Particular +Congregation, to a Classical, Provinciall, or National Assembly. Give +us leave to shew you the difference by this example: Suppose in the +civil Government every Corporation should plead a _power independent_ +from a _Parliament_, and challenge to be unaccountable, would not +this make as many _Parliaments_, as _Corporations_? And if any member +should be wronged by the major part of the Corporation to which he +belongs, were he not left without remedy? And if these Corporations +should cry down the _Parliaments_ power over them as tyrannical, would +it not be said, that this is therefore only done, that they themselves +might become petty Tyrants? So is it here; + +The _Congregationall Government_ is a _Spiritual Corporation_ +independent from all other _Ecclesiasticall Assemblies_ in point +of _Church-power_. As the _Pope_ claims a power over all +_Church-Assemblies_, so this claims an exemption from the power of all +_Church-Assemblies_, and cryeth down all _Classical_, _Provinciall_, +or _Nationall-Assemblies_ with power, as tyrannical; but is not this, +that in the mean time it may become absolute, and as it were a petty +Tyranny? + +There are in the Congregational Government these six great defects, +besides many others which we could name. + +1. There is (as hath been said) no _authoritative way to relieve a +Brother oppressed by the major part of his Congregation_, which +granted, would make the Government of Christ in the _New Testament_, +to be inferiour to the _Jewish Government_, in which they had the +liberty of Appeals. And also to be against the _light of right +reason_, in making the same men to be parties and judges in their own +cause, (as hath been formerly shewed.) + +2. There is no _authoritative way_ to heal the major part of a +Congregation, when it falls into fundamental errours, which is a great +disparagement to the Government of Jesus Christ, and reflects deeply +upon the wisdome and care of the great King of his Church. _For it +makes Christ to provide a more efficatious remedy to cure an erring +member, (to wit, by the great Ordinance of excommunication,) then an +erring Church._ + +3. There is no _Authoritative way_ to keep out pluralities of +Religions. For if the whole _power_ of Church-Government be in the +_Congregation-Independently_, then let a Congregation set up what +Religion they think fit, there is no _Authoritative Church-remedy_ +left to hinder them. + +4. There is no _Authoritative way for unity and uniformity in +Church-administrations_, which doth inevitably lay stumbling blocks +before weak Christians, and holds them in suspence, not knowing to +what Congregation to joyn, because they see such different wayes of +administration of Ordinances. + +5. There is no _relief when a Congregation is destitute of a Minister, +in point of Ordination_, but the succeeding Minister is left to be +examined and ordained by the people of the Congregation that chose +him. And so also when a Congregation becomes hereticall, and in other +such cases. + +6. _If any of their Ministers preach out of their own Congregation, he +preacheth only as a gifted brother_; neither can he, (as we conceive) +according to their own Principles, administer the Sacraments out of +his own Congregation, or perform any other act of office. Although we +believe some of them do so, contrary to their own principles herein. + +9. _That the Presbyteriall Government is a Government that tends not +at all to the destruction of any, but for the good and edification of +all._ There are three chief ends of this Government. + +1. _To keep the Churches of Christ in unity amongst themselves._ + +2. _To keep them in purity and holinesse; it is_ Christs _Fan, to +purge his floor; and his Beesom to sweep out of his house every thing +that offends_. + +3. _To keep them in verity, it is_ Christs Weeding-hook _to weed out +heresies_; and therefore King _James_ (though no great friend to this +Government) would often say, that it was _Malleus hæreticorum_, a +Hammer to beat down Heresies: And we find, that wheresoever it is set +up in strength, there the Churches are kept in unity, verity, and +purity; and that (which is very observeable) where this Government +hath once got possession, it hath for ever after kept out Popery and +all Popish Innovations. The Prelatical Government with all its +Lordships and Revenues annexed, as it was managed of late years in +_England_, was an in-let to Popery, and it had _tantùmnon_ brought it +in. But _wheresoever the_ Presbyterian-Government _is setled, there +Popery, root and branch, is plucked up and destroyed, and that without +any hope of recovery_. + +[Sidenote: _Object._] + +But it will be objected, that notwithstanding all that hath been said +to render the Presbyterial Government amiable and acceptable; yet +there are two great Mountains which do lye in the way which do hinder, +and (as some say) will for ever hinder people from submitting unto it: +The one is, + +1. _Because it sets up a new officer in the_ Church, _which is a meer +humane_ Creature, having no authority from the Word of God, nor was +ever heard of in the Church of Christ, till _Calvin_'s time, & that is +the LAY-ELDER. + +2. _Because it requireth all, of all sorts, to come to the_ Minister +_and these_ Lay-Elders _to be examined, before they can be admitted to +the_ Sacrament _of the_ Lords Supper. + +[Sidenote: _Answer._] + +We cannot deny, but that these two objections are great _Remora_'s to +the Government, and do hinder the general receiving of it, and +therefore we shall be a little the larger in answering of them. + +For the first of them, we do here freely confesse, that if we were of +opinion, as some are, that the Ruling-Elder hath no foundation in the +Word of God, but is a meer humane Ordinance brought into the Church +only in a prudential way; we should heartily desire the utter +abolition of him: For we are not ignorant, that the Ruling Prelate was +brought into the Church upon the same account, for the avoiding of +Schism and Division, and afterwards proved the great Author and +Fomenter of Schism and Division. And if we should decline the Ruling +Prelate, and take in the Ruling Elder upon the same prudential +grounds, it were just with God to make him as mischievous to the +Church, as ever the Ruling Prelate was: And therefore let us consider +what may be said out of the Word of God, for the justification of this +so much _decryed Officer_: Yet first we cannot but take notice that +the name of _Lay-Elder_ was affixed to this Officer by way of reproach +and scorn, by the adversaries of him, and that it ought not to be +continued. For though it be evident by Scripture[45], that there is a +great difference betwixt the Ministry usually called the Clergy, and +the people commonly called the Laity: yet its also as manifest, that +the Scripture[46] distinguisheth them not by the names of Clergy and +Laity; forasmuch as all Gods people are therein stiled the Lords +Clergy, or Inheritance, and the Lord is called their Inheritance. And +when persons are duly chosen from amongst the people to be Governours +in the Church, as such, they are no longer Lay-men, but Ecclesiastical +persons. And therefore we profess a dislike of the name Lay-Elder, +and conceive they ought to be called either governours in the Church, +1 _Cor._ 12.23. or Ruling-Elders, as 1 Tim. 5.17. not because their +Office is to rule alone (for the Teaching-Elder is a Ruler also, +_Heb._ 13.17. 1 _Thess._ 5.12.) but because their Office is only to +rule.[47] Now concerning these Ruling-Elders, we confess, that they +are Officers somewhat new and strange to the Church of _England_; yet +not new nor strange to the Word of God, nor to the Primitive times, +nor (as all know) to the _Reformed Churches_. + +First, they are _not new nor strange to the Word of God, neither in +the Old Testament, nor in the New_. The Jews in the _Old Testament_, +had two sorts of _Elders_; _Elders of the Priests_, and _Elders of the +people_, suitable to our _teaching and Ruling-Elders_; as appears, +_Jer._ 19.1. And these _Elders_ of the people did sit and vote with +the Priests and Levites in all their Ecclesiasticall Consistories, and +that by divine appointment. That they were _constituent_ members of +the great _Sanhedrim_, appears, 2 _Chron._ 19.8. where we reade, _That +some of the chief of the Fathers were joyned with the Priests, to +judge in the matters if the Lord_. And howsoever, many things among +the Jews after the captivity, did decline to disorder and confusion; +yet we finde even in the dayes of Christ, and his Apostles, That the +Elders of the people still sate and voyced in the Councell with the +Priests, according to the ancient form, as is clear from _Matth._ +26.57, 59. _Matth._ 27.1, 12. _Matth._ 16.21. _Matth._ 21.23. _Mar._ +14.43. _Luk._ 22.66. and _Saravia_ himself,[48] who disputeth so much +against _Ruling Elders_, acknowledgeth thus much: _I finde indeed_, +(saith he) _Elders in the Assembly of the Priests of the old +Synagogue, which were not Priests; and their suffrages and authority +in all Judgments, were equal with the suffrages of the Priests_. But +he adds; That these Elders of the people were civill Magistrates; +which is a poor shift, directly against many Scriptures, which +contradistinguish these _Elders_ from the civil _Magistrate_; as +appears; _Act._ 4.5. _Judg._ 8.14. _Deut._ 5.23. _Josh._ 8.33. +2 _King._ 10.15. _Ezra_ 10.14. And though it were possible, that some +of them might be civill Magistrates, as some _Elders_ amongst Us, are +Justices of the Peace: Yet they did not sit under that capacity, in +the Ecclesiastical _Sanhedrim_, but as Ecclesiastical Elders. + +And that the Jews also had _Elders of the people_, sitting and voting +in their inferiour Consistories, appears (as we humbly conceive) from +_Act._ 13.15. _Act._ 18.8, 17. _Mar._ 5.22. In which places, we read +of the Rulers of the Synagogue, who were neither Priests nor Levites, +and yet were Rulers in Church-matters, and had power, together with +the Priests, of casting men out of the Synagogue, and of ordering +Synagogue-worship, _Joh._ 12.42. _Act._ 13.15. + +Now this _Association_ of the _Elders of the people, with the Priest, +in the Jewish Church-Government, was by divine appointment_; for Moses +first instituted it, and afterwards _Jehosaphat_ restored it, +according as they were directed by God, Num. 11.16. 2 Chron. 19.8. And +it did belong to the _Jewish Church_, not as it was Jewish, but as it +was a Church, and therefore belongeth to the Christian Church, as well +as Jewish. _For whatsoever agreeth to a Church, as a Church; agreeth +to every Church._ There was nothing Judaical or typical in this +institution, but it was founded upon the light of nature, and right +reason, which is alike in all ages. + +But leaving the Old Testament, let us consider what may be said for +the divine right of the _Ruling-Elder_, out of the New Testament. For +this purpose, we have already produced three places, which we shall +now briefly open; and shew how the Ruling Elder is proved out of them. +The places are, 1 _Cor._ 12.28. _Rom._ 12.7, 8. 1 _Tim._ 5.17. + +The first place is, 1 _Cor._ 12.28. _And God hath set some in the +Church, first, Apostles; secondarily, Prophets; thirdly, Teachers; +After that, Miracles; then gifts of healing, helps, governments, +diversities of tongues_; Where we have an enumeration of sundry +Officers of the Church; and amongst others, there are _Helps_, +_Governments_. By _Helps_, are meant _Deacons_; (as not only our +_Reformed_ Divines, but _Chrysostome_, and _Estius_, and others +observe,[49]) and by _Governments_, are meant the _Ruling-Elder_, +which that it may the better appear, we will propound, and prove these +six things. + +1. That by _Governments_, are meant _men exercising Government_, the +_Abstract_ put for the _Concrete_. The intent of the _Apostle_, is not +to speak of _offices_ distinct from _persons_, but of _persons +exercising offices_. This appears first, by the beginning of the +verse, _God hath set some in his Church_; this relates to persons, not +unto offices. Secondly, by the 29. and 30. verses, where the Apostle +speaks _concretively_, of those things which he had spoken before +_abstractively_. _Are all workers of miracles? have all the gifts of +healing? do all speak with tongues_, &c? and so by consequence, _Are +all helpers, are all Governours?_ And therefore it is, that the +Syriack instead of _helps, Governments_, reads it _helpers, +Governours_.[50] + +2. That the _Governour_ here meant, must needs be a +_Church-Governour_; for it is expresly said, that he is seated in the +Church, and therefore the civil Magistrate cannot be meant by this +Governour, as some would have it; partly, because this is quite +besides the whole intent and scope of the Chapter, treating meerly +upon _spirituall Church-matters_, not at all of secular civil matters; +and partly, because the Magistrate, as such, is not placed by God in +the _Church_, but in the _Common-Wealth_: and partly, because the +Apostle writes of such Governours, that had at that time actual +existence in the Church; and neither then, nor divers hundred years +after, were there any _Christian Magistrates_. + +3. That this _Church-Governour_ is seated by God in his Church; It is +a _plant of Gods own planting_, and therefore shall stand firme, +maugre all opposition. For it is expresly said, _God hath set some in +his Church, first Apostles_, &c. _then helps, then Governments_. + +4. That this Church-Governour thus seated by God in his Churches, not +only a _Church-member_, but a _Church-Officer_. For though it be a +question amongst the learned, whether some of the persons here named, +as the _workers of miracles_, and those that had the _gift of healing, +and of tongues_, were seated by God, as officers in the Church, and +not rather, only as eminent members indued with these eminent gifts; +yet it is most certain, that whosoever is seated by God in his Church, +as a _Church Governour_, must needs be a _Church officer_; for the +nature of the gift, doth necessarily imply an office. The Greek +word[51] for Governments, is a metaphor from _Pilots_, or +_Ship-masters_, governing their ships; (hence the Master of a ship is +called Κυβερνητης, a Governour, _Jam._ 3.4.) and it notes such +officers, as sit at the stern of the vessel of the Church, to govern +and guide it in spirituals, according to the will and mind of Christ, +which is the direct office of our _Ruling-Elder_. + +5. This Church-Governour thus seated by God in his Church as a +Church-officer, is an _ordinary and perpetuall officer in his Church_. +Indeed, here is mention made of Officers extraordinary, as Apostles, +Prophets; and of gifts extraordinary, as the gift of miracles, +healing, and of tongues; but here is also mention made of ordinary +Officers, perpetually to abide, as _Teachers_, _Helpers_, and the +_Church-Governour, or Ruling-Elder_. And that this Officer is ordinary +and perpetual, appears from the perpetual necessity of him in the +Church; for a Church without government, is as a ship without a Pilot, +as a Kingdom without a Magistrate, and a world without a Sun. + +6. That this Church-Governour thus seated by God in his Church, as a +perpetual Officer, is an officer _contradistinguished in the Text from +the_ Apostles, Prophets, Teachers, _and all other_ Officers _in the_ +Church. This appears; 1. By the Apostles manner of expressing these +officers in an _enumerative_ form; _First, Apostles; Secondarily, +Prophets; Thirdly, Teachers; After that, miracles, then gifts of +healing_, &c. 2. By the recapitulation, vers. 29, 30. _Are all +Apostles? Are all Prophets? Are all Teachers? Are all workers of +miracles?_ &c. 3. By the scope of the whole Chapter, which is to set +down different gifts and offices in different subjects; It is said, +ver. 8, 9. _To one is given by the Spirit, the word of wisdom; to +another the word of knowledg by the same Spirit; to another, faith_, +&c. And for this purpose, the Apostle draweth a simile from the +members of mans body: As there are different members in mans body, and +every member hath its different office, and every member stands in +need one of another; the Eye cannot say to the Hand, I have no need of +thee; nor again, the head to the foot, I have no need of thee, &c. So +it is in the Church ministerial, which is the body of Christ. God hath +set different Officers in his Church; some ordinary and perpetual; +some extraordinary and temporary: And these different Officers have +different Offices, some to teach, others to distribute to the poor +Saints, others to govern. Are all Teachers? are all Deacons? are all +Church-Governours? and these have all need one of another. The Teacher +cannot say to the Deacon, I have no need of thee; nor to the Church +Governour, I have no need of thee: But if all these Offices were in +the Pastor alone, and only, then might he truly say to the Deacon and +Ruling-Elder, I have no need of thee. But now God hath so set the +members in his body which is his Church, that every member stands in +need one of anothers help and support. + +[Sidenote: _Object._] + +If it be objected, that the Apostles had all these offices and gifts +here mentioned, eminently seated in them, for they were Prophets, +Teachers, Workers of Miracles; and therefore why may not all these be +understood of one and the same person? + +[Sidenote: _Answ._] + +Though it be true, that the Apostles had eminently all these; yet it +is as true, that there are many here named, which had but one of these +gifts formally seated in them: And it is also apparent, that some of +the persons here named were distinct Officers in the Church, as the +Prophet, and the Teacher. Though the Apostles were Prophets and +Teachers, yet the Prophet & the Teacher were Officers distinct from +the Apostles; and by a parity of Reason, so were the Governors from +the Apostle, Prophet, and Teacher; the scope of the Apostle being (as +hath been said) to set out distinct Offices in distinct Officers: are +all Apostles? are all Prophets? are all Teachers? The sum of what we +have said from this Scripture, then, is this, _That God hath seated +some men in his Church which have a gift and office to govern, which +are neither Apostles, Prophets, Teachers, nor Pastors; and therefore +they are Ruling-Elders_, which is the Officer which we are enquiring +after. + +Now this Interpretation which we have given, is not only the +interpretation of Reformed Divines, both _Lutherane_ and _Calvinists_, +but of the ancient Fathers, and even the Papists themselves, as +appears by the quotations in the Margent.[52] + +The second text is, _Rom._ 12.6, 7, 8. _Having then gifts differing +according to the grace given, whether Prophesie, let us prophesie +according to the proportion of Faith; or Ministry, let us wait on our +Ministring; or he that teacheth, on teaching; or he that exhorteth, on +exhortation. He that giveth, let him do it with simplicity. He that +ruleth, with diligence. He that sheweth mercy, with cheerfulness._ In +which words, we have a perfect enumeration of all the ordinary Offices +of the Church. These offices are reduced, first, to two general heads, +_Prophesie_ and _Ministry_, and are therefore set down in the +_Abstract_. By _Prophesie_ is meant the faculty of right +understanding, interpreting, and expounding the Scriptures. Ministry +comprehends all other employments in the Church. Then these generals +are subdivided into the special offices contained under them, and are +therefore put down in the concrete. Under _Prophesie_ are contained, +1. _He that teacheth_, that is, the Doctor or Teacher. 2. _He that +exhorteth, i. e._ the Pastor. Under _Ministry_ are comprized, 1. _He +that giveth_, that is, the Deacon. 2. _He that ruleth_, that is, the +Ruling Elder. 3. _He that sheweth mercy_, which [53]Office pertained +unto them, who in those days had care of the sick: So that in these +words, we have the _Ruling-Elder_ plainly set down, and +_contra_-distinguished from the _teaching_ and _exhorting Elder_ (as +appears by the distributive particles, ειτε ὁ διδασκων, ειτε ὁ +παρακαλων, _Whether he that teacheth_; _Whether he that exhorteth_; +_Whether he that ruleth_, &c.) And here likewise we have the divine +institution of the Ruling-Elder, for so the words hold forth. _Having +then gifts differing according to the grace that is given unto us_; +and thus also in the third verse, _according as God hath dealt to +every man_, &c. This officer is the gift of Gods free grace to the +Church, for the good of it. + +Against this Exposition of the Text, it is objected by those that +oppose the divine right of the Ruling-Elder, that the Apostle speaks, +in these words, not of several offices in several persons, but of +severall Gifts in one and the same person; for he saith, _having then +Gifts differing according_, &c. But we answer: + +1. That the word _Gift_ is often in Scripture taken for _Office_; as +_Eph._ 4.8, 11. _When he ascended on high, he led captivity captive, +and gave gifts unto men_; and v. 11. _He sheweth what these gifts +were, some to be Apostles, some Evangelists_, &c. + +2. That the Apostle in the _Protasis_ speaks not of severall Gifts, +but of severall Offices, and these not in the same, but in several +members, _v._ 4. _As we have many members in one body, and all members +have not the same office._ And therefore the _apodosis_ must also be +understood not only of _severall gifts_, but of _severall Offices_, +and these in _several subjects_. And this further appears by the very +similitude which the Apostle here useth, which is the same he used, +1 _Cor._ 12. from the body natural, wherein there are many distinct +members, and every member hath its distinct Office; and so it is in +the Church of Christ. + +3. These gifts here mentioned, and the waiting upon them, do +necessarily imply an Office in whomsoever they are; and therefore they +are set down emphatically with an Article, ειτε ὁ διδασκων ὁ +προισταμενος. He that hath the gift of teaching, and exhorting, and +ruling, and waiteth upon this gift, what is he but a Teacher, Pastor, +and Ruling-Elder? And this must either be granted, or else we must +open a door for all members of the Church, even women, not only to +preach and teach, but to rule also, and to wait upon preaching and +ruling: This truth is so clear, as that the Papists themselves being +convinced of it, do say[54] upon this text, that the Apostle here +first speaks of gifts in general; and secondly, applyeth these gifts +to Ecclesiastical Officers, v. 6. and afterwards directs his +exhortation to all Christians in general. + +The third text for the divine right of the _Ruling-Elder_, is, +1 _Tim._ 5.17. _Let the Elders that rule well be counted worthy of +double honour, especially they who labour in the Word and Doctrine._ +For the understanding of which words, we will lay down this rule, That +every text of Scripture is to be interpreted according to the literall +and grammatical construction; unless it be contrary to the analogie of +Faith, or the rule of Life, or the circumstances of the Text: +otherwise, we shall make a nose of wax of the Scriptures, and draw +_quidlibet ex quolibet_. Now according to the _Grammatical +construction_, here are plainly held forth _two sorts of Elders_; the +one, _onely ruling_; and the other, _also labouring in Word and +Doctrine_. Give us leave to give you the true analysis of the words. + +1. Here is a _Genus_, a general, and that is _Elders_. + +2. Two distinct species, or kinds of Elders, _Those that rule well_, +and _those that labour in word and doctrine_; as Pastor and Doctor. + +3. Here we have two participles, expressing these two kinds of Elders, +_Ruling_, _Labouring_, the first do only rule, the second do also +labour in Word and Doctrine. + +4. Here are two distinct Articles, distinctly annexed to these two +participles, ὁι προεστωτες, ὁι κοπιωντες. They that rule, They that +labour. + +5. Here is an _eminent discretive particle_, set betwixt these two +kinds of Elders; these two participles, these two Articles evidently +distinguishing one from the other, _viz._ μαλιστα _especially they +that labour_, &c. And wheresoever this word μαλιστα is used in the +New Testament, it is used, to distinguish thing from thing, or person +from person; as _Gal._ 6.10. _Phil._ 4.22. 1 _Tim._ 5.8. 1 _Tim._ +4.10. _Tit._ 1.10. 2 _Tim._ 4.13. 2 _Pet._ 2.20. _Act._ 20.38. In all +which places, the word [_especially_] is used as a discretive particle, +to distinguish one thing from another, or one person from another; and +therefore being applyed here to persons, must necessarily distinguish +person from person, officer from officer. It is absurd to say, (saith +Dr. _Whitaker_,[55]) that this text is to be understood of one and the +same Elder. If a man should say, _All the Students in the University +are worthy of double honour, especially, They that are Professors of +Divinity; He must necessarily understand it of two sorts of Students_. +Or if a man should say, _All Gentlemen that do service for the Kingdom +in their Counties, are worthy of double honour, especially they that +do service in the Parliament; this must needs be understood of +different persons_. We are not ignorant, that Archbishop _Whitgift_, +Bishop _King_, Bishop _Bilson_, Bishop _Downame_, & others, labour to +fasten divers other interpretations upon these words, which would be +over-tedious here to rehearse. Only thus much we crave leave to say, +which we desire may be seriously weighed; That all other senses that +are given of these words, are either such as are disagreeing from the +literall and Grammatical construction, or such as fall into one of +these two absurdities, either to maintain a _non-preaching Ministry_, +or a _lazy-preaching Ministry_ to deserve double honour. Archbishop +[56]_Whitgift_ by the Elder that rules well, understands a Reader that +is not a Preacher. [57]Dr. _King_, a Bishop ruling, and not preaching; +which is to say, that a non-preaching Minister deserves double honour. +Dr. _Bilson_ [58]saith, that the words are to be understood of two +sorts of Elders, and that the meaning is, That the Elder that rules +well, and preacheth, is worthy of double honour, especially they that +labour, that is, _that preach abundantly_, that do κοπιαν, labour as +a Waterman at his Oar; which is as much as if he had said, that a +_lazy Minister_, or a _seldome-preaching Minister, deserves double +honour_. For all Preachers are in Scripture required κοπιαν, _to +labour abundantly, 1 Thess._ 5.11. _1 Cor._ 3.8. where the same word +is used that is here expressed. If the Apostle had meant to have +distinguished them by their extraordinary labour, he would rather have +said, μοχθουντες, then κοπιωντες, for other-where he useth μοχθος, as +a degree of painful labour, above κοπος, which is put for common +labour, _Rom._ 16.12.[59] Dr. _Downame_ and others, interpret the +words of one and the same Elder, thus, The Elders that rule well, are +worthy of double honour, especially they that labour; that is, (say +they) _especially they labouring, or especially because they labour_. +And so they make their labouring, to be the chief cause of their +double honour. But this interpretation is against the literal meaning, +for the Greek is not ει κοπιωσιν, _if they labour_, but μαλιστα ὁι +κοπιωντες, _especially they that labour_. Here is a participle with an +Article, and a _discretive particle_, which can never be rightly and +literally translated _causatively_. And therefore we conclude, +together with our Reformed Divines[60], that this text according to +the proper and Grammatical construction of it, doth hold forth unto +all unprejudiced Christians, a Ruling Elder, distinct from a teaching +Elder, which is the thing we undertook to prove. + +Besides these three Scriptures thus expounded, we shall briefly offer +one more; and that is, Matth. 18.17. where the offended Brother is bid +_to tell the Church_, &c. In which words, the whole power of +excommunication is placed by Christ in the _Church_. The great +question is, what is meant by Church? Here we take for granted: 1. +That by Church, is not meant the civil Magistrate, as _Erastus_ fondly +imagineth; for this is utterly contrary to the purpose of Christ, and +the aym of that discipline here recommended to be used, which is the +_gaining of our brother unto repentance_; whereas the aym of the civil +Magistrate, is not the spiritual good properly and formally of the +offender, but the publique good of the Common-Wealth. And besides, it +is a language unknown in Scripture, to call the Magistrate the Church; +and it is an exposition purposely invented, to overthrow all +Ecclesiastical government. + +2. That by Church, is meant _primarily and especially_ the particular +Congregation; we do not say _onely_, but firstly and especially. Hence +we argue; If the power of Excommunication be placed in the particular +Church, then either in the Minister alone, or in the Minister and +whole Congregation, or in the Minister and Elders chosen by the +congregation. + +But not in the Minister alone, who being but one man, can no more be +called a Church, then one man can be called many, or a member called a +body. For one person cannot be called a Church, (saith _Bellarmine_ +himself[61],) seeing the Church is the people and Kingdome of God. It +is certain, that the Church here spoken of, is a certain number met +together; for it is said, _Where two or three are gathered together_, +&c. + +Nor in the Minister and whole Congregation; for God who is the God of +order, not of confusion, hath never committed the exercise of +Ecclesiasticall jurisdiction, to a promiscuous multitude; the +Scripture[62] divides a Congregation into Rulers and Saints, into +Governours, and governed; and if all be Governours, who will be left +to be governed? And besides, if the collective body of a Church be the +Governours, then women and servants must govern as well as others. + +And therefore we conclude, that by Church, must needs be meant, the +Minister and Ruling-Elders, which are the Officers we are enquiring +after. + +And this is no new interpretation, but agreed unto by ancient and +modern Writers. _Chrysostome_ saith[63], by Church, is meant the +προεστωτες, _the Rulers of the Church_, Camer.[64] _the Colledg of +Presbyters_; others, the _Ecclesiacall Senate_. These are called a +Church, for four Reasons: + +1. Because it is usual in the Old Testament, (to which our Saviour +here alludeth, as appears by the words Publican and Heathen,) to call +the Assembly of Princes and Elders a Church, Numb. 35.12, 24, 25. with +Deut. 1.16. 1 Chron. 13.2, 3. with 28.1, 2. & 29.1, 6. Deut. 31.28, 30. +1 King. 8.1, 2, 55. Num. 5.2. compared with Levit. 13.15. + +2. Because they manage Church affaires in the name of Christ, and of +the Church, and are servants of the Church, as well as of Christ. + +3. Because they are, as it were, the eyes and ears of the Church; and +therefore as the body is said to see or hear, when as the eyes and +eares alone do see and hear; so the Church is said to see, hear, and +act, that which this _Senate Ecclesiasticall_ doth see, hear, and act. + +4. Because they represent the Church; and it is a common form of +speech, to give the name of that which is represented, to that which +represents it; as we say, that to be done by the whole Kingdome, which +is done by a full and free Parliament. Hence we might further argue: + +_If the Colledge of Presbyters represent the Church, then it must be +made up of Ruling-Elders, as well as Ministers._ For Ministers alone +cannot represent the Church; the Church consisting not of Ministers +alone, but of Ministers and people, who are part of the Church as well +as Ministers, and are so called, _Act._ 15.3, 4. + +This is all we shall say, for the Scriptural part. + +[Sidenote: Episcopacy by Divine right.] + +As for the _Primitive times of the Church_, we should have wholly +waved the mention of any thing about them, were it not for the base +calumnies & reproaches which the Prelatical party cast upon the +Ruling-Elder, in saying, That it is _the new fangled device of Calvin +at Geneva_; and never known in the Church of Christ before his dayes. +There is a Bishop that _makes offer to forfeit his life to justice, +and his reputation to shame, if any man living can shew, that ever +there was a Ruling-Elder in the Christian world, till_ Farell _and_ +Viret _first created them_. But he hath been abundantly answered by +_Smectymnuus_, insomuch, that whereas in his Episcopacy by Divine +Right, he boldly averreth, that the name of the Elders of the Church, +comprehendeth none but preachers, [65]and that therefore none but they +may be called _Seniores Ecclesiæ, Elders of the Church_; though some +others haply may have the title of _Seniores populi, Elders of the +people_, because of their _civill Authority_. Yet notwithstanding +afterward, the same Bishop in his [66]reply to _Smectymnuus_ +acknowledgeth, that besides _Pastors and Doctors_, and besides +_Magistrates and Elders of the City_, there are to be found in +Antiquity, _Seniores Ecclesiastici, Ecclesiastical Elders_ also; only +he alledgeth, they were but as our Church-Wardens, or rather, as our +vestry-men; whereas in truth, _They were Judges in Ecclesiasticall +controversies_, and did assist the Pastor in ruling and governing the +Church; witnesse that famous place in [67]_Ambrose_, which testifies, +_that both in the Jewish and in the Christian Church, there were +these Ecclesiasticall Rulers_. This is also the judgment of +[68]_Tertullian_, [69]_Origen_, [70]_Basil_, [71]_Optatus_, +[72]_Hierome_, [73]_Augustine_, [74]_Gregory_ the great, and divers +others cited by _Justellus_ in his Annotations in _Can. Eccl. +Affricanæ_, and by _Voetius_, and by _Smectymnuus_, and by the Author +of the _Assertion of the Scotch Discipline_, some of which are +rehearsed in the Margent. We will conclude this Discourse, with the +confession of Archbishop _Whitgift_, a great Writer against the +Presbyterial-Government; _I know (saith he) that in the Primitive +Church, they had in every Church Seniors, to whom the Government of +the Church was committed, but that was before there was any Christian +Prince or Magistrate_. + +And therefore, let not our respective Congregations suffer themselves +to be abused any longer with a false belief, that the _Ruling-Elder_ +is a new device, and an _Officer_ never known in the _Church of God_, +nor _Word of God_. For we have sufficiently (as we conceive) proved it +to be warranted by the Word, and to have been of use in the purer +times of the Church. + +Three things we shall desire to adde, as a conclusion of this +discourse. + +1. _That there are prints of the Ruling-Elder remaining amongst us +even at this day_; for as the _Overseers_ of every Parish, have a +_resemblance of the Deacon_; so the _Church-warden_ hath some +_foot-steps_ of our _Ruling-Elder_; though we must needs confess, that +this _Office hath been much abused_; and we could desire it might be +laid aside, and the true _Scripture-Ruling-Elder_ set up in his place. + +2. That the Prelatical Divines, [75]which are such great adversaries +to the _Ruling-Elder_, do yet notwithstanding, hold and prove, that +men of abilities which are not Ministers, are to be admitted into +_Generall Councels_; because that in the Synod of _Jerusalem_, not +only the _Apostles_, but _Elders_ and _Brethren_ did sit and vote, +because this was practised in the _Old Testament_; and because that +this was practised in the Councels held afterwards in the Church of +Christ, as appears out of _Eusebius_, _Sozomen_ and _Theodoret_, and +by the subscriptions of those Councels done by men, not Ministers, as +well as others. + +Hence we might argue; + +_If other men, besides Ministers, are by Gods word, even in the +judgment of the Prelaticall Divines, to be admitted into the greatest +Assemblies, and Councels of the Church, much more are they by the same +right to be admitted into particular Congregations, to sit and vote +with the Minister in the Government of the Church._ + +3. Adde thirdly, that even in the Bishops days, for these many hundred +years, there have been _Ruling-Elders_ in the Church; for the +_Chancellours_, _Commissaries_, _Officials_, and such others, were all +of them _Governours of the Church_, and had the _power of suspension +and excommunication_; and yet were few of them, if any, _Ministers of +the Word_: And it seems to us, to be a great _curse of God_, that +lyeth upon mens spirits, that could willingly submit to _Chancellours_ +& _Commissaries_, who did nothing else but _pick their purses, and +tyrannize over their bodies and estates_, and yet will not submit unto +the _Ruling-Elder_ now established, who _seeks no other interest, but +the interest of Christ, and medleth not with mens bodies or estates, +and desireth nothing but to be helpfull to the Ministers of Christ, to +keep their Congregations in unity, piety, and verity_. This is all we +shall say, in answer to the first Objection. + +The second grand Objection against the _Presbyteriall-Government_, is, +that it requires all, of all sorts, to come to the _Minister_ and +_Elders_ to be examined, before they can be admitted to the Sacrament +of the Lords Supper, which is (as some ignorantly say) to bring in +auricular confession again into the Church, to bring the people of God +into a spirituall slavery and bondage unto the Eldership, and which is +an usurpation more then prelaticall, and a tyrannicall domineering +over mens consciences, and hath no footing in the Word; for the +Scripture saith, _Let a man examine himself, and so let him eate_, &c. +It is not said, _Let him first be examined by the Ministers and +Elders_: the Scripture addes, _He that eats and drinks unworthily, +eats and drinks damnation to himself_, not to the Eldership. And why +then must a man submit himself unto the examination of the Eldership? +and how come the Eldership to be guilty of another mans unworthy +receiving? It is further added by some, that for their parts, they +will willingly come before the Minister, and submit to his +examination, but they will rather for ever be without the Sacrament, +then submit to come before the _Lay-Elder_, for whom, they see no +warrant in the Word of God: Others say, that they will freely yield +that the _younger sort_, that never have received the Sacrament, +should present themselves to the _Eldership_ to be catechized, and +instructed, and fitted for the Sacrament; but they will never yield, +that old men and women, that heretofore have divers times received, +should now in their old age be required to come, to be examined not +only by their Minister, but by the Elders also, who oftentimes are +very unfit for that Office: Others adde, that though some Ministers +rigidly keep all from the Sacrament, that will not come before the +Elderships; yet there are others, that are _Presbyterians, and have +Elders chosen, that act without them_, and will receive us to the +Sacrament without comming before them. These, and such like +Objections, are brought against this way of Examination, that is so +happily begun amongst us. Now that we might satisfie these Objections, +and make good our practice out of the Word of God, we shall briefly do +these four things. + +1. _We will declare what our practice is in this particular._ + +2. _We will prove, that he that will come to the Sacrament, ought +first to submit to examination._ + +3. _That the power to examine, belongs not to the Minister alone, nor +to the Minister with the whole Church, but to the Minister and +Elders._ + +4. _We will answer the Objections, that are brought against this way +of examination by the Minister and Elders._ + +For the first of these, we say; + +First, That the _Presbyterial-Government_, doth not precisely & +peremptorily require of those that come to the Sacrament, that they +should first be examined by questions and answers, but if any man or +woman shall make a good profession of their Faith in a continued +discourse, without being _asked any questions_, it will be as well +accepted, as if they were examined by particular questions. + +Secondly, that this _examination_ or _profession_ is not required +every time men come to _the Sacrament_, but only _at their first +admission_. + +3. That he that is duly admitted into compleat _Church-fellowship in +the Presbyterian-way_, is not only by vertue of his first admission, +freed from all _after-examination_ (unless it be when he falls into +any scandalous transgression) in the Congregation, to which he +belongs; but he is inabled by a certificate from his Eldership, to +receive the Sacrament in any Church of the Christian world of the same +constitution, without any new examination. + +Fourthly, that the reason why ancient men and women, and others, that +have formerly under the _Prelatical Government_ been admitted to the +Sacrament, are now required to submit to examination, before they can +be again admitted, doth not _proceed from the nature of the +Presbyterian Government, but chiefly from the neglect of the +Prelaticall_: For it is so evident, that it cannot be denyed, that +under the former Government, men and women of all sorts, though never +so ignorant or scandalous, were in most places admitted promiscuously +to the Sacrament without any examination. Now this grievous disorder, +and great iniquity in the Prelatical Government, is the principal +cause of all the trouble we meet withal in ours; and we desire +earnestly our people to distinguish with us, between a Church +deformed, and reformed. If the Churches of God in _England_ were once +so reformed, that there were an orderly admission, by examination or +profession, unto the Lords Table by the Eldership; then we should +require none to come to examination, but such only as never yet +communicated, whom we would endeavour to train up in knowledge, by +catechizing, and by Gods blessing, make fit in time, to be partakers +of such heavenly mysteries. But now because our Churches, through want +of Discipline, are deformed, & all sorts have been sinfully admitted +without tryal: Hence it is, that we are forced, even out of tender +regard to the souls of old people, and to free our selves from the +guilt of their sins, and out of desire to keep the Sacrament from +prophanation, to examine even aged people (many of whom we find very +ignorant) and all sorts as have been formerly admitted (many of whom +we find to be very unworthy) that so we may bring our Congregations +into Gospel-order. This we say, _we are absolutely necessitated to do +upon conscientious grounds, which we cannot recede from, though we +find it very prejudiciall to our selves, and to our Government_. But +in the mean time, we desire our respective Congregations to consider, +that this is a necessity, that the iniquity of former times hath +brought upon us; and that it doth not flow from the principles of our +Government, but only from the negligence and sinfulness of Prelatical +Governours. + +The second thing propounded, is to prove, that he that will come to +the Sacrament of the Lords Supper, ought first to submit to +examination, and tryal, as it hath been formerly explained: For this +purpose, we will lay down these three Propositions. + +1. _It is the Will of Jesus Christ, that no grosly ignorant, or +scandalous person should come to the Sacrament._ + +2. _That it is the Will of Jesus Christ, that those who are grosly +ignorant, or scandalous, should be kept from the Sacrament (if they +offer to come) by the Officers of the Church._ + +3. _That it is the Will of Jesus Christ, that Church-Governours have +some sufficient way to find out who are such ignorant and scandalous +persons, that they may be kept away._ + +[Sidenote: 1. Proposition.] + +_That it is the Will of Jesus Christ, that no grosly ignorant, or +scandalous person, should come to the Sacrament._ + +1. No _grosly ignorant person_, because the Scripture saith, _that a +man must first examine himself, and so eat of that bread, and drink of +that cup_; and it likewise saith, that he that will come to the +Sacrament must be one that _discerneth the Lords body_; otherwise he +_eats and drinks damnation to himself_; and it adds, that we are to do +this _in remembrance of Christ_, and thereby to _shew forth the Lords +death till he come_. And therefore a man that is grosly ignorant, and +is not able to examine himself, nor to discern the Lords body, nor to +remember Christ; nor understands what it is to shew forth the Lords +death, ought not to come to the Sacrament, no more then a baptized +Infant, who is therefore not to partake of this Ordinance, because of +his want of knowledge. + +2. No _scandalous person_: This is evidenced from the words of the +Apostle, _Let a man examine himself, & so let him eat_, &c. from which +words we gather two things: + +1. That he that would come to the Sacrament, _must examine himself_; +which examination ought to be according to the nature of the Ordinance +of the Lords Supper, _viz._ + +1. In general; whether he be worthy to come, or no; (not with a +_worthinesse of merit_, but of _Evangelical suitablenesse_.) + +2. In particular: + +1. Whether he have _true Faith in Christ_, without which, he cannot +worthily eat this bread, and drink this cup. + +2. Whether he _truly repent for sin, and from sin_. For he that comes +in any sin unrepented of, comes unclean, and so pollutes the +ordinance. + +3. Whether he be [76]_truly united by love to Jesus Christ, and his +members_; without which, he cannot enjoy communion with them in that +ordinance. + +2. That he who upon due examination, can find none of these +qualifications, should not presume to come, which appears: + +1. By the Apostolical command, _But let a man examine himself, and so +let him eat; so_, and _not otherwise_. + +2. By the sin which he commits, in _being guilty of the body and blood +of Christ_, vers. 27. + +3. By the _Danger_ he incurres to himself, in _eating and drinking his +own damnation_, vers. 29. + +2. From the nature of the Sacrament. + +1. It is the _table of the Lord, and the Lords Supper_; and +consequently the friends, and not the enemies of Christ, are thereto +invited. + +2. It is an ordinance, wherein we publiquely profess communion with +Christ and his mystical body, & if he that comes, be by sin disjoyned +from Christ, he is guilty of a _sacrilegious lye against him and his +Church_, whilest he professeth himself to be a _friend_, and is +_really an enemy_. + +3. It is (according to the nature of all Sacraments,) [77]a sealing +Ordinance, as is intimated in those remarkable sacramental phrases, +_This is my body, this is my blood_, denoting not only a bare +sacramental signification, but also a spiritual obsignation and +exhibition of Christs body and blood, to a worthy receiver. Now a seal +supposeth a writing to which it is annext, or else it is a meer +nullity; and certainly Christ never intended to have his Seal put to +a blank or counterfeit writing. + +4. It is an ordinance appointed for the nourishment of those who are +spiritually alive, Christs body & blood being therein conveyed under +the Elements of bread & wine; which they only can eat and drink, +[78]who are alive by Faith, and not they that are dead in trespasses & +sins. + +5. It is the _New Testament in the blood of Christ_, that is, _a +confirmation of the New Testament_, and of all the promises and +priviledges thereof in the blood of Christ, which belong not at all to +wicked men, [79]_Godlinesse having the promises of this life, and that +which is to come_. + +By all which it appears, that it is the Will of Christ, that no +scandalous person should come to the Lords table. + +[Sidenote: 2. Proposition.] + +_That it is the Will of Jesus Christ, that those who are grosly +ignorant, or scandalously wicked, should be kept from the Sacrament, +(if they offer to come,) by Church-Officers._ + +And this is evident: + +1. _From the power given to Church-Officers for that purpose._ + +2. _From the evill consequents that will otherwise ensue._ + +1. That such a power is given to Church-Officers, appears, + +Not onely + +From the proportionable practice of Church-Officers under the Old +Testament, who kept the charge of the holy things of God, and were +appointed [80]to see that none who were unclean in any thing, or +uncircumcised in flesh, or in heart, should enter into the Temple, to +partake of the holy things of God, and [81]had a power to put +difference between holy and unholy, which power was not meerly +_doctrinall_ or _declarative_, _but decisive, binding_, and +_juridicall_, so far, as that according to their sentence, men were to +be admitted, or excluded. That there was a power in the Old Testament +to keep men from the Sacrament of the Passeover, for morall +wickednesse, _vide Aarons_ rod blossoming, lib. 1. cap. 9, 10, &c. + +But also, + +From that power of Government, and _key of Discipline_, committed by +Jesus Christ, to Church-Officers, under the New Testament. For Christ +hath given to them the keys of the Kingdom of heaven, which imply not +only a key of doctrine, but of discipline, and that both to _keep out +such as Christ would not have received in, and to shut out such as +Christ would not have to continue in_; The use of a key being for both +these purposes. For shutting out those that should not be continued +in, as is granted on all hands from divers Scriptures[82]. And +consequently, for _keeping out those that should not be received in_, +there being the same reason of both. _For to what purpose should such +be received in, as are by Christs command immediately to be cast out +again._ + +2. That divers ill consequences will otherwise ensue, if grosly +ignorant, and scandalous persons be not kept away, is plain. + +1. _Church-Governours should be very unfaithfull Stewards of the +Mysteries of Christ, and perverters of his Ordinance._ If a Steward to +whom his Lord hath committed his goods to be carefully distributed, to +such as are honest, faithfull, and diligent in his field or Vineyard, +shall not only admit of _Loyterers_, and such as by their evill +example discourage others, but also shall give to such the bread and +wages which belongs to them who are faithfull and industrious, should +he not be accounted a very unjust and unfaithfull Steward, and an +abuser of his trust? + +2. _They should be guilty of polluting and prophaning the_ Sacrament. +If a Minister should give this Sacrament to an Infant, or to a +Mad-man, or to a meer fool; or to a Swine, or a Dog, would not all men +say this were a horrible prophanation thereof? _Shall it then seem a +small prophanation to give it unto one who is as ignorant as an +Infant, and walloweth as a Swine in the mire of sin and uncleanness?_ + +3. _They should express a great deal of cruelty and inhumanity to the +soul of him to whom they give the Sacrament_; because they give it to +one who will eat and drink his own damnation. + +4. _They will hereby make themselves accessary to his sin of unworthy +receiving_; For it is a certain Rule in Divinity; [83]_He that suffers +a man to commit sin, when it is in his power to hinder him, is +accessory to the sin that that man commits_; as appears by the +[84]example of _Eli_: And therefore, if the Officers of the Church +that are deputed by Christ to keep grosly ignorant, or scandalous, +from the Sacrament, shall yet notwithstanding suffer them to come, and +can hinder them, but will not, they themselves become guilty of his +sin. + +5. _They do hereby grieve the Godly, that are members of the same +Congregation, and as much as in them lies, they pollute & defile the +whole Congregation: For know you not_, saith the Apostle, _that a +little Leaven leaveneth the whole lump?_ + +6. Adde lastly, that hereby they bring down the _judgments of God upon +the Congregation_; according to that text, 1 Cor. 11.30. _For this +cause many are sick._ + +From all this, we argue thus; If Church-Officers under the Old +Testament had an authoritative power to separate between the holy and +prophane; and if under the New Testament they have a power to keep out +from the Sacrament, such as are grosly ignorant, or scandalously +wicked; and if it be the Will of Christ, that the Officers of the +Church should be faithful Stewards of the Mysteries of Christ, that +they should not pervert, nor pollute his Ordinance; that they should +not be cruel to the souls of their Brethren, or be partakers of other +mens sins, that they should not grieve the Godly, nor bring guilt and +judgment upon the Congregation of which they are Officers: Then it is +the Will of Christ, that they should not give the Sacrament to such, +who are grosly ignorant, and scandalously wicked. + +[Sidenote: 3. Proposition.] + +_That it is the Will_ of Christ, _that_ Church-Governours _have some +sufficient way to discover who are such ignorant and scandalous +persons, that they may be kept away_. + +This followeth clearly from the two former Proportions. For if it be +the Will of Christ, that no grosly ignorant, or scandalous person +should come to the Sacrament; and if they offer to come, should be +kept back by Church-Officers; then it follows, That they must have +sufficient way to detect who are ignorant and scandalous. _For Christ +never wills any end, but he wills also all necessary and sufficient +mean, conducing to that end._ + +Now what sufficient means can be propounded or imagined, for detection +of ignorant or scandalous persons, but by examination before these +Church-Officers; examination, we say, of the persons themselves in +case of ignorance, and of witnesses also in the case of scandal. For +though in some particular cases for private satisfaction, private +conference with the Minister alone may sufficiently discover the +knowledge or ignorance of persons, yet in this common case, for +publique satisfaction touching the fitness of persons for the Lords +Supper, no lesse then a publike and judicial examination before the +Eldership can be sufficient; inasmuch as an authoritative act of +admitting, or refusing the persons so examined, depends thereupon. + +To illustrate this; + +If a man by his last Will and Testament, should leave unto the Master +and Fellows of a Colledge in trust a sum of money; to be distributed +to hopeful poor schollars, such as were well verst in the learned Arts +and Tongues: Would it not hence follow? + +1. That those _Trustees_ have a power granted them by the Will, to +examine those that come to desire that Legacie. + +2. That if any refuse to be examined, or upon examination be found +insufficiently qualified, they have authority to refuse them. + +3. That the most sufficient, proper, and satisfactory way, is not to +trust to Reports or Testimonials, but to examine the persons +themselves that sue for such a Legacie: So in the present case, Jesus +Christ hath left as a Legacie, the _Sacrament of his Body and Bloud_, +and hath left the Church-Officers in trust with it, and hath said in +his Will, That no grosly ignorant, or scandalous person ought to come +to partake thereof; and if any come, that he be debarred from it by +those Church-Officers. Hence it followeth inevitably. + +1. _That those in trust have power to examine such as desire to +partake of this_ Legacie, _whether they be of sufficient knowledg, and +of good conversation, or no_. 2. _That they have power to refuse all +such as either refuse to be examined, or upon examination, are found +insufficient._ 3. _That if the Church Officers would give up their +account with joy at the great day of judgment, they ought not to rest +satisfied with private Reports or Informations of others; but to +examine the persons themselves, that thereby they may faithfully +discharge their trust in a matter of so great concernment_; And that +they that will have the Sacrament, according to the will of Christ, +ought first to submit themselves to such examination. + +Besides this that hath been said, to prove that those that would come +to the Sacrament ought first to submit to examination; We shall +further offer these following Arguments. + +1. We argue from that general exhortation of the Apostle, 1 _Pet._ +3.15. _But sanctifie the Lord God in your hearts, and be ready alwayes +to give an answer to every man that asketh you a reason of the hope +that is in you, with meekness and fear._ + +Now if Christians are bound to give an account of their Faith and hope +to every one that asketh them, _yea even to heathen Persecutors_: how +much more ought they to do it to the Officers of the Church? +especially at such a time, when they desire to be admitted to an +_Ordinance_ that is not common to all sorts of Christians, but +peculiar to such as are indued with knowledg, and of an unblameable +life and conversation. + +2. _From that power that Jesus Christ hath seated in his Church, of +examining such as are by the Will of Christ to be excommunicated from +the Sacrament._ That there is a power of examining, in order to +excommunication, appears from Matth. 18.16, 17. and from Revel. 2.2. +where Christ commends [85]the Angel of the Church of _Ephesus_, _because +he could not bear them which were evill, and had tryed them who said, +they were Apostles, and were not, and had found them lyars_. This +trying was not only _charitative_, and _fraternall_, but +_authoritative_ and _judiciall_. For it was an act of the Angel of the +Church; which Angel is not to be understood individually, [86]but +collectively, for all the Angels in _Ephesus_. And that there were +more Angels then one in _Ephesus_, appears from _Act._ 20.17. (The +like may be said of the Angel of the Church of _Smyrna_, _Pergamus_, +_Thyatira_, &c. for Christ speaks unto each Angel in the plural +number, Rev. 2.10, 13, 14.) + +From hence we argue, _If Iesus Christ hath given power +Authoritatively, to examine such as are to be cast out from the +Sacrament, then he hath also given power to examine such as are to be +received in_. For there is the same reason of both. And as the power +of excommunication would be wholly useless and frustraneous, if there +were not a power of examination precedent thereunto; so would the +power of keeping such as are grosly ignorant or scandalous, from the +Sacrament, be utterly in vain, and of no benefit to the Church of +Christ, if the power of examination should be denyed unto it. And +certainly, whosoever is an enemy to this power, must be forced to +grant, that it is the _Will of Iesus Christ_, that all sorts of +people, though never so wicked, though actually drunk, though fooles, +though Turks, Iews, or Heathen, are to be admitted to the Sacrament, +if they come unto it. + +_For if there be no divine right of Examination, or of rejection, how +dare any Church or State assume a power of making rules for keeping +any persons from the Sacrament?_ should they make rules for keeping +ignorant and scandalous persons from the hearing of the Word, would it +not be accounted a sin of an high nature? And is it not as great a sin +to keep any from the Sacrament, if Christ hath left no power for the +doing of it? is not this to be wise above what is written? And +therefore let us either admit all sorts to the Sacrament, without any +distinction of persons, and thereby become guilty of the body and +blood of Christ, and accessary to the sins of those that come +unworthily; (as hath been said, and formerly proved,) or else let us +diligently and conscientiously examine all of all sorts, that desire +to be made partakers of this distinguishing ordinance. + +3. From the titles that are given to the Officers of the Church, and +from the duty that God requires at their hands. The Officers of the +Church are called _Rulers_ and _Governours_, & such as are _over their +people in the Lord_. And it is their duty _to watch over the souls of +their people, as such as must give an account for them into God_. Now +it is all the reason in the world, that they that must _give an +account to God for their people, should take an account of their +people_; and that they that _watch over their souls, should know the +state of their souls_. And that they that are _Governours, Rulers, +and Overseers, should teach, instruct, try and examine those over whom +they rule and govern_.[87] + +[Sidenote: Quest.] + +But you will say, who are these _Rulers and Governours_, by whom we +are to be examined? + +[Sidenote: _Answ._] + +The Answer to this, will lead us to the third thing propounded; and +that is to prove, + +[Sidenote: The 3. Particular.] + +_That the power of examining those that desire to be admitted to the +Lords Supper, belongs not to the Minister alone, nor to the Minister +with the whole Church, but to the Minister & Ruling Elders._ + +1. _Not to the Minister alone._ Indeed there is an examination, which +belongs only to the teaching-Elder, and that is [88]a catechizing of +his people in publique, by questions and answers; and this is part of +the key of doctrine. + +[Sidenote: _Non uni, sed unitati._] + +But the _examination_ that we are now treating of, belongs to +_Discipline and Government_; for it is not only a naked examination, +but an _authoritative determining whether the party examined shall be +detained from the_ Sacrament, _or admitted_; which is formally an act +of Church-Government, and therefore belongs not to the Minister alone, +but to all those whom Christ hath made Church-Governours, also: of +which sort are the Ruling-Elders, as hath been sufficiently proved. +The power of Discipline is given by Christ, not to one Elder, but to +the united company of Elders: and for one Minister alone to assume +this power unto himself, it is to make himself the Church; it is to +make himself a Congregational Pope; it is a bringing in of a Power +into the Church, that would have some resemblance (as was objected) to +auricular confession. + +Now there are two things we are very confident of; + +1. That when the Parliament gave their allowance to the Presbyterial +Government, if they had put the whole juridical power of the Church +into the hands of the Minister alone, they that now seem so willing to +come to be examined by the Minister without his Elders, would have +more bitterly declaimed against that way, then now they do against +this: For this indeed were to make every Minister a Prelate in his +Congregation; and (as we now said) to bring in that which hath some +resemblance to _auricular confession_. + +2. That it is as warrantable by the Word of God, for one Minister to +assume the whole power unto himself alone, of suspending persons from +the Sacrament, who have been duly admitted thereunto (which is a +graduall excommunication) as it is to assume the whole power of +admitting unto the Sacrament; for _contrariorum eadem est ratio_. And +oh that our Brethren in the Ministry, that take this power unto +themselves, would seriously consider what is here said. + +Secondly, the power cannot be placed in the whole Church collectively +taken; for then it should be also in children and servants. The +Scripture makes an exact distinction between Rulers, and Ruled; and we +are very well assured, that if this power were seated in the Minister +and whole Congregation, that they that are now so unwilling to come +before the Minister and Elders, would be much more unwilling to come +before the Minister, and whole Congregation. And therefore we +conclude, That this power of examining, and receiving unto the +Sacrament such are fit, and detaining such as are found to be grosly +ignorant, and visibly wicked must needs belong to the Minister, +assisted with the Elders, chosen out from amongst the rest of the +Congregation: For if the Elders are Rulers, and Governours, seated by +God in his Church, (as hath been abundantly proved) then it will +undeniably follow, _That whatsoever is properly an act of Government, +must belong to them as well as the Minister_. And who can deny, but +that the power of admitting unto, or detaining from the Sacrament, is +an act of Government? and therefore it doth by divine right belong to +the Elders, as well as to the Minister. But yet here we must carefully +distinguish between the _act of examination_, and the judgment given +upon the person examined. The managing of the Examination, is the +proper act of the teaching Elder; It is he that is to pray for a +blessing; It is he, that is for order sake to ask the questions. But +as for the _determining_, whether the party examined be fit or no to +receive, this is an act of power and government, and belongs not to +the Minister alone, but to the Eldership. And it is a very great +wonder unto us, that people should profess so much dis-satisfaction +and dislike, in coming before the Ruling-Elders whereas they cannot +but take notice, + +1. _That the Elders are such, as they themselves have, or might have +chosen._ + +2. _They are chosen for the relief and benefit of the Congregation._ +That so the Minister might not be _sole judge_ of those that are to +come to the Sacrament, but might have others joyned with him, to see +that he doth nothing out of envy, malice, pride, or partiality, but +that all things be managed for the good and edification of them, for +whose sake they are chosen: which two particulars, if our people did +seriously consider, they would quickly be perswaded to a hearty and an +unanimous submission unto this ordinance of Jesus Christ. + +There remains the fourth thing yet behind, which is an answering of +the objections that are brought against this way of examination by +Minister and Elders. But this, and divers other considerable things, +which we shall propound, to perswade people unto a cheerful obedience +to this part of Church-Reformation, so comfortably begun in many +Congregations in this Kingdome; We shall leave, till we come to that +part of this discourse, which we call, The EXHORTATION; to which we +refer the Candid Reader, that desires further satisfaction. + +And thus we have given you a short survey of the nature of the +Presbyterial Government; together with an answer to the most material +objections against it: which we have done only for this end, that so +(as we have said) we might undeceive those, who look upon it as lordly +and tyrannical; and by these bug-bears, are scared from submitting to +it. And we beseech our several Congregations, to judge of it, as it is +here represented, and to be willing to come under the yoke of it, +which is light and easie, (being the yoke of Christ) and which will in +a short time make our Congregations (if received into them) glorious +for their unity, verity, and piety. + +We are not ignorant, that it hath many Adversaries. The obstinately +ignorant hates it, because it will not suffer him to go blindfold to +hell. The prophane person hates it, because it will not suffer him to +eat and drink his own damnation, by unworthy coming to the Sacrament. +The Heretique hates it, because after two or three admonitions, it +rejects him. The Jesuite hates it, because it is an invincible bulwark +to keep out Popery. The Schismatique, because the main design of it, +is to make all the Saints to be of one lip, one heart, and one way. +And above all, the Devil hates it, because if rightly managed, it will +in a short time blow up his kingdome. + +But notwithstanding all these great and potent enemies, our comfort +is, That this Government is the Government of Jesus Christ, who is the +King of his Church, and hath given unto us the keyes of his Kingdom, +hath promised to be with us, to protect and defend us to the end of +the world; upon whose shoulders the government is laid; & though we be +utterly unable, yet he that was able to bear the wrath of God upon his +shoulders, is able to bear up this Government against the wrath of +man. For this end and purpose, all power in heaven and earth is given +unto him; and he is now sitting at the right hand of God, for the more +effectual exercising thereof: and will there remain, till he hath made +all his enemies his foot-stool. Whose priviledge it is, to rule in the +midst of his enemies: And will one day say, Those mine enemies, which +would not that I should reign over them, bring hither and slay them +before me. _Be wise now therefore, O ye Kings, be instructed ye Judges +of the Earth; serve the Lord with fear, and rejoyce with trembling. +Kisse the Son lest he be angry, and ye perish from the way, when his +wrath is kindled but a little; blessed are all they that put their +trust in him._ + + * * * * * + +There remains the second particular yet behind; and that is the +_Vindication of our persons_, (especially of such amongst us, who are +teaching Elders,) from the slanders and cruel reproaches that are cast +upon us; which we shall undertake, not so much for our own, as for our +peoples sake, lest hereby our Ministry should be rendred useless and +ineffectual; for (as [89]_Austine_ saith) _though a Ministers good +conscience is sufficient for himself, yet his good name is necessary +for his people_: who ordinarily dis-esteem the Doctrine of him, whose +person they dis-esteem. We thank God, we can say with the Apostle, +with us, _It is a very small thing that we should be judged of mans +judgment: He that judgeth us is the Lord._ We remember what the +Apostle tells us in that little Book of Martyrs, of divers Saints, +whose _shoe-latchets we are not worthy to untye; who endured cruell +mockings, yea moreover bonds and imprisonments, they were stoned, they +were sawn assunder, were tempted, were slain with the sword_, &c. _of +whom the world was not worthy_, and yet even they were not _thought +worthy to live in the world_. And therefore we can with the more +willingness, suffer our selves to be the _But_ of every mans malice, +and the subject of every dayes Pamphlet. We read, that even _Elias_ +himself was called the _troubler of Israel_, by him who was the chief +_troubler thereof_. And that Saint _Paul_, who was wrapt up into the +third heaven, was accused by _Tertullus_, to be _a Pestilent fellow, +and a mover of sedition among all the Jews throughout the world_. And +that the Primitive Confessors and Martyrs, famous for the holiness of +their lives, were charged before the Heathen Emperors, to be the +vildest of men; to be first murderers, and then eaters of their own +children; to be guilty of incestuous marriages, and in their private +meetings to commit uncleanness. And their Religion also was +represented, as the cause of all the Earthquakes, famines, plagues, +and other miseries of those times.[90] + +We have formerly made mention of the reproaches which the +_Anabaptists_ of _Germany_ cast upon _Luther_; and we might adde the +horrible and prodigious lies & slanders raised by the _Arians_ against +_Athanasius_, that great Champion of Jesus Christ, and the hideous and +strange reports, and bitter invectives of _Michael Servetus_ and +_Bolseck_, against _Calvin_. But that which doth quiet our spirits, +more then all this, is, the consideration of Christ Jesus himself, who +when he was here upon Earth, was accused to be an _Enemy to_ Cæsar, _a +friend to_ Publicans _and_ Sinners, _a Glutton and a Wine-bibber_, +&c. _It is enough for the_ Disciple _that he be as his_ Master, _and +the_ Servant _as his_ Lord; _if they have called the Master of the +house_ Belzebub; _how much more shall they call them of his Houshold?_ + +As for the particular accusations that are charged upon us, they are, +we confess, very many, and very great; and if to be accused, were +sufficient to make us guilty, we were of all men most miserable. But +we hope it may be said of us, as it was once of _Cato_, _That as he +was 32. times accused, so he was 32. times cleared and absolved_. And +we trust, that the Lord will in due time, dispell all these thick +mists and fogs which our adversaries have raised up against us, and +bring forth at last our _Righteousnesse as the light, and our judgment +as the noon day_. And we do here profess before the great God, that in +all the great changes that have bin lately made amongst us, it hath +been our great endeavour to keep our selves unchanged, making the +_unchangeable Word_ our _Rule_, and the _unchangeable God_ our _Rock_. +And we are confident, that no man will account us _Apostatized from +our principles_, but such as are in a great measure _Apostatized from +their own professions_. There are some men that _Proteus_-like, can +transform them into all shapes, for their own advantage, according to +the times wherein they live; and _Camelion-like_, can change +themselves into any colour but white, can turn any thing, but what +they should be. And because we cannot change our consciences with the +times, as some do; therefore, and therefore only, are we counted +_Changlings_. It is just with such men, as with men in a ship at Sea, +that will not be perswaded, but that the shore they pass by moves, and +not the ship wherein they are. As for Us, we are, and hope (through +Gods grace) ever shall be fixt and immoveable in our first +principles. We were not the causers of the first War, between King and +Parliament; but were called by the Parliament to their assistance: and +the ground of our ingaging with them was, _The Propositions and Orders +of the Lords, and Commons in Parl. Jun. 10. 1642._ for bringing in of +mony and plate, &c. wherein they assured us, that whatever should be +brought in thereupon, should not at all be employed upon any other +occasion, _Then to maintain the Protestant Religion, the Kings +authority and his person, in his Royall Dignity; the free course of +justice; the Laws of the Land, the peace of the Kingdom; and the +Priviledges of Parliament, against any force which shall oppose them._ +And in this we were daily confirmed & incouraged more and more, by +their many subsequent Declarations and Protestations, which we held +our selves bound to believe, knowing many of them godly and +conscientious men, of publique Spirits, zealously promoting the good +both of Church and State. The War we ingaged in by Authority of +Parliament, was only defensive, (which not only [91]Bishop _Bilson_, +and [92]Bishop _Bedell_, but divers others of the Prelatical way hold +to be just and warrantable.) We never opposed the King further, then +He opposed His own Laws: Our aym in all that great Undertaking (as the +great Heart-searcher knows) was to _secure Religion, to preserve the +Government of the Kingdom, and to remove the Wicked from before the +King, that his Throne might be established in Righteousness_. + +And this Act of ours, was not at all contrary to the _Oath_ of +_Allegeance_ which we have taken; because the intent of that Oath can +be no other, then to oblige to obey the King, according to the Laws of +the Kingdome; and to our knowledg, we never disobeyed the King in his +legall and political capacity; though we confess we did, and by the +Law were allowed to deny obedience unto him in his personall capacity, +when it did cross his legall. And therefore they that charge us so +deeply, and reiterate their charge by their multiplyed Pamphlets, +_That we Ministers are the cause of all the Murders and Blood +sheddings of these late years, and other horrid practices which we +forbear to mention, have the greater sin_. + +But our comfort is, the witness of our Consciences, and the integrity +of our Carriages; and we doubt not but we can truly appeal, as +_David_, did when he was accused for seeking the life of _Saul_. _The +Lord judg between them and us, and plead our cause, and deliver us out +of the hands of these cruell and unreasonable accusers._ This is all +we shall return in answer to the first War; As for the second War, we +profess, we stand amazed at the impudency of that man[93], who is not +afraid, even against his own conscience (we fear) to say of the +Presbyterian Ministers, _That they did separate their consecrated +Lungs, for Bellows to blow up the Coals amongst the People this last +Summer; That they were the Ghostly Fathers of all or the greatest part +of those Anti-Parliamentary Barabasses, who so lately commenced +Masters of Mis-rule in_ Surrey, Sussex, Kent, Essex, Wales, &c. _That +in stead of lifting up their voyces like Trumpets, to cause the People +to know their abominations, they lift them up like Trumpets, to +prepare them to commit abominations, &c._ That Tumults, Insurrections, +and Rebellions of the People against Authority, _in order to the +advancement of High Presbytery, seem lawfull, yea, and commendable +practices unto many of them_. To all which, and Multitudes of such +like cruel invectives, we return the answer of the Archangel, _Jude_ 9. +_The Lord rebuke thee._ It is well known to all that are not wilfully +and maliciously blind, what help the Presbyterian Ministers and People +did contribute towards the quenching of those flames; and that in all +probability, the Army had been utterly destroyed, had not the +Presbyterian Forces in _Lancashire_, _Suffolk_, _Essex_, and in divers +other places (incouraged by the Ministers) come in timously, and +vigorously to their assistance. And the time was, when this was +ingenuously acknowledged by one of the chiefest of the Army, though +the forementioned Pamphleter, possessed with prejudice against us, +will not remember any such thing; and though some of us be like to be +dealt withall by way of recompence, just as _M. Tullius Cicero_ was, +who had his head cut off by _Popilius Lænas_, whose head he had saved +from cutting off; or as _Constans_, the Son of _Constantine_ the great +was served, who was kil'd by one _Magnentius_, whose life he had +formerly preserved.[94] And what the Ministers of _London_ in +particular did in this kind, is well known to all unprejudiced +Citizens. We did not abet (as we are falsly accused) but abhor and +detest, that _horrid violence offered to the Parliament, upon that +fatall Munday_, July 6. 1647. We have always been, and still are +friends to the _Priviledges of Parliament, according to our Covenant_. +And for this very cause it is, even because we will not break the +priviledges of Parliament, that we suffer so deeply from these kind of +men at this day. Although we could (if recriminations were good +answers) put them in mind of Pamphlets, not a few, written by them, +and those of their way, _in justification of as horrid acts of +violence offered to the Parliament_. When the Scottish Army came last +into _England_, (though we are shamefully traduced, as if we had +encouraged and invited them to come in,) yet our consciences do +witness with us, and our _Auditors_ can testifie for us, that we did +unanimously oppose them, as men that pretended the _Covenant_, but +acted quite contrary unto it. We profess, that in conscience we are +bound, and in practice we shall endeavour to obey _lawfull Authority +in all lawfull things_; and when we cannot actively obey, we shall be +ready _passively to submit_. If our hearts deceive us not, we have no +design but the _glory of God_, _no interest like that of Religion_. We +desire more to _sow spiritualls_, then _reap temporalls_. And that +Christ and his Gospel, may be exalted, though upon our ruines. Pardon +us, that we become fools in glorifying, for ye have compelled us. We +hunt not after tythes, and great Livings, but seek the salvation of +our peoples souls; and had our enemies a window into our hearts, they +would finde these our professions to be true and unfeigned. And yet we +must crave leave to tell these men, _That the design of taking away +Tythes from the Ministry, was first invented by that cursed Apostate_ +Julian, _who (as Mr._ Stock _that Reverend, pious, and painfull +Preacher hath observed[95],) by this means is noted, more to have +overthrown the Church, then all the Persecuting Emperours before him. +Because they took away Presbyters, and their Martyrs blood was the +seed of the Church, but he took away Presbyterium, the Ministry it +self, in withdrawing the maintenance from the Church, and so overthrew +the Worship of God._ As for our way of preaching, though we are far +from justifying any _indiscreet and passionate expressions_, yet we +conceive it to be very hard measure, to have our integrity arraigned +and condemned for humane infirmities. And we hope we may, without +boasting, say thus much; That the _setled Ministry of England_ was +never more _censured, molested, impoverished and yet never more pious, +peaceable, and painfull_. And that our condition in this juncture of +affaires, is just like that of the _Romane, That had a suit commenced +against him, because he did not receive the sword of his enemy far +enough into his bowels_. And that therefore it is that some men +rail against us, because we will not break our _Oaths and Covenants_, +and will not _serve the times_, but _serve the Lord_. It is a great +refreshing to us, to consider the wise dispensation of God, in +ordering the affaires of this Kingdome, so, as he hath thereby +discovered the hidden hypocrisie and cousenage of many men, unto those +who otherwise would not have believed it. And we earnestly intreat +these men to consider, as in the sight of God, before whose dreadfull +judgment Seat, both we and they must shortly give an account of all +things done in these our mortall bodies; Whether in that dreadful day +it will appear a _righteous thing_, If those who have cryed down +_Persecution so much_, should now themselves become the _greatest +Persecutors_. And if they who have formerly abhorred others, as men +transported with an _Antichristian spirit_, but for a bare suspition, +that if they got power into their hands, they would prove _cruell and +tyrannicall to poor tender consciences_, should now actually attempt +to do that themselves, the which upon bare suspition, they did condemn +in others: And if any who have accused others for seeking great +Offices, and places of gain and preferment, should now manifest +themselves to be none of the least self-seekers. Alas! who knows, or +can discern the deceitfulness of our hearts? and that if we give way +upon meer outward occurrences, to change our principles, but that upon +further changes, the Righteous Lord may leave us to Satans stronger +delusions, to transport us further, then at present can come in our +hearts to imagine; that so after all the glorious beginnings in the +Spirit, we should fearfully Apostatize, and end in the flesh. For our +parts, we tremble to think of those formidable Judgments of our +Righteous God. And our prayer to God is, that he would keep us sincere +in all changes, and that he would plead our cause for us. And our +_rejoycing, is the testimony of our consciences, that in simplicity +and godly sincerity, not with fleshly wisdome, but by the grace of +God, we have had our conversation in the world_. It is the integrity +of our consciences, that carries us above all the reproaches and +slanders that are cast upon us: and that makes us go on in doing our +duties, maugre all opposition; and to commit the maintaining of his +own cause, and the cleering of our callings and persons unto the Lord, +who judgeth righteously. + +[1] Ezra 4.15, 24. + +[2] _Justini Martyris Apologia. Tertul. Apol._ + +[3] _Juell. Apolog._ + +[4] Psal. 80.12, 13, 14, 15. + +[5] Psal. 51.18. + +[6] 1 Tim. 3.15. + +[7] 2 Tim. 3.16, 17. Psal. 19.7. + +[8] 2 Cor. 5.20. Eph. 4.11. + +[9] Matth. 18.20. + +[10] Iam. 4.12. Isa. 33.22. + +[11] Matth. 28.19. 1 Cor. 11.23. &c. + +[12] 1 Cor. 5. Ioh. 20.21, 22, 23. Matth. 28.18, 19, 20. + +[13] Eph. 4.11. Eph. 1.22. 1 Tim. 3.15. + +[14] Heb. 3.2, 3. Ha. 5.1, 7. Cant. 4.16, 6.2. Eph. 2.12. + +[15] Eph. 4.12. Matth. 18.15. 1 Cor. 5.5. + +[16] Eph. 4.11. + +[17] 1 Tim. 5.17. 1 Cor. 12.28. and Rom. 12.6, 7, 8. + +[18] Act. 6.5, 6. Phil. 1.1. and 1 Tim. 3.8. + +[19] 1 Tim. 3.2. to 13. &c. Act. 6.3. + +[20] Act. 6.5, 6. 1 Tim. 3.10. Act. 13.1, 2, 3. and 14.23. +1 Tim. 5.22. and 4.14. + +[21] Act. 6.4. + +[22] Act. 15.21. Act. 13.15. + +[23] Matth. 16.19. 2 Tim. 4.1, 2. + +[24] Numb. 6.23. Luk. 24.50. 2 Cor. 13.14. + +[25] Matth. 28.19, 20. Mat. 26.26. to 31. 1 Cor. 11.23. + +[26] Tit. 3.10. 2 Thess. 3.14, 15. Mat. 18.15. to 21. 1 Cor. 5.3. and +2 Cor. 2.6, 7, 8, 9, 10. + +[27] Act. 4.35 and 6.1, 2, 3. Act. 11.29, 30. Rom. 12.8. + +[28] 1 Cor. 14.34. Rom. 16.1. + +[29] Act. 2.41, 47. Act. 5.4. Act. 6.1. Act. 21.20. + +[30] Act. 15. + +[31] Deut. 17. to the 12. Mat. 18.15, 16, 17, 18. + +[32] 2 Pet. 2.10. + +[33] Deut. 17.18, 19. & cap. 31.9. Josh. 1.7, 8.1. 2 King. 11.12. + +[34] Isa. 49.23. + +[35] Ezr. 7.26, 27. 1 Pet. 2.14. compared with Gal. 5.19, 20. & Phil. +3.2. & 2 ep. Joh. 10. 2 Chron. 15. & 2 Chron. 17.6. 2 Chron. 19.3. +2 Chron. 29. 2 Chron. 33.15, 16. 2 Chron. 34.31, 32, 33. Nehem. 13.15 +_ad finem_. Dan. 3.29. 1 Tim. 2.2. Rev. 17.16, 17. + +[36] 1 Pet. 2.14. Rom. 13.3, 4. + +[37] Επισκοπος των εξο της εκκλησιας, _Euseb. vit. Constant._ cap. 24. + +[38] Isa. 49.22. Psal. 72.10, 11. Isa. 60.10. Rev. 21.24. + +[39] 1 Cor. 5.12. + +[40] _Ab Apostolis usque ad nostri temporis fecem, Ecclesia Christi +nata & Adulta persecutionibus crevit, Martyriis coronata est; et +postquam ad Christianos Principes venit, potentiâ quidem & divitiis +major, sed virtutibus minor facta est._ Hieron. tom. 1. in vitâ +Malchi. + +[41] Act. 28.22. + +[42] Act. & Mon. + +[43] _Spanhemius_ in a Book, called _Englands warning, by Germanies +woe_; or, An Historicall Narration of the Anabaptists in _Germany_, +&c. + +[44] By Mr. _Carthwright_, against Archb. _Whitgift_. Mr. _Vdal_. Mr. +_Hildersham_. Mr. _Traverse_, &c. + +[45] Heb. 13.17, 24. + +[46] 1 Pet. 5.3. Ier. 10.16. + +[47] _Non quia soli, sed quia solùm præsunt._ + +[48] _De divers. grad. Minist. Evang._ cap. 11, p. 108. + +[49] _Calvin. in locum. Chrysostom._ upon 1 Cor. 12.28. _Estius_ upon +1 Cor 12.28. + +[50] [Syriac: two words] ומעדרנא ומדברנא. + +[51] Κυβερνησειζ. + +[52] _Gerhardus de Ministerio Ecclesiastico_, Calvin. _in locum_, P. +Martyr, _in locum_. Beza _in locum_. Piscator _in locum_. Ambros. _in +locum_. Chrys. _in locum_. Salmer. _in locum, Septimo loco ponit +gubernatores, id est, eos qui præsunt aliis, & gubernant, plebemque in +officio continent. Et Ecclesia Christi habet suam politiam, & cum +Pastor per se omnia præstare non posset, adjungebantur ille duo +Presbyteri, de quibus dixit_, Qui bene præsunt Presbyteri, duplici +honore digni habeantur, maxime qui laborant in verbo & doctrina; _Qui +una cum Pastore deliberabant de Ecclesiæ cura, & instauratione: qui +etiam fidei atque honestæ vitæ consortes erant_. + +[53] Estius _in_ Rom. 12. _Aliis placet etiam hac parte speciale +quoddam charisma sive officium significari, & misereri dicatur is qui +ab Ecclesia curandis miseris, potissimum ægrotis, præfectus est, +iisque præbet obsequia; velut etiam hodie fit in nosocomiis; qui +sensus haudquaquam improbabilis est._ + +[54] _Cornelius à Lapide_, in Rom. 12.6, 7, 8. + +[55] _Whitak. in prælectionibus suis, ut refert in refutatione Dounami +Sheervodius_, cited by the Author of Altare Damascen. cap. 12. pag. +925, 926. + +[56] Whitgift against Carthwright. + +[57] In a Sermon of his in print. + +[58] _De perpetua Eccl. gubernat._ + +[59] 2 Cor. 11.27. 1 Thess. 2.9. + +[60] Beza in 1 Tim. 5.17. Piscator in locum. Calvin. in loc. + +[61] _Non enim una persona potest dici Ecclesia cum Ecclesia sit +populus & Regnum Dei._ + +[62] Heb. 13.17, 24. + +[63] _Chrys._ upon Matth. 18. + +[64] _Camer. de Ecclesia_, upon Matth. 18. + +[65] pag. 208, 209, 221. + +[66] pag. 146. + +[67] _unde & Synagoga, & postea Ecclesia Seniores habuit, quorum sine +consilio nihil agebatur in Ecclesia; quod qua negligentiâ obsoleverit +nescio, nisi forte Doctorum desidiâ, aut magis superbiâ, dum soli +volunt aliquid videri_, Ambros. in 1 Tim. 5. + +[68] _Præsident probati quique Seniores honorem istum non pretio sed +testimonio adepti._ Tertull. Apolog. cap. 39. + +[69] _Nonnulli præpositi sunt qui in vitam & mores eorum qui +admittuntur inquirant, ut qui turpia committant iis communi cœtu +interdicant, qui vero ab istis abhorrent, ex animo complexi meliores +quotidie reddant_, Orig. lib. 3. _Contra Celsum_. + +[70] Basil in Psalm 33. _Ubi quatuor gradus Ministrorum constituit, +quod scilicet alii sint in Ecclesia instar oculorum, ut Seniores; alii +instar linguæ, ut Pastores; alii tanquam manus, ut Diaconi_, &c. + +[71] Optatus lib. 1. _advers. Parmen._ mentioning a persecution, that +did for a while scatter the Church, saith, _Erant Ecclesiæ ex auro & +argento quam plurima ornamenta, nec defodere terræ, nec secum portare +poterat, quare fidelibus Ecclesiæ Senioribus commendavit_. +_Albaspinæus_ that learned Antiquary upon that place acknowledged, +That besides the Clergy, there were certain of the Elders of the +people, men of approved life, that did tend the affaires of the +Church, of whom this place is to be understood. + +[72] _Et nos habemus in Ecclesia Senatum nostrum, cœtum Presbyterorum; +cum ergo inter cœtera etiam senes Judea perdiderit quomodo poterit +habere concilium, quod proprie Seniorum est?_ Hier. _in_ Is. 3.2. + +[73] Aug. writing in his 137. Epistle to those of his own Church, +directs his Epistle, _Dilectissimis Patribus, Clero, senioribus, & +universæ plebi Ecclesiæ Hipponensis_. + +So again. Aug. lib. 3. _contra Cresconium_, cap. 56. _Peregrinus +Presbyter, & Seniores Ecclesiæ Musticanæ regionis._ + +Again, Sermo. 19. _de verbis Domini. Cum ob errorem aliquem a +Senioribus arguuntur & imputantur alicui de illis, cur ebrius fuerit?_ +&c. + +Again, _Epistola Synodalis Concilii Carbarsussitani apud eundem_, Aug. +_enar. in_ Psalm 36. _Necesse nos fuerit Primiani causam quem plebs +sancta Carthaginensis Ecclesiæ Episcopum fuerat in oculis Dei sortita, +Seniorum literis ejusdem Ecclesiæ postulantibus audire atque +discutere._ + +[74] Gregor. Magnus. _lib._ 11. _ep._ 19. _Si quid de quocunque +Clerico ad aures tuas pervenerit, quod te juste possit offendere, +facile non credas, sed præsentibus Ecclesiæ tuæ Senioribus diligenter +est perscrutanda veritas, & tunc si qualitas rei poposcet, Canonica +districtio culpam feriat delinquentis._ We should have added before, +that _in actis purgationis Cæciliani & Fælicis_; We read _Episcopi, +Presbyteri, Diaconi, Seniores_. Again, _Clerici & Seniores Cirthensium_. +Sundry Letters were produced and read in the conference: one directed, +_Clero & Senioribus_: another, _Clericis & Senioribus_. The Letter of +_Purpurius_ to _Sylvanus_, speaketh thus, _Adhibete conclericos, & +Seniores plebis Ecclesiasticos viros, & inquirant diligenter quæ sint +istæ dissensiones_. + +[75] Sutlivius _de Concil. ab_ 1. _cap._ 8 saith, that among the Jews +_Seniores tribuum_, the Elders of the Tribes did sit with the Priests +in judging controversies of the Law of God. Hence he argues against +_Bellarmine_, that so it ought to be in the christian Church also, +because the priviledge of christians is no less then the priviledg of +the Jewes. + +[76] 1 Cor. 10.16, 17. + +[77] Rom. 4.11. + +[78] Joh. 6.63. + +[79] 1 Tim. 4.8. + +[80] 2 Chr. 23.19. Ezek. 44.7, 8. + +[81] Levit. 10.10. Ezek. 22.26. + +[82] 1 Cor. 5.13. Rev. 2.14, 15, 20. Tit. 3.10. + +[83] Levit. 19.17. + +[84] 1 Sam. 2. + +[85] _Zelum singularem laudat in tuenda disciplina Ecclesiæ, quod +vitiis in cœtu grassantibus se fortiter opposuerit, scandalosos +censuris debitis correxerit, vel Ecclesiæ communione ejecerit. Ita +enim præcepit Christus & Apostolus, & viguerunt censuræ in primitiva +Ecclesia magno bono_, Pareus in locum. + +[86] That the Church of _Ephesus_, is not Individually, but +collectively to be taken, _vide Smectymnuum_. + +[87] 1 Cor. 12.28. 1 Tim. 5.17. 1 Thess. 5.12. Heb. 13.17. + +[88] Gal. 6.6. where the word κατηχουμενος properly signifieth a +teaching by questions and answers. + +[89] _Mihi quidem sufficit conscientia mea, vobis autem necessaria est +fama mea._ Aug. ad fratr. in Eremo. + +[90] Tertullian. Apologet. + +[91] In his Book of Christian subjection, _&c._ + +[92] In his letters to _Wadesworth_. + +[93] _J.G._ + +[94] Pezelii mellificium historicum, pars 2. pag. 268. + +[95] _M. Stock_ upon Malachy, cap. 3. + + + + +The EXHORTATION. + + +Having thus in few words, vindicated both our Government and our +Persons, we conceive it necessary to subjoyn an Exhortation unto all +the Ministers, and Elders, and people, that are within the Province; +which we shall branch into these ensuing particulars: + +1. We shall direct our speech _unto the Ministers and Ruling Elders, +that have accepted of, and do act according to the Rules of the +Presbyterian Government, as they are conjoyned in one and the same +Presbytery_. + +2. _Unto those of our respective Congregations, that submit unto the +Government, and are admitted unto the Sacrament of the body and blood +of Christ, in the Presbyterian way._ + +3. _Unto those that live within the bounds of the Province, and have +not yet submitted to the Government, nor are admitted to the +Sacrament, in the Presbyteriall way._ + +1. We shall direct our speech unto the Ministers and Ruling-Elders, +that have accepted of, and do act according to the Rules of the +Presbyterian Government, as they are conjoyned in one and the same +Presbytery. + +That which we have to say unto them, is, + +To perswade them to be _faithfull in the discharge of the great trust +committed unto them_. To be a _Ruler in Gods house_, as it is a place +of _great honour_, so also of _great trust_; and he that hath this +trust committed unto him, ought to be one of a thousand. It is a good +saying of an Heathen, _Magistratus virum indicat_, Magistracy will try +a man what he is, so will this office you. Such are the mountains of +opposition you are like to meet withall; such is the courage you must +put on; such is the wisdome and piety you must be cloathed withall, +that we may truly say with the Apostle, _Who is sufficient for these +things?_ As _Tacitus_ saith of _Galba_, that he was _Capax imperii, +nisi imperasset_, thought very fit to have been an _Emperour_, had he +not been an _Emperour_; so there are many that have been thought fit +to be _Elders_, till they were made _Elders_. Many that seemed very +good, when private Christians; when advanced into places of trust, +have proved very wicked. To have the _body and blood of Christ +Sacramentall in your custody_; To be made _Keepers of Christs +Vineyard_, and _watchmen over his flock_; To have the _keyes of the +Kingdom of Heaven_ committed unto you: This is not only a great +honour, but a great burden. And therefore it must be your exceeding +great care, so to behave your selves in the Church of God, which is +his house, that you may give up your account with joy at that great +day. For this purpose we Exhort you; + +1. That you would labour to discharge your Office with care and +diligence, according to the advice of the Apostle, [96]_Let him that +Ruleth, Rule with diligence_. The Apostle foresaw how negligent Elders +would be, in the trust committed unto them; and therefore he chose to +lay this speciall injunction upon them. You must not suffer the key of +discipline to rust for want of using, but must remember, that the life +of discipline is in the execution; and that the _unprofitable servant +was cast into Hell, not for abusing; but for not improving of his +Talent_. + +2. That you would study to Rule with all humility and Self-denyal, +[97]not as lording it over Gods heritage, but as being examples to the +flock, remembring the saying of our blessed Saviour, [98]_The Kings of +the Gentiles exercise Lordship; And they that exercise authority upon +them, are called Benefactors: But ye shall not be so. But he that is +greatest among you, let him be as the younger; and he that is chief_, +(or, as it is in the Greek[99], he that Ruleth,) _as he that serveth_. +You must not be as _Diotrephes_ who loved to have the _Preheminence_; +not as the _Pharisees, [100]who loved the uppermost roomes at feasts, +and the chief seats in the Synagogue_. + +3. That you would labour to Rule the Church of God with all +_peaceablenesse_, and _quietness_; doing nothing out of contention, +envy, or malice; but all out of pure love, with the spirit of meekness +and patience. That the people may read love and gentleness written +upon all your admonitions and censures. [101]_For the servant of the +Lord must not strive, but be gentle unto all men, apt to teach, +patient, in all meekness instructing those that oppose themselves, if +God peradventure will give them repentance, to the acknowledgment of +the truth; And that they may recover themselves out of the snare of +the Devill, who are taken captive by him at his will._ Famous is +the saying of our Saviour, _Have salt in your selves, and peace one +with another_. By _salt_, is meant (as _Chemnitius_ and others +observe,) _sincere doctrine and discipline_ whereby the people of God +are seasoned, and kept from the putrefaction of sin and errour; this +_salt_ is so to be sprinkled, as that if it be possible, it may have +peace joyned with it. _Have salt in your selves, and peace one with +another._ There are that think, that sincere discipline and peace +cannot stand together, but they are confuted by Christs own words. The +readiest way to have true peace one with another, is to have salt +within our selves. There are indeed, some Congregations, that have +this salt, without this peace; which is a misery to be exceedingly +bewailed. There are others which have _peace_ without this _salt_, but +this _peace_ is a wicked _peace_; a peace with sin and errour, which +will end in damnation. But blessed and happy are those Congregations, +that have _salt in themselves, and true Christian peace one with +another_. A Church-Officer must not be a _bramble_, rending and +tearing the people committed to his charge, but as a _fig tree_, +_vine_, and _olive tree_, refreshing them with his _fatnesse, +swetnesse, and fruitfulnesse_. + +4. That you would labour to make your Congregations pure, as well as +peaceable; following after piety, as much as verity and unity. That +all your people under your charge, may be visible Saints at least. It +is the great complaint that some take up against the _Presbyteriall +Government_, that it studieth unity and truth, but neglecteth holiness +and purity. And therefore we beseech you Brethren, by our Lord Jesus +Christ, who is called _the holy One_, that you would labour to free +the Government from this scandal. If there be any under your +inspection grosly ignorant, or of scandalous life and conversation, +you ought not to admit him to the Sacrament; for if you do, you are +accessary to his sin of unworthy receiving; you are instrumentall to +the damnation of his soul, you pollute the ordinance; you offend the +godly amongst you; you render the Government obnoxious to just +exception; and you bring down the heavy judgments of God upon the +Congregation. If there be any that after admission prove scandalous, +you are to admonish him; and if he continue obstinate, you are _to put +away from among your selves that wicked person_, to purge out the _old +leaven_, that you may be a _new lump_. And this you are to do: + +1. _For the Churches sake_; that the Church in which you are Rulers, +may not be infected; _for know you not, that a little leaven leaveneth +the whole lump?_ + +2. _For the sinners sake_; you must deliver such a one _unto Satan_, +for the _destruction of the flesh, that the spirit may be saved in the +day of the Lord Jesus_. + +3. _For Christs sake_, that his name may not be dishonoured, and that +he may not be forced to depart from your Assemblies. + +4. _For the Ordinances sake_, that they may not be polluted. + +5. _For your own sakes_, that you may not be damned for other mens +sins. + +Oh that our words might take impression upon all your hearts, that are +Ministers and Elders within the Province! what a glorious thing were +it, if it might be said of all our Congregations, that they are not +only _true_, but _pure Churches, and Churches united in love, and in +the truth_? How would this tend to the honour of Jesus Christ, the +King of his Church? How would this make him delight to dwell in the +midst of you? How would this stop the mouthes of Anabaptists, +Brownists, and Independents? How would the blood of Jesus Christ be +preserved from prophanation, and the wicked in time gained to +repentance, and the blessing of God be upon us, together with peace +and plenty in all our dwellings? + +We beseech you once more, by the blood of Jesus Christ, which was shed +for your souls, that you would not prostitute it to open sinners, but +use all possible means to make your Congregations more and more pure. +For this purpose, consider, what the Directory for Church-Government, +advisedly and religiously requireth of you, namely, _That where there +are many Ruling-Officers in a particular Congregation, some of them do +more especially attend the inspection of one part, some of another, as +may be most convenient. And some of them are, at fit times, to visit +the several families for their spiritual good._ And for the better +inabling you to do these things, we exhort you further: + +5. That you would labour to abound more and more in all _knowledge_, +and _soundnesse of judgement_, _and in all manner of godly +conversation_; for he that would be fit to _purge_ Gods house of +ignorance and scandal, must first _purge_ himself of ignorance and +scandal. _Church-purification_ and reformation, must begin in +_self-purification_ and reformation. He that will reprove sin in +others, must be free from that sin himself; otherwise it will be said, +_Thou hypocrite, first cast out the beam out of thine own eye, and +then thou shalt see clearly, to cast out the moat out of thy brothers +eye_. And he must be free from all other scandalous sins also; +otherwise men will be ready to say, This man reproveth me for +drunkenness, but he himself is covetous; he reproveth me for swearing, +but he himself will lie. And therefore our prayer to God for you is, +[102]_That you may be filled with the fruits of Righteousness, which +are by Jesus Christ, unto the glory and praise of God, that your +love may abound yet more and more, in knowledge, and in all judgment; +that ye may approve the things that are excellent: That ye may be +sincere, and without offence, till the day of Christ_. For you are +appointed by Christ to convince gain-sayers, and therefore you had +need to let the Word of God dwell in you richly, in all wisdom, +especially in these dayes, wherein there are many unruly and vain +talkers, and deceivers, whose mouthes must be stopped; who subvert +whole houses, teaching things they ought not, for filthy lucres sake. +You are appointed by Christ, to be examples to the flock. And that +which is but a little sin in others, will be a great one in you. Your +sins are not sins, but monsters: You are like _Looking-glasses_, +according to which, others dresse themselves; you are like pictures in +a glass-window, every little blemish will be quickly seen in you: Your +lives are looked upon as _Presidents_, your examples, as _Rules_: And +therefore you ought to be _exemplarily holy_, or else you shall +receive the _greater condemnation_. + +6. That you would labour to be _good in all your relations_, good +_Parents_, good _Masters_, good _Husbands_, dwelling with your wives +according to knowledge, as being heires together of the grace of life, +that your prayers be not hindered: _For if a man know not how to rule +his own house, how shall he take care of the Church of God?_ How shall +he be a good Ruling Elder, that doth not rule well his own house, +_having his children in subjection with all gravity_? How can he +perswade others to set up the worship of God in their families, that +hath none in his own? And therefore, that you may rule the better in +Gods Church, you must make your _houses_ as it were _little Churches_. + +7. That you would labour to be men of _publique spirits_, seeking the +things of Christ before, and more then your own; mourning more for the +miseries of the Church, then your own; and rejoycing more in the +prosperity of _Sion_, then your own. + +A Church-Officer must be like old _Eli_, who was more troubled at the +losse of the _Ark_, then the death of his two sons. And like the +Psalmist, that bewailed more the _burning of Gods house_, then his +own; and the desolation of _Gods Church_, then of the _Kingdome_.[103] + +8. That you would labour to be of a _liberall and free spirit, feeding +the flock of God which is among you, taking the oversight thereof, not +by constraint, but willingly, not for filthy lucre, but of a ready +mind_. A Covetous _Judas_ will betray Jesus Christ for thirty pieces +of silver, and sell a good conscience for a messe of pottage; and be +prodigal of the blood of Christ, rather then lose his trading. + +9. That you would labour to be of a _courageous and resolute spirit, +valiant for the truth and cause of God_; as _Luther_ was, who alone +opposed a world of Enemies; and as _Athanasius_, who was both as an +_Adamant_, and a _Loadstone_, in his private converse[104]; he was +very courteous and affable, drawing all men to him, even as a +Loadstone doth iron; but in the cause of God, and of his truth, he was +_unmoveable_, and _unconquerable_ as an Adamant. There is nothing will +cause you sooner to apostatize from your Principles, and from your +practices, then base fear of men. This made even _Peter deny Christ_; +and _David_, run to the _Philistines_, & _Abraham_, to dissemble. The +Wise man saith, _The fear of man bringeth a snare, but who so putteth +his trust in the Lord, shall be safe._ Our prayer to God for you, is, +That the [105]_Lord would speak unto you with a strong hand; and +instruct you, that you may not walk in the way of this people, saying +a Confederacy unto those unto whom this people shall say a +Confederacy; nor fear their fear: but sanctifie the Lord of hosts in +your hearts, and make him your fear and your dread_. And you have a +most blessed promise added, That _Jesus Christ will be unto you for a +Sanctuary_, to protect and defend you in the day of your greatest +fears and dangers. + +10. That you would labour to be of a _tender spirit_, tender of the +honour of God, of the blood of Christ Sacramental, of the souls of the +people committed to your charge, of the truths and Government of +Christ. A Church-Officer must not be a _Gallio_, not caring what +becomes of Religion, and the interest of Christ. Nor a luke-warm +_Laodicean_, neither hot nor cold, lest he be spewed out of the mouth +of Christ. But he must be a _Josiah_, whose commendation was this, +that his _heart was tender_, a _David_, _whose eyes ran down with +rivers of tears, because men kept not the law_: a _Jeremiah_, who +wished, that _his head were waters, and his eyes a fountain of tears, +that he might weep day and night for the slain of the daughter of his +people_. + +11. That you would _persevere_ and _continue_ in the great trust +committed unto you, not deserting, nor neglecting the duty thereof, +for any present discouragements whatsoever; remembring what out +Saviour saith, _He that hath put his hand to the plough, and looketh +back, is not fit for the Kingdome of Heaven_. + +We cannot deny, but there are many things to dishearten you, and make +you grow faint and weary, _viz._ your own insufficiency to so great a +work; the untractablenesse, and unperswadeablenesse of many among the +people to submit unto the Government; The small beginnings of +reformation in Church-Government unto which we have yet attained, and +especially the little countenance that it finds with many, from whom +it might most justly be expected. Yet notwithstanding, we hope, that +that God which hath stirred you up to help to lay the first stone in +this building, will not suffer you to leave the work, till the _head +stone_ be brought forth with shoutings, crying, _grace, grace unto +it_. For this purpose, we desire you earnestly to consider with us; + +1. That the Authority by which you act, is divine. For the office not +only of a teaching, but also of a Ruling Elder, is founded upon the +Word of God, as hath been already shewed. + +2. That the Government which you have entred upon, is not a Government +of mans framing, but the Government of Jesus Christ; who as King and +Head of his Church, hath appointed you your work, and hath promised, +[106]_That where two or three of you are gathered together in his +name, there to be in the midst of you_, to protect, direct, sanctifie, +support, and comfort you. This Christ is [107]_that stone cut out of +the mountain without hands, that will destroy all the Kingdomes that +oppose him and his Government, and will himself become a great +mountain, filling the whole earth_. The time is shortly coming, when +the _Kingdomes of this world shall become the Kingdoms of our Lord, +and of his Christ_; when the [108]_mountain of the house of the Lord +shall be established in the top of the mountains, and it shall be +axalted above the hills, and people shall flow unto it: And many +Nations shall say, Come and let us go up to the Mountain of the Lord, +and to the house of the God of_ Jacob, _and he will teach us his +wayes, and we will walk in his pathes. And that Nation and Kingdome, +that will not serve the Lord Christ, shall perish yea those Nations +shall be utterly wasted._ + +3. The reward you shall have for the faithfull continuance in your +office, [109]is not from men, (though you deserve, and ought to have +even from men double honour, and are to be had in high esteem from +your work sake,) but from God, who hath promised to give you a +[110]_crown of glory, that fadeth not away, when the chiefe Shepherd +shall appear_; which promise is applicable, not only to the teaching, +but Ruling Elder; the Apostle speaking there of Elders indefinitely, +without restriction or limitation. + +4. The strength by which you act, is the strength of Christ; and +though in your selves you be insufficient for so great a work, (_for +who is sufficient for these things_) yet _by Christ that strengthens +you, you are able to do all things_. God never calls a man to any +employment, but he giveth a competent ability thereunto; and is angry +with those that pretend insufficiency for that Office to which he +calls them, as appears by the example of _Moses_, _Exod._ 3.10, 11, +13, 14. + +5. Consider what great things God hath brought to pass with weak +instruments. _Moses_ a shepherd was the deliverer of the Israelites +out of _Egypt_; and a great part of the World was converted by a few +Fisher-men. God delights to convey grace by contemptible Elements; as +Water, Bread, and Wine, and to manifest his great power in mans great +weakness, that so all the glory may redound to him alone. + +6. That the greatest undertakings in the Church, have met with +greatest difficulties and oppositions. [111]_Jerusalem_ was built +again even in troublous times. _Tobia_ and _Sanballat_, and all their +Adherents set themselves against it, both with scorns, false +informations, and acts of violence, yet the work went on and +prospered: and though it had very many years interruption, yet at last +God raised up the spirit of _Haggai_, _Zecheriah_, and of +_Zerubbabel_ and _Joshua_, and the work was suddainly finished. _Who +art thou O great Mountain before_ Zerubbabel_? thou shalt become a +plain_, &c. Oppositions should rather quicken, then cool activity. + +7. That the greatest affairs and achievements are wont at first to +have but small beginnings, like the Prophet _Elias_ cloud. The repair +of the Temple and of the City of _Jerusalem_ was so small at first, as +that the enemies mockt, and said[112]; _Even that which they build, if +a Fox go up, he shall break down their stone wall._ And _Iudah_ her +self said[113], _The strength of the bearers of the burden is decayed, +and there is much rubbish, so as we are not able to build the wall._ +And yet notwithstanding God saith[114], _Who hath despised the day of +small things? for they shall rejoice, and shall see the plummet in the +hand of_ Zerubbabel. _The hand of_ Zerubbabel _laid the foundation of +this house, his hand shalt also finish it, not by might, nor by power, +but by my Spirit, saith the Lord[115]._ + +8. Consider, _who_, and of what _carriage_ the most of those are that +oppose this Government, and upon what grounds they are against it, and +it will adde a singular testimony to the goodness of it, and incourage +you the rather to stand for it, seeing so many erroneous, +superstitious, hereticall, leud and licentious persons of all sorts, +are so violent against it. + +9. If God countenance the Government, it is the less matter if it want +the countenance of man. Let not the faultinesse of others, discourage +Gods faithfull Ones from their trust and duty: The fewer stand for it, +the more reason there is that we should. _The Lord of Hosts is with +us, the God of Jacob is our refuge_: And therefore let us not fear +what man can do unto us, for there are more with us, then against us. + +10. God hath the hearts of all men in his hands, and he can in an +instant raise up a _Cyrus_ to appear for his People, and his Cause; +he can raise up _Zerubbabels_, _Nehemiah's_, and _Ezrah's_; he can, +and he will raise up Kings to be the nursing Fathers, and Queens the +nursing Mothers of his Church; he can turn the hearts of people, and +make them willing to submit their necks to the yoak of the Lord; and +he hath promised, _that in the day of his power, the people shall be +willing_. + +11. Lastly, consider _what great things God hath done already for us_; +and if he had meant to have destroyed us, he would not have done all +this for us: He hath broken the iron yoak of Prelacy, removed +superstitious Ceremonies, and Service-book, established a more pure +way of Ordination of Ministers, and of worshipping of God, and there +are hopefull beginnings of this Government in many of our +Congregations; and we doubt not, but that God, who hath been the +Author, will be the Finisher of this mighty Work. + +Let the consideration of these particulars exceedingly affect you, and +stir you up to persevere, & hold out in that great office you have +undertaken, in nothing being terrified or discouraged, but trusting in +the great God, who never faileth those that put their trust in him. + + * * * * * + +Our second Exhortation is unto _those of our respective Congregations, +that submit unto the Government, and are admitted unto the Sacrament +of the body and bloud of Christ, in the_ Presbyterian way; That we are +to exhort you unto, is, + +1. That as you are Saints outwardly, and such who live (as we hope) +unblameably in the eyes of the world; so you would labour to be Saints +inwardly, approving not only your wayes unto men, but your hearts and +consciences unto the heart-searching God. And for this purpose, we +perswade you, [116]_to wash not only your hands, but your hearts, from +all iniquity, and not to suffer vain thoughts to lodge within you; To +put away the evill of your doings from before Gods eyes; [117]To be +Jews inwardly circumcised with the circumcision of the heart, in the_ +Spirit, _not in the_ Letter, _whose praise is not of Man, but of God_; +To labour more to be _good_, then to seem to be _good_; to be more +ashamed to be _evill_, then to be known to be _evill_; to strive more +to get your sins _cured_, then _covered_; and to be not _gilded_, but +_golden Christians_. Alas! what will it avail you, to be esteemed by +your Minister and Elders reall Saints, when the Lord who is your +Judge, knows you to be but painted Sepulchres: What will it profit you +to have our _Euge_ and approbation, when you have the _Apage_ and +disallowance of God, and all his holy Angels? And therefore our prayer +to God for you is, that he would make you not only nominall, but reall +Christians; not only Saints by profession, but by conversation; not +only morally and formally, but Spiritually and Theologically good, +having your persons, principles, and aims holy, as well as your +actions. _He and he only is a right Christian, whose person is united +to Christ by a lively Faith; and whose nature is elevated by the_ +Spirit of Regeneration, _and whose principles, practices, and aims, +are divine and supernatural._ + +Secondly, as it is your great honour and priviledg to be admitted to +the Sacrament, when others by reason of ignorance or scandal are +refused; so it must be your great care, to come _worthily_; and so to +demean your selves, that you may be made partakers of the graces & +consolations of this heavenly banquet; And for this end, we think it +our dutie to propound certain necessary directions to you, for the +right ordering of your Sacramental approaches; and to perswade you by +the mercies of our Lord Jesus Christ, to the diligent and +conscientious practice of these following particulars. + +1. Not to rest contented with the examination of your Minister and +Elders, but chiefly and especially to examine your selves, and so to +eat of that bread, and drink of that cup: To examine your selves, +whether you be in Christ or no, whether You do truly repent; whether +You do hunger and thirst after Christ in the Sacrament; whether You +have an unfeigned love to God, and Your Neighbour, manifested by an +impartial respect unto all the Commandements and Ordinances of Christ: +For though we may and ought to admit you upon the profession of these +graces; yet Christ will not bid You welcome, unless You have them in +truth and sinceritie. And though we cannot discern who are hypocrites, +and who are sincere amongst You; yet he that can distinguish between +star and star, can and will distinguish between a true Saint, and a +formal Hypocrite: and therefore labour to be such, indeed and in +truth, as You seem to Us, to be in _word and profession._ + +Secondly, As not to come without preparation and examination; so also +_not to trust to your preparation and examination_. Sacraments do not +work as Physick, whether men sleep or wake, _ex opere operato_, by +vertue inherent in them; but _ex opere operantis, according to the +disposition and qualification of the party that partakes of them_. If +the party be not qualified according to the tenour of the Covenant of +grace, he eats and drinks damnation to himself, and not salvation; and +when he hath done all he can by grace received, to prepare himself; +yet he must not relie upon his preparation, for this were to make an +Idol of it, and set up dutie in the room of Christ. Excellent is that +saying of _Austine_[118], _He that stands upon his own strength, shall +never stand_; and of _Bernard_[119], _That man labours in vain, that +doth not labour resting upon Christ and his merits_; and therefore we +exhort You, after all your care of preparation, to renounce it as to +the point of confidence, and _to come to Christ in the strength and +confidence of Christ alone_. + +3. Not be satisfied in the bare bringing of the forementioned graces +with you to the Sacrament, but to labour according to the advice of +the Apostle[120], _to stir up the gift of God that is in you_. The +Greek is, _to blow up_, and cause the grace of God within us to +kindle. Fire, as long as it lyeth raked up in the Embers, will give no +heat; a man may die with cold, for all such a fire. Grace, as long as +it lyeth dead in the habite, will not avail a man at the Sacrament. +And therefore, that you may be worthy receivers, you must take pains +to blow up the grace of God that is in you. You must arise and trim +your _spirituall lamps_, (as the _wise Virgins_ did,) that so you may +be fit to meet with your _Bridegroom_. You must _brighten_ your +_spirituall armour_, & gird up the loins of your mind; You must not +only have, but put on your _wedding garment_, and come to this +heavenly feast apparrelled in all your spiritual ornaments. For it is +a certain truth, that not only a wicked man, that wants grace, but a +childe of God that hath true grace, may receive the Sacrament +unworthily; though he cannot come unworthily as the wicked do, out of +a total want of grace, yet he may come unworthily out of grosse +negligence, and sinful carelesness, in not exciting and stirring up, +and improving the grace of God that is in him.[121] For not to _use +grace_, and not to _have grace_, in this case, do little differ in +Gods account. And therefore, if you would be worthy guests at this +Supper, you must not only have a _true_ Faith, but a _fit_ Faith; not +only a true repentance, but a _fit_ repentance; you must not only have +grace, but act grace; you must set your _Faith_ on work, to feed upon +that blessed Sacramentall promise, _Take, eat, this is my body which +is broken for you; This is my blood which is shed for you_. And you +must labour to make strong and particular applications of Christ to +your souls, and to believe, that as verily as you eat the Bread, and +drink the Wine, so verily you are made partakers of Christs body and +blood, to your everlasting happiness. And so likewise you must act +repentance, love, thankfullness, and obedience, according to the +direction of the Word of God. + +4. _To do all that you do at the Sacrament, in remembrance of Christ._ +For this is the main design of Christ, in appointing this Ordinance, +that it might be a _Love-token_ from Christ alwaies by us, and an +effectual means to keep his death in perpetual remembrance, that it +might be a lively picture of Christ crucified; and he that will +receive aright, must be eying this Picture while he is at the +Sacrament; and the more he minds it, the more he will admire it: The +Angels[122] [123]_stoop down_ to _look_ upon Christ incarnate, and it +is the happiness of heaven to have Christ alwaies before them; and it +is our happiness on earth, that we have such a blessed commemoration +of Christ crucified: As Christ is all in all, in all Creatures, in all +Relations, in all Conditions, and in all Ordinances; so more +especially in this: For the Elements of Bread and Wine are not +appointed for natural ends and purposes, but Christ is all in all in +them: They are Representations, Commemorations, Obsignations, and +Exhibitions of Jesus Christ. You must labour with the Eye of Faith to +see Christs name written upon the Bread and Wine, and you must read +Christ in every Sacramental action: when You behold the Bread and Wine +consecrated; You must remember how Jesus Christ was set apart by his +Father, from all Eternity, to be the Redeemer of his People: And when +the Minister breaks the bread, You must remember the great sufferings +that Jesus Christ endured for Your sins; and when You take the Bread, +and drink the Wine, you must do this in remembrance of Christ; You +must believe, that now Christ giveth himself to be Your nourishment, +and your Comforter unto eternal life; and you must labour by a lively +Faith, to take him as your Lord and Saviour, and to cry out with +_Thomas_ in the highest degree (if it be possible) of rejoycing, _My +God, and my Lord_: [124]And when you eat the Bread, and drink the +Wine, you must remember, that Christ _is the living Bread that came +down from Heaven, and that whosoever eats of this Bread, shall live +for ever: and that whosoever eateth the flesh of Christ, and drinketh +his blood, dwelleth in Christ, and Christ in him_. And you must +endeavour to receive Soul-nourishment from Christ, as your bodies do +by the bread you eat; and as the bread is turned into your substance, +so to be made more and more one with Christ by faith: that having a +reall, though spirituall union with him, You may have a happy interest +and communion in all his purchases. This is the life of the _Holy +Sacrament_, without which, all is but a dead and empty Ceremonie. But +we adde further, That this remembrance of Christ must not be barely +_notionall_, _doctrinall_, and _historicall_, but it must be also +_practicall_, _experimentall_, and _applicative_; it must produce +these and such like blessed effects and operations in your hearts. + +1. You must so remember Christ, as to find power coming out of Christ +Sacramental, to break your hearts for all the sins you have committed +against him. Christ is presented in the Sacrament as a broken Christ; +his body broken, and his bloud poured out: and the very breaking of +the bread understandingly looked upon, is a forcible argument to break +your hearts. Was Jesus Christ rent and torn in pieces for you, and +shall it not break you hearts, that you should sin against him? Was he +crucified for you, and will you crucifie him by your sins? And +besides, the breaking of the bread is not only ordained to be a +motive unto brokenness of heart for sin, but also in the right use to +effect that which it doth move unto. + +2. You must so remember Christ Sacramentall, as to find power coming +out of Christ, to subdue all your sins and iniquities; as the diseased +woman felt vertue coming out of Christ, to cure her bloody Issue; so +there is power in an _applicative and fiduciall remembrance_ of Christ +at the Sacrament, to heal all the sinfull issues of our souls. There +is no sin so strong, but it is conquerable by a power derived from +Christ crucified. + +3. This is to remember Christ aright at the Sacrament, when you never +cease remembring him, till your hearts be brought into a thankfull +frame to God, for Christ and for his ineffable blessings and mercies +exhibited in the Sacrament to a worthy receiver. And therefore it is +called an _Eucharist_, or a feast of thanksgiving. It is as _Justin +Martyr_ saith, [125]_food made up all of thanksgiving_. It is a +custome in Colledges and houses founded by the bounty of great men, to +have a _feastivall commemoration_ of the bounties of their +Benefactors. The Sacrament is a _commemoration day_ of your great +Benefactor Iesus Christ, wherein you are to remember all those things +which he suffered for you; and the proper duty of the day is +_thanksgiving_. + +4. You must not leave off remembring Christ Sacramental, till your +hearts be inflamed with an ardent love to Jesus Christ; for he is set +forth in this Sacrament, in all the endearing expressions, as a +crucified Christ, as pouring out his blood for us. Now it is an +excellent expression of _Bernard_: [126]_The more vile Christ made +himself for us, the more dear he ought to be unto us._ You must never +leave meditating of his love, [127]_till he be as fast fixed in your +hearts, as he was upon the Cross_. + +5. You must so remember Christ, as to be willing to do and suffer any +thing for that Christ, that hath done and suffered so much for you; +till you can say with _David_, _What shall I render for all his +blessings towards me?_ till you can say with _Thomas_, _Come, let us go +dye with him_; and we add, _for him_: till with the Apostle, you can +rejoyce to be _counted worthy to be whipt for his names sake_. And can +with _Ignatius_ that blessed Martyr, [128]call your iron chains, not +_bonds_, but _Ornaments_, and _Spirituall Pearls_; till you can say, +as _Judg._ 8.22. _Rule thou over us_, &c. _for thou hast delivered us +from the hand of Midian_. There is nothing hard to that Christian, +that doth rightly remember Christ Sacramental. + +6. You must continue in remembring Christ in the Sacrament, till your +hearts be wrought up to a _through contempt of the world, and all +worldly things_. Christ instituted the Sacrament when he was going out +of the world; and when he was crucifying, the whole world was in +darkness and obscurity: and he is propounded in the Sacrament, as a +_persecuted, broken, crucified Christ, despising, & being despised of +the world_. And if you do practically remember the Sacrament of his +death, you will finde vertue coming out thereof, to make you dead to +the world, and all worldly things. The Sacrament is called by the +Ancients, [129]_a feast for Eagles, not for Dawes_; and therefore it +was a phrase ordinarily used in the administration of this Sacrament, +_Lift up your hearts to heaven where Christ is_. + +7. Cease not remembring Christ, till you be made partakers of the rare +grace of _humility_. Of all the graces that Christ picks out, in which +he would have Christians to imitate him in, _humility_ is one of the +chiefest, _Matth._ 11.29. _Learn of me, for I am humble_, &c. And +Christ in the Sacrament is presented, as _humbling himself_ to the +death of the Cross, for our sakes. And what a shame is it, to remember +an humble Christ, with a proud heart? The practicall remembrance of +the humility of _Christ Sacramental_, when sanctified, is mighty in +operation, to tame the pride of our hearts. + +8. You must not fail to remember Christ in the Sacrament, till by +faith you have _applyed Christ, as your Christ_: Till you can say with +_Paul_, _Gal._ 2.20. _Who loved me, and gave himself for me._ +Propriety in Christ, is that which sweetens all. For what are you the +better _for Christ_, if he be not your _Christ_? The Divels and damned +in Hell may remember Christ, but not with comfort, because they cannot +remember him, but as their enemy. But you must so remember Christ, as +to make him yours, by an _appropriating Faith_. + +[Sidenote: Quest.] + +But how shall we be inabled thus to apply Christ? + +[Sidenote: _Answ._] + +This is done, by studying the free tender that is made of Christ in +the Covenant of grace, which is expressed, _Isai._ 55.1. _Revel._ +22.17. Jesus Christ is that brazen Serpent lifted up upon the Cross, +on purpose, that whosoever looks up to him, shall be healed; and +whosoever receives him as his Lord and Saviour, _should not perish, +but have everlasting life_. You must study the _freeness_, _fulness_, +and _particularity_ of the offer of Christ; and pray unto that Christ, +who bids you believe, to give you to believe. And truly there cannot +be a greater discourtesie to Jesus Christ, then to doubt of his love +towards you, while ye are receiving the pledges of his love. For +herein hath [130]_God commended his love toward us, in that while we +were yet sinners, Christ dyed for us_. What can Christ do more to +manifest his love, or to perswade us of his love he bears to us? Much +more might be said to this purpose, but we leave these things to be +amplified by the Ministry of your faithful Pastors. And we proceed to +give you further directions, for the right managing of your +Sacramental addresses. + +5. In the fifth place, we exhort you to consider the Sacrament, under +a four-fold Notion: + +1. As it is a _spirituall medicine_ to cure the remainders of your +corruption. + +2. As it is _spirituall food_ to strengthen your weak graces. + +3. As it is a _spiritual Cordial_ to comfort your distressed +consciences. + +4. As it is a _strong obligation_ and forcible engagement to all acts +of thankfulness and obedience unto Jesus Christ. + +Now if you would get the benefit and comfort of the Sacrament, you +must when you come to it, carry these four considerations in your +mind; and labour to draw out good from the Sacrament, according to +each of them. + +1. You must consider what sin it is, that is most unsubdued, and +unmortified in you; you must use the Sacrament as a _medicine_ made of +Christs body and blood, to heal that sin. + +2. You must consider, what _grace_ is most weak in you; and you must +come to the Sacrament, as to food appointed on purpose to strengthen +weak grace. + +3. You must consider what _doubt_ it is, that doth most obstruct your +full assurance of salvation; and you must come to the Sacrament, as to +a cheering Cordial, made for this very end, to revive your fainting +spirit. It is also a _sealing Ordinance_ to seal up the love of God in +Christ, and to be as a _golden clasp_ to fasten you to Christ, and +Christ to you: And in which Christ doth often go from man to man, with +his _privy seals_, and his _hidden manna_ of heavenly consolation. + +4. You must consider how apt you are to start from God, and his just +Commands, and therefore you must at the Sacrament _renew your +Covenant_ with GOD, and binde your selves afresh unto GOD, in the +strength of Christ, to be his more faithful servants afterwards, then +ever you were before. + +And hereby likewise you may know when you come from the Sacrament, +whether you have received worthily, or no: For if you finde these +Effects from the Sacrament, that it hath been _Medicinall, +corroborative, comforting, and obliging_: If you find your sins more +mortified, your graces more strengthened, your souls more comforted, +and your hearts more engaged unto God in obedience; You may certainly +conclude, that you are worthy Receivers. Nay we adde, for the comfort +of _weak Christians_, if you find any one of these Effects. For +sometimes Christ lets out himself in the Sacrament in a way of +_Comfort_; sometimes he hides, as it were, his face, and sends us home +more _inlarged_ in our _desires_ after him; sometimes he _kisses his +children with the kisses of his lips_, and gives them to eat of his +_hidden Manna_; sometimes he sends them home inlarged with _godly +sorrow_, for want of his imbraces. His dispensations are various. But +if you finde his presence in any one of these waies, You are worthy +Communicants. + +6. To endeavour, that your [131]_eyes may affect your hearts_, when +you are at the Sacrament. For as Christ in the Ministery of his Word, +preacheth to the ear; and by the ear conveyeth himself into the heart: +so in the Sacrament he preacheth to the eye; and by the eye, conveyeth +himself into the heart. And therefore it is well called a _visible +Sermon_. Take heed, lest the Devil steal away the benefit & comfort of +it out of your hearts, by a wanton or wandring eye. And when you find +your hearts deaded, and your meditations begin to flag and grow dry, +fasten your eyes upon the Sacramental Elements, and Sacramental +actions. Consider the bread broken, and the wine poured forth, and +_let your eye affect your heart_; and never leave looking upon them, +till Christ be pleased to look upon you, as he did upon _Peter_, and +then your hearts will be affected indeed, as his was. + +7. To take heed of passing _rash censures_ upon those that are +admitted to the Sacrament, together with your selves; say not such a +man is unworthy, but say rather with the Centurion, [132]_Lord I am +not worthy that thou shouldst enter under my roof, wherefore neither +thought I myself worthy to come unto thee_; say as _John Baptist_ +of Christ, _I am not worthy to untye thy shooe-latchet_, much lesse to +sit with thee at thy table; say not that such a one is a Dog, and not +fit to eat childrens bread, but say rather of thy self, as +_Mephibosheth_ doth, [133]_What am I? that thou shouldest look upon +such a dead dog_, &c. The nature of man is very apt (as one saith) +[134]_to use spectacles, rather then looking-glasses_; spectacles, to +behold other mens faults, rather then looking-glasses to behold our +own. But we hope better things of you. Remember, that when the +Disciples were at the Passeover with Christ, and Christ told them, +that one of them should betray him; They did not passe harsh sentences +one upon another, but every one suspected himself, rather then his +fellow-Apostle, and said, _Master, Is it I?_ Be not offended at thy +brothers wickednesse, which thou art not sure on, but at thine own +unthankfulnesse, which thou art sure is very great. + +8. When you are gone from the Sacrament, you must labour to walk in +the _strength of that food_, (as _Elias_ did of his) _till you come to +the mount of God_. As you have been made partakers of an Ordinance, to +which others are not admitted, so you must endeavour to live more +self-denyingly, more heavenly mindedly, more holily and righteously, +then they do, that are not admitted. [135]_You must love your enemies; +blesse them that curse you; do good to them that hate you, and pray +for them that do despitefully use you, and persecute you. For if you +love them that love you, what reward have you? Do not even the +Publicanes the same? And if you salute your Brethren only, what do ye +more then others? Do not even the Publicanes so?_ You are admitted to +an Ordinance, that is not common to all, but peculiar to Saints, and +therefore your lives must have something peculiar in them, which no +wicked man can have. You must believe and repent after such a manner, +as no _Reprobate_ can do; You must pray in your families with more +life and zeal then others; you must be more just & faithful in your +dealings then others; and have more faith, and hope, and love to God. +In a word, You must so carry and demean your selves in all your words +and actions, as that you may be a credit and an ornament, and not a +scandal to the Congregation, of which you are members. [136]_Walking +worthy of the Lord unto all pleasing, being faithfull unto every good +work, and increasing in the knowledge of God: Strengthened with all +might, according to his glorious power, unto all patience and +long-suffering with joyfulnesse_. And this we pray[137], _That your +love may abound yet more and more, in knowledge, and in all judgment: +That ye may approve the things that are excellent, that ye may be +sincere and without offence till the day of Christ: Being filled with +the fruits of Righteousnesse, which are by Jesus Christ unto the glory +and praise of God_. + +We have been larger, then we thought, in these particulars about the +Sacrament, out of a holy jealousie which we have over you, (which we +doubt not but you will pardon in us) fearing lest after your first +admission to this Ordinance, you should grow remiss and careless, +satisfying your consciences with the naked approbation that your +Minister and Elders give of your knowledg and conversation; and in the +mean time, neglecting to get the benefit and comfort of this +Ordinance, and to thrive, and increase in knowledg and holiness +proportionably to the expectation of God, and your godly officers. + +We shall be briefer in what we have further to say unto you. + +3. In the third place we exhort you, to [138]_Obey those that rule +over you, and submit your selves, for they, watch for your soules, as +they that must give an account, that they may do it with joy, and not +with grief; for that is unprofitable for you_. [139]_And we beseech +you, Brethren, know them which labour amongst you, and are over you in +the Lord, and admonish you, and esteem them very highly in love for +their works sake, and be at peace amongst your selves._ And remember, +[140]_That the Elders that rule well, are worthy of double honour, +especially they that labour in the Word and Doctrine_. For the +Scripture saith, _Thou shalt not muzzel the oxe that treadeth out the +corn_, and _the labourer is worthy of his reward_. And it likewise +saith, [141]_Let him that is taught in the word, communicate unto him +that teacheth in all good things_. And further, [142]_Do ye not know, +that they which minister about holy things, live of the things of the +Temple; and they which wait at the Altar, are partakers with the +Altar? Even so hath the Lord ordained, that they which preach the +Gospell, should live of the Gospel.----If we have sowen unto you +spirituall things, is it a great matter, if we reap your carnal +things?_ This we write, not to shame you, but to intreat you to give +liberall and honourable maintenance to your godly Ministers, that they +may not only be [143]_lovers of hospitality_, but also inabled to +exercise it: lest God in anger to you, drive your Ministers into +corners, and take both your estates, and your Ministers from you; so +as you shall neither have Ministers to give maintenance to, nor +estates to maintain Ministers. + +4. To perform all those offices which are required of you, as you are +Members of a particular Congregation. For this purpose we exhort you +brethren, to [144]_comfort your selves together, and edifie one +another, even as you also do; to warn them that are unruly, comfort +the feeble minded, support the weak, be patient towards all men: And +see that none render evill for evill unto any man, but ever follow +that which is good, both among your selves, and towards all men, &c. +[145]Let the Word of Christ dwell in you richly, in all wisdome, +teaching and admonishing one another in Psalms and Hymnes, and +spiritual songs, singing with grace in your hearts to the Lord. +[146]Let no man seek his own, but every man anothers wealth; and +[147]let every one of you please his neighbour for his good, to +edification; for even Christ pleased not himself; but as it is +written, The reproaches of them that reproached thee, fell on me. +[148]Let nothing be done through strife, or vain-glory; but in +lowliness of minde, let each esteem other better then themselves._ Now +though we are far from thinking, (as some do,) that you are bound to +perform these duties only to those to whom you are united in +Church-fellowship, (for if you ought to pluck your neighbours ox and +horse out of a ditch, and to relieve his body, when in want, though +not of the same Congregation with you, much more ought you to extend +acts of spirituall mercy (such as these are) to their souls; and this +you are bound unto by communion of natures, communion of Saints, +communion of Churches; and by that Royal law of love, which commands +us to love our neighbour as our selves,) yet notwithstanding we +conceive that you are more especially tyed by your Congregational +relation, to perform these duties to those that are of your own +Communion. + +And therefore we further perswade you, _to watch over one another, to +bear the burdens one of another, and so fulfill the Law of Christ. To +consider one another, to provoke unto love and good works, not +forsaking the assembling of your selves together, as the manner of +some is, but exhorting one another, and so much the more, as you see +the day approaching_. And we likewise desire you not to neglect +private meetings together for holy conference and prayer; that hereby +you may be better acquainted one with another, and be mutual helps one +to another in spirituall things. We think that speech of _Cain_ +unbefitting the mouth of any Christian; _Am I my brothers keeper?_ And +though we believe, that none ought to take the Office of a Minister, +but he that is elected and ordained thereunto, yet we believe also, +_that it is the duty of all private Christians, in a brotherly way, +out of the common bond of charity, to build up one another in their +most holy Faith_. And therefore let those [149]_that fear the Lord, +speak often one to another_, especially in these evil daies: _and +strive together for the Faith of the Gospel, standing fast in one +spirit with one mind_. For it seemeth to us to be very unchristian, +that they especially, that have chosen one and the same Minister, and +wait constantly upon his Ministry, and that break bread together, +should live together like Heathens and Publicanes: at as great a +strangeness one from another, as if they lived many miles asunder. And +that Drunkards and Adulterers should meet together to dishonor God, +and to encourage one another in wickednesse; and you should not +assemble your selves together, to honour God, to strengthen and edifie +one another, and to confirm one another in the truth. Only be careful +in your meetings, to take heed of [150]_doting about questions, and +strifes of words, whereof cometh envy, strife, railing, evill +surmises, perverse disputings of men of corrupt minds, and destitute +of the truth_. And [151]_avoid all foolish and unlearned Questions, +for they are vain and unprofitable, and gender nothing but strife_; +But help one another in that _one thing necessary_, how to _grow up in +Christ_; how to _make your calling and election sure_; how to _thrive +under Ordinances_; to be _faithfull under Relations_, to adorn the +Gospel you profess; how to advance the power of godliness in your +several spheres; and to be more spiritually serviceable unto God in +your generations, and such like. + +And we further exhort you, that if any Brother in the Congregation +walk _disorderly_ and _scandalously_, that you would carefully +remember, It is your duty, first, _to tell him privately_; (and not to +tell it to Others, to his and the Churches disgrace, as the manner of +some is,) The text is plain, _Go and tell him his fault betwixt him +and thee alone_; and if he shall hear thee, thou _hast gained thy +Brother_. But if he will not hear thee, _then take with thee one or +two more, that in the mouth of two or three witnesses, every word may +be established_. And if he shall neglect to hear them, _tell it to the +Church_. And consider, we beseech you, that the most part of +Sacramental reformation, begins with your performing of this dutie. +For how can the Elders judicially take notice of any scandall, till it +be brought unto them, in the way of Christ, by you that are +Church-Members? There is great complaint amongst well-affected people, +of _Sacramental pollutions_; and many thereupon, though groundlesly, +separate from our Congregations. But if things were rightly +considered, it would appear, that the people themselves are the chief +causes of this pollution; for you are the _first wheel_ of this part +of reformation, and if you neglect your part, how can we discharge +ours? And therefore we intreat you, even for Christs sake, as ever you +desire to keep your selves pure from the sin of those that receive +unworthily, and from being Authors of the prophanation of the +Sacrament, faithfully to discharge this your dutie. And we shall (by +the help of God) be exactly careful of ours, that so the Lord may +delight to dwell in the midst of us. + +5. _To labour to keep your selves free from the Errours, Heresies, and +Blasphemies of these Times._ For it is evident to every impartial +Observer, that false teachers, evil men, and seducers are gone abroad +amongst us; subverting of Souls and overthrowing the Faith of some; +speaking perverse things, to draw away disciples after them; +subverting whole Housholds, teaching things they ought not for filthy +lucres sake; creeping into houses, and leading captive silly women, +laden with divers lusts; and by good words, and fair speeches, +deceiving the hearts of the simple; yea, by slight and cunning +craftiness, lying in wait to deceive (if it were possible) the very +Elect; and not only privily; but now openly and avowedly bringing in +damnable Heresies, denying the Lord that bought them. The _Divine +Authority_ of the Scriptures is oppugned, the _Deity of Christ +opposed_, and his _Holy Spirit_ blasphemed, the Doctrine of the +_Blessed Trinity_ questioned, the _Holy God_ made the _Author of sin_ +and sinfulnesse, _Universall Redemption_ preached, and the ends of +Christs death evacuated, _Free-will_ by nature to do _good_ +maintained, the _mortallity_ of the _Soul_ affirmed; the _Use of the +Morall Law of God_, the _Observation of the Christian Sabbath_, the +_very calling and Function of the Ministry_, the _very being of a +Church_ amongst Us, and all _the Ordinances of Christ_, are slighted +and rejected. These, and too many more such _monstrous Opinions_ in +the very spring-time of _Reformation_ do so multiply amongst vs, that +the _tares_ are like to _overgrow the Wheat_, if God prevent not. And +that which aggravates the evil of these things is, That _London_ +should be guilty of such _Apostacy_ from the truth. _London_! which +hast had able and faithful Ministers of the Word preaching to thee; +that hast been so miraculously preserved from the Sword, Famine, and +Pestilence these last Years, yet have Heresies been hatched and +nourished up under _thy wings_; and from thee have they been spread +all the Kingdom over. How many in this City have turned away their +ears from the truth, faithfully preached by their _Pastors_; and being +turned unto fables, have already followed the pernicious waies of +Seducers, whereby the way of truth is evil spoken on! How is _Religion +degenerated_ into vain janglings, and the _power of Godlinesse_ eaten +up by perverse disputings! And that which should fill Us with more +grief and astonishment is, That this inundation of Errours and +Heresies hath increased upon Us, after such _prayers_, _preachings_, +_disputes_, and _testimonies_ against them; after a _Covenant_ +solemnly sworn to _God_, with hands lifted up to heaven, for the +extirpation of them; and after a solemn Fast commanded by Authority, +and observed throughout the whole _Kingdom_, for our humiliation for +them. And yet (with grief of heart we mention it) those Errours which +in the Prelates time were but a few, are now many: Those that of late +crept into corners, now out-face the Sun: Those which the _Godly_ +abhor'd from their hearts, are now vented as _new and glorious +truths_: Nay, to such a degree of _Apostacie_ are some arrived, being +waxen worse and worse, that they are labouring for an _odious +tolleration_ of all those _abominable opinions_, as can shroud +themselves under the name of Christian Religion. + +Wherefore, in the Name of Jesus Christ, we warn you all to take heed +of these _Impostors_ and _Seducers_; and to keep close to those _good_ +and _old_ principles of Christianitie, which you have suck't in at +_your first conversion, out of the Word_, from your godly Ministers: +And seeing ye know these things before, _beware lest you also being +led away with the errour of the wicked, fall from your own +stedfastnesse; But grow in grace, and in the knowledge of our Lord and +Saviour_ Jesus Christ; _to him be glory, both now and for ever_, +Amen. Oh how happy were it, if it might be said of all You that submit +to the Presbyterian Government; as once of the _Godly_ in _Sardis_. +[152]_There are a few names even in_ London, _that have not defiled +their Garments, and they shall walk with me in white, for they are +worthy._ Which that you may the better be inabled to do, We beseech +You Brethren, in the words of the Apostle, [153]_To mark them which +cause divisions and offences, contrary to the Doctrine which ye have +learned, and avoid them, for they that are such, serve not our Lord_ +Jesus Christ, _but their own belly_. Observe here, that you are not +only required to avoid their _Doctrines_, but their _persons_. And so +likewise the same Apostle, [154]_If any man teach otherwise, and +consent not to wholsome words, even the words of our Lord_ Jesus +Christ, _and to the Doctrine which is according to Godlinesse, he is +proud, knowing nothing_, &c. _From such withdraw thyself._ It is your +dutie, not onely to keep your selves from the Heresies of these times; +but, that you may be preserved from the Heresies, you must keep your +selves, and all under your charge, from such as spread them, and from +their meeting-places. For he that without a just cause goeth into a +_Pesthouse_, may thank himself, if he get the plague. And he that runs +headily into temptation, _hath no promise from God to be delivered +out_. The Apostle _John_ refused to tarry in the same _Bath with +Cerinthus_; and he commands us in his second Epistle, _If there come +any unto you, and bring not this Doctrine, receive him not into your +house, neither bid him God speed; for he that biddeth him God-speed, +is partaker of his evil deeds._ + +Take heed how you touch pitch, lest you be defiled; And remember, we +have faithfully discharged our consciences to you, in this particular; +And that you may be farther instructed against the Errors and +Heresies of these times, We will propound a few _Antidotes_ and +_Preservatives_ unto you, under these general Rules following. + +1. Whatsoever Doctrine is _contrary to Godlinesse_, and opens a door +to Libertinism and Prophaneness, you must reject it as _Soul-poyson_. +Such are Doctrines against the _Sabbath_, _Family-duties_, and +_publique Ordinances_: Such is the Doctrine of an _Universall +tolleration_ of all Religions. The Doctrine of the Gospel, is a +Doctrine [155]_according to Godliness_; It is a _Mysterie of +Godliness_; _It teacheth to deny all ungodlinesse and worldly lusts, +and to live soberly, righteously, and godly in this present world_. + +2. You must reject all such Doctrines, as hold forth a _strictnesse +above what is written_. Papists teach many strict Doctrines, of +self-whippings, and voluntary povertie, vows of continency, and many +such like; but the Apostle gives you an _Antidote_ against them, +_Col._ 2.18, 19, 20, 21, 22, 23. And so also our blessed Saviour, +_Matth._ 15.1. to the 10. Devout people are much taken with Doctrines +that carry a shew of strictness, and of much purity; but you must not +be wise above what is written; You must be _Candidates_ of a +_Canonicall_, not an _Apocryphal_ strictness; And therefore when you +are taught, that whosoever will enter into _Church-fellowship_, must +first take a _Church-Covenant_; and that whosoever will be admitted +unto the _Lords Supper_, must not only be free from ignorance and +scandal, but he must have other, and more strict qualifications; you +must enquire what word they have for these assertions; and where _God +hath not a mouth to speak, you must not have an ear to hear, nor an +heart to believe_. + +3. Whatsoever Doctrine tendeth to the _lifting up of nature +corrupted_, to the _exalting of unsanctified Reason_, and giveth _free +will in supernaturall things to a man unconverted, is a Doctrine +contrary to the Gospell_. For this is one chief aym of _Pauls_ +Epistles, to shew, [156]_That by nature we are dead in sins and +trespasses, and that the naturall man receiveth not the things of the +spirit of God, for they are foolishnesse unto him; neither can he know +them, because they are spiritually discerned_, and that [157]_the +carnall mind is enmity against God, for it is not subject to the Law +of God, neither indeed can be_. This Rule will preserve you against +all _Arminian Tenets_. For this is the main difference between the +Doctrine of the Gospel, and the Arminians. The Gospel makes _free +grace_ put the distinction between the Elect and Reprobate; and the +Arminians _Free-will_. + +4. All Doctrines that set up our own Righteousness, whether of +_Morality_, or _Sanctification_, in the room of Christs Righteousness; +That place good works in the throne of Christ, are Doctrines of +Antichrist, and not of Christ. For the Gospel teacheth us, [158]that +all our best works are imperfect, and that we are justified, not by +our own inherent Righteousness, but by the Righteousness of Christ +only, made ours by Faith: this Rule will keep you from much of the +_poyson of Popery_. + +5. All Doctrines that do set up Christ and his Righteousness, as to +decry all works of Sanctification, and to deny them to be fruits and +evidences of our justification, are to be avoided and abhorred. For +[159]the Scripture makes sanctification an evidence of Justification, +and commandeth all Believers to maintain good works. This Rule will +preserve you against most of the Errors of the Antinomians. + +6. That Doctrine _that lesseneth the priviledges of Believers under +the New Testament, and maketh their Infants in a worse condition, then +they were in under the Old Testament, cannot be the Doctrine of the +Gospel_. For the Gospel tells you, [160]that Jesus Christ was made a +Surety of a better Testament, and that the new Covenant is a better +Covenant; established upon better promises. This Rule will preserve +you from the poyson of Anabaptism. For if the children of the Jews +were circumcised, and the children of Christians should not be +baptized, either it must be granted, that circumcision was of no +benefit to the Jewish children, which is contrary to _Rom._ 3.1, 2. or +it must be granted, that the children of the Jews had greater +priviledges then the children of Christians. + +7. That Doctrine that cryeth up _Purity to the ruine of Unity, is +contrary to the Doctrine of the Gospel_. For the Gospel calleth for +unity, as well as purity, 1 _Cor._ 1.10. _Phil._ 2.1, 2. _Eph._ 4.3, +4, 5, 6. And Christ prayed for the unity of his Church, as well as the +Holiness, _Joh._ 17.21, 22. and it is prophesied of the times of the +Gospel, That in those daies, God will give his people, _one heart, and +one way, and to serve him with one consent_, _Jer._ 32.29. _Zeph._ +3.9. This Rule will teach you what to judg of the Congregational-way: +For certainly that Government that carrieth in the front of it _A +tolleration of different Religions_, and is not sufficient to keep the +body of Christ in unity and purity, is not the Government of Christ. + +8. Whatsoever Doctrine is contrary to the Rule of Faith, or to any +duty required in the ten Commandements, or to any Petition of the +Lords prayer, is not a Doctrine of Christ, and therefore to be +rejected. + +We might add many more Rules, but we forbear, lest we should be +over-tedious. Our prayer to God for you is, That you may be fix't, not +falling Stars, in the Firmament of his Church; _Not children tossed to +and fro, and carried about with every wind of Doctrine_; Not Reeds +shaken with every wind, but firm Pillars in his house. Wherefore, +Beloved Brethren, _Stand fast and immoveable, alwayes abounding in the +Work of the Lord; Forasmuch as you know, that your labour is not in +vain in the Lord_. + +But now, because he that would keep himself from the Errour of the +times, must also keep himself from the sins of the times: (For it is +sin that makes God give us up to errour, 2 _Thess._ 2.10, 11. and it +is sin that makes a man like a _piece of wax_, ready to receive the +impression of any errour. The women in _Timothie_ were first laden +with divers lusts, before they were led away captive to divers +errours; and whosoever puts away a good confidence, will quickly +_concerning Faith make ship wrack_, as we are told, 1 _Tim._ 1.19.) +Therefore we are necessitated to inlarge our Exhortation to you in one +particular more; which though it be the last, yet it is not the least +of those things which we have to say unto you, and that is, + +6. To exhort you, or rather to require and charge you, _to keep your +selves unspotted_, not only from the errors and heresies, (as before) +but also _from the sins and iniquities of the times wherein you live_. +We say, _unspotted_, and so doth the Apostle, _Jam._ 1.27. It is not +enough for you to keep your selves from being _bemired and besmeared_, +but you must labour to keep your _Garments_ so white, as not to have +the least _spot of defilement_ from the persons or places where you +live. The Apostle tells us, That [161]_in the last daies perillous +times shall come_: _For men should be lovers of their own selves, +covetous, boasters, proud, blasphemers, disobedient to Parents, +unthankfull, unholy, without naturall affection, truce-breakers, false +Accusers, incontinent, fierce, despisers of those that are good, +Traytors, heady, high-minded, lovers of pleasures more then lovers of +God; having a form of Godlinesse, but denying the power thereof._ +Those words, _having a form of Godlinesse_, must be understood, απο +κοινου, and referred to all the other sins. And the meaning is, That +men would be _self-lovers_, having a form of godlinesse, +_truce-breakers_, having a form of godliness, _truce-breakers_, having +a form of godlinesse, _Traytors and false accusers_, having a form of +godlinesse, _&c_. They should cover all their ungodlinesse, under the +specious form of Godliness: Such are the times in which we live, of +which we may truly say, There were never fewer, and yet never more +Saints; never more nominal, never fewer real Saints; Never more +self-seekers, and yet never more that pretended to seek the interest +of Christ. We are an _hypocritall Nation_, _the people of Gods wrath_; +_We have broken the Covenant of our God, even that Covenant, which in +the day of our distress and fear, we made with hands lifted up to +heaven. We are apostatized from our Principles and practices; We +contemn the pretious ordinances, despise and abuse the Godly +Ministers; We break the Sabbaths, hate the very name of Reformation, +and scorn to submit to the sweet yoke of Christ and his Government; We +are proud, secure, lyars, swearers, and forswearers, Murderers, +drunkards, Adulterers, and oppressors: We have not learned +Righteousnesse, but unrighteousness, by all the Judgements of God; We +are worse and worse by all our deliverances; We have spilt the blood +of Christ in the Sacrament, by our unworthy receiving_, and therefore +it hath been just with God to spill our blood. It would be too long to +reckon up all the particular sins of Magistrates, Ministers, +Husbands, wives, Fathers, Children, Masters, and Servants; neither is +it the design of this Discourse. We may truly say with the Prophet, +[162]_Ah sinful Nation, a people laden with iniquity; a seed of evill +doers, children that are corrupters, that have forsaken the Lord, that +have provoked the holy One of Israel unto anger; that are gone away +backward: Why should we be smitten any longer? we will revolt more and +more, the whole head is sick, and the whole heart is faint; from the +sole of the foot, even unto the head, there if no soundness in us, but +wounds and bruises, and putrified sores_, &c. + +Wherefore dearly beloved, we do most earnestly beseech you, in the +bowels of Jesus Christ, that you would be deeply sensible of, and +humbled for these evills that do so much abound in the midst of us, +for which the Earth mourns, and the Heavens are black over us. _Oh let +your souls weep in secret, and your eyes weep sore, and run down with +tears, and sigh to the breaking of your loyns, yea to the breaking of +your hearts with godly sorrow, which may work in you repentance, never +to be repented of._ Mourn more for the sins that have brought these +miseries upon us, then for the miseries our sins have brought; more, +for burdening God with sin, then for being burdened with plagues; more +for your hard hearts, then these hard times. + +And we further intreat everie one of you, to put _away the iniquity +that is in his hand_; _to know every man the plague that is in his own +heart_; _to search and try his waies, and to turn unto the Lord his +God_; _to cease to do evill, and to learn to do well_: to be tender of +the oathes which he hath taken, or which may be offered unto him to +take; to keep close to his _Covenant_; to prize the Ordinances, +Reverence Godly Ministers, sanctifie the Sabbaths, to hate hypocrisie +and self seeking, to receive the love of the truth, lest God give him +over to believe lyes. Not to trust to his own understanding, lest God +blind his understanding. To practise the _truths_ he doth know, that +God may reveal unto him the _truths_ he doth not know; not to heap to +himself teachers, having _itching ears_, lest he _turn away his ears +from the truth, and be turned unto fables_; not to have the faith of +our Lord Jesus Christ, in respect of persons, imbracing the Doctrine +for the persons sake, and not the person for the Doctrines sake. To +seek after the truth, for the truths sake, with uprightness of heart, +and not for outward respects, lest God answer thee according to the +Idols thou hast in thy heart. To labour to be more and more grounded +in the Principles of the Doctrine of Christ; to study catechisme more +diligently, and so to be led on to perfection, that he may not alwayes +be a babe, unskilfull in the word of Righteousness, but by reason of +use, may have his senses exercised to discern both good and evil. + +In a word, we once more beseech you all that are admitted to our +Sacraments, that your _conversation may be as becometh the Gospell of +Christ_; and as you have given up your names unto Christ by +profession, so give up your hearts to him, by universall, sincere, and +constant obedience: _And let every one that nameth the name of Christ, +depart from iniquity._ + + * * * * * + +Our third and last Exhortation is unto all those _that live within the +bounds of the Province, and have not yet submitted to the Government, +nor are admitted to the Sacrament of the body and blood of Christ in +the_ Presbyterian way: These may be reduced into two ranks: + +1. Such as separate from our Churches. + +2. Such as continue still with us, but do not joyn in the Sacrament. + +The first of these admit of so many _divisions_, and _subdivisions_, +and are so contrary not only to us, but one to another, as that we are +hardly able to rank them into order; and yet for method sake, we will +divide them into two sorts: + +1. _Such as separate from us, only for matter of Government._ + +2. _Such as separate from us, for matter of doctrine also._ + +1. _Such as separate from us, only for matter of Government._ To these +we have spoken already in our Vindication; We now think fit to add one +thing more; + +And that is, To beseech and intreat you, as Brethren, to consider, +what a sin it is, to separate from Churches, which you your selves +acknowledg to be true Churches of Jesus Christ; and that, while they +are endeavouring more and more after a reformation according to the +Word; and to set up Churches of another constitution; Is not this to +set up Church against Church? and as the Ancients were wont to express +it, _Altar against Altar_? And whereas you should rather joyn with us, +and put to your helping hand to reform the Nation, and to bring our +Churches into the order of the Gospel; do you not rather weaken our +hands, by dividing from us, and dividing of us; and thereby +obstructing and hindering the glorious work of Reformation? For what +with the Prelatical on the one hand, that will not come up to a +Scripture-Reformation; and with you on the other, that will not joyn +with us whilest we are endeavouring after a Scripture-Reformation, The +building of Gods house ceaseth, in most parts of the Kingdome; and +instead of a Reformation, we see nothing but deformation and +desolation. If we be the _Church of Christ, and Christ holdeth +communion with us, Why do you separate from us? If we be of the body +of Christ, do not they that separate from the body, separate from +the head also?_ We are loath to speak any thing, that may offend you; +yet we intreat you to consider, That if the Apostle calls those +divisions of the Church of _Corinth_, wherein Christians did not +separate into divers formed Congregations of several communion in the +Sacrament of the Lords Supper, _Schismes_, 1 _Cor._ 1.10. May not your +_secession_ from us, and _profession_ that you cannot joyn with Us as +members, and setting up Congregations of another communion be more +properly called _schisme_? The Greek word for _Schism_ signifies +_rending_; and sure it is, that you rend your selves from Us, and not, +_as from Churches the same rule_, but _as Churches differing in the +rule_, with a dislike of Us, and a protestation, that You cannot joyn +with Us as fixed members without sin; You hear Us preach, not as +persons in Office, but as gifted men only; and some of you refuse to +hear us preach at all: You renounce all _Church communion_ with us as +members; and not only so, but you invite our people from Us, by +telling them, _That they cannot continue with us without sin_: You +gather Churches out of our Churches, and You set up Churches in an +opposite way to our Churches; and all this you do voluntarily, (not +separated, but separating, _non fugati, sed fugitivi_) and +unwarrantably, not having any sufficient cause for it; and +notwithstanding all this, yet you acknowledge Us to be the true +Churches of Jesus Christ, and Churches with which Christ holds +communion. May we not therefore most justly charge you as guilty in +making a Schism in the Body of Christ? + +We are far from thinking, that every difference in Judgment, or every +separation from a Church, maketh a Schism; for it is not the +Separation, but the Cause, that makes the Schismatick. The +Godly-learned say, [163]_That every unjust, and rash separation from a +true Church_, (that is, when there is no just cause, or at least no +sufficient cause of the separation) is a schism. And that there is +[164]a negative and positive schism, the former is, when men do +peaceably and quietly draw from communion with a Church, not making a +head against that Church from which they are departed: the other is, +when persons so withdrawing, do consociate & draw themselves into a +distinct and opposite Bodie, seting up a Church against a Church (as +you do;) which _Camero_ cals _A schism by way of eminencie_, & further +tels us, that there are [165]four causes that make a separation from a +Church, lawful. + +1. When they that separate, are grievously and intollerably +persecuted. + +2. When the Church they separate from, is heretical. + +3. When it is Idolatrical. + +4. When it is the Seat of Antichrist. And where none of these four are +to be found, there the separation is insufficient and schismatical. +Now we are fully assured, that none of these four causes can be +justly charged upon our Congregations. And therefore you must not be +displeased with us, but with your selves, if we blame you as guilty of +a positive Schism. + +There are two things will be objected against what is here said. + +[Sidenote: _Object._ 1.] + +That you are forced to separate from Us, because of those sinfull +mixtures that are tolerated amongst Us; That our Congregations are +miscellaneous companies of all gatherings, without any due separation +of the wheat from the chaff: that all sorts are admitted even to +Sacramental communion. And that therefore you ought to come out from +amongst Us, that you be not made partakers of our sins. + +We answer, + +[Sidenote: _Answ._ 1.] + +1. That this charge, if understood of those Congregations, that are +reformed according to the rules of the Presbyterial Government, is +most untrue and unrighteous. It is sufficiently known what we suffer +in our estates, and in our outward peace and quiet, because we will +not allow of sinful mixtures in our Churches. The Lord that observes +our particular carriages knows, that we study purity of members, as +well as purity of Ordinances, and verity of doctrine. And though we +dare not make separation from a true Church, by departing from it, as +you do; yet we do make a separation in a true Church, by purging and +reforming it, which you do not do. The rule of the Assembly for the +Church-members, is very full: _That they must be visible Saints, such +as being of age, do professe Faith in Christ, and obedience unto +Christ, according to the rules of Faith and life, taught by Christ and +his Apostles._ Doth not the Scripture require more then this? why then +will ye separate from us for sinfull mixtures, when we are purging +out sinfull mixtures? when God is coming towards us, why will you run +away from us? When God is building us up, why are you so active in +pulling us down? Are we not coming out of the Wildernesse, and will +you now forsake us? It is not many years since the ship of this Church +was sinking into Popery, and then some of you separated from it into +other parts of the world. And when of late years, there was hope +through the mercy of God, of saving the ship, you returned back; and +instead of helping to save her, you presently began to separate from +her; and whilest we were pumping to preserve the ship, your practices +have occasioned & made many leaks in it. This is a sad thing, and if +rightly apprehended, must sit sadly upon the spirits of some. + +[Sidenote: _Answ._ 2.] + +Suppose there were some sinfull mixtures at our Sacraments, yet we +conceive, this is not a sufficient ground of a negative, much lesse of +a positive separation. [166]The learned Author forementioned tells us, +that _corruption in manners crept into a Church, is not sufficient +cause of separation from it_. This he proves from Matth. 23.2, 3. and +he also gives this reason for it; Because _in what Church soever, +there purity of Doctrine, there God hath his Church, though +overwhelmed with scandalls. And therefore whosoever separates from +such an Assembly, separates from that place where God hath his Church, +which is rash and unwarrantable._ + +The Church of _Corinth_ had such a profane mixture at their Sacrament, +as we believe few (if any) of our Congregations can be charged withal. +And yet the Apostle doth not perswade thy godly party to separate, +much less to gather a Church out of a Church. There were many godly +and learned Non-conformists of this last age, that were perswaded in +their consciences, that they could not hold communion with the Church +of _England_, in receiving the Sacrament kneeling, without sin, yet +did they not separate from her. Indeed, in that particular act they +withdrew, but yet so, as that they held communion with her in the +rest, being far from a negative, much more from a positive separation. +Nay some of them, even then when our Churches were full of sinfull +mixtures, with great zeal and learning, defended them so far, as to +[167]write against those that did separate from them. He that will +never communicate with any Church, till every thing that offendeth be +removed out of it, must tarry till the great day of judgment, when +(and not till then) [168]_Christ will send forth his Angels, to gather +out of his Kingdome every thing that offendeth, and them that do +iniquity._ _Musculus_ tells us of a [169]_Schwenkfeldian_ at +_Augusta_, whom he asked, when he had _received the Sacrament_; he +answered, _not these twelve years_: He asked him the reason; he +answered, _Because he could not finde a Church which was inwardly and +outwardly adorned fit for a spouse of Christ, and that he would defer +receiving the Sacrament, till he could finde such a one_. This man +never did receive: No more will any of his opinion. We speak not of +these things, to justifie the negligence and wickedness of +Church-Officers, in suffering these prophane mixtures; we have already +proved it to be their duty, to keep all visibly-wicked persons from +the Sacrament, and have given divers arguments to perswade them +thereunto. We have likewise shewed it to be the duty of private +members, to do what in them lyes, for the removing of scandalls out +of the Church. If a brother offend them, they are not to separate from +him, (for this is not the way of Christ, to _gain_, but to _destroy_ +his soul,) but they are to tell him of it privately, and in an orderly +way to bring it to the Church. And when they have done their duty, +they have freed their own souls, and may safely and comfortably +communicate in that Church, without sin. + +[Sidenote: _Object._ 2.] + +Though we do separate from you, yet we cannot stand charged with +_Schisme_, because the nature of Schisme consisteth in an open breach +of Christian love; and is such a separation, which is joyned with a +condemnation of those Churches from which they separate, as false +Churches, which we are far from. + +[Sidenote: _Answ._] + +We grant, that to make up the formality of a _Schismatick_, there must +be added uncharitableness; as to make up the formality of an +_Heretique_, there must be added _obstinacy_. But yet as he that +denyeth a fundamental Article of Faith, is guilty of heresie, though +he add not _obstinacy_ thereunto to make him an heretique; so he that +doth _unwarrantably_ separate from a true Church, is truly guilty of +_Schisme_, though he add not _uncharitableness_ thereunto, to +denominate him a compleat Schismatique. + +A Reverend Brother of your own, calleth [170]_Brownisme_, _a bitter root +of rigid separation_. And we beseech you, with the spirit of meekness, +to consider what bitter fruits have sprung from your more moderate +separation: what great and wofull breaches have been made upon the +blessed grace of charity: what harsh and rigid censures some of you +have passed upon our persons and government; calling us _Lordly, and +Prelaticall_; and it, _Tyrannical and prejudicial to civill States_, +on purpose, to make us, and it odious, and thereby to render your +persons and way the more amiable to the people. And that which is more +then this, Are there not some of you, that choose rather to joyn with +Anabaptists, and Episcopal men, then with us? And that will give +letters dimissory to your members, to depart from you to the Churches +of the Anabaptists? and at the same time, deny them to such as desire +them, for to joyn with Churches of our communion? Is not this to +separate with an open breach of Christian Charity? We charge not these +things upon all of you, but only upon some, whose names we forbear to +mention. And for our parts, we do here profess, That it is and shall +be our great care, to study _purity and charity_, as well as _verity +and unity_; and _purity of members_ according to the Word, as well as +of _Ordinances_. + +We abhor an over rigid urging of uniformity in circumstantiall things. +And are far from the cruelty of that Gyant, _who laid upon a bed all +he took; and those who were too long, he cut them even with his bed; +and such as were too short, he stretched out to the length of it_. God +hath not made all men of a length, nor height. Mens parts, gifts, +graces differ; and if there should be no forbearance in matters of +inferior alloy, all the world would be perpetually quarrelling. If you +would fully know our judgments herein, we will present them in these +two Propositions: + +1. That it is the duty of all Christians, to study to enjoy the +Ordinances of Christ in unity, and uniformity, as far as it is +possible; for the Scripture calls [171]to unity and uniformity, as +well as to purity and verity: and surely, it is not impossible to +obtain this so much desired unity and uniformity, because that God +hath promised, that his children shall serve him with [172]_one +heart, and with one way, and with one shoulder_. And that in the days +of the Gospel, _There shall be one Lord, and his name one._ And Christ +hath prayed, [173]_That we may be all one, as the Father is in him, +and he in the Father._ And he adds a most prevalent reasons, _that the +world may believe that thou hast sent me_. Nothing hinders the +propagation of the Gospel, so much as the divisions and separations of +Gospel-Professors. If then it be Gods promise, and Christs prayer, it +is certainly a thing possible to be obtained, and a duty incumbent +upon all true Christians, to labour after. + +2. That is their duty to hold communion together, as one Church, in +what they agree; and in this way of union mutually to tolerate and +bear with one another in lesser differences. And here that golden Rule +of the Apostle takes place, [174]_Let us therefore as many as be +perfect, be thus minded; and if in any thing ye be otherwise minded, +God shall reveal even this unto you: Neverthelesse whereto we have +already attained, Let us walk by the same Rule, let us mind the same +thing._ This was the practice of the primitive Christians. + +All such who professed Christianity, held Communion together, as one +Church, notwithstanding the difference of Judgements in lesser things, +and much corruption in conversation. + +We beseech you therefore Brethren, that you would endeavour to keep +the _Unity of the spirit in the bond of peace; for there is one Body +and one Spirit, even as ye are called in one hope of your Calling; one +Lord, one Faith, and one Baptisme; one God and Father of all, who is +above all, and through all, and in you all._ + +For our parts, we do here manifest our willingness, (as we have +already said) to accommodate with you according to the Word, in a way +of union; And (such of us as are Ministers,) to preach up, and to +practise a mutual forbearance and toleration in all things, _that may +consist with the fundamentalls of Religion, with the power of +Godlinesse, and with that peace which Christ hath established in his +Church_, but to make ruptures in the body of Christ, and to divide +Church from Church, and to set up Church against Church, and to gather +Churches out of true Churches: And because we differ in some things, +therefore to hold Church-communion in Nothing; this we think hath no +warrant out of the Word of God, and will introduce all manner of +confusion in Churches and Families; and not only disturb, but in a +little time destroy the power of Godlinesse, purity of Religion, peace +of Christians, and set open a wide gap to bring in Atheisme, Popery, +Heresie, and all manner of wickednesse: We will therefore conclude +with that description that Doctor _Ames_ gives of the sinfulnesse and +mischievousnesse of Schisme, lib. 5. cap. 12.[175] + +Schisme, properly so called, is a most grievous sin; + +1. Because it is _against charity towards our Neighbour_, &c. + +2. Because it is _against the Edification of him who makes the +separation, in that he deprives himself Communion in spirituall good_. + +3. _Because it is against the honour of Christ, in that, at much as in +it lyeth, it takes away the Unity of his mysticall body._ + +4. _It makes way unto Heresie, and separation from Christ._ And +therefore it is a sin by all good men to be abhorred. + +[Sidenote: Second sort of Separatists.] + +2. The second sort are such, as _separate from our Churches, as false +Churches_; And from our _Ministry, as Antichristian_: and differ from +us not only in Discipline, but in Doctrine also. We purpose not to +undertake a particular confutation of your Errours. + +Four things only we have to say: + +1. To beseech you to consider, whether you did not receive the _work +of Conversion from sin unto God, which ye presume to be wrought in you +first of all, in these publique assemblies, from which you now +separate?_ And if once you found Christ walking amongst us, How is it +that you do now leave us? Do you not therein leave Christ also? Are we +lesse, and not rather more reformed then we were? If the presence of +Christ, both of his power and grace, be with us, why will you deny us +your presence? Are ye holier and wiser then Christ? Is not this an +evident token that we are true Churches, and have a true Ministry, +because we have the seal of our Ministry, even the conversion of many +sons and daughters unto God? Doth not the Apostle from this very +ground, [176]argue the truth of his Apostleship? Is it not apparent, +that our Ministers are sent by God, Because their Embassage is made +successfull by God, for the good of souls? Did you ever read of true +conversion ordinarily in a false Church? Will the Lord concur with +those Ministers whom he sends not? Doth not the Prophet seem to say +the quite contrary, _Ier._ 23.33. And therefore either renounce your +conversion, or be converted from that great sin of separating from us. + +2. To consider, whether there was not a time, _when ye could have +plucked out your own eyes, and have given them to those Ministers, +whose eyes you would now pluck out, and whom now you hate, and think +you do God good service, in reviling and persecuting them._ How is +it, that you are thus altered and changed? _Are they become your +enemies, because they tell you the truth?_ You will Reply, It is +because they are _Ministers Ordained by Antichristian Bishops_; and +therefore before they have renounced their false Ministry, we cannot +with a safe conscience hear them, nor expect a blessing from their +Ministry. This Reply is, we confess, a great stumbling block to many +godly people, in this Kingdome; for satisfaction to it, we offer these +particulars: + +1. Many of you that make this Reply, hold, _That the Election of the +people is by Gods Word sufficient to make a man a true Minister +without Ordination._ + +Now it is certain, that many publique Ministers have been chosen by +the free and full consent of their Congregations; and most of them +have had an after consent, which was sufficient to make _Leah_ _Jacobs_ +wife[177], and why not (to use your own words) to marry a man to a +people; and therefore according to your own judgments, all such are +lawfull Ministers. For sinfull superadditions do not nullifie divine +Institutions. + +2. Some of you, that besides Election, require Ordination for the +making of a Minister, yet say, that this Ordination must be by the +people of the Congregation; and thus are your Ministers ordained. + +Now we finde neither precept nor president for this in all the +Scripture; we finde [178]_Ordination by the laying on of the hands of +the Presbytery_, but never of the laying on of the hands of the +people. We finde [179]the Apostles, _Timothy_ and _Titus_, _Ordaining_, +but never the people _Ordaining_; and for private persons to assume +the power of Ordination (that is, a power to send men to preach the +Gospel, and administer the Sacraments) is a sin like unto the sin of +_Uzzah_, and of _Corah_, and his company. Therefore we say to you, as +Christ doth, _Matth._ 6. _First pluck the beam out of thine own eye, and +then_, &c. First justifie the Ordination of your own Ministers by +private persons, and then you will see better, to find fault with the +Ordination of our Ministers. + +3. We distinguish between a defective Ministry, and a false Ministry, +as we do between a man that is lame or blind, and a man that is but +the picture of a man. We do not deny, but that the way of Ministers +entring into the Ministry by the Bishops, had many defects in it, for +which they ought to be humbled: But we add, that notwithstanding all +the accidental corruptions, yet it is not substantially and +essentially corrupted: As it is with Baptism in the Popish Church; all +Orthodox Divines account it valid, though mingled with much dross, +because the party baptized, is _baptized in the name of the Father, +Son, and Holy Ghost_. And therefore, when a Papist turns Protestant, +he is not baptized again, because the substance of Baptisme is +preserved in Popery under many defects. The like, and much more, may +be said for the _Ordination of our Ministers by Bishops_: It is lawful +and valid for the substance of it, though mingled with many +circumstantial defects. + +And this appears, + +1. Because when they were ordained, _they were designed to no other +Office, but to preach the Word, and administer the Sacraments; +according to the Will of Christ._ + +2. Because since their Ordination, _God hath sealed the truth of their +Ministry_ (as hath been said) _by his blessing upon it_. If they be +_Antichristian Ministers_, how is your _conversion Christian_? + +3. Because they were ordained by Bishops, not as Lord Bishops, or as +_a superiour Order by divine Right above a Presbyter_; but as they +were _Presbyters_. For the understanding of which, you must know, + +1. That by Scripture, a Bishop and Presbyter is all one, as appears by +_Act._ 10.27, 28. _Tit._ 1.5, 6, 7, 8. _Phil._ 1.1. 1 _Tim._ 3.1, 2, &c. +1 _Pet._ 5.1, 2. and by what is said by the Authors quoted in the +[180]Margent. + +2. _That the Lordly Dignities of Bishops were meer civill additaments +annexed to their Bishopricks by Kingly favour._ + +3. That this Opinion, that _Bishops are a [181]superiour Order of +Ministry, by Divine Right above a Presbyter, is a late upstart +Opinion, contrary to antiquity_, as appears by the Authors quoted in +the Margent. + +4. That the Laws of this Realm do account nothing _divine_ in a +Bishop, but his being a Presbyter; and therefore the Parliament in +their _Ordinance for Ordination_, tels us, _That they did ordain as +Presbyters, not as Bishops, much lesse as Lord Bishops_. + +As for their usurpation of the sole power of Jurisdiction, together +with their Lordly Titles & Dignities, and Dependances, we have +renounced them in our _Solemn League and Covenant_: But we never did, +nor never shall renounce them as _Presbyters_, which by the consent of +all sides, are by _Divine Right_. + +We shall add one thing more, + +4. That Ministers do not receive their Ministry from the People, or +Bishops, but immediatly from Jesus Christ: For they are Ministers and +Embassadors of Christ, not of the People: Indeed they are Embassadors +for the good of the People, but not Embassadors of the People: All +that the people or Bishop doth, is but to _choose_ and _ordain_ a man; +but it is Christ that gives him his _power and authority_; As when a +wife _chooseth a husband_, and a Town a Mayor; the Town doth not +give the Mayor, nor the wife the husband, the power they have; but the +_Laws of God_, the one and of _Man_, the other: So it is here, It is +Christ that gives the Office, and the Call to the Ministry; They are +his _Servants_, and in his _Name_ execute their function. It is he +that fits them with ability for their work; the people they consent, +and the _Bishop as a Presbyter, with other Presbyters, ordain him_; +which though it had many Corruptions mingled with it, when the +_Bishop_ was in all his pomp and Lordliness, yet for the substance of +it, it was lawful & warrantable, and _therefore cannot without sin be +renounced and abjured_. + +3. In the third place we exhort you to consider, _whether since you +have forsaken our Congregations, you have not fallen into such strange +opinions, and those of so high a nature, as that if any man should +have told you seven years ago, that you would have one time or another +fall into them, you would have said to him, as_ Hazael _did to the +Prophet; Am I a dog, that I should do this?_ Who would ever have +thought, that you that did once sigh, mourn, and bitterly complain, +_That a Chappell was permitted to the Queen to hear Masse in, should +now plead for a toleration of Popery, and all manner of Errours and +Heresies? That you that did once flock to our Churches as Doves to the +windows, should now not only forsake ours, but all Churches of +whatever constitution; That you that did once so much prize Christ, +and his holy Scriptures, should now (some of you at least) deny the +Divinity of Christ, and his holy Scriptures?_ But this is no great +wonder, for the Apostle hath foretold it, [182]_That evill men and +seducers shall wax worse and worse, deceiving and being deceived_; and +that _they will increase unto more ungodliness, and their word will +eat as doth a Canker_, &c. _Errour_ is of an incroaching nature; as +the _little Theef_ openeth the _door_ oftentimes to the _great Theef_ +so a little _errour_ paves a cause-way to a greater: The _Popish +superstition_ at first grew secretly, the _tares_ were hidden under +the _corn_; but in a little while the _tares_ grew up, so as no _corn_ +could be seen: Images, at first were brought into the Church _only for +an historicall use_; afterwards, to stir up _devotion_, at last, they +came to be _worshipped_: Let the Serpent but winde in his head, & he +will quickly bring in his whole body: Your _first errour_ was in +_separating from our Churches_, from which _Christ doth not separate_. +Here the _Serpent got in his head_, & no wonder his whole body +_followed_; he that saith _yea_ to the Devil in a little, shall not +say _nay_ when he please: He that tumbleth down the _Hill of Error_, +will never leave tumbling, till he comes to the _bottome_. First you +deny our Ministers to be true Ministers, and our Ordinances to be true +Ordinances; and then God, as a just Judge, gives you over, in a little +time, to deny all _Ministers and Ordinances_, and then to be _above +all Ministers and Ordinances_; and at last, to be above Christ +himself, and not to stand in need of his _mediation to God the +Father_. First you deny _Baptisme of Infants_, and then after, +_Baptisme of water_: In a word, First you _run away from us_, and then +for the most part turn _Independents_, then _Antinomians_, then +_Anabaptists_ then _Arminians_, then some of you _Socinians_, +_Antiscripturists_, _Anti-Trinitarians_, still waxing worse and worse, +deceiving and being deceived, & in the conclusion, meer _Atheists_. + +Suffer us therefore to speak to you in the words of Christ, to the +Church of _Ephesus_. Rev. 2.5. _Remember from whence you are faln, and +repent, and do your first works_, &c. Repent of all your +Soul-destroying _Errours_, and return to the Churches from which ye +have most unjustly separated, for fear, lest _God as a just Judge_, +because you would not receive the love of the truth that you might be +saved, should still give you over to strong delusions, that ye should +believe a lye, _That all they might be damned, who believed not the +truth, but had pleasure in unrighteousnesse_: And this makes way to +the fourth thing we have to say to you; and that is, + +4. To beseech you to consider, _Whether since you forsook our +Congregations, you are not much decayed in the power of Godliness_, +whether you have not lost your first love to Godly Ministers, +Gospel-Ordinances, Fastings, reading the Word, private & Family +prayers, and Communion of Saints; whether you are not grown more +censorious, self-conceited, headie, high-minded, treacherous, fierce, +despisers of those that are good, and lovers of pleasure more then +lovers of God; whether Duties to God and Man have not been more +neglected, Sabbaths more prophaned, Families worse governed; the +publique welfare of Church and State have not been less minded, +whether prophaneness, or prophane Ones, have not been more indulged; +and whether you be not sensibly and dangerously apostatized from that +close and humble walking with God, which formerly some of you did so +much labour after: For the truth is, _Corruption in the Judgment, will +quickly bring corruption in the conversation_. Our actions are guided +by our apprehensions; and if our apprehensions be _erroneous_, our +_actions_ will quickly be tainted with wickednesse; And therefore it +is very observeable, [183]_That in the old Law, when the Leprosie was +in the head, the Priest was not only to pronounce the man unclean, but +utterly unclean_: For Leprosie in the head, will quickly beget a +Leprosie in the whole man: As the Sun is to the World; so is the +Understanding to Man: If the Sun be dark, all the world is in +darknesse; and if the light that is in thee (saith Christ) be +darkness, _How great is that darkness?_ We wonder not at the +_looseness_ of your practices, when we consider the _looseness_ of +your principles: _For Doctrines contrary to Godliness, must needs +bring forth a conversation contrary to the Gospell._ And this is an +evident token to us, that the _New-Lights_ (as they are called) which +you hold forth to the world, proceed not from the _Father of Lights_, +but the _Prince of Darkness_, because they lead men into the _Works of +Darkness_. + +Therefore seeing that since your departure from us, you have wofully +back-slidden from God, and are visibly decaid in Holiness and +Righteousness, Our Exhortation to you is, that you would return to +your first Principles; for then it was better with you, then now; And +our prayer to God for you is, _That he would give you repentance to +the acknowledging of the truth; and that you may recover your selves +out of the snare of the Devill, who are taken captive by his will._ + +Having finished that we had to say to those that separate from our +Church, we now go on to speak a few words to those that _continue with +us still, and that wait upon the publique Ministry, but do not yet +joyn with us, in partaking of the Sacrament of the Lords Supper_. +These we shall divide into three ranks. + +1. Such as are _young people_, not yet sufficiently instructed in the +grounds of Religion. + +2. Such as are _grown in years_, and come to our Churches, but yet are +scandalous in life and conversation. + +3. Such as live, for ought we know, unblameably, but yet refuse to +come to the Sacrament in the Presbyterian way. + +1. Such as are _young people_, and not yet sufficiently instructed in +the grounds of Religion; Our Exhortation to you is, _That you would +remember your Creator in the days of your Youth_; the word in the +Hebrew[184] is, in the choyce of thy dayes: The time of Youth is the +Golden Age; and grace in Youth, is like a Jewel in a gold-ring. The +time of Youth, it is the _Seasoning Age_: A Vessell will of a long +time retain the savour of that liquor that it is first seasoned +withall; _Teach a child_ (saith Solomon) _the trade of his way, and he +will not depart from it when he is old_. The time of Youth is the +chiefe time you have to _work for heaven_. Old age is a time to _spend +grace_; but Youth is the time to get it: Old Age is the time to _reap_ +the fruit of holiness, but Youth is the time to _sow_ the seed of it: +And it is a time, that of all times God doth most require, and most +delight in. It is observed by one, that Christ [185]_loved his +youngest Disciple best_: And by Another, that Christ was _wonderfully +delighted_ with that _Hosanna_ that the children sang unto him, Mat. +21.16. [186]_The childrens Hosanna pleased him no less then the mens +Hallelujahs; Suffer little children to come unto me_, saith Christ, +_for to them belongeth the Kingdome of God._ In the Old Testament God +hath manifested a great deal of love to young people; He chose _Abel_, +the younger, _Shem_, the younger, _Abraham_, the younger, _Jacob_, the +younger; young _Samuel_, and young _David_, and young _Josiah_: And +therefore let young men, especially, be exhorted to begin betimes, to +bear the yoak of the Lord; _Seek ye first the Kingdome of God, and his +Righteousness_; first, _before_ any thing else; and first, _more_ then +any other thing. Say not, (O say not!) I am a young man, and therefore +may plead for liberty to do what I list, till I come of riper years: +But remember, _That Jesus Christ shed his blood for thee when he +was 8. dayes old_; and took thee into his Family by _Baptisme_, _when +thou didst hang upon thy mothers Breast_; Thou art (it may be) a young +man, but a Baptized young-man; A Young-man consecrated and dedicated +to God; And it is not only sin, but sacriledg and perjury, to +_impropriate that that is dedicated to God, to the service of the +Devill_. Remember the wrath manifested from Heaven _against the 42. +children_ that mocked _Elisha_; And remember further, That young +people must dye, as well as old: _There are Skulls in Golgotha, of all +sizes_; and young people have _immortall souls_, and must appear at +the great day of Judgment, as well as _old_; Young people are by +nature _children of wrath, heires of hell_; and therefore this is thy +first work (_O young man_) to get out of the Root of Abomination, into +the Root of Acceptation; out of the old _Adam_ into the new _Adam_; & +before this be done, (though thou shouldst spend thy time in gathering +up Pearls and Jewels,) thou art an undone creature. + +For the better effecting of this, we exhort you, to attend diligently +to the publike Preaching of the Word, and willingly and cheerfully to +submit to be catechized and instructed by your _Parents, Masters, and +Ministers_. The Scripture divideth a Congregation, into him that +_catechizeth_, and those that are _catechized_, saying, [187]_Let them +that are taught_, or (as it is in the Greek) _Catechized, communicate +to him that teacheth_ (or _catechizeth_) _them in all good things_. In +the Primitive times, when any Heathen man was converted to +Christianity, he was first a _catechumenus_, before he was admitted +either to _Baptisme_, or the _Lords Supper_. And _Egesippus_ +testifies, [188]_that by the diligent instruction of the Church, there +was no known Common-Wealth in any part of the World, inhabited, but +within fourty years after Christs passion, received a great shaking of +Heathenish Religion._ There are in Christian Religion, _fundamentalls_ +and _superstructions_. The _fundamentalls_ are the vitals of +Christianity: These are comprized in many of our _English_ +Catechismes. Amongst all others, we do more especially commend the +_greater and lesser Catechismes made by the Reverend Assembly of +Divines_, _and published to be used in all Churches in_ England _and_ +Wales, _by Authority of Parliament_. These we exhort you, not only to +read, but to learn. And to invite you thereunto, we further declare; + +That the study of the Catechisme, is a singular help for the _right +understanding_ of the Scriptures: (For the Catechisme is nothing else, +but a Methodical Extract out of the Bible, of the fundamentals of +Christian Religion;) And it is also very useful to make you understand +what your _Ministers preach to you_; And to keep you from the +_Errours_ and _Heresies of these times_ to prepare you to give a +distinct and perfect account of your Faith to the Minister and Elders. +For one great Reason why men do so pervert the Scriptures to their own +destruction, and run wilde into so many errors and heresies, and are +so unable to give a particular and distinct account to the Minister +and Elders, is for want of the study of the Catechisme. As a ship +_without ballast_ is tossed about with every wave and wind; so is a +_man without the study of the Catechisme_, carried about with every +wind of vain doctrine. As a _house_ without a foundation will quickly +fall, so will a Christian that is not well verst in the fundamentals +of Religion. As Children grow _crooked_, that are not well looked to +at first; so many run into _crooked opinions_, because not well +catechized. + +And therefore we earnestly beseech and intreat all Parents, and +Masters of Families, that they would make conscience of this great +duty of catechizing their children and servants. And oh that the Lord +would make our words to take impression upon your hearts. In the Old +Testament God commands Parents to _teach diligently their children_. +The word in the Hebrew[189] is, to _whet the Law_ upon their children. +The fourth Commandement is directed not to children, and servants, but +to Parents and Masters; And they are there commanded, not only _in +their own persons_, to keep the Sabbath; but to see that their +_children and servants do it also_. It is not, _Thou, or thy son, or +thy daughter; But thou, nor thy son, nor thy daughter_. It doth not +say, (as _Zanchy_ well observes[190],) _Remember thou to keep holy the +Sabbath day, and to perswade thy children and servants to keep it +holy_: But _remember thou to keep it holy, and thy son, and thy +servant_, implying thereby, _that it is the Duty of the Master and +Father, to compell his servant and children to the keeping of the +Sabbath day_. For doing of this, God exceedingly extols _Abraham_, +Gen. 18.19. _I know that he will command his children, and his +household after him, that they keep the wayes of the Lord_: upon which +words, a learned Divine wrote thus; [191]_Abraham did not leave his +children and servants to their own genius, their own counsels, their +own lusts, though it is certain, divers of them would have thanked him +for such a liberty; for they had been nursed up in superstition and +idolatry, as_ Abraham _was, and might have pretended, that they were +not satisfied in point of conscience. But_ Abraham _knew how to +distinguish between liberty of conscience, and liberty of lust, and +therefore would not allow them such a liberty as would have enticed +them into the worst kinde of bondage._ The New Testament also calls +upon Parents, not only to bring up their children, but to +[192]_nurture them up in instruction and admonition of the Lord_. Old +_Eli_ was _grievously punished_ for neglect of this duty: And let his +severe chastisement be as a _warning-piece_ to all Fathers and +Masters; And let them know, _That if their children and servants +perish for want of instruction, through their negligence, their blood +will be required at their hands._ + +And if Parents and Masters, much more ought Ministers to be very +conscientious in the diligent discharge of this duty. Our Saviour +Christ layeth an express command upon them, not only _to feed the +sheep_, _but also the lambs of Christ_. It is no disparagement to a +_Peter_, to be a _feeder of Christs lambs_. Oh that Ministers would +unanimously and universally set to this duty! We commend it to them, +as a most _Soveraign Antidote_, to preserve their Congregations from +the errours of these times. It is reported of _Julian_, that amongst +other subtile plots he used for the rooting out of Christian Religion; +One was the _suppression of all Christian Schools_, and places of +catechizing. [193]And as one saith, _If he had not been as a Cloud +that soon passeth away, it had been to be feared, lest within a short +time he had overshadowed all Religion._ For when Catechizing was taken +from the Church, it was presently all overspread with ignorance. And +it is further added by the same Author, That the Papists themselves +acknowledg, that all the advantage the Protestants got of them in the +beginning of Reformation, was by their catechizing; because they began +sooner to catechize, then they did. And it is to be feared, saith he, +if ever the Papists get once again advantage of Us, it will be by +their exacter catechizing, then ours. And therefore, if ever you would +prevent the further _corruption_ of mens Judgments, and secure them +from the infection of _errour_, and preserve Religion from ruine. We +exhort you in the bowels of our Lord Jesus Christ, to practise this +duty; and intreat our people with all readiness and constancie, to +submit unto this Ordinance of God, which with so much publique +prejudice, hath been so long neglected. + +And to perswade people thereunto, let them consider further, + +1. If Ministers are bound to catechize; then people are bound to be +catechized. + +2. That they are baptized, and thereby consecrated unto Christ, and +obliged by promise, to give up themselves unto instruction. + +3. That ignorance, though it be not the greatest, yet it is a most +dangerous sin: All sin is wrapt up in ignorance, as a child in +swadling clouts. The Scripture saith, [194]_That Christ will come in +flaming fire to render vengeance upon all those that know him not_, +&c. + +It makes the _ignorance of God_ to be the cause of all sin, 1 _Sam._ +2.12. 1 _Joh._ 2.4. _Eph._ 4.19. And _David_ prayeth unto God, +[195]_To pour out his wrath upon the heathen that know him not_; how +much more upon the Christians that know him not? As toads and Serpents +grow in dark and dirty sellars: so all sin and wickednesse in an +ignorant and blind soul. Now there is no ordinary way for young people +to gain the knowledge of God, but by _Catechizing_. + +4. That the time of youth is the _golden Age_, the _seasoning age_, +and a time in which men are apt to receive abiding impressions of +evil, or good. And if they can learn to say to _Elisha_, _Bald-pate_, +why should they be unwilling to learn to sing to Christ, _Hosanna_? + +5. That it is not so great a shame for young people to be ignorant, as +to be wilful and obstinate in ignorance. And if they refuse to be +_Catechised_, they shall perish in their ignorance; but the _Minister_ +is free from the blood of their souls. + +The second sort are such _as live within the bounds of our Province, +and come to our Congregations, and yet are wicked and prophane, and +such, as if they should come to be examined by the Minister and +Elders, would not be received to the Sacrament_. These are Christians +in _name_, but they are a shame to the _name_, and bear it (as +_Urijah_ did a letter to _Joab_) _for their ruine and destruction_. We +beseech and intreat them to consider, what a sinful and cursed +condition it is to live ungodlily and unrighteously under the +abundance of Gospel-Ordinances. + +First, what a _sinful condition_ it is; For, + +1. It is as much as in them lyes, a frustrating of the great love of +Christ in dying for them: For, therefore Christ dyed, _that they which +live, should not henceforth live unto themselves, but unto him which +dyed for them, and rose again_, 2 Cor. 5.13. + +2. It is a frustrating of the gracious design of God, in sending the +Gospel to them; for one chief errand of the Gospel, is to _teach us to +deny ungodlinesse and worldly lusts, and to live soberly, righteously, +and godly in this present world_, Tit. 2.12. + +3. It is not only to sin against the _light of nature_, but against +the _light of the Gospel_. + +4. Not only against the _creating and preserving mercies of God_, but +against the _heart-blood mercy_ of Jesus Christ. + +5. It is a sin of _horrible ingratitude and unthankfulness_; a sin +that makes God himself to stand, as it were, amazed, that any man +should be so wicked, as to be guilty of it, _Isai._ 1.2. _Jer._ 2.11, +12. + +6. It is a sin that will make us speechlesse, and unexcusable at the +great day, _Joh._ 15.22. + +7. It is a sin that renders a Christian worse then the very bruit +creatures, _Isa._ 1.3. And in this one sense, worse then the Devills +themselves, because the Devills never refused so great salvation. + +2. Consider what a cursed condition this is: For, + +1. It is a _spirituall plague_, which is so much greater then a +corporal, by how much the Soul is better then the Body. + +2. It is a sign not only of Gods Fatherly, but revengeful displeasure, +_a brand of reprobation, and the high-way to damnation_. + +3. It renders a man utterly uncapable (as such) of the Sacrament of +the body and bloud of Christ; for Christ ordained the Sacrament for +his friends, not for his enemies; to increase, not beget grace; for +those that are visible Saints, not for those that are visibly wicked. + +4. It brings _Personall, Congregationall_, and _Nationall Judgments_, +Luk. 13.5. Isa. 5. + +5. It makes a Christians condition at the day of Judgment more +intolerable, then the condition of _Sodom and Gomorrah_. It makes the +Gospel it self to be the chiefest inditement against him; and the +hottest place in Hell to be his portion for ever, and ever. + +Oh that the Lord would give hearts to these men to meditate on these +things! and to repent of all their swearing, cursing, lying, +drunkenness, fornication, adultery, Sabbath-breaking, and such like +abominations! And let them not be offended with us, (as most of them +are) for not admitting them to the Sacrament; but rather offended with +their sins, that make them uncapable, as such, of the Sacrament. Let +not them cry out against us, but against themselves; and study to be +revenged, not of their Ministers and Elders, but of their sins, and +themselves. The Lord knows, that it is meer love to the Lord Jesus +Christ, and tender pity and compassion to their and our own souls, +that forceth us to deny them this Ordinance; lest we should be +instrumental to their eating and drinking their own damnation, and +accessary to their unworthy receiving, and to the prophanation of the +Sacrament; _Let not our pity, love, and care to them, breed hatred +against us, in them._ And why should they desire to partake in these +holy mysteries, whose hearts and lives are so full of unholinesse? why +should they that want spirituall life, desire to eat of spirituall +food? What should men spiritually dead, do at a spiritual feast? why +should they desire to eat that bread, which will certainly, as long +as they continue in this condition, be the bread of death, not of +life; and to drink that cup, which will certainly be a cup, not of +salvation, but of damnation! Let our counsel be acceptable to you; +_First wash you, make ye clean, put away the evill of your doings from +before Gods eyes, cease to do evill, learn to do well_; and then come +and see whether we will not receive you heartily and joyfully to the +Sacrament. _First wash your hands in innocency, and then you will be +fit to compasse the Lords Altar._ First get _spirituall life, and then +come and eat spirituall food_. First get to be a friend and Disciple +of Christ; and then not only We, but Christ himself, will bid you +welcome, and make you partakers of all the benefits and comforts of +the blessed Sacrament. + +The third and last sort, _are such as come to our Congregation, and +live_ (for ought we know) _unblameably_; and yet refuse to joyn with +Us in the Sacrament upon this account, because they will not come to +be examined by the Minister and Elders. This (as we find by woful +experience) is the great mountain that lyeth in the way, and hindereth +the free passage of the Presbyterial-Government; and therefore we have +taken some pains in our Vindication for the removing of it; we have +shewed, + +1. That the Ruling-Elder (which is the Officer so much opposed) hath a +Divine Warrant. + +2. It is the Will of Jesus Christ, that they that come to the +Sacrament, should first submit themselves to Examination; and not only +so, but to _Examination by Minister and Elders_. + +3. What this Examination is, which is required, and how often it is +required. + +4. The reason why ancient men and women, that have formerly under the +Prelatical Government been admitted to the Sacrament, are required to +submit unto Examination, before they can be again admitted; It +remains, That we give Answers to the Objections that are brought +against this way of Examination; but before we do this, we will first +offer certain Reasons and Motives (besides those already named) to +perswade every one of our respective Congregations, as well old, as +young, rich as poor, freely and cheerfully to submit unto it. + +[Sidenote: Motive 1.] + +The first _Motive_, is _from the evident necessity of it, especially +now, while we are reforming the promiscuous admission of all sorts of +people to the Lords Table, formerly so scandalous_. + +And this appears; because, + +1. Without this, how can _ignorant persons_ (_unfit to communicate_) +be detected? what other ordinary and regular course can be imagined, +to discover who are insufficient in regard of their want of knowledge? +And it is most certain, that there are many ignorant persons, old, as +well as young, rich, as well as poor, in the most knowing +Congregations; and many times, those whom we suppose _to be very +skilful in the word of Righteousnesse_, upon _Examination_ are found +to be _babes in knowledge_. + +2. Without this course, multitudes of ignorant persons, both old and +young, will intrude themselves, who by reason of their ignorance, +being not able to discern the Lords body, must needs _eat and drink +Judgment to themselves, and become guilty of the body and blood of +Christ_, 1 Cor. 11.27, 29. + +3. Without this, how shall Ministers and Elders ever come truly to +know the _spiritual state_ of their Congregation, that they may watch +over them in the Lord? + +4. Unless every one of the Congregation give an account of their +Faith to the Eldership, as well as any one, the people will be +extreamly apt to object unto the _Minister and Elders_, +partial-dealing in this particular, which is contrary to that heavy +charge of the Apostle, [196]_I charge thee before God, and the Lord +Jesus Christ, and the Elect Angels, that thou observe these things, +without preferring one before another, doing nothing by partiality._ +And it will breed _discontents_ and _animosities_ in the people +against the Eldership, and great _divisions_ and _dissentions_ among +themselves. + +5. This course should be submitted to by the most intelligent and +knowing Christians in a Congregation, that by their _good example_, +and _professed subjection_ to the Government of Christ, those that +have not so great a measure of knowledge, and so have more need to +come, may more readily and effectually be perswaded to do the same. + +6. Finally, how can the _Ministers and Elders_, intrusted by God with +the _Oversight of their flock_, keep themselves pure from the sin of +those Persons, who through ignorance cannot chuse but prophane the +Lords Supper; unless by this means, they use their best endeavors to +finde out where ignorance is, and to remove it: And it is their duty +to _keep themselves pure_, _and not to be partakers of other mens +sins_. + +[Sidenote: Motive 2.] + +The second motive, is from the _great profit and benefit that will +redound to our respective Congregations, from this practice, prudently +and faithfully undertaken, and universally submitted unto_. For, + +1. Hereby the whole Congregation, in all the members of it, shall +receive much advantage and edification, whilest those that are +_knowing_, shall be encouraged, and those that are _weaker_ in +understanding, further strengthened in knowledg; and those that are +_ignorant_, put into a way of gaining knowledge, and so be prepared to +partake of the Ordinance of the Lords Supper, more conscionably; and +more comfortably discern the Lords body, which is done by _knowledge_; +as well as by _Faith_, 1 _Cor._ 11.29. + +2. Hereby the great offence of promiscuous, or mixt communion, will be +prevented, which hath been heretofore, and is to this day, a great +grief to the godly, both Ministers and people: and which hath been, +and is daily objected against us, by them that separate from our +Churches, as the ground why they are necessitated to depart from us; +and are still discouraged from returning to us. + +3. Hereby a _good foundation_ will be laid, of carrying on that _reall +reformation_ which we have _covenanted for_, both in Congregations, +families, and particular persons; _growth in knowledge_ being a great +means to further _our growth in the grace of our Lord Jesus Christ_, +2 Pet. 3.18. + +4. Hereby those uncomfortable and disorderly fractions and divisions +among the members of our severall Congregations, (some refusing to +submit to all orders, while others christianly submit themselves,) wil +in good measure be _cured_, and our Congregations to the _glory of +God_, and the comfort of _Minister_, _and Elders_, be reduced to a +sweet Harmonious _unity and uniformity_, not only in judgment, but in +practice, both thinking and doing the same thing; which were a +_Gospel-blessing_ much to be desired, as a fruit of that Ancient +Promise, _Jer._ 32.39. + +[Sidenote: Motive 3.] + +The third Motive is from the _Mischiefs that will inevitably ensue +upon the neglect of this practice_. For hereby, + +1. _Ignorant persons_ shall go on in their ignorance undiscovered, +unreformed. + +2. The _Lords Supper_ in many Congregations will be wholly disused, or +miserably prophaned. 3. Particular Congregations will be filled with +distractions and discontents, whilest a great part among them refuse +to walk orderly. 4. The _Ministers and Elders_, who sincerely tender +the spiritual welfare of their Congregations will be much +_discouraged_ and _discomforted_. + +5. The _Work of Reformation_, and particularly the growth of people in +knowledg and the grace of Jesus Christ, will extreamly be obstructed +and hindered; _and whosoever shall be any cause or occasion thereof, +will but uncomfortably answer it unto Jesus Christ_. + +[Sidenote: Motive 4.] + +The fourth Motive, is from the _weaknesse and insuffiency_ of the +objections that are brought against this practice; To which we shall +now (God assisting us) return _distinct_, and we hope, _satisfactory_ +Answers. + +The Objections are: + +[Sidenote: _Object._ 1.] + +Many who are well inclined, object their own _timorousness_: And have +_jealousies_ that the Minister will propound such hard and unusual +questions, as they shall not on a sudden be able to answer. + +[Sidenote: _Answ._ 1.] + +The Questions to be propounded by the Eldership to persons, before +they come to the Lords Table, are for the substance of them contained +in the _Ordinance of Parliament_, of the 20th of _October_, 1643. the +particulars thereof being the _fundamentalls of Religion_, contained +usually in most _Catechismes_, which persons of the meanest capacity +ought to understand. + +2. We doubt not but the _Ministers with the Elders_, will make it +their serious Endeavours, to deal with all persons in all _Prudence, +meeknesse, tendernesse, and love_, as the condition of those that come +before them shall require; They being not insensible of their own +_weaknesse_, will take heed of Discouraging the meanest, or Quenching +the smoaking flax, well knowing, _That they are not to Lord it over +Gods heritage, but to promote their growth, and to be Helpers of their +joy_. + +[Sidenote: _Object._ 2.] + +Why may not people be now admitted to the Sacrament, without +examination, as well as before the Elders were chosen? + +[Sidenote: _Answ._ 2.] + +Because; 1. Before Elders were chosen, and the foundation of +Church-Government begun to be laid, the Church of _England_ was in +_point of Church Government_ in an unreformed condition: But now +(blessed be God) in a way of Reformation. And we have in our +_Nationall Covenant_, _sworn to endeavour a reformation in +Church-Government, according to the Word of God_. In pursuance of that +Covenant, there are many Ordinances of Parliament, to require it; and +accordingly it is practised in many Congregations; and _shall we still +persist in our old unreformed way?_ + +2. The _Promiscuous admission_ of all sorts of Persons heretofore +without examination tended much to the _Prophanation of the Lords +Supper_, and was a great _scandall_ in our Church, _Hazarded_ the +souls of thousands, _occasioned_ separations from our Churches, +brought the judgments of God upon the _Kingdome_, and was no small +griefe to godly Ministers, &c. But now God having provided a further +Remedy, we ought not only, not to _oppose it_, but to _submit_ to it, +with all readiness and thankfulness. + +[Sidenote: _Object._ 3.] + +Will you have the _Ancient men of a Congregation, that have for divers +years been partakers of the Sacrament, come now in their Old Age to be +Examined; will you have Noblemen, and Rich men, and Aldermen_, &c. + +[Sidenote: _Answ._ 1.] + +We have formerly declared, That the Presbyteriall Government doth not +precisely require of those that come to the Sacrament, _That they +should first be Examined by Questions and Answers: But if any man +shall make a good profession of his Faith, in a continued discourse, +without being asked any Questions, it will be accepted, as well as if +they were Examined by particular Questions._ + +2. We have likewise shewed the Reason why Ancient men and women, that +have formerly been admitted, are required to submit to Examination, +before they can be again admitted, &c. We have intreated you, to +distinguish between a _Church-reforming in Discipline, and reformed_: +When a Church is once reformed, and members admitted by Examination of +the Eldership, there will never be any necessity of coming afterwards +to Ministers and Elders, for re-admission; (unless it be in case of +excommunication.) But in a Church reforming, as ours is, when all +sorts have formerly been admitted, without any Distinction, then _Old +men_ must be willing to give an account, as well as _young men_, and +_rich men_, as well as _poor_: Because, + +1. Old men and rich men are found to be _ignorant_, and to prophane +the Sacrament, as well as _young men_, and _poor men_. + +2. In Gospell-administrations God is no respecter of persons; neither +must his Officers be, if they would be found faithfull in their +places; _It is not gray hairs, nor silken coats; but knowledg, faith, +repentance, love and thankefulness, will qualifie a man for the +Sacrament._ + +3. If old men and rich men are more gracious and knowing, then others, +their good examples will be mighty incouragements, to draw on the +younger, and poorer sort. And wherein can _Noblemen, and Richmen, +express their thankfulness to God, for his distinguishing mercies +towards them, better, then in becoming patterns and presidents to +others, in their ready obedience to the will of Christ_, in this +particular? + +[Sidenote: _Object._ 4.] + +We are willing to come to the _Minister alone_, to be examined; But we +will never come before the _Ruling-Elders_. + +[Sidenote: _Answ._ 1.] + +The Office of the _Ruling Elders_, as they are distinct from _teaching +Elders_, is grounded upon Scripture; and is not an invention of man, +but an _Ordinance of Christ_, (as we have shewed,) and therefore to be +submitted unto. + +2. Admission of members to the Sacrament, is an act of +Church-Government, and therefore belongs to the Elders, as well as the +Minister: (as we have likewise shewed.) _Church-Government is not +committed by Christ unto Ministers severally, but, to Ministers and +Elders joyntly_, Matth. 10.17. 1 Cor. 12.28. 1 Tim. 5.17. 1 Thess. +5.12. Act. 15.6. Act. 20.17, 28. And therefore in conscience, people +ought to submit to the Ministers and Elders. + +3. This is a Practice according to the example of the _best reformed +Churches_, wherein Elders are joyned with Ministers in this +particular. + +4. To devolve this work upon one Minister alone, as it is sinful, so +it will prove very _prejudicial_, both to Minister and People: For in +some places _Ministers_ may not be so faithful and Prudentiall as they +ought to be, and may, through pride, covetousness, partiality, or +rashness, keep from the Sacrament, or admit to the Sacrament, whom +Christ would not have admitted, or kept away. And in other places, +where _Ministers_ are more _wise_, and _humble_, and _faithfull_, if +they should assume the power of Examination, without _Elders_ +assisting of them, they will be wofully _mis-reported_ and scandalized +by those that come before them, or by others, that are disaffected to +them; For if such horrid and base reports are already raised about the +Questions propounded by the Minister and Elders, when they sit +together; (as by sad experience these wicked dayes of ours will +witnesse:) what will not ungodly men be afraid to report, when the +Minister alone shall ingross this power? + +5. We have formerly shewed, that these Elders whom you so much oppose, +are such _as you either have, or might have chosen; and they were +chosen for the relief and benefit or the Congregation, that so the +Minister might not be sole judge of those that come to the Sacrament, +but might have others joyned with him, to see that he doth nothing out +of envy, malice, pride, or partiality; but that all things may be +managed for the good and edification of those for whose sake they are +chosen_: And therefore it is a wonder to us, to hear men speak so much +against _Ruling-Elders_, when they are purposely chosen for their _own +relief and benefit_. + +6. We have also formerly shewed, that when the Parliament gave their +allowance to the Presbyterial Government, if they had put the whole +_juridical power_ of the Church, into the hands of one Minister alone, +they that now seem so willing to come to be examined by the Minister, +without his Elders, would have more bitterly declaimed against that +way, then now they do against this: For this indeed were to make every +Minister a _Prelate_ in his Congregation; and to bring in that, which +hath some Resemblance to _Auricular confession_. + +[Sidenote: _Object._ 5.] + +Though some _Ministers rigidly keep all from the Sacrament, that will +not come before the Eldership; yet there are others that are +Presbyterians, and have Elders chosen, that examine without them, and +will receive us to the Sacrament, without coming before them._ + +In answer to this, + +[Sidenote: _Answ._] + +1. We doubt whether there be any _Ministers_ of the Presbyterian +judgment, that do thus practise. + +2. If there be any such, we conceive that herein they act not only +contrary to an _Ordinance of Parliament_, but to an _Ordinance of +Christ_, who hath given the power of Discipline, not to _one +Minister_, (as we have said) but to an _united company of Presbyters_ +And for one Minister to assume this power unto himself, is (as we have +also declared) _to make himself the whole Church; It is to build up +what he hath destroyed, and to usurp the Prelaticall power of sole +jurisdiction, in his Congregation._ For he doth not only assume a +Pastoral power of instructing those that are to come to the Sacrament, +but an Authoritative power of admitting to, & keeping from the +Sacrament; which is to take to himself an authority that Christ hath +never given him. And we desire these Ministers to consider what we +have formerly delivered, _That it is as warrantable by the Word of God +for one Minister to assume the whole power of suspending persons +from the Sacrament, who have been duly admitted thereunto, as it is to +assume the whole power of admitting to the Sacrament_, &c. And further +we beseech and intreat them (if there be any such,) to consider what +an offence they give in this particular, to all their Brethren in the +Ministry; and what an argument they put into the mouthes of those that +are disaffected to the government; and in the fear of God to forsake +this way and course, lest while they think _to build with us, they be +found to be destroyers, both of the Presbyterian Government and +Ministry, and to open a wide door to Sacramental Prophanation_. + +[Sidenote: _Object._ 6.] + +Doth not the Scripture say, _Let a man examine himself, and so let him +eat?_ &c. but it no where saith, Let a man be examined by the Minister +and Elders. + +[Sidenote: _Answ._] + +1. The text speaks of those that were formerly admited in a due way to +the Sacrament; and of such it is only required, that they should +_examine themselves_: For the Examining of those amongst us that have +formerly bin admitted, is occasioned by the great Church deformation +that hath been amongst us; which being once healed, there will not be +again that need afterwards of _Church-Examination._ + +2. The Apostles words are not to be understood _restrictively and +exclusively_. For he doth not say, Let a man examine himself _only_, +But let a man _Examine himself_, that is, Let him _especially examine +himself_. Take a parallel text, Rom. 14.12. _So then every one of us +shall give an account of himself to God_; which text is not to be +understood exclusively; For it is certain, that Ministers must give an +account to God, not only of themselves, but also for their people; And +Parents and Masters, for their children, and servants; so it is here, +Let a man examine himself: This doth not exclude the duty of a +father, in examining his children; or of a Master, Minister, or Elder, +in examining those under his Charge: But it teacheth us, That we must +not rest in, nor trust to the Examination of our Father, Master, +Minister, or Elders, but likewise examine our selves: _If a childe, or +servant should say unto his father, or master, when he is examined +about his knowledge, or faith, The Scripture bids me examine my self, +and therefore I will not be examined by you. Would not this be +accounted a great affront, and an unnsufferable abuse to the holy +Scriptures?_ and yet just so do they reason & argue, that from this +Scripture, would exempt themselves from all examination by Minister & +Elders. And so likewise when Christ saith, Matth, 7.1. _Judge not, +that you be not judged_: He that should interpret that text +_exclusively_, of all kind of judging; would overthrow all Magistracy. +But it is to be understood only, as excluding private and rash +judging, (when a man judgeth his Brother, and hath no calling to judge +him, not a just cause:) so it is here; This text excludes all private +Christians from examining others; but to say, that it excludes all men +in office and place in the Church, and in the family, would at once +destroy all Church-Government, and all family-government. + +3. We might add, that those that are most ready to pretend, that it is +needless to give an account before the Minister and Elders, because +they are to _examine themselves_, it is to be feared, are as +regardless of examining themselves, as unwilling to give an account to +the Eldership. + +[Sidenote: _Object._ 7.] + +Doth not the Scripture also say, _whosoever eateth and drinketh +unworthily, eateth and drinketh damnation to himself_? It is not said, +to the Eldership. + +[Sidenote: _Answ._] + +That text is not to be understood _exclusively_, unless it relate to +close hypocrites: An _hypocrite_ eats and drinks damnation to himself +only, but if it relates to those that are _grosly ignorant and +scandalous_, it cannot be understood exclusively. For when a man that +is grosly ignorant and scandalous, receives the Sacrament, he not only +eats and drinks judgment to himself, but the _guilt of the sin lyeth +upon all those that knew of it, and did not do their duty for the +hindering of it_, as we have formerly shewed. + +[Sidenote: _Object._ 8.] + +There are many _Elders_ that are very ignorant, and fiter rather to be +_examined_, then to _examine_; and that propound unbeseeming and +absurd questions. + +[Sidenote: _Answ._] + +The ignorance of some Elders doth no more prejudice the office of an +Elder, then the ignorance of some Physitians, or Ministers, doth the +calling of Ministers and Physitians: If ignorant Elders be chosen, the +fault is not in the Office, but in the Choosers. + +2. This objection cannot be justly made against the Ruling-Elders +within this Province; we hope we may say without boasting, that they +are very knowing, and very godly; and we are confident, that all the +reports that are vented concerning absurd and unbeseeming questions, +&c. are meer lyes and falsities. In all such meetings, the Minister is +the Moderator, and he onely propounds the questions; the Elders sit by +and judge. + +3. In those Parishes where there are none sufficiently qualified to be +Elders, the Presbyterian Government doth not require them to chuse +Elders, but Orders, _That all such Parishes should be under the +immediate care, inspection, and government of the Classical +Presbytery_. + +[Sidenote: _Object._ 9.] + +It is not enough for a _Minister to forewarn his people of the danger +of unworthy coming to the Lords Supper; and if they will +notwithstanding the warning, come unworthily, is not the Minister +free?_ + +It is not enough for a father to tell his child, that he must not +drink such a cup of poyson, and yet afterwards (when he seeth his +child very greedy of it) to give it him; especially, when he knoweth +that it will certainly poyson him. It was not enough for old _Eli_ to +admonish his Sons; but because he did not use his power, in hindring +them, he is reproved, as accessary to their sins. + +[Sidenote: _Object._ 10.] + +I have _lived thus long, and never yet was examined, and certainly I +will not now begin in my old age, I will rather never receive the +Sacrament at all_. + +[Sidenote: _Answ._] + +Old Customes are no good principles to build upon; these are times of +Reformation. + +2. Consider thine own spiritual wants, and what need thou hast of this +blessed Ordinance; and remember what the servant of _Naaman_ said unto +him, _If the Prophet had bid thee do some great thing, wouldest thou +not have done it? how much rather then, when he saith, Wash and be +clean?_ So give Us leave to say to you, _If Christ had commanded you +to do some great thing, would you not have done it, rather then be +deprived of this Ordinance? how much rather when he saith to thee +only, Come and give an account of thy Faith before the Eldership, and +thou shalt be made partaker of this Heavenly banquet?_ + +[Sidenote: _Object._ 11.] + +But I have made a Vow, that I will never come before the Elders. + +[Sidenote: _Answ._] + +This Vow is rash and sinful, a bond of iniquity; and therefore by +keeping of it, you become guilty of a double sin: the Eldership is an +Ordinance of Christ (as we have shewed) and therefore not to be vowed +against. + +[Sidenote: _Object._ 12.] + +I am every way able to examine my self, and none knows what is in my +heart; and therefore I will venture upon my own private examination. + +[Sidenote: _Answ._] + +How is it, that thou art unwilling to venture thy estate, without +first advising with a Lawyer: and wilt advise with Physitians about +thy bodily health; but wilt venture thy soul at the Sacrament, upon +thine own head, without taking the advice of Minister and Elders; _Is +thy soul less precious to thee, then thy body, or thy estate?_ +Besides, if thou hast knowledg, why wilt thou not come to examination; +if no knowledg, why wilt thou refuse the way & means to get knowledg? +the truth is, the true ground why some men do oppose this way, is +either, + +1. Out of ignorance and pride, because they are impatient to have +their ignorance discovered: + +2. Or else, Secondly, it is from a prophane spirit of opposition; not +onely against Church-Government, and all good order; but against all +the wayes of Christ. But let such persons consider; + +1. That it is far better to have their ignorance cured, then covered: +Ignorance covered will make us go blindfold to Hell; But Ignorance +cured, will make us go with open eyes to Heaven. + +2. That Christ accounts them his enemies, that will not have him to +[197]_reign over them_, and will destroy them as his enemies. + +3. To hate Instruction and Reformation, is a certain sign of +wickedness, which God abhors. + +4. All the opposition that carnal and rebellious spirits have against +Christ and his wayes, will in the end, prove kicking against the +pricks, and most pernicious to their own Souls. + +And thus we have answered all those objections, that are usually +brought against this way of Examination, and herein (as we hope) have +given abundant satisfaction to all those that are willing to receive +it. And we have likewise finished our Exhortation. As for the successe +of it, we leave it wholy to God; as having learn't, that _duty is +ours_, but _success is Gods_. When _Paul_ had finished his Sermon at +[198]_Athens, some mocked; and others said, we will hear thee again +of this matter. Howbeit certain men clave unto him, and believed, &c._ +We doubt not but there are many within the Province; whose hearts _the +Lord will open, to attend to what is here said_. Our desire is to do +good unto all, even unto those that are our greatest adversaries; and +not _to be overcome of evil, but to overcome evil with good_. If they +mock at us (as they did at _Paul_) yet surely, [199]_Our Judgment is +with the Lord, and our work with our God; He that is filthy, let him +be filthy still; and he that is unjust, let him be unjust still_: But +we hope better things of you, that have submitted to the +Presbyterian-Government. For whom we pray, [200]_That the God of +peace, that brought again from the dead our_ Lord Jesus Christ, _that +great Shepherd of his sheep, through the bloud of the everlasting_ +Covenant, _would make you perfect in every good work, to do his Will; +working in you, that which is well-pleasing in his sight, through_ +Jesus Christ; _to whom be glory, for ever and ever_, Amen. + +[96] Rom. 12.8. + +[97] 1 Pet. 5. + +[98] Luk. 22.25, 26. + +[99] ἡγουμενος. + +[100] Matth. 23.7, 8, 9, 10, 11. + +[101] 2 Tim. 2.24, 25, 26. + +[102] Phil. 1. + +[103] Psal. 74. & 137. + +[104] _unus homo, solus totius orbis impetum sustinuit._ + +[105] Isai. 8.11, 12, 13, 14. + +[106] Matth. 18.20. + +[107] Dan. 2.35, 45. + +[108] Micah 4.1, 2. + +[109] Isai. 61.12. 1 Tim. 5.17. 1 Thes. 5.13. + +[110] 1 Pet. 5.4. + +[111] Dan. 9.25. + +[112] Neh. 4.3, 4. + +[113] Neh. 4.10. + +[114] Zech. 4.10. + +[115] and Zech. 4.9. 6.8. + +[116] Jer. 4.14. Isai. 1.16. + +[117] Rom. 2.29. + +[118] _In te stas, & non stas._ + +[119] _Frustra nititur qui non innititur._ + +[120] 2 Tim. 1.6. + +[121] _Manducatio Indignorum, & Manducatio Indigna._ Alsted. + +[122] 1 Pet. 1.12. + +[123] επιθνμουςιν αγγελοι παρακυψαι. + +[124] Joh. 6.51. and 56. + +[125] τροϕη ευχαριστηθεισα. + +[126] _Quantò pro nobis vilior, tantò nobis charior._ + +[127] _Donec totus fixus in Corde qui totus fixus in cruce._ + +[128] _Non vincula sed ornamenta, & spirituales Margaritæ_, quoted by +_Nyc. Vedelius_, in his Epistle before his Commentary upon _Ignatius_. + +[129] _Festum Aquilarum, non Graculorum_. + +[130] Rom. 5.8. + +[131] Lam. 3. + +[132] Luk. 7.6, 7. + +[133] 2 Sam. 9. + +[134] _Utimur perspecillis magis quàm speculis._ Senec. + +[135] Matth. 5.44, 45, 46. + +[136] Col. 1.10, 11. + +[137] Phil. 1.9, 10, 11. + +[138] Heb. 13.17. + +[139] 1 Thess. 5.12. + +[140] 1 Tim. 5.17, 18. + +[141] Gal. 6.6. + +[142] 1 Cor. 9.13, 14. + +[143] Φιλοξενοι. Tit. 1.8. + +[144] 1 Thess. 5.11, 14, 15. + +[145] Col. 3.1, 6. + +[146] 1 Cor. 10.24. + +[147] Rom. 15.2, 3. + +[148] Phil. 2.3. + +[149] Mal. 3.16. + +[150] 1 Tim. 6.4, 5. + +[151] 2 Tim. 2.23. + +[152] Rev. 3.4. + +[153] Rom. 16.17. + +[154] 1 Tim. 6.3, 4, 5. + +[155] Tit. 1. 1 Tim 3.16. Tit. 2.12. + +[156] Eph. 2.1. 1 Cor. 2.14. + +[157] Rom. 8.7. + +[158] Gal. 5.17. Rom. 7.18, 19, 23, 24. Isa. 64.6. Rom. 3.28. Phil. +3.9. 2 Cor. 5.21. + +[159] Rom. 8.1, 13. 1 Joh. 3.14. Eph. 2.16. Titus 3.16. 1 Thess. 4.3. +Heb. 12.14. + +[160] Heb. 7.22. Heb. 8.6. + +[161] 2 Tim. 3.1, 2, &c. + +[162] Isai. 1.5, 6. + +[163] _Schisma, ni fallor, est eadem opinantem, & eodem ritu utentem +solo Congregationis delectari dissidio, & Schismaticos facit non +diversa fides, sed communionis disrupta societas_, Aug. contra +Faustum. lib. 20. cap 3. + +_Schisma dicitur a scindendo, & est scissio, separatio, disjunctio, +aut dissolutio unionis illius, quæ debet inter Christianos observari. +Quia autem hæc Scissio maximè perficitur, & apparet in debitâ +communione Ecclesiasticâ recusandâ, idcirco illa separatio per +appropriationem singularem, rectè vocatur Schisma._ Ames. cas. consc. +lib. 5. cap 12. + +_Schisma est secessio in religionis negotio, vel temeraria, vel +injusta, sive facta sit, sive continuata_, Camero, de Eccles. tom 1. +pag 396. + +[164] _Schisma aliud est, ut loquuntur in scholis, negativum, aliud +positivum. Negativum vocamus, quod non exit in cœtum & societatem +aliquam religiosam, sed simpliciter secessio est, & subductio; cum non +instituitur Ecclesia, facto schismate &c. Positivum tum fit, cum +instituitur Ecclesia, hoc est, cum fit consociatio quædam, quæ legibus +Ecclesiasticis, & Dei verbo atque Sacramentorum administratione utitur +separatim: quod quadam formulâ desumptâ ex Scriptura dicitur struere +altare adversus altare, hoc est, quod Schisma Antonomasticωs dicitur, +&_ κατ' εξοχην, _&c._ Camero de Schismate, pag. 402. + +[165] _Temeritas secessionis deprehenditur, ut loquuntur, a +posteriori, si ejus occasio levis sit: erit autem levis, nisi vel +inciderit gravis & intolerabilis persecutio, vel ille cœtus unde +fit secessio laboret hæresi, aut verò deditus fit Idololatriæ._ +Camero, pag. 399. And afterwards, pag. 405. _Quarta verò causa (cujus +non meminimus supra, quia versabamur in thesi, hic vero meminimus, +quia ventum est ad hypothesim) si agnitus fuerit Antichristus._ + +[166] _Etiam secessio fit temerè, cum fit ob morum corruptelas; +quorsum illud Christi pertinet_, Sedent in Cathedra Mosis, facite +quæcunque dixerint vobis. _Cujus rei hæc est ratio, quòd ubicunque +viget puritas doctrinæ, Deum in eo cœtu necessse est habere +Ecclesiam, tametsi obrutam penè multitudine scandalorum. Itaque qui +secessionem faciunt ab ejusmodi cœtu, haud dubiè inde secedunt ubi +Deus colligit Ecclesiam._ Camero, pag. 400. + +[167] _Mr. Carthwright. Mr. Dod. M. Hildersham. Mr. Bradshaw. Mr. +Ball._ + +[168] Matth. 13.9. + +[169] _Musculus_ on 1 Cor. 11. + +[170] _Thomas Goodwin_, in his Sermon upon _Zech._ 4. + +[171] 1 Cor. 1.10. Phil. 2.1, 2. Eph. 4.3, 4, 5, 6. + +[172] Jer. 32.39. Zeph. 3.9. Zach. 14.9. + +[173] Joh. 17.21. + +[174] Phil. 3.15, 16. + +[175] _Schisma propriè dictum est peccatum gravissimum_: + +1 _Quia adversatur charitati erga proximum, & privat eum spirituali +bono_. + +2 _Adversatur ædificationi illius qui facit separationem, quatenus +privat semetipsum Communione in bono spirituali_. + +3 _Adversatur Christo, quatenus unitatem corporis ejus mystici suo modo +tollit_. + +4 _Viam facit ad hæresin & separationem à Christo_. + +[176] 1 Cor 9.2. + +[177] _Subsequens consensus_ Jacobi _in_ Leam, _fecit eos conjuges_. +Pareus, _&c._ + +[178] 1 Tim. 4.14. + +[179] Act. 14.23. 1 Tim. 5.22. Tit. 1.5. + +[180] Smectymnuus. _The answer of Mr._ Marshal, _Mr._ Vines, _Mr._ +Caryl, _Mr._ Seaman, returned to the late King, in the Treaty at the +Isle of Wight. + +[181] Ambros. in cap. 4. ad Ephes. & in 1 Tim. 3. Hier. in Tit. 1. & +ad Euagrium. Aug. epist. 19. Chrys. in 1 Tim. 3. + +[182] 2 Tim. 3.13. 2.16, 17. + +[183] Levit. 13, 14. + +[184] Eccl. 12.1. בחרותיך. + +[185] _Discipulum minimum Iesus amavit plurimùm_, Hieron. + +[186] _Non minus placet Deo_ Hosanna _puerorum, quàm Hallelujah +virorum, Dr._ Andrews _in his Preface to the Command._ + +[187] Gal. 6.6. + +[188] Quoted by Dr. Andrewes, in his Preface to the Com. + +[189] Deut. 6.7. ושננתם. + +[190] Zanch. in 4. præceptum. + +[191] Mr. _Cheynell_ in a Sermon before the House of Commons. + +[192] Ephes. 6. εκτρεφειν. + +[193] Dr. _Andrews_ in the forementioned Preface. + +[194] 2 Thess. 1.8. + +[195] Psal. 79.6. + +[196] 1 Tim. 5.21. + +[197] Luk. 19.14, 27. + +[198] Act. 17.32, 34. + +[199] Isa. 49.4. + +[200] Heb. 13.19, 20. + + + + +Subscribed in the Name, and by the Appointment of the Assembly, + + _George Walker_, Moderator. + _Arthur Jackson_, } + _Edmund Calamy_, } Assessors. + + _Roger Drake_, Scriba. + _Elidad Blackwell_, Scriba. + + +FINIS. + + +Reader, be pleased to read in page 111. line 23. _And let every one_, &c. + + + + + +End of the Project Gutenberg EBook of A Vindication of the +Presbyteriall-Govern, by Ministers and Elders of the London Provinciall Assembly + +*** END OF THIS PROJECT GUTENBERG EBOOK VINDICATION PRESBYTERIALL-GOVERNMENT *** + +***** This file should be named 44787-0.txt or 44787-0.zip ***** +This and all associated files of various formats will be found in: + http://www.gutenberg.org/4/4/7/8/44787/ + +Produced by Jordan, Chris Pinfield, and the Online +Distributed Proofreading Team at http://www.pgdp.net + + +Updated editions will replace the previous one--the old editions +will be renamed. + +Creating the works from public domain print editions means that no +one owns a United States copyright in these works, so the Foundation +(and you!) can copy and distribute it in the United States without +permission and without paying copyright royalties. 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Hart was the originator of the Project Gutenberg-tm +concept of a library of electronic works that could be freely shared +with anyone. For forty years, he produced and distributed Project +Gutenberg-tm eBooks with only a loose network of volunteer support. + +Project Gutenberg-tm eBooks are often created from several printed +editions, all of which are confirmed as Public Domain in the U.S. +unless a copyright notice is included. Thus, we do not necessarily +keep eBooks in compliance with any particular paper edition. + +Most people start at our Web site which has the main PG search facility: + + www.gutenberg.org + +This Web site includes information about Project Gutenberg-tm, +including how to make donations to the Project Gutenberg Literary +Archive Foundation, how to help produce our new eBooks, and how to +subscribe to our email newsletter to hear about new eBooks. diff --git a/old/44787-0.zip b/old/44787-0.zip Binary files differnew file mode 100644 index 0000000..e34a23e --- /dev/null +++ b/old/44787-0.zip diff --git a/old/44787-8.txt b/old/44787-8.txt new file mode 100644 index 0000000..c268d48 --- /dev/null +++ b/old/44787-8.txt @@ -0,0 +1,5982 @@ +The Project Gutenberg EBook of A Vindication of the +Presbyteriall-Government and Ministry, by Ministers and Elders of the London Provinciall Assembly + +This eBook is for the use of anyone anywhere at no cost and with +almost no restrictions whatsoever. You may copy it, give it away or +re-use it under the terms of the Project Gutenberg License included +with this eBook or online at www.gutenberg.org + + +Title: A Vindication of the Presbyteriall-Government and Ministry + +Author: Ministers and Elders of the London Provinciall Assembly + +Release Date: January 29, 2014 [EBook #44787] + +Language: English + +Character set encoding: ISO-8859-1 + +*** START OF THIS PROJECT GUTENBERG EBOOK VINDICATION PROVINCIALL GOVERNMENT *** + + + + +Produced by Jordan, Chris Pinfield, and the Online +Distributed Proofreading Team at http://www.pgdp.net + + + + + +Transcriber's Note + +The text includes a large number of marginal notes that are printed in +small font and are sometimes unclear. They have been converted into +footnotes or (if they comprise general descriptions of a passage) into +sidenotes. A footnote may refer to the following, rather than +preceding, word or phrase. If so the footnote anchor has been +positioned accordingly. + +Many of the paragraphs are numbered according to a complex scheme. +Only on one page are they indented. While the numbering has been +retained the indenting has been removed. + +Apparent typographical errors, and inconsistencies in hyphenation, +have been corrected. Superscripts and a word in spaced-out text have +been rendered in ordinary font. Ligatures have been removed. Small +capitals have been converted to ordinary capitals. Italics are +indicated by _underscores_. + +Transliterated Greek is indicated by =equal signs=, and Hebrew by ++plus signs+. + +The error noted at the end of the text has been incorporated. + + + + +A VINDICATION OF THE + +Presbyteriall-Government, + +AND MINISTRY: + +TOGETHER, + +With an Exhortation, to all the Ministers, Elders, and People, within +the Bounds of the Province of LONDON, whether joyning with Us, or +separating from Us. + +_Published, By the Ministers, and Elders, met together in a +Provinciall Assembly_, Novemb. 2d. 1649. + +Wherein, amongst other things, these ensuing particulars are contained: + + 1. _That there is a Church-Government, by_ Divine Right. + 2. _That the_ Magistrate, _is not the_ Fountain _of_ + Church-Government. + 3. _That the_ Presbyterial-Government, _is by_ Divine Right. + 4. _The_ Inconveniencies _of the_ Congregationall-_way_. + 5. _That the_ Ruling-Elder _is by_ Divine Right. + 6. _That it is the will of_ Jesus Christ, _that all sorts of persons + should give an account of their_ Faith, _to the_ Minister, _and_ + Elders, _before admission to the_ Lords Supper; _together with_ + Answers, _to the usuall_ Objections _made against it_. + 7. Directions _to the_ Elders _for the right managing of their_ Office. + 8. Directions _to such as are admitted to the_ Lords Supper, _for the + right sanctifying of_ Gods Name, _in that_ Ordinance, & _for their + carriage one towards another_. + 9. Rules _to preserve_ People, _from the_ Errours _of these_ Times. + 10. _That_ Separation _from our_ Churches, _is justly charged with_ + Schisme. + 11. _That_ Ministers _formerly ordained by_ Bishops, _need no new_ + Ordination. + 12. _The Necessity and usefulness of_ Catechizing. + +Licensed, Entred, and Printed according to Order. + +_London_, Printed for _C. Meredith_, at the _Crane_ in _Pauls_ +Church-yard, 1650. + + + + +[Illustration] + + +_It hath been the chief stratagem of the adversaries of the Church, in +all Ages, to erect a_ throne _for themselves, in the hearts of people, +by casting reproaches and slanders upon the_ Doctrine, Government, +_and_ Godly Ministers _of_ Jesus Christ. _In the old Testament, when +the Jewes came first out of_ Babylon, _and began to build the second +Temple of_ Jerusalem, _their enemies most falsly, and maliciously, +suggested to King_ Artaxerxes, [1]That the City of Jerusalem, was a +rebellious City, and hurtful unto Kings and Provinces, and that they +had moved sedition within the same, of old time, _&c._ _And thereby +caused the work of the house of God, to cease for many years. And in +the New Testament, when the Holy Ghost came down from Heaven in a most +miraculous manner, for the_ solemn inauguration of Christian Religion; +_and when the Apostles were filled with the_ Holy Spirit, _even then, +they were charged to be_ full of new wine. _And in after-times, the +slanderous accusations of the_ Heathen _Idolaters against the_ +Christians, _are observed to have been one of the chiefest causes of +the_ ten bloudy Persecutions, _raised up against them by the_ Romane +Emperours. _And this was that which forced the Godly-learned of those +days, to write_ Apologies, _in defence of_ Christians, and Christian +Religion.[2] + +_To come neerer to our own times; when the Protestant Religion began +to be re-established (after the bloudy times of Queen_ Mary) _it was +loaded with so many infamous lyes, and malicious falsities, That_ +Reverend and learned Jewell, _was compelled to write an_ Apologie[3] +_for it; for which, he will be famous in the Churches, to all +Posterity. And even in our dayes, when it pleased God, out of his +infinite goodness, to lay a_ foundation _of a glorious_ Reformation in +Church-Discipline, _in this Kingdom, and to raise up the hearts of +many_ Godly Ministers, _and others, to contribute their utmost help +for the perfecting of it, Then did a Generation of men rise up, who +made it their great design to pour out flouds of reproaches, and +calumnies, upon both Government, and Ministers. First, they represent +the Government unto the people, as_ absolutely destructive _unto the_ +civill State, _to the_ liberties _both of their soules and bodies, and +as unsufferable in a_ free Kingdom. _And then the_ Ministers _that +assert it, as men that seek to ingross_ all power _into their own +hands, as the chief_ Incendiaries _of Church and State, and as the +causes of all the miseries, that have of late years come upon the +three Kingdoms._ + +_And therefore, We,_ Ministers and Elders _met together, by the +Authority of Parliament, in the Provincial Assembly of the Province +of_ London, _considering with our selves, what way we might be +serviceable in this great work of_ Reformation, _have thought it our +duties to wipe off those_ foul aspersions, _that are cast upon it, and +upon those who have been active for it; and to dispel the mists and +fogs, which have so long darkened the glorious Sun-shine of this +blessed Reformation._ + +_And because we also find, that there are many, who doubt, whether +there be any particular_ Church-government _prescribed in the Word; +and if so, whether it be the_ Presbyterial, _or_ Congregationall. _And +others that question the lawfulness of_ Ruling-Elders, _and of their +joynt power, with the_ Minister, _to examine those that are admitted +to the Sacrament of the Lords Supper; Therefore, we have also thought +it most necessary for us to search into the Word, and to deliver our +judgments in all these particulars._ + +_And further, because we observe with grief of heart, that sin and +iniquity abounds, and many separate from our Congregations, and run +head-long into heretical, and soul-damning opinions; And those that do +joyn with us in the_ Presbyteriall Government, _both Ministers, +Elders, and People, meet with many discouragements, and may (possibly) +grow faint, and weary and neglective of their duties: Therefore, We +have also thought our selves obliged, to our_ Vindication, _to adde +an_ Exhortation, _unto all Ministers, Elders, and People, within the +bounds of our Province, whether joyning with us, or separating from +us_. + +_The work (we acknowledge) is very weighty, and difficult; and the +times wherein we live, are very perillous, in which men are made_ +Offenders for a word; _Provincial Assemblies (as now constituted) are +new, and strange with us, weak in power, and of no repute with many; +suspected by some, as likely to prove prejudiciall to the Kingdom; and +by others, to the liberty of Congregations. And the judgments and +consciences of most people, are so prepossessed with prejudices and +self-interest, as that we cannot but expect, that this_ our first +expression of our selves, _will meet with much opposition, and +contradiction. Some will not vouchsafe to read it; Others will read +it, and contemn it; Others will mock and scoff at it. But our comfort +is, the Testimony of our Consciences. That the grounds of this our +present undertaking, are neither_ pragmaticalness of spirit, _nor to_ +vent _our own_ spleen, _in aspersing others; nor_ affectation of +domination _over others; nor to blow the Trumpet to new troubles. But +our ends and ayms, herein, sincerely are_, That the truths of Christ +may be vindicated, the Government of the Lord Jesus advanced, the +power of Godliness exalted, the credit of the Godly Ministry repaired, +the unity of the Spirit gained, and kept in the bond of peace, That +our Congregations may be purged, purity of Ordinances promoted, +divisions healed, breaches made up, stumbling blocks removed; That +those who stand may be established, the weak & feeble strengthened, +the seduced may be converted from the errour of their wayes and +repent, to the acknowledgment of the truth; That languishing gifts and +graces, may be quickened and increased; That a through Reformation +(according to our solemn Covenant) may be really endeavoured; That no +means of edification, may by Us be neglected; That we may keep our +selves pure from the bloud of all men: That the Kingdome of our Lord +and Saviour may be inlarged, and God in all things glorified. + +_We confess, it is hardly possible, to wipe off the dirt cast upon us, +but some of it will necessarily light upon those that cast it; (and it +is fit, that they, that unjustly besmear others, should have their own +filthiness impartially discovered) yet notwithstanding, we have +purposely avoided, as much as may be, all personall reflections, and +have waved the answering of some objections made against us, lest in +answering to them, we should give occasion, to those that seek +occasion. And we doubt not (however others may be transported with +passion, or prejudice) but this endeavour of ours, which so much +concerns the preservation of Religion, Truth, Godliness, and Ministry +from ruine and destruction, will be acceptable, to all sober, and +unbyassed Christians._ + +_We shall begin with our_ Vindication, _and therein first assert +Church-Government, by Divine Right; and then clear up the_ +Presbyteriall Government, _and_ Ministry; _and represent them unto +you, in their native colours; and afterwards proceed to our_ +Exhortation. + + + + +The VINDICATION. + + +The externall Government and Discipline of _Christ_, (though it be not +necessary to the being, yet it) is absolutely necessary to the +well-being of a Church: So necessary, as that we cannot but be deeply +affected with grief and sorrow, when we consider how long the through +setling of it hath been delayed, (notwithstanding the Covenant we have +taken, with hands lifted up to heaven, to endeavor a reformation in +point of Discipline) and cannot but conceive it to be one chief reason +of all the miseries that are now upon us; because those that have been +in Authority amongst us, have laboured to build their own houses, and +have suffered the house of God to lye waste. If _Nehemiah_ sate down +and wept, and mourned certain days, because the _wall of Jerusalem was +broken down_, &c. Much more have we cause to mourn, that the _wall of +Zion is not yet reared up_; for as a _City without walls_, _a Sea +without banks_, _a vineyard without a hedge_, so is a Church without +Discipline, and he that shall consider the multitude of Heresies and +Blasphemies, the abundance of iniquities and abominations, that have +crowded into the Church, whilest this wall hath been unbuilt, and this +hedge unmade; cannot but take up the lamentation of _David_[4], though +with a little difference,----_Why hast thou suffered thy Vineyard to +be without a hedge, so that all they which do passe by pluck her. The +Boar out of the wood doth waste it, and the wild Beasts of the field +devour it. Return, we beseech thee, O Lord of Hosts; look down from +Heaven, and behold and visit this Vine, and the Vineyard which thy +right hand hath planted, and the branch that thou madest strong for +thy self_, &c. And likewise to pray the prayer of the same Prophet in +another place[5], _Do good in thy good pleasure to Zion, and build +thou the walls of Jerusalem_. + +The differences, we confess, about this wall, are very many, and so +many, as that it would require a large Volume to treat of them; and it +cannot be denyed, but these differences have been the great apple of +strife for these many years: And although it be our design (as we have +said) to heal and make up the breaches of this wofully divided Church, +and not to widen and increase them; yet notwithstanding, we cannot +without prejudice to the truth, to our selves, and to our respective +Congregations, but give the world some short account of _two opinions_ +about Church-Government. + +There are some, that although they have taken a _Covenant_, to +endeavour the Reformation of the _Church_ in Discipline, according to +the _Word_, yet are not afraid to say; That there is _no particular +Church-Government_ set down in the _Word_; that the _Christian +Magistrate_ is the _Fountain_ of all _Church-power_, and that to +assert a _jus divinum_ of _Church-Government_, is _destructive_ to all +political Government. Now though this Opinion prevail much +with _State-Divines_, and with Christians that study _worldly-policy_, +more then _Scripture simplicity_; And though it be likely (if God +prevent not) to swallow up in a short time, all other Opinions about +_Church Government_: And though the asserting of a _jus divinum_ in +_Church-Discipline_, be with some men, _the only heresie not to be +tolerated_, and more hated, then the _abomination of desolation_, +standing in the holy place, was by the Jews; yet notwithstanding, we +hold it our duties, especially in these times, to make it known to +all our respective Congregations. + +1. _That Jesus Christ, as King and Head of his Church, hath appointed +a particular Government in his Church._ + +2. _That the Christian Magistrate, is not the originall of Church +Government._ Which two particulars, we shall endeavour with great +brevity and perspicuity, to make out unto all unprejudiced Christians. +And first. + +1. _That there is a particular Church-Government by divine right_: not +that we think, that every _circumstance_ in _Church Government_ is set +down precisely in the _Word_, or is of _divine right_ in a strict +sence: But this we say, That the _substantials and essentials_, are +recorded particularly in the Word by Christ, the King of his Church, +and are unalterable by any State whatsoever; And that the +_circumstantials_ are set down under generall rules, sufficient for +the ordering of them; and that therefore, even they also in a large +sence may be said to be of a _divine right_. Now this we shall +endeavour to prove by these ensuing Arguments. + +1. _From the fulness, and sufficiency of the Holy Scriptures._ The +_Apostle Paul_ saith, that his first Epistle to _Timothy_[6], was +written, _To teach him how to behave himself in the house of God, +which is the Church of the living God, the pillar and ground of +truth_. And in his second Epistle[7] he tels us; _That the holy +Scriptures are able to make the man of God perfect, throughly +furnished unto all good works_. Now to know how to govern the Church, +is one of the great works that belong to the Minister: And therefore, +to say, that this is not recorded in Scripture, is to make the holy +Scripture a rule _defective, and ineffectuall for the end for which it +was written_, and to cast a very great _reproach and dishonour upon +it_. And surely, if some substantiall parts of Church-Government, are +exprest in the Word (as few will deny) then (as we conceive) all of +them of necessity must be expressed, or else the Word should not be +able to attain its end; which to affirm, is no small errour: And for +our parts, we cannot conceive any reason to induce us to believe, that +the _Holy Ghost_ should set down in the Word, some of the +_substantials of Church-Goverment_, as binding and unalterable unto +the end of the World, and leave other things as _substantiall_ as +they, _arbitrary and alterable_, according to the will and pleasure of +the _Christian Magistrate_. + +2. _From the excellency of the Kingly Office of Jesus Christ_; For +_Christ Jesus_ is the only _King_ of his Church, governing it not only +inwardly, and invisibly, by the working of his Spirit; but outwardly +also, and visibly, as it is a visible, politicall, and ministeriall +body, in which he hath appointed his own proper [8]_Ambassadors_, +[9]_Assemblies_, [10]_Lawes_, [11]_Ordinances_, and [12]_Censures_, to +be administred in his name, and according to his own way. As a King of +this politicall and ministeriall Church, he _breathed on his +Disciples, and said, Receive the Holy Ghost, whose sins ye remit, they +are remitted unto them; and whose sins ye retain, they are retained_. +As a King of this visible Church, he said unto his Apostles, _All +power is given to me in Heaven, and in Earth; Go ye therefore, and +teach all Nations, baptising them in the name of the Father, and of +the Son, and of the Holy Ghost, teaching them to observe all things +whatsoever I have commanded you; and lo I am with you alway, even unto +the end of the world_. As a King of the same Church, he gave gifts to +men, when he ascended up to heaven, [13]_some to be Apostles, some +Prophets, and some Evangelists, and some Pastors and Teachers_. As a +King, he now sits at Gods right hand, and is made Head over all things +to his Church; which Church is called the house of God; and who should +appoint Orders for the Government of the House, but the _Lord of the +house_? And to say, that he hath not ordained how his house should be +governed, is [14]to make the Master less faithfull in his own house, +then his Servant _Moses_ was; which Church is _Christs Vineyard_, +_Christs Garden_, and can we think Christ so negligent, as not to +appoint a hedge to fence his Vineyard, and a wall to preserve his +Garden? which Church is a spirituall _Republique_. And shall we deny +that to _Christ_ in the Government of his Kingdome, which we grant +unto all Earthly _Monarchs_? Shall we say, That Christ hath ordained +no Laws, by which his Kingdome shall be governed; no Censures, by +which his rebellious subjects shall be punished; no Officers to +dispence those censures? This is a high defamation to Jesus Christ, +and his _Kingly Office_. + +3. _From the immediate, and proper end of Church Government_, which is +not only matter of order and decency, but spiritual and supernatural, +being appointed for the [15]_Edification of the body of Christ in +grace unto glory_; and more particularly, for the _gaining of an +offending brother unto repentance, and for the saving of his soul in +the day of the Lord Jesus_. Now this is a certain rule, _whatsoever +hath a spiritual efficacy, must of necessity have a divine originall_; +_humane institutions_ can but produce humane effects: And therefore, +seeing Church Government is designed for divine and supernaturall +ends, it must of necessity, plead its originall from God himself. + +4. We argue from an enumeration of the substantials of +Church-Government. The Word of God declares unto us, That there are +_Church-officers_, and who they are, _viz._, [16]_Pastors and +Teachers_, [17]_Ruling-Elders, and_ [18]_Deacons_; And how they are to +be [19]_qualified_ for, and [20]_externally called_ unto their +respective Offices, together with all the Ministerial duties in those +Offices, by them to be performed respectively; as [21]_publike +prayer_, the _Ministry of the Word_, [22]_by reading and_ +[23]_preaching_, the [24]blessing of the people in the name of the +Lord, [25]_Administration of the Sacraments_, [26]_Censures_ and +[27]distribution of Alms. The Scripture also tells us of a [28]Church, +consisting of no more then can conveniently meet in one place to +partake in all the Ordinances of publike Worship: and of [29]a Church +consisting of divers congregations. The Scripture also speaks of +[30]Synods, with Ecclesiasticall Authority, together with the +[31]subordination of the lesser, to the greater, and appeals +thereunto. Now all these are the substantials of Church Government, +and are sufficiently set down in the Word, as may partly appear by the +quotations in the Margent, and shall further appear by what we shall +say afterwards. And more then these, and such as are necessarily +included in these, are not (as we humbly conceive) substantials in the +outward Government of the Church. The rest are circumstantialls, for +which Christ hath given general rules sufficient to direct the Church +in the ordering of them, and from which therefore she may not depart. +These rules are set down, 1 Cor. 14.26, 40. _Let all things be done +unto edifying, decently and in order_, 1 Cor. 10.31, 32. _Do all to +the glory of God_, &c. Rom. 14.19. _Let us therefore follow after the +things that make for peace_, &c. + +The second thing, which with the like brevity and perspicuity, we +shall endeavour to evidence unto you, is, _That the Christian +Magistrate, is not the Fountain and Origin of Church-Government_. The +former assertion, gave unto _God_, the things which were _Gods_; and +this doth not at all take away from _Csar_, the things that are +_Csars_: For we freely acknowledg, that _Magistracy_ is an +_Ordinance of God_, appointed for the great good of mankind; so that, +whoever are enemies to _Magistracy_, are enemies to _mankind_, and +[32]to the _revealed Will of God_. We desire to hold up the honour and +greatness, the power and authority of lawful Magistracy, against +Papists, Anabaptists, and all others, that despise dominion, and speak +evil of dignities. We say, that the Magistrate is, in a civil notion, +the supream Governor in all causes Ecclesiastical; the [33]keeper of +both tables; [34]the nursing father of the Church: [35]that it belongs +to him, by his Political power, to reform the Church, when corrupted; +to preserve it, when reformed; to suppresse blasphemy, idolatry, +heresie, schisme, and prophanenesse, and whatsoever is contrary to +godlinesse and sound doctrine; that the people under him, may lead a +quiet life, in all godlinesse and honesty. [36]That he is sent of God +for the punishment of evil doers (amongst which, are heretiques, as +well as others, and therefore called evil workers; and heresies, evil +deeds, _Phil._ 3.2. 2 ep. _Joh._ ver. 11.) and for the praise of them +that do well. That he is the [37]_Bishop of those things that are +without the Church; as_ Constantine _stiled himself_. That to him +belongs to punish Church-Officers, with civil punishments, when they +abuse their power; and to give protection to the publique exercise of +Church-Government, within his dominions. + +But yet, notwithstanding all this, we affirm, That though the +Magistrate be a _nursing father_ of the _Church_, yet he is not the +_begetting father_; That the _Magistrate_, as a _Magistrate_, is no +_Church-Officer_, neither are the keyes of the Kingdom of heaven +committed unto him. Neither did Christ ever say to the _Kings of the +Earth; whose sins you remit, shall be remitted; and whose sins you +retain, shall be retained; and whatsoever you shall binde on earth, +shall be bound in heaven; and whatsoever you shall loose on earth, +shall be loosed in heaven._ Neither is the offended brother directed +to tell the civil Magistrate, but to tell the Church. Neither doth it +belong to him to preach the Word, or to administer the Sacraments. +Neither is he, as a Magistrate, seated by Christ in his Church, but is +to be subject to the Church in all spiritual things, as a member +thereof. Neither is it in his power to appoint what Government he +please in the Church; no more then what Religion he please. And this +we prove: + +1. Because _Jesus Christ_ (as hath been already shewed) hath appointed +a _particular Church-Government in his Word_, to be observed by all +Kingdoms and States immutably, and unalterably, for the substantials +of it. + +2. Because the _Church of Christ had a Government within it self for +300 years before it had a Christian Magistrate_. The Scripture tells +us, that the Church, in the Apostles dayes, had power to meet for +ordering Church-affairs, for excommunicating scandalous offenders, and +obstinate heretiques. And this power was not derived to them, from the +_Magistrate_, being then Heathen; nor were they Traytors and Rebels +against the State, in challenging this power. And when the +_Magistrate_, afterwards, became Christian, the Church did not lose +that power which it had before, when he was heathen. For the truth is, +when a _heathen Magistrate becomes a Christian, he doth not acquire +more Authority over the Church of Christ, then he had before, no more +then a heathen husband converted, doth over his wife, which he +married, when unconverted_. A Magistrate, by becoming Christian, is +better inabled to do service to Christ, and his right is sanctified to +him; but his _Authority_ is no greater then it was before. + +3. Because the power of the Magistrate, in reference to the power of +the Church, is not _privative_ of the Churches power, but _cumulative_ +and _additional_. For if it were otherwise, then the condition of the +Church should be worse under a _Constantine_, then under a _Nero_; +under a _Christian Magistrate_, then under a _Heathen_; which is +contrary to all those Scriptures, which tell us [38]what glorious +advantages the Church should have, by the Magistrates becoming +Christian; and that the Magistrate shall bring honour and glory to the +new _Jerusalem_, and not take away that power that properly belongs to +the new _Jerusalem_. + +4. Because that this assertion, denyeth an _intrinsecall power_ to the +Church, to preserve it self in unity, to purge out spiritual +defilements, and to take care for its own preservation against +_Church-destroying enemies, and iniquities_; which makes the +happinesse of the Church wholly to depend upon the civil Magistrate; +and is contrary, not only to the nature of the Church[39], but of all +other _societies_, which have a _power_ within themselves, of +_self-preservation_; and is contrary to the experience of former ages, +which tell us, _That the Church of Christ did flourish more in truth +and holinesse_, (though not in wealth and honours,) _whilest it was +under Heathen persecuting Emperours, then afterwards_. From the +Apostles, even unto the dregs of our time, the Church of Christ, both +in its infancy and fuller growth, increased by persecutions, and was +crowned by Martyrdoms: But after it had Christian Princes, indeed it +was greater in power and riches, but lesse in piety, saith +_Jerome_[40]. + +5. Because that this opinion, _That the Magistrate is the Fountain of +all Church-power, derives upon the Christian Magistrate most of that +power, which the Pope did formerly most unjustly and tyrannically +usurp over the Churches of Jesus Christ_; and thereby makes the +Christian Magistrate to become a _Political Pope_, and sets up a +_civil Antichrist_ instead of a spiritual, for one great part of +_Antichristianisme_ consisteth in the Popes making himself to be the +_Original of all spiritual jurisdiction_. + +And thus we have given you a short account of the first opinion; and +we do beseech you, in the Name of our _Lord Jesus Christ_, that you +would weigh what we have said, in the ballance of the Sanctuary; & +that you would look upon Church-Government, as an Ordinance of God, +flowing unto you in the bloud of Christ, and as part of his _Kingly +Office_; That you would allow of no _Church-officers_, or _Offices_, +that have not a _divine stamp_ upon them, accounting them guilty of a +_spiritual Prmunire_, that will undertake an office in the Church, if +there cannot be shewed a _Scripture-warrant_ for it; and that you +would submit unto it for conscience sake. + +The second opinion, is of those, that will confesse a _particular +Church-Government by divine right_; but say, that this is not the +_Presbyteriall_, but the Government commonly called _Independent_, or +_Congregationall_: the truth is, There are four kinds of +Church-Government which lay claim to a _jus divinum_; The _Papal_, +_Prelatical_, _Independent_, and _Presbyterial_. The first of them was +banished out of this Kingdom, by King Hen. the 8. The second of them, +as it was used and practised in this land, is abjured by our Covenant. +The great debate of these late years, hath been about the +_Presbyterial_, and _Independent Government_. And though we do not +intend at this time, to enter into a large dispute; yet we earnestly +desire our Brethren, that differ from us only in point of +Church-Government, to consider the wofull mischiefs, that have come +upon the Churches of Christ in _England_, by their dividing, and +separating from us: And that whilest we have been _disputing_ what is +that _Government_ which Christ hath appointed in his _Word_, there are +a prevailing party risen up, that will have no _Government_ at all to +be found in the _Word_: whilest we have been so long _debating_ about +the _hedge_, the wild Beasts have got in, and made spoyl of the +_Vineyard it self_: Whilest we have been building the wall, others +have been _plucking down the house_: Whilest we have been consulting +about the _Garment of Christ_, others have taken advantage to deny the +_Divinity of Christ_: Whilest we have been so tediously contending +about _Reforming of Churches_, _Ordination of Ministers_; and _purity +of Ordinances_, there are men risen up, that deny all _Ministry, +Ordinances, and Churches_. And indeed, there is scarce any fundamental +Doctrine in Christian Religion, but is now, not only called in +question, but openly denyed by some, or other. And therefore, we do +exhort our _Brethren_, in the name of our _Lord Jesus Christ_, that +they would sadly lay to heart the unexpressible calamities, which are +brought upon our Churches, by their dividing from us; and that they +would study, for the time to come, all wayes of _Union and +Accommodation_: And for our parts, we do here profess to all the +World, that we are, have alwayes been, and through the grace of God, +shall ever be willing to study to find out any _Scripture way_, +wherein we may _unite_ together with them, for the preservation of the +_Truths of Jesus Christ_, the prevention of a _toleration of Heresies +and Blasphemies_, and for the healing of the great _scandal_ that is +given to _weak Christians, and wicked men_, by our unhappy +_differences and divisions_. + +As for the _Presbyterial Government_ it self, we may justly say of +it, as the Jews did upon another occasion, [41]_we know that every +where it is spoken against_; and that men deal with it, and Us that +profess it, as the _old persecutors_ dealt with the _Christians_; when +they put them into _Bear-skins_, and then baited them with dogs; and +as the _Papists_ dealt with _John Hus_[42], when they _pinned a paper, +with the picture of red Devils, upon his head, and then exposed him to +the laughter of the people_. Some say, That it is a _lordly, +Domineering government_; and that if we had our wills, we would _lord_ +it over the people of Christ, more then ever the _Prelates_ did; and +instead of one Bishop in a Diocess, we should have many hundreds. +Others say, that it is a Tyrannical and cruel government, and if it +were once established, it would fine and imprison all that would not +yeeld to it. Others, that we require an Arbitrary power, and challenge +an illimited jurisdiction. Others, that we have a design to free our +selves from being under the power of the civil Magistrate. Others, +that this government doth rob the Congregational Churches of their +power and liberty, no lesse then Prelacy did, so that the Church in +removing of Prelacy, changed not _Dominium_, but _Dominum_. Others, +that we seek for _unity_, but neglect _purity_. Others accuse us, that +we contend too earnestly for _purity_, because we will not admit men +to the Sacrament, before they give an account to the Minister and +Elders of their fitness thereunto. Others accuse us, for stamping a +_jus divinum_ upon our government; and others on the contrary, declaim +against us, because we do not assert a _jus divinum_, but depend upon +a _jus humanum_; depend more upon an _Ordinance of Parliament_ for our +establishment, then an _Ordinance of God_. Others exclaim against us, +that we are now become the only _troublers of Israel_, and the only +_hinderers_ of a _blessed and glorious Reformation_; That we are +_pestilent fellowes_, _movers of sedition among the people_, causers +of the first war between _King and Parliament_, and of all the murders +and blood-shedings, that have been in the Nation for these many years; +That we were the Authors and abettors of that violence that was +offered to the Parliament, _July 6. 1647_. That the Ministers of +_London_ are Pulpit-Incendiaries, and have separated their consecrated +lungs, for Bellows, to blow up the fire of a second War the last year; +that they were the bringers in of that numerous Army out of +_Scotland_, to invade the _Parliament_ and _Army_ of _England_: Others +say, that we are Apostatized from our principles, and are turned +_Malignants_, that we that were once the great _Parliament Assertors_, +are now become the only _Parliament-Opposers_. Lastly, that the +_Presbyterian Ministers_ seek their own private ease and interest, and +not the things of Jesus Christ; That they are notorious hypocrites, +_Baals_ Priests, limbs of Antichrist. And that the only reason why +they dislike, and expresse an unsatisfiednesse with these times, and +the alterations therein made, is, because they fear, that their great +_Diana of tythes will be pulled down, and that their gains will be +lesse, and their pains greater; and that they cannot lord it over +their people, as they hoped to have done_. + +These are the _Bear-skins_ in which we are put from day to day; these +are the _red Devils_ that are pinned upon us, to render our persons, +_Ministry_, and _Government_ odious unto the people. But our comfort +is, that these accusations are meer calumnies and slanders, and that +there is not the least shadow of reality or truth in them. And it is +an evident token to us, that _God hath some great work for us to do, +because he suffers the red dragon to pour out such floods of +reproaches upon us_; and that our _government is of Divine Original, +because it is so much opposed_, and that by all sorts of men, and that +in contrary ways: some opposing it, because it seeks so much after +_purity of ordinances_; others, because it seeks it not enough: some, +because it layeth claim so much to a _jus divinum_; Others, _because +not enough_. + +We well remember, and are therein much comforted, what _Tertullian_ +saith; _That that religion must needs be good which Nero persecuted_; +and what _Spanhemius that late learned Professor of Leyden_, in his +history of the original, and progress of the Anabaptists of _Germany_, +tells us, [43]_That when God raised up Luther, Melancthon, Zuinglius, +and divers other Worthies, to be the Reformers of his Church; At the +same time, the enemy of mankind raised up the Anabaptists, to be the +disturbers of his Church. That Thomas Muntzer their great +Antesignanus, when he could not get Luther to joyn with him, but on +the contrary was rebuked by him, and earnestly admonished not to +disturb the publique peace, &c. He began to rise up, and thunder +against Luther himself, crying out, that Luther was as much in fault, +as the Pope of Rome; that it was true, the work of reformation was +somewhat furthered by him, but left still infected with much leaven; +yea that Luther was worse then the Pope, for that he had published +only a carnall Gospel._ And afterwards, When _Luther_, _Melancthon_, +_Zuinglius_, _Bullinger_, _Menius_, _Regius_, and others, began, by +writing, to defend both their own, and the cause of the Church of God, +and to wipe off the blot that was cast as well upon themselves as upon +the Gospel, by these Anabaptists; _Muntzer_ and his confederates were +the more enraged against them, crying out, _That Luther, and those of +his party, favoured nothing but the flesh, vaunting indeed, that they +had cut off some of the leaves of Antichrist, but the tree, and the +roots remained still untouched, which must also be cut down, and which +cut down they would. And because they could finde nothing in the +written Word, to defend their errours, and the tumults which they +raised, they fly to revelations, and inspirations &c. Hereupon every +Fish-monger begins to boast of the spirit, feign revelations after the +example of Storch and Muntzer; The Pulpit is open to every Cobler or +Tinker. They scoffed at the publique Sermons of the reformed, +inveighed against the Lutherane Faith, as being void of good works, +&c. Muntzer, the chiefe trumpet of these uproars, proclaims openly, +that he was raised up by the command of God, for the punishment of +wicked Princes, and altering of Politick government. His usual +subscription to his letters was_, Thomas Muntzer, _the servant of God +against the ungodly_. What was the fatal end of this _Muntzer_, and of +_Iohn Becold_ the Taylor of _Leyden_, and of the rest of that crew; +what prodigious opinions they held, he that will, may read them in the +forementioned Author. There are two reasons have moved us to cite this +story: First, to shew, _That it is not unusual with God, when he +raiseth up men faithful in their generation to reform his Church_, to +give way to the enemy of mankind, for the trial of his people, to +raise up some men even amongst the Reformers themselves, that by +spreading of errours and Heresies, and State-disturbing opinions, +should endeavour to obstruct the Reformation so happily begun. +Secondly, that in _times of Reformation_, it hath alwayes been the +practice of the Ring-leaders of Errours and Heresies, to inveigh more +bitterly, and write more railingly against the Reformers of the +Church, and the Reformation by them indeavoured, then against the +common adversary, both of themselves, of the Reformers, and of the +Reformation. And this is our lot and portion at this day. + +But yet, notwithstanding all this, we hope, that if this +_Presbyteriall Government_, so much opposed both by _Malignants, and +Sectaries of all sorts_, were once presented unto our congregations in +its true and native colours, it would be embraced by all that fear +God amongst us; and that we might say of it, as once it was said of +_Socrates_, _That all that knew him, loved him; and the reason why any +did not love him, was only because they did not know him_. And we +likewise hope, that if we shall fully answer the accusations that are +brought against us, in the bitter and lying pamphlets of this +licentious age, that then our persons also shall stand right in the +hearts and consciences of all that truly fear God within this +Kingdome. Give us leave, therefore to undertake these two things. + +First, _To represent the Presbyteriall-Government before you, in its +true beauty and excellency_. + +Secondly, _To vindicate our persons from the slanders and cruell +reproaches that are cast upon them_. + +1. For the _Vindication of our Government_, and therein the +undeceiving of our people, who look upon it; as it is misrepresented +unto them, by those that are enemies unto Us, Them, and the +Government, we shall offer briefly these ensuing particulars. + +1. That the _Presbyteriall-Government_ is a Government that hath been +the fruit of the prayers of many thousands of godly people in +_England_, in Queen _Elizabeth's_, and King _Iames_ his dayes: There +were many knowing Christians, and faithfull Ministers, that made it +their frequent prayer, that God would reform _England_ in Discipline, +as he had done in Doctrine; and the Discipline then they prayed for, +and many suffered for, was the _Presbyterian_; as appears by the books +written in those days[44]. _And shall we now despise that mercy that +comes swimming to us in the prayers of so many thousand Saints?_ + +2. Though the Presbyterian-Government (for the practice of it) be new +and strange to us in _England_, yet it is not new. + +First, To the Churches of Christ in other Countries: For most of those +places that did thrust out the Popish Religion, and Government, did +receive in the Protestant Religion, and Presbyterial-Government. It is +not new to the Protestant Reformed Churches in _France_, _Scotland_, +_Netherlands_, and _Geneva_, and divers other places, who have had +comfortable experience of this Government, and have enjoyed a great +deal of liberty, verity, piety, unity, and prosperity under it: And +(which we desire all our respective Congregations seriously to +consider) therefore it is (as we humbly conceive) that the framers of +our _National Covenant_ did put in these words, _And the example of +the best Reformed Churches_, into the first Article of the Covenant, +that thereby they might hint unto us, what that Government was, which +is neerest the Word, even that which is now practised in the best +Reformed Churches. + +2. _To the Word of God_; but is there to be found in all the +_substantials_ of it, as we have briefly shewed already, and some of +our own _Brethren Ministers_ of this City, have made to appear at +large, in a Book, entituled, _The divine Right of the Presbyterial +Government_. We shall speak a little more to three of the +forementioned _Substantials of Church-Government_: And shall prove, + +1. _That the Scripture holds forth a Church, consisting of divers +Congregations._ + +2. _Synods with Ecclesiastical Authority._ + +3. _Subordination of Congregations unto Synods, together with Appeals +thereunto._ + +1. _That the Scripture holds forth a Church consisting of divers +Congregations._ Such a Church was + +The _Church of Jerusalem_; as appears, + +1. By the _Multitude of Believers_, both before, and after the +dispersion (mentioned, _Act._ 8.1.) _Act._ 2.41, 46, 47. _Act._ 4.4. +_Act._ 5.14. _Act._ 6.1, 7. _Act._ 9.31._ Act._ 12.24. _Act._ 21.20. + +2. By the many _Apostles_, and other _Preachers_ in the _Church_ of +_Jerusalem_: If there were but one Congregation there, each Apostle +preached but seldom, which will not consist with _Act._ 6.2. + +3. The _diversity of Languages_ amongst the Believers, mentioned both +in the second and sixt Chapters of the _Acts_, doth argue more +Congregations then one in that Church. + +All which, are fully and largely handled by the _Reverend Assembly of +Divines_ in a book of theirs, printed by Authority of Parliament. + +2. _That the Scripture speaks of Synods with Ecclesiastical +Authority_, this is evident from _Act._ 15. in which Chapter, two +things are to be observed: + +1. _That the Apostles in that Meeting, did not act as Apostles with +infallible authority, but as Elders, in such a way as makes that +Meeting, a pattern for ordinary Synods._ + +For the proof of this, we offer these reasons. + +1. Because _Paul_ and _Barnabas_ did willingly submit to be sent from +_Antioch_ to _Jerusalem_, which they needed not have done (one of them +at least being an Apostle) nor could have done, had they acted as +Apostles, and not as Members, for that time, of the _Presbytery of +Antioch_, _Act._ 15.2. + +2. Because _Paul_ and _Barnabas_ were sent not only to the Apostles at +_Jerusalem_, but to the Apostles and Elders, which at that time were +not a few (the Believers in _Jerusalem_ being many thousands) which +proves, that they sent not unto the _Apostles as extraordinary and +infallible_ (for then what need the advice of the Elders?) but as +wise and holy Guides of the Church, who might not only relieve them by +some wise counsel, but also _set a president_ unto succeeding Ages, +how _Errours and Dissentions_ in the Church might be removed and +healed; as Mr. _Cotton_ observes, in his book of the _Keyes_, &c. pag. +23. + +[Sidenote: Mr. _Cotton_ of the _Keyes_.] + +3. Because in the Synod, the Apostles did not determine the thing in +question, by _Apostolical Authority_, from immediate revelation, but +assembled together with the Elders to consider of the matter, _Act._ +15.6. and a Multitude of the Brethren together with them, _Act._ +15.12, 22, 23. And there the question was stated, and debated from +Scripture in an ordinary way. _Peter_ proves it by the _witnesse of +the Spirit to his Ministry, in_ Cornelius _his Family, Paul_ and +_Barnabas_ by the like effect of their Ministry amongst the Gentiles. +_James_ confirmed the same by the testimony of the Prophets; with +which, the whole Synod being satisfied, they determine of a judicial +sentence, and of a way to publish it by letters and messages. + +4. Because the Decrees of the Synod are put forth in the name, _not +only of the Apostles, but of the Apostles and Elders_, _Act._ 15.22, 23. +_Act._ 16.4. _Act._ 21.25. + +The second thing to be observed in that Chapter, is, + +_That the Apostles and Elders did put forth Acts of Ecclesiasticall +Authority in that Synod._ This appears plainly from _Act._ 15.28. _to +lay no other burden_. To bind burdens, is an _act of the binding power +of the Keyes_. And it appears likewise from _Act._ 16.4. where mention +is made of _Decrees ordained by the Apostles & Elders_. And it is +observeable, that wheresoever =dogma=, is used in the _New Testament_, +it is put either for _Decrees_ or _Laws_, and so frequently by the +_Septuagint in the old Testament_, as is abundantly proved by the +Reverend _Assembly of Divines_, in their answer to the Reasons of the +Dissenting-Brethren, against the instance of the Church of +_Jerusalem_, pag. 66. + +3. That the Scripture holds forth a subordination of Congregations +unto Synods, together with Appeals thereunto. To prove this, we will +bring two places: The first is _Deut._ 17.8. to 12. together with +2 _Chron._ 19.8, 10, 11. Out of which two places, compared together, +we gather these two conclusions: + +1. _That the Jews had two supream Judicatories in Jerusalem_; the one +_Ecclesiasticall_, for the _matters of the Lord_; the other _civill_, +for the _matters of the King_. This appears by _Deut._ 17. ver. 8. +where we have a distinction of causes; some _forensicall_ between +_blood_ and _blood_, belonging to the civil _Judicatory_; some +ceremonial, between stroak, and stroak; that is, (as not only +_Hierome_, but the Chaldy and Septuagint read the words, and as +appears by the frequent use of the word in that sense, _Levit._ 13. +and elsewhere,) between leprosie, and leprosie, belonging to the +cognizance of the Ecclesiastical Judicatory. And in the 12 verse, +these two Judicatories are distinguished, by the disjunctive _Or_; _And +the man that will do presumptuously, and will not hearken unto the +Priest_, (that standeth to minister before the Lord thy God,) _or unto +the Judge_, &c. This further appears, by 2 _Chr._ 19.8, 10, 11. In +which we have clear mention; first of two sorts of Judges, the +_Levites and Priests, and chief of the Fathers_, vers. 8. secondly, of +two sorts of causes, some _spirituall and Ecclesiasticall_, called the +_judgment of the Lord_, ver. 8. and the _matters of the Lord_, ver. +11. others civill, as _between blood and blood_, ver. 10. And thirdly, +of two _Presidents_; _Amariah_ the chief _Priest_, in all _matters of +the Lord_; and _Zebadiah_ the Ruler of the house of _Judah_, in all +the _matters of the King_. And this distinction between the civil and +Ecclesiastical Judicatory, is the opinion of many Orthodox & learned +Authors, which are cited by Mr. _Gelaspy_, _Aarons_ rod blossom, cap. +3. pag. 8. where this conclusion is largely and learnedly debated & +asserted. + +2. _That there was a subordination in the Jewish Church, of the +Synagogues, in all hard and difficult controversies, and in all the +matters of the Lord, unto the Ecclesiastical Judicatory at Jerusalem, +and appeals thereunto_; this appears evidently, _Deut._ 17.8, 9. +2 Chron. 19.8, 10. + +Now that this _Subordination_, together with _appeals_, did not belong +to the _Jewish Church_, as _Jewish_ only, but as it was an +_Ecclesiastical Republique_, is evident. For though the _high Priest_, +amongst the Jews, was a _type of Christ_, yet these _gradual +Judicatories_, wherein the _aggrieved party did appeal, from the +lesser to the greater; (that against the very light of nature, the +adverse party might not be the sole Judge and party too, in his own +cause) were not in any kind ceremonial or typicall_. + +_Appeals_, (saith Dr. _Whitaker_,) _they are of divine and natural +light, and certainly very necessary in every necessity, because of the +iniquity and ignorance of Judges_, Whit. Contr. 4. de Romano Pontific. +lib. 4. cap. 2. And generally, all _Protestant Writers_ against +appeals to the Pope, acknowledge yet, their necessary usefulness to a +_Synod_. So did that renowned Martyr _Cranmer_, the form of whose +appeal to a Council, three several times urged by him, with much +instance, we have recorded by Mr. _Foxe_ at large, Acts and Monuments. + +And indeed, if the _benefit of appeals, and consociation of Churches_, +should not be as free to us, as to the _Jews_, how much _more +defective & improvident_ were the _Gospel_, then the _Law_, contrary +to all _ancient Prophesies of Gospel-Communion_? How were _our Saviour +King of Peace and Righteousnesse_, should he have ordained now under +the _Gospel_ such a _government_, as by making _Parties sole Judges_, +were neither _righteous, nor peaceable_? what _Judaicall type or +ceremony_, can there be in this communion and mutual assistance in +government, which God (as by his Word, so) by the very light of +nature, teacheth all societies whatsoever, whether Common-Wealth, +Armies, Universities, or Navies? &c. as learnedly Mr. _Herle_, in his +Independency, &c. + +The second place is Matth. 18.15, 16, 17, 18. which text, by a _parity +of reason_, proves a _subordination of Congregations unto Synods_. For +there is the same relation between _Church and Church_, as between_ +brother and brother_; and if a _brother_ offending is _subordinate_ +unto a _particular Congregation_; then by a _like reason_, an +_offending Congregation_ is _subordinate_ unto _greater Assemblies_. +And the reason of it is, because the _grounds_, _reasons_, and _ends_ +of _subordination_, are the same in both. _That God might be +glorified, the offendor shamed, humbled, reduced, and sin not suffered +to rest upon him. That others may be preserved from contagion, and +made to fear. That scandal and pollution of the Ordinances, may be +prevented, or removed._ All which argue as strongly and fully for +_subordination of an offending Congregation to superiour and greater +Assemblies, as of an offending brother to a particular Congregation_: +And the truth is, whosoever denyes the subordination of a Congregation +unto a Synod, together with appeals thereunto, doth in plain tearms +affirm these three things, + +1. _That the Government of Christ in his Church under the New +Testament, is a Government directly contrary to the very light of +nature making the same men parties, and finall Judges in their own +cause._ + +2. _That the Government of the Church in the Old Testament, was more +equal and just, then under the New._ + +3. _That Jesus Christ hath in his Government appointed no effectual +remedy to heal the scandals of an offending Congregation, or at least, +a more effectual remedy to redresse an offending Brother, then an +offending Congregation._ All which are great _derogations_, and +_disparagements_ to the _Kingly Office and Government of Jesus +Christ_. And thus we have shewed that the Presbyterial Government is +not new to the Word of God, as some falsly object. We proceed to +justifie it in other particulars. + +3. The Presbyterial Government _challengeth no power over mens bodies +or estates_. It medleth not in civil affairs, or with inflicting civil +mulcts, or corporal punishments. It is a government _purely +spirituall_, dispensing the Keyes of the _Kingdom of heaven_, not of +earth; and how then can it be cruel and tyrannical, in fineing and +imprisoning mens persons, as was objected? + +4. It is not a _Government_ that hath _Lordships_ and great _Revenues_ +annexed to it, as the Prelatical had. It is not _gainful_ and +_profitable_, but _burdensome_ and _troublesome_: What do the ruling +Elders gain by their office, but reproach and contempt? And is not the +condition of the teaching Elder worse, in regard of maintenance, since +he ingaged in this discipline, then ever it was? This is a government +that hath no outward advantages to induce men to accept of it. _It is +conscience_, and (as we hope) _pure conscience_, that ingageth any in +it, and _therefore it is, that it hath so few friends, because there +are so few that are truly conscientious_. + +5. It is not a _Domineering Hierarchicall magisteriall Government, +that lords it over peoples consciences, requiring subjection to the +decrees of it, with blind and slavish obedience_. But it is a +_Stewardship_, a _Ministry_, a painful and laborious service. We say, +That all the determinations, even of Nationall Synods, are to be +obeyed no further, then they agree with the Word of God. And that a +Synod is _Judex judicandus_. That Congregations are to examine with +the judgment of discretion, what is sent to them from Synods. There is +_no more obedience required to the Decrees of a Nationall Synod, then +the Independents claim to the decrees of a particular Congregation_. + +6. It is not an _Arbitrary illimited Government, but bounded and +limited_: 1. _By the Word of God_; for in this Government, everything +is to be administred according to the pattern in the Mount. We desire +none to follow, but where the Word goeth before. 2. _By the civill +Magistrate_, in regard of the exercise of it. For we acknowledg our +selves (as we have said) accountable to the civill Magistrate, to +punish us with civil mulcts, if we abuse our power. + +7. It is not a _Government, that doth rob and spoyl particular +Congregations of their just power and priviledges, but helps and +strengthens them_. For it is not (as the Prelatical was) +_extrinsecall_ to the severall Congregations; (which had no vote in +the government, nor consent to it, but were sufferers only of it, and +under it:) Neither doth it assume to it self the _sole power of +Ordination and jurisdiction_: (as the Prelatical likewise did, and in +this, was lordly and tyrannical over all particular Congregations in +each Diocess:) But it is _intrinsecall to the Congregation_, +consisting of the Pastors and Elders of every Congregation, governing +one another by their own Officers: For we hold (which few of our +Adversaries will understand or consider) _That all Congregations are +equal_. No one Congregation over another. _That all Ministers are +equall_, No one Minister, by divine right, over another. + +[Sidenote: That which concerns all, must be managed by all.] + +We hold no _Mother-Church_, on which all other Churches should depend. +But our Government, so far as it is distinct from the Congregational, +consisteth of _divers Sister-Churches, combined by mutuall +concernment, and governing one another in matters of mutuall +concernment, by the common agreement of Pastors and Elders_, according +to that Golden Rule, _Quod omnes tangit, ab omnibus tractari debet_. +In the Presbyterial Government every Congregation hath a voyce, by +the Pastors and Elders thereof, and so is governed by a _power +intrinsecall to it self, which cannot in its own nature be +tyrannicall_. Though there is no power in the world so just, but by +abuse may prove tyrannicall. + +To illustrate this by a simile. _The Presbyterial Government is like +the Government of the_ City _by the_ Common-councell, _wherein there +are_ Common-Councell-men _sent from every_ Ward, _to judg and +determine of matters, that concern the good of the whole_ City; _which +certainly in its own nature, cannot be prejudicall to the severall_ +Wards, _but every helpfull and commodious; whereas the_ +Prelatical-Government, _was just as if the City should be governed +by a_ High-Commission _chosen of_ Forreiners; _and the_ +Independent-Government _is just as if every_ Ward _should undertake to +govern it self, divided from one another, and not at all to be under +the power and authority of the_ Common-councell. + +Adde besides this, the _Presbyteriall-Government_ doth give unto +people of particular Congregations all that is by Christ left them. +For, + +1. We allow unto every Congregation a particular Eldership, where it +may be had. + +2. We impose upon no Congregation a Minister against whom they can +give a rationall dissent. + +3. We allow the Congregationall Eldership to judg in all matters which +concern that particular Church; and to keep from the Sacrament of the +Lords Supper, all those whom they finde to be ignorant or scandalous. + +4. In the _great Censure of Excommunication_, we say, That it ought +not to be _executed against the consent of that particular +Congregation, to which the party to be excommunicated belongs_. And in +all other matters of importance, the Presbyterian-Government hath +great respect to that Congregation which is particularly concerned +therein. And therefore, it is so far from _robbing_, that it is a +great _Pillar to uphold and support Congregational Government_; as for +example: + +1. When a particular Congregation is destitute of a Minister, then the +Neighbour-Ministers of the Classis help what in them lies to make up +that defect, by sending supply in the mean time, and afterwards by +joyning in the ordination of another. + +2. When there is an insufficient Eldership, then the Classical +Presbytery contributes light and strength. + +3. When an Eldership proves Heretical, then the Classical Presbytery +helps to convince them of their Heresies, which the people are not +able ordinarily to do, and thereby to preserve the Congregation from +spiritual contagion. + +4. When any member is wronged by the Eldership, the Classis, or Synod, +contributes ayd and relief, as will appear further in the next +particular. + +8. The Presbyterial-Government _is so far from being tyrannical, as +that it is the greatest remedy against Church-tyranny, because it is +as a city of refuge for all those that are oppressed in +their particular Congregations, to fly unto_. For under the +Congregational-Government, when a brother is (as he conceives) wronged +by the major part of the Church of which he is a member, he is for +ever lock't up, and hath no authoritative way to relieve himself. +(Indeed, he hath moral wayes, by advice and counsel, which are +altogether insufficient;) But the Presbyterian-Government is a _Zoar_, +and an _Ark_ for the wronged party to fly unto, from the Particular +Congregation, to a Classical, Provinciall, or National Assembly. Give +us leave to shew you the difference by this example: Suppose in the +civil Government every Corporation should plead a _power independent_ +from a _Parliament_, and challenge to be unaccountable, would not +this make as many _Parliaments_, as _Corporations_? And if any member +should be wronged by the major part of the Corporation to which he +belongs, were he not left without remedy? And if these Corporations +should cry down the _Parliaments_ power over them as tyrannical, would +it not be said, that this is therefore only done, that they themselves +might become petty Tyrants? So is it here; + +The _Congregationall Government_ is a _Spiritual Corporation_ +independent from all other _Ecclesiasticall Assemblies_ in point +of _Church-power_. As the _Pope_ claims a power over all +_Church-Assemblies_, so this claims an exemption from the power of all +_Church-Assemblies_, and cryeth down all _Classical_, _Provinciall_, +or _Nationall-Assemblies_ with power, as tyrannical; but is not this, +that in the mean time it may become absolute, and as it were a petty +Tyranny? + +There are in the Congregational Government these six great defects, +besides many others which we could name. + +1. There is (as hath been said) no _authoritative way to relieve a +Brother oppressed by the major part of his Congregation_, which +granted, would make the Government of Christ in the _New Testament_, +to be inferiour to the _Jewish Government_, in which they had the +liberty of Appeals. And also to be against the _light of right +reason_, in making the same men to be parties and judges in their own +cause, (as hath been formerly shewed.) + +2. There is no _authoritative way_ to heal the major part of a +Congregation, when it falls into fundamental errours, which is a great +disparagement to the Government of Jesus Christ, and reflects deeply +upon the wisdome and care of the great King of his Church. _For it +makes Christ to provide a more efficatious remedy to cure an erring +member, (to wit, by the great Ordinance of excommunication,) then an +erring Church._ + +3. There is no _Authoritative way_ to keep out pluralities of +Religions. For if the whole _power_ of Church-Government be in the +_Congregation-Independently_, then let a Congregation set up what +Religion they think fit, there is no _Authoritative Church-remedy_ +left to hinder them. + +4. There is no _Authoritative way for unity and uniformity in +Church-administrations_, which doth inevitably lay stumbling blocks +before weak Christians, and holds them in suspence, not knowing to +what Congregation to joyn, because they see such different wayes of +administration of Ordinances. + +5. There is no _relief when a Congregation is destitute of a Minister, +in point of Ordination_, but the succeeding Minister is left to be +examined and ordained by the people of the Congregation that chose +him. And so also when a Congregation becomes hereticall, and in other +such cases. + +6. _If any of their Ministers preach out of their own Congregation, he +preacheth only as a gifted brother_; neither can he, (as we conceive) +according to their own Principles, administer the Sacraments out of +his own Congregation, or perform any other act of office. Although we +believe some of them do so, contrary to their own principles herein. + +9. _That the Presbyteriall Government is a Government that tends not +at all to the destruction of any, but for the good and edification of +all._ There are three chief ends of this Government. + +1. _To keep the Churches of Christ in unity amongst themselves._ + +2. _To keep them in purity and holinesse; it is_ Christs _Fan, to +purge his floor; and his Beesom to sweep out of his house every thing +that offends_. + +3. _To keep them in verity, it is_ Christs Weeding-hook _to weed out +heresies_; and therefore King _James_ (though no great friend to this +Government) would often say, that it was _Malleus hreticorum_, a +Hammer to beat down Heresies: And we find, that wheresoever it is set +up in strength, there the Churches are kept in unity, verity, and +purity; and that (which is very observeable) where this Government +hath once got possession, it hath for ever after kept out Popery and +all Popish Innovations. The Prelatical Government with all its +Lordships and Revenues annexed, as it was managed of late years in +_England_, was an in-let to Popery, and it had _tantmnon_ brought it +in. But _wheresoever the_ Presbyterian-Government _is setled, there +Popery, root and branch, is plucked up and destroyed, and that without +any hope of recovery_. + +[Sidenote: _Object._] + +But it will be objected, that notwithstanding all that hath been said +to render the Presbyterial Government amiable and acceptable; yet +there are two great Mountains which do lye in the way which do hinder, +and (as some say) will for ever hinder people from submitting unto it: +The one is, + +1. _Because it sets up a new officer in the_ Church, _which is a meer +humane_ Creature, having no authority from the Word of God, nor was +ever heard of in the Church of Christ, till _Calvin_'s time, & that is +the LAY-ELDER. + +2. _Because it requireth all, of all sorts, to come to the_ Minister +_and these_ Lay-Elders _to be examined, before they can be admitted to +the_ Sacrament _of the_ Lords Supper. + +[Sidenote: _Answer._] + +We cannot deny, but that these two objections are great _Remora_'s to +the Government, and do hinder the general receiving of it, and +therefore we shall be a little the larger in answering of them. + +For the first of them, we do here freely confesse, that if we were of +opinion, as some are, that the Ruling-Elder hath no foundation in the +Word of God, but is a meer humane Ordinance brought into the Church +only in a prudential way; we should heartily desire the utter +abolition of him: For we are not ignorant, that the Ruling Prelate was +brought into the Church upon the same account, for the avoiding of +Schism and Division, and afterwards proved the great Author and +Fomenter of Schism and Division. And if we should decline the Ruling +Prelate, and take in the Ruling Elder upon the same prudential +grounds, it were just with God to make him as mischievous to the +Church, as ever the Ruling Prelate was: And therefore let us consider +what may be said out of the Word of God, for the justification of this +so much _decryed Officer_: Yet first we cannot but take notice that +the name of _Lay-Elder_ was affixed to this Officer by way of reproach +and scorn, by the adversaries of him, and that it ought not to be +continued. For though it be evident by Scripture[45], that there is a +great difference betwixt the Ministry usually called the Clergy, and +the people commonly called the Laity: yet its also as manifest, that +the Scripture[46] distinguisheth them not by the names of Clergy and +Laity; forasmuch as all Gods people are therein stiled the Lords +Clergy, or Inheritance, and the Lord is called their Inheritance. And +when persons are duly chosen from amongst the people to be Governours +in the Church, as such, they are no longer Lay-men, but Ecclesiastical +persons. And therefore we profess a dislike of the name Lay-Elder, +and conceive they ought to be called either governours in the Church, +1 _Cor._ 12.23. or Ruling-Elders, as 1 Tim. 5.17. not because their +Office is to rule alone (for the Teaching-Elder is a Ruler also, +_Heb._ 13.17. 1 _Thess._ 5.12.) but because their Office is only to +rule.[47] Now concerning these Ruling-Elders, we confess, that they +are Officers somewhat new and strange to the Church of _England_; yet +not new nor strange to the Word of God, nor to the Primitive times, +nor (as all know) to the _Reformed Churches_. + +First, they are _not new nor strange to the Word of God, neither in +the Old Testament, nor in the New_. The Jews in the _Old Testament_, +had two sorts of _Elders_; _Elders of the Priests_, and _Elders of the +people_, suitable to our _teaching and Ruling-Elders_; as appears, +_Jer._ 19.1. And these _Elders_ of the people did sit and vote with +the Priests and Levites in all their Ecclesiasticall Consistories, and +that by divine appointment. That they were _constituent_ members of +the great _Sanhedrim_, appears, 2 _Chron._ 19.8. where we reade, _That +some of the chief of the Fathers were joyned with the Priests, to +judge in the matters if the Lord_. And howsoever, many things among +the Jews after the captivity, did decline to disorder and confusion; +yet we finde even in the dayes of Christ, and his Apostles, That the +Elders of the people still sate and voyced in the Councell with the +Priests, according to the ancient form, as is clear from _Matth._ +26.57, 59. _Matth._ 27.1, 12. _Matth._ 16.21. _Matth._ 21.23. _Mar._ +14.43. _Luk._ 22.66. and _Saravia_ himself,[48] who disputeth so much +against _Ruling Elders_, acknowledgeth thus much: _I finde indeed_, +(saith he) _Elders in the Assembly of the Priests of the old +Synagogue, which were not Priests; and their suffrages and authority +in all Judgments, were equal with the suffrages of the Priests_. But +he adds; That these Elders of the people were civill Magistrates; +which is a poor shift, directly against many Scriptures, which +contradistinguish these _Elders_ from the civil _Magistrate_; as +appears; _Act._ 4.5. _Judg._ 8.14. _Deut._ 5.23. _Josh._ 8.33. +2 _King._ 10.15. _Ezra_ 10.14. And though it were possible, that some +of them might be civill Magistrates, as some _Elders_ amongst Us, are +Justices of the Peace: Yet they did not sit under that capacity, in +the Ecclesiastical _Sanhedrim_, but as Ecclesiastical Elders. + +And that the Jews also had _Elders of the people_, sitting and voting +in their inferiour Consistories, appears (as we humbly conceive) from +_Act._ 13.15. _Act._ 18.8, 17. _Mar._ 5.22. In which places, we read +of the Rulers of the Synagogue, who were neither Priests nor Levites, +and yet were Rulers in Church-matters, and had power, together with +the Priests, of casting men out of the Synagogue, and of ordering +Synagogue-worship, _Joh._ 12.42. _Act._ 13.15. + +Now this _Association_ of the _Elders of the people, with the Priest, +in the Jewish Church-Government, was by divine appointment_; for Moses +first instituted it, and afterwards _Jehosaphat_ restored it, +according as they were directed by God, Num. 11.16. 2 Chron. 19.8. And +it did belong to the _Jewish Church_, not as it was Jewish, but as it +was a Church, and therefore belongeth to the Christian Church, as well +as Jewish. _For whatsoever agreeth to a Church, as a Church; agreeth +to every Church._ There was nothing Judaical or typical in this +institution, but it was founded upon the light of nature, and right +reason, which is alike in all ages. + +But leaving the Old Testament, let us consider what may be said for +the divine right of the _Ruling-Elder_, out of the New Testament. For +this purpose, we have already produced three places, which we shall +now briefly open; and shew how the Ruling Elder is proved out of them. +The places are, 1 _Cor._ 12.28. _Rom._ 12.7, 8. 1 _Tim._ 5.17. + +The first place is, 1 _Cor._ 12.28. _And God hath set some in the +Church, first, Apostles; secondarily, Prophets; thirdly, Teachers; +After that, Miracles; then gifts of healing, helps, governments, +diversities of tongues_; Where we have an enumeration of sundry +Officers of the Church; and amongst others, there are _Helps_, +_Governments_. By _Helps_, are meant _Deacons_; (as not only our +_Reformed_ Divines, but _Chrysostome_, and _Estius_, and others +observe,[49]) and by _Governments_, are meant the _Ruling-Elder_, +which that it may the better appear, we will propound, and prove these +six things. + +1. That by _Governments_, are meant _men exercising Government_, the +_Abstract_ put for the _Concrete_. The intent of the _Apostle_, is not +to speak of _offices_ distinct from _persons_, but of _persons +exercising offices_. This appears first, by the beginning of the +verse, _God hath set some in his Church_; this relates to persons, not +unto offices. Secondly, by the 29. and 30. verses, where the Apostle +speaks _concretively_, of those things which he had spoken before +_abstractively_. _Are all workers of miracles? have all the gifts of +healing? do all speak with tongues_, &c? and so by consequence, _Are +all helpers, are all Governours?_ And therefore it is, that the +Syriack instead of _helps, Governments_, reads it _helpers, +Governours_.[50] + +2. That the _Governour_ here meant, must needs be a +_Church-Governour_; for it is expresly said, that he is seated in the +Church, and therefore the civil Magistrate cannot be meant by this +Governour, as some would have it; partly, because this is quite +besides the whole intent and scope of the Chapter, treating meerly +upon _spirituall Church-matters_, not at all of secular civil matters; +and partly, because the Magistrate, as such, is not placed by God in +the _Church_, but in the _Common-Wealth_: and partly, because the +Apostle writes of such Governours, that had at that time actual +existence in the Church; and neither then, nor divers hundred years +after, were there any _Christian Magistrates_. + +3. That this _Church-Governour_ is seated by God in his Church; It is +a _plant of Gods own planting_, and therefore shall stand firme, +maugre all opposition. For it is expresly said, _God hath set some in +his Church, first Apostles_, &c. _then helps, then Governments_. + +4. That this Church-Governour thus seated by God in his Churches, not +only a _Church-member_, but a _Church-Officer_. For though it be a +question amongst the learned, whether some of the persons here named, +as the _workers of miracles_, and those that had the _gift of healing, +and of tongues_, were seated by God, as officers in the Church, and +not rather, only as eminent members indued with these eminent gifts; +yet it is most certain, that whosoever is seated by God in his Church, +as a _Church Governour_, must needs be a _Church officer_; for the +nature of the gift, doth necessarily imply an office. The Greek +word[51] for Governments, is a metaphor from _Pilots_, or +_Ship-masters_, governing their ships; (hence the Master of a ship is +called =Kybernts=, a Governour, _Jam._ 3.4.) and it notes such +officers, as sit at the stern of the vessel of the Church, to govern +and guide it in spirituals, according to the will and mind of Christ, +which is the direct office of our _Ruling-Elder_. + +5. This Church-Governour thus seated by God in his Church as a +Church-officer, is an _ordinary and perpetuall officer in his Church_. +Indeed, here is mention made of Officers extraordinary, as Apostles, +Prophets; and of gifts extraordinary, as the gift of miracles, +healing, and of tongues; but here is also mention made of ordinary +Officers, perpetually to abide, as _Teachers_, _Helpers_, and the +_Church-Governour, or Ruling-Elder_. And that this Officer is ordinary +and perpetual, appears from the perpetual necessity of him in the +Church; for a Church without government, is as a ship without a Pilot, +as a Kingdom without a Magistrate, and a world without a Sun. + +6. That this Church-Governour thus seated by God in his Church, as a +perpetual Officer, is an officer _contradistinguished in the Text from +the_ Apostles, Prophets, Teachers, _and all other_ Officers _in the_ +Church. This appears; 1. By the Apostles manner of expressing these +officers in an _enumerative_ form; _First, Apostles; Secondarily, +Prophets; Thirdly, Teachers; After that, miracles, then gifts of +healing_, &c. 2. By the recapitulation, vers. 29, 30. _Are all +Apostles? Are all Prophets? Are all Teachers? Are all workers of +miracles?_ &c. 3. By the scope of the whole Chapter, which is to set +down different gifts and offices in different subjects; It is said, +ver. 8, 9. _To one is given by the Spirit, the word of wisdom; to +another the word of knowledg by the same Spirit; to another, faith_, +&c. And for this purpose, the Apostle draweth a simile from the +members of mans body: As there are different members in mans body, and +every member hath its different office, and every member stands in +need one of another; the Eye cannot say to the Hand, I have no need of +thee; nor again, the head to the foot, I have no need of thee, &c. So +it is in the Church ministerial, which is the body of Christ. God hath +set different Officers in his Church; some ordinary and perpetual; +some extraordinary and temporary: And these different Officers have +different Offices, some to teach, others to distribute to the poor +Saints, others to govern. Are all Teachers? are all Deacons? are all +Church-Governours? and these have all need one of another. The Teacher +cannot say to the Deacon, I have no need of thee; nor to the Church +Governour, I have no need of thee: But if all these Offices were in +the Pastor alone, and only, then might he truly say to the Deacon and +Ruling-Elder, I have no need of thee. But now God hath so set the +members in his body which is his Church, that every member stands in +need one of anothers help and support. + +[Sidenote: _Object._] + +If it be objected, that the Apostles had all these offices and gifts +here mentioned, eminently seated in them, for they were Prophets, +Teachers, Workers of Miracles; and therefore why may not all these be +understood of one and the same person? + +[Sidenote: _Answ._] + +Though it be true, that the Apostles had eminently all these; yet it +is as true, that there are many here named, which had but one of these +gifts formally seated in them: And it is also apparent, that some of +the persons here named were distinct Officers in the Church, as the +Prophet, and the Teacher. Though the Apostles were Prophets and +Teachers, yet the Prophet & the Teacher were Officers distinct from +the Apostles; and by a parity of Reason, so were the Governors from +the Apostle, Prophet, and Teacher; the scope of the Apostle being (as +hath been said) to set out distinct Offices in distinct Officers: are +all Apostles? are all Prophets? are all Teachers? The sum of what we +have said from this Scripture, then, is this, _That God hath seated +some men in his Church which have a gift and office to govern, which +are neither Apostles, Prophets, Teachers, nor Pastors; and therefore +they are Ruling-Elders_, which is the Officer which we are enquiring +after. + +Now this Interpretation which we have given, is not only the +interpretation of Reformed Divines, both _Lutherane_ and _Calvinists_, +but of the ancient Fathers, and even the Papists themselves, as +appears by the quotations in the Margent.[52] + +The second text is, _Rom._ 12.6, 7, 8. _Having then gifts differing +according to the grace given, whether Prophesie, let us prophesie +according to the proportion of Faith; or Ministry, let us wait on our +Ministring; or he that teacheth, on teaching; or he that exhorteth, on +exhortation. He that giveth, let him do it with simplicity. He that +ruleth, with diligence. He that sheweth mercy, with cheerfulness._ In +which words, we have a perfect enumeration of all the ordinary Offices +of the Church. These offices are reduced, first, to two general heads, +_Prophesie_ and _Ministry_, and are therefore set down in the +_Abstract_. By _Prophesie_ is meant the faculty of right +understanding, interpreting, and expounding the Scriptures. Ministry +comprehends all other employments in the Church. Then these generals +are subdivided into the special offices contained under them, and are +therefore put down in the concrete. Under _Prophesie_ are contained, +1. _He that teacheth_, that is, the Doctor or Teacher. 2. _He that +exhorteth, i. e._ the Pastor. Under _Ministry_ are comprized, 1. _He +that giveth_, that is, the Deacon. 2. _He that ruleth_, that is, the +Ruling Elder. 3. _He that sheweth mercy_, which [53]Office pertained +unto them, who in those days had care of the sick: So that in these +words, we have the _Ruling-Elder_ plainly set down, and +_contra_-distinguished from the _teaching_ and _exhorting Elder_ (as +appears by the distributive particles, =eite ho didaskn, eite ho +parakaln=, _Whether he that teacheth_; _Whether he that exhorteth_; +_Whether he that ruleth_, &c.) And here likewise we have the divine +institution of the Ruling-Elder, for so the words hold forth. _Having +then gifts differing according to the grace that is given unto us_; +and thus also in the third verse, _according as God hath dealt to +every man_, &c. This officer is the gift of Gods free grace to the +Church, for the good of it. + +Against this Exposition of the Text, it is objected by those that +oppose the divine right of the Ruling-Elder, that the Apostle speaks, +in these words, not of several offices in several persons, but of +severall Gifts in one and the same person; for he saith, _having then +Gifts differing according_, &c. But we answer: + +1. That the word _Gift_ is often in Scripture taken for _Office_; as +_Eph._ 4.8, 11. _When he ascended on high, he led captivity captive, +and gave gifts unto men_; and v. 11. _He sheweth what these gifts +were, some to be Apostles, some Evangelists_, &c. + +2. That the Apostle in the _Protasis_ speaks not of severall Gifts, +but of severall Offices, and these not in the same, but in several +members, _v._ 4. _As we have many members in one body, and all members +have not the same office._ And therefore the _apodosis_ must also be +understood not only of _severall gifts_, but of _severall Offices_, +and these in _several subjects_. And this further appears by the very +similitude which the Apostle here useth, which is the same he used, +1 _Cor._ 12. from the body natural, wherein there are many distinct +members, and every member hath its distinct Office; and so it is in +the Church of Christ. + +3. These gifts here mentioned, and the waiting upon them, do +necessarily imply an Office in whomsoever they are; and therefore they +are set down emphatically with an Article, =eite ho didaskn ho +proistamenos=. He that hath the gift of teaching, and exhorting, and +ruling, and waiteth upon this gift, what is he but a Teacher, Pastor, +and Ruling-Elder? And this must either be granted, or else we must +open a door for all members of the Church, even women, not only to +preach and teach, but to rule also, and to wait upon preaching and +ruling: This truth is so clear, as that the Papists themselves being +convinced of it, do say[54] upon this text, that the Apostle here +first speaks of gifts in general; and secondly, applyeth these gifts +to Ecclesiastical Officers, v. 6. and afterwards directs his +exhortation to all Christians in general. + +The third text for the divine right of the _Ruling-Elder_, is, +1 _Tim._ 5.17. _Let the Elders that rule well be counted worthy of +double honour, especially they who labour in the Word and Doctrine._ +For the understanding of which words, we will lay down this rule, That +every text of Scripture is to be interpreted according to the literall +and grammatical construction; unless it be contrary to the analogie of +Faith, or the rule of Life, or the circumstances of the Text: +otherwise, we shall make a nose of wax of the Scriptures, and draw +_quidlibet ex quolibet_. Now according to the _Grammatical +construction_, here are plainly held forth _two sorts of Elders_; the +one, _onely ruling_; and the other, _also labouring in Word and +Doctrine_. Give us leave to give you the true analysis of the words. + +1. Here is a _Genus_, a general, and that is _Elders_. + +2. Two distinct species, or kinds of Elders, _Those that rule well_, +and _those that labour in word and doctrine_; as Pastor and Doctor. + +3. Here we have two participles, expressing these two kinds of Elders, +_Ruling_, _Labouring_, the first do only rule, the second do also +labour in Word and Doctrine. + +4. Here are two distinct Articles, distinctly annexed to these two +participles, =hoi proesttes, hoi kopintes=. They that rule, They +that labour. + +5. Here is an _eminent discretive particle_, set betwixt these two +kinds of Elders; these two participles, these two Articles evidently +distinguishing one from the other, _viz._ =malista= _especially they +that labour_, &c. And wheresoever this word =malista= is used in the +New Testament, it is used, to distinguish thing from thing, or person +from person; as _Gal._ 6.10. _Phil._ 4.22. 1 _Tim._ 5.8. 1 _Tim._ +4.10. _Tit._ 1.10. 2 _Tim._ 4.13. 2 _Pet._ 2.20. _Act._ 20.38. In all +which places, the word [_especially_] is used as a discretive particle, +to distinguish one thing from another, or one person from another; and +therefore being applyed here to persons, must necessarily distinguish +person from person, officer from officer. It is absurd to say, (saith +Dr. _Whitaker_,[55]) that this text is to be understood of one and the +same Elder. If a man should say, _All the Students in the University +are worthy of double honour, especially, They that are Professors of +Divinity; He must necessarily understand it of two sorts of Students_. +Or if a man should say, _All Gentlemen that do service for the Kingdom +in their Counties, are worthy of double honour, especially they that +do service in the Parliament; this must needs be understood of +different persons_. We are not ignorant, that Archbishop _Whitgift_, +Bishop _King_, Bishop _Bilson_, Bishop _Downame_, & others, labour to +fasten divers other interpretations upon these words, which would be +over-tedious here to rehearse. Only thus much we crave leave to say, +which we desire may be seriously weighed; That all other senses that +are given of these words, are either such as are disagreeing from the +literall and Grammatical construction, or such as fall into one of +these two absurdities, either to maintain a _non-preaching Ministry_, +or a _lazy-preaching Ministry_ to deserve double honour. Archbishop +[56]_Whitgift_ by the Elder that rules well, understands a Reader that +is not a Preacher. [57]Dr. _King_, a Bishop ruling, and not preaching; +which is to say, that a non-preaching Minister deserves double honour. +Dr. _Bilson_ [58]saith, that the words are to be understood of two +sorts of Elders, and that the meaning is, That the Elder that rules +well, and preacheth, is worthy of double honour, especially they that +labour, that is, _that preach abundantly_, that do =kopian=, labour as +a Waterman at his Oar; which is as much as if he had said, that a +_lazy Minister_, or a _seldome-preaching Minister, deserves double +honour_. For all Preachers are in Scripture required =kopian=, _to +labour abundantly, 1 Thess._ 5.11. _1 Cor._ 3.8. where the same word +is used that is here expressed. If the Apostle had meant to have +distinguished them by their extraordinary labour, he would rather have +said, =mochthountes=, then =kopintes=, for other-where he useth +=mochthos=, as a degree of painful labour, above =kopos=, which is put +for common labour, _Rom._ 16.12.[59] Dr. _Downame_ and others, +interpret the words of one and the same Elder, thus, The Elders that +rule well, are worthy of double honour, especially they that labour; +that is, (say they) _especially they labouring, or especially because +they labour_. And so they make their labouring, to be the chief cause +of their double honour. But this interpretation is against the literal +meaning, for the Greek is not =ei kopisin=, _if they labour_, but +=malista hoi kopintes=, _especially they that labour_. Here is a +participle with an Article, and a _discretive particle_, which can +never be rightly and literally translated _causatively_. And therefore +we conclude, together with our Reformed Divines[60], that this text +according to the proper and Grammatical construction of it, doth hold +forth unto all unprejudiced Christians, a Ruling Elder, distinct from +a teaching Elder, which is the thing we undertook to prove. + +Besides these three Scriptures thus expounded, we shall briefly offer +one more; and that is, Matth. 18.17. where the offended Brother is bid +_to tell the Church_, &c. In which words, the whole power of +excommunication is placed by Christ in the _Church_. The great +question is, what is meant by Church? Here we take for granted: 1. +That by Church, is not meant the civil Magistrate, as _Erastus_ fondly +imagineth; for this is utterly contrary to the purpose of Christ, and +the aym of that discipline here recommended to be used, which is the +_gaining of our brother unto repentance_; whereas the aym of the civil +Magistrate, is not the spiritual good properly and formally of the +offender, but the publique good of the Common-Wealth. And besides, it +is a language unknown in Scripture, to call the Magistrate the Church; +and it is an exposition purposely invented, to overthrow all +Ecclesiastical government. + +2. That by Church, is meant _primarily and especially_ the particular +Congregation; we do not say _onely_, but firstly and especially. Hence +we argue; If the power of Excommunication be placed in the particular +Church, then either in the Minister alone, or in the Minister and +whole Congregation, or in the Minister and Elders chosen by the +congregation. + +But not in the Minister alone, who being but one man, can no more be +called a Church, then one man can be called many, or a member called a +body. For one person cannot be called a Church, (saith _Bellarmine_ +himself[61],) seeing the Church is the people and Kingdome of God. It +is certain, that the Church here spoken of, is a certain number met +together; for it is said, _Where two or three are gathered together_, +&c. + +Nor in the Minister and whole Congregation; for God who is the God of +order, not of confusion, hath never committed the exercise of +Ecclesiasticall jurisdiction, to a promiscuous multitude; the +Scripture[62] divides a Congregation into Rulers and Saints, into +Governours, and governed; and if all be Governours, who will be left +to be governed? And besides, if the collective body of a Church be the +Governours, then women and servants must govern as well as others. + +And therefore we conclude, that by Church, must needs be meant, the +Minister and Ruling-Elders, which are the Officers we are enquiring +after. + +And this is no new interpretation, but agreed unto by ancient and +modern Writers. _Chrysostome_ saith[63], by Church, is meant the +=proesttes=, _the Rulers of the Church_, Camer.[64] _the Colledg of +Presbyters_; others, the _Ecclesiacall Senate_. These are called a +Church, for four Reasons: + +1. Because it is usual in the Old Testament, (to which our Saviour +here alludeth, as appears by the words Publican and Heathen,) to call +the Assembly of Princes and Elders a Church, Numb. 35.12, 24, 25. with +Deut. 1.16. 1 Chron. 13.2, 3. with 28.1, 2. & 29.1, 6. Deut. 31.28, 30. +1 King. 8.1, 2, 55. Num. 5.2. compared with Levit. 13.15. + +2. Because they manage Church affaires in the name of Christ, and of +the Church, and are servants of the Church, as well as of Christ. + +3. Because they are, as it were, the eyes and ears of the Church; and +therefore as the body is said to see or hear, when as the eyes and +eares alone do see and hear; so the Church is said to see, hear, and +act, that which this _Senate Ecclesiasticall_ doth see, hear, and act. + +4. Because they represent the Church; and it is a common form of +speech, to give the name of that which is represented, to that which +represents it; as we say, that to be done by the whole Kingdome, which +is done by a full and free Parliament. Hence we might further argue: + +_If the Colledge of Presbyters represent the Church, then it must be +made up of Ruling-Elders, as well as Ministers._ For Ministers alone +cannot represent the Church; the Church consisting not of Ministers +alone, but of Ministers and people, who are part of the Church as well +as Ministers, and are so called, _Act._ 15.3, 4. + +This is all we shall say, for the Scriptural part. + +[Sidenote: Episcopacy by Divine right.] + +As for the _Primitive times of the Church_, we should have wholly +waved the mention of any thing about them, were it not for the base +calumnies & reproaches which the Prelatical party cast upon the +Ruling-Elder, in saying, That it is _the new fangled device of Calvin +at Geneva_; and never known in the Church of Christ before his dayes. +There is a Bishop that _makes offer to forfeit his life to justice, +and his reputation to shame, if any man living can shew, that ever +there was a Ruling-Elder in the Christian world, till_ Farell _and_ +Viret _first created them_. But he hath been abundantly answered by +_Smectymnuus_, insomuch, that whereas in his Episcopacy by Divine +Right, he boldly averreth, that the name of the Elders of the Church, +comprehendeth none but preachers, [65]and that therefore none but they +may be called _Seniores Ecclesi, Elders of the Church_; though some +others haply may have the title of _Seniores populi, Elders of the +people_, because of their _civill Authority_. Yet notwithstanding +afterward, the same Bishop in his [66]reply to _Smectymnuus_ +acknowledgeth, that besides _Pastors and Doctors_, and besides +_Magistrates and Elders of the City_, there are to be found in +Antiquity, _Seniores Ecclesiastici, Ecclesiastical Elders_ also; only +he alledgeth, they were but as our Church-Wardens, or rather, as our +vestry-men; whereas in truth, _They were Judges in Ecclesiasticall +controversies_, and did assist the Pastor in ruling and governing the +Church; witnesse that famous place in [67]_Ambrose_, which testifies, +_that both in the Jewish and in the Christian Church, there were +these Ecclesiasticall Rulers_. This is also the judgment of +[68]_Tertullian_, [69]_Origen_, [70]_Basil_, [71]_Optatus_, +[72]_Hierome_, [73]_Augustine_, [74]_Gregory_ the great, and divers +others cited by _Justellus_ in his Annotations in _Can. Eccl. +Affrican_, and by _Voetius_, and by _Smectymnuus_, and by the Author +of the _Assertion of the Scotch Discipline_, some of which are +rehearsed in the Margent. We will conclude this Discourse, with the +confession of Archbishop _Whitgift_, a great Writer against the +Presbyterial-Government; _I know (saith he) that in the Primitive +Church, they had in every Church Seniors, to whom the Government of +the Church was committed, but that was before there was any Christian +Prince or Magistrate_. + +And therefore, let not our respective Congregations suffer themselves +to be abused any longer with a false belief, that the _Ruling-Elder_ +is a new device, and an _Officer_ never known in the _Church of God_, +nor _Word of God_. For we have sufficiently (as we conceive) proved it +to be warranted by the Word, and to have been of use in the purer +times of the Church. + +Three things we shall desire to adde, as a conclusion of this +discourse. + +1. _That there are prints of the Ruling-Elder remaining amongst us +even at this day_; for as the _Overseers_ of every Parish, have a +_resemblance of the Deacon_; so the _Church-warden_ hath some +_foot-steps_ of our _Ruling-Elder_; though we must needs confess, that +this _Office hath been much abused_; and we could desire it might be +laid aside, and the true _Scripture-Ruling-Elder_ set up in his place. + +2. That the Prelatical Divines, [75]which are such great adversaries +to the _Ruling-Elder_, do yet notwithstanding, hold and prove, that +men of abilities which are not Ministers, are to be admitted into +_Generall Councels_; because that in the Synod of _Jerusalem_, not +only the _Apostles_, but _Elders_ and _Brethren_ did sit and vote, +because this was practised in the _Old Testament_; and because that +this was practised in the Councels held afterwards in the Church of +Christ, as appears out of _Eusebius_, _Sozomen_ and _Theodoret_, and +by the subscriptions of those Councels done by men, not Ministers, as +well as others. + +Hence we might argue; + +_If other men, besides Ministers, are by Gods word, even in the +judgment of the Prelaticall Divines, to be admitted into the greatest +Assemblies, and Councels of the Church, much more are they by the same +right to be admitted into particular Congregations, to sit and vote +with the Minister in the Government of the Church._ + +3. Adde thirdly, that even in the Bishops days, for these many hundred +years, there have been _Ruling-Elders_ in the Church; for the +_Chancellours_, _Commissaries_, _Officials_, and such others, were all +of them _Governours of the Church_, and had the _power of suspension +and excommunication_; and yet were few of them, if any, _Ministers of +the Word_: And it seems to us, to be a great _curse of God_, that +lyeth upon mens spirits, that could willingly submit to _Chancellours_ +& _Commissaries_, who did nothing else but _pick their purses, and +tyrannize over their bodies and estates_, and yet will not submit unto +the _Ruling-Elder_ now established, who _seeks no other interest, but +the interest of Christ, and medleth not with mens bodies or estates, +and desireth nothing but to be helpfull to the Ministers of Christ, to +keep their Congregations in unity, piety, and verity_. This is all we +shall say, in answer to the first Objection. + +The second grand Objection against the _Presbyteriall-Government_, is, +that it requires all, of all sorts, to come to the _Minister_ and +_Elders_ to be examined, before they can be admitted to the Sacrament +of the Lords Supper, which is (as some ignorantly say) to bring in +auricular confession again into the Church, to bring the people of God +into a spirituall slavery and bondage unto the Eldership, and which is +an usurpation more then prelaticall, and a tyrannicall domineering +over mens consciences, and hath no footing in the Word; for the +Scripture saith, _Let a man examine himself, and so let him eate_, &c. +It is not said, _Let him first be examined by the Ministers and +Elders_: the Scripture addes, _He that eats and drinks unworthily, +eats and drinks damnation to himself_, not to the Eldership. And why +then must a man submit himself unto the examination of the Eldership? +and how come the Eldership to be guilty of another mans unworthy +receiving? It is further added by some, that for their parts, they +will willingly come before the Minister, and submit to his +examination, but they will rather for ever be without the Sacrament, +then submit to come before the _Lay-Elder_, for whom, they see no +warrant in the Word of God: Others say, that they will freely yield +that the _younger sort_, that never have received the Sacrament, +should present themselves to the _Eldership_ to be catechized, and +instructed, and fitted for the Sacrament; but they will never yield, +that old men and women, that heretofore have divers times received, +should now in their old age be required to come, to be examined not +only by their Minister, but by the Elders also, who oftentimes are +very unfit for that Office: Others adde, that though some Ministers +rigidly keep all from the Sacrament, that will not come before the +Elderships; yet there are others, that are _Presbyterians, and have +Elders chosen, that act without them_, and will receive us to the +Sacrament without comming before them. These, and such like +Objections, are brought against this way of Examination, that is so +happily begun amongst us. Now that we might satisfie these Objections, +and make good our practice out of the Word of God, we shall briefly do +these four things. + +1. _We will declare what our practice is in this particular._ + +2. _We will prove, that he that will come to the Sacrament, ought +first to submit to examination._ + +3. _That the power to examine, belongs not to the Minister alone, nor +to the Minister with the whole Church, but to the Minister and +Elders._ + +4. _We will answer the Objections, that are brought against this way +of examination by the Minister and Elders._ + +For the first of these, we say; + +First, That the _Presbyterial-Government_, doth not precisely & +peremptorily require of those that come to the Sacrament, that they +should first be examined by questions and answers, but if any man or +woman shall make a good profession of their Faith in a continued +discourse, without being _asked any questions_, it will be as well +accepted, as if they were examined by particular questions. + +Secondly, that this _examination_ or _profession_ is not required +every time men come to _the Sacrament_, but only _at their first +admission_. + +3. That he that is duly admitted into compleat _Church-fellowship in +the Presbyterian-way_, is not only by vertue of his first admission, +freed from all _after-examination_ (unless it be when he falls into +any scandalous transgression) in the Congregation, to which he +belongs; but he is inabled by a certificate from his Eldership, to +receive the Sacrament in any Church of the Christian world of the same +constitution, without any new examination. + +Fourthly, that the reason why ancient men and women, and others, that +have formerly under the _Prelatical Government_ been admitted to the +Sacrament, are now required to submit to examination, before they can +be again admitted, doth not _proceed from the nature of the +Presbyterian Government, but chiefly from the neglect of the +Prelaticall_: For it is so evident, that it cannot be denyed, that +under the former Government, men and women of all sorts, though never +so ignorant or scandalous, were in most places admitted promiscuously +to the Sacrament without any examination. Now this grievous disorder, +and great iniquity in the Prelatical Government, is the principal +cause of all the trouble we meet withal in ours; and we desire +earnestly our people to distinguish with us, between a Church +deformed, and reformed. If the Churches of God in _England_ were once +so reformed, that there were an orderly admission, by examination or +profession, unto the Lords Table by the Eldership; then we should +require none to come to examination, but such only as never yet +communicated, whom we would endeavour to train up in knowledge, by +catechizing, and by Gods blessing, make fit in time, to be partakers +of such heavenly mysteries. But now because our Churches, through want +of Discipline, are deformed, & all sorts have been sinfully admitted +without tryal: Hence it is, that we are forced, even out of tender +regard to the souls of old people, and to free our selves from the +guilt of their sins, and out of desire to keep the Sacrament from +prophanation, to examine even aged people (many of whom we find very +ignorant) and all sorts as have been formerly admitted (many of whom +we find to be very unworthy) that so we may bring our Congregations +into Gospel-order. This we say, _we are absolutely necessitated to do +upon conscientious grounds, which we cannot recede from, though we +find it very prejudiciall to our selves, and to our Government_. But +in the mean time, we desire our respective Congregations to consider, +that this is a necessity, that the iniquity of former times hath +brought upon us; and that it doth not flow from the principles of our +Government, but only from the negligence and sinfulness of Prelatical +Governours. + +The second thing propounded, is to prove, that he that will come to +the Sacrament of the Lords Supper, ought first to submit to +examination, and tryal, as it hath been formerly explained: For this +purpose, we will lay down these three Propositions. + +1. _It is the Will of Jesus Christ, that no grosly ignorant, or +scandalous person should come to the Sacrament._ + +2. _That it is the Will of Jesus Christ, that those who are grosly +ignorant, or scandalous, should be kept from the Sacrament (if they +offer to come) by the Officers of the Church._ + +3. _That it is the Will of Jesus Christ, that Church-Governours have +some sufficient way to find out who are such ignorant and scandalous +persons, that they may be kept away._ + +[Sidenote: 1. Proposition.] + +_That it is the Will of Jesus Christ, that no grosly ignorant, or +scandalous person, should come to the Sacrament._ + +1. No _grosly ignorant person_, because the Scripture saith, _that a +man must first examine himself, and so eat of that bread, and drink of +that cup_; and it likewise saith, that he that will come to the +Sacrament must be one that _discerneth the Lords body_; otherwise he +_eats and drinks damnation to himself_; and it adds, that we are to do +this _in remembrance of Christ_, and thereby to _shew forth the Lords +death till he come_. And therefore a man that is grosly ignorant, and +is not able to examine himself, nor to discern the Lords body, nor to +remember Christ; nor understands what it is to shew forth the Lords +death, ought not to come to the Sacrament, no more then a baptized +Infant, who is therefore not to partake of this Ordinance, because of +his want of knowledge. + +2. No _scandalous person_: This is evidenced from the words of the +Apostle, _Let a man examine himself, & so let him eat_, &c. from which +words we gather two things: + +1. That he that would come to the Sacrament, _must examine himself_; +which examination ought to be according to the nature of the Ordinance +of the Lords Supper, _viz._ + +1. In general; whether he be worthy to come, or no; (not with a +_worthinesse of merit_, but of _Evangelical suitablenesse_.) + +2. In particular: + +1. Whether he have _true Faith in Christ_, without which, he cannot +worthily eat this bread, and drink this cup. + +2. Whether he _truly repent for sin, and from sin_. For he that comes +in any sin unrepented of, comes unclean, and so pollutes the +ordinance. + +3. Whether he be [76]_truly united by love to Jesus Christ, and his +members_; without which, he cannot enjoy communion with them in that +ordinance. + +2. That he who upon due examination, can find none of these +qualifications, should not presume to come, which appears: + +1. By the Apostolical command, _But let a man examine himself, and so +let him eat; so_, and _not otherwise_. + +2. By the sin which he commits, in _being guilty of the body and blood +of Christ_, vers. 27. + +3. By the _Danger_ he incurres to himself, in _eating and drinking his +own damnation_, vers. 29. + +2. From the nature of the Sacrament. + +1. It is the _table of the Lord, and the Lords Supper_; and +consequently the friends, and not the enemies of Christ, are thereto +invited. + +2. It is an ordinance, wherein we publiquely profess communion with +Christ and his mystical body, & if he that comes, be by sin disjoyned +from Christ, he is guilty of a _sacrilegious lye against him and his +Church_, whilest he professeth himself to be a _friend_, and is +_really an enemy_. + +3. It is (according to the nature of all Sacraments,) [77]a sealing +Ordinance, as is intimated in those remarkable sacramental phrases, +_This is my body, this is my blood_, denoting not only a bare +sacramental signification, but also a spiritual obsignation and +exhibition of Christs body and blood, to a worthy receiver. Now a seal +supposeth a writing to which it is annext, or else it is a meer +nullity; and certainly Christ never intended to have his Seal put to +a blank or counterfeit writing. + +4. It is an ordinance appointed for the nourishment of those who are +spiritually alive, Christs body & blood being therein conveyed under +the Elements of bread & wine; which they only can eat and drink, +[78]who are alive by Faith, and not they that are dead in trespasses & +sins. + +5. It is the _New Testament in the blood of Christ_, that is, _a +confirmation of the New Testament_, and of all the promises and +priviledges thereof in the blood of Christ, which belong not at all to +wicked men, [79]_Godlinesse having the promises of this life, and that +which is to come_. + +By all which it appears, that it is the Will of Christ, that no +scandalous person should come to the Lords table. + +[Sidenote: 2. Proposition.] + +_That it is the Will of Jesus Christ, that those who are grosly +ignorant, or scandalously wicked, should be kept from the Sacrament, +(if they offer to come,) by Church-Officers._ + +And this is evident: + +1. _From the power given to Church-Officers for that purpose._ + +2. _From the evill consequents that will otherwise ensue._ + +1. That such a power is given to Church-Officers, appears, + +Not onely + +From the proportionable practice of Church-Officers under the Old +Testament, who kept the charge of the holy things of God, and were +appointed [80]to see that none who were unclean in any thing, or +uncircumcised in flesh, or in heart, should enter into the Temple, to +partake of the holy things of God, and [81]had a power to put +difference between holy and unholy, which power was not meerly +_doctrinall_ or _declarative_, _but decisive, binding_, and +_juridicall_, so far, as that according to their sentence, men were to +be admitted, or excluded. That there was a power in the Old Testament +to keep men from the Sacrament of the Passeover, for morall +wickednesse, _vide Aarons_ rod blossoming, lib. 1. cap. 9, 10, &c. + +But also, + +From that power of Government, and _key of Discipline_, committed by +Jesus Christ, to Church-Officers, under the New Testament. For Christ +hath given to them the keys of the Kingdom of heaven, which imply not +only a key of doctrine, but of discipline, and that both to _keep out +such as Christ would not have received in, and to shut out such as +Christ would not have to continue in_; The use of a key being for both +these purposes. For shutting out those that should not be continued +in, as is granted on all hands from divers Scriptures[82]. And +consequently, for _keeping out those that should not be received in_, +there being the same reason of both. _For to what purpose should such +be received in, as are by Christs command immediately to be cast out +again._ + +2. That divers ill consequences will otherwise ensue, if grosly +ignorant, and scandalous persons be not kept away, is plain. + +1. _Church-Governours should be very unfaithfull Stewards of the +Mysteries of Christ, and perverters of his Ordinance._ If a Steward to +whom his Lord hath committed his goods to be carefully distributed, to +such as are honest, faithfull, and diligent in his field or Vineyard, +shall not only admit of _Loyterers_, and such as by their evill +example discourage others, but also shall give to such the bread and +wages which belongs to them who are faithfull and industrious, should +he not be accounted a very unjust and unfaithfull Steward, and an +abuser of his trust? + +2. _They should be guilty of polluting and prophaning the_ Sacrament. +If a Minister should give this Sacrament to an Infant, or to a +Mad-man, or to a meer fool; or to a Swine, or a Dog, would not all men +say this were a horrible prophanation thereof? _Shall it then seem a +small prophanation to give it unto one who is as ignorant as an +Infant, and walloweth as a Swine in the mire of sin and uncleanness?_ + +3. _They should express a great deal of cruelty and inhumanity to the +soul of him to whom they give the Sacrament_; because they give it to +one who will eat and drink his own damnation. + +4. _They will hereby make themselves accessary to his sin of unworthy +receiving_; For it is a certain Rule in Divinity; [83]_He that suffers +a man to commit sin, when it is in his power to hinder him, is +accessory to the sin that that man commits_; as appears by the +[84]example of _Eli_: And therefore, if the Officers of the Church +that are deputed by Christ to keep grosly ignorant, or scandalous, +from the Sacrament, shall yet notwithstanding suffer them to come, and +can hinder them, but will not, they themselves become guilty of his +sin. + +5. _They do hereby grieve the Godly, that are members of the same +Congregation, and as much as in them lies, they pollute & defile the +whole Congregation: For know you not_, saith the Apostle, _that a +little Leaven leaveneth the whole lump?_ + +6. Adde lastly, that hereby they bring down the _judgments of God upon +the Congregation_; according to that text, 1 Cor. 11.30. _For this +cause many are sick._ + +From all this, we argue thus; If Church-Officers under the Old +Testament had an authoritative power to separate between the holy and +prophane; and if under the New Testament they have a power to keep out +from the Sacrament, such as are grosly ignorant, or scandalously +wicked; and if it be the Will of Christ, that the Officers of the +Church should be faithful Stewards of the Mysteries of Christ, that +they should not pervert, nor pollute his Ordinance; that they should +not be cruel to the souls of their Brethren, or be partakers of other +mens sins, that they should not grieve the Godly, nor bring guilt and +judgment upon the Congregation of which they are Officers: Then it is +the Will of Christ, that they should not give the Sacrament to such, +who are grosly ignorant, and scandalously wicked. + +[Sidenote: 3. Proposition.] + +_That it is the Will_ of Christ, _that_ Church-Governours _have some +sufficient way to discover who are such ignorant and scandalous +persons, that they may be kept away_. + +This followeth clearly from the two former Proportions. For if it be +the Will of Christ, that no grosly ignorant, or scandalous person +should come to the Sacrament; and if they offer to come, should be +kept back by Church-Officers; then it follows, That they must have +sufficient way to detect who are ignorant and scandalous. _For Christ +never wills any end, but he wills also all necessary and sufficient +mean, conducing to that end._ + +Now what sufficient means can be propounded or imagined, for detection +of ignorant or scandalous persons, but by examination before these +Church-Officers; examination, we say, of the persons themselves in +case of ignorance, and of witnesses also in the case of scandal. For +though in some particular cases for private satisfaction, private +conference with the Minister alone may sufficiently discover the +knowledge or ignorance of persons, yet in this common case, for +publique satisfaction touching the fitness of persons for the Lords +Supper, no lesse then a publike and judicial examination before the +Eldership can be sufficient; inasmuch as an authoritative act of +admitting, or refusing the persons so examined, depends thereupon. + +To illustrate this; + +If a man by his last Will and Testament, should leave unto the Master +and Fellows of a Colledge in trust a sum of money; to be distributed +to hopeful poor schollars, such as were well verst in the learned Arts +and Tongues: Would it not hence follow? + +1. That those _Trustees_ have a power granted them by the Will, to +examine those that come to desire that Legacie. + +2. That if any refuse to be examined, or upon examination be found +insufficiently qualified, they have authority to refuse them. + +3. That the most sufficient, proper, and satisfactory way, is not to +trust to Reports or Testimonials, but to examine the persons +themselves that sue for such a Legacie: So in the present case, Jesus +Christ hath left as a Legacie, the _Sacrament of his Body and Bloud_, +and hath left the Church-Officers in trust with it, and hath said in +his Will, That no grosly ignorant, or scandalous person ought to come +to partake thereof; and if any come, that he be debarred from it by +those Church-Officers. Hence it followeth inevitably. + +1. _That those in trust have power to examine such as desire to +partake of this_ Legacie, _whether they be of sufficient knowledg, and +of good conversation, or no_. 2. _That they have power to refuse all +such as either refuse to be examined, or upon examination, are found +insufficient._ 3. _That if the Church Officers would give up their +account with joy at the great day of judgment, they ought not to rest +satisfied with private Reports or Informations of others; but to +examine the persons themselves, that thereby they may faithfully +discharge their trust in a matter of so great concernment_; And that +they that will have the Sacrament, according to the will of Christ, +ought first to submit themselves to such examination. + +Besides this that hath been said, to prove that those that would come +to the Sacrament ought first to submit to examination; We shall +further offer these following Arguments. + +1. We argue from that general exhortation of the Apostle, 1 _Pet._ +3.15. _But sanctifie the Lord God in your hearts, and be ready alwayes +to give an answer to every man that asketh you a reason of the hope +that is in you, with meekness and fear._ + +Now if Christians are bound to give an account of their Faith and hope +to every one that asketh them, _yea even to heathen Persecutors_: how +much more ought they to do it to the Officers of the Church? +especially at such a time, when they desire to be admitted to an +_Ordinance_ that is not common to all sorts of Christians, but +peculiar to such as are indued with knowledg, and of an unblameable +life and conversation. + +2. _From that power that Jesus Christ hath seated in his Church, of +examining such as are by the Will of Christ to be excommunicated from +the Sacrament._ That there is a power of examining, in order to +excommunication, appears from Matth. 18.16, 17. and from Revel. 2.2. +where Christ commends [85]the Angel of the Church of _Ephesus_, _because +he could not bear them which were evill, and had tryed them who said, +they were Apostles, and were not, and had found them lyars_. This +trying was not only _charitative_, and _fraternall_, but +_authoritative_ and _judiciall_. For it was an act of the Angel of the +Church; which Angel is not to be understood individually, [86]but +collectively, for all the Angels in _Ephesus_. And that there were +more Angels then one in _Ephesus_, appears from _Act._ 20.17. (The +like may be said of the Angel of the Church of _Smyrna_, _Pergamus_, +_Thyatira_, &c. for Christ speaks unto each Angel in the plural +number, Rev. 2.10, 13, 14.) + +From hence we argue, _If Iesus Christ hath given power +Authoritatively, to examine such as are to be cast out from the +Sacrament, then he hath also given power to examine such as are to be +received in_. For there is the same reason of both. And as the power +of excommunication would be wholly useless and frustraneous, if there +were not a power of examination precedent thereunto; so would the +power of keeping such as are grosly ignorant or scandalous, from the +Sacrament, be utterly in vain, and of no benefit to the Church of +Christ, if the power of examination should be denyed unto it. And +certainly, whosoever is an enemy to this power, must be forced to +grant, that it is the _Will of Iesus Christ_, that all sorts of +people, though never so wicked, though actually drunk, though fooles, +though Turks, Iews, or Heathen, are to be admitted to the Sacrament, +if they come unto it. + +_For if there be no divine right of Examination, or of rejection, how +dare any Church or State assume a power of making rules for keeping +any persons from the Sacrament?_ should they make rules for keeping +ignorant and scandalous persons from the hearing of the Word, would it +not be accounted a sin of an high nature? And is it not as great a sin +to keep any from the Sacrament, if Christ hath left no power for the +doing of it? is not this to be wise above what is written? And +therefore let us either admit all sorts to the Sacrament, without any +distinction of persons, and thereby become guilty of the body and +blood of Christ, and accessary to the sins of those that come +unworthily; (as hath been said, and formerly proved,) or else let us +diligently and conscientiously examine all of all sorts, that desire +to be made partakers of this distinguishing ordinance. + +3. From the titles that are given to the Officers of the Church, and +from the duty that God requires at their hands. The Officers of the +Church are called _Rulers_ and _Governours_, & such as are _over their +people in the Lord_. And it is their duty _to watch over the souls of +their people, as such as must give an account for them into God_. Now +it is all the reason in the world, that they that must _give an +account to God for their people, should take an account of their +people_; and that they that _watch over their souls, should know the +state of their souls_. And that they that are _Governours, Rulers, +and Overseers, should teach, instruct, try and examine those over whom +they rule and govern_.[87] + +[Sidenote: Quest.] + +But you will say, who are these _Rulers and Governours_, by whom we +are to be examined? + +[Sidenote: _Answ._] + +The Answer to this, will lead us to the third thing propounded; and +that is to prove, + +[Sidenote: The 3. Particular.] + +_That the power of examining those that desire to be admitted to the +Lords Supper, belongs not to the Minister alone, nor to the Minister +with the whole Church, but to the Minister & Ruling Elders._ + +1. _Not to the Minister alone._ Indeed there is an examination, which +belongs only to the teaching-Elder, and that is [88]a catechizing of +his people in publique, by questions and answers; and this is part of +the key of doctrine. + +[Sidenote: _Non uni, sed unitati._] + +But the _examination_ that we are now treating of, belongs to +_Discipline and Government_; for it is not only a naked examination, +but an _authoritative determining whether the party examined shall be +detained from the_ Sacrament, _or admitted_; which is formally an act +of Church-Government, and therefore belongs not to the Minister alone, +but to all those whom Christ hath made Church-Governours, also: of +which sort are the Ruling-Elders, as hath been sufficiently proved. +The power of Discipline is given by Christ, not to one Elder, but to +the united company of Elders: and for one Minister alone to assume +this power unto himself, it is to make himself the Church; it is to +make himself a Congregational Pope; it is a bringing in of a Power +into the Church, that would have some resemblance (as was objected) to +auricular confession. + +Now there are two things we are very confident of; + +1. That when the Parliament gave their allowance to the Presbyterial +Government, if they had put the whole juridical power of the Church +into the hands of the Minister alone, they that now seem so willing to +come to be examined by the Minister without his Elders, would have +more bitterly declaimed against that way, then now they do against +this: For this indeed were to make every Minister a Prelate in his +Congregation; and (as we now said) to bring in that which hath some +resemblance to _auricular confession_. + +2. That it is as warrantable by the Word of God, for one Minister to +assume the whole power unto himself alone, of suspending persons from +the Sacrament, who have been duly admitted thereunto (which is a +graduall excommunication) as it is to assume the whole power of +admitting unto the Sacrament; for _contrariorum eadem est ratio_. And +oh that our Brethren in the Ministry, that take this power unto +themselves, would seriously consider what is here said. + +Secondly, the power cannot be placed in the whole Church collectively +taken; for then it should be also in children and servants. The +Scripture makes an exact distinction between Rulers, and Ruled; and we +are very well assured, that if this power were seated in the Minister +and whole Congregation, that they that are now so unwilling to come +before the Minister and Elders, would be much more unwilling to come +before the Minister, and whole Congregation. And therefore we +conclude, That this power of examining, and receiving unto the +Sacrament such are fit, and detaining such as are found to be grosly +ignorant, and visibly wicked must needs belong to the Minister, +assisted with the Elders, chosen out from amongst the rest of the +Congregation: For if the Elders are Rulers, and Governours, seated by +God in his Church, (as hath been abundantly proved) then it will +undeniably follow, _That whatsoever is properly an act of Government, +must belong to them as well as the Minister_. And who can deny, but +that the power of admitting unto, or detaining from the Sacrament, is +an act of Government? and therefore it doth by divine right belong to +the Elders, as well as to the Minister. But yet here we must carefully +distinguish between the _act of examination_, and the judgment given +upon the person examined. The managing of the Examination, is the +proper act of the teaching Elder; It is he that is to pray for a +blessing; It is he, that is for order sake to ask the questions. But +as for the _determining_, whether the party examined be fit or no to +receive, this is an act of power and government, and belongs not to +the Minister alone, but to the Eldership. And it is a very great +wonder unto us, that people should profess so much dis-satisfaction +and dislike, in coming before the Ruling-Elders whereas they cannot +but take notice, + +1. _That the Elders are such, as they themselves have, or might have +chosen._ + +2. _They are chosen for the relief and benefit of the Congregation._ +That so the Minister might not be _sole judge_ of those that are to +come to the Sacrament, but might have others joyned with him, to see +that he doth nothing out of envy, malice, pride, or partiality, but +that all things be managed for the good and edification of them, for +whose sake they are chosen: which two particulars, if our people did +seriously consider, they would quickly be perswaded to a hearty and an +unanimous submission unto this ordinance of Jesus Christ. + +There remains the fourth thing yet behind, which is an answering of +the objections that are brought against this way of examination by +Minister and Elders. But this, and divers other considerable things, +which we shall propound, to perswade people unto a cheerful obedience +to this part of Church-Reformation, so comfortably begun in many +Congregations in this Kingdome; We shall leave, till we come to that +part of this discourse, which we call, The EXHORTATION; to which we +refer the Candid Reader, that desires further satisfaction. + +And thus we have given you a short survey of the nature of the +Presbyterial Government; together with an answer to the most material +objections against it: which we have done only for this end, that so +(as we have said) we might undeceive those, who look upon it as lordly +and tyrannical; and by these bug-bears, are scared from submitting to +it. And we beseech our several Congregations, to judge of it, as it is +here represented, and to be willing to come under the yoke of it, +which is light and easie, (being the yoke of Christ) and which will in +a short time make our Congregations (if received into them) glorious +for their unity, verity, and piety. + +We are not ignorant, that it hath many Adversaries. The obstinately +ignorant hates it, because it will not suffer him to go blindfold to +hell. The prophane person hates it, because it will not suffer him to +eat and drink his own damnation, by unworthy coming to the Sacrament. +The Heretique hates it, because after two or three admonitions, it +rejects him. The Jesuite hates it, because it is an invincible bulwark +to keep out Popery. The Schismatique, because the main design of it, +is to make all the Saints to be of one lip, one heart, and one way. +And above all, the Devil hates it, because if rightly managed, it will +in a short time blow up his kingdome. + +But notwithstanding all these great and potent enemies, our comfort +is, That this Government is the Government of Jesus Christ, who is the +King of his Church, and hath given unto us the keyes of his Kingdom, +hath promised to be with us, to protect and defend us to the end of +the world; upon whose shoulders the government is laid; & though we be +utterly unable, yet he that was able to bear the wrath of God upon his +shoulders, is able to bear up this Government against the wrath of +man. For this end and purpose, all power in heaven and earth is given +unto him; and he is now sitting at the right hand of God, for the more +effectual exercising thereof: and will there remain, till he hath made +all his enemies his foot-stool. Whose priviledge it is, to rule in the +midst of his enemies: And will one day say, Those mine enemies, which +would not that I should reign over them, bring hither and slay them +before me. _Be wise now therefore, O ye Kings, be instructed ye Judges +of the Earth; serve the Lord with fear, and rejoyce with trembling. +Kisse the Son lest he be angry, and ye perish from the way, when his +wrath is kindled but a little; blessed are all they that put their +trust in him._ + + * * * * * + +There remains the second particular yet behind; and that is the +_Vindication of our persons_, (especially of such amongst us, who are +teaching Elders,) from the slanders and cruel reproaches that are cast +upon us; which we shall undertake, not so much for our own, as for our +peoples sake, lest hereby our Ministry should be rendred useless and +ineffectual; for (as [89]_Austine_ saith) _though a Ministers good +conscience is sufficient for himself, yet his good name is necessary +for his people_: who ordinarily dis-esteem the Doctrine of him, whose +person they dis-esteem. We thank God, we can say with the Apostle, +with us, _It is a very small thing that we should be judged of mans +judgment: He that judgeth us is the Lord._ We remember what the +Apostle tells us in that little Book of Martyrs, of divers Saints, +whose _shoe-latchets we are not worthy to untye; who endured cruell +mockings, yea moreover bonds and imprisonments, they were stoned, they +were sawn assunder, were tempted, were slain with the sword_, &c. _of +whom the world was not worthy_, and yet even they were not _thought +worthy to live in the world_. And therefore we can with the more +willingness, suffer our selves to be the _But_ of every mans malice, +and the subject of every dayes Pamphlet. We read, that even _Elias_ +himself was called the _troubler of Israel_, by him who was the chief +_troubler thereof_. And that Saint _Paul_, who was wrapt up into the +third heaven, was accused by _Tertullus_, to be _a Pestilent fellow, +and a mover of sedition among all the Jews throughout the world_. And +that the Primitive Confessors and Martyrs, famous for the holiness of +their lives, were charged before the Heathen Emperors, to be the +vildest of men; to be first murderers, and then eaters of their own +children; to be guilty of incestuous marriages, and in their private +meetings to commit uncleanness. And their Religion also was +represented, as the cause of all the Earthquakes, famines, plagues, +and other miseries of those times.[90] + +We have formerly made mention of the reproaches which the +_Anabaptists_ of _Germany_ cast upon _Luther_; and we might adde the +horrible and prodigious lies & slanders raised by the _Arians_ against +_Athanasius_, that great Champion of Jesus Christ, and the hideous and +strange reports, and bitter invectives of _Michael Servetus_ and +_Bolseck_, against _Calvin_. But that which doth quiet our spirits, +more then all this, is, the consideration of Christ Jesus himself, who +when he was here upon Earth, was accused to be an _Enemy to_ Csar, _a +friend to_ Publicans _and_ Sinners, _a Glutton and a Wine-bibber_, +&c. _It is enough for the_ Disciple _that he be as his_ Master, _and +the_ Servant _as his_ Lord; _if they have called the Master of the +house_ Belzebub; _how much more shall they call them of his Houshold?_ + +As for the particular accusations that are charged upon us, they are, +we confess, very many, and very great; and if to be accused, were +sufficient to make us guilty, we were of all men most miserable. But +we hope it may be said of us, as it was once of _Cato_, _That as he +was 32. times accused, so he was 32. times cleared and absolved_. And +we trust, that the Lord will in due time, dispell all these thick +mists and fogs which our adversaries have raised up against us, and +bring forth at last our _Righteousnesse as the light, and our judgment +as the noon day_. And we do here profess before the great God, that in +all the great changes that have bin lately made amongst us, it hath +been our great endeavour to keep our selves unchanged, making the +_unchangeable Word_ our _Rule_, and the _unchangeable God_ our _Rock_. +And we are confident, that no man will account us _Apostatized from +our principles_, but such as are in a great measure _Apostatized from +their own professions_. There are some men that _Proteus_-like, can +transform them into all shapes, for their own advantage, according to +the times wherein they live; and _Camelion-like_, can change +themselves into any colour but white, can turn any thing, but what +they should be. And because we cannot change our consciences with the +times, as some do; therefore, and therefore only, are we counted +_Changlings_. It is just with such men, as with men in a ship at Sea, +that will not be perswaded, but that the shore they pass by moves, and +not the ship wherein they are. As for Us, we are, and hope (through +Gods grace) ever shall be fixt and immoveable in our first +principles. We were not the causers of the first War, between King and +Parliament; but were called by the Parliament to their assistance: and +the ground of our ingaging with them was, _The Propositions and Orders +of the Lords, and Commons in Parl. Jun. 10. 1642._ for bringing in of +mony and plate, &c. wherein they assured us, that whatever should be +brought in thereupon, should not at all be employed upon any other +occasion, _Then to maintain the Protestant Religion, the Kings +authority and his person, in his Royall Dignity; the free course of +justice; the Laws of the Land, the peace of the Kingdom; and the +Priviledges of Parliament, against any force which shall oppose them._ +And in this we were daily confirmed & incouraged more and more, by +their many subsequent Declarations and Protestations, which we held +our selves bound to believe, knowing many of them godly and +conscientious men, of publique Spirits, zealously promoting the good +both of Church and State. The War we ingaged in by Authority of +Parliament, was only defensive, (which not only [91]Bishop _Bilson_, +and [92]Bishop _Bedell_, but divers others of the Prelatical way hold +to be just and warrantable.) We never opposed the King further, then +He opposed His own Laws: Our aym in all that great Undertaking (as the +great Heart-searcher knows) was to _secure Religion, to preserve the +Government of the Kingdom, and to remove the Wicked from before the +King, that his Throne might be established in Righteousness_. + +And this Act of ours, was not at all contrary to the _Oath_ of +_Allegeance_ which we have taken; because the intent of that Oath can +be no other, then to oblige to obey the King, according to the Laws of +the Kingdome; and to our knowledg, we never disobeyed the King in his +legall and political capacity; though we confess we did, and by the +Law were allowed to deny obedience unto him in his personall capacity, +when it did cross his legall. And therefore they that charge us so +deeply, and reiterate their charge by their multiplyed Pamphlets, +_That we Ministers are the cause of all the Murders and Blood +sheddings of these late years, and other horrid practices which we +forbear to mention, have the greater sin_. + +But our comfort is, the witness of our Consciences, and the integrity +of our Carriages; and we doubt not but we can truly appeal, as +_David_, did when he was accused for seeking the life of _Saul_. _The +Lord judg between them and us, and plead our cause, and deliver us out +of the hands of these cruell and unreasonable accusers._ This is all +we shall return in answer to the first War; As for the second War, we +profess, we stand amazed at the impudency of that man[93], who is not +afraid, even against his own conscience (we fear) to say of the +Presbyterian Ministers, _That they did separate their consecrated +Lungs, for Bellows to blow up the Coals amongst the People this last +Summer; That they were the Ghostly Fathers of all or the greatest part +of those Anti-Parliamentary Barabasses, who so lately commenced +Masters of Mis-rule in_ Surrey, Sussex, Kent, Essex, Wales, &c. _That +in stead of lifting up their voyces like Trumpets, to cause the People +to know their abominations, they lift them up like Trumpets, to +prepare them to commit abominations, &c._ That Tumults, Insurrections, +and Rebellions of the People against Authority, _in order to the +advancement of High Presbytery, seem lawfull, yea, and commendable +practices unto many of them_. To all which, and Multitudes of such +like cruel invectives, we return the answer of the Archangel, _Jude_ 9. +_The Lord rebuke thee._ It is well known to all that are not wilfully +and maliciously blind, what help the Presbyterian Ministers and People +did contribute towards the quenching of those flames; and that in all +probability, the Army had been utterly destroyed, had not the +Presbyterian Forces in _Lancashire_, _Suffolk_, _Essex_, and in divers +other places (incouraged by the Ministers) come in timously, and +vigorously to their assistance. And the time was, when this was +ingenuously acknowledged by one of the chiefest of the Army, though +the forementioned Pamphleter, possessed with prejudice against us, +will not remember any such thing; and though some of us be like to be +dealt withall by way of recompence, just as _M. Tullius Cicero_ was, +who had his head cut off by _Popilius Lnas_, whose head he had saved +from cutting off; or as _Constans_, the Son of _Constantine_ the great +was served, who was kil'd by one _Magnentius_, whose life he had +formerly preserved.[94] And what the Ministers of _London_ in +particular did in this kind, is well known to all unprejudiced +Citizens. We did not abet (as we are falsly accused) but abhor and +detest, that _horrid violence offered to the Parliament, upon that +fatall Munday_, July 6. 1647. We have always been, and still are +friends to the _Priviledges of Parliament, according to our Covenant_. +And for this very cause it is, even because we will not break the +priviledges of Parliament, that we suffer so deeply from these kind of +men at this day. Although we could (if recriminations were good +answers) put them in mind of Pamphlets, not a few, written by them, +and those of their way, _in justification of as horrid acts of +violence offered to the Parliament_. When the Scottish Army came last +into _England_, (though we are shamefully traduced, as if we had +encouraged and invited them to come in,) yet our consciences do +witness with us, and our _Auditors_ can testifie for us, that we did +unanimously oppose them, as men that pretended the _Covenant_, but +acted quite contrary unto it. We profess, that in conscience we are +bound, and in practice we shall endeavour to obey _lawfull Authority +in all lawfull things_; and when we cannot actively obey, we shall be +ready _passively to submit_. If our hearts deceive us not, we have no +design but the _glory of God_, _no interest like that of Religion_. We +desire more to _sow spiritualls_, then _reap temporalls_. And that +Christ and his Gospel, may be exalted, though upon our ruines. Pardon +us, that we become fools in glorifying, for ye have compelled us. We +hunt not after tythes, and great Livings, but seek the salvation of +our peoples souls; and had our enemies a window into our hearts, they +would finde these our professions to be true and unfeigned. And yet we +must crave leave to tell these men, _That the design of taking away +Tythes from the Ministry, was first invented by that cursed Apostate_ +Julian, _who (as Mr._ Stock _that Reverend, pious, and painfull +Preacher hath observed[95],) by this means is noted, more to have +overthrown the Church, then all the Persecuting Emperours before him. +Because they took away Presbyters, and their Martyrs blood was the +seed of the Church, but he took away Presbyterium, the Ministry it +self, in withdrawing the maintenance from the Church, and so overthrew +the Worship of God._ As for our way of preaching, though we are far +from justifying any _indiscreet and passionate expressions_, yet we +conceive it to be very hard measure, to have our integrity arraigned +and condemned for humane infirmities. And we hope we may, without +boasting, say thus much; That the _setled Ministry of England_ was +never more _censured, molested, impoverished and yet never more pious, +peaceable, and painfull_. And that our condition in this juncture of +affaires, is just like that of the _Romane, That had a suit commenced +against him, because he did not receive the sword of his enemy far +enough into his bowels_. And that therefore it is that some men +rail against us, because we will not break our _Oaths and Covenants_, +and will not _serve the times_, but _serve the Lord_. It is a great +refreshing to us, to consider the wise dispensation of God, in +ordering the affaires of this Kingdome, so, as he hath thereby +discovered the hidden hypocrisie and cousenage of many men, unto those +who otherwise would not have believed it. And we earnestly intreat +these men to consider, as in the sight of God, before whose dreadfull +judgment Seat, both we and they must shortly give an account of all +things done in these our mortall bodies; Whether in that dreadful day +it will appear a _righteous thing_, If those who have cryed down +_Persecution so much_, should now themselves become the _greatest +Persecutors_. And if they who have formerly abhorred others, as men +transported with an _Antichristian spirit_, but for a bare suspition, +that if they got power into their hands, they would prove _cruell and +tyrannicall to poor tender consciences_, should now actually attempt +to do that themselves, the which upon bare suspition, they did condemn +in others: And if any who have accused others for seeking great +Offices, and places of gain and preferment, should now manifest +themselves to be none of the least self-seekers. Alas! who knows, or +can discern the deceitfulness of our hearts? and that if we give way +upon meer outward occurrences, to change our principles, but that upon +further changes, the Righteous Lord may leave us to Satans stronger +delusions, to transport us further, then at present can come in our +hearts to imagine; that so after all the glorious beginnings in the +Spirit, we should fearfully Apostatize, and end in the flesh. For our +parts, we tremble to think of those formidable Judgments of our +Righteous God. And our prayer to God is, that he would keep us sincere +in all changes, and that he would plead our cause for us. And our +_rejoycing, is the testimony of our consciences, that in simplicity +and godly sincerity, not with fleshly wisdome, but by the grace of +God, we have had our conversation in the world_. It is the integrity +of our consciences, that carries us above all the reproaches and +slanders that are cast upon us: and that makes us go on in doing our +duties, maugre all opposition; and to commit the maintaining of his +own cause, and the cleering of our callings and persons unto the Lord, +who judgeth righteously. + +[1] Ezra 4.15, 24. + +[2] _Justini Martyris Apologia. Tertul. Apol._ + +[3] _Juell. Apolog._ + +[4] Psal. 80.12, 13, 14, 15. + +[5] Psal. 51.18. + +[6] 1 Tim. 3.15. + +[7] 2 Tim. 3.16, 17. Psal. 19.7. + +[8] 2 Cor. 5.20. Eph. 4.11. + +[9] Matth. 18.20. + +[10] Iam. 4.12. Isa. 33.22. + +[11] Matth. 28.19. 1 Cor. 11.23. &c. + +[12] 1 Cor. 5. Ioh. 20.21, 22, 23. Matth. 28.18, 19, 20. + +[13] Eph. 4.11. Eph. 1.22. 1 Tim. 3.15. + +[14] Heb. 3.2, 3. Ha. 5.1, 7. Cant. 4.16, 6.2. Eph. 2.12. + +[15] Eph. 4.12. Matth. 18.15. 1 Cor. 5.5. + +[16] Eph. 4.11. + +[17] 1 Tim. 5.17. 1 Cor. 12.28. and Rom. 12.6, 7, 8. + +[18] Act. 6.5, 6. Phil. 1.1. and 1 Tim. 3.8. + +[19] 1 Tim. 3.2. to 13. &c. Act. 6.3. + +[20] Act. 6.5, 6. 1 Tim. 3.10. Act. 13.1, 2, 3. and 14.23. +1 Tim. 5.22. and 4.14. + +[21] Act. 6.4. + +[22] Act. 15.21. Act. 13.15. + +[23] Matth. 16.19. 2 Tim. 4.1, 2. + +[24] Numb. 6.23. Luk. 24.50. 2 Cor. 13.14. + +[25] Matth. 28.19, 20. Mat. 26.26. to 31. 1 Cor. 11.23. + +[26] Tit. 3.10. 2 Thess. 3.14, 15. Mat. 18.15. to 21. 1 Cor. 5.3. and +2 Cor. 2.6, 7, 8, 9, 10. + +[27] Act. 4.35 and 6.1, 2, 3. Act. 11.29, 30. Rom. 12.8. + +[28] 1 Cor. 14.34. Rom. 16.1. + +[29] Act. 2.41, 47. Act. 5.4. Act. 6.1. Act. 21.20. + +[30] Act. 15. + +[31] Deut. 17. to the 12. Mat. 18.15, 16, 17, 18. + +[32] 2 Pet. 2.10. + +[33] Deut. 17.18, 19. & cap. 31.9. Josh. 1.7, 8.1. 2 King. 11.12. + +[34] Isa. 49.23. + +[35] Ezr. 7.26, 27. 1 Pet. 2.14. compared with Gal. 5.19, 20. & Phil. +3.2. & 2 ep. Joh. 10. 2 Chron. 15. & 2 Chron. 17.6. 2 Chron. 19.3. +2 Chron. 29. 2 Chron. 33.15, 16. 2 Chron. 34.31, 32, 33. Nehem. 13.15 +_ad finem_. Dan. 3.29. 1 Tim. 2.2. Rev. 17.16, 17. + +[36] 1 Pet. 2.14. Rom. 13.3, 4. + +[37] =Episkopos tn ex ts ekklsias=, _Euseb. vit. Constant._ cap. +24. + +[38] Isa. 49.22. Psal. 72.10, 11. Isa. 60.10. Rev. 21.24. + +[39] 1 Cor. 5.12. + +[40] _Ab Apostolis usque ad nostri temporis fecem, Ecclesia Christi +nata & Adulta persecutionibus crevit, Martyriis coronata est; et +postquam ad Christianos Principes venit, potenti quidem & divitiis +major, sed virtutibus minor facta est._ Hieron. tom. 1. in vit +Malchi. + +[41] Act. 28.22. + +[42] Act. & Mon. + +[43] _Spanhemius_ in a Book, called _Englands warning, by Germanies +woe_; or, An Historicall Narration of the Anabaptists in _Germany_, +&c. + +[44] By Mr. _Carthwright_, against Archb. _Whitgift_. Mr. _Vdal_. Mr. +_Hildersham_. Mr. _Traverse_, &c. + +[45] Heb. 13.17, 24. + +[46] 1 Pet. 5.3. Ier. 10.16. + +[47] _Non quia soli, sed quia solm prsunt._ + +[48] _De divers. grad. Minist. Evang._ cap. 11, p. 108. + +[49] _Calvin. in locum. Chrysostom._ upon 1 Cor. 12.28. _Estius_ upon +1 Cor 12.28. + +[50] [Syriac: two words] +vmadrna vmdbrna+. + +[51] =Kybernseis=. + +[52] _Gerhardus de Ministerio Ecclesiastico_, Calvin. _in locum_, P. +Martyr, _in locum_. Beza _in locum_. Piscator _in locum_. Ambros. _in +locum_. Chrys. _in locum_. Salmer. _in locum, Septimo loco ponit +gubernatores, id est, eos qui prsunt aliis, & gubernant, plebemque in +officio continent. Et Ecclesia Christi habet suam politiam, & cum +Pastor per se omnia prstare non posset, adjungebantur ille duo +Presbyteri, de quibus dixit_, Qui bene prsunt Presbyteri, duplici +honore digni habeantur, maxime qui laborant in verbo & doctrina; _Qui +una cum Pastore deliberabant de Ecclesi cura, & instauratione: qui +etiam fidei atque honest vit consortes erant_. + +[53] Estius _in_ Rom. 12. _Aliis placet etiam hac parte speciale +quoddam charisma sive officium significari, & misereri dicatur is qui +ab Ecclesia curandis miseris, potissimum grotis, prfectus est, +iisque prbet obsequia; velut etiam hodie fit in nosocomiis; qui +sensus haudquaquam improbabilis est._ + +[54] _Cornelius Lapide_, in Rom. 12.6, 7, 8. + +[55] _Whitak. in prlectionibus suis, ut refert in refutatione Dounami +Sheervodius_, cited by the Author of Altare Damascen. cap. 12. pag. +925, 926. + +[56] Whitgift against Carthwright. + +[57] In a Sermon of his in print. + +[58] _De perpetua Eccl. gubernat._ + +[59] 2 Cor. 11.27. 1 Thess. 2.9. + +[60] Beza in 1 Tim. 5.17. Piscator in locum. Calvin. in loc. + +[61] _Non enim una persona potest dici Ecclesia cum Ecclesia sit +populus & Regnum Dei._ + +[62] Heb. 13.17, 24. + +[63] _Chrys._ upon Matth. 18. + +[64] _Camer. de Ecclesia_, upon Matth. 18. + +[65] pag. 208, 209, 221. + +[66] pag. 146. + +[67] _unde & Synagoga, & postea Ecclesia Seniores habuit, quorum sine +consilio nihil agebatur in Ecclesia; quod qua negligenti obsoleverit +nescio, nisi forte Doctorum desidi, aut magis superbi, dum soli +volunt aliquid videri_, Ambros. in 1 Tim. 5. + +[68] _Prsident probati quique Seniores honorem istum non pretio sed +testimonio adepti._ Tertull. Apolog. cap. 39. + +[69] _Nonnulli prpositi sunt qui in vitam & mores eorum qui +admittuntur inquirant, ut qui turpia committant iis communi coetu +interdicant, qui vero ab istis abhorrent, ex animo complexi meliores +quotidie reddant_, Orig. lib. 3. _Contra Celsum_. + +[70] Basil in Psalm 33. _Ubi quatuor gradus Ministrorum constituit, +quod scilicet alii sint in Ecclesia instar oculorum, ut Seniores; alii +instar lingu, ut Pastores; alii tanquam manus, ut Diaconi_, &c. + +[71] Optatus lib. 1. _advers. Parmen._ mentioning a persecution, that +did for a while scatter the Church, saith, _Erant Ecclesi ex auro & +argento quam plurima ornamenta, nec defodere terr, nec secum portare +poterat, quare fidelibus Ecclesi Senioribus commendavit_. +_Albaspinus_ that learned Antiquary upon that place acknowledged, +That besides the Clergy, there were certain of the Elders of the +people, men of approved life, that did tend the affaires of the +Church, of whom this place is to be understood. + +[72] _Et nos habemus in Ecclesia Senatum nostrum, coetum +Presbyterorum; cum ergo inter coetera etiam senes Judea perdiderit +quomodo poterit habere concilium, quod proprie Seniorum est?_ Hier. +_in_ Is. 3.2. + +[73] Aug. writing in his 137. Epistle to those of his own Church, +directs his Epistle, _Dilectissimis Patribus, Clero, senioribus, & +univers plebi Ecclesi Hipponensis_. + +So again. Aug. lib. 3. _contra Cresconium_, cap. 56. _Peregrinus +Presbyter, & Seniores Ecclesi Mustican regionis._ + +Again, Sermo. 19. _de verbis Domini. Cum ob errorem aliquem a +Senioribus arguuntur & imputantur alicui de illis, cur ebrius fuerit?_ +&c. + +Again, _Epistola Synodalis Concilii Carbarsussitani apud eundem_, Aug. +_enar. in_ Psalm 36. _Necesse nos fuerit Primiani causam quem plebs +sancta Carthaginensis Ecclesi Episcopum fuerat in oculis Dei sortita, +Seniorum literis ejusdem Ecclesi postulantibus audire atque +discutere._ + +[74] Gregor. Magnus. _lib._ 11. _ep._ 19. _Si quid de quocunque +Clerico ad aures tuas pervenerit, quod te juste possit offendere, +facile non credas, sed prsentibus Ecclesi tu Senioribus diligenter +est perscrutanda veritas, & tunc si qualitas rei poposcet, Canonica +districtio culpam feriat delinquentis._ We should have added before, +that _in actis purgationis Cciliani & Flicis_; We read _Episcopi, +Presbyteri, Diaconi, Seniores_. Again, _Clerici & Seniores Cirthensium_. +Sundry Letters were produced and read in the conference: one directed, +_Clero & Senioribus_: another, _Clericis & Senioribus_. The Letter of +_Purpurius_ to _Sylvanus_, speaketh thus, _Adhibete conclericos, & +Seniores plebis Ecclesiasticos viros, & inquirant diligenter qu sint +ist dissensiones_. + +[75] Sutlivius _de Concil. ab_ 1. _cap._ 8 saith, that among the Jews +_Seniores tribuum_, the Elders of the Tribes did sit with the Priests +in judging controversies of the Law of God. Hence he argues against +_Bellarmine_, that so it ought to be in the christian Church also, +because the priviledge of christians is no less then the priviledg of +the Jewes. + +[76] 1 Cor. 10.16, 17. + +[77] Rom. 4.11. + +[78] Joh. 6.63. + +[79] 1 Tim. 4.8. + +[80] 2 Chr. 23.19. Ezek. 44.7, 8. + +[81] Levit. 10.10. Ezek. 22.26. + +[82] 1 Cor. 5.13. Rev. 2.14, 15, 20. Tit. 3.10. + +[83] Levit. 19.17. + +[84] 1 Sam. 2. + +[85] _Zelum singularem laudat in tuenda disciplina Ecclesi, quod +vitiis in coetu grassantibus se fortiter opposuerit, scandalosos +censuris debitis correxerit, vel Ecclesi communione ejecerit. Ita +enim prcepit Christus & Apostolus, & viguerunt censur in primitiva +Ecclesia magno bono_, Pareus in locum. + +[86] That the Church of _Ephesus_, is not Individually, but +collectively to be taken, _vide Smectymnuum_. + +[87] 1 Cor. 12.28. 1 Tim. 5.17. 1 Thess. 5.12. Heb. 13.17. + +[88] Gal. 6.6. where the word =katchoumenos= properly signifieth a +teaching by questions and answers. + +[89] _Mihi quidem sufficit conscientia mea, vobis autem necessaria est +fama mea._ Aug. ad fratr. in Eremo. + +[90] Tertullian. Apologet. + +[91] In his Book of Christian subjection, _&c._ + +[92] In his letters to _Wadesworth_. + +[93] _J.G._ + +[94] Pezelii mellificium historicum, pars 2. pag. 268. + +[95] _M. Stock_ upon Malachy, cap. 3. + + + + +The EXHORTATION. + + +Having thus in few words, vindicated both our Government and our +Persons, we conceive it necessary to subjoyn an Exhortation unto all +the Ministers, and Elders, and people, that are within the Province; +which we shall branch into these ensuing particulars: + +1. We shall direct our speech _unto the Ministers and Ruling Elders, +that have accepted of, and do act according to the Rules of the +Presbyterian Government, as they are conjoyned in one and the same +Presbytery_. + +2. _Unto those of our respective Congregations, that submit unto the +Government, and are admitted unto the Sacrament of the body and blood +of Christ, in the Presbyterian way._ + +3. _Unto those that live within the bounds of the Province, and have +not yet submitted to the Government, nor are admitted to the +Sacrament, in the Presbyteriall way._ + +1. We shall direct our speech unto the Ministers and Ruling-Elders, +that have accepted of, and do act according to the Rules of the +Presbyterian Government, as they are conjoyned in one and the same +Presbytery. + +That which we have to say unto them, is, + +To perswade them to be _faithfull in the discharge of the great trust +committed unto them_. To be a _Ruler in Gods house_, as it is a place +of _great honour_, so also of _great trust_; and he that hath this +trust committed unto him, ought to be one of a thousand. It is a good +saying of an Heathen, _Magistratus virum indicat_, Magistracy will try +a man what he is, so will this office you. Such are the mountains of +opposition you are like to meet withall; such is the courage you must +put on; such is the wisdome and piety you must be cloathed withall, +that we may truly say with the Apostle, _Who is sufficient for these +things?_ As _Tacitus_ saith of _Galba_, that he was _Capax imperii, +nisi imperasset_, thought very fit to have been an _Emperour_, had he +not been an _Emperour_; so there are many that have been thought fit +to be _Elders_, till they were made _Elders_. Many that seemed very +good, when private Christians; when advanced into places of trust, +have proved very wicked. To have the _body and blood of Christ +Sacramentall in your custody_; To be made _Keepers of Christs +Vineyard_, and _watchmen over his flock_; To have the _keyes of the +Kingdom of Heaven_ committed unto you: This is not only a great +honour, but a great burden. And therefore it must be your exceeding +great care, so to behave your selves in the Church of God, which is +his house, that you may give up your account with joy at that great +day. For this purpose we Exhort you; + +1. That you would labour to discharge your Office with care and +diligence, according to the advice of the Apostle, [96]_Let him that +Ruleth, Rule with diligence_. The Apostle foresaw how negligent Elders +would be, in the trust committed unto them; and therefore he chose to +lay this speciall injunction upon them. You must not suffer the key of +discipline to rust for want of using, but must remember, that the life +of discipline is in the execution; and that the _unprofitable servant +was cast into Hell, not for abusing; but for not improving of his +Talent_. + +2. That you would study to Rule with all humility and Self-denyal, +[97]not as lording it over Gods heritage, but as being examples to the +flock, remembring the saying of our blessed Saviour, [98]_The Kings of +the Gentiles exercise Lordship; And they that exercise authority upon +them, are called Benefactors: But ye shall not be so. But he that is +greatest among you, let him be as the younger; and he that is chief_, +(or, as it is in the Greek[99], he that Ruleth,) _as he that serveth_. +You must not be as _Diotrephes_ who loved to have the _Preheminence_; +not as the _Pharisees, [100]who loved the uppermost roomes at feasts, +and the chief seats in the Synagogue_. + +3. That you would labour to Rule the Church of God with all +_peaceablenesse_, and _quietness_; doing nothing out of contention, +envy, or malice; but all out of pure love, with the spirit of meekness +and patience. That the people may read love and gentleness written +upon all your admonitions and censures. [101]_For the servant of the +Lord must not strive, but be gentle unto all men, apt to teach, +patient, in all meekness instructing those that oppose themselves, if +God peradventure will give them repentance, to the acknowledgment of +the truth; And that they may recover themselves out of the snare of +the Devill, who are taken captive by him at his will._ Famous is +the saying of our Saviour, _Have salt in your selves, and peace one +with another_. By _salt_, is meant (as _Chemnitius_ and others +observe,) _sincere doctrine and discipline_ whereby the people of God +are seasoned, and kept from the putrefaction of sin and errour; this +_salt_ is so to be sprinkled, as that if it be possible, it may have +peace joyned with it. _Have salt in your selves, and peace one with +another._ There are that think, that sincere discipline and peace +cannot stand together, but they are confuted by Christs own words. The +readiest way to have true peace one with another, is to have salt +within our selves. There are indeed, some Congregations, that have +this salt, without this peace; which is a misery to be exceedingly +bewailed. There are others which have _peace_ without this _salt_, but +this _peace_ is a wicked _peace_; a peace with sin and errour, which +will end in damnation. But blessed and happy are those Congregations, +that have _salt in themselves, and true Christian peace one with +another_. A Church-Officer must not be a _bramble_, rending and +tearing the people committed to his charge, but as a _fig tree_, +_vine_, and _olive tree_, refreshing them with his _fatnesse, +swetnesse, and fruitfulnesse_. + +4. That you would labour to make your Congregations pure, as well as +peaceable; following after piety, as much as verity and unity. That +all your people under your charge, may be visible Saints at least. It +is the great complaint that some take up against the _Presbyteriall +Government_, that it studieth unity and truth, but neglecteth holiness +and purity. And therefore we beseech you Brethren, by our Lord Jesus +Christ, who is called _the holy One_, that you would labour to free +the Government from this scandal. If there be any under your +inspection grosly ignorant, or of scandalous life and conversation, +you ought not to admit him to the Sacrament; for if you do, you are +accessary to his sin of unworthy receiving; you are instrumentall to +the damnation of his soul, you pollute the ordinance; you offend the +godly amongst you; you render the Government obnoxious to just +exception; and you bring down the heavy judgments of God upon the +Congregation. If there be any that after admission prove scandalous, +you are to admonish him; and if he continue obstinate, you are _to put +away from among your selves that wicked person_, to purge out the _old +leaven_, that you may be a _new lump_. And this you are to do: + +1. _For the Churches sake_; that the Church in which you are Rulers, +may not be infected; _for know you not, that a little leaven leaveneth +the whole lump?_ + +2. _For the sinners sake_; you must deliver such a one _unto Satan_, +for the _destruction of the flesh, that the spirit may be saved in the +day of the Lord Jesus_. + +3. _For Christs sake_, that his name may not be dishonoured, and that +he may not be forced to depart from your Assemblies. + +4. _For the Ordinances sake_, that they may not be polluted. + +5. _For your own sakes_, that you may not be damned for other mens +sins. + +Oh that our words might take impression upon all your hearts, that are +Ministers and Elders within the Province! what a glorious thing were +it, if it might be said of all our Congregations, that they are not +only _true_, but _pure Churches, and Churches united in love, and in +the truth_? How would this tend to the honour of Jesus Christ, the +King of his Church? How would this make him delight to dwell in the +midst of you? How would this stop the mouthes of Anabaptists, +Brownists, and Independents? How would the blood of Jesus Christ be +preserved from prophanation, and the wicked in time gained to +repentance, and the blessing of God be upon us, together with peace +and plenty in all our dwellings? + +We beseech you once more, by the blood of Jesus Christ, which was shed +for your souls, that you would not prostitute it to open sinners, but +use all possible means to make your Congregations more and more pure. +For this purpose, consider, what the Directory for Church-Government, +advisedly and religiously requireth of you, namely, _That where there +are many Ruling-Officers in a particular Congregation, some of them do +more especially attend the inspection of one part, some of another, as +may be most convenient. And some of them are, at fit times, to visit +the several families for their spiritual good._ And for the better +inabling you to do these things, we exhort you further: + +5. That you would labour to abound more and more in all _knowledge_, +and _soundnesse of judgement_, _and in all manner of godly +conversation_; for he that would be fit to _purge_ Gods house of +ignorance and scandal, must first _purge_ himself of ignorance and +scandal. _Church-purification_ and reformation, must begin in +_self-purification_ and reformation. He that will reprove sin in +others, must be free from that sin himself; otherwise it will be said, +_Thou hypocrite, first cast out the beam out of thine own eye, and +then thou shalt see clearly, to cast out the moat out of thy brothers +eye_. And he must be free from all other scandalous sins also; +otherwise men will be ready to say, This man reproveth me for +drunkenness, but he himself is covetous; he reproveth me for swearing, +but he himself will lie. And therefore our prayer to God for you is, +[102]_That you may be filled with the fruits of Righteousness, which +are by Jesus Christ, unto the glory and praise of God, that your +love may abound yet more and more, in knowledge, and in all judgment; +that ye may approve the things that are excellent: That ye may be +sincere, and without offence, till the day of Christ_. For you are +appointed by Christ to convince gain-sayers, and therefore you had +need to let the Word of God dwell in you richly, in all wisdom, +especially in these dayes, wherein there are many unruly and vain +talkers, and deceivers, whose mouthes must be stopped; who subvert +whole houses, teaching things they ought not, for filthy lucres sake. +You are appointed by Christ, to be examples to the flock. And that +which is but a little sin in others, will be a great one in you. Your +sins are not sins, but monsters: You are like _Looking-glasses_, +according to which, others dresse themselves; you are like pictures in +a glass-window, every little blemish will be quickly seen in you: Your +lives are looked upon as _Presidents_, your examples, as _Rules_: And +therefore you ought to be _exemplarily holy_, or else you shall +receive the _greater condemnation_. + +6. That you would labour to be _good in all your relations_, good +_Parents_, good _Masters_, good _Husbands_, dwelling with your wives +according to knowledge, as being heires together of the grace of life, +that your prayers be not hindered: _For if a man know not how to rule +his own house, how shall he take care of the Church of God?_ How shall +he be a good Ruling Elder, that doth not rule well his own house, +_having his children in subjection with all gravity_? How can he +perswade others to set up the worship of God in their families, that +hath none in his own? And therefore, that you may rule the better in +Gods Church, you must make your _houses_ as it were _little Churches_. + +7. That you would labour to be men of _publique spirits_, seeking the +things of Christ before, and more then your own; mourning more for the +miseries of the Church, then your own; and rejoycing more in the +prosperity of _Sion_, then your own. + +A Church-Officer must be like old _Eli_, who was more troubled at the +losse of the _Ark_, then the death of his two sons. And like the +Psalmist, that bewailed more the _burning of Gods house_, then his +own; and the desolation of _Gods Church_, then of the _Kingdome_.[103] + +8. That you would labour to be of a _liberall and free spirit, feeding +the flock of God which is among you, taking the oversight thereof, not +by constraint, but willingly, not for filthy lucre, but of a ready +mind_. A Covetous _Judas_ will betray Jesus Christ for thirty pieces +of silver, and sell a good conscience for a messe of pottage; and be +prodigal of the blood of Christ, rather then lose his trading. + +9. That you would labour to be of a _courageous and resolute spirit, +valiant for the truth and cause of God_; as _Luther_ was, who alone +opposed a world of Enemies; and as _Athanasius_, who was both as an +_Adamant_, and a _Loadstone_, in his private converse[104]; he was +very courteous and affable, drawing all men to him, even as a +Loadstone doth iron; but in the cause of God, and of his truth, he was +_unmoveable_, and _unconquerable_ as an Adamant. There is nothing will +cause you sooner to apostatize from your Principles, and from your +practices, then base fear of men. This made even _Peter deny Christ_; +and _David_, run to the _Philistines_, & _Abraham_, to dissemble. The +Wise man saith, _The fear of man bringeth a snare, but who so putteth +his trust in the Lord, shall be safe._ Our prayer to God for you, is, +That the [105]_Lord would speak unto you with a strong hand; and +instruct you, that you may not walk in the way of this people, saying +a Confederacy unto those unto whom this people shall say a +Confederacy; nor fear their fear: but sanctifie the Lord of hosts in +your hearts, and make him your fear and your dread_. And you have a +most blessed promise added, That _Jesus Christ will be unto you for a +Sanctuary_, to protect and defend you in the day of your greatest +fears and dangers. + +10. That you would labour to be of a _tender spirit_, tender of the +honour of God, of the blood of Christ Sacramental, of the souls of the +people committed to your charge, of the truths and Government of +Christ. A Church-Officer must not be a _Gallio_, not caring what +becomes of Religion, and the interest of Christ. Nor a luke-warm +_Laodicean_, neither hot nor cold, lest he be spewed out of the mouth +of Christ. But he must be a _Josiah_, whose commendation was this, +that his _heart was tender_, a _David_, _whose eyes ran down with +rivers of tears, because men kept not the law_: a _Jeremiah_, who +wished, that _his head were waters, and his eyes a fountain of tears, +that he might weep day and night for the slain of the daughter of his +people_. + +11. That you would _persevere_ and _continue_ in the great trust +committed unto you, not deserting, nor neglecting the duty thereof, +for any present discouragements whatsoever; remembring what out +Saviour saith, _He that hath put his hand to the plough, and looketh +back, is not fit for the Kingdome of Heaven_. + +We cannot deny, but there are many things to dishearten you, and make +you grow faint and weary, _viz._ your own insufficiency to so great a +work; the untractablenesse, and unperswadeablenesse of many among the +people to submit unto the Government; The small beginnings of +reformation in Church-Government unto which we have yet attained, and +especially the little countenance that it finds with many, from whom +it might most justly be expected. Yet notwithstanding, we hope, that +that God which hath stirred you up to help to lay the first stone in +this building, will not suffer you to leave the work, till the _head +stone_ be brought forth with shoutings, crying, _grace, grace unto +it_. For this purpose, we desire you earnestly to consider with us; + +1. That the Authority by which you act, is divine. For the office not +only of a teaching, but also of a Ruling Elder, is founded upon the +Word of God, as hath been already shewed. + +2. That the Government which you have entred upon, is not a Government +of mans framing, but the Government of Jesus Christ; who as King and +Head of his Church, hath appointed you your work, and hath promised, +[106]_That where two or three of you are gathered together in his +name, there to be in the midst of you_, to protect, direct, sanctifie, +support, and comfort you. This Christ is [107]_that stone cut out of +the mountain without hands, that will destroy all the Kingdomes that +oppose him and his Government, and will himself become a great +mountain, filling the whole earth_. The time is shortly coming, when +the _Kingdomes of this world shall become the Kingdoms of our Lord, +and of his Christ_; when the [108]_mountain of the house of the Lord +shall be established in the top of the mountains, and it shall be +axalted above the hills, and people shall flow unto it: And many +Nations shall say, Come and let us go up to the Mountain of the Lord, +and to the house of the God of_ Jacob, _and he will teach us his +wayes, and we will walk in his pathes. And that Nation and Kingdome, +that will not serve the Lord Christ, shall perish yea those Nations +shall be utterly wasted._ + +3. The reward you shall have for the faithfull continuance in your +office, [109]is not from men, (though you deserve, and ought to have +even from men double honour, and are to be had in high esteem from +your work sake,) but from God, who hath promised to give you a +[110]_crown of glory, that fadeth not away, when the chiefe Shepherd +shall appear_; which promise is applicable, not only to the teaching, +but Ruling Elder; the Apostle speaking there of Elders indefinitely, +without restriction or limitation. + +4. The strength by which you act, is the strength of Christ; and +though in your selves you be insufficient for so great a work, (_for +who is sufficient for these things_) yet _by Christ that strengthens +you, you are able to do all things_. God never calls a man to any +employment, but he giveth a competent ability thereunto; and is angry +with those that pretend insufficiency for that Office to which he +calls them, as appears by the example of _Moses_, _Exod._ 3.10, 11, +13, 14. + +5. Consider what great things God hath brought to pass with weak +instruments. _Moses_ a shepherd was the deliverer of the Israelites +out of _Egypt_; and a great part of the World was converted by a few +Fisher-men. God delights to convey grace by contemptible Elements; as +Water, Bread, and Wine, and to manifest his great power in mans great +weakness, that so all the glory may redound to him alone. + +6. That the greatest undertakings in the Church, have met with +greatest difficulties and oppositions. [111]_Jerusalem_ was built +again even in troublous times. _Tobia_ and _Sanballat_, and all their +Adherents set themselves against it, both with scorns, false +informations, and acts of violence, yet the work went on and +prospered: and though it had very many years interruption, yet at last +God raised up the spirit of _Haggai_, _Zecheriah_, and of +_Zerubbabel_ and _Joshua_, and the work was suddainly finished. _Who +art thou O great Mountain before_ Zerubbabel_? thou shalt become a +plain_, &c. Oppositions should rather quicken, then cool activity. + +7. That the greatest affairs and achievements are wont at first to +have but small beginnings, like the Prophet _Elias_ cloud. The repair +of the Temple and of the City of _Jerusalem_ was so small at first, as +that the enemies mockt, and said[112]; _Even that which they build, if +a Fox go up, he shall break down their stone wall._ And _Iudah_ her +self said[113], _The strength of the bearers of the burden is decayed, +and there is much rubbish, so as we are not able to build the wall._ +And yet notwithstanding God saith[114], _Who hath despised the day of +small things? for they shall rejoice, and shall see the plummet in the +hand of_ Zerubbabel. _The hand of_ Zerubbabel _laid the foundation of +this house, his hand shalt also finish it, not by might, nor by power, +but by my Spirit, saith the Lord[115]._ + +8. Consider, _who_, and of what _carriage_ the most of those are that +oppose this Government, and upon what grounds they are against it, and +it will adde a singular testimony to the goodness of it, and incourage +you the rather to stand for it, seeing so many erroneous, +superstitious, hereticall, leud and licentious persons of all sorts, +are so violent against it. + +9. If God countenance the Government, it is the less matter if it want +the countenance of man. Let not the faultinesse of others, discourage +Gods faithfull Ones from their trust and duty: The fewer stand for it, +the more reason there is that we should. _The Lord of Hosts is with +us, the God of Jacob is our refuge_: And therefore let us not fear +what man can do unto us, for there are more with us, then against us. + +10. God hath the hearts of all men in his hands, and he can in an +instant raise up a _Cyrus_ to appear for his People, and his Cause; +he can raise up _Zerubbabels_, _Nehemiah's_, and _Ezrah's_; he can, +and he will raise up Kings to be the nursing Fathers, and Queens the +nursing Mothers of his Church; he can turn the hearts of people, and +make them willing to submit their necks to the yoak of the Lord; and +he hath promised, _that in the day of his power, the people shall be +willing_. + +11. Lastly, consider _what great things God hath done already for us_; +and if he had meant to have destroyed us, he would not have done all +this for us: He hath broken the iron yoak of Prelacy, removed +superstitious Ceremonies, and Service-book, established a more pure +way of Ordination of Ministers, and of worshipping of God, and there +are hopefull beginnings of this Government in many of our +Congregations; and we doubt not, but that God, who hath been the +Author, will be the Finisher of this mighty Work. + +Let the consideration of these particulars exceedingly affect you, and +stir you up to persevere, & hold out in that great office you have +undertaken, in nothing being terrified or discouraged, but trusting in +the great God, who never faileth those that put their trust in him. + + * * * * * + +Our second Exhortation is unto _those of our respective Congregations, +that submit unto the Government, and are admitted unto the Sacrament +of the body and bloud of Christ, in the_ Presbyterian way; That we are +to exhort you unto, is, + +1. That as you are Saints outwardly, and such who live (as we hope) +unblameably in the eyes of the world; so you would labour to be Saints +inwardly, approving not only your wayes unto men, but your hearts and +consciences unto the heart-searching God. And for this purpose, we +perswade you, [116]_to wash not only your hands, but your hearts, from +all iniquity, and not to suffer vain thoughts to lodge within you; To +put away the evill of your doings from before Gods eyes; [117]To be +Jews inwardly circumcised with the circumcision of the heart, in the_ +Spirit, _not in the_ Letter, _whose praise is not of Man, but of God_; +To labour more to be _good_, then to seem to be _good_; to be more +ashamed to be _evill_, then to be known to be _evill_; to strive more +to get your sins _cured_, then _covered_; and to be not _gilded_, but +_golden Christians_. Alas! what will it avail you, to be esteemed by +your Minister and Elders reall Saints, when the Lord who is your +Judge, knows you to be but painted Sepulchres: What will it profit you +to have our _Euge_ and approbation, when you have the _Apage_ and +disallowance of God, and all his holy Angels? And therefore our prayer +to God for you is, that he would make you not only nominall, but reall +Christians; not only Saints by profession, but by conversation; not +only morally and formally, but Spiritually and Theologically good, +having your persons, principles, and aims holy, as well as your +actions. _He and he only is a right Christian, whose person is united +to Christ by a lively Faith; and whose nature is elevated by the_ +Spirit of Regeneration, _and whose principles, practices, and aims, +are divine and supernatural._ + +Secondly, as it is your great honour and priviledg to be admitted to +the Sacrament, when others by reason of ignorance or scandal are +refused; so it must be your great care, to come _worthily_; and so to +demean your selves, that you may be made partakers of the graces & +consolations of this heavenly banquet; And for this end, we think it +our dutie to propound certain necessary directions to you, for the +right ordering of your Sacramental approaches; and to perswade you by +the mercies of our Lord Jesus Christ, to the diligent and +conscientious practice of these following particulars. + +1. Not to rest contented with the examination of your Minister and +Elders, but chiefly and especially to examine your selves, and so to +eat of that bread, and drink of that cup: To examine your selves, +whether you be in Christ or no, whether You do truly repent; whether +You do hunger and thirst after Christ in the Sacrament; whether You +have an unfeigned love to God, and Your Neighbour, manifested by an +impartial respect unto all the Commandements and Ordinances of Christ: +For though we may and ought to admit you upon the profession of these +graces; yet Christ will not bid You welcome, unless You have them in +truth and sinceritie. And though we cannot discern who are hypocrites, +and who are sincere amongst You; yet he that can distinguish between +star and star, can and will distinguish between a true Saint, and a +formal Hypocrite: and therefore labour to be such, indeed and in +truth, as You seem to Us, to be in _word and profession._ + +Secondly, As not to come without preparation and examination; so also +_not to trust to your preparation and examination_. Sacraments do not +work as Physick, whether men sleep or wake, _ex opere operato_, by +vertue inherent in them; but _ex opere operantis, according to the +disposition and qualification of the party that partakes of them_. If +the party be not qualified according to the tenour of the Covenant of +grace, he eats and drinks damnation to himself, and not salvation; and +when he hath done all he can by grace received, to prepare himself; +yet he must not relie upon his preparation, for this were to make an +Idol of it, and set up dutie in the room of Christ. Excellent is that +saying of _Austine_[118], _He that stands upon his own strength, shall +never stand_; and of _Bernard_[119], _That man labours in vain, that +doth not labour resting upon Christ and his merits_; and therefore we +exhort You, after all your care of preparation, to renounce it as to +the point of confidence, and _to come to Christ in the strength and +confidence of Christ alone_. + +3. Not be satisfied in the bare bringing of the forementioned graces +with you to the Sacrament, but to labour according to the advice of +the Apostle[120], _to stir up the gift of God that is in you_. The +Greek is, _to blow up_, and cause the grace of God within us to +kindle. Fire, as long as it lyeth raked up in the Embers, will give no +heat; a man may die with cold, for all such a fire. Grace, as long as +it lyeth dead in the habite, will not avail a man at the Sacrament. +And therefore, that you may be worthy receivers, you must take pains +to blow up the grace of God that is in you. You must arise and trim +your _spirituall lamps_, (as the _wise Virgins_ did,) that so you may +be fit to meet with your _Bridegroom_. You must _brighten_ your +_spirituall armour_, & gird up the loins of your mind; You must not +only have, but put on your _wedding garment_, and come to this +heavenly feast apparrelled in all your spiritual ornaments. For it is +a certain truth, that not only a wicked man, that wants grace, but a +childe of God that hath true grace, may receive the Sacrament +unworthily; though he cannot come unworthily as the wicked do, out of +a total want of grace, yet he may come unworthily out of grosse +negligence, and sinful carelesness, in not exciting and stirring up, +and improving the grace of God that is in him.[121] For not to _use +grace_, and not to _have grace_, in this case, do little differ in +Gods account. And therefore, if you would be worthy guests at this +Supper, you must not only have a _true_ Faith, but a _fit_ Faith; not +only a true repentance, but a _fit_ repentance; you must not only have +grace, but act grace; you must set your _Faith_ on work, to feed upon +that blessed Sacramentall promise, _Take, eat, this is my body which +is broken for you; This is my blood which is shed for you_. And you +must labour to make strong and particular applications of Christ to +your souls, and to believe, that as verily as you eat the Bread, and +drink the Wine, so verily you are made partakers of Christs body and +blood, to your everlasting happiness. And so likewise you must act +repentance, love, thankfullness, and obedience, according to the +direction of the Word of God. + +4. _To do all that you do at the Sacrament, in remembrance of Christ._ +For this is the main design of Christ, in appointing this Ordinance, +that it might be a _Love-token_ from Christ alwaies by us, and an +effectual means to keep his death in perpetual remembrance, that it +might be a lively picture of Christ crucified; and he that will +receive aright, must be eying this Picture while he is at the +Sacrament; and the more he minds it, the more he will admire it: The +Angels[122] [123]_stoop down_ to _look_ upon Christ incarnate, and it +is the happiness of heaven to have Christ alwaies before them; and it +is our happiness on earth, that we have such a blessed commemoration +of Christ crucified: As Christ is all in all, in all Creatures, in all +Relations, in all Conditions, and in all Ordinances; so more +especially in this: For the Elements of Bread and Wine are not +appointed for natural ends and purposes, but Christ is all in all in +them: They are Representations, Commemorations, Obsignations, and +Exhibitions of Jesus Christ. You must labour with the Eye of Faith to +see Christs name written upon the Bread and Wine, and you must read +Christ in every Sacramental action: when You behold the Bread and Wine +consecrated; You must remember how Jesus Christ was set apart by his +Father, from all Eternity, to be the Redeemer of his People: And when +the Minister breaks the bread, You must remember the great sufferings +that Jesus Christ endured for Your sins; and when You take the Bread, +and drink the Wine, you must do this in remembrance of Christ; You +must believe, that now Christ giveth himself to be Your nourishment, +and your Comforter unto eternal life; and you must labour by a lively +Faith, to take him as your Lord and Saviour, and to cry out with +_Thomas_ in the highest degree (if it be possible) of rejoycing, _My +God, and my Lord_: [124]And when you eat the Bread, and drink the +Wine, you must remember, that Christ _is the living Bread that came +down from Heaven, and that whosoever eats of this Bread, shall live +for ever: and that whosoever eateth the flesh of Christ, and drinketh +his blood, dwelleth in Christ, and Christ in him_. And you must +endeavour to receive Soul-nourishment from Christ, as your bodies do +by the bread you eat; and as the bread is turned into your substance, +so to be made more and more one with Christ by faith: that having a +reall, though spirituall union with him, You may have a happy interest +and communion in all his purchases. This is the life of the _Holy +Sacrament_, without which, all is but a dead and empty Ceremonie. But +we adde further, That this remembrance of Christ must not be barely +_notionall_, _doctrinall_, and _historicall_, but it must be also +_practicall_, _experimentall_, and _applicative_; it must produce +these and such like blessed effects and operations in your hearts. + +1. You must so remember Christ, as to find power coming out of Christ +Sacramental, to break your hearts for all the sins you have committed +against him. Christ is presented in the Sacrament as a broken Christ; +his body broken, and his bloud poured out: and the very breaking of +the bread understandingly looked upon, is a forcible argument to break +your hearts. Was Jesus Christ rent and torn in pieces for you, and +shall it not break you hearts, that you should sin against him? Was he +crucified for you, and will you crucifie him by your sins? And +besides, the breaking of the bread is not only ordained to be a +motive unto brokenness of heart for sin, but also in the right use to +effect that which it doth move unto. + +2. You must so remember Christ Sacramentall, as to find power coming +out of Christ, to subdue all your sins and iniquities; as the diseased +woman felt vertue coming out of Christ, to cure her bloody Issue; so +there is power in an _applicative and fiduciall remembrance_ of Christ +at the Sacrament, to heal all the sinfull issues of our souls. There +is no sin so strong, but it is conquerable by a power derived from +Christ crucified. + +3. This is to remember Christ aright at the Sacrament, when you never +cease remembring him, till your hearts be brought into a thankfull +frame to God, for Christ and for his ineffable blessings and mercies +exhibited in the Sacrament to a worthy receiver. And therefore it is +called an _Eucharist_, or a feast of thanksgiving. It is as _Justin +Martyr_ saith, [125]_food made up all of thanksgiving_. It is a +custome in Colledges and houses founded by the bounty of great men, to +have a _feastivall commemoration_ of the bounties of their +Benefactors. The Sacrament is a _commemoration day_ of your great +Benefactor Iesus Christ, wherein you are to remember all those things +which he suffered for you; and the proper duty of the day is +_thanksgiving_. + +4. You must not leave off remembring Christ Sacramental, till your +hearts be inflamed with an ardent love to Jesus Christ; for he is set +forth in this Sacrament, in all the endearing expressions, as a +crucified Christ, as pouring out his blood for us. Now it is an +excellent expression of _Bernard_: [126]_The more vile Christ made +himself for us, the more dear he ought to be unto us._ You must never +leave meditating of his love, [127]_till he be as fast fixed in your +hearts, as he was upon the Cross_. + +5. You must so remember Christ, as to be willing to do and suffer any +thing for that Christ, that hath done and suffered so much for you; +till you can say with _David_, _What shall I render for all his +blessings towards me?_ till you can say with _Thomas_, _Come, let us go +dye with him_; and we add, _for him_: till with the Apostle, you can +rejoyce to be _counted worthy to be whipt for his names sake_. And can +with _Ignatius_ that blessed Martyr, [128]call your iron chains, not +_bonds_, but _Ornaments_, and _Spirituall Pearls_; till you can say, +as _Judg._ 8.22. _Rule thou over us_, &c. _for thou hast delivered us +from the hand of Midian_. There is nothing hard to that Christian, +that doth rightly remember Christ Sacramental. + +6. You must continue in remembring Christ in the Sacrament, till your +hearts be wrought up to a _through contempt of the world, and all +worldly things_. Christ instituted the Sacrament when he was going out +of the world; and when he was crucifying, the whole world was in +darkness and obscurity: and he is propounded in the Sacrament, as a +_persecuted, broken, crucified Christ, despising, & being despised of +the world_. And if you do practically remember the Sacrament of his +death, you will finde vertue coming out thereof, to make you dead to +the world, and all worldly things. The Sacrament is called by the +Ancients, [129]_a feast for Eagles, not for Dawes_; and therefore it +was a phrase ordinarily used in the administration of this Sacrament, +_Lift up your hearts to heaven where Christ is_. + +7. Cease not remembring Christ, till you be made partakers of the rare +grace of _humility_. Of all the graces that Christ picks out, in which +he would have Christians to imitate him in, _humility_ is one of the +chiefest, _Matth._ 11.29. _Learn of me, for I am humble_, &c. And +Christ in the Sacrament is presented, as _humbling himself_ to the +death of the Cross, for our sakes. And what a shame is it, to remember +an humble Christ, with a proud heart? The practicall remembrance of +the humility of _Christ Sacramental_, when sanctified, is mighty in +operation, to tame the pride of our hearts. + +8. You must not fail to remember Christ in the Sacrament, till by +faith you have _applyed Christ, as your Christ_: Till you can say with +_Paul_, _Gal._ 2.20. _Who loved me, and gave himself for me._ +Propriety in Christ, is that which sweetens all. For what are you the +better _for Christ_, if he be not your _Christ_? The Divels and damned +in Hell may remember Christ, but not with comfort, because they cannot +remember him, but as their enemy. But you must so remember Christ, as +to make him yours, by an _appropriating Faith_. + +[Sidenote: Quest.] + +But how shall we be inabled thus to apply Christ? + +[Sidenote: _Answ._] + +This is done, by studying the free tender that is made of Christ in +the Covenant of grace, which is expressed, _Isai._ 55.1. _Revel._ +22.17. Jesus Christ is that brazen Serpent lifted up upon the Cross, +on purpose, that whosoever looks up to him, shall be healed; and +whosoever receives him as his Lord and Saviour, _should not perish, +but have everlasting life_. You must study the _freeness_, _fulness_, +and _particularity_ of the offer of Christ; and pray unto that Christ, +who bids you believe, to give you to believe. And truly there cannot +be a greater discourtesie to Jesus Christ, then to doubt of his love +towards you, while ye are receiving the pledges of his love. For +herein hath [130]_God commended his love toward us, in that while we +were yet sinners, Christ dyed for us_. What can Christ do more to +manifest his love, or to perswade us of his love he bears to us? Much +more might be said to this purpose, but we leave these things to be +amplified by the Ministry of your faithful Pastors. And we proceed to +give you further directions, for the right managing of your +Sacramental addresses. + +5. In the fifth place, we exhort you to consider the Sacrament, under +a four-fold Notion: + +1. As it is a _spirituall medicine_ to cure the remainders of your +corruption. + +2. As it is _spirituall food_ to strengthen your weak graces. + +3. As it is a _spiritual Cordial_ to comfort your distressed +consciences. + +4. As it is a _strong obligation_ and forcible engagement to all acts +of thankfulness and obedience unto Jesus Christ. + +Now if you would get the benefit and comfort of the Sacrament, you +must when you come to it, carry these four considerations in your +mind; and labour to draw out good from the Sacrament, according to +each of them. + +1. You must consider what sin it is, that is most unsubdued, and +unmortified in you; you must use the Sacrament as a _medicine_ made of +Christs body and blood, to heal that sin. + +2. You must consider, what _grace_ is most weak in you; and you must +come to the Sacrament, as to food appointed on purpose to strengthen +weak grace. + +3. You must consider what _doubt_ it is, that doth most obstruct your +full assurance of salvation; and you must come to the Sacrament, as to +a cheering Cordial, made for this very end, to revive your fainting +spirit. It is also a _sealing Ordinance_ to seal up the love of God in +Christ, and to be as a _golden clasp_ to fasten you to Christ, and +Christ to you: And in which Christ doth often go from man to man, with +his _privy seals_, and his _hidden manna_ of heavenly consolation. + +4. You must consider how apt you are to start from God, and his just +Commands, and therefore you must at the Sacrament _renew your +Covenant_ with GOD, and binde your selves afresh unto GOD, in the +strength of Christ, to be his more faithful servants afterwards, then +ever you were before. + +And hereby likewise you may know when you come from the Sacrament, +whether you have received worthily, or no: For if you finde these +Effects from the Sacrament, that it hath been _Medicinall, +corroborative, comforting, and obliging_: If you find your sins more +mortified, your graces more strengthened, your souls more comforted, +and your hearts more engaged unto God in obedience; You may certainly +conclude, that you are worthy Receivers. Nay we adde, for the comfort +of _weak Christians_, if you find any one of these Effects. For +sometimes Christ lets out himself in the Sacrament in a way of +_Comfort_; sometimes he hides, as it were, his face, and sends us home +more _inlarged_ in our _desires_ after him; sometimes he _kisses his +children with the kisses of his lips_, and gives them to eat of his +_hidden Manna_; sometimes he sends them home inlarged with _godly +sorrow_, for want of his imbraces. His dispensations are various. But +if you finde his presence in any one of these waies, You are worthy +Communicants. + +6. To endeavour, that your [131]_eyes may affect your hearts_, when +you are at the Sacrament. For as Christ in the Ministery of his Word, +preacheth to the ear; and by the ear conveyeth himself into the heart: +so in the Sacrament he preacheth to the eye; and by the eye, conveyeth +himself into the heart. And therefore it is well called a _visible +Sermon_. Take heed, lest the Devil steal away the benefit & comfort of +it out of your hearts, by a wanton or wandring eye. And when you find +your hearts deaded, and your meditations begin to flag and grow dry, +fasten your eyes upon the Sacramental Elements, and Sacramental +actions. Consider the bread broken, and the wine poured forth, and +_let your eye affect your heart_; and never leave looking upon them, +till Christ be pleased to look upon you, as he did upon _Peter_, and +then your hearts will be affected indeed, as his was. + +7. To take heed of passing _rash censures_ upon those that are +admitted to the Sacrament, together with your selves; say not such a +man is unworthy, but say rather with the Centurion, [132]_Lord I am +not worthy that thou shouldst enter under my roof, wherefore neither +thought I myself worthy to come unto thee_; say as _John Baptist_ +of Christ, _I am not worthy to untye thy shooe-latchet_, much lesse to +sit with thee at thy table; say not that such a one is a Dog, and not +fit to eat childrens bread, but say rather of thy self, as +_Mephibosheth_ doth, [133]_What am I? that thou shouldest look upon +such a dead dog_, &c. The nature of man is very apt (as one saith) +[134]_to use spectacles, rather then looking-glasses_; spectacles, to +behold other mens faults, rather then looking-glasses to behold our +own. But we hope better things of you. Remember, that when the +Disciples were at the Passeover with Christ, and Christ told them, +that one of them should betray him; They did not passe harsh sentences +one upon another, but every one suspected himself, rather then his +fellow-Apostle, and said, _Master, Is it I?_ Be not offended at thy +brothers wickednesse, which thou art not sure on, but at thine own +unthankfulnesse, which thou art sure is very great. + +8. When you are gone from the Sacrament, you must labour to walk in +the _strength of that food_, (as _Elias_ did of his) _till you come to +the mount of God_. As you have been made partakers of an Ordinance, to +which others are not admitted, so you must endeavour to live more +self-denyingly, more heavenly mindedly, more holily and righteously, +then they do, that are not admitted. [135]_You must love your enemies; +blesse them that curse you; do good to them that hate you, and pray +for them that do despitefully use you, and persecute you. For if you +love them that love you, what reward have you? Do not even the +Publicanes the same? And if you salute your Brethren only, what do ye +more then others? Do not even the Publicanes so?_ You are admitted to +an Ordinance, that is not common to all, but peculiar to Saints, and +therefore your lives must have something peculiar in them, which no +wicked man can have. You must believe and repent after such a manner, +as no _Reprobate_ can do; You must pray in your families with more +life and zeal then others; you must be more just & faithful in your +dealings then others; and have more faith, and hope, and love to God. +In a word, You must so carry and demean your selves in all your words +and actions, as that you may be a credit and an ornament, and not a +scandal to the Congregation, of which you are members. [136]_Walking +worthy of the Lord unto all pleasing, being faithfull unto every good +work, and increasing in the knowledge of God: Strengthened with all +might, according to his glorious power, unto all patience and +long-suffering with joyfulnesse_. And this we pray[137], _That your +love may abound yet more and more, in knowledge, and in all judgment: +That ye may approve the things that are excellent, that ye may be +sincere and without offence till the day of Christ: Being filled with +the fruits of Righteousnesse, which are by Jesus Christ unto the glory +and praise of God_. + +We have been larger, then we thought, in these particulars about the +Sacrament, out of a holy jealousie which we have over you, (which we +doubt not but you will pardon in us) fearing lest after your first +admission to this Ordinance, you should grow remiss and careless, +satisfying your consciences with the naked approbation that your +Minister and Elders give of your knowledg and conversation; and in the +mean time, neglecting to get the benefit and comfort of this +Ordinance, and to thrive, and increase in knowledg and holiness +proportionably to the expectation of God, and your godly officers. + +We shall be briefer in what we have further to say unto you. + +3. In the third place we exhort you, to [138]_Obey those that rule +over you, and submit your selves, for they, watch for your soules, as +they that must give an account, that they may do it with joy, and not +with grief; for that is unprofitable for you_. [139]_And we beseech +you, Brethren, know them which labour amongst you, and are over you in +the Lord, and admonish you, and esteem them very highly in love for +their works sake, and be at peace amongst your selves._ And remember, +[140]_That the Elders that rule well, are worthy of double honour, +especially they that labour in the Word and Doctrine_. For the +Scripture saith, _Thou shalt not muzzel the oxe that treadeth out the +corn_, and _the labourer is worthy of his reward_. And it likewise +saith, [141]_Let him that is taught in the word, communicate unto him +that teacheth in all good things_. And further, [142]_Do ye not know, +that they which minister about holy things, live of the things of the +Temple; and they which wait at the Altar, are partakers with the +Altar? Even so hath the Lord ordained, that they which preach the +Gospell, should live of the Gospel.----If we have sowen unto you +spirituall things, is it a great matter, if we reap your carnal +things?_ This we write, not to shame you, but to intreat you to give +liberall and honourable maintenance to your godly Ministers, that they +may not only be [143]_lovers of hospitality_, but also inabled to +exercise it: lest God in anger to you, drive your Ministers into +corners, and take both your estates, and your Ministers from you; so +as you shall neither have Ministers to give maintenance to, nor +estates to maintain Ministers. + +4. To perform all those offices which are required of you, as you are +Members of a particular Congregation. For this purpose we exhort you +brethren, to [144]_comfort your selves together, and edifie one +another, even as you also do; to warn them that are unruly, comfort +the feeble minded, support the weak, be patient towards all men: And +see that none render evill for evill unto any man, but ever follow +that which is good, both among your selves, and towards all men, &c. +[145]Let the Word of Christ dwell in you richly, in all wisdome, +teaching and admonishing one another in Psalms and Hymnes, and +spiritual songs, singing with grace in your hearts to the Lord. +[146]Let no man seek his own, but every man anothers wealth; and +[147]let every one of you please his neighbour for his good, to +edification; for even Christ pleased not himself; but as it is +written, The reproaches of them that reproached thee, fell on me. +[148]Let nothing be done through strife, or vain-glory; but in +lowliness of minde, let each esteem other better then themselves._ Now +though we are far from thinking, (as some do,) that you are bound to +perform these duties only to those to whom you are united in +Church-fellowship, (for if you ought to pluck your neighbours ox and +horse out of a ditch, and to relieve his body, when in want, though +not of the same Congregation with you, much more ought you to extend +acts of spirituall mercy (such as these are) to their souls; and this +you are bound unto by communion of natures, communion of Saints, +communion of Churches; and by that Royal law of love, which commands +us to love our neighbour as our selves,) yet notwithstanding we +conceive that you are more especially tyed by your Congregational +relation, to perform these duties to those that are of your own +Communion. + +And therefore we further perswade you, _to watch over one another, to +bear the burdens one of another, and so fulfill the Law of Christ. To +consider one another, to provoke unto love and good works, not +forsaking the assembling of your selves together, as the manner of +some is, but exhorting one another, and so much the more, as you see +the day approaching_. And we likewise desire you not to neglect +private meetings together for holy conference and prayer; that hereby +you may be better acquainted one with another, and be mutual helps one +to another in spirituall things. We think that speech of _Cain_ +unbefitting the mouth of any Christian; _Am I my brothers keeper?_ And +though we believe, that none ought to take the Office of a Minister, +but he that is elected and ordained thereunto, yet we believe also, +_that it is the duty of all private Christians, in a brotherly way, +out of the common bond of charity, to build up one another in their +most holy Faith_. And therefore let those [149]_that fear the Lord, +speak often one to another_, especially in these evil daies: _and +strive together for the Faith of the Gospel, standing fast in one +spirit with one mind_. For it seemeth to us to be very unchristian, +that they especially, that have chosen one and the same Minister, and +wait constantly upon his Ministry, and that break bread together, +should live together like Heathens and Publicanes: at as great a +strangeness one from another, as if they lived many miles asunder. And +that Drunkards and Adulterers should meet together to dishonor God, +and to encourage one another in wickednesse; and you should not +assemble your selves together, to honour God, to strengthen and edifie +one another, and to confirm one another in the truth. Only be careful +in your meetings, to take heed of [150]_doting about questions, and +strifes of words, whereof cometh envy, strife, railing, evill +surmises, perverse disputings of men of corrupt minds, and destitute +of the truth_. And [151]_avoid all foolish and unlearned Questions, +for they are vain and unprofitable, and gender nothing but strife_; +But help one another in that _one thing necessary_, how to _grow up in +Christ_; how to _make your calling and election sure_; how to _thrive +under Ordinances_; to be _faithfull under Relations_, to adorn the +Gospel you profess; how to advance the power of godliness in your +several spheres; and to be more spiritually serviceable unto God in +your generations, and such like. + +And we further exhort you, that if any Brother in the Congregation +walk _disorderly_ and _scandalously_, that you would carefully +remember, It is your duty, first, _to tell him privately_; (and not to +tell it to Others, to his and the Churches disgrace, as the manner of +some is,) The text is plain, _Go and tell him his fault betwixt him +and thee alone_; and if he shall hear thee, thou _hast gained thy +Brother_. But if he will not hear thee, _then take with thee one or +two more, that in the mouth of two or three witnesses, every word may +be established_. And if he shall neglect to hear them, _tell it to the +Church_. And consider, we beseech you, that the most part of +Sacramental reformation, begins with your performing of this dutie. +For how can the Elders judicially take notice of any scandall, till it +be brought unto them, in the way of Christ, by you that are +Church-Members? There is great complaint amongst well-affected people, +of _Sacramental pollutions_; and many thereupon, though groundlesly, +separate from our Congregations. But if things were rightly +considered, it would appear, that the people themselves are the chief +causes of this pollution; for you are the _first wheel_ of this part +of reformation, and if you neglect your part, how can we discharge +ours? And therefore we intreat you, even for Christs sake, as ever you +desire to keep your selves pure from the sin of those that receive +unworthily, and from being Authors of the prophanation of the +Sacrament, faithfully to discharge this your dutie. And we shall (by +the help of God) be exactly careful of ours, that so the Lord may +delight to dwell in the midst of us. + +5. _To labour to keep your selves free from the Errours, Heresies, and +Blasphemies of these Times._ For it is evident to every impartial +Observer, that false teachers, evil men, and seducers are gone abroad +amongst us; subverting of Souls and overthrowing the Faith of some; +speaking perverse things, to draw away disciples after them; +subverting whole Housholds, teaching things they ought not for filthy +lucres sake; creeping into houses, and leading captive silly women, +laden with divers lusts; and by good words, and fair speeches, +deceiving the hearts of the simple; yea, by slight and cunning +craftiness, lying in wait to deceive (if it were possible) the very +Elect; and not only privily; but now openly and avowedly bringing in +damnable Heresies, denying the Lord that bought them. The _Divine +Authority_ of the Scriptures is oppugned, the _Deity of Christ +opposed_, and his _Holy Spirit_ blasphemed, the Doctrine of the +_Blessed Trinity_ questioned, the _Holy God_ made the _Author of sin_ +and sinfulnesse, _Universall Redemption_ preached, and the ends of +Christs death evacuated, _Free-will_ by nature to do _good_ +maintained, the _mortallity_ of the _Soul_ affirmed; the _Use of the +Morall Law of God_, the _Observation of the Christian Sabbath_, the +_very calling and Function of the Ministry_, the _very being of a +Church_ amongst Us, and all _the Ordinances of Christ_, are slighted +and rejected. These, and too many more such _monstrous Opinions_ in +the very spring-time of _Reformation_ do so multiply amongst vs, that +the _tares_ are like to _overgrow the Wheat_, if God prevent not. And +that which aggravates the evil of these things is, That _London_ +should be guilty of such _Apostacy_ from the truth. _London_! which +hast had able and faithful Ministers of the Word preaching to thee; +that hast been so miraculously preserved from the Sword, Famine, and +Pestilence these last Years, yet have Heresies been hatched and +nourished up under _thy wings_; and from thee have they been spread +all the Kingdom over. How many in this City have turned away their +ears from the truth, faithfully preached by their _Pastors_; and being +turned unto fables, have already followed the pernicious waies of +Seducers, whereby the way of truth is evil spoken on! How is _Religion +degenerated_ into vain janglings, and the _power of Godlinesse_ eaten +up by perverse disputings! And that which should fill Us with more +grief and astonishment is, That this inundation of Errours and +Heresies hath increased upon Us, after such _prayers_, _preachings_, +_disputes_, and _testimonies_ against them; after a _Covenant_ +solemnly sworn to _God_, with hands lifted up to heaven, for the +extirpation of them; and after a solemn Fast commanded by Authority, +and observed throughout the whole _Kingdom_, for our humiliation for +them. And yet (with grief of heart we mention it) those Errours which +in the Prelates time were but a few, are now many: Those that of late +crept into corners, now out-face the Sun: Those which the _Godly_ +abhor'd from their hearts, are now vented as _new and glorious +truths_: Nay, to such a degree of _Apostacie_ are some arrived, being +waxen worse and worse, that they are labouring for an _odious +tolleration_ of all those _abominable opinions_, as can shroud +themselves under the name of Christian Religion. + +Wherefore, in the Name of Jesus Christ, we warn you all to take heed +of these _Impostors_ and _Seducers_; and to keep close to those _good_ +and _old_ principles of Christianitie, which you have suck't in at +_your first conversion, out of the Word_, from your godly Ministers: +And seeing ye know these things before, _beware lest you also being +led away with the errour of the wicked, fall from your own +stedfastnesse; But grow in grace, and in the knowledge of our Lord and +Saviour_ Jesus Christ; _to him be glory, both now and for ever_, +Amen. Oh how happy were it, if it might be said of all You that submit +to the Presbyterian Government; as once of the _Godly_ in _Sardis_. +[152]_There are a few names even in_ London, _that have not defiled +their Garments, and they shall walk with me in white, for they are +worthy._ Which that you may the better be inabled to do, We beseech +You Brethren, in the words of the Apostle, [153]_To mark them which +cause divisions and offences, contrary to the Doctrine which ye have +learned, and avoid them, for they that are such, serve not our Lord_ +Jesus Christ, _but their own belly_. Observe here, that you are not +only required to avoid their _Doctrines_, but their _persons_. And so +likewise the same Apostle, [154]_If any man teach otherwise, and +consent not to wholsome words, even the words of our Lord_ Jesus +Christ, _and to the Doctrine which is according to Godlinesse, he is +proud, knowing nothing_, &c. _From such withdraw thyself._ It is your +dutie, not onely to keep your selves from the Heresies of these times; +but, that you may be preserved from the Heresies, you must keep your +selves, and all under your charge, from such as spread them, and from +their meeting-places. For he that without a just cause goeth into a +_Pesthouse_, may thank himself, if he get the plague. And he that runs +headily into temptation, _hath no promise from God to be delivered +out_. The Apostle _John_ refused to tarry in the same _Bath with +Cerinthus_; and he commands us in his second Epistle, _If there come +any unto you, and bring not this Doctrine, receive him not into your +house, neither bid him God speed; for he that biddeth him God-speed, +is partaker of his evil deeds._ + +Take heed how you touch pitch, lest you be defiled; And remember, we +have faithfully discharged our consciences to you, in this particular; +And that you may be farther instructed against the Errors and +Heresies of these times, We will propound a few _Antidotes_ and +_Preservatives_ unto you, under these general Rules following. + +1. Whatsoever Doctrine is _contrary to Godlinesse_, and opens a door +to Libertinism and Prophaneness, you must reject it as _Soul-poyson_. +Such are Doctrines against the _Sabbath_, _Family-duties_, and +_publique Ordinances_: Such is the Doctrine of an _Universall +tolleration_ of all Religions. The Doctrine of the Gospel, is a +Doctrine [155]_according to Godliness_; It is a _Mysterie of +Godliness_; _It teacheth to deny all ungodlinesse and worldly lusts, +and to live soberly, righteously, and godly in this present world_. + +2. You must reject all such Doctrines, as hold forth a _strictnesse +above what is written_. Papists teach many strict Doctrines, of +self-whippings, and voluntary povertie, vows of continency, and many +such like; but the Apostle gives you an _Antidote_ against them, +_Col._ 2.18, 19, 20, 21, 22, 23. And so also our blessed Saviour, +_Matth._ 15.1. to the 10. Devout people are much taken with Doctrines +that carry a shew of strictness, and of much purity; but you must not +be wise above what is written; You must be _Candidates_ of a +_Canonicall_, not an _Apocryphal_ strictness; And therefore when you +are taught, that whosoever will enter into _Church-fellowship_, must +first take a _Church-Covenant_; and that whosoever will be admitted +unto the _Lords Supper_, must not only be free from ignorance and +scandal, but he must have other, and more strict qualifications; you +must enquire what word they have for these assertions; and where _God +hath not a mouth to speak, you must not have an ear to hear, nor an +heart to believe_. + +3. Whatsoever Doctrine tendeth to the _lifting up of nature +corrupted_, to the _exalting of unsanctified Reason_, and giveth _free +will in supernaturall things to a man unconverted, is a Doctrine +contrary to the Gospell_. For this is one chief aym of _Pauls_ +Epistles, to shew, [156]_That by nature we are dead in sins and +trespasses, and that the naturall man receiveth not the things of the +spirit of God, for they are foolishnesse unto him; neither can he know +them, because they are spiritually discerned_, and that [157]_the +carnall mind is enmity against God, for it is not subject to the Law +of God, neither indeed can be_. This Rule will preserve you against +all _Arminian Tenets_. For this is the main difference between the +Doctrine of the Gospel, and the Arminians. The Gospel makes _free +grace_ put the distinction between the Elect and Reprobate; and the +Arminians _Free-will_. + +4. All Doctrines that set up our own Righteousness, whether of +_Morality_, or _Sanctification_, in the room of Christs Righteousness; +That place good works in the throne of Christ, are Doctrines of +Antichrist, and not of Christ. For the Gospel teacheth us, [158]that +all our best works are imperfect, and that we are justified, not by +our own inherent Righteousness, but by the Righteousness of Christ +only, made ours by Faith: this Rule will keep you from much of the +_poyson of Popery_. + +5. All Doctrines that do set up Christ and his Righteousness, as to +decry all works of Sanctification, and to deny them to be fruits and +evidences of our justification, are to be avoided and abhorred. For +[159]the Scripture makes sanctification an evidence of Justification, +and commandeth all Believers to maintain good works. This Rule will +preserve you against most of the Errors of the Antinomians. + +6. That Doctrine _that lesseneth the priviledges of Believers under +the New Testament, and maketh their Infants in a worse condition, then +they were in under the Old Testament, cannot be the Doctrine of the +Gospel_. For the Gospel tells you, [160]that Jesus Christ was made a +Surety of a better Testament, and that the new Covenant is a better +Covenant; established upon better promises. This Rule will preserve +you from the poyson of Anabaptism. For if the children of the Jews +were circumcised, and the children of Christians should not be +baptized, either it must be granted, that circumcision was of no +benefit to the Jewish children, which is contrary to _Rom._ 3.1, 2. or +it must be granted, that the children of the Jews had greater +priviledges then the children of Christians. + +7. That Doctrine that cryeth up _Purity to the ruine of Unity, is +contrary to the Doctrine of the Gospel_. For the Gospel calleth for +unity, as well as purity, 1 _Cor._ 1.10. _Phil._ 2.1, 2. _Eph._ 4.3, +4, 5, 6. And Christ prayed for the unity of his Church, as well as the +Holiness, _Joh._ 17.21, 22. and it is prophesied of the times of the +Gospel, That in those daies, God will give his people, _one heart, and +one way, and to serve him with one consent_, _Jer._ 32.29. _Zeph._ +3.9. This Rule will teach you what to judg of the Congregational-way: +For certainly that Government that carrieth in the front of it _A +tolleration of different Religions_, and is not sufficient to keep the +body of Christ in unity and purity, is not the Government of Christ. + +8. Whatsoever Doctrine is contrary to the Rule of Faith, or to any +duty required in the ten Commandements, or to any Petition of the +Lords prayer, is not a Doctrine of Christ, and therefore to be +rejected. + +We might add many more Rules, but we forbear, lest we should be +over-tedious. Our prayer to God for you is, That you may be fix't, not +falling Stars, in the Firmament of his Church; _Not children tossed to +and fro, and carried about with every wind of Doctrine_; Not Reeds +shaken with every wind, but firm Pillars in his house. Wherefore, +Beloved Brethren, _Stand fast and immoveable, alwayes abounding in the +Work of the Lord; Forasmuch as you know, that your labour is not in +vain in the Lord_. + +But now, because he that would keep himself from the Errour of the +times, must also keep himself from the sins of the times: (For it is +sin that makes God give us up to errour, 2 _Thess._ 2.10, 11. and it +is sin that makes a man like a _piece of wax_, ready to receive the +impression of any errour. The women in _Timothie_ were first laden +with divers lusts, before they were led away captive to divers +errours; and whosoever puts away a good confidence, will quickly +_concerning Faith make ship wrack_, as we are told, 1 _Tim._ 1.19.) +Therefore we are necessitated to inlarge our Exhortation to you in one +particular more; which though it be the last, yet it is not the least +of those things which we have to say unto you, and that is, + +6. To exhort you, or rather to require and charge you, _to keep your +selves unspotted_, not only from the errors and heresies, (as before) +but also _from the sins and iniquities of the times wherein you live_. +We say, _unspotted_, and so doth the Apostle, _Jam._ 1.27. It is not +enough for you to keep your selves from being _bemired and besmeared_, +but you must labour to keep your _Garments_ so white, as not to have +the least _spot of defilement_ from the persons or places where you +live. The Apostle tells us, That [161]_in the last daies perillous +times shall come_: _For men should be lovers of their own selves, +covetous, boasters, proud, blasphemers, disobedient to Parents, +unthankfull, unholy, without naturall affection, truce-breakers, false +Accusers, incontinent, fierce, despisers of those that are good, +Traytors, heady, high-minded, lovers of pleasures more then lovers of +God; having a form of Godlinesse, but denying the power thereof._ +Those words, _having a form of Godlinesse_, must be understood, =apo +koinou=, and referred to all the other sins. And the meaning is, That +men would be _self-lovers_, having a form of godlinesse, +_truce-breakers_, having a form of godliness, _truce-breakers_, having +a form of godlinesse, _Traytors and false accusers_, having a form of +godlinesse, _&c_. They should cover all their ungodlinesse, under the +specious form of Godliness: Such are the times in which we live, of +which we may truly say, There were never fewer, and yet never more +Saints; never more nominal, never fewer real Saints; Never more +self-seekers, and yet never more that pretended to seek the interest +of Christ. We are an _hypocritall Nation_, _the people of Gods wrath_; +_We have broken the Covenant of our God, even that Covenant, which in +the day of our distress and fear, we made with hands lifted up to +heaven. We are apostatized from our Principles and practices; We +contemn the pretious ordinances, despise and abuse the Godly +Ministers; We break the Sabbaths, hate the very name of Reformation, +and scorn to submit to the sweet yoke of Christ and his Government; We +are proud, secure, lyars, swearers, and forswearers, Murderers, +drunkards, Adulterers, and oppressors: We have not learned +Righteousnesse, but unrighteousness, by all the Judgements of God; We +are worse and worse by all our deliverances; We have spilt the blood +of Christ in the Sacrament, by our unworthy receiving_, and therefore +it hath been just with God to spill our blood. It would be too long to +reckon up all the particular sins of Magistrates, Ministers, +Husbands, wives, Fathers, Children, Masters, and Servants; neither is +it the design of this Discourse. We may truly say with the Prophet, +[162]_Ah sinful Nation, a people laden with iniquity; a seed of evill +doers, children that are corrupters, that have forsaken the Lord, that +have provoked the holy One of Israel unto anger; that are gone away +backward: Why should we be smitten any longer? we will revolt more and +more, the whole head is sick, and the whole heart is faint; from the +sole of the foot, even unto the head, there if no soundness in us, but +wounds and bruises, and putrified sores_, &c. + +Wherefore dearly beloved, we do most earnestly beseech you, in the +bowels of Jesus Christ, that you would be deeply sensible of, and +humbled for these evills that do so much abound in the midst of us, +for which the Earth mourns, and the Heavens are black over us. _Oh let +your souls weep in secret, and your eyes weep sore, and run down with +tears, and sigh to the breaking of your loyns, yea to the breaking of +your hearts with godly sorrow, which may work in you repentance, never +to be repented of._ Mourn more for the sins that have brought these +miseries upon us, then for the miseries our sins have brought; more, +for burdening God with sin, then for being burdened with plagues; more +for your hard hearts, then these hard times. + +And we further intreat everie one of you, to put _away the iniquity +that is in his hand_; _to know every man the plague that is in his own +heart_; _to search and try his waies, and to turn unto the Lord his +God_; _to cease to do evill, and to learn to do well_: to be tender of +the oathes which he hath taken, or which may be offered unto him to +take; to keep close to his _Covenant_; to prize the Ordinances, +Reverence Godly Ministers, sanctifie the Sabbaths, to hate hypocrisie +and self seeking, to receive the love of the truth, lest God give him +over to believe lyes. Not to trust to his own understanding, lest God +blind his understanding. To practise the _truths_ he doth know, that +God may reveal unto him the _truths_ he doth not know; not to heap to +himself teachers, having _itching ears_, lest he _turn away his ears +from the truth, and be turned unto fables_; not to have the faith of +our Lord Jesus Christ, in respect of persons, imbracing the Doctrine +for the persons sake, and not the person for the Doctrines sake. To +seek after the truth, for the truths sake, with uprightness of heart, +and not for outward respects, lest God answer thee according to the +Idols thou hast in thy heart. To labour to be more and more grounded +in the Principles of the Doctrine of Christ; to study catechisme more +diligently, and so to be led on to perfection, that he may not alwayes +be a babe, unskilfull in the word of Righteousness, but by reason of +use, may have his senses exercised to discern both good and evil. + +In a word, we once more beseech you all that are admitted to our +Sacraments, that your _conversation may be as becometh the Gospell of +Christ_; and as you have given up your names unto Christ by +profession, so give up your hearts to him, by universall, sincere, and +constant obedience: _And let every one that nameth the name of Christ, +depart from iniquity._ + + * * * * * + +Our third and last Exhortation is unto all those _that live within the +bounds of the Province, and have not yet submitted to the Government, +nor are admitted to the Sacrament of the body and blood of Christ in +the_ Presbyterian way: These may be reduced into two ranks: + +1. Such as separate from our Churches. + +2. Such as continue still with us, but do not joyn in the Sacrament. + +The first of these admit of so many _divisions_, and _subdivisions_, +and are so contrary not only to us, but one to another, as that we are +hardly able to rank them into order; and yet for method sake, we will +divide them into two sorts: + +1. _Such as separate from us, only for matter of Government._ + +2. _Such as separate from us, for matter of doctrine also._ + +1. _Such as separate from us, only for matter of Government._ To these +we have spoken already in our Vindication; We now think fit to add one +thing more; + +And that is, To beseech and intreat you, as Brethren, to consider, +what a sin it is, to separate from Churches, which you your selves +acknowledg to be true Churches of Jesus Christ; and that, while they +are endeavouring more and more after a reformation according to the +Word; and to set up Churches of another constitution; Is not this to +set up Church against Church? and as the Ancients were wont to express +it, _Altar against Altar_? And whereas you should rather joyn with us, +and put to your helping hand to reform the Nation, and to bring our +Churches into the order of the Gospel; do you not rather weaken our +hands, by dividing from us, and dividing of us; and thereby +obstructing and hindering the glorious work of Reformation? For what +with the Prelatical on the one hand, that will not come up to a +Scripture-Reformation; and with you on the other, that will not joyn +with us whilest we are endeavouring after a Scripture-Reformation, The +building of Gods house ceaseth, in most parts of the Kingdome; and +instead of a Reformation, we see nothing but deformation and +desolation. If we be the _Church of Christ, and Christ holdeth +communion with us, Why do you separate from us? If we be of the body +of Christ, do not they that separate from the body, separate from +the head also?_ We are loath to speak any thing, that may offend you; +yet we intreat you to consider, That if the Apostle calls those +divisions of the Church of _Corinth_, wherein Christians did not +separate into divers formed Congregations of several communion in the +Sacrament of the Lords Supper, _Schismes_, 1 _Cor._ 1.10. May not your +_secession_ from us, and _profession_ that you cannot joyn with Us as +members, and setting up Congregations of another communion be more +properly called _schisme_? The Greek word for _Schism_ signifies +_rending_; and sure it is, that you rend your selves from Us, and not, +_as from Churches the same rule_, but _as Churches differing in the +rule_, with a dislike of Us, and a protestation, that You cannot joyn +with Us as fixed members without sin; You hear Us preach, not as +persons in Office, but as gifted men only; and some of you refuse to +hear us preach at all: You renounce all _Church communion_ with us as +members; and not only so, but you invite our people from Us, by +telling them, _That they cannot continue with us without sin_: You +gather Churches out of our Churches, and You set up Churches in an +opposite way to our Churches; and all this you do voluntarily, (not +separated, but separating, _non fugati, sed fugitivi_) and +unwarrantably, not having any sufficient cause for it; and +notwithstanding all this, yet you acknowledge Us to be the true +Churches of Jesus Christ, and Churches with which Christ holds +communion. May we not therefore most justly charge you as guilty in +making a Schism in the Body of Christ? + +We are far from thinking, that every difference in Judgment, or every +separation from a Church, maketh a Schism; for it is not the +Separation, but the Cause, that makes the Schismatick. The +Godly-learned say, [163]_That every unjust, and rash separation from a +true Church_, (that is, when there is no just cause, or at least no +sufficient cause of the separation) is a schism. And that there is +[164]a negative and positive schism, the former is, when men do +peaceably and quietly draw from communion with a Church, not making a +head against that Church from which they are departed: the other is, +when persons so withdrawing, do consociate & draw themselves into a +distinct and opposite Bodie, seting up a Church against a Church (as +you do;) which _Camero_ cals _A schism by way of eminencie_, & further +tels us, that there are [165]four causes that make a separation from a +Church, lawful. + +1. When they that separate, are grievously and intollerably +persecuted. + +2. When the Church they separate from, is heretical. + +3. When it is Idolatrical. + +4. When it is the Seat of Antichrist. And where none of these four are +to be found, there the separation is insufficient and schismatical. +Now we are fully assured, that none of these four causes can be +justly charged upon our Congregations. And therefore you must not be +displeased with us, but with your selves, if we blame you as guilty of +a positive Schism. + +There are two things will be objected against what is here said. + +[Sidenote: _Object._ 1.] + +That you are forced to separate from Us, because of those sinfull +mixtures that are tolerated amongst Us; That our Congregations are +miscellaneous companies of all gatherings, without any due separation +of the wheat from the chaff: that all sorts are admitted even to +Sacramental communion. And that therefore you ought to come out from +amongst Us, that you be not made partakers of our sins. + +We answer, + +[Sidenote: _Answ._ 1.] + +1. That this charge, if understood of those Congregations, that are +reformed according to the rules of the Presbyterial Government, is +most untrue and unrighteous. It is sufficiently known what we suffer +in our estates, and in our outward peace and quiet, because we will +not allow of sinful mixtures in our Churches. The Lord that observes +our particular carriages knows, that we study purity of members, as +well as purity of Ordinances, and verity of doctrine. And though we +dare not make separation from a true Church, by departing from it, as +you do; yet we do make a separation in a true Church, by purging and +reforming it, which you do not do. The rule of the Assembly for the +Church-members, is very full: _That they must be visible Saints, such +as being of age, do professe Faith in Christ, and obedience unto +Christ, according to the rules of Faith and life, taught by Christ and +his Apostles._ Doth not the Scripture require more then this? why then +will ye separate from us for sinfull mixtures, when we are purging +out sinfull mixtures? when God is coming towards us, why will you run +away from us? When God is building us up, why are you so active in +pulling us down? Are we not coming out of the Wildernesse, and will +you now forsake us? It is not many years since the ship of this Church +was sinking into Popery, and then some of you separated from it into +other parts of the world. And when of late years, there was hope +through the mercy of God, of saving the ship, you returned back; and +instead of helping to save her, you presently began to separate from +her; and whilest we were pumping to preserve the ship, your practices +have occasioned & made many leaks in it. This is a sad thing, and if +rightly apprehended, must sit sadly upon the spirits of some. + +[Sidenote: _Answ._ 2.] + +Suppose there were some sinfull mixtures at our Sacraments, yet we +conceive, this is not a sufficient ground of a negative, much lesse of +a positive separation. [166]The learned Author forementioned tells us, +that _corruption in manners crept into a Church, is not sufficient +cause of separation from it_. This he proves from Matth. 23.2, 3. and +he also gives this reason for it; Because _in what Church soever, +there purity of Doctrine, there God hath his Church, though +overwhelmed with scandalls. And therefore whosoever separates from +such an Assembly, separates from that place where God hath his Church, +which is rash and unwarrantable._ + +The Church of _Corinth_ had such a profane mixture at their Sacrament, +as we believe few (if any) of our Congregations can be charged withal. +And yet the Apostle doth not perswade thy godly party to separate, +much less to gather a Church out of a Church. There were many godly +and learned Non-conformists of this last age, that were perswaded in +their consciences, that they could not hold communion with the Church +of _England_, in receiving the Sacrament kneeling, without sin, yet +did they not separate from her. Indeed, in that particular act they +withdrew, but yet so, as that they held communion with her in the +rest, being far from a negative, much more from a positive separation. +Nay some of them, even then when our Churches were full of sinfull +mixtures, with great zeal and learning, defended them so far, as to +[167]write against those that did separate from them. He that will +never communicate with any Church, till every thing that offendeth be +removed out of it, must tarry till the great day of judgment, when +(and not till then) [168]_Christ will send forth his Angels, to gather +out of his Kingdome every thing that offendeth, and them that do +iniquity._ _Musculus_ tells us of a [169]_Schwenkfeldian_ at +_Augusta_, whom he asked, when he had _received the Sacrament_; he +answered, _not these twelve years_: He asked him the reason; he +answered, _Because he could not finde a Church which was inwardly and +outwardly adorned fit for a spouse of Christ, and that he would defer +receiving the Sacrament, till he could finde such a one_. This man +never did receive: No more will any of his opinion. We speak not of +these things, to justifie the negligence and wickedness of +Church-Officers, in suffering these prophane mixtures; we have already +proved it to be their duty, to keep all visibly-wicked persons from +the Sacrament, and have given divers arguments to perswade them +thereunto. We have likewise shewed it to be the duty of private +members, to do what in them lyes, for the removing of scandalls out +of the Church. If a brother offend them, they are not to separate from +him, (for this is not the way of Christ, to _gain_, but to _destroy_ +his soul,) but they are to tell him of it privately, and in an orderly +way to bring it to the Church. And when they have done their duty, +they have freed their own souls, and may safely and comfortably +communicate in that Church, without sin. + +[Sidenote: _Object._ 2.] + +Though we do separate from you, yet we cannot stand charged with +_Schisme_, because the nature of Schisme consisteth in an open breach +of Christian love; and is such a separation, which is joyned with a +condemnation of those Churches from which they separate, as false +Churches, which we are far from. + +[Sidenote: _Answ._] + +We grant, that to make up the formality of a _Schismatick_, there must +be added uncharitableness; as to make up the formality of an +_Heretique_, there must be added _obstinacy_. But yet as he that +denyeth a fundamental Article of Faith, is guilty of heresie, though +he add not _obstinacy_ thereunto to make him an heretique; so he that +doth _unwarrantably_ separate from a true Church, is truly guilty of +_Schisme_, though he add not _uncharitableness_ thereunto, to +denominate him a compleat Schismatique. + +A Reverend Brother of your own, calleth [170]_Brownisme_, _a bitter root +of rigid separation_. And we beseech you, with the spirit of meekness, +to consider what bitter fruits have sprung from your more moderate +separation: what great and wofull breaches have been made upon the +blessed grace of charity: what harsh and rigid censures some of you +have passed upon our persons and government; calling us _Lordly, and +Prelaticall_; and it, _Tyrannical and prejudicial to civill States_, +on purpose, to make us, and it odious, and thereby to render your +persons and way the more amiable to the people. And that which is more +then this, Are there not some of you, that choose rather to joyn with +Anabaptists, and Episcopal men, then with us? And that will give +letters dimissory to your members, to depart from you to the Churches +of the Anabaptists? and at the same time, deny them to such as desire +them, for to joyn with Churches of our communion? Is not this to +separate with an open breach of Christian Charity? We charge not these +things upon all of you, but only upon some, whose names we forbear to +mention. And for our parts, we do here profess, That it is and shall +be our great care, to study _purity and charity_, as well as _verity +and unity_; and _purity of members_ according to the Word, as well as +of _Ordinances_. + +We abhor an over rigid urging of uniformity in circumstantiall things. +And are far from the cruelty of that Gyant, _who laid upon a bed all +he took; and those who were too long, he cut them even with his bed; +and such as were too short, he stretched out to the length of it_. God +hath not made all men of a length, nor height. Mens parts, gifts, +graces differ; and if there should be no forbearance in matters of +inferior alloy, all the world would be perpetually quarrelling. If you +would fully know our judgments herein, we will present them in these +two Propositions: + +1. That it is the duty of all Christians, to study to enjoy the +Ordinances of Christ in unity, and uniformity, as far as it is +possible; for the Scripture calls [171]to unity and uniformity, as +well as to purity and verity: and surely, it is not impossible to +obtain this so much desired unity and uniformity, because that God +hath promised, that his children shall serve him with [172]_one +heart, and with one way, and with one shoulder_. And that in the days +of the Gospel, _There shall be one Lord, and his name one._ And Christ +hath prayed, [173]_That we may be all one, as the Father is in him, +and he in the Father._ And he adds a most prevalent reasons, _that the +world may believe that thou hast sent me_. Nothing hinders the +propagation of the Gospel, so much as the divisions and separations of +Gospel-Professors. If then it be Gods promise, and Christs prayer, it +is certainly a thing possible to be obtained, and a duty incumbent +upon all true Christians, to labour after. + +2. That is their duty to hold communion together, as one Church, in +what they agree; and in this way of union mutually to tolerate and +bear with one another in lesser differences. And here that golden Rule +of the Apostle takes place, [174]_Let us therefore as many as be +perfect, be thus minded; and if in any thing ye be otherwise minded, +God shall reveal even this unto you: Neverthelesse whereto we have +already attained, Let us walk by the same Rule, let us mind the same +thing._ This was the practice of the primitive Christians. + +All such who professed Christianity, held Communion together, as one +Church, notwithstanding the difference of Judgements in lesser things, +and much corruption in conversation. + +We beseech you therefore Brethren, that you would endeavour to keep +the _Unity of the spirit in the bond of peace; for there is one Body +and one Spirit, even as ye are called in one hope of your Calling; one +Lord, one Faith, and one Baptisme; one God and Father of all, who is +above all, and through all, and in you all._ + +For our parts, we do here manifest our willingness, (as we have +already said) to accommodate with you according to the Word, in a way +of union; And (such of us as are Ministers,) to preach up, and to +practise a mutual forbearance and toleration in all things, _that may +consist with the fundamentalls of Religion, with the power of +Godlinesse, and with that peace which Christ hath established in his +Church_, but to make ruptures in the body of Christ, and to divide +Church from Church, and to set up Church against Church, and to gather +Churches out of true Churches: And because we differ in some things, +therefore to hold Church-communion in Nothing; this we think hath no +warrant out of the Word of God, and will introduce all manner of +confusion in Churches and Families; and not only disturb, but in a +little time destroy the power of Godlinesse, purity of Religion, peace +of Christians, and set open a wide gap to bring in Atheisme, Popery, +Heresie, and all manner of wickednesse: We will therefore conclude +with that description that Doctor _Ames_ gives of the sinfulnesse and +mischievousnesse of Schisme, lib. 5. cap. 12.[175] + +Schisme, properly so called, is a most grievous sin; + +1. Because it is _against charity towards our Neighbour_, &c. + +2. Because it is _against the Edification of him who makes the +separation, in that he deprives himself Communion in spirituall good_. + +3. _Because it is against the honour of Christ, in that, at much as in +it lyeth, it takes away the Unity of his mysticall body._ + +4. _It makes way unto Heresie, and separation from Christ._ And +therefore it is a sin by all good men to be abhorred. + +[Sidenote: Second sort of Separatists.] + +2. The second sort are such, as _separate from our Churches, as false +Churches_; And from our _Ministry, as Antichristian_: and differ from +us not only in Discipline, but in Doctrine also. We purpose not to +undertake a particular confutation of your Errours. + +Four things only we have to say: + +1. To beseech you to consider, whether you did not receive the _work +of Conversion from sin unto God, which ye presume to be wrought in you +first of all, in these publique assemblies, from which you now +separate?_ And if once you found Christ walking amongst us, How is it +that you do now leave us? Do you not therein leave Christ also? Are we +lesse, and not rather more reformed then we were? If the presence of +Christ, both of his power and grace, be with us, why will you deny us +your presence? Are ye holier and wiser then Christ? Is not this an +evident token that we are true Churches, and have a true Ministry, +because we have the seal of our Ministry, even the conversion of many +sons and daughters unto God? Doth not the Apostle from this very +ground, [176]argue the truth of his Apostleship? Is it not apparent, +that our Ministers are sent by God, Because their Embassage is made +successfull by God, for the good of souls? Did you ever read of true +conversion ordinarily in a false Church? Will the Lord concur with +those Ministers whom he sends not? Doth not the Prophet seem to say +the quite contrary, _Ier._ 23.33. And therefore either renounce your +conversion, or be converted from that great sin of separating from us. + +2. To consider, whether there was not a time, _when ye could have +plucked out your own eyes, and have given them to those Ministers, +whose eyes you would now pluck out, and whom now you hate, and think +you do God good service, in reviling and persecuting them._ How is +it, that you are thus altered and changed? _Are they become your +enemies, because they tell you the truth?_ You will Reply, It is +because they are _Ministers Ordained by Antichristian Bishops_; and +therefore before they have renounced their false Ministry, we cannot +with a safe conscience hear them, nor expect a blessing from their +Ministry. This Reply is, we confess, a great stumbling block to many +godly people, in this Kingdome; for satisfaction to it, we offer these +particulars: + +1. Many of you that make this Reply, hold, _That the Election of the +people is by Gods Word sufficient to make a man a true Minister +without Ordination._ + +Now it is certain, that many publique Ministers have been chosen by +the free and full consent of their Congregations; and most of them +have had an after consent, which was sufficient to make _Leah_ _Jacobs_ +wife[177], and why not (to use your own words) to marry a man to a +people; and therefore according to your own judgments, all such are +lawfull Ministers. For sinfull superadditions do not nullifie divine +Institutions. + +2. Some of you, that besides Election, require Ordination for the +making of a Minister, yet say, that this Ordination must be by the +people of the Congregation; and thus are your Ministers ordained. + +Now we finde neither precept nor president for this in all the +Scripture; we finde [178]_Ordination by the laying on of the hands of +the Presbytery_, but never of the laying on of the hands of the +people. We finde [179]the Apostles, _Timothy_ and _Titus_, _Ordaining_, +but never the people _Ordaining_; and for private persons to assume +the power of Ordination (that is, a power to send men to preach the +Gospel, and administer the Sacraments) is a sin like unto the sin of +_Uzzah_, and of _Corah_, and his company. Therefore we say to you, as +Christ doth, _Matth._ 6. _First pluck the beam out of thine own eye, and +then_, &c. First justifie the Ordination of your own Ministers by +private persons, and then you will see better, to find fault with the +Ordination of our Ministers. + +3. We distinguish between a defective Ministry, and a false Ministry, +as we do between a man that is lame or blind, and a man that is but +the picture of a man. We do not deny, but that the way of Ministers +entring into the Ministry by the Bishops, had many defects in it, for +which they ought to be humbled: But we add, that notwithstanding all +the accidental corruptions, yet it is not substantially and +essentially corrupted: As it is with Baptism in the Popish Church; all +Orthodox Divines account it valid, though mingled with much dross, +because the party baptized, is _baptized in the name of the Father, +Son, and Holy Ghost_. And therefore, when a Papist turns Protestant, +he is not baptized again, because the substance of Baptisme is +preserved in Popery under many defects. The like, and much more, may +be said for the _Ordination of our Ministers by Bishops_: It is lawful +and valid for the substance of it, though mingled with many +circumstantial defects. + +And this appears, + +1. Because when they were ordained, _they were designed to no other +Office, but to preach the Word, and administer the Sacraments; +according to the Will of Christ._ + +2. Because since their Ordination, _God hath sealed the truth of their +Ministry_ (as hath been said) _by his blessing upon it_. If they be +_Antichristian Ministers_, how is your _conversion Christian_? + +3. Because they were ordained by Bishops, not as Lord Bishops, or as +_a superiour Order by divine Right above a Presbyter_; but as they +were _Presbyters_. For the understanding of which, you must know, + +1. That by Scripture, a Bishop and Presbyter is all one, as appears by +_Act._ 10.27, 28. _Tit._ 1.5, 6, 7, 8. _Phil._ 1.1. 1 _Tim._ 3.1, 2, &c. +1 _Pet._ 5.1, 2. and by what is said by the Authors quoted in the +[180]Margent. + +2. _That the Lordly Dignities of Bishops were meer civill additaments +annexed to their Bishopricks by Kingly favour._ + +3. That this Opinion, that _Bishops are a [181]superiour Order of +Ministry, by Divine Right above a Presbyter, is a late upstart +Opinion, contrary to antiquity_, as appears by the Authors quoted in +the Margent. + +4. That the Laws of this Realm do account nothing _divine_ in a +Bishop, but his being a Presbyter; and therefore the Parliament in +their _Ordinance for Ordination_, tels us, _That they did ordain as +Presbyters, not as Bishops, much lesse as Lord Bishops_. + +As for their usurpation of the sole power of Jurisdiction, together +with their Lordly Titles & Dignities, and Dependances, we have +renounced them in our _Solemn League and Covenant_: But we never did, +nor never shall renounce them as _Presbyters_, which by the consent of +all sides, are by _Divine Right_. + +We shall add one thing more, + +4. That Ministers do not receive their Ministry from the People, or +Bishops, but immediatly from Jesus Christ: For they are Ministers and +Embassadors of Christ, not of the People: Indeed they are Embassadors +for the good of the People, but not Embassadors of the People: All +that the people or Bishop doth, is but to _choose_ and _ordain_ a man; +but it is Christ that gives him his _power and authority_; As when a +wife _chooseth a husband_, and a Town a Mayor; the Town doth not +give the Mayor, nor the wife the husband, the power they have; but the +_Laws of God_, the one and of _Man_, the other: So it is here, It is +Christ that gives the Office, and the Call to the Ministry; They are +his _Servants_, and in his _Name_ execute their function. It is he +that fits them with ability for their work; the people they consent, +and the _Bishop as a Presbyter, with other Presbyters, ordain him_; +which though it had many Corruptions mingled with it, when the +_Bishop_ was in all his pomp and Lordliness, yet for the substance of +it, it was lawful & warrantable, and _therefore cannot without sin be +renounced and abjured_. + +3. In the third place we exhort you to consider, _whether since you +have forsaken our Congregations, you have not fallen into such strange +opinions, and those of so high a nature, as that if any man should +have told you seven years ago, that you would have one time or another +fall into them, you would have said to him, as_ Hazael _did to the +Prophet; Am I a dog, that I should do this?_ Who would ever have +thought, that you that did once sigh, mourn, and bitterly complain, +_That a Chappell was permitted to the Queen to hear Masse in, should +now plead for a toleration of Popery, and all manner of Errours and +Heresies? That you that did once flock to our Churches as Doves to the +windows, should now not only forsake ours, but all Churches of +whatever constitution; That you that did once so much prize Christ, +and his holy Scriptures, should now (some of you at least) deny the +Divinity of Christ, and his holy Scriptures?_ But this is no great +wonder, for the Apostle hath foretold it, [182]_That evill men and +seducers shall wax worse and worse, deceiving and being deceived_; and +that _they will increase unto more ungodliness, and their word will +eat as doth a Canker_, &c. _Errour_ is of an incroaching nature; as +the _little Theef_ openeth the _door_ oftentimes to the _great Theef_ +so a little _errour_ paves a cause-way to a greater: The _Popish +superstition_ at first grew secretly, the _tares_ were hidden under +the _corn_; but in a little while the _tares_ grew up, so as no _corn_ +could be seen: Images, at first were brought into the Church _only for +an historicall use_; afterwards, to stir up _devotion_, at last, they +came to be _worshipped_: Let the Serpent but winde in his head, & he +will quickly bring in his whole body: Your _first errour_ was in +_separating from our Churches_, from which _Christ doth not separate_. +Here the _Serpent got in his head_, & no wonder his whole body +_followed_; he that saith _yea_ to the Devil in a little, shall not +say _nay_ when he please: He that tumbleth down the _Hill of Error_, +will never leave tumbling, till he comes to the _bottome_. First you +deny our Ministers to be true Ministers, and our Ordinances to be true +Ordinances; and then God, as a just Judge, gives you over, in a little +time, to deny all _Ministers and Ordinances_, and then to be _above +all Ministers and Ordinances_; and at last, to be above Christ +himself, and not to stand in need of his _mediation to God the +Father_. First you deny _Baptisme of Infants_, and then after, +_Baptisme of water_: In a word, First you _run away from us_, and then +for the most part turn _Independents_, then _Antinomians_, then +_Anabaptists_ then _Arminians_, then some of you _Socinians_, +_Antiscripturists_, _Anti-Trinitarians_, still waxing worse and worse, +deceiving and being deceived, & in the conclusion, meer _Atheists_. + +Suffer us therefore to speak to you in the words of Christ, to the +Church of _Ephesus_. Rev. 2.5. _Remember from whence you are faln, and +repent, and do your first works_, &c. Repent of all your +Soul-destroying _Errours_, and return to the Churches from which ye +have most unjustly separated, for fear, lest _God as a just Judge_, +because you would not receive the love of the truth that you might be +saved, should still give you over to strong delusions, that ye should +believe a lye, _That all they might be damned, who believed not the +truth, but had pleasure in unrighteousnesse_: And this makes way to +the fourth thing we have to say to you; and that is, + +4. To beseech you to consider, _Whether since you forsook our +Congregations, you are not much decayed in the power of Godliness_, +whether you have not lost your first love to Godly Ministers, +Gospel-Ordinances, Fastings, reading the Word, private & Family +prayers, and Communion of Saints; whether you are not grown more +censorious, self-conceited, headie, high-minded, treacherous, fierce, +despisers of those that are good, and lovers of pleasure more then +lovers of God; whether Duties to God and Man have not been more +neglected, Sabbaths more prophaned, Families worse governed; the +publique welfare of Church and State have not been less minded, +whether prophaneness, or prophane Ones, have not been more indulged; +and whether you be not sensibly and dangerously apostatized from that +close and humble walking with God, which formerly some of you did so +much labour after: For the truth is, _Corruption in the Judgment, will +quickly bring corruption in the conversation_. Our actions are guided +by our apprehensions; and if our apprehensions be _erroneous_, our +_actions_ will quickly be tainted with wickednesse; And therefore it +is very observeable, [183]_That in the old Law, when the Leprosie was +in the head, the Priest was not only to pronounce the man unclean, but +utterly unclean_: For Leprosie in the head, will quickly beget a +Leprosie in the whole man: As the Sun is to the World; so is the +Understanding to Man: If the Sun be dark, all the world is in +darknesse; and if the light that is in thee (saith Christ) be +darkness, _How great is that darkness?_ We wonder not at the +_looseness_ of your practices, when we consider the _looseness_ of +your principles: _For Doctrines contrary to Godliness, must needs +bring forth a conversation contrary to the Gospell._ And this is an +evident token to us, that the _New-Lights_ (as they are called) which +you hold forth to the world, proceed not from the _Father of Lights_, +but the _Prince of Darkness_, because they lead men into the _Works of +Darkness_. + +Therefore seeing that since your departure from us, you have wofully +back-slidden from God, and are visibly decaid in Holiness and +Righteousness, Our Exhortation to you is, that you would return to +your first Principles; for then it was better with you, then now; And +our prayer to God for you is, _That he would give you repentance to +the acknowledging of the truth; and that you may recover your selves +out of the snare of the Devill, who are taken captive by his will._ + +Having finished that we had to say to those that separate from our +Church, we now go on to speak a few words to those that _continue with +us still, and that wait upon the publique Ministry, but do not yet +joyn with us, in partaking of the Sacrament of the Lords Supper_. +These we shall divide into three ranks. + +1. Such as are _young people_, not yet sufficiently instructed in the +grounds of Religion. + +2. Such as are _grown in years_, and come to our Churches, but yet are +scandalous in life and conversation. + +3. Such as live, for ought we know, unblameably, but yet refuse to +come to the Sacrament in the Presbyterian way. + +1. Such as are _young people_, and not yet sufficiently instructed in +the grounds of Religion; Our Exhortation to you is, _That you would +remember your Creator in the days of your Youth_; the word in the +Hebrew[184] is, in the choyce of thy dayes: The time of Youth is the +Golden Age; and grace in Youth, is like a Jewel in a gold-ring. The +time of Youth, it is the _Seasoning Age_: A Vessell will of a long +time retain the savour of that liquor that it is first seasoned +withall; _Teach a child_ (saith Solomon) _the trade of his way, and he +will not depart from it when he is old_. The time of Youth is the +chiefe time you have to _work for heaven_. Old age is a time to _spend +grace_; but Youth is the time to get it: Old Age is the time to _reap_ +the fruit of holiness, but Youth is the time to _sow_ the seed of it: +And it is a time, that of all times God doth most require, and most +delight in. It is observed by one, that Christ [185]_loved his +youngest Disciple best_: And by Another, that Christ was _wonderfully +delighted_ with that _Hosanna_ that the children sang unto him, Mat. +21.16. [186]_The childrens Hosanna pleased him no less then the mens +Hallelujahs; Suffer little children to come unto me_, saith Christ, +_for to them belongeth the Kingdome of God._ In the Old Testament God +hath manifested a great deal of love to young people; He chose _Abel_, +the younger, _Shem_, the younger, _Abraham_, the younger, _Jacob_, the +younger; young _Samuel_, and young _David_, and young _Josiah_: And +therefore let young men, especially, be exhorted to begin betimes, to +bear the yoak of the Lord; _Seek ye first the Kingdome of God, and his +Righteousness_; first, _before_ any thing else; and first, _more_ then +any other thing. Say not, (O say not!) I am a young man, and therefore +may plead for liberty to do what I list, till I come of riper years: +But remember, _That Jesus Christ shed his blood for thee when he +was 8. dayes old_; and took thee into his Family by _Baptisme_, _when +thou didst hang upon thy mothers Breast_; Thou art (it may be) a young +man, but a Baptized young-man; A Young-man consecrated and dedicated +to God; And it is not only sin, but sacriledg and perjury, to +_impropriate that that is dedicated to God, to the service of the +Devill_. Remember the wrath manifested from Heaven _against the 42. +children_ that mocked _Elisha_; And remember further, That young +people must dye, as well as old: _There are Skulls in Golgotha, of all +sizes_; and young people have _immortall souls_, and must appear at +the great day of Judgment, as well as _old_; Young people are by +nature _children of wrath, heires of hell_; and therefore this is thy +first work (_O young man_) to get out of the Root of Abomination, into +the Root of Acceptation; out of the old _Adam_ into the new _Adam_; & +before this be done, (though thou shouldst spend thy time in gathering +up Pearls and Jewels,) thou art an undone creature. + +For the better effecting of this, we exhort you, to attend diligently +to the publike Preaching of the Word, and willingly and cheerfully to +submit to be catechized and instructed by your _Parents, Masters, and +Ministers_. The Scripture divideth a Congregation, into him that +_catechizeth_, and those that are _catechized_, saying, [187]_Let them +that are taught_, or (as it is in the Greek) _Catechized, communicate +to him that teacheth_ (or _catechizeth_) _them in all good things_. In +the Primitive times, when any Heathen man was converted to +Christianity, he was first a _catechumenus_, before he was admitted +either to _Baptisme_, or the _Lords Supper_. And _Egesippus_ +testifies, [188]_that by the diligent instruction of the Church, there +was no known Common-Wealth in any part of the World, inhabited, but +within fourty years after Christs passion, received a great shaking of +Heathenish Religion._ There are in Christian Religion, _fundamentalls_ +and _superstructions_. The _fundamentalls_ are the vitals of +Christianity: These are comprized in many of our _English_ +Catechismes. Amongst all others, we do more especially commend the +_greater and lesser Catechismes made by the Reverend Assembly of +Divines_, _and published to be used in all Churches in_ England _and_ +Wales, _by Authority of Parliament_. These we exhort you, not only to +read, but to learn. And to invite you thereunto, we further declare; + +That the study of the Catechisme, is a singular help for the _right +understanding_ of the Scriptures: (For the Catechisme is nothing else, +but a Methodical Extract out of the Bible, of the fundamentals of +Christian Religion;) And it is also very useful to make you understand +what your _Ministers preach to you_; And to keep you from the +_Errours_ and _Heresies of these times_ to prepare you to give a +distinct and perfect account of your Faith to the Minister and Elders. +For one great Reason why men do so pervert the Scriptures to their own +destruction, and run wilde into so many errors and heresies, and are +so unable to give a particular and distinct account to the Minister +and Elders, is for want of the study of the Catechisme. As a ship +_without ballast_ is tossed about with every wave and wind; so is a +_man without the study of the Catechisme_, carried about with every +wind of vain doctrine. As a _house_ without a foundation will quickly +fall, so will a Christian that is not well verst in the fundamentals +of Religion. As Children grow _crooked_, that are not well looked to +at first; so many run into _crooked opinions_, because not well +catechized. + +And therefore we earnestly beseech and intreat all Parents, and +Masters of Families, that they would make conscience of this great +duty of catechizing their children and servants. And oh that the Lord +would make our words to take impression upon your hearts. In the Old +Testament God commands Parents to _teach diligently their children_. +The word in the Hebrew[189] is, to _whet the Law_ upon their children. +The fourth Commandement is directed not to children, and servants, but +to Parents and Masters; And they are there commanded, not only _in +their own persons_, to keep the Sabbath; but to see that their +_children and servants do it also_. It is not, _Thou, or thy son, or +thy daughter; But thou, nor thy son, nor thy daughter_. It doth not +say, (as _Zanchy_ well observes[190],) _Remember thou to keep holy the +Sabbath day, and to perswade thy children and servants to keep it +holy_: But _remember thou to keep it holy, and thy son, and thy +servant_, implying thereby, _that it is the Duty of the Master and +Father, to compell his servant and children to the keeping of the +Sabbath day_. For doing of this, God exceedingly extols _Abraham_, +Gen. 18.19. _I know that he will command his children, and his +household after him, that they keep the wayes of the Lord_: upon which +words, a learned Divine wrote thus; [191]_Abraham did not leave his +children and servants to their own genius, their own counsels, their +own lusts, though it is certain, divers of them would have thanked him +for such a liberty; for they had been nursed up in superstition and +idolatry, as_ Abraham _was, and might have pretended, that they were +not satisfied in point of conscience. But_ Abraham _knew how to +distinguish between liberty of conscience, and liberty of lust, and +therefore would not allow them such a liberty as would have enticed +them into the worst kinde of bondage._ The New Testament also calls +upon Parents, not only to bring up their children, but to +[192]_nurture them up in instruction and admonition of the Lord_. Old +_Eli_ was _grievously punished_ for neglect of this duty: And let his +severe chastisement be as a _warning-piece_ to all Fathers and +Masters; And let them know, _That if their children and servants +perish for want of instruction, through their negligence, their blood +will be required at their hands._ + +And if Parents and Masters, much more ought Ministers to be very +conscientious in the diligent discharge of this duty. Our Saviour +Christ layeth an express command upon them, not only _to feed the +sheep_, _but also the lambs of Christ_. It is no disparagement to a +_Peter_, to be a _feeder of Christs lambs_. Oh that Ministers would +unanimously and universally set to this duty! We commend it to them, +as a most _Soveraign Antidote_, to preserve their Congregations from +the errours of these times. It is reported of _Julian_, that amongst +other subtile plots he used for the rooting out of Christian Religion; +One was the _suppression of all Christian Schools_, and places of +catechizing. [193]And as one saith, _If he had not been as a Cloud +that soon passeth away, it had been to be feared, lest within a short +time he had overshadowed all Religion._ For when Catechizing was taken +from the Church, it was presently all overspread with ignorance. And +it is further added by the same Author, That the Papists themselves +acknowledg, that all the advantage the Protestants got of them in the +beginning of Reformation, was by their catechizing; because they began +sooner to catechize, then they did. And it is to be feared, saith he, +if ever the Papists get once again advantage of Us, it will be by +their exacter catechizing, then ours. And therefore, if ever you would +prevent the further _corruption_ of mens Judgments, and secure them +from the infection of _errour_, and preserve Religion from ruine. We +exhort you in the bowels of our Lord Jesus Christ, to practise this +duty; and intreat our people with all readiness and constancie, to +submit unto this Ordinance of God, which with so much publique +prejudice, hath been so long neglected. + +And to perswade people thereunto, let them consider further, + +1. If Ministers are bound to catechize; then people are bound to be +catechized. + +2. That they are baptized, and thereby consecrated unto Christ, and +obliged by promise, to give up themselves unto instruction. + +3. That ignorance, though it be not the greatest, yet it is a most +dangerous sin: All sin is wrapt up in ignorance, as a child in +swadling clouts. The Scripture saith, [194]_That Christ will come in +flaming fire to render vengeance upon all those that know him not_, +&c. + +It makes the _ignorance of God_ to be the cause of all sin, 1 _Sam._ +2.12. 1 _Joh._ 2.4. _Eph._ 4.19. And _David_ prayeth unto God, +[195]_To pour out his wrath upon the heathen that know him not_; how +much more upon the Christians that know him not? As toads and Serpents +grow in dark and dirty sellars: so all sin and wickednesse in an +ignorant and blind soul. Now there is no ordinary way for young people +to gain the knowledge of God, but by _Catechizing_. + +4. That the time of youth is the _golden Age_, the _seasoning age_, +and a time in which men are apt to receive abiding impressions of +evil, or good. And if they can learn to say to _Elisha_, _Bald-pate_, +why should they be unwilling to learn to sing to Christ, _Hosanna_? + +5. That it is not so great a shame for young people to be ignorant, as +to be wilful and obstinate in ignorance. And if they refuse to be +_Catechised_, they shall perish in their ignorance; but the _Minister_ +is free from the blood of their souls. + +The second sort are such _as live within the bounds of our Province, +and come to our Congregations, and yet are wicked and prophane, and +such, as if they should come to be examined by the Minister and +Elders, would not be received to the Sacrament_. These are Christians +in _name_, but they are a shame to the _name_, and bear it (as +_Urijah_ did a letter to _Joab_) _for their ruine and destruction_. We +beseech and intreat them to consider, what a sinful and cursed +condition it is to live ungodlily and unrighteously under the +abundance of Gospel-Ordinances. + +First, what a _sinful condition_ it is; For, + +1. It is as much as in them lyes, a frustrating of the great love of +Christ in dying for them: For, therefore Christ dyed, _that they which +live, should not henceforth live unto themselves, but unto him which +dyed for them, and rose again_, 2 Cor. 5.13. + +2. It is a frustrating of the gracious design of God, in sending the +Gospel to them; for one chief errand of the Gospel, is to _teach us to +deny ungodlinesse and worldly lusts, and to live soberly, righteously, +and godly in this present world_, Tit. 2.12. + +3. It is not only to sin against the _light of nature_, but against +the _light of the Gospel_. + +4. Not only against the _creating and preserving mercies of God_, but +against the _heart-blood mercy_ of Jesus Christ. + +5. It is a sin of _horrible ingratitude and unthankfulness_; a sin +that makes God himself to stand, as it were, amazed, that any man +should be so wicked, as to be guilty of it, _Isai._ 1.2. _Jer._ 2.11, +12. + +6. It is a sin that will make us speechlesse, and unexcusable at the +great day, _Joh._ 15.22. + +7. It is a sin that renders a Christian worse then the very bruit +creatures, _Isa._ 1.3. And in this one sense, worse then the Devills +themselves, because the Devills never refused so great salvation. + +2. Consider what a cursed condition this is: For, + +1. It is a _spirituall plague_, which is so much greater then a +corporal, by how much the Soul is better then the Body. + +2. It is a sign not only of Gods Fatherly, but revengeful displeasure, +_a brand of reprobation, and the high-way to damnation_. + +3. It renders a man utterly uncapable (as such) of the Sacrament of +the body and bloud of Christ; for Christ ordained the Sacrament for +his friends, not for his enemies; to increase, not beget grace; for +those that are visible Saints, not for those that are visibly wicked. + +4. It brings _Personall, Congregationall_, and _Nationall Judgments_, +Luk. 13.5. Isa. 5. + +5. It makes a Christians condition at the day of Judgment more +intolerable, then the condition of _Sodom and Gomorrah_. It makes the +Gospel it self to be the chiefest inditement against him; and the +hottest place in Hell to be his portion for ever, and ever. + +Oh that the Lord would give hearts to these men to meditate on these +things! and to repent of all their swearing, cursing, lying, +drunkenness, fornication, adultery, Sabbath-breaking, and such like +abominations! And let them not be offended with us, (as most of them +are) for not admitting them to the Sacrament; but rather offended with +their sins, that make them uncapable, as such, of the Sacrament. Let +not them cry out against us, but against themselves; and study to be +revenged, not of their Ministers and Elders, but of their sins, and +themselves. The Lord knows, that it is meer love to the Lord Jesus +Christ, and tender pity and compassion to their and our own souls, +that forceth us to deny them this Ordinance; lest we should be +instrumental to their eating and drinking their own damnation, and +accessary to their unworthy receiving, and to the prophanation of the +Sacrament; _Let not our pity, love, and care to them, breed hatred +against us, in them._ And why should they desire to partake in these +holy mysteries, whose hearts and lives are so full of unholinesse? why +should they that want spirituall life, desire to eat of spirituall +food? What should men spiritually dead, do at a spiritual feast? why +should they desire to eat that bread, which will certainly, as long +as they continue in this condition, be the bread of death, not of +life; and to drink that cup, which will certainly be a cup, not of +salvation, but of damnation! Let our counsel be acceptable to you; +_First wash you, make ye clean, put away the evill of your doings from +before Gods eyes, cease to do evill, learn to do well_; and then come +and see whether we will not receive you heartily and joyfully to the +Sacrament. _First wash your hands in innocency, and then you will be +fit to compasse the Lords Altar._ First get _spirituall life, and then +come and eat spirituall food_. First get to be a friend and Disciple +of Christ; and then not only We, but Christ himself, will bid you +welcome, and make you partakers of all the benefits and comforts of +the blessed Sacrament. + +The third and last sort, _are such as come to our Congregation, and +live_ (for ought we know) _unblameably_; and yet refuse to joyn with +Us in the Sacrament upon this account, because they will not come to +be examined by the Minister and Elders. This (as we find by woful +experience) is the great mountain that lyeth in the way, and hindereth +the free passage of the Presbyterial-Government; and therefore we have +taken some pains in our Vindication for the removing of it; we have +shewed, + +1. That the Ruling-Elder (which is the Officer so much opposed) hath a +Divine Warrant. + +2. It is the Will of Jesus Christ, that they that come to the +Sacrament, should first submit themselves to Examination; and not only +so, but to _Examination by Minister and Elders_. + +3. What this Examination is, which is required, and how often it is +required. + +4. The reason why ancient men and women, that have formerly under the +Prelatical Government been admitted to the Sacrament, are required to +submit unto Examination, before they can be again admitted; It +remains, That we give Answers to the Objections that are brought +against this way of Examination; but before we do this, we will first +offer certain Reasons and Motives (besides those already named) to +perswade every one of our respective Congregations, as well old, as +young, rich as poor, freely and cheerfully to submit unto it. + +[Sidenote: Motive 1.] + +The first _Motive_, is _from the evident necessity of it, especially +now, while we are reforming the promiscuous admission of all sorts of +people to the Lords Table, formerly so scandalous_. + +And this appears; because, + +1. Without this, how can _ignorant persons_ (_unfit to communicate_) +be detected? what other ordinary and regular course can be imagined, +to discover who are insufficient in regard of their want of knowledge? +And it is most certain, that there are many ignorant persons, old, as +well as young, rich, as well as poor, in the most knowing +Congregations; and many times, those whom we suppose _to be very +skilful in the word of Righteousnesse_, upon _Examination_ are found +to be _babes in knowledge_. + +2. Without this course, multitudes of ignorant persons, both old and +young, will intrude themselves, who by reason of their ignorance, +being not able to discern the Lords body, must needs _eat and drink +Judgment to themselves, and become guilty of the body and blood of +Christ_, 1 Cor. 11.27, 29. + +3. Without this, how shall Ministers and Elders ever come truly to +know the _spiritual state_ of their Congregation, that they may watch +over them in the Lord? + +4. Unless every one of the Congregation give an account of their +Faith to the Eldership, as well as any one, the people will be +extreamly apt to object unto the _Minister and Elders_, +partial-dealing in this particular, which is contrary to that heavy +charge of the Apostle, [196]_I charge thee before God, and the Lord +Jesus Christ, and the Elect Angels, that thou observe these things, +without preferring one before another, doing nothing by partiality._ +And it will breed _discontents_ and _animosities_ in the people +against the Eldership, and great _divisions_ and _dissentions_ among +themselves. + +5. This course should be submitted to by the most intelligent and +knowing Christians in a Congregation, that by their _good example_, +and _professed subjection_ to the Government of Christ, those that +have not so great a measure of knowledge, and so have more need to +come, may more readily and effectually be perswaded to do the same. + +6. Finally, how can the _Ministers and Elders_, intrusted by God with +the _Oversight of their flock_, keep themselves pure from the sin of +those Persons, who through ignorance cannot chuse but prophane the +Lords Supper; unless by this means, they use their best endeavors to +finde out where ignorance is, and to remove it: And it is their duty +to _keep themselves pure_, _and not to be partakers of other mens +sins_. + +[Sidenote: Motive 2.] + +The second motive, is from the _great profit and benefit that will +redound to our respective Congregations, from this practice, prudently +and faithfully undertaken, and universally submitted unto_. For, + +1. Hereby the whole Congregation, in all the members of it, shall +receive much advantage and edification, whilest those that are +_knowing_, shall be encouraged, and those that are _weaker_ in +understanding, further strengthened in knowledg; and those that are +_ignorant_, put into a way of gaining knowledge, and so be prepared to +partake of the Ordinance of the Lords Supper, more conscionably; and +more comfortably discern the Lords body, which is done by _knowledge_; +as well as by _Faith_, 1 _Cor._ 11.29. + +2. Hereby the great offence of promiscuous, or mixt communion, will be +prevented, which hath been heretofore, and is to this day, a great +grief to the godly, both Ministers and people: and which hath been, +and is daily objected against us, by them that separate from our +Churches, as the ground why they are necessitated to depart from us; +and are still discouraged from returning to us. + +3. Hereby a _good foundation_ will be laid, of carrying on that _reall +reformation_ which we have _covenanted for_, both in Congregations, +families, and particular persons; _growth in knowledge_ being a great +means to further _our growth in the grace of our Lord Jesus Christ_, +2 Pet. 3.18. + +4. Hereby those uncomfortable and disorderly fractions and divisions +among the members of our severall Congregations, (some refusing to +submit to all orders, while others christianly submit themselves,) wil +in good measure be _cured_, and our Congregations to the _glory of +God_, and the comfort of _Minister_, _and Elders_, be reduced to a +sweet Harmonious _unity and uniformity_, not only in judgment, but in +practice, both thinking and doing the same thing; which were a +_Gospel-blessing_ much to be desired, as a fruit of that Ancient +Promise, _Jer._ 32.39. + +[Sidenote: Motive 3.] + +The third Motive is from the _Mischiefs that will inevitably ensue +upon the neglect of this practice_. For hereby, + +1. _Ignorant persons_ shall go on in their ignorance undiscovered, +unreformed. + +2. The _Lords Supper_ in many Congregations will be wholly disused, or +miserably prophaned. 3. Particular Congregations will be filled with +distractions and discontents, whilest a great part among them refuse +to walk orderly. 4. The _Ministers and Elders_, who sincerely tender +the spiritual welfare of their Congregations will be much +_discouraged_ and _discomforted_. + +5. The _Work of Reformation_, and particularly the growth of people in +knowledg and the grace of Jesus Christ, will extreamly be obstructed +and hindered; _and whosoever shall be any cause or occasion thereof, +will but uncomfortably answer it unto Jesus Christ_. + +[Sidenote: Motive 4.] + +The fourth Motive, is from the _weaknesse and insuffiency_ of the +objections that are brought against this practice; To which we shall +now (God assisting us) return _distinct_, and we hope, _satisfactory_ +Answers. + +The Objections are: + +[Sidenote: _Object._ 1.] + +Many who are well inclined, object their own _timorousness_: And have +_jealousies_ that the Minister will propound such hard and unusual +questions, as they shall not on a sudden be able to answer. + +[Sidenote: _Answ._ 1.] + +The Questions to be propounded by the Eldership to persons, before +they come to the Lords Table, are for the substance of them contained +in the _Ordinance of Parliament_, of the 20th of _October_, 1643. the +particulars thereof being the _fundamentalls of Religion_, contained +usually in most _Catechismes_, which persons of the meanest capacity +ought to understand. + +2. We doubt not but the _Ministers with the Elders_, will make it +their serious Endeavours, to deal with all persons in all _Prudence, +meeknesse, tendernesse, and love_, as the condition of those that come +before them shall require; They being not insensible of their own +_weaknesse_, will take heed of Discouraging the meanest, or Quenching +the smoaking flax, well knowing, _That they are not to Lord it over +Gods heritage, but to promote their growth, and to be Helpers of their +joy_. + +[Sidenote: _Object._ 2.] + +Why may not people be now admitted to the Sacrament, without +examination, as well as before the Elders were chosen? + +[Sidenote: _Answ._ 2.] + +Because; 1. Before Elders were chosen, and the foundation of +Church-Government begun to be laid, the Church of _England_ was in +_point of Church Government_ in an unreformed condition: But now +(blessed be God) in a way of Reformation. And we have in our +_Nationall Covenant_, _sworn to endeavour a reformation in +Church-Government, according to the Word of God_. In pursuance of that +Covenant, there are many Ordinances of Parliament, to require it; and +accordingly it is practised in many Congregations; and _shall we still +persist in our old unreformed way?_ + +2. The _Promiscuous admission_ of all sorts of Persons heretofore +without examination tended much to the _Prophanation of the Lords +Supper_, and was a great _scandall_ in our Church, _Hazarded_ the +souls of thousands, _occasioned_ separations from our Churches, +brought the judgments of God upon the _Kingdome_, and was no small +griefe to godly Ministers, &c. But now God having provided a further +Remedy, we ought not only, not to _oppose it_, but to _submit_ to it, +with all readiness and thankfulness. + +[Sidenote: _Object._ 3.] + +Will you have the _Ancient men of a Congregation, that have for divers +years been partakers of the Sacrament, come now in their Old Age to be +Examined; will you have Noblemen, and Rich men, and Aldermen_, &c. + +[Sidenote: _Answ._ 1.] + +We have formerly declared, That the Presbyteriall Government doth not +precisely require of those that come to the Sacrament, _That they +should first be Examined by Questions and Answers: But if any man +shall make a good profession of his Faith, in a continued discourse, +without being asked any Questions, it will be accepted, as well as if +they were Examined by particular Questions._ + +2. We have likewise shewed the Reason why Ancient men and women, that +have formerly been admitted, are required to submit to Examination, +before they can be again admitted, &c. We have intreated you, to +distinguish between a _Church-reforming in Discipline, and reformed_: +When a Church is once reformed, and members admitted by Examination of +the Eldership, there will never be any necessity of coming afterwards +to Ministers and Elders, for re-admission; (unless it be in case of +excommunication.) But in a Church reforming, as ours is, when all +sorts have formerly been admitted, without any Distinction, then _Old +men_ must be willing to give an account, as well as _young men_, and +_rich men_, as well as _poor_: Because, + +1. Old men and rich men are found to be _ignorant_, and to prophane +the Sacrament, as well as _young men_, and _poor men_. + +2. In Gospell-administrations God is no respecter of persons; neither +must his Officers be, if they would be found faithfull in their +places; _It is not gray hairs, nor silken coats; but knowledg, faith, +repentance, love and thankefulness, will qualifie a man for the +Sacrament._ + +3. If old men and rich men are more gracious and knowing, then others, +their good examples will be mighty incouragements, to draw on the +younger, and poorer sort. And wherein can _Noblemen, and Richmen, +express their thankfulness to God, for his distinguishing mercies +towards them, better, then in becoming patterns and presidents to +others, in their ready obedience to the will of Christ_, in this +particular? + +[Sidenote: _Object._ 4.] + +We are willing to come to the _Minister alone_, to be examined; But we +will never come before the _Ruling-Elders_. + +[Sidenote: _Answ._ 1.] + +The Office of the _Ruling Elders_, as they are distinct from _teaching +Elders_, is grounded upon Scripture; and is not an invention of man, +but an _Ordinance of Christ_, (as we have shewed,) and therefore to be +submitted unto. + +2. Admission of members to the Sacrament, is an act of +Church-Government, and therefore belongs to the Elders, as well as the +Minister: (as we have likewise shewed.) _Church-Government is not +committed by Christ unto Ministers severally, but, to Ministers and +Elders joyntly_, Matth. 10.17. 1 Cor. 12.28. 1 Tim. 5.17. 1 Thess. +5.12. Act. 15.6. Act. 20.17, 28. And therefore in conscience, people +ought to submit to the Ministers and Elders. + +3. This is a Practice according to the example of the _best reformed +Churches_, wherein Elders are joyned with Ministers in this +particular. + +4. To devolve this work upon one Minister alone, as it is sinful, so +it will prove very _prejudicial_, both to Minister and People: For in +some places _Ministers_ may not be so faithful and Prudentiall as they +ought to be, and may, through pride, covetousness, partiality, or +rashness, keep from the Sacrament, or admit to the Sacrament, whom +Christ would not have admitted, or kept away. And in other places, +where _Ministers_ are more _wise_, and _humble_, and _faithfull_, if +they should assume the power of Examination, without _Elders_ +assisting of them, they will be wofully _mis-reported_ and scandalized +by those that come before them, or by others, that are disaffected to +them; For if such horrid and base reports are already raised about the +Questions propounded by the Minister and Elders, when they sit +together; (as by sad experience these wicked dayes of ours will +witnesse:) what will not ungodly men be afraid to report, when the +Minister alone shall ingross this power? + +5. We have formerly shewed, that these Elders whom you so much oppose, +are such _as you either have, or might have chosen; and they were +chosen for the relief and benefit or the Congregation, that so the +Minister might not be sole judge of those that come to the Sacrament, +but might have others joyned with him, to see that he doth nothing out +of envy, malice, pride, or partiality; but that all things may be +managed for the good and edification of those for whose sake they are +chosen_: And therefore it is a wonder to us, to hear men speak so much +against _Ruling-Elders_, when they are purposely chosen for their _own +relief and benefit_. + +6. We have also formerly shewed, that when the Parliament gave their +allowance to the Presbyterial Government, if they had put the whole +_juridical power_ of the Church, into the hands of one Minister alone, +they that now seem so willing to come to be examined by the Minister, +without his Elders, would have more bitterly declaimed against that +way, then now they do against this: For this indeed were to make every +Minister a _Prelate_ in his Congregation; and to bring in that, which +hath some Resemblance to _Auricular confession_. + +[Sidenote: _Object._ 5.] + +Though some _Ministers rigidly keep all from the Sacrament, that will +not come before the Eldership; yet there are others that are +Presbyterians, and have Elders chosen, that examine without them, and +will receive us to the Sacrament, without coming before them._ + +In answer to this, + +[Sidenote: _Answ._] + +1. We doubt whether there be any _Ministers_ of the Presbyterian +judgment, that do thus practise. + +2. If there be any such, we conceive that herein they act not only +contrary to an _Ordinance of Parliament_, but to an _Ordinance of +Christ_, who hath given the power of Discipline, not to _one +Minister_, (as we have said) but to an _united company of Presbyters_ +And for one Minister to assume this power unto himself, is (as we have +also declared) _to make himself the whole Church; It is to build up +what he hath destroyed, and to usurp the Prelaticall power of sole +jurisdiction, in his Congregation._ For he doth not only assume a +Pastoral power of instructing those that are to come to the Sacrament, +but an Authoritative power of admitting to, & keeping from the +Sacrament; which is to take to himself an authority that Christ hath +never given him. And we desire these Ministers to consider what we +have formerly delivered, _That it is as warrantable by the Word of God +for one Minister to assume the whole power of suspending persons +from the Sacrament, who have been duly admitted thereunto, as it is to +assume the whole power of admitting to the Sacrament_, &c. And further +we beseech and intreat them (if there be any such,) to consider what +an offence they give in this particular, to all their Brethren in the +Ministry; and what an argument they put into the mouthes of those that +are disaffected to the government; and in the fear of God to forsake +this way and course, lest while they think _to build with us, they be +found to be destroyers, both of the Presbyterian Government and +Ministry, and to open a wide door to Sacramental Prophanation_. + +[Sidenote: _Object._ 6.] + +Doth not the Scripture say, _Let a man examine himself, and so let him +eat?_ &c. but it no where saith, Let a man be examined by the Minister +and Elders. + +[Sidenote: _Answ._] + +1. The text speaks of those that were formerly admited in a due way to +the Sacrament; and of such it is only required, that they should +_examine themselves_: For the Examining of those amongst us that have +formerly bin admitted, is occasioned by the great Church deformation +that hath been amongst us; which being once healed, there will not be +again that need afterwards of _Church-Examination._ + +2. The Apostles words are not to be understood _restrictively and +exclusively_. For he doth not say, Let a man examine himself _only_, +But let a man _Examine himself_, that is, Let him _especially examine +himself_. Take a parallel text, Rom. 14.12. _So then every one of us +shall give an account of himself to God_; which text is not to be +understood exclusively; For it is certain, that Ministers must give an +account to God, not only of themselves, but also for their people; And +Parents and Masters, for their children, and servants; so it is here, +Let a man examine himself: This doth not exclude the duty of a +father, in examining his children; or of a Master, Minister, or Elder, +in examining those under his Charge: But it teacheth us, That we must +not rest in, nor trust to the Examination of our Father, Master, +Minister, or Elders, but likewise examine our selves: _If a childe, or +servant should say unto his father, or master, when he is examined +about his knowledge, or faith, The Scripture bids me examine my self, +and therefore I will not be examined by you. Would not this be +accounted a great affront, and an unnsufferable abuse to the holy +Scriptures?_ and yet just so do they reason & argue, that from this +Scripture, would exempt themselves from all examination by Minister & +Elders. And so likewise when Christ saith, Matth, 7.1. _Judge not, +that you be not judged_: He that should interpret that text +_exclusively_, of all kind of judging; would overthrow all Magistracy. +But it is to be understood only, as excluding private and rash +judging, (when a man judgeth his Brother, and hath no calling to judge +him, not a just cause:) so it is here; This text excludes all private +Christians from examining others; but to say, that it excludes all men +in office and place in the Church, and in the family, would at once +destroy all Church-Government, and all family-government. + +3. We might add, that those that are most ready to pretend, that it is +needless to give an account before the Minister and Elders, because +they are to _examine themselves_, it is to be feared, are as +regardless of examining themselves, as unwilling to give an account to +the Eldership. + +[Sidenote: _Object._ 7.] + +Doth not the Scripture also say, _whosoever eateth and drinketh +unworthily, eateth and drinketh damnation to himself_? It is not said, +to the Eldership. + +[Sidenote: _Answ._] + +That text is not to be understood _exclusively_, unless it relate to +close hypocrites: An _hypocrite_ eats and drinks damnation to himself +only, but if it relates to those that are _grosly ignorant and +scandalous_, it cannot be understood exclusively. For when a man that +is grosly ignorant and scandalous, receives the Sacrament, he not only +eats and drinks judgment to himself, but the _guilt of the sin lyeth +upon all those that knew of it, and did not do their duty for the +hindering of it_, as we have formerly shewed. + +[Sidenote: _Object._ 8.] + +There are many _Elders_ that are very ignorant, and fiter rather to be +_examined_, then to _examine_; and that propound unbeseeming and +absurd questions. + +[Sidenote: _Answ._] + +The ignorance of some Elders doth no more prejudice the office of an +Elder, then the ignorance of some Physitians, or Ministers, doth the +calling of Ministers and Physitians: If ignorant Elders be chosen, the +fault is not in the Office, but in the Choosers. + +2. This objection cannot be justly made against the Ruling-Elders +within this Province; we hope we may say without boasting, that they +are very knowing, and very godly; and we are confident, that all the +reports that are vented concerning absurd and unbeseeming questions, +&c. are meer lyes and falsities. In all such meetings, the Minister is +the Moderator, and he onely propounds the questions; the Elders sit by +and judge. + +3. In those Parishes where there are none sufficiently qualified to be +Elders, the Presbyterian Government doth not require them to chuse +Elders, but Orders, _That all such Parishes should be under the +immediate care, inspection, and government of the Classical +Presbytery_. + +[Sidenote: _Object._ 9.] + +It is not enough for a _Minister to forewarn his people of the danger +of unworthy coming to the Lords Supper; and if they will +notwithstanding the warning, come unworthily, is not the Minister +free?_ + +It is not enough for a father to tell his child, that he must not +drink such a cup of poyson, and yet afterwards (when he seeth his +child very greedy of it) to give it him; especially, when he knoweth +that it will certainly poyson him. It was not enough for old _Eli_ to +admonish his Sons; but because he did not use his power, in hindring +them, he is reproved, as accessary to their sins. + +[Sidenote: _Object._ 10.] + +I have _lived thus long, and never yet was examined, and certainly I +will not now begin in my old age, I will rather never receive the +Sacrament at all_. + +[Sidenote: _Answ._] + +Old Customes are no good principles to build upon; these are times of +Reformation. + +2. Consider thine own spiritual wants, and what need thou hast of this +blessed Ordinance; and remember what the servant of _Naaman_ said unto +him, _If the Prophet had bid thee do some great thing, wouldest thou +not have done it? how much rather then, when he saith, Wash and be +clean?_ So give Us leave to say to you, _If Christ had commanded you +to do some great thing, would you not have done it, rather then be +deprived of this Ordinance? how much rather when he saith to thee +only, Come and give an account of thy Faith before the Eldership, and +thou shalt be made partaker of this Heavenly banquet?_ + +[Sidenote: _Object._ 11.] + +But I have made a Vow, that I will never come before the Elders. + +[Sidenote: _Answ._] + +This Vow is rash and sinful, a bond of iniquity; and therefore by +keeping of it, you become guilty of a double sin: the Eldership is an +Ordinance of Christ (as we have shewed) and therefore not to be vowed +against. + +[Sidenote: _Object._ 12.] + +I am every way able to examine my self, and none knows what is in my +heart; and therefore I will venture upon my own private examination. + +[Sidenote: _Answ._] + +How is it, that thou art unwilling to venture thy estate, without +first advising with a Lawyer: and wilt advise with Physitians about +thy bodily health; but wilt venture thy soul at the Sacrament, upon +thine own head, without taking the advice of Minister and Elders; _Is +thy soul less precious to thee, then thy body, or thy estate?_ +Besides, if thou hast knowledg, why wilt thou not come to examination; +if no knowledg, why wilt thou refuse the way & means to get knowledg? +the truth is, the true ground why some men do oppose this way, is +either, + +1. Out of ignorance and pride, because they are impatient to have +their ignorance discovered: + +2. Or else, Secondly, it is from a prophane spirit of opposition; not +onely against Church-Government, and all good order; but against all +the wayes of Christ. But let such persons consider; + +1. That it is far better to have their ignorance cured, then covered: +Ignorance covered will make us go blindfold to Hell; But Ignorance +cured, will make us go with open eyes to Heaven. + +2. That Christ accounts them his enemies, that will not have him to +[197]_reign over them_, and will destroy them as his enemies. + +3. To hate Instruction and Reformation, is a certain sign of +wickedness, which God abhors. + +4. All the opposition that carnal and rebellious spirits have against +Christ and his wayes, will in the end, prove kicking against the +pricks, and most pernicious to their own Souls. + +And thus we have answered all those objections, that are usually +brought against this way of Examination, and herein (as we hope) have +given abundant satisfaction to all those that are willing to receive +it. And we have likewise finished our Exhortation. As for the successe +of it, we leave it wholy to God; as having learn't, that _duty is +ours_, but _success is Gods_. When _Paul_ had finished his Sermon at +[198]_Athens, some mocked; and others said, we will hear thee again +of this matter. Howbeit certain men clave unto him, and believed, &c._ +We doubt not but there are many within the Province; whose hearts _the +Lord will open, to attend to what is here said_. Our desire is to do +good unto all, even unto those that are our greatest adversaries; and +not _to be overcome of evil, but to overcome evil with good_. If they +mock at us (as they did at _Paul_) yet surely, [199]_Our Judgment is +with the Lord, and our work with our God; He that is filthy, let him +be filthy still; and he that is unjust, let him be unjust still_: But +we hope better things of you, that have submitted to the +Presbyterian-Government. For whom we pray, [200]_That the God of +peace, that brought again from the dead our_ Lord Jesus Christ, _that +great Shepherd of his sheep, through the bloud of the everlasting_ +Covenant, _would make you perfect in every good work, to do his Will; +working in you, that which is well-pleasing in his sight, through_ +Jesus Christ; _to whom be glory, for ever and ever_, Amen. + +[96] Rom. 12.8. + +[97] 1 Pet. 5. + +[98] Luk. 22.25, 26. + +[99] =hgoumenos=. + +[100] Matth. 23.7, 8, 9, 10, 11. + +[101] 2 Tim. 2.24, 25, 26. + +[102] Phil. 1. + +[103] Psal. 74. & 137. + +[104] _unus homo, solus totius orbis impetum sustinuit._ + +[105] Isai. 8.11, 12, 13, 14. + +[106] Matth. 18.20. + +[107] Dan. 2.35, 45. + +[108] Micah 4.1, 2. + +[109] Isai. 61.12. 1 Tim. 5.17. 1 Thes. 5.13. + +[110] 1 Pet. 5.4. + +[111] Dan. 9.25. + +[112] Neh. 4.3, 4. + +[113] Neh. 4.10. + +[114] Zech. 4.10. + +[115] and Zech. 4.9. 6.8. + +[116] Jer. 4.14. Isai. 1.16. + +[117] Rom. 2.29. + +[118] _In te stas, & non stas._ + +[119] _Frustra nititur qui non innititur._ + +[120] 2 Tim. 1.6. + +[121] _Manducatio Indignorum, & Manducatio Indigna._ Alsted. + +[122] 1 Pet. 1.12. + +[123] =epithymousin angeloi parakypsai=. + +[124] Joh. 6.51. and 56. + +[125] =troph eucharisttheisa=. + +[126] _Quant pro nobis vilior, tant nobis charior._ + +[127] _Donec totus fixus in Corde qui totus fixus in cruce._ + +[128] _Non vincula sed ornamenta, & spirituales Margarit_, quoted by +_Nyc. Vedelius_, in his Epistle before his Commentary upon _Ignatius_. + +[129] _Festum Aquilarum, non Graculorum_. + +[130] Rom. 5.8. + +[131] Lam. 3. + +[132] Luk. 7.6, 7. + +[133] 2 Sam. 9. + +[134] _Utimur perspecillis magis qum speculis._ Senec. + +[135] Matth. 5.44, 45, 46. + +[136] Col. 1.10, 11. + +[137] Phil. 1.9, 10, 11. + +[138] Heb. 13.17. + +[139] 1 Thess. 5.12. + +[140] 1 Tim. 5.17, 18. + +[141] Gal. 6.6. + +[142] 1 Cor. 9.13, 14. + +[143] =Philoxenoi=. Tit. 1.8. + +[144] 1 Thess. 5.11, 14, 15. + +[145] Col. 3.1, 6. + +[146] 1 Cor. 10.24. + +[147] Rom. 15.2, 3. + +[148] Phil. 2.3. + +[149] Mal. 3.16. + +[150] 1 Tim. 6.4, 5. + +[151] 2 Tim. 2.23. + +[152] Rev. 3.4. + +[153] Rom. 16.17. + +[154] 1 Tim. 6.3, 4, 5. + +[155] Tit. 1. 1 Tim 3.16. Tit. 2.12. + +[156] Eph. 2.1. 1 Cor. 2.14. + +[157] Rom. 8.7. + +[158] Gal. 5.17. Rom. 7.18, 19, 23, 24. Isa. 64.6. Rom. 3.28. Phil. +3.9. 2 Cor. 5.21. + +[159] Rom. 8.1, 13. 1 Joh. 3.14. Eph. 2.16. Titus 3.16. 1 Thess. 4.3. +Heb. 12.14. + +[160] Heb. 7.22. Heb. 8.6. + +[161] 2 Tim. 3.1, 2, &c. + +[162] Isai. 1.5, 6. + +[163] _Schisma, ni fallor, est eadem opinantem, & eodem ritu utentem +solo Congregationis delectari dissidio, & Schismaticos facit non +diversa fides, sed communionis disrupta societas_, Aug. contra +Faustum. lib. 20. cap 3. + +_Schisma dicitur a scindendo, & est scissio, separatio, disjunctio, +aut dissolutio unionis illius, qu debet inter Christianos observari. +Quia autem hc Scissio maxim perficitur, & apparet in debit +communione Ecclesiastic recusand, idcirco illa separatio per +appropriationem singularem, rect vocatur Schisma._ Ames. cas. consc. +lib. 5. cap 12. + +_Schisma est secessio in religionis negotio, vel temeraria, vel +injusta, sive facta sit, sive continuata_, Camero, de Eccles. tom 1. +pag 396. + +[164] _Schisma aliud est, ut loquuntur in scholis, negativum, aliud +positivum. Negativum vocamus, quod non exit in coetum & societatem +aliquam religiosam, sed simpliciter secessio est, & subductio; cum non +instituitur Ecclesia, facto schismate &c. Positivum tum fit, cum +instituitur Ecclesia, hoc est, cum fit consociatio qudam, qu legibus +Ecclesiasticis, & Dei verbo atque Sacramentorum administratione utitur +separatim: quod quadam formul desumpt ex Scriptura dicitur struere +altare adversus altare, hoc est, quod Schisma Antonomastic==s dicitur, +&_ =kat' exochn=, _&c._ Camero de Schismate, pag. 402. + +[165] _Temeritas secessionis deprehenditur, ut loquuntur, a +posteriori, si ejus occasio levis sit: erit autem levis, nisi vel +inciderit gravis & intolerabilis persecutio, vel ille coetus unde +fit secessio laboret hresi, aut ver deditus fit Idololatri._ +Camero, pag. 399. And afterwards, pag. 405. _Quarta ver causa (cujus +non meminimus supra, quia versabamur in thesi, hic vero meminimus, +quia ventum est ad hypothesim) si agnitus fuerit Antichristus._ + +[166] _Etiam secessio fit temer, cum fit ob morum corruptelas; +quorsum illud Christi pertinet_, Sedent in Cathedra Mosis, facite +qucunque dixerint vobis. _Cujus rei hc est ratio, qud ubicunque +viget puritas doctrin, Deum in eo coetu necessse est habere +Ecclesiam, tametsi obrutam pen multitudine scandalorum. Itaque qui +secessionem faciunt ab ejusmodi coetu, haud dubi inde secedunt ubi +Deus colligit Ecclesiam._ Camero, pag. 400. + +[167] _Mr. Carthwright. Mr. Dod. M. Hildersham. Mr. Bradshaw. Mr. +Ball._ + +[168] Matth. 13.9. + +[169] _Musculus_ on 1 Cor. 11. + +[170] _Thomas Goodwin_, in his Sermon upon _Zech._ 4. + +[171] 1 Cor. 1.10. Phil. 2.1, 2. Eph. 4.3, 4, 5, 6. + +[172] Jer. 32.39. Zeph. 3.9. Zach. 14.9. + +[173] Joh. 17.21. + +[174] Phil. 3.15, 16. + +[175] _Schisma propri dictum est peccatum gravissimum_: + +1 _Quia adversatur charitati erga proximum, & privat eum spirituali +bono_. + +2 _Adversatur dificationi illius qui facit separationem, quatenus +privat semetipsum Communione in bono spirituali_. + +3 _Adversatur Christo, quatenus unitatem corporis ejus mystici suo modo +tollit_. + +4 _Viam facit ad hresin & separationem Christo_. + +[176] 1 Cor 9.2. + +[177] _Subsequens consensus_ Jacobi _in_ Leam, _fecit eos conjuges_. +Pareus, _&c._ + +[178] 1 Tim. 4.14. + +[179] Act. 14.23. 1 Tim. 5.22. Tit. 1.5. + +[180] Smectymnuus. _The answer of Mr._ Marshal, _Mr._ Vines, _Mr._ +Caryl, _Mr._ Seaman, returned to the late King, in the Treaty at the +Isle of Wight. + +[181] Ambros. in cap. 4. ad Ephes. & in 1 Tim. 3. Hier. in Tit. 1. & +ad Euagrium. Aug. epist. 19. Chrys. in 1 Tim. 3. + +[182] 2 Tim. 3.13. 2.16, 17. + +[183] Levit. 13, 14. + +[184] +bekhurotekha+. + +[185] _Discipulum minimum Iesus amavit plurimm_, Hieron. + +[186] _Non minus placet Deo_ Hosanna _puerorum, qum Hallelujah +virorum, Dr._ Andrews _in his Preface to the Command._ + +[187] Gal. 6.6. + +[188] Quoted by Dr. Andrewes, in his Preface to the Com. + +[189] Deut. 6.7. +veshinantem+. + +[190] Zanch. in 4. prceptum. + +[191] Mr. _Cheynell_ in a Sermon before the House of Commons. + +[192] Ephes. 6. =ektrephein=. + +[193] Dr. _Andrews_ in the forementioned Preface. + +[194] 2 Thess. 1.8. + +[195] Psal. 79.6. + +[196] 1 Tim. 5.21. + +[197] Luk. 19.14, 27. + +[198] Act. 17.32, 34. + +[199] Isa. 49.4. + +[200] Heb. 13.19, 20. + + + + +Subscribed in the Name, and by the Appointment of the Assembly, + + _George Walker_, Moderator. + _Arthur Jackson_, } + _Edmund Calamy_, } Assessors. + + _Roger Drake_, Scriba. + _Elidad Blackwell_, Scriba. + + +FINIS. + + +Reader, be pleased to read in page 111. line 23. _And let every one_, &c. + + + + + +End of the Project Gutenberg EBook of A Vindication of the +Presbyteriall-Government and Ministry, by Ministers and Elders of the London Provinciall Assembly + +*** END OF THIS PROJECT GUTENBERG EBOOK VINDICATION PROVINCIALL GOVERNMENT *** + +***** This file should be named 44787-8.txt or 44787-8.zip ***** +This and all associated files of various formats will be found in: + http://www.gutenberg.org/4/4/7/8/44787/ + +Produced by Jordan, Chris Pinfield, and the Online +Distributed Proofreading Team at http://www.pgdp.net + + +Updated editions will replace the previous one--the old editions +will be renamed. + +Creating the works from public domain print editions means that no +one owns a United States copyright in these works, so the Foundation +(and you!) can copy and distribute it in the United States without +permission and without paying copyright royalties. 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You may copy it, give it away or +re-use it under the terms of the Project Gutenberg License included +with this eBook or online at www.gutenberg.org + + +Title: A Vindication of the Presbyteriall-Government and Ministry + +Author: Ministers and Elders of the London Provinciall Assembly + +Release Date: January 29, 2014 [EBook #44787] + +Language: English + +Character set encoding: UTF-8 + +*** START OF THIS PROJECT GUTENBERG EBOOK VINDICATION PRESBYTERIALL-GOVERNMENT *** + + + + +Produced by Jordan, Chris Pinfield, and the Online +Distributed Proofreading Team at http://www.pgdp.net + + + + + + +</pre> + + +<div class="tnote"> + +<p>Transcriber's Note:</p> + +<p>The text includes a large number of marginal notes that are printed in +small font and are sometimes unclear. They have been converted into +footnotes or (if they comprise general descriptions of a passage) into +sidenotes. A footnote may refer to the following, rather than +preceding, word or phrase. If so the footnote anchor has been +positioned accordingly.</p> + +<p>Many of the paragraphs are numbered according to a complex scheme. +Only on one page are they indented. The size of the font used varies, +often within a paragraph. While the numbering has been retained the +indenting has been removed and variations in font size ignored.</p> + +<p>Apparent typographical errors, and inconsistencies in hyphenation, +have been corrected. Greek accents are often unclear and (apart from +rough-breathing marks) have been omitted.</p> + +<p>The error noted at the end of the text has been incorporated.</p> + +</div> + +<h1><span class="size080"><i>A</i></span><br /> +VINDICATION<br /> +<span class="size060"><i>OF THE</i></span><br /> +<span class="size100">Presbyteriall-Government,</span><br /> +<span class="size060"><i>AND</i></span><br /> +MINISTRY:</h1> + +<p class="center"><i>TOGETHER,</i></p> + +<p class="large">With an Exhortation, to all the Ministers,<br />Elders, +and People, within the Bounds of<br />the Province of <span class="smcap">London</span>, +whether joyning with<br />Us, or separating from Us.</p> + +<hr /> +<p class="center"><i>Published, By the Ministers, and Elders, met together in a<br /> +Provinciall Assembly</i>, Novemb. 2<sup>d</sup>. 1649.</p> +<hr /> + +<p>Wherein, amongst other things, these ensuing particulars are contained:</p> + +<ol> + <li><i>That there is a Church-Government, by</i> Divine Right.</li> + <li><i>That the</i> Magistrate, <i>is not the</i> Fountain <i>of</i> + Church-Government.</li> + <li><i>That the</i> Presbyterial-Government, <i>is by</i> Divine Right.</li> + <li><i>The</i> Inconveniencies <i>of the</i> Congregationall-<i>way</i>.</li> + <li><i>That the</i> Ruling-Elder <i>is by</i> Divine Right.</li> + <li><i>That it is the will of</i> Jesus Christ, <i>that all sorts of persons + should give an account of their</i> Faith, <i>to the</i> Minister, <i>and</i> + Elders, <i>before admission to the</i> Lords Supper; <i>together with</i> + Answers, <i>to the usuall</i> Objections <i>made against it</i>.</li> + <li>Directions <i>to the</i> Elders <i>for the right managing of their</i> Office.</li> + <li>Directions <i>to such as are admitted to the</i> Lords Supper, <i>for the + right sanctifying of</i> Gods Name, <i>in that</i> Ordinance, & <i>for their + carriage one towards another</i>.</li> + <li>Rules <i>to preserve</i> People, <i>from the</i> Errours <i>of these</i> Times.</li> + <li><i>That</i> Separation <i>from our</i> Churches, <i>is justly charged with</i> + Schisme.</li> + <li><i>That</i> Ministers <i>formerly ordained by</i> Bishops, <i>need no new</i> + Ordination.</li> + <li><i>The Necessity and usefulness of</i> Catechizing.</li> +</ol> + +<hr /> +<p class="center">Licensed, Entred, and Printed according to Order.</p> +<hr /> + +<p class="center"><i>London</i>, Printed for <i>C. Meredith</i>, at the <i>Crane</i> in <i>Pauls</i> +Church-yard, 1650.</p> + +<div class="figcenter"> +<img alt="decoration" src="images/decoration.jpg" /> +</div> + +<div> +<img class="dropcap-ill" src="images/drop-i.png" alt="drop-i" /> +</div> +<p class="dropcap-ill-i"><i>IT hath been the chief stratagem of the adversaries of the Church, +in all Ages, to erect a</i> throne <i>for themselves, in the hearts of +people, by casting reproaches and slanders upon the</i> Doctrine, +Government, <i>and</i> Godly Ministers <i>of</i> Jesus Christ. <i>In +the old Testament, when the Jewes came first out of</i> Babylon, +<i>and began to build the second Temple of</i> Jerusalem, <i>their +enemies most falsly, and maliciously, suggested to King</i> +Artaxerxes, <span +class="fnanchor"><a name="Ref_1" id="Ref_1" href="#Foot_1">[1]</a></span>That +the City of Jerusalem, was a rebellious City, and +hurtful unto Kings and Provinces, and that they had moved sedition +within the same, of old time, <i>&c.</i> <i>And thereby caused the work of +the house of God, to cease for many years. And in the New Testament, +when the Holy Ghost came down from Heaven in a most miraculous manner, +for the</i> solemn inauguration of Christian Religion; <i>and when the +Apostles were filled with the</i> Holy Spirit, <i>even then, they +were charged to be</i> full of new wine. <i>And in after-times, the +slanderous accusations of the</i> Heathen <i>Idolaters against the</i> +Christians, <i>are observed to have been one of the chiefest causes of +the</i> ten bloudy Persecutions, <i>raised up against them by the</i> +Romane Emperours. <i>And this was that which forced the Godly-learned +of those days, to write</i> Apologies, <i>in defence of</i> +Christians, and Christian Religion.<span +class="fnanchor"><a name="Ref_2" id="Ref_2" href="#Foot_2">[2]</a></span></p> + +<p><i>To come neerer to our own times; when the Protestant Religion began +to be re-established (after the bloudy times of Queen</i> +Mary) <i>it was loaded with so many infamous lyes, and malicious +falsities, That</i> Reverend and learned Jewell, <i>was compelled to +write an</i> Apologie<span +class="fnanchor"><a name="Ref_3" id="Ref_3" href="#Foot_3">[3]</a></span> +<i>for it; for which, he will be famous in the +Churches, to all Posterity. And even in our dayes, when it pleased +God, out of his infinite goodness, to lay a</i> foundation <i>of a +glorious</i> Reformation in Church-Discipline, <i>in this Kingdom, +and to raise up the hearts of many</i> Godly Ministers, <i>and others, +to contribute their utmost help for the perfecting of it, Then did a +Generation of men rise up, who made it their great design to +pour out flouds of reproaches, and calumnies, upon both Government, +and Ministers. First, they represent the Government unto +the people, as</i> absolutely destructive <i>unto the</i> civill State, <i>to the</i> +liberties <i>both of their soules and bodies, and as unsufferable in a</i> +free Kingdom. <i>And then the</i> Ministers <i>that assert it, as men +that seek to ingross</i> all power <i>into their own hands, as the chief</i> +Incendiaries <i>of Church and State, and as the causes of all the +miseries, that have of late years come upon the three Kingdoms.</i></p> + +<p><i>And therefore, We,</i> Ministers and Elders <i>met together, by the +Authority of Parliament, in the Provincial Assembly of the Province +of</i> London, <i>considering with our selves, what way we might be +serviceable in this great work of</i> Reformation, <i>have thought it +our duties to wipe off those</i> foul aspersions, <i>that are cast +upon it, and upon those who have been active for it; and to dispel the +mists and fogs, which have so long darkened the glorious Sun-shine of +this blessed Reformation.</i></p> + +<p><i>And because we also find, that there are many, who doubt, whether +there be any particular</i> Church-government <i>prescribed in the +Word; and if so, whether it be the</i> Presbyterial, <i>or</i> +Congregationall. <i>And others that question the lawfulness of</i> +Ruling-Elders, <i>and of their joynt power, with the</i> Minister, +<i>to examine those that are admitted to the Sacrament of the Lords +Supper; Therefore, we have also thought it most necessary for us to +search into the Word, and to deliver our judgments in all these +particulars.</i></p> + +<p><i>And further, because we observe with grief of heart, that sin and +iniquity abounds, and many separate from our Congregations, and run +head-long into heretical, and soul-damning opinions; And those that do +joyn with us in the</i> Presbyteriall +Government, <i>both Ministers, Elders, and People, meet with +many discouragements, and may (possibly) grow faint, and +weary and neglective of their duties: Therefore, We have also +thought our selves obliged, to our</i> Vindication, <i>to adde an</i> Exhortation, +<i>unto all Ministers, Elders, and People, within the +bounds of our Province, whether joyning with us, or separating +from us</i>.</p> + +<p><i>The work (we acknowledge) is very weighty, and difficult; and the +times wherein we live, are very perillous, in which men are made</i> +Offenders for a word; <i>Provincial Assemblies (as now constituted) +are new, and strange with us, weak in power, and of no repute with +many; suspected by some, as likely to prove prejudiciall to the +Kingdom; and by others, to the liberty of Congregations. And the +judgments and consciences of most people, are so prepossessed with +prejudices and self-interest, as that we cannot but expect, that +this</i> our first expression of our selves, <i>will meet with much +opposition, and contradiction. Some will not vouchsafe to read it; +Others will read it, and contemn it; Others will mock and scoff at it. +But our comfort is, the Testimony of our Consciences. That the grounds +of this our present undertaking, are neither</i> pragmaticalness of +spirit, <i>nor to</i> vent <i>our own</i> spleen, <i>in aspersing +others; nor</i> affectation of domination <i>over others; nor to blow +the Trumpet to new troubles. But our ends and ayms, herein, sincerely +are</i>, That the truths of Christ may be vindicated, the Government +of the Lord Jesus advanced, the power of Godliness exalted, the credit +of the Godly Ministry repaired, the unity of the Spirit gained, and +kept in the bond of peace, That our Congregations may be purged, +purity of Ordinances promoted, divisions healed, breaches made up, +stumbling blocks removed; That those who stand may be established, the +weak & feeble strengthened, the seduced may be converted from the +errour of their wayes and repent, to the acknowledgment of the truth; +That languishing gifts and graces, may be quickened and increased; +That a through Reformation (according to our solemn Covenant) may be +really endeavoured; That no means of edification, may by Us be +neglected; That we may keep our +selves pure from the bloud of all men: That the Kingdome +of our Lord and Saviour may be inlarged, and God in all +things glorified.</p> + +<p><i>We confess, it is hardly possible, to wipe off the dirt cast upon +us, but some of it will necessarily light upon those that cast it; +(and it is fit, that they, that unjustly besmear others, should have +their own filthiness impartially discovered) yet notwithstanding, +we have purposely avoided, as much as may be, all personall reflections, +and have waved the answering of some objections +made against us, lest in answering to them, we should give +occasion, to those that seek occasion. And we doubt not (however +others may be transported with passion, or prejudice) but +this endeavour of ours, which so much concerns the preservation +of Religion, Truth, Godliness, and Ministry from ruine and +destruction, will be acceptable, to all sober, and unbyassed Christians.</i></p> + +<p><i>We shall begin with our</i> Vindication, <i>and therein first assert +Church-Government, by Divine Right; and then clear up the</i> +Presbyteriall Government, <i>and</i> Ministry; <i>and represent them +unto you, in their native colours; and afterwards proceed to our</i> +Exhortation.</p> + +<p><span class="pagenum"><a name="Page_1" id="Page_1">{1}</a></span></p> + +<hr /> +<h2>The VINDICATION.</h2> +<hr /> + +<div> +<img class="dropcap-ill" src="images/drop-t.png" alt="drop-t"/> +</div> + +<p class="dropcap-ill-t">THE externall Government and Discipline of <i>Christ</i>, (though it +be not necessary to the being, yet it) is absolutely necessary to the +well-being of a Church: So necessary, as that we cannot but be deeply +affected with grief and sorrow, when we consider how long the through +setling of it hath been delayed, (notwithstanding the Covenant we have +taken, with hands lifted up to heaven, to endeavor a reformation in +point of Discipline) and cannot but conceive it to be one chief reason +of all the miseries that are now upon us; because those that have been +in Authority amongst us, have laboured to build their own houses, and +have suffered the house of God to lye waste. If <i>Nehemiah</i> sate +down and wept, and mourned certain days, because the <i>wall of +Jerusalem was broken down</i>, &c. Much more have we cause to mourn, +that the <i>wall of Zion is not yet reared up</i>; for as a <i>City +without walls</i>, <i>a Sea without banks</i>, <i>a vineyard without a +hedge</i>, so is a Church without Discipline, and he that shall +consider the multitude of Heresies and Blasphemies, the abundance of +iniquities and abominations, that have crowded into the Church, +whilest this wall hath been unbuilt, and this hedge unmade; cannot but +take up the lamentation of <i>David</i><span +class="fnanchor"><a name="Ref_4" id="Ref_4" href="#Foot_4">[4]</a></span>, +though with a little +difference,----<i>Why hast thou suffered thy Vineyard to be without a +hedge, so that all they which do passe by pluck her. The Boar out of +the wood doth waste it, and the wild Beasts of the field devour it. +Return, we beseech</i> +<span class="pagenum"><a name="Page_2" id="Page_2">{2}</a></span> +<i>thee, O Lord of Hosts; look down from Heaven, and behold +and visit this Vine, and the Vineyard which thy right hand hath +planted, and the branch that thou madest strong for thy self</i>, &c. +And likewise to pray the prayer of the same Prophet in +another place<span +class="fnanchor"><a name="Ref_5" id="Ref_5" href="#Foot_5">[5]</a></span>, +<i>Do good in thy good pleasure to Zion, and +build thou the walls of Jerusalem</i>.</p> + +<p>The differences, we confess, about this wall, are very many, and so +many, as that it would require a large Volume to treat of them; and it +cannot be denyed, but these differences have been the great apple of +strife for these many years: And although it be our design (as we have +said) to heal and make up the breaches of this wofully divided Church, +and not to widen and increase them; yet notwithstanding, we cannot +without prejudice to the truth, to our selves, and to our respective +Congregations, but give the world some short account of <i>two +opinions</i> about Church-Government.</p> + +<p>There are some, that although they have taken a <i>Covenant</i>, to +endeavour the Reformation of the <i>Church</i> in Discipline, +according to the <i>Word</i>, yet are not afraid to say; That there is +<i>no particular Church-Government</i> set down in the <i>Word</i>; +that the <i>Christian Magistrate</i> is the <i>Fountain</i> of all +<i>Church-power</i>, and that to assert a <i>jus divinum</i> of +<i>Church-Government</i>, is <i>destructive</i> to all political +Government. Now though this Opinion prevail much with<i>State-Divines</i>, +and with Christians that study <i>worldly-policy</i>, more then +<i>Scripture simplicity</i>; And though it be likely (if God prevent +not) to swallow up in a short time, all other Opinions about <i>Church +Government</i>: And though the asserting of a <i>jus divinum</i> in +<i>Church-Discipline</i>, be with some men, <i>the only heresie not to +be tolerated</i>, and more hated, then the <i>abomination of +desolation</i>, standing in the holy place, was by the Jews; yet +notwithstanding, we hold it our duties, especially in +<span class="pagenum"><a name="Page_3" id="Page_3">{3}</a></span> +these times, to make it known to all our respective Congregations.</p> + +<p>1. <i>That Jesus Christ, as King and Head of his Church, hath +appointed a particular Government in his Church.</i></p> + +<p>2. <i>That the Christian Magistrate, is not the originall of Church +Government.</i> Which two particulars, we shall endeavour with great +brevity and perspicuity, to make out unto all unprejudiced Christians. +And first.</p> + +<p>1. <i>That there is a particular Church-Government by divine +right</i>: not that we think, that every <i>circumstance</i> in +<i>Church Government</i> is set down precisely in the <i>Word</i>, or +is of <i>divine right</i> in a strict sence: But this we say, That the +<i>substantials and essentials</i>, are recorded particularly in the +Word by Christ, the King of his Church, and are unalterable by any +State whatsoever; And that the <i>circumstantials</i> are set down +under generall rules, sufficient for the ordering of them; and that +therefore, even they also in a large sence may be said to be of a +<i>divine right</i>. Now this we shall endeavour to prove by these +ensuing Arguments.</p> + +<p>1. <i>From the fulness, and sufficiency of the Holy Scriptures.</i> +The <i>Apostle Paul</i> saith, that his first Epistle to +<i>Timothy</i><span +class="fnanchor"><a name="Ref_6" id="Ref_6" href="#Foot_6">[6]</a></span>, +was written, <i>To teach him how to behave himself in +the house of God, which is the Church of the living God, the pillar +and ground of truth</i>. And in his second Epistle<span +class="fnanchor"><a name="Ref_7" id="Ref_7" href="#Foot_7">[7]</a></span> +he tels us; <i>That +the holy Scriptures are able to make the man of God perfect, throughly +furnished unto all good works</i>. Now to know how to govern the +Church, is one of the great works that belong to the Minister: And +therefore, to say, that this is not recorded in Scripture, is to make +the holy Scripture a rule <i>defective, and ineffectuall for the end +for which it was written</i>, and to cast a very great <i>reproach and +dishonour upon it</i>. And surely, if some substantiall parts of +Church-Government, are exprest in the +<span class="pagenum"><a name="Page_4" id="Page_4">{4}</a></span> +Word (as few will deny) then (as we conceive) all of +them of necessity must be expressed, or else the Word +should not be able to attain its end; which to affirm, is +no small errour: And for our parts, we cannot conceive +any reason to induce us to believe, that the <i>Holy Ghost</i> +should set down in the Word, some of the <i>substantials +of Church-Goverment</i>, as binding and unalterable unto +the end of the World, and leave other things as <i>substantiall</i> +as they, <i>arbitrary and alterable</i>, according to the will +and pleasure of the <i>Christian Magistrate</i>.</p> + +<p>2. <i>From the excellency of the Kingly Office of Jesus Christ</i>; +For <i>Christ Jesus</i> is the only <i>King</i> of his Church, governing +it not only inwardly, and invisibly, by the working of his Spirit; but +outwardly also, and visibly, as it is a visible, politicall, and +ministeriall body, in which he hath appointed his own proper +<span +class="fnanchor"><a name="Ref_8" id="Ref_8" href="#Foot_8">[8]</a></span><i>Ambassadors</i>, +<span +class="fnanchor"><a name="Ref_9" id="Ref_9" href="#Foot_9">[9]</a></span><i>Assemblies</i>, +<span +class="fnanchor"><a name="Ref_10" id="Ref_10" href="#Foot_10">[10]</a></span><i>Lawes</i>, +<span +class="fnanchor"><a name="Ref_11" id="Ref_11" href="#Foot_11">[11]</a></span><i>Ordinances</i>, +and <span +class="fnanchor"><a name="Ref_12" id="Ref_12" href="#Foot_12">[12]</a></span><i>Censures</i>, +to be administred in his name, and according +to his own way. As a King of this politicall and ministeriall Church, +he <i>breathed on his Disciples, and said, Receive the Holy Ghost, +whose sins ye remit, they are remitted unto them; and whose sins ye +retain, they are retained</i>. As a King of this visible Church, he +said unto his Apostles, <i>All power is given to me in Heaven, and in +Earth; Go ye therefore, and teach all Nations, baptising them in the +name of the Father, and of the Son, and of the Holy Ghost, teaching +them to observe all things whatsoever I have commanded you; and lo I +am with you alway, even unto the end of the world</i>. As a King of +the same Church, he gave gifts to men, when he ascended up to heaven, +<span +class="fnanchor"><a name="Ref_13" id="Ref_13" href="#Foot_13">[13]</a></span><i>some +to be Apostles, some Prophets, and some Evangelists, and some +Pastors and Teachers</i>. As a King, he now sits at Gods right hand, +and is made Head over all things to his Church; which Church is called +the house of God; and who should appoint Orders +<span class="pagenum"><a name="Page_5" id="Page_5">{5}</a></span> +for the Government of the House, but the <i>Lord of +the house</i>? And to say, that he hath not ordained how +his house should be governed, is <span +class="fnanchor"><a name="Ref_14" id="Ref_14" href="#Foot_14">[14]</a></span>to +make the Master +less faithfull in his own house, then his Servant <i>Moses</i> +was; which Church is <i>Christs Vineyard</i>, <i>Christs Garden</i>, +and can we think Christ so negligent, as not to appoint +a hedge to fence his Vineyard, and a wall to preserve +his Garden? which Church is a spirituall <i>Republique</i>. +And shall we deny that to <i>Christ</i> in the Government of +his Kingdome, which we grant unto all Earthly <i>Monarchs</i>? +Shall we say, That Christ hath ordained no +Laws, by which his Kingdome shall be governed; no +Censures, by which his rebellious subjects shall be punished; +no Officers to dispence those censures? This is +a high defamation to Jesus Christ, and his <i>Kingly Office</i>.</p> + +<p>3. <i>From the immediate, and proper end of Church Government</i>, +which is not only matter of order and decency, but spiritual and +supernatural, being appointed for the <span +class="fnanchor"><a name="Ref_15" id="Ref_15" href="#Foot_15">[15]</a></span><i>Edification +of the body of +Christ in grace unto glory</i>; and more particularly, for the +<i>gaining of an offending brother unto repentance, and for the saving +of his soul in the day of the Lord Jesus</i>. Now this is a certain +rule, <i>whatsoever hath a spiritual efficacy, must of necessity have +a divine originall</i>; <i>humane institutions</i> can but produce +humane effects: And therefore, seeing Church Government is designed +for divine and supernaturall ends, it must of necessity, plead its +originall from God himself.</p> + +<p>4. We argue from an enumeration of the substantials of +Church-Government. The Word of God declares unto us, That there are +<i>Church-officers</i>, and who they are, <i>viz.</i>, <span +class="fnanchor"><a name="Ref_16" id="Ref_16" href="#Foot_16">[16]</a></span><i>Pastors +and Teachers</i>, <span +class="fnanchor"><a name="Ref_17" id="Ref_17" href="#Foot_17">[17]</a></span><i>Ruling-Elders, +and</i> <span +class="fnanchor"><a name="Ref_18" id="Ref_18" href="#Foot_18">[18]</a></span><i>Deacons</i>; +And how they are to be <span +class="fnanchor"><a name="Ref_19" id="Ref_19" href="#Foot_19">[19]</a></span><i>qualified</i> +for, and <span +class="fnanchor"><a name="Ref_20" id="Ref_20" href="#Foot_20">[20]</a></span><i>externally +called</i> unto their respective Offices, together +<span class="pagenum"><a name="Page_6" id="Page_6">{6}</a></span> +with all the Ministerial duties in those Offices, by +them to be performed respectively; as <span +class="fnanchor"><a name="Ref_21" id="Ref_21" href="#Foot_21">[21]</a></span><i>publike +prayer</i>, the <i>Ministry of the Word</i>, <span +class="fnanchor"><a name="Ref_22" id="Ref_22" href="#Foot_22">[22]</a></span><i>by +reading and</i> <span +class="fnanchor"><a name="Ref_23" id="Ref_23" href="#Foot_23">[23]</a></span><i>preaching</i>, +the <span +class="fnanchor"><a name="Ref_24" id="Ref_24" href="#Foot_24">[24]</a></span>blessing +of the people in the name of the Lord, <span +class="fnanchor"><a name="Ref_25" id="Ref_25" href="#Foot_25">[25]</a></span><i>Administration +of the Sacraments</i>, <span +class="fnanchor"><a name="Ref_26" id="Ref_26" href="#Foot_26">[26]</a></span><i>Censures</i> +and <span +class="fnanchor"><a name="Ref_27" id="Ref_27" href="#Foot_27">[27]</a></span>distribution +of Alms. The Scripture also tells us of a <span +class="fnanchor"><a name="Ref_28" id="Ref_28" href="#Foot_28">[28]</a></span>Church, +consisting of no more then can conveniently meet in +one place to partake in all the Ordinances of publike +Worship: and of <span +class="fnanchor"><a name="Ref_29" id="Ref_29" href="#Foot_29">[29]</a></span>a +Church consisting of divers congregations. The Scripture also speaks of <span +class="fnanchor"><a name="Ref_30" id="Ref_30" href="#Foot_30">[30]</a></span>Synods, +with Ecclesiasticall Authority, together with the <span +class="fnanchor"><a name="Ref_31" id="Ref_31" href="#Foot_31">[31]</a></span>subordination +of the lesser, to the greater, and appeals thereunto. +Now all these are the substantials of Church Government, +and are sufficiently set down in the Word, +as may partly appear by the quotations in the Margent, +and shall further appear by what we shall say afterwards. +And more then these, and such as are necessarily +included in these, are not (as we humbly conceive) +substantials in the outward Government of the +Church. The rest are circumstantialls, for which Christ +hath given general rules sufficient to direct the Church +in the ordering of them, and from which therefore she +may not depart. These rules are set down, 1 Cor. 14.26, 40. +<i>Let all things be done unto edifying, decently and in +order</i>, 1 Cor. 10.31, 32. <i>Do all to the glory of God</i>, &c. +Rom. 14.19. <i>Let us therefore follow after the things that +make for peace</i>, &c.</p> + +<p>The second thing, which with the like brevity and perspicuity, we +shall endeavour to evidence unto you, is, <i>That the Christian +Magistrate, is not the Fountain and Origin of Church-Government</i>. +The former assertion, gave unto <i>God</i>, the things which were <i>Gods</i>; +and this doth not at all take away from <i>Cæsar</i>, the things that are +<i>Cæsars</i>: +<span class="pagenum"><a name="Page_7" id="Page_7">{7}</a></span> +For we freely acknowledg, that <i>Magistracy</i> is an <i>Ordinance +of God</i>, appointed for the great good of mankind; +so that, whoever are enemies to <i>Magistracy</i>, are enemies +to <i>mankind</i>, and <span +class="fnanchor"><a name="Ref_32" id="Ref_32" href="#Foot_32">[32]</a></span>to +the <i>revealed Will of God</i>. We desire +to hold up the honour and greatness, the power and authority +of lawful Magistracy, against Papists, Anabaptists, +and all others, that despise dominion, and speak evil +of dignities. We say, that the Magistrate is, in a +civil notion, the supream Governor in all causes Ecclesiastical; +the <span +class="fnanchor"><a name="Ref_33" id="Ref_33" href="#Foot_33">[33]</a></span>keeper +of both tables; <span +class="fnanchor"><a name="Ref_34" id="Ref_34" href="#Foot_34">[34]</a></span>the +nursing father of the Church: <span +class="fnanchor"><a name="Ref_35" id="Ref_35" href="#Foot_35">[35]</a></span>that +it belongs to him, by his Political +power, to reform the Church, when corrupted; to +preserve it, when reformed; to suppresse blasphemy, +idolatry, heresie, schisme, and prophanenesse, and whatsoever +is contrary to godlinesse and sound doctrine; that +the people under him, may lead a quiet life, in all godlinesse +and honesty. <span +class="fnanchor"><a name="Ref_36" id="Ref_36" href="#Foot_36">[36]</a></span>That +he is sent of God for the punishment +of evil doers (amongst which, are heretiques, as +well as others, and therefore called evil workers; and +heresies, evil deeds, <i>Phil.</i> 3.2. 2 ep. <i>Joh.</i> ver. 11.) and for +the praise of them that do well. That he is the <span +class="fnanchor"><a name="Ref_37" id="Ref_37" href="#Foot_37">[37]</a></span><i>Bishop +of those things that are without the Church; as</i> Constantine +<i>stiled himself</i>. That to him belongs to punish Church-Officers, +with civil punishments, when they abuse their +power; and to give protection to the publique exercise +of Church-Government, within his dominions.</p> + +<p>But yet, notwithstanding all this, we affirm, That though the +Magistrate be a <i>nursing father</i> of the <i>Church</i>, yet he is not the +<i>begetting father</i>; That the <i>Magistrate</i>, as a <i>Magistrate</i>, is no +<i>Church-Officer</i>, neither are the keyes of the Kingdom of heaven +committed unto him. Neither did Christ ever say to the <i>Kings of the +Earth; whose sins you remit, shall be remitted; and whose sins you +retain</i>, +<span class="pagenum"><a name="Page_8" id="Page_8">{8}</a></span> +<i>shall be retained; and whatsoever you shall binde on earth, +shall be bound in heaven; and whatsoever you shall loose on +earth, shall be loosed in heaven.</i> Neither is the offended +brother directed to tell the civil Magistrate, but to tell +the Church. Neither doth it belong to him to preach +the Word, or to administer the Sacraments. Neither +is he, as a Magistrate, seated by Christ in his Church, +but is to be subject to the Church in all spiritual things, +as a member thereof. Neither is it in his power to appoint +what Government he please in the Church; no +more then what Religion he please. And this we prove:</p> + +<p>1. Because <i>Jesus Christ</i> (as hath been already shewed) hath +appointed a <i>particular Church-Government in his Word</i>, to be +observed by all Kingdoms and States immutably, and unalterably, for +the substantials of it.</p> + +<p>2. Because the <i>Church of Christ had a Government within it self for +300 years before it had a Christian Magistrate</i>. The Scripture +tells us, that the Church, in the Apostles dayes, had power to meet +for ordering Church-affairs, for excommunicating scandalous offenders, +and obstinate heretiques. And this power was not derived to them, from +the <i>Magistrate</i>, being then Heathen; nor were they Traytors and +Rebels against the State, in challenging this power. And when the +<i>Magistrate</i>, afterwards, became Christian, the Church did not +lose that power which it had before, when he was heathen. For the +truth is, when a <i>heathen Magistrate becomes a Christian, he doth +not acquire more Authority over the Church of Christ, then he had +before, no more then a heathen husband converted, doth over his wife, +which he married, when unconverted</i>. A Magistrate, by becoming +Christian, is better inabled to do service to Christ, and his right is +sanctified to him; but his <i>Authority</i> is no greater then it was +before.</p> + +<p><span class="pagenum"><a name="Page_9" id="Page_9">{9}</a></span> +3. Because the power of the Magistrate, in reference to the power of +the Church, is not <i>privative</i> of the Churches power, but +<i>cumulative</i> and <i>additional</i>. For if it were otherwise, +then the condition of the Church should be worse under a +<i>Constantine</i>, then under a <i>Nero</i>; under a <i>Christian +Magistrate</i>, then under a <i>Heathen</i>; which is contrary to all those +Scriptures, which tell us <span +class="fnanchor"><a name="Ref_38" id="Ref_38" href="#Foot_38">[38]</a></span>what +glorious advantages the Church should +have, by the Magistrates becoming Christian; and that the Magistrate +shall bring honour and glory to the new <i>Jerusalem</i>, and not take +away that power that properly belongs to the new <i>Jerusalem</i>.</p> + +<p>4. Because that this assertion, denyeth an <i>intrinsecall power</i> +to the Church, to preserve it self in unity, to purge out spiritual +defilements, and to take care for its own preservation against +<i>Church-destroying enemies, and iniquities</i>; which makes the +happinesse of the Church wholly to depend upon the civil Magistrate; +and is contrary, not only to the nature of the Church<span +class="fnanchor"><a name="Ref_39" id="Ref_39" href="#Foot_39">[39]</a></span>, +but of all other <i>societies</i>, which have a <i>power</i> within themselves, of +<i>self-preservation</i>; and is contrary to the experience of former +ages, which tell us, <i>That the Church of Christ did flourish more in +truth and holinesse</i>, (though not in wealth and honours,) <i>whilest it +was under Heathen persecuting Emperours, then afterwards</i>. From the +Apostles, even unto the dregs of our time, the Church of Christ, both +in its infancy and fuller growth, increased by persecutions, and was +crowned by Martyrdoms: But after it had Christian Princes, indeed it +was greater in power and riches, but lesse in piety, saith +<i>Jerome</i><span +class="fnanchor"><a name="Ref_40" id="Ref_40" href="#Foot_40">[40]</a></span>.</p> + +<p>5. Because that this opinion, <i>That the Magistrate is the Fountain +of all Church-power, derives upon the Christian Magistrate most of +that power, which the Pope did formerly</i> +<span class="pagenum"><a name="Page_10" id="Page_10">{10}</a></span> +<i>most unjustly and tyrannically usurp over the Churches of +Jesus Christ</i>; and thereby makes the Christian Magistrate +to become a <i>Political Pope</i>, and sets up a <i>civil Antichrist</i> +instead of a spiritual, for one great part of <i>Antichristianisme</i> +consisteth in the Popes making himself to +be the <i>Original of all spiritual jurisdiction</i>.</p> + +<p>And thus we have given you a short account of the first opinion; and +we do beseech you, in the Name of our <i>Lord Jesus Christ</i>, that +you would weigh what we have said, in the ballance of the Sanctuary; & +that you would look upon Church-Government, as an Ordinance of God, +flowing unto you in the bloud of Christ, and as part of his <i>Kingly +Office</i>; That you would allow of no <i>Church-officers</i>, or +<i>Offices</i>, that have not a <i>divine stamp</i> upon them, accounting +them guilty of a <i>spiritual Præmunire</i>, that will undertake an office +in the Church, if there cannot be shewed a <i>Scripture-warrant</i> +for it; and that you would submit unto it for conscience sake.</p> + +<p>The second opinion, is of those, that will confesse a <i>particular +Church-Government by divine right</i>; but say, that this is not the +<i>Presbyteriall</i>, but the Government commonly called +<i>Independent</i>, or <i>Congregationall</i>: the truth is, There are four +kinds of Church-Government which lay claim to a <i>jus divinum</i>; +The <i>Papal</i>, <i>Prelatical</i>, <i>Independent</i>, and <i>Presbyterial</i>. +The first of them was banished out of this Kingdom, by King Hen. the +8. The second of them, as it was used and practised in this land, is +abjured by our Covenant. The great debate of these late years, hath +been about the <i>Presbyterial</i>, and <i>Independent Government</i>. +And though we do not intend at this time, to enter into a large +dispute; yet we earnestly desire our Brethren, that differ from us +only in point of Church-Government, to consider the wofull mischiefs, +<span class="pagenum"><a name="Page_11" id="Page_11">{11}</a></span> +that have come upon the Churches of Christ in +<i>England</i>, by their dividing, and separating from us: And +that whilest we have been <i>disputing</i> what is that <i>Government</i> +which Christ hath appointed in his <i>Word</i>, there are +a prevailing party risen up, that will have no <i>Government</i> +at all to be found in the <i>Word</i>: whilest we have been so +long <i>debating</i> about the <i>hedge</i>, the wild Beasts have got +in, and made spoyl of the <i>Vineyard it self</i>: Whilest we +have been building the wall, others have been <i>plucking +down the house</i>: Whilest we have been consulting about +the <i>Garment of Christ</i>, others have taken advantage to +deny the <i>Divinity of Christ</i>: Whilest we have been so +tediously contending about <i>Reforming of Churches</i>, <i>Ordination +of Ministers</i>; and <i>purity of Ordinances</i>, there are +men risen up, that deny all <i>Ministry, Ordinances, and +Churches</i>. And indeed, there is scarce any fundamental +Doctrine in Christian Religion, but is now, not only +called in question, but openly denyed by some, or other. +And therefore, we do exhort our <i>Brethren</i>, in the +name of our <i>Lord Jesus Christ</i>, that they would sadly +lay to heart the unexpressible calamities, which are +brought upon our Churches, by their dividing from us; +and that they would study, for the time to come, all +wayes of <i>Union and Accommodation</i>: And for our parts, +we do here profess to all the World, that we are, have +alwayes been, and through the grace of God, shall ever +be willing to study to find out any <i>Scripture way</i>, wherein +we may <i>unite</i> together with them, for the preservation +of the <i>Truths of Jesus Christ</i>, the prevention of a <i>toleration +of Heresies and Blasphemies</i>, and for the healing of +the great <i>scandal</i> that is given to <i>weak Christians, and +wicked men</i>, by our unhappy <i>differences and divisions</i>.</p> + +<p>As for the <i>Presbyterial Government</i> it self, we may justly +<span class="pagenum"><a name="Page_12" id="Page_12">{12}</a></span> +say of it, as the Jews did upon another occasion, <span +class="fnanchor"><a name="Ref_41" id="Ref_41" href="#Foot_41">[41]</a></span><i>we +know that every where it is spoken against</i>; and that men deal with it, and +Us that profess it, as the <i>old persecutors</i> dealt with the +<i>Christians</i>; when they put them into <i>Bear-skins</i>, and then baited +them with dogs; and as the <i>Papists</i> dealt with <i>John Hus</i><span +class="fnanchor"><a name="Ref_42" id="Ref_42" href="#Foot_42">[42]</a></span>, +when they <i>pinned a paper, with the picture of red Devils, upon his head, and +then exposed him to the laughter of the people</i>. Some say, That it +is a <i>lordly, Domineering government</i>; and that if we had our +wills, we would <i>lord</i> it over the people of Christ, more then +ever the <i>Prelates</i> did; and instead of one Bishop in a Diocess, +we should have many hundreds. Others say, that it is a Tyrannical and +cruel government, and if it were once established, it would fine and +imprison all that would not yeeld to it. Others, that we require an +Arbitrary power, and challenge an illimited jurisdiction. Others, +that we have a design to free our selves from being under the power of +the civil Magistrate. Others, that this government doth rob the +Congregational Churches of their power and liberty, no lesse then +Prelacy did, so that the Church in removing of Prelacy, changed not +<i>Dominium</i>, but <i>Dominum</i>. Others, that we seek for <i>unity</i>, +but neglect <i>purity</i>. Others accuse us, that we contend too +earnestly for <i>purity</i>, because we will not admit men to the +Sacrament, before they give an account to the Minister and Elders of +their fitness thereunto. Others accuse us, for stamping a <i>jus +divinum</i> upon our government; and others on the contrary, declaim +against us, because we do not assert a <i>jus divinum</i>, but depend +upon a <i>jus humanum</i>; depend more upon an <i>Ordinance of +Parliament</i> for our establishment, then an <i>Ordinance of God</i>. +Others exclaim against us, that we are now become the only +<i>troublers of Israel</i>, and +<span class="pagenum"><a name="Page_13" id="Page_13">{13}</a></span> +the only <i>hinderers</i> of a <i>blessed and glorious Reformation</i>; +That we are <i>pestilent fellowes</i>, <i>movers of sedition among +the people</i>, causers of the first war between <i>King and +Parliament</i>, and of all the murders and blood-shedings, +that have been in the Nation for these many years; +That we were the Authors and abettors of that violence +that was offered to the Parliament, <i>July 6. 1647</i>. +That the Ministers of <i>London</i> are Pulpit-Incendiaries, +and have separated their consecrated lungs, for Bellows, +to blow up the fire of a second War the last year; that +they were the bringers in of that numerous Army out of +<i>Scotland</i>, to invade the <i>Parliament</i> and <i>Army</i> of <i>England</i>: +Others say, that we are Apostatized from our principles, +and are turned <i>Malignants</i>, that we that were once +the great <i>Parliament Assertors</i>, are now become the only +<i>Parliament-Opposers</i>. Lastly, that the <i>Presbyterian Ministers</i> +seek their own private ease and interest, and not +the things of Jesus Christ; That they are notorious +hypocrites, <i>Baals</i> Priests, limbs of Antichrist. And +that the only reason why they dislike, and expresse an +unsatisfiednesse with these times, and the alterations +therein made, is, because they fear, that their great <i>Diana +of tythes will be pulled down, and that their gains will +be lesse, and their pains greater; and that they cannot lord it +over their people, as they hoped to have done</i>.</p> + +<p>These are the <i>Bear-skins</i> in which we are put from day to day; +these are the <i>red Devils</i> that are pinned upon us, to render our +persons, <i>Ministry</i>, and <i>Government</i> odious unto the people. But +our comfort is, that these accusations are meer calumnies and +slanders, and that there is not the least shadow of reality or truth +in them. And it is an evident token to us, that <i>God hath some great +work for us to do, because he suffers the red dragon to</i> +<span class="pagenum"><a name="Page_14" id="Page_14">{14}</a></span> +<i>pour out such floods of reproaches upon us</i>; and that our <i>government +is of Divine Original, because it is so much opposed</i>, +and that by all sorts of men, and that in contrary +ways: some opposing it, because it seeks so much after +<i>purity of ordinances</i>; others, because it seeks it not enough: +some, because it layeth claim so much to a <i>jus divinum</i>; +Others, <i>because not enough</i>.</p> + +<p>We well remember, and are therein much comforted, what +<i>Tertullian</i> saith; <i>That that religion must needs be good +which Nero persecuted</i>; and what <i>Spanhemius that late learned +Professor of Leyden</i>, in his history of the original, and progress +of the Anabaptists of <i>Germany</i>, tells us, <span +class="fnanchor"><a name="Ref_43" id="Ref_43" href="#Foot_43">[43]</a></span><i>That +when God raised up Luther, Melancthon, Zuinglius, and divers other Worthies, to +be the Reformers of his Church; At the same time, the enemy of mankind +raised up the Anabaptists, to be the disturbers of his Church. That +Thomas Muntzer their great Antesignanus, when he could not get Luther +to joyn with him, but on the contrary was rebuked by him, and +earnestly admonished not to disturb the publique peace, &c. He began +to rise up, and thunder against Luther himself, crying out, that +Luther was as much in fault, as the Pope of Rome; that it was true, +the work of reformation was somewhat furthered by him, but left still +infected with much leaven; yea that Luther was worse then the Pope, +for that he had published only a carnall Gospel.</i> And afterwards, +When <i>Luther</i>, <i>Melancthon</i>, <i>Zuinglius</i>, <i>Bullinger</i>, <i>Menius</i>, <i>Regius</i>, +and others, began, by writing, to defend both their own, and the cause +of the Church of God, and to wipe off the blot that was cast as well +upon themselves as upon the Gospel, by these Anabaptists; <i>Muntzer</i> +and his confederates were the more enraged against them, crying out, +<i>That Luther, and those of his party, favoured nothing but the +flesh, vaunting indeed, that they had cut off some of the leaves of +Antichrist, but the tree, and the roots remained still untouched, +which must also be cut down, and which cut down they would. And +because they could finde nothing in the</i> +<span class="pagenum"><a name="Page_15" id="Page_15">{15}</a></span> +<i>written Word, to defend their errours, and the tumults which they +raised, they fly to revelations, and inspirations &c. Hereupon +every Fish-monger begins to boast of the spirit, feign revelations +after the example of Storch and Muntzer; The Pulpit is open +to every Cobler or Tinker. They scoffed at the publique Sermons +of the reformed, inveighed against the Lutherane Faith, as being +void of good works, &c. Muntzer, the chiefe trumpet of these +uproars, proclaims openly, that he was raised up by the command +of God, for the punishment of wicked Princes, and altering of Politick +government. His usual subscription to his letters was</i>, +Thomas Muntzer, <i>the servant of God against the ungodly</i>. What +was the fatal end of this <i>Muntzer</i>, and of <i>Iohn Becold</i> the +Taylor of <i>Leyden</i>, and of the rest of that crew; what prodigious +opinions they held, he that will, may read them in the +forementioned Author. There are two reasons have +moved us to cite this story: First, to shew, <i>That it is not +unusual with God, when he raiseth up men faithful in their +generation to reform his Church</i>, to give way to the enemy +of mankind, for the trial of his people, to raise up +some men even amongst the Reformers themselves, +that by spreading of errours and Heresies, and State-disturbing +opinions, should endeavour to obstruct the +Reformation so happily begun. Secondly, that in <i>times +of Reformation</i>, it hath alwayes been the practice of the +Ring-leaders of Errours and Heresies, to inveigh more +bitterly, and write more railingly against the Reformers +of the Church, and the Reformation by them indeavoured, +then against the common adversary, both +of themselves, of the Reformers, and of the Reformation. +And this is our lot and portion at this day.</p> + +<p>But yet, notwithstanding all this, we hope, that if this <i>Presbyteriall +Government</i>, so much opposed both by <i>Malignants, and Sectaries of all +sorts</i>, were once presented unto our congregations in its true and +native colours, it +<span class="pagenum"><a name="Page_16" id="Page_16">{16}</a></span> +would be embraced by all that fear God amongst us; +and that we might say of it, as once it was said of <i>Socrates</i>, +<i>That all that knew him, loved him; and the reason +why any did not love him, was only because they did not know +him</i>. And we likewise hope, that if we shall fully +answer the accusations that are brought against us, in +the bitter and lying pamphlets of this licentious age, +that then our persons also shall stand right in the hearts +and consciences of all that truly fear God within this +Kingdome. Give us leave, therefore to undertake these +two things.</p> + +<p>First, <i>To represent the Presbyteriall-Government before you, in its +true beauty and excellency</i>.</p> + +<p>Secondly, <i>To vindicate our persons from the slanders and cruell +reproaches that are cast upon them</i>.</p> + +<p>1. For the <i>Vindication of our Government</i>, and therein the +undeceiving of our people, who look upon it; as it is misrepresented +unto them, by those that are enemies unto Us, Them, and the +Government, we shall offer briefly these ensuing particulars.</p> + +<p>1. That the <i>Presbyteriall-Government</i> is a Government that hath +been the fruit of the prayers of many thousands of godly people in +<i>England</i>, in Queen <i>Elizabeth's</i>, and King <i>Iames</i> his dayes: There +were many knowing Christians, and faithfull Ministers, that made it +their frequent prayer, that God would reform <i>England</i> in Discipline, +as he had done in Doctrine; and the Discipline then they prayed for, +and many suffered for, was the <i>Presbyterian</i>; as appears by +the books written in those days<span +class="fnanchor"><a name="Ref_44" id="Ref_44" href="#Foot_44">[44]</a></span>. +<i>And shall we now despise that +mercy that comes swimming to us in the prayers of so many thousand +Saints?</i></p> + +<p>2. Though the Presbyterian-Government (for the +<span class="pagenum"><a name="Page_17" id="Page_17">{17}</a></span> +practice of it) be new and strange to us in <i>England</i>, yet +it is not new.</p> + +<p>First, To the Churches of Christ in other Countries: For most of those +places that did thrust out the Popish Religion, and Government, did +receive in the Protestant Religion, and Presbyterial-Government. It is +not new to the Protestant Reformed Churches in <i>France</i>, <i>Scotland</i>, +<i>Netherlands</i>, and <i>Geneva</i>, and divers other places, who have had +comfortable experience of this Government, and have enjoyed a great +deal of liberty, verity, piety, unity, and prosperity under it: And +(which we desire all our respective Congregations seriously to +consider) therefore it is (as we humbly conceive) that the framers of +our <i>National Covenant</i> did put in these words, <i>And the example +of the best Reformed Churches</i>, into the first Article of the +Covenant, that thereby they might hint unto us, what that Government +was, which is neerest the Word, even that which is now practised in +the best Reformed Churches.</p> + +<p>2. <i>To the Word of God</i>; but is there to be found in all +the <i>substantials</i> of it, as we have briefly shewed already, +and some of our own <i>Brethren Ministers</i> of this City, +have made to appear at large, in a Book, entituled, <i>The +divine Right of the Presbyterial Government</i>. We shall +speak a little more to three of the forementioned <i>Substantials +of Church-Government</i>: And shall prove,</p> + +<p>1. <i>That the Scripture holds forth a Church, consisting of divers +Congregations.</i></p> + +<p>2. <i>Synods with Ecclesiastical Authority.</i></p> + +<p>3. <i>Subordination of Congregations unto Synods, together with +Appeals thereunto.</i></p> + +<p>1. <i>That the Scripture holds forth a Church consisting of +divers Congregations.</i> Such a Church was</p> + +<p><span class="pagenum"><a name="Page_18" id="Page_18">{18}</a></span> +The <i>Church of Jerusalem</i>; as appears,</p> + +<p>1. By the <i>Multitude of Believers</i>, both before, and after the +dispersion (mentioned, <i>Act.</i> 8.1.) <i>Act.</i> 2.41, 46, 47. +<i>Act.</i> 4.4. <i>Act.</i> 5.14. <i>Act.</i> 6.1, 7. <i>Act.</i> +9.31.<i> Act.</i> 12.24. <i>Act.</i> 21.20.</p> + +<p>2. By the many <i>Apostles</i>, and other <i>Preachers</i> in the +<i>Church</i> of <i>Jerusalem</i>: If there were but one Congregation +there, each Apostle preached but seldom, which will not consist with +<i>Act.</i> 6.2.</p> + +<p>3. The <i>diversity of Languages</i> amongst the Believers, mentioned +both in the second and sixt Chapters of the <i>Acts</i>, doth argue +more Congregations then one in that Church.</p> + +<p>All which, are fully and largely handled by the <i>Reverend Assembly +of Divines</i> in a book of theirs, printed by Authority of Parliament.</p> + +<p>2. <i>That the Scripture speaks of Synods with Ecclesiastical +Authority</i>, this is evident from <i>Act.</i> 15. in which Chapter, +two things are to be observed:</p> + +<p>1. <i>That the Apostles in that Meeting, did not act as Apostles with +infallible authority, but as Elders, in such a way as makes that +Meeting, a pattern for ordinary Synods.</i></p> + +<p>For the proof of this, we offer these reasons.</p> + +<p>1. Because <i>Paul</i> and <i>Barnabas</i> did willingly submit to be +sent from <i>Antioch</i> to <i>Jerusalem</i>, which they needed not +have done (one of them at least being an Apostle) nor could have done, +had they acted as Apostles, and not as Members, for that time, of the +<i>Presbytery of Antioch</i>, <i>Act.</i> 15.2.</p> + +<p>2. Because <i>Paul</i> and <i>Barnabas</i> were sent not only to the +Apostles at <i>Jerusalem</i>, but to the Apostles and Elders, which at +that time were not a few (the Believers in <i>Jerusalem</i> being many +thousands) which proves, that they sent not unto the <i>Apostles as +extraordinary and infallible</i> +<span class="pagenum"><a name="Page_19" id="Page_19">{19}</a></span> +(for then what need the advice of the Elders?) but as +wise and holy Guides of the Church, who might not +only relieve them by some wise counsel, but also <i>set a +president</i> unto succeeding Ages, how <i>Errours and Dissentions</i> +in the Church might be removed and healed; as +Mr. <i>Cotton</i> observes, in his book of the <i>Keyes</i>, &c. pag. 23.</p> + +<div class="sidenote">Mr. <i>Cotton</i> of the <i>Keyes</i>.</div> + +<p>3. Because in the Synod, the Apostles did not determine the thing in +question, by <i>Apostolical Authority</i>, from immediate revelation, +but assembled together with the Elders to consider of the matter, +<i>Act.</i> 15.6. and a Multitude of the Brethren together with them, +<i>Act.</i> 15.12, 22, 23. And there the question was stated, and +debated from Scripture in an ordinary way. <i>Peter</i> proves it by +the <i>witnesse of the Spirit to his Ministry, in</i> Cornelius <i>his +Family, Paul</i> and <i>Barnabas</i> by the like effect of their +Ministry amongst the Gentiles. <i>James</i> confirmed the same by the +testimony of the Prophets; with which, the whole Synod being +satisfied, they determine of a judicial sentence, and of a way to +publish it by letters and messages.</p> + +<p>4. Because the Decrees of the Synod are put forth in the name, <i>not +only of the Apostles, but of the Apostles and Elders</i>, <i>Act.</i> +15.22, 23. <i>Act.</i> 16.4. <i>Act.</i> 21.25.</p> + +<p>The second thing to be observed in that Chapter, is,</p> + +<p><i>That the Apostles and Elders did put forth Acts of Ecclesiasticall +Authority in that Synod.</i> This appears plainly from <i>Act.</i> +15.28. <i>to lay no other burden</i>. To bind burdens, is an <i>act of +the binding power of the Keyes</i>. And it appears likewise from +<i>Act.</i> 16.4. where mention is made of <i>Decrees ordained by the +Apostles & Elders</i>. And it is observeable, that wheresoever +<span title="dogma">δογμα</span>, is used in the <i>New Testament</i>, it is put either for +<i>Decrees</i> or <i>Laws</i>, and so frequently by the <i>Septuagint +in the old Testament</i>, as is abundantly +<span class="pagenum"><a name="Page_20" id="Page_20">{20}</a></span> +proved by the Reverend <i>Assembly of Divines</i>, in their +answer to the Reasons of the Dissenting-Brethren, against +the instance of the Church of <i>Jerusalem</i>, pag. 66.</p> + +<p>3. That the Scripture holds forth a subordination of Congregations +unto Synods, together with Appeals thereunto. To prove this, we will +bring two places: The first is <i>Deut.</i> 17.8. to 12. together with +2 <i>Chron.</i> 19.8, 10, 11. Out of which two places, compared +together, we gather these two conclusions:</p> + +<p>1. <i>That the Jews had two supream Judicatories in Jerusalem</i>; the +one <i>Ecclesiasticall</i>, for the <i>matters of the Lord</i>; the +other <i>civill</i>, for the <i>matters of the King</i>. This appears +by <i>Deut.</i> 17. ver. 8. where we have a distinction of causes; +some <i>forensicall</i> between <i>blood</i> and <i>blood</i>, +belonging to the civil <i>Judicatory</i>; some ceremonial, between +stroak, and stroak; that is, (as not only <i>Hierome</i>, but the +Chaldy and Septuagint read the words, and as appears by the frequent +use of the word in that sense, <i>Levit.</i> 13. and elsewhere,) +between leprosie, and leprosie, belonging to the cognizance of the +Ecclesiastical Judicatory. And in the 12 verse, these two Judicatories +are distinguished, by the disjunctive <i>Or</i>; <i>And the man that will do +presumptuously, and will not hearken unto the Priest</i>, (that +standeth to minister before the Lord thy God,) <i>or unto the +Judge</i>, &c. This further appears, by 2 <i>Chr.</i> 19.8, 10, 11. In +which we have clear mention; first of two sorts of Judges, the +<i>Levites and Priests, and chief of the Fathers</i>, vers. 8. +secondly, of two sorts of causes, some <i>spirituall and +Ecclesiasticall</i>, called the <i>judgment of the Lord</i>, ver. 8. +and the <i>matters of the Lord</i>, ver. 11. others civill, as +<i>between blood and blood</i>, ver. 10. And thirdly, of two +<i>Presidents</i>; <i>Amariah</i> the chief <i>Priest</i>, in all <i>matters +of the Lord</i>; and <i>Zebadiah</i> the Ruler of the house of +<i>Judah</i>, in all the +<span class="pagenum"><a name="Page_21" id="Page_21">{21}</a></span> +<i>matters of the King</i>. And this distinction between the civil +and Ecclesiastical Judicatory, is the opinion of many +Orthodox & learned Authors, which are cited by Mr. +<i>Gelaspy</i>, <i>Aarons</i> rod blossom, cap. 3. pag. 8. where this +conclusion is largely and learnedly debated & asserted.</p> + +<p>2. <i>That there was a subordination in the Jewish Church, of the +Synagogues, in all hard and difficult controversies, and in all the +matters of the Lord, unto the Ecclesiastical Judicatory at Jerusalem, +and appeals thereunto</i>; this appears evidently, <i>Deut.</i> 17.8, +9. 2 Chron. 19.8, 10.</p> + +<p>Now that this <i>Subordination</i>, together with <i>appeals</i>, did +not belong to the <i>Jewish Church</i>, as <i>Jewish</i> only, but as +it was an <i>Ecclesiastical Republique</i>, is evident. For though the +<i>high Priest</i>, amongst the Jews, was a <i>type of Christ</i>, yet +these <i>gradual Judicatories</i>, wherein the <i>aggrieved party did +appeal, from the lesser to the greater; (that against the very light +of nature, the adverse party might not be the sole Judge and party +too, in his own cause) were not in any kind ceremonial or typicall</i>.</p> + +<p><i>Appeals</i>, (saith Dr. <i>Whitaker</i>,) <i>they are of divine and +natural light, and certainly very necessary in every necessity, +because of the iniquity and ignorance of Judges</i>, Whit. Contr. 4. +de Romano Pontific. lib. 4. cap. 2. And generally, all <i>Protestant +Writers</i> against appeals to the Pope, acknowledge yet, their +necessary usefulness to a <i>Synod</i>. So did that renowned Martyr +<i>Cranmer</i>, the form of whose appeal to a Council, three several +times urged by him, with much instance, we have recorded by Mr. +<i>Foxe</i> at large, Acts and Monuments.</p> + +<p>And indeed, if the <i>benefit of appeals, and consociation of +Churches</i>, should not be as free to us, as to the <i>Jews</i>, how +much <i>more defective & improvident</i> were the <i>Gospel</i>, then +the <i>Law</i>, contrary to all <i>ancient Prophesies of Gospel-Communion</i>? +How were <i>our Saviour King of Peace and Righteousnesse</i>, +should he have ordained now under the <i>Gospel</i> +such a <i>government</i>, as by making <i>Parties sole Judges</i>, +<span class="pagenum"><a name="Page_22" id="Page_22">{22}</a></span> +were neither <i>righteous, nor peaceable</i>? what <i>Judaicall +type or ceremony</i>, can there be in this communion and +mutual assistance in government, which God (as by his +Word, so) by the very light of nature, teacheth all societies +whatsoever, whether Common-Wealth, Armies, +Universities, or Navies? &c. as learnedly Mr. <i>Herle</i>, in +his Independency, &c.</p> + +<p>The second place is Matth. 18.15, 16, 17, 18. which text, by a +<i>parity of reason</i>, proves a <i>subordination of Congregations unto Synods</i>. +For there is the same relation between <i>Church and Church</i>, +as between<i> brother and brother</i>; and if a <i>brother</i> offending is <i>subordinate</i> +unto a <i>particular Congregation</i>; then by a <i>like reason</i>, +an <i>offending Congregation</i> is <i>subordinate</i> unto <i>greater Assemblies</i>. +And the reason of it is, because the <i>grounds</i>, <i>reasons</i>, and <i>ends</i> of +<i>subordination</i>, are the same in both. <i>That God might be glorified, +the offendor shamed, humbled, reduced, and sin not suffered to rest +upon him. That others may be preserved from contagion, and made +to fear. That scandal and pollution of the Ordinances, may be prevented, +or removed.</i> All which argue as strongly and fully for +<i>subordination of an offending Congregation to superiour and greater +Assemblies, as of an offending brother to a particular Congregation</i>: +And the truth is, whosoever denyes the subordination of a Congregation +unto a Synod, together with appeals thereunto, doth +in plain tearms affirm these three things,</p> + +<p>1. <i>That the Government of Christ in his Church under the New +Testament, is a Government directly contrary to the very light of +nature making the same men parties, and finall Judges in their own +cause.</i></p> + +<p>2. <i>That the Government of the Church in the Old Testament, +was more equal and just, then under the New.</i></p> + +<p>3. <i>That Jesus Christ hath in his Government appointed no effectual +remedy to heal the scandals of an offending Congregation, or +at least, a more effectual remedy to redresse an offending Brother, +then an offending Congregation.</i> All which are great <i>derogations</i>, +and <i>disparagements</i> to the <i>Kingly Office and Government of Jesus +Christ</i>. And thus we have shewed that the Presbyterial Government +is not new to the Word of God, as some falsly object. +We proceed to justifie it in other particulars.</p> + +<p><span class="pagenum"><a name="Page_23" id="Page_23">{23}</a></span> +3. The Presbyterial Government <i>challengeth no power +over mens bodies or estates</i>. It medleth not in civil affairs, +or with inflicting civil mulcts, or corporal punishments. +It is a government <i>purely spirituall</i>, dispensing the Keyes +of the <i>Kingdom of heaven</i>, not of earth; and how then +can it be cruel and tyrannical, in fineing and imprisoning +mens persons, as was objected?</p> + +<p>4. It is not a <i>Government</i> that hath <i>Lordships</i> and great +<i>Revenues</i> annexed to it, as the Prelatical had. It is not +<i>gainful</i> and <i>profitable</i>, but <i>burdensome</i> and <i>troublesome</i>: +What do the ruling Elders gain by their office, but +reproach and contempt? And is not the condition of the +teaching Elder worse, in regard of maintenance, since +he ingaged in this discipline, then ever it was? This is +a government that hath no outward advantages to induce +men to accept of it. <i>It is conscience</i>, and (as we +hope) <i>pure conscience</i>, that ingageth any in it, and <i>therefore +it is, that it hath so few friends, because there are so +few that are truly conscientious</i>.</p> + +<p>5. It is not a <i>Domineering Hierarchicall magisteriall +Government, that lords it over peoples consciences, requiring +subjection to the decrees of it, with blind and slavish obedience</i>. +But it is a <i>Stewardship</i>, a <i>Ministry</i>, a painful and +laborious service. We say, That all the determinations, +even of Nationall Synods, are to be obeyed no +further, then they agree with the Word of God. And +that a Synod is <i>Judex judicandus</i>. That Congregations +are to examine with the judgment of discretion, +what is sent to them from Synods. There is <i>no more +obedience required to the Decrees of a Nationall Synod, then +the Independents claim to the decrees of a particular Congregation</i>.</p> + +<p>6. It is not an <i>Arbitrary illimited Government, but</i> +<span class="pagenum"><a name="Page_24" id="Page_24">{24}</a></span> +<i>bounded and limited</i>: 1. <i>By the Word of God</i>; for in this +Government, everything is to be administred according +to the pattern in the Mount. We desire none to +follow, but where the Word goeth before. 2. <i>By the +civill Magistrate</i>, in regard of the exercise of it. For +we acknowledg our selves (as we have said) accountable +to the civill Magistrate, to punish us with civil +mulcts, if we abuse our power.</p> + +<p>7. It is not a <i>Government, that doth rob and spoyl particular +Congregations of their just power and priviledges, but +helps and strengthens them</i>. For it is not (as the Prelatical +was) <i>extrinsecall</i> to the severall Congregations; +(which had no vote in the government, nor consent to +it, but were sufferers only of it, and under it:) Neither +doth it assume to it self the <i>sole power of Ordination and +jurisdiction</i>: (as the Prelatical likewise did, and in this, +was lordly and tyrannical over all particular Congregations +in each Diocess:) But it is <i>intrinsecall to the Congregation</i>, +consisting of the Pastors and Elders of every +Congregation, governing one another by their own +Officers: For we hold (which few of our Adversaries +will understand or consider) <i>That all Congregations are +equal</i>. No one Congregation over another. <i>That all +Ministers are equall</i>, No one Minister, by divine right, +over another.</p> + +<div class="sidenote">That which concerns all, must be managed by all.</div> + +<p>We hold no <i>Mother-Church</i>, on which all other +Churches should depend. But our Government, so far +as it is distinct from the Congregational, consisteth of <i>divers +Sister-Churches, combined by mutuall concernment, and governing +one another in matters of mutuall concernment, +by the common agreement of Pastors and Elders</i>, according +to that Golden Rule, <i>Quod omnes tangit, ab omnibus +tractari debet</i>. In the Presbyterial Government every +<span class="pagenum"><a name="Page_25" id="Page_25">{25}</a></span> +Congregation hath a voyce, by the Pastors and Elders +thereof, and so is governed by a <i>power intrinsecall to it +self, which cannot in its own nature be tyrannicall</i>. Though +there is no power in the world so just, but by abuse may +prove tyrannicall.</p> + +<p>To illustrate this by a simile. <i>The Presbyterial Government +is like the Government of the</i> City <i>by the</i> Common-councell, +<i>wherein there are</i> Common-Councell-men <i>sent from every</i> +Ward, <i>to judg and determine of matters, that concern the good of +the whole</i> City; <i>which certainly in its own nature, cannot be prejudicall +to the severall</i> Wards, <i>but every helpfull and commodious; +whereas the</i> Prelatical-Government, <i>was just as if the City +should be governed by a</i> High-Commission <i>chosen of</i> Forreiners; +<i>and the</i> Independent-Government <i>is just as if every</i> Ward +<i>should undertake to govern it self, divided from one another, and +not at all to be under the power and authority of the</i> Common-councell.</p> + +<p>Adde besides this, the <i>Presbyteriall-Government</i> doth give unto +people of particular Congregations all that is by Christ left them. +For,</p> + +<p>1. We allow unto every Congregation a particular Eldership, where it +may be had.</p> + +<p>2. We impose upon no Congregation a Minister against whom they can +give a rationall dissent.</p> + +<p>3. We allow the Congregationall Eldership to judg in all matters which +concern that particular Church; and to keep from the Sacrament of the +Lords Supper, all those whom they finde to be ignorant or scandalous.</p> + +<p>4. In the <i>great Censure of Excommunication</i>, we say, +That it ought not to be <i>executed against the consent of +that particular Congregation, to which the party to be excommunicated +belongs</i>. And in all other matters of +importance, the Presbyterian-Government hath great respect +to that Congregation which is particularly concerned +therein. And therefore, it is so far from <i>robbing</i>, +<span class="pagenum"><a name="Page_26" id="Page_26">{26}</a></span> +that it is a great <i>Pillar to uphold and support Congregational +Government</i>; as for example:</p> + +<p>1. When a particular Congregation is destitute of a Minister, then the +Neighbour-Ministers of the Classis help what in them lies to make up +that defect, by sending supply in the mean time, and afterwards by +joyning in the ordination of another.</p> + +<p>2. When there is an insufficient Eldership, then the Classical +Presbytery contributes light and strength.</p> + +<p>3. When an Eldership proves Heretical, then the Classical Presbytery +helps to convince them of their Heresies, which the people are not +able ordinarily to do, and thereby to preserve the Congregation from +spiritual contagion.</p> + +<p>4. When any member is wronged by the Eldership, the Classis, or Synod, +contributes ayd and relief, as will appear further in the next +particular.</p> + +<p>8. The Presbyterial-Government <i>is so far from being +tyrannical, as that it is the greatest remedy against Church-tyranny, +because it is as a city of refuge for all those that are +oppressed in their particular Congregations, to fly unto</i>. For +under the Congregational-Government, when a brother +is (as he conceives) wronged by the major part of +the Church of which he is a member, he is for ever +lock't up, and hath no authoritative way to relieve himself. +(Indeed, he hath moral wayes, by advice and +counsel, which are altogether insufficient;) But the +Presbyterian-Government is a <i>Zoar</i>, and an <i>Ark</i> for the +wronged party to fly unto, from the Particular Congregation, +to a Classical, Provinciall, or National Assembly. +Give us leave to shew you the difference by +this example: Suppose in the civil Government every +Corporation should plead a <i>power independent</i> from a +<span class="pagenum"><a name="Page_27" id="Page_27">{27}</a></span> +<i>Parliament</i>, and challenge to be unaccountable, would +not this make as many <i>Parliaments</i>, as <i>Corporations</i>? +And if any member should be wronged by the major +part of the Corporation to which he belongs, were he +not left without remedy? And if these Corporations +should cry down the <i>Parliaments</i> power over them as +tyrannical, would it not be said, that this is therefore +only done, that they themselves might become petty +Tyrants? So is it here;</p> + +<p>The <i>Congregationall Government</i> is a <i>Spiritual Corporation</i> +independent from all other <i>Ecclesiasticall Assemblies</i> +in point of <i>Church-power</i>. As the <i>Pope</i> claims a +power over all <i>Church-Assemblies</i>, so this claims an exemption +from the power of all <i>Church-Assemblies</i>, and +cryeth down all <i>Classical</i>, <i>Provinciall</i>, or <i>Nationall-Assemblies</i> +with power, as tyrannical; but is not this, that in +the mean time it may become absolute, and as it were a +petty Tyranny?</p> + +<p>There are in the Congregational Government these +six great defects, besides many others which we could +name.</p> + +<p>1. There is (as hath been said) no <i>authoritative way to +relieve a Brother oppressed by the major part of his Congregation</i>, +which granted, would make the Government of +Christ in the <i>New Testament</i>, to be inferiour to the <i>Jewish +Government</i>, in which they had the liberty of Appeals. +And also to be against the <i>light of right reason</i>, +in making the same men to be parties and judges in +their own cause, (as hath been formerly shewed.)</p> + +<p>2. There is no <i>authoritative way</i> to heal the major part +of a Congregation, when it falls into fundamental errours, +which is a great disparagement to the Government +of Jesus Christ, and reflects deeply upon the wisdome +<span class="pagenum"><a name="Page_28" id="Page_28">{28}</a></span> +and care of the great King of his Church. <i>For it +makes Christ to provide a more efficatious remedy to cure an +erring member, (to wit, by the great Ordinance of excommunication,) +then an erring Church.</i></p> + +<p>3. There is no <i>Authoritative way</i> to keep out pluralities +of Religions. For if the whole <i>power</i> of Church-Government +be in the <i>Congregation-Independently</i>, then +let a Congregation set up what Religion they think fit, +there is no <i>Authoritative Church-remedy</i> left to hinder +them.</p> + +<p>4. There is no <i>Authoritative way for unity and uniformity in +Church-administrations</i>, which doth inevitably lay stumbling blocks +before weak Christians, and holds them in suspence, not knowing to +what Congregation to joyn, because they see such different wayes of +administration of Ordinances.</p> + +<p>5. There is no <i>relief when a Congregation is destitute of a +Minister, in point of Ordination</i>, but the succeeding Minister is +left to be examined and ordained by the people of the Congregation +that chose him. And so also when a Congregation becomes hereticall, +and in other such cases.</p> + +<p>6. <i>If any of their Ministers preach out of their own Congregation, +he preacheth only as a gifted brother</i>; neither can he, (as we +conceive) according to their own Principles, administer the Sacraments +out of his own Congregation, or perform any other act of office. +Although we believe some of them do so, contrary to their own +principles herein.</p> + +<p>9. <i>That the Presbyteriall Government is a Government that tends not +at all to the destruction of any, but for the good and edification of +all.</i> There are three chief ends of this Government.</p> + +<p><span class="pagenum"><a name="Page_29" id="Page_29">{29}</a></span> +1. <i>To keep the Churches of Christ in unity amongst themselves.</i></p> + +<p>2. <i>To keep them in purity and holinesse; it is</i> Christs <i>Fan, +to purge his floor; and his Beesom to sweep out of his house +every thing that offends</i>.</p> + +<p>3. <i>To keep them in verity, it is</i> Christs Weeding-hook +<i>to weed out heresies</i>; and therefore King <i>James</i> (though +no great friend to this Government) would often say, +that it was <i>Malleus hæreticorum</i>, a Hammer to beat down +Heresies: And we find, that wheresoever it is set up in +strength, there the Churches are kept in unity, verity, +and purity; and that (which is very observeable) where +this Government hath once got possession, it hath for +ever after kept out Popery and all Popish Innovations. +The Prelatical Government with all its Lordships and +Revenues annexed, as it was managed of late years in +<i>England</i>, was an in-let to Popery, and it had <i>tantùmnon</i> +brought it in. But <i>wheresoever the</i> Presbyterian-Government +<i>is setled, there Popery, root and branch, is plucked +up and destroyed, and that without any hope of recovery</i>.</p> + +<div class="sidenote"><i>Object.</i></div> + +<p>But it will be objected, that notwithstanding all that +hath been said to render the Presbyterial Government +amiable and acceptable; yet there are two great Mountains +which do lye in the way which do hinder, and (as +some say) will for ever hinder people from submitting +unto it: The one is,</p> + +<p>1. <i>Because it sets up a new officer in the</i> Church, <i>which +is a meer humane</i> Creature, having no authority from the +Word of God, nor was ever heard of in the Church of +Christ, till <i>Calvin</i>'s time, & that is the LAY-ELDER.</p> + +<p>2. <i>Because it requireth all, of all sorts, to come to the</i> Minister +<i>and these</i> Lay-Elders <i>to be examined, before they can +be admitted to the</i> Sacrament <i>of the</i> Lords Supper.</p> + +<p><span class="pagenum"><a name="Page_30" id="Page_30">{30}</a></span></p> + +<div class="sidenote"><i>Answer.</i></div> + +<p>We cannot deny, but that these two objections are great +<i>Remora</i>'s to the Government, and do hinder the general receiving +of it, and therefore we shall be a little the larger in answering of +them.</p> + +<p>For the first of them, we do here freely confesse, that if we were of +opinion, as some are, that the Ruling-Elder hath no foundation in the +Word of God, but is a meer humane Ordinance brought into the Church +only in a prudential way; we should heartily desire the utter +abolition of him: For we are not ignorant, that the Ruling Prelate was +brought into the Church upon the same account, for the avoiding of +Schism and Division, and afterwards proved the great Author and +Fomenter of Schism and Division. And if we should decline the Ruling +Prelate, and take in the Ruling Elder upon the same prudential +grounds, it were just with God to make him as mischievous to the +Church, as ever the Ruling Prelate was: And therefore let us consider +what may be said out of the Word of God, for the justification of this +so much <i>decryed Officer</i>: Yet first we cannot but take notice +that the name of <i>Lay-Elder</i> was affixed to this Officer by way +of reproach and scorn, by the adversaries of him, and that it ought +not to be continued. For though it be evident by Scripture<span +class="fnanchor"><a name="Ref_45" id="Ref_45" href="#Foot_45">[45]</a></span>, +that there is a great difference betwixt the Ministry usually called the Clergy, +and the people commonly called the Laity: yet its also as manifest, +that the Scripture<span +class="fnanchor"><a name="Ref_46" id="Ref_46" href="#Foot_46">[46]</a></span> +distinguisheth them not by the names of Clergy and +Laity; forasmuch as all Gods people are therein stiled the Lords +Clergy, or Inheritance, and the Lord is called their Inheritance. And +when persons are duly chosen from amongst the people to be Governours +in the Church, as such, they are no longer Lay-men, but Ecclesiastical +persons. And +<span class="pagenum"><a name="Page_31" id="Page_31">{31}</a></span> +therefore we profess a dislike of the name Lay-Elder, +and conceive they ought to be called either governours +in the Church, 1 <i>Cor.</i> 12.23. or Ruling-Elders, as 1 Tim. +5.17. not because their Office is to rule alone (for the +Teaching-Elder is a Ruler also, <i>Heb.</i> 13.17. 1 <i>Thess.</i> 5.12.) +but because their Office is only to rule.<span +class="fnanchor"><a name="Ref_47" id="Ref_47" href="#Foot_47">[47]</a></span> Now +concerning these Ruling-Elders, we confess, that they +are Officers somewhat new and strange to the Church +of <i>England</i>; yet not new nor strange to the Word of +God, nor to the Primitive times, nor (as all know) to +the <i>Reformed Churches</i>.</p> + +<p>First, they are <i>not new nor strange to the Word of God, +neither in the Old Testament, nor in the New</i>. The Jews in +the <i>Old Testament</i>, had two sorts of <i>Elders</i>; <i>Elders of the +Priests</i>, and <i>Elders of the people</i>, suitable to our <i>teaching +and Ruling-Elders</i>; as appears, <i>Jer.</i> 19.1. And these <i>Elders</i> +of the people did sit and vote with the Priests and +Levites in all their Ecclesiasticall Consistories, and that +by divine appointment. That they were <i>constituent</i> +members of the great <i>Sanhedrim</i>, appears, 2 <i>Chron.</i> 19.8. +where we reade, <i>That some of the chief of the Fathers were +joyned with the Priests, to judge in the matters if the Lord</i>. +And howsoever, many things among the Jews after the +captivity, did decline to disorder and confusion; yet we +finde even in the dayes of Christ, and his Apostles, +That the Elders of the people still sate and voyced in +the Councell with the Priests, according to the ancient +form, as is clear from <i>Matth.</i> 26.57, 59. <i>Matth.</i> 27.1, 12. +<i>Matth.</i> 16.21. <i>Matth.</i> 21.23. <i>Mar.</i> 14.43. <i>Luk.</i> 22.66. and +<i>Saravia</i> himself,<span +class="fnanchor"><a name="Ref_48" id="Ref_48" href="#Foot_48">[48]</a></span> +who disputeth so much against <i>Ruling +Elders</i>, acknowledgeth thus much: <i>I finde indeed</i>, (saith +he) <i>Elders in the Assembly of the Priests of the old Synagogue, +which were not Priests; and their suffrages and authority</i> +<span class="pagenum"><a name="Page_32" id="Page_32">{32}</a></span> +<i>in all Judgments, were equal with the suffrages of the +Priests</i>. But he adds; That these Elders of the people +were civill Magistrates; which is a poor shift, directly +against many Scriptures, which contradistinguish these +<i>Elders</i> from the civil <i>Magistrate</i>; as appears; <i>Act.</i> 4.5. +<i>Judg.</i> 8.14. <i>Deut.</i> 5.23. <i>Josh.</i> 8.33. 2 <i>King.</i> 10.15. <i>Ezra</i> +10.14. And though it were possible, that some of them +might be civill Magistrates, as some <i>Elders</i> amongst Us, +are Justices of the Peace: Yet they did not sit under +that capacity, in the Ecclesiastical <i>Sanhedrim</i>, but as Ecclesiastical +Elders.</p> + +<p>And that the Jews also had <i>Elders of the people</i>, sitting +and voting in their inferiour Consistories, appears +(as we humbly conceive) from <i>Act.</i> 13.15. <i>Act.</i> 18.8, +17. <i>Mar.</i> 5.22. In which places, we read of the +Rulers of the Synagogue, who were neither Priests +nor Levites, and yet were Rulers in Church-matters, +and had power, together with the Priests, of casting +men out of the Synagogue, and of ordering Synagogue-worship, +<i>Joh.</i> 12.42. <i>Act.</i> 13.15.</p> + +<p>Now this <i>Association</i> of the <i>Elders of the people, with +the Priest, in the Jewish Church-Government, was by divine +appointment</i>; for Moses first instituted it, and afterwards +<i>Jehosaphat</i> restored it, according as they were +directed by God, Num. 11.16. 2 Chron. 19.8. And +it did belong to the <i>Jewish Church</i>, not as it was Jewish, +but as it was a Church, and therefore belongeth to the +Christian Church, as well as Jewish. <i>For whatsoever +agreeth to a Church, as a Church; agreeth to every Church.</i> +There was nothing Judaical or typical in this institution, +but it was founded upon the light of nature, and +right reason, which is alike in all ages.</p> + +<p>But leaving the Old Testament, let us consider what +<span class="pagenum"><a name="Page_33" id="Page_33">{33}</a></span> +may be said for the divine right of the <i>Ruling-Elder</i>, out +of the New Testament. For this purpose, we have already +produced three places, which we shall now +briefly open; and shew how the Ruling Elder is proved +out of them. The places are, 1 <i>Cor.</i> 12.28. <i>Rom.</i> 12.7, +8. 1 <i>Tim.</i> 5.17.</p> + +<p>The first place is, 1 <i>Cor.</i> 12.28. <i>And God hath set +some in the Church, first, Apostles; secondarily, Prophets; +thirdly, Teachers; After that, Miracles; then gifts +of healing, helps, governments, diversities of tongues</i>; +Where we have an enumeration of sundry Officers of +the Church; and amongst others, there are <i>Helps</i>, <i>Governments</i>. +By <i>Helps</i>, are meant <i>Deacons</i>; (as not only +our <i>Reformed</i> Divines, but <i>Chrysostome</i>, and <i>Estius</i>, and +others observe,<span +class="fnanchor"><a name="Ref_49" id="Ref_49" href="#Foot_49">[49]</a></span>) +and by <i>Governments</i>, are meant the <i>Ruling-Elder</i>, +which that it may the better appear, we will +propound, and prove these six things.</p> + +<p>1. That by <i>Governments</i>, are meant <i>men exercising +Government</i>, the <i>Abstract</i> put for the <i>Concrete</i>. The intent +of the <i>Apostle</i>, is not to speak of <i>offices</i> distinct from +<i>persons</i>, but of <i>persons exercising offices</i>. This appears +first, by the beginning of the verse, <i>God hath set some in +his Church</i>; this relates to persons, not unto offices. Secondly, +by the 29. and 30. verses, where the Apostle +speaks <i>concretively</i>, of those things which he had spoken +before <i>abstractively</i>. <i>Are all workers of miracles? have +all the gifts of healing? do all speak with tongues</i>, &c? and +so by consequence, <i>Are all helpers, are all Governours?</i> +And therefore it is, that the Syriack instead of <i>helps, Governments</i>, +reads it <i>helpers, Governours</i>.<span +class="fnanchor"><a name="Ref_50" id="Ref_50" href="#Foot_50">[50]</a></span></p> + +<p>2. That the <i>Governour</i> here meant, must needs be +a <i>Church-Governour</i>; for it is expresly said, that he is +seated in the Church, and therefore the civil Magistrate +<span class="pagenum"><a name="Page_34" id="Page_34">{34}</a></span> +cannot be meant by this Governour, as some would +have it; partly, because this is quite besides the whole +intent and scope of the Chapter, treating meerly upon +<i>spirituall Church-matters</i>, not at all of secular civil matters; +and partly, because the Magistrate, as such, is not +placed by God in the <i>Church</i>, but in the <i>Common-Wealth</i>: +and partly, because the Apostle writes of such Governours, +that had at that time actual existence in the +Church; and neither then, nor divers hundred years +after, were there any <i>Christian Magistrates</i>.</p> + +<p>3. That this <i>Church-Governour</i> is seated by God in his +Church; It is a <i>plant of Gods own planting</i>, and therefore +shall stand firme, maugre all opposition. For it is expresly +said, <i>God hath set some in his Church, first Apostles</i>, +&c. <i>then helps, then Governments</i>.</p> + +<p>4. That this Church-Governour thus seated by God +in his Churches, not only a <i>Church-member</i>, but a <i>Church-Officer</i>. +For though it be a question amongst the learned, +whether some of the persons here named, as the <i>workers +of miracles</i>, and those that had the <i>gift of healing, and +of tongues</i>, were seated by God, as officers in the Church, +and not rather, only as eminent members indued with +these eminent gifts; yet it is most certain, that whosoever +is seated by God in his Church, as a <i>Church Governour</i>, +must needs be a <i>Church officer</i>; for the nature of +the gift, doth necessarily imply an office. The Greek +word<span +class="fnanchor"><a name="Ref_51" id="Ref_51" href="#Foot_51">[51]</a></span> +for Governments, is a metaphor from <i>Pilots</i>, or +<i>Ship-masters</i>, governing their ships; (hence the Master of +a ship is called <span title="Kybernêtês">Κυβερνητης</span>, a Governour, <i>Jam.</i> 3.4.) and +it notes such officers, as sit at the stern of the vessel of the +Church, to govern and guide it in spirituals, according +to the will and mind of Christ, which is the direct office +of our <i>Ruling-Elder</i>.</p> + +<p><span class="pagenum"><a name="Page_35" id="Page_35">{35}</a></span> +5. This Church-Governour thus seated by God in +his Church as a Church-officer, is an <i>ordinary and perpetuall +officer in his Church</i>. Indeed, here is mention +made of Officers extraordinary, as Apostles, Prophets; +and of gifts extraordinary, as the gift of miracles, healing, +and of tongues; but here is also mention made of +ordinary Officers, perpetually to abide, as <i>Teachers</i>, +<i>Helpers</i>, and the <i>Church-Governour, or Ruling-Elder</i>. And +that this Officer is ordinary and perpetual, appears from +the perpetual necessity of him in the Church; for a +Church without government, is as a ship without a Pilot, +as a Kingdom without a Magistrate, and a world +without a Sun.</p> + +<p>6. That this Church-Governour thus seated by God +in his Church, as a perpetual Officer, is an officer <i>contradistinguished +in the Text from the</i> Apostles, Prophets, +Teachers, <i>and all other</i> Officers <i>in the</i> Church. This +appears; 1. By the Apostles manner of expressing +these officers in an <i>enumerative</i> form; <i>First, Apostles; +Secondarily, Prophets; Thirdly, Teachers; After that, +miracles, then gifts of healing</i>, &c. 2. By the recapitulation, +vers. 29, 30. <i>Are all Apostles? Are all Prophets? +Are all Teachers? Are all workers of miracles?</i> &c. 3. By +the scope of the whole Chapter, which is to set down +different gifts and offices in different subjects; It is said, +ver. 8, 9. <i>To one is given by the Spirit, the word of wisdom; to +another the word of knowledg by the same Spirit; to another, +faith</i>, &c. And for this purpose, the Apostle draweth +a simile from the members of mans body: As there are +different members in mans body, and every member +hath its different office, and every member stands in +need one of another; the Eye cannot say to the Hand, +I have no need of thee; nor again, the head to the foot, +<span class="pagenum"><a name="Page_36" id="Page_36">{36}</a></span> +I have no need of thee, &c. So it is in the Church ministerial, +which is the body of Christ. God hath set different +Officers in his Church; some ordinary and perpetual; +some extraordinary and temporary: And these +different Officers have different Offices, some to teach, +others to distribute to the poor Saints, others to govern. +Are all Teachers? are all Deacons? are all +Church-Governours? and these have all need one of +another. The Teacher cannot say to the Deacon, I have +no need of thee; nor to the Church Governour, I have +no need of thee: But if all these Offices were in the Pastor +alone, and only, then might he truly say to the Deacon +and Ruling-Elder, I have no need of thee. But now +God hath so set the members in his body which is his +Church, that every member stands in need one of anothers +help and support.</p> + +<div class="sidenote"><i>Object.</i></div> + +<p>If it be objected, that the Apostles had all these offices +and gifts here mentioned, eminently seated in them, for +they were Prophets, Teachers, Workers of Miracles; +and therefore why may not all these be understood of +one and the same person?</p> + +<div class="sidenote"><i>Answ.</i></div> + +<p>Though it be true, that the Apostles had eminently all +these; yet it is as true, that there are many here named, +which had but one of these gifts formally seated in +them: And it is also apparent, that some of the persons +here named were distinct Officers in the Church, as the +Prophet, and the Teacher. Though the Apostles were +Prophets and Teachers, yet the Prophet & the Teacher +were Officers distinct from the Apostles; and by a +parity of Reason, so were the Governors from the Apostle, +Prophet, and Teacher; the scope of the Apostle +being (as hath been said) to set out distinct Offices in distinct +Officers: are all Apostles? are all Prophets? are +<span class="pagenum"><a name="Page_37" id="Page_37">{37}</a></span> +all Teachers? The sum of what we have said from this +Scripture, then, is this, <i>That God hath seated some men in +his Church which have a gift and office to govern, which are +neither Apostles, Prophets, Teachers, nor Pastors; and therefore +they are Ruling-Elders</i>, which is the Officer which +we are enquiring after.</p> + +<p>Now this Interpretation which we have given, is not +only the interpretation of Reformed Divines, both <i>Lutherane</i> +and <i>Calvinists</i>, but of the ancient Fathers, and +even the Papists themselves, as appears by the quotations +in the Margent.<span +class="fnanchor"><a name="Ref_52" id="Ref_52" href="#Foot_52">[52]</a></span></p> + +<p>The second text is, <i>Rom.</i> 12.6, 7, 8. <i>Having then gifts +differing according to the grace given, whether Prophesie, let +us prophesie according to the proportion of Faith; or Ministry, +let us wait on our Ministring; or he that teacheth, on +teaching; or he that exhorteth, on exhortation. He that giveth, +let him do it with simplicity. He that ruleth, with diligence. +He that sheweth mercy, with cheerfulness.</i> In which +words, we have a perfect enumeration of all the ordinary +Offices of the Church. These offices are reduced, +first, to two general heads, <i>Prophesie</i> and <i>Ministry</i>, and +are therefore set down in the <i>Abstract</i>. By <i>Prophesie</i> is +meant the faculty of right understanding, interpreting, +and expounding the Scriptures. Ministry comprehends +all other employments in the Church. Then these generals +are subdivided into the special offices contained +under them, and are therefore put down in the concrete. +Under <i>Prophesie</i> are contained, 1. <i>He that teacheth</i>, that +is, the Doctor or Teacher. 2. <i>He that exhorteth, i. e.</i> the +Pastor. Under <i>Ministry</i> are comprized, 1. <i>He that giveth</i>, +<span class="pagenum"><a name="Page_38" id="Page_38">{38}</a></span> +that is, the Deacon. 2. <i>He that ruleth</i>, that is, the +Ruling Elder. 3. <i>He that sheweth mercy</i>, which <span +class="fnanchor"><a name="Ref_53" id="Ref_53" href="#Foot_53">[53]</a></span>Office +pertained unto them, who in those days had care of the +sick: So that in these words, we have the <i>Ruling-Elder</i> +plainly set down, and <i>contra</i>-distinguished from the +<i>teaching</i> and <i>exhorting Elder</i> (as appears by the distributive +particles, <span title="eite ho didaskôn, eite ho parakalôn">ειτε ὁ διδασκων, +ειτε ὁ παρακαλων</span>, <i>Whether he that +teacheth</i>; <i>Whether he that exhorteth</i>; <i>Whether he that ruleth</i>, +&c.) And here likewise we have the divine institution +of the Ruling-Elder, for so the words hold forth. +<i>Having then gifts differing according to the grace that is +given unto us</i>; and thus also in the third verse, <i>according +as God hath dealt to every man</i>, &c. This officer is the gift +of Gods free grace to the Church, for the good of it.</p> + +<p>Against this Exposition of the Text, it is objected by +those that oppose the divine right of the Ruling-Elder, +that the Apostle speaks, in these words, not of several +offices in several persons, but of severall Gifts in one +and the same person; for he saith, <i>having then Gifts differing +according</i>, &c. But we answer:</p> + +<p>1. That the word <i>Gift</i> is often in Scripture taken for +<i>Office</i>; as <i>Eph.</i> 4.8, 11. <i>When he ascended on high, he led +captivity captive, and gave gifts unto men</i>; and v. 11. <i>He +sheweth what these gifts were, some to be Apostles, some +Evangelists</i>, &c.</p> + +<p>2. That the Apostle in the <i>Protasis</i> speaks not of severall +Gifts, but of severall Offices, and these not in the +same, but in several members, <i>v.</i> 4. <i>As we have many +members in one body, and all members have not the same +office.</i> And therefore the <i>apodosis</i> must also be understood +not only of <i>severall gifts</i>, but of <i>severall Offices</i>, +and these in <i>several subjects</i>. And this further appears by +the very similitude which the Apostle here useth, which +<span class="pagenum"><a name="Page_39" id="Page_39">{39}</a></span> +is the same he used, 1 <i>Cor.</i> 12. from the body natural, +wherein there are many distinct members, and every +member hath its distinct Office; and so it is in the +Church of Christ.</p> + +<p>3. These gifts here mentioned, and the waiting upon +them, do necessarily imply an Office in whomsoever +they are; and therefore they are set down emphatically +with an Article, <span title="eite ho didaskôn ho proistamenos">ειτε ὁ +διδασκων ὁ προισταμενος</span>. He that hath +the gift of teaching, and exhorting, and ruling, and waiteth +upon this gift, what is he but a Teacher, Pastor, and +Ruling-Elder? And this must either be granted, or else +we must open a door for all members of the Church, +even women, not only to preach and teach, but to rule +also, and to wait upon preaching and ruling: This truth +is so clear, as that the Papists themselves being convinced +of it, do say<span +class="fnanchor"><a name="Ref_54" id="Ref_54" href="#Foot_54">[54]</a></span> +upon this text, that the Apostle here +first speaks of gifts in general; and secondly, applyeth +these gifts to Ecclesiastical Officers, v. 6. and afterwards +directs his exhortation to all Christians in general.</p> + +<p>The third text for the divine right of the <i>Ruling-Elder</i>, +is, 1 <i>Tim.</i> 5.17. <i>Let the Elders that rule well be counted +worthy of double honour, especially they who labour in the +Word and Doctrine.</i> For the understanding of which +words, we will lay down this rule, That every text of +Scripture is to be interpreted according to the literall +and grammatical construction; unless it be contrary to +the analogie of Faith, or the rule of Life, or the +circumstances of the Text: otherwise, we shall make a nose of +wax of the Scriptures, and draw <i>quidlibet ex quolibet</i>. +Now according to the <i>Grammatical construction</i>, here +are plainly held forth <i>two sorts of Elders</i>; the one, <i>onely +ruling</i>; and the other, <i>also labouring in Word and Doctrine</i>. +Give us leave to give you the true analysis of the words.</p> + +<p><span class="pagenum"><a name="Page_40" id="Page_40">{40}</a></span> +1. Here is a <i>Genus</i>, a general, and that is <i>Elders</i>.</p> + +<p>2. Two distinct species, or kinds of Elders, <i>Those that +rule well</i>, and <i>those that labour in word and doctrine</i>; as +Pastor and Doctor.</p> + +<p>3. Here we have two participles, expressing these two +kinds of Elders, <i>Ruling</i>, <i>Labouring</i>, the first do only rule, +the second do also labour in Word and Doctrine.</p> + +<p>4. Here are two distinct Articles, distinctly annexed +to these two participles, <span title="hoi proestôtes, hoi kopiôntes">ὁι +προεστωτες, ὁι κοπιωντες</span>. They that rule, They that labour.</p> + +<p>5. Here is an <i>eminent discretive particle</i>, set betwixt +these two kinds of Elders; these two participles, these +two Articles evidently distinguishing one from the other, +<i>viz.</i> <span title="malista">μαλιστα</span> <i>especially they that labour</i>, &c. And +wheresoever this word <span title="malista">μαλιστα</span> is used in the New Testament, +it is used, to distinguish thing from thing, or person +from person; as <i>Gal.</i> 6.10. <i>Phil.</i> 4.22. 1 <i>Tim.</i> 5.8. +1 <i>Tim.</i> 4.10. <i>Tit.</i> 1.10. 2 <i>Tim.</i> 4.13. 2 <i>Pet.</i> 2.20. <i>Act.</i> +20.38. In all which places, the word [<i>especially</i>] is used +as a discretive particle, to distinguish one thing from another, +or one person from another; and therefore being +applyed here to persons, must necessarily distinguish +person from person, officer from officer. It is absurd +to say, (saith Dr. <i>Whitaker</i>,<span +class="fnanchor"><a name="Ref_55" id="Ref_55" href="#Foot_55">[55]</a></span>) +that this text is to be understood +of one and the same Elder. If a man should +say, <i>All the Students in the University are worthy of double +honour, especially, They that are Professors of Divinity; He +must necessarily understand it of two sorts of Students</i>. Or if +a man should say, <i>All Gentlemen that do service for the +Kingdom in their Counties, are worthy of double honour, especially +they that do service in the Parliament; this must needs +be understood of different persons</i>. We are not ignorant, +that Archbishop <i>Whitgift</i>, Bishop <i>King</i>, Bishop <i>Bilson</i>, +<span class="pagenum"><a name="Page_41" id="Page_41">{41}</a></span> +Bishop <i>Downame</i>, & others, labour to fasten divers other +interpretations upon these words, which would be +over-tedious here to rehearse. Only thus much we crave +leave to say, which we desire may be seriously weighed; +That all other senses that are given of these words, +are either such as are disagreeing from the literall and +Grammatical construction, or such as fall into one of +these two absurdities, either to maintain a <i>non-preaching +Ministry</i>, or a <i>lazy-preaching Ministry</i> to deserve double +honour. Archbishop <span +class="fnanchor"><a name="Ref_56" id="Ref_56" href="#Foot_56">[56]</a></span><i>Whitgift</i> +by the Elder that rules +well, understands a Reader that is not a Preacher. <span +class="fnanchor"><a name="Ref_57" id="Ref_57" href="#Foot_57">[57]</a></span>Dr. +<i>King</i>, a Bishop ruling, and not preaching; which is to +say, that a non-preaching Minister deserves double honour. +Dr. <i>Bilson</i> <span +class="fnanchor"><a name="Ref_58" id="Ref_58" href="#Foot_58">[58]</a></span>saith, +that the words are to be understood +of two sorts of Elders, and that the meaning is, +That the Elder that rules well, and preacheth, is worthy +of double honour, especially they that labour, that is, +<i>that preach abundantly</i>, that do <span title="kopian">κοπιαν</span>, labour as a +Waterman at his Oar; which is as much as if he had said, that +a <i>lazy Minister</i>, or a <i>seldome-preaching Minister, deserves +double honour</i>. For all Preachers are in Scripture required +<span title="kopian">κοπιαν</span>, <i>to labour abundantly, 1 Thess.</i> 5.11. <i>1 Cor.</i> 3.8. +where the same word is used that is here expressed. If +the Apostle had meant to have distinguished them by +their extraordinary labour, he would rather have said, +<span title="mochthountes">μοχθουντες</span>, then <span title="kopiôntes">κοπιωντες</span>, +for other-where he useth <span title="mochthos">μοχθος</span>, +as a degree of painful labour, above <span title="kopos">κοπος</span>, which is put +for common labour, <i>Rom.</i> 16.12.<span +class="fnanchor"><a name="Ref_59" id="Ref_59" href="#Foot_59">[59]</a></span> +Dr. <i>Downame</i> and others, +interpret the words of one and the same Elder, +thus, The Elders that rule well, are worthy of double +honour, especially they that labour; that is, (say they) +<i>especially they labouring, or especially because they labour</i>. +And so they make their labouring, to be the chief cause +<span class="pagenum"><a name="Page_42" id="Page_42">{42}</a></span> +of their double honour. But this interpretation is against +the literal meaning, for the Greek is not <span title="ei kopiôsin">ει κοπιωσιν</span>, +<i>if they labour</i>, but <span title="malista hoi kopiôntes">μαλιστα ὁι κοπιωντες</span>, +<i>especially they that labour</i>. Here is a participle with an Article, and a <i>discretive +particle</i>, which can never be rightly and literally translated +<i>causatively</i>. And therefore we conclude, together with our +Reformed Divines<span +class="fnanchor"><a name="Ref_60" id="Ref_60" href="#Foot_60">[60]</a></span>, +that this text according to the +proper and Grammatical construction of it, doth hold +forth unto all unprejudiced Christians, a Ruling Elder, +distinct from a teaching Elder, which is the thing we +undertook to prove.</p> + +<p>Besides these three Scriptures thus expounded, we +shall briefly offer one more; and that is, Matth. 18.17. +where the offended Brother is bid <i>to tell the Church</i>, +&c. In which words, the whole power of excommunication +is placed by Christ in the <i>Church</i>. The great +question is, what is meant by Church? Here we take +for granted: 1. That by Church, is not meant the civil +Magistrate, as <i>Erastus</i> fondly imagineth; for this is +utterly contrary to the purpose of Christ, and the aym +of that discipline here recommended to be used, which +is the <i>gaining of our brother unto repentance</i>; whereas the +aym of the civil Magistrate, is not the spiritual good +properly and formally of the offender, but the publique +good of the Common-Wealth. And besides, it is a language +unknown in Scripture, to call the Magistrate the +Church; and it is an exposition purposely invented, to +overthrow all Ecclesiastical government.</p> + +<p>2. That by Church, is meant <i>primarily and especially</i> +the particular Congregation; we do not say <i>onely</i>, but +firstly and especially. Hence we argue; If the power +of Excommunication be placed in the particular +Church, then either in the Minister alone, or in the +<span class="pagenum"><a name="Page_43" id="Page_43">{43}</a></span> +Minister and whole Congregation, or in the Minister +and Elders chosen by the congregation.</p> + +<p>But not in the Minister alone, who being but one man, can no more be +called a Church, then one man can be called many, or a member called a +body. For one person cannot be called a Church, (saith +<i>Bellarmine</i> himself<span +class="fnanchor"><a name="Ref_61" id="Ref_61" href="#Foot_61">[61]</a></span>,) +seeing the Church is the people and +Kingdome of God. It is certain, that the Church here spoken of, is a +certain number met together; for it is said, <i>Where two or three are +gathered together</i>, &c.</p> + +<p>Nor in the Minister and whole Congregation; for God who is the God of +order, not of confusion, hath never committed the exercise of +Ecclesiasticall jurisdiction, to a promiscuous multitude; the +Scripture<span +class="fnanchor"><a name="Ref_62" id="Ref_62" href="#Foot_62">[62]</a></span> +divides a Congregation into Rulers and Saints, into +Governours, and governed; and if all be Governours, who will be left +to be governed? And besides, if the collective body of a Church be the +Governours, then women and servants must govern as well as others.</p> + +<p>And therefore we conclude, that by Church, must needs be meant, the +Minister and Ruling-Elders, which are the Officers we are enquiring +after.</p> + +<p>And this is no new interpretation, but agreed unto +by ancient and modern Writers. <i>Chrysostome</i> saith<span +class="fnanchor"><a name="Ref_63" id="Ref_63" href="#Foot_63">[63]</a></span>, by +Church, is meant the <span title="proestôtes">προεστωτες</span>, <i>the Rulers of the Church</i>, +Camer.<span +class="fnanchor"><a name="Ref_64" id="Ref_64" href="#Foot_64">[64]</a></span> +<i>the Colledg of Presbyters</i>; others, the <i>Ecclesiacall +Senate</i>. These are called a Church, for four Reasons:</p> + +<p>1. Because it is usual in the Old Testament, (to which our Saviour +here alludeth, as appears by the words Publican and Heathen,) to call +the Assembly of Princes and Elders a Church, Numb. 35.12, 24, 25. with +Deut. 1.16. 1 Chron. 13.2, 3. with 28.1, 2. & 29.1, 6. Deut. 31.28, +30. 1 King. 8.1, 2, 55. Num. 5.2. compared with Levit. 13.15.</p> + +<p><span class="pagenum"><a name="Page_44" id="Page_44">{44}</a></span> +2. Because they manage Church affaires in the name of Christ, and of +the Church, and are servants of the Church, as well as of Christ.</p> + +<p>3. Because they are, as it were, the eyes and ears of the Church; and +therefore as the body is said to see or hear, when as the eyes and +eares alone do see and hear; so the Church is said to see, hear, and +act, that which this <i>Senate Ecclesiasticall</i> doth see, hear, and act.</p> + +<p>4. Because they represent the Church; and it is a common form of +speech, to give the name of that which is represented, to that which +represents it; as we say, that to be done by the whole Kingdome, which +is done by a full and free Parliament. Hence we might further argue:</p> + +<p><i>If the Colledge of Presbyters represent the Church, then it must be +made up of Ruling-Elders, as well as Ministers.</i> For Ministers +alone cannot represent the Church; the Church consisting not of +Ministers alone, but of Ministers and people, who are part of the +Church as well as Ministers, and are so called, <i>Act.</i> 15.3, 4.</p> + +<p>This is all we shall say, for the Scriptural part.</p> + +<p>As for the <i>Primitive times of the Church</i>, we should have +wholly waved the mention of any thing about them, +were it not for the base calumnies & reproaches which +the Prelatical party cast upon the Ruling-Elder, in saying, +That it is <i>the new fangled device of Calvin at Geneva</i>; +and never known in the Church of Christ before his +dayes. There is a Bishop <span +class="sni"><span class="hidev">|</span>Episcopacy by Divine right.<span +class="hidev">|</span></span>that <i>makes offer to forfeit his life +to justice, and his reputation to shame, if any man living can +shew, that ever there was a Ruling-Elder in the Christian +world, till</i> Farell <i>and</i> Viret <i>first created them</i>. But he hath +been abundantly answered by <i>Smectymnuus</i>, insomuch, +that whereas in his Episcopacy by Divine Right, he +<span class="pagenum"><a name="Page_45" id="Page_45">{45}</a></span> +boldly averreth, that the name of the Elders of the +Church, comprehendeth none but preachers, <span +class="fnanchor"><a name="Ref_65" id="Ref_65" href="#Foot_65">[65]</a></span>and +that therefore none but they may be called <i>Seniores Ecclesiæ, +Elders of the Church</i>; though some others haply +may have the title of <i>Seniores populi, Elders of the people</i>, +because of their <i>civill Authority</i>. Yet notwithstanding +afterward, the same Bishop in his <span +class="fnanchor"><a name="Ref_66" id="Ref_66" href="#Foot_66">[66]</a></span>reply to <i>Smectymnuus</i> +acknowledgeth, that besides <i>Pastors and Doctors</i>, +and besides <i>Magistrates and Elders of the City</i>, there are to +be found in Antiquity, <i>Seniores Ecclesiastici, Ecclesiastical +Elders</i> also; only he alledgeth, they were but as our +Church-Wardens, or rather, as our vestry-men; whereas +in truth, <i>They were Judges in Ecclesiasticall controversies</i>, +and did assist the Pastor in ruling and governing +the Church; witnesse that famous place in <span +class="fnanchor"><a name="Ref_67" id="Ref_67" href="#Foot_67">[67]</a></span><i>Ambrose</i>, +which testifies, <i>that both in the Jewish and in the Christian +Church, there were these Ecclesiasticall Rulers</i>. This is +also the judgment of <span +class="fnanchor"><a name="Ref_68" id="Ref_68" href="#Foot_68">[68]</a></span><i>Tertullian</i>, +<span class="fnanchor"><a name="Ref_69" id="Ref_69" href="#Foot_69">[69]</a></span><i>Origen</i>, +<span class="fnanchor"><a name="Ref_70" id="Ref_70" href="#Foot_70">[70]</a></span><i>Basil</i>, +<span class="fnanchor"><a name="Ref_71" id="Ref_71" href="#Foot_71">[71]</a></span><i>Optatus</i>, +<span class="pagenum"><a name="Page_46" id="Page_46">{46}</a></span> +<span class="fnanchor"><a name="Ref_72" id="Ref_72" href="#Foot_72">[72]</a></span><i>Hierome</i>, +<span class="fnanchor"><a name="Ref_73" id="Ref_73" href="#Foot_73">[73]</a></span><i>Augustine</i>, +<span class="fnanchor"><a name="Ref_74" id="Ref_74" href="#Foot_74">[74]</a></span><i>Gregory</i> +the great, and divers others cited by <i>Justellus</i> in his Annotations in +<i>Can. Eccl. Affricanæ</i>, and by <i>Voetius</i>, and by <i>Smectymnuus</i>, +and by the Author of the <i>Assertion of the Scotch +Discipline</i>, some of which are rehearsed in the Margent. +We will conclude this Discourse, with the confession +of Archbishop <i>Whitgift</i>, a great Writer against the Presbyterial-Government; +<i>I know (saith he) that in the Primitive +Church, they had in every Church Seniors, to whom +the Government of the Church was committed, but that was +before there was any Christian Prince or Magistrate</i>.</p> + +<p>And therefore, let not our respective Congregations suffer themselves +to be abused any longer with a false +<span class="pagenum"><a name="Page_47" id="Page_47">{47}</a></span> +belief, that the <i>Ruling-Elder</i> is a new device, and an <i>Officer</i> +never known in the <i>Church of God</i>, nor <i>Word of God</i>. +For we have sufficiently (as we conceive) proved it to +be warranted by the Word, and to have been of use in +the purer times of the Church.</p> + +<p>Three things we shall desire to adde, as a conclusion of this +discourse.</p> + +<p>1. <i>That there are prints of the Ruling-Elder remaining +amongst us even at this day</i>; for as the <i>Overseers</i> of every +Parish, have a <i>resemblance of the Deacon</i>; so the <i>Church-warden</i> +hath some <i>foot-steps</i> of our <i>Ruling-Elder</i>; though +we must needs confess, that this <i>Office hath been much +abused</i>; and we could desire it might be laid aside, and +the true <i>Scripture-Ruling-Elder</i> set up in his place.</p> + +<p>2. That the Prelatical Divines, <span +class="fnanchor"><a name="Ref_75" id="Ref_75" href="#Foot_75">[75]</a></span>which are such great +adversaries to the <i>Ruling-Elder</i>, do yet notwithstanding, +hold and prove, that men of abilities which are +not Ministers, are to be admitted into <i>Generall Councels</i>; +because that in the Synod of <i>Jerusalem</i>, not only the +<i>Apostles</i>, but <i>Elders</i> and <i>Brethren</i> did sit and vote, +because this was practised in the <i>Old Testament</i>; and because +that this was practised in the Councels held afterwards +in the Church of Christ, as appears out of +<i>Eusebius</i>, <i>Sozomen</i> and <i>Theodoret</i>, and by the +subscriptions of those Councels done by men, not Ministers, +as well as others.</p> + +<p>Hence we might argue;</p> + +<p><i>If other men, besides Ministers, are by Gods word, even in the +judgment of the Prelaticall Divines, to be admitted into the greatest +Assemblies, and Councels of the Church, much more are they by the same +right to be admitted into particular Congregations, to sit and vote +with the Minister in the Government of the Church.</i></p> + +<p><span class="pagenum"><a name="Page_48" id="Page_48">{48}</a></span> +3. Adde thirdly, that even in the Bishops days, for +these many hundred years, there have been <i>Ruling-Elders</i> +in the Church; for the <i>Chancellours</i>, <i>Commissaries</i>, +<i>Officials</i>, and such others, were all of them <i>Governours +of the Church</i>, and had the <i>power of suspension and excommunication</i>; +and yet were few of them, if any, <i>Ministers +of the Word</i>: And it seems to us, to be a great <i>curse of +God</i>, that lyeth upon mens spirits, that could willingly +submit to <i>Chancellours</i> & <i>Commissaries</i>, who did nothing +else but <i>pick their purses, and tyrannize over their bodies +and estates</i>, and yet will not submit unto the <i>Ruling-Elder</i> +now established, who <i>seeks no other interest, but the +interest of Christ, and medleth not with mens bodies or +estates, and desireth nothing but to be helpfull to the Ministers +of Christ, to keep their Congregations in unity, piety, +and verity</i>. This is all we shall say, in answer to the first +Objection.</p> + +<p>The second grand Objection against the +<i>Presbyteriall-Government</i>, is, that it requires all, of all +sorts, to come to the <i>Minister</i> and <i>Elders</i> to be +examined, before they can be admitted to the Sacrament of the Lords +Supper, which is (as some ignorantly say) to bring in auricular +confession again into the Church, to bring the people of God into a +spirituall slavery and bondage unto the Eldership, and which is an +usurpation more then prelaticall, and a tyrannicall domineering over +mens consciences, and hath no footing in the Word; for the Scripture +saith, <i>Let a man examine himself, and so let him eate</i>, &c. It +is not said, <i>Let him first be examined by the Ministers and +Elders</i>: the Scripture addes, <i>He that eats and drinks +unworthily, eats and drinks damnation to himself</i>, not to the +Eldership. And why then must a man submit himself unto the examination +of the Eldership? +<span class="pagenum"><a name="Page_49" id="Page_49">{49}</a></span> +and how come the Eldership to be guilty of another +mans unworthy receiving? It is further added +by some, that for their parts, they will willingly come +before the Minister, and submit to his examination, but +they will rather for ever be without the Sacrament, +then submit to come before the <i>Lay-Elder</i>, for whom, +they see no warrant in the Word of God: Others say, +that they will freely yield that the <i>younger sort</i>, that never +have received the Sacrament, should present themselves +to the <i>Eldership</i> to be catechized, and instructed, +and fitted for the Sacrament; but they will never yield, +that old men and women, that heretofore have divers +times received, should now in their old age be required +to come, to be examined not only by their Minister, but +by the Elders also, who oftentimes are very unfit for +that Office: Others adde, that though some Ministers +rigidly keep all from the Sacrament, that will not come +before the Elderships; yet there are others, that are +<i>Presbyterians, and have Elders chosen, that act without +them</i>, and will receive us to the Sacrament without comming +before them. These, and such like Objections, +are brought against this way of Examination, that is so +happily begun amongst us. Now that we might satisfie +these Objections, and make good our practice out +of the Word of God, we shall briefly do these four +things.</p> + +<p>1. <i>We will declare what our practice is in this particular.</i></p> + +<p>2. <i>We will prove, that he that will come to the Sacrament, ought +first to submit to examination.</i></p> + +<p>3. <i>That the power to examine, belongs not to the Minister alone, +nor to the Minister with the whole Church, but to the Minister and +Elders.</i></p> + +<p>4. <i>We will answer the Objections, that are brought against this way +of examination by the Minister and Elders.</i></p> + +<p><span class="pagenum"><a name="Page_50" id="Page_50">{50}</a></span> +For the first of these, we say;</p> + +<p>First, That the <i>Presbyterial-Government</i>, doth not precisely & +peremptorily require of those that come to the Sacrament, that they +should first be examined by questions and answers, but if any man or +woman shall make a good profession of their Faith in a continued +discourse, without being <i>asked any questions</i>, it will be as well +accepted, as if they were examined by particular questions.</p> + +<p>Secondly, that this <i>examination</i> or <i>profession</i> is not +required every time men come to <i>the Sacrament</i>, but only +<i>at their first admission</i>.</p> + +<p>3. That he that is duly admitted into compleat <i>Church-fellowship in +the Presbyterian-way</i>, is not only by vertue of his first +admission, freed from all <i>after-examination</i> (unless it be when +he falls into any scandalous transgression) in the Congregation, to +which he belongs; but he is inabled by a certificate from his +Eldership, to receive the Sacrament in any Church of the Christian +world of the same constitution, without any new examination.</p> + +<p>Fourthly, that the reason why ancient men and women, and others, that +have formerly under the <i>Prelatical Government</i> been admitted to the +Sacrament, are now required to submit to examination, before they can +be again admitted, doth not <i>proceed from the nature of the +Presbyterian Government, but chiefly from the neglect of the +Prelaticall</i>: For it is so evident, that it cannot be denyed, that +under the former Government, men and women of all sorts, though never +so ignorant or scandalous, were in most places admitted promiscuously +to the Sacrament without any examination. Now this grievous disorder, +and great iniquity in the Prelatical Government, is the principal +cause of all the trouble we meet +<span class="pagenum"><a name="Page_51" id="Page_51">{51}</a></span> +withal in ours; and we desire earnestly our people to +distinguish with us, between a Church deformed, and +reformed. If the Churches of God in <i>England</i> were +once so reformed, that there were an orderly admission, +by examination or profession, unto the Lords Table by +the Eldership; then we should require none to come to +examination, but such only as never yet communicated, +whom we would endeavour to train up in knowledge, +by catechizing, and by Gods blessing, make fit in time, +to be partakers of such heavenly mysteries. But now +because our Churches, through want of Discipline, are +deformed, & all sorts have been sinfully admitted without +tryal: Hence it is, that we are forced, even out of +tender regard to the souls of old people, and to free our +selves from the guilt of their sins, and out of desire to +keep the Sacrament from prophanation, to examine even +aged people (many of whom we find very ignorant) and +all sorts as have been formerly admitted (many of +whom we find to be very unworthy) that so we may +bring our Congregations into Gospel-order. This we +say, <i>we are absolutely necessitated to do upon conscientious +grounds, which we cannot recede from, though we find it very +prejudiciall to our selves, and to our Government</i>. But in the +mean time, we desire our respective Congregations to +consider, that this is a necessity, that the iniquity of former +times hath brought upon us; and that it doth not +flow from the principles of our Government, but only +from the negligence and sinfulness of Prelatical Governours.</p> + +<p>The second thing propounded, is to prove, that he that will come to +the Sacrament of the Lords Supper, ought first to submit to +examination, and tryal, as it hath been formerly explained: For this +purpose, we will lay +<span class="pagenum"><a name="Page_52" id="Page_52">{52}</a></span> +down these three Propositions.</p> + +<p>1. <i>It is the Will of Jesus Christ, that no grosly ignorant, or +scandalous person should come to the Sacrament.</i></p> + +<p>2. <i>That it is the Will of Jesus Christ, that those who are grosly +ignorant, or scandalous, should be kept from the Sacrament (if they +offer to come) by the Officers of the Church.</i></p> + +<p>3. <i>That it is the Will of Jesus Christ, that Church-Governours have +some sufficient way to find out who are such ignorant and scandalous +persons, that they may be kept away.</i></p> + +<div class="sidenote">1. Proposition.</div> + +<p><i>That it is the Will of Jesus Christ, that no grosly ignorant, or +scandalous person, should come to the Sacrament.</i></p> + +<p>1. No <i>grosly ignorant person</i>, because the Scripture saith, +<i>that a man must first examine himself, and so eat of that bread, +and drink of that cup</i>; and it likewise saith, that he that will +come to the Sacrament must be one that <i>discerneth the Lords +body</i>; otherwise he <i>eats and drinks damnation to himself</i>; +and it adds, that we are to do this <i>in remembrance of Christ</i>, +and thereby to <i>shew forth the Lords death till he come</i>. And +therefore a man that is grosly ignorant, and is not able to examine +himself, nor to discern the Lords body, nor to remember Christ; nor +understands what it is to shew forth the Lords death, ought not to +come to the Sacrament, no more then a baptized Infant, who is +therefore not to partake of this Ordinance, because of his want of +knowledge.</p> + +<p>2. No <i>scandalous person</i>: This is evidenced from the words of +the Apostle, <i>Let a man examine himself, & so let him eat</i>, &c. +from which words we gather two things:</p> + +<p>1. That he that would come to the Sacrament, <i>must examine +himself</i>; which examination ought to be according to the nature of +the Ordinance of the Lords Supper, <i>viz.</i></p> + +<p>1. In general; whether he be worthy to come, or no; (not with a +<i>worthinesse of merit</i>, but of <i>Evangelical suitablenesse</i>.)</p> + +<p>2. In particular:</p> + +<p>1. Whether he have <i>true Faith in Christ</i>, without which, +<span class="pagenum"><a name="Page_53" id="Page_53">{53}</a></span> +he cannot worthily eat this bread, and drink this cup.</p> + +<p>2. Whether he <i>truly repent for sin, and from sin</i>. For he that +comes in any sin unrepented of, comes unclean, and so pollutes the +ordinance.</p> + +<p>3. Whether he be <span +class="fnanchor"><a name="Ref_76" id="Ref_76" href="#Foot_76">[76]</a></span><i>truly +united by love to Jesus Christ, and his +members</i>; without which, he cannot enjoy communion with them in +that ordinance.</p> + +<p>2. That he who upon due examination, can find none of these +qualifications, should not presume to come, which appears:</p> + +<p>1. By the Apostolical command, <i>But let a man examine himself, and +so let him eat; so</i>, and <i>not otherwise</i>.</p> + +<p>2. By the sin which he commits, in <i>being guilty of the body and +blood of Christ</i>, vers. 27.</p> + +<p>3. By the <i>Danger</i> he incurres to himself, in <i>eating and +drinking his own damnation</i>, vers. 29.</p> + +<p>2. From the nature of the Sacrament.</p> + +<p>1. It is the <i>table of the Lord, and the Lords Supper</i>; and +consequently the friends, and not the enemies of Christ, are thereto +invited.</p> + +<p>2. It is an ordinance, wherein we publiquely profess communion with +Christ and his mystical body, & if he that comes, be by sin disjoyned +from Christ, he is guilty of a <i>sacrilegious lye against him and his +Church</i>, whilest he professeth himself to be a <i>friend</i>, and +is <i>really an enemy</i>.</p> + +<p>3. It is (according to the nature of all Sacraments,) <span +class="fnanchor"><a name="Ref_77" id="Ref_77" href="#Foot_77">[77]</a></span>a sealing +Ordinance, as is intimated in those remarkable sacramental phrases, +<i>This is my body, this is my blood</i>, denoting not only a bare +sacramental signification, but also a spiritual obsignation and +exhibition of Christs body and blood, to a worthy receiver. Now a seal +supposeth a writing to which it is annext, or else it is a meer +nullity; and certainly Christ never intended to have his +<span class="pagenum"><a name="Page_54" id="Page_54">{54}</a></span> +Seal put to a blank or counterfeit writing.</p> + +<p>4. It is an ordinance appointed for the nourishment of those who are +spiritually alive, Christs body & blood being therein conveyed under +the Elements of bread & wine; which they only can eat and drink, <span +class="fnanchor"><a name="Ref_78" id="Ref_78" href="#Foot_78">[78]</a></span>who +are alive by Faith, and not they that are dead in trespasses & sins.</p> + +<p>5. It is the <i>New Testament in the blood of Christ</i>, that is, +<i>a confirmation of the New Testament</i>, and of all the promises +and priviledges thereof in the blood of Christ, which belong not at +all to wicked men, <span +class="fnanchor"><a name="Ref_79" id="Ref_79" href="#Foot_79">[79]</a></span><i>Godlinesse +having the promises of this life, and +that which is to come</i>.</p> + +<p>By all which it appears, that it is the Will of Christ, that no +scandalous person should come to the Lords table.</p> + +<div class="sidenote">2. Proposition.</div> + +<p><i>That it is the Will of Jesus Christ, that those who are grosly +ignorant, or scandalously wicked, should be kept from the Sacrament, +(if they offer to come,) by Church-Officers.</i></p> + +<p>And this is evident:</p> + +<p>1. <i>From the power given to Church-Officers for that purpose.</i></p> + +<p>2. <i>From the evill consequents that will otherwise ensue.</i></p> + +<p>1. That such a power is given to Church-Officers, appears,</p> + +<p>Not onely</p> + +<p>From the proportionable practice of Church-Officers under the Old +Testament, who kept the charge of the holy things of God, and were +appointed <span +class="fnanchor"><a name="Ref_80" id="Ref_80" href="#Foot_80">[80]</a></span>to +see that none who were unclean in any thing, or +uncircumcised in flesh, or in heart, should enter into the Temple, to +partake of the holy things of God, and <span +class="fnanchor"><a name="Ref_81" id="Ref_81" href="#Foot_81">[81]</a></span>had +a power to put +difference between holy and unholy, which power was not meerly +<i>doctrinall</i> or <i>declarative</i>, <i>but decisive, binding</i>, and +<i>juridicall</i>, so far, as that according to their sentence, men were +to be admitted, or excluded. That there was a power in the Old +Testament to keep men from the Sacrament of the Passeover, for morall +<span class="pagenum"><a name="Page_55" id="Page_55">{55}</a></span> +wickednesse, <i>vide Aarons</i> rod blossoming, lib. 1. cap. 9, 10, &c.</p> + +<p>But also,</p> + +<p>From that power of Government, and <i>key of Discipline</i>, committed +by Jesus Christ, to Church-Officers, under the New Testament. For +Christ hath given to them the keys of the Kingdom of heaven, which +imply not only a key of doctrine, but of discipline, and that both to +<i>keep out such as Christ would not have received in, and to shut out +such as Christ would not have to continue in</i>; The use of a key +being for both these purposes. For shutting out those that should not +be continued in, as is granted on all hands from divers Scriptures<span +class="fnanchor"><a name="Ref_82" id="Ref_82" href="#Foot_82">[82]</a></span>. +And consequently, for <i>keeping out those that should not be received +in</i>, there being the same reason of both. <i>For to what purpose +should such be received in, as are by Christs command immediately to +be cast out again.</i></p> + +<p>2. That divers ill consequences will otherwise ensue, if grosly +ignorant, and scandalous persons be not kept away, is plain.</p> + +<p>1. <i>Church-Governours should be very unfaithfull Stewards of the +Mysteries of Christ, and perverters of his Ordinance.</i> If a Steward +to whom his Lord hath committed his goods to be carefully distributed, +to such as are honest, faithfull, and diligent in his field or +Vineyard, shall not only admit of <i>Loyterers</i>, and such as by +their evill example discourage others, but also shall give to such the +bread and wages which belongs to them who are faithfull and +industrious, should he not be accounted a very unjust and unfaithfull +Steward, and an abuser of his trust?</p> + +<p>2. <i>They should be guilty of polluting and prophaning the</i> +Sacrament. If a Minister should give this Sacrament to +<span class="pagenum"><a name="Page_56" id="Page_56">{56}</a></span> +an Infant, or to a Mad-man, or to a meer fool; or to +a Swine, or a Dog, would not all men say this were a +horrible prophanation thereof? <i>Shall it then seem a small +prophanation to give it unto one who is as ignorant as an Infant, +and walloweth as a Swine in the mire of sin and uncleanness?</i></p> + +<p>3. <i>They should express a great deal of cruelty and inhumanity to +the soul of him to whom they give the Sacrament</i>; because they give +it to one who will eat and drink his own damnation.</p> + +<p>4. <i>They will hereby make themselves accessary to his sin of +unworthy receiving</i>; For it is a certain Rule in Divinity; <span +class="fnanchor"><a name="Ref_83" id="Ref_83" href="#Foot_83">[83]</a></span><i>He +that suffers a man to commit sin, when it is in his power to hinder +him, is accessory to the sin that that man commits</i>; as appears by +the <span +class="fnanchor"><a name="Ref_84" id="Ref_84" href="#Foot_84">[84]</a></span>example +of <i>Eli</i>: And therefore, if the Officers of the +Church that are deputed by Christ to keep grosly ignorant, or +scandalous, from the Sacrament, shall yet notwithstanding suffer them +to come, and can hinder them, but will not, they themselves become +guilty of his sin.</p> + +<p>5. <i>They do hereby grieve the Godly, that are members of the same +Congregation, and as much as in them lies, they pollute & defile the +whole Congregation: For know you not</i>, saith the Apostle, <i>that a +little Leaven leaveneth the whole lump?</i></p> + +<p>6. Adde lastly, that hereby they bring down the <i>judgments of God +upon the Congregation</i>; according to that text, 1 Cor. 11.30. +<i>For this cause many are sick.</i></p> + +<p>From all this, we argue thus; If Church-Officers under the Old +Testament had an authoritative power to separate between the holy and +prophane; and if under the New Testament they have a power to keep out +from the Sacrament, such as are grosly ignorant, or scandalously +wicked; and if it be the Will of Christ, that the Officers of the +Church should be faithful Stewards of the Mysteries of Christ, that +they should not pervert, nor pollute his Ordinance; that they should +not be cruel to the souls of their Brethren, or be partakers of +<span class="pagenum"><a name="Page_57" id="Page_57">{57}</a></span> +other mens sins, that they should not grieve the Godly, +nor bring guilt and judgment upon the Congregation of +which they are Officers: Then it is the Will of Christ, +that they should not give the Sacrament to such, who +are grosly ignorant, and scandalously wicked.</p> + +<div class="sidenote">3. Proposition.</div> + +<p><i>That it is the Will</i> of Christ, <i>that</i> Church-Governours +<i>have some sufficient way to discover who are such ignorant and +scandalous persons, that they may be kept away</i>.</p> + +<p>This followeth clearly from the two former Proportions. For if it be +the Will of Christ, that no grosly ignorant, or scandalous person +should come to the Sacrament; and if they offer to come, should be +kept back by Church-Officers; then it follows, That they must have +sufficient way to detect who are ignorant and scandalous. <i>For +Christ never wills any end, but he wills also all necessary and +sufficient mean, conducing to that end.</i></p> + +<p>Now what sufficient means can be propounded or imagined, for detection +of ignorant or scandalous persons, but by examination before these +Church-Officers; examination, we say, of the persons themselves in +case of ignorance, and of witnesses also in the case of scandal. For +though in some particular cases for private satisfaction, private +conference with the Minister alone may sufficiently discover the +knowledge or ignorance of persons, yet in this common case, for +publique satisfaction touching the fitness of persons for the Lords +Supper, no lesse then a publike and judicial examination before the +Eldership can be sufficient; inasmuch as an authoritative act of +admitting, or refusing the persons so examined, depends thereupon.</p> + +<p>To illustrate this;</p> + +<p>If a man by his last Will and Testament, should leave unto the Master +and Fellows of a Colledge in trust a +<span class="pagenum"><a name="Page_58" id="Page_58">{58}</a></span> +sum of money; to be distributed to hopeful poor schollars, +such as were well verst in the learned Arts and +Tongues: Would it not hence follow?</p> + +<p>1. That those <i>Trustees</i> have a power granted them by the Will, +to examine those that come to desire that Legacie.</p> + +<p>2. That if any refuse to be examined, or upon examination be found +insufficiently qualified, they have authority to refuse them.</p> + +<p>3. That the most sufficient, proper, and satisfactory way, is not to +trust to Reports or Testimonials, but to examine the persons +themselves that sue for such a Legacie: So in the present case, Jesus +Christ hath left as a Legacie, the <i>Sacrament of his Body and +Bloud</i>, and hath left the Church-Officers in trust with it, and +hath said in his Will, That no grosly ignorant, or scandalous person +ought to come to partake thereof; and if any come, that he be debarred +from it by those Church-Officers. Hence it followeth inevitably.</p> + +<p>1. <i>That those in trust have power to examine such as desire to +partake of this</i> Legacie, <i>whether they be of sufficient +knowledg, and of good conversation, or no</i>. 2. <i>That they have +power to refuse all such as either refuse to be examined, or upon +examination, are found insufficient.</i> 3. <i>That if the Church +Officers would give up their account with joy at the great day of +judgment, they ought not to rest satisfied with private Reports or +Informations of others; but to examine the persons themselves, that +thereby they may faithfully discharge their trust in a matter of so +great concernment</i>; And that they that will have the Sacrament, +according to the will of Christ, ought first to submit themselves to +such examination.</p> + +<p>Besides this that hath been said, to prove that those +<span class="pagenum"><a name="Page_59" id="Page_59">{59}</a></span> +that would come to the Sacrament ought first to submit +to examination; We shall further offer these following +Arguments.</p> + +<p>1. We argue from that general exhortation of the Apostle, +1 <i>Pet.</i> 3.15. <i>But sanctifie the Lord God in your hearts, and be +ready alwayes to give an answer to every man that asketh you a reason +of the hope that is in you, with meekness and fear.</i></p> + +<p>Now if Christians are bound to give an account of their Faith and hope +to every one that asketh them, <i>yea even to heathen Persecutors</i>: +how much more ought they to do it to the Officers of the Church? +especially at such a time, when they desire to be admitted to an +<i>Ordinance</i> that is not common to all sorts of Christians, but +peculiar to such as are indued with knowledg, and of an unblameable +life and conversation.</p> + +<p>2. <i>From that power that Jesus Christ hath seated in his +Church, of examining such as are by the Will of Christ to be +excommunicated from the Sacrament.</i> That there is a +power of examining, in order to excommunication, +appears from Matth. 18.16, 17. and from Revel. 2.2. +where Christ commends <span +class="fnanchor"><a name="Ref_85" id="Ref_85" href="#Foot_85">[85]</a></span>the +Angel of the Church of +<i>Ephesus</i>, <i>because he could not bear them which were evill, +and had tryed them who said, they were Apostles, and were +not, and had found them lyars</i>. This trying was not only +<i>charitative</i>, and <i>fraternall</i>, but <i>authoritative</i> and <i>judiciall</i>. +For it was an act of the Angel of the Church; which +Angel is not to be understood individually, <span +class="fnanchor"><a name="Ref_86" id="Ref_86" href="#Foot_86">[86]</a></span>but collectively, +for all the Angels in <i>Ephesus</i>. And that there +were more Angels then one in <i>Ephesus</i>, appears from +<i>Act.</i> 20.17. (The like may be said of the Angel of the +Church of <i>Smyrna</i>, <i>Pergamus</i>, <i>Thyatira</i>, &c. for Christ +speaks unto each Angel in the plural number, Rev. 2.10, 13, 14.)</p> + +<p><span class="pagenum"><a name="Page_60" id="Page_60">{60}</a></span> +From hence we argue, <i>If Iesus Christ hath given power +Authoritatively, to examine such as are to be cast out from the +Sacrament, then he hath also given power to examine such as are to be +received in</i>. For there is the same reason of both. And as the +power of excommunication would be wholly useless and frustraneous, if +there were not a power of examination precedent thereunto; so would +the power of keeping such as are grosly ignorant or scandalous, from +the Sacrament, be utterly in vain, and of no benefit to the Church of +Christ, if the power of examination should be denyed unto it. And +certainly, whosoever is an enemy to this power, must be forced to +grant, that it is the <i>Will of Iesus Christ</i>, that all sorts of +people, though never so wicked, though actually drunk, though fooles, +though Turks, Iews, or Heathen, are to be admitted to the Sacrament, +if they come unto it.</p> + +<p><i>For if there be no divine right of Examination, or of rejection, +how dare any Church or State assume a power of making rules for +keeping any persons from the Sacrament?</i> should they make rules for +keeping ignorant and scandalous persons from the hearing of the Word, +would it not be accounted a sin of an high nature? And is it not as +great a sin to keep any from the Sacrament, if Christ hath left no +power for the doing of it? is not this to be wise above what is +written? And therefore let us either admit all sorts to the Sacrament, +without any distinction of persons, and thereby become guilty of the +body and blood of Christ, and accessary to the sins of those that come +unworthily; (as hath been said, and formerly proved,) or else let us +diligently and conscientiously examine all of all sorts, that desire +to be made partakers of this distinguishing ordinance.</p> + +<p>3. From the titles that are given to the Officers of the Church, and +from the duty that God requires at their hands. The Officers of the +Church are called <i>Rulers</i> and <i>Governours</i>, & such as are +<i>over their people in the Lord</i>. And it is their duty <i>to watch +over the souls of their people, as such as must give an account for +them into God</i>. Now it is all the reason in the world, that they +that must <i>give an account to God for their people, should take an +account of their people</i>; and that they that <i>watch over their +souls, should know the state of their souls</i>. And that they that +are <i>Governours,</i> +<span class="pagenum"><a name="Page_61" id="Page_61">{61}</a></span> +<i>Rulers, and Overseers, should teach, instruct, try and +examine those over whom they rule and govern</i>.<span +class="fnanchor"><a name="Ref_87" id="Ref_87" href="#Foot_87">[87]</a></span></p> + +<div class="sidenote">Quest.</div> + +<p>But you will say, who are these <i>Rulers and Governours</i>, by whom +we are to be examined?</p> + +<div class="sidenote"><i>Answ.</i></div> + +<p>The Answer to this, will lead us to the third thing propounded; and +that is to prove,</p> + +<div class="sidenote">The 3. Particular.</div> + +<p><i>That the power of examining those that desire to be admitted to the +Lords Supper, belongs not to the Minister alone, nor to the Minister +with the whole Church, but to the Minister & Ruling Elders.</i></p> + +<p>1. <i>Not to the Minister alone.</i> Indeed there is an examination, +which belongs only to the teaching-Elder, and that is <span +class="fnanchor"><a name="Ref_88" id="Ref_88" href="#Foot_88">[88]</a></span>a catechizing of +his people in publique, by questions and answers; and this is part of +the key of doctrine.</p> + +<p>But the <i>examination</i> that we are now treating of, belongs to +<i>Discipline and Government</i>; for it is not only a naked +examination, but an <i>authoritative determining whether the party +examined shall be detained from the</i> Sacrament, <i>or admitted</i>; +which is formally an act of Church-Government, and therefore belongs +not to the Minister alone, but to all those whom Christ hath made +Church-Governours, also: of which sort are the Ruling-Elders, as hath +been sufficiently proved. The power of Discipline is given <span +class="sni"><span class="hidev">|</span><i>Non uni, sed unitati.</i><span +class="hidev">|</span></span>by Christ, +not to one Elder, but to the united company of Elders: and for one +Minister alone to assume this power unto himself, it is to make +himself the Church; it is to make himself a Congregational Pope; it is +a bringing in of a Power into the Church, that would have some +resemblance (as was objected) to auricular confession.</p> + +<p>Now there are two things we are very confident of;</p> + +<p>1. That when the Parliament gave their allowance to the Presbyterial +Government, if they had put the whole juridical power of the Church +into the hands of the Minister alone, they that now seem so willing to +come to be examined by the Minister without his Elders, would +<span class="pagenum"><a name="Page_62" id="Page_62">{62}</a></span> +have more bitterly declaimed against that way, then +now they do against this: For this indeed were to make +every Minister a Prelate in his Congregation; and (as +we now said) to bring in that which hath some resemblance +to <i>auricular confession</i>.</p> + +<p>2. That it is as warrantable by the Word of God, for one Minister to +assume the whole power unto himself alone, of suspending persons from +the Sacrament, who have been duly admitted thereunto (which is a +graduall excommunication) as it is to assume the whole power of +admitting unto the Sacrament; for <i>contrariorum eadem est ratio</i>. +And oh that our Brethren in the Ministry, that take this power unto +themselves, would seriously consider what is here said.</p> + +<p>Secondly, the power cannot be placed in the whole Church collectively +taken; for then it should be also in children and servants. The +Scripture makes an exact distinction between Rulers, and Ruled; and we +are very well assured, that if this power were seated in the Minister +and whole Congregation, that they that are now so unwilling to come +before the Minister and Elders, would be much more unwilling to come +before the Minister, and whole Congregation. And therefore we +conclude, That this power of examining, and receiving unto the +Sacrament such are fit, and detaining such as are found to be grosly +ignorant, and visibly wicked must needs belong to the Minister, +assisted with the Elders, chosen out from amongst the rest of the +Congregation: For if the Elders are Rulers, and Governours, seated by +God in his Church, (as hath been abundantly proved) then it will +undeniably follow, <i>That whatsoever is properly an act of +Government, must belong to them as well as the Minister</i>. And who +can deny, but that the power +<span class="pagenum"><a name="Page_63" id="Page_63">{63}</a></span> +of admitting unto, or detaining from the Sacrament, is +an act of Government? and therefore it doth by divine +right belong to the Elders, as well as to the Minister. +But yet here we must carefully distinguish between the +<i>act of examination</i>, and the judgment given upon the +person examined. The managing of the Examination, +is the proper act of the teaching Elder; It is he that is to +pray for a blessing; It is he, that is for order sake to ask +the questions. But as for the <i>determining</i>, whether the +party examined be fit or no to receive, this is an act of +power and government, and belongs not to the Minister +alone, but to the Eldership. And it is a very great +wonder unto us, that people should profess so much +dis-satisfaction and dislike, in coming before the +Ruling-Elders whereas they cannot but take notice,</p> + +<p>1. <i>That the Elders are such, as they themselves have, or +might have chosen.</i></p> + +<p>2. <i>They are chosen for the relief and benefit of the +Congregation.</i> That so the Minister might not be <i>sole judge</i> +of those that are to come to the Sacrament, but might have others +joyned with him, to see that he doth nothing out of envy, malice, +pride, or partiality, but that all things be managed for the good and +edification of them, for whose sake they are chosen: which two +particulars, if our people did seriously consider, they would quickly +be perswaded to a hearty and an unanimous submission unto this +ordinance of Jesus Christ.</p> + +<p>There remains the fourth thing yet behind, which is an answering of +the objections that are brought against this way of examination by +Minister and Elders. But this, and divers other considerable things, +which we shall propound, to perswade people unto a cheerful obedience +to this part of Church-Reformation, so comfortably +<span class="pagenum"><a name="Page_64" id="Page_64">{64}</a></span> +begun in many Congregations in this Kingdome; +We shall leave, till we come to that part of this discourse, +which we call, The <span class="gesperrt">EXHORTATION</span>; +to which we refer the Candid Reader, that desires further +satisfaction.</p> + +<p>And thus we have given you a short survey of the nature of the +Presbyterial Government; together with an answer to the most material +objections against it: which we have done only for this end, that so +(as we have said) we might undeceive those, who look upon it as lordly +and tyrannical; and by these bug-bears, are scared from submitting to +it. And we beseech our several Congregations, to judge of it, as it is +here represented, and to be willing to come under the yoke of it, +which is light and easie, (being the yoke of Christ) and which will in +a short time make our Congregations (if received into them) glorious +for their unity, verity, and piety.</p> + +<p>We are not ignorant, that it hath many Adversaries. The obstinately +ignorant hates it, because it will not suffer him to go blindfold to +hell. The prophane person hates it, because it will not suffer him to +eat and drink his own damnation, by unworthy coming to the Sacrament. +The Heretique hates it, because after two or three admonitions, it +rejects him. The Jesuite hates it, because it is an invincible bulwark +to keep out Popery. The Schismatique, because the main design of it, +is to make all the Saints to be of one lip, one heart, and one way. +And above all, the Devil hates it, because if rightly managed, it will +in a short time blow up his kingdome.</p> + +<p class="thtbrk">But notwithstanding all these great and potent enemies, +our comfort is, That this Government is the Government of Jesus Christ, +who is the King of his +<span class="pagenum"><a name="Page_65" id="Page_65">{65}</a></span> +Church, and hath given unto us the keyes of his Kingdom, +hath promised to be with us, to protect and +defend us to the end of the world; upon whose shoulders +the government is laid; & though we be utterly unable, +yet he that was able to bear the wrath of God upon +his shoulders, is able to bear up this Government against +the wrath of man. For this end and purpose, all +power in heaven and earth is given unto him; and he is +now sitting at the right hand of God, for the more effectual +exercising thereof: and will there remain, till he +hath made all his enemies his foot-stool. Whose priviledge +it is, to rule in the midst of his enemies: And +will one day say, Those mine enemies, which would +not that I should reign over them, bring hither and slay +them before me. <i>Be wise now therefore, O ye Kings, +be instructed ye Judges of the Earth; serve the Lord with +fear, and rejoyce with trembling. Kisse the Son lest he be +angry, and ye perish from the way, when his wrath is kindled +but a little; blessed are all they that put their trust in him.</i></p> + +<p class="dropcap-fnt">THere remains the second particular yet behind; and that is +the <i>Vindication of our persons</i>, (especially of such amongst us, +who are teaching Elders,) from the slanders and cruel reproaches that +are cast upon us; which we shall undertake, not so much for our own, +as for our peoples sake, lest hereby our Ministry should be rendred +useless and ineffectual; for (as <span +class="fnanchor"><a name="Ref_89" id="Ref_89" href="#Foot_89">[89]</a></span><i>Austine</i> +saith) <i>though a +Ministers good conscience is sufficient for himself, yet his good name +is necessary for his people</i>: who ordinarily dis-esteem the +Doctrine of him, whose person they dis-esteem. We thank God, we can +say with the Apostle, with us, <i>It is a very small thing that we +should be judged of mans judgment: He that judgeth us is the Lord.</i> +We +<span class="pagenum"><a name="Page_66" id="Page_66">{66}</a></span> +remember what the Apostle tells us in that little Book +of Martyrs, of divers Saints, whose <i>shoe-latchets we are +not worthy to untye; who endured cruell mockings, yea moreover +bonds and imprisonments, they were stoned, they were +sawn assunder, were tempted, were slain with the sword</i>, &c. +<i>of whom the world was not worthy</i>, and yet even they were +not <i>thought worthy to live in the world</i>. And therefore +we can with the more willingness, suffer our selves to +be the <i>But</i> of every mans malice, and the subject of every +dayes Pamphlet. We read, that even <i>Elias</i> himself +was called the <i>troubler of Israel</i>, by him who was the +chief <i>troubler thereof</i>. And that Saint <i>Paul</i>, who was +wrapt up into the third heaven, was accused by <i>Tertullus</i>, +to be <i>a Pestilent fellow, and a mover of sedition among +all the Jews throughout the world</i>. And that the Primitive +Confessors and Martyrs, famous for the holiness of +their lives, were charged before the Heathen Emperors, +to be the vildest of men; to be first murderers, and then +eaters of their own children; to be guilty of incestuous +marriages, and in their private meetings to commit uncleanness. +And their Religion also was represented, as +the cause of all the Earthquakes, famines, plagues, and +other miseries of those times.<span +class="fnanchor"><a name="Ref_90" id="Ref_90" href="#Foot_90">[90]</a></span></p> + +<p>We have formerly made mention of the reproaches which the +<i>Anabaptists</i> of <i>Germany</i> cast upon <i>Luther</i>; and we +might adde the horrible and prodigious lies & slanders raised by the +<i>Arians</i> against <i>Athanasius</i>, that great Champion of Jesus +Christ, and the hideous and strange reports, and bitter invectives of +<i>Michael Servetus</i> and <i>Bolseck</i>, against <i>Calvin</i>. But +that which doth quiet our spirits, more then all this, is, the +consideration of Christ Jesus himself, who when he was here upon +Earth, was accused to be an <i>Enemy to</i> Cæsar, <i>a friend to</i> +Publicans +<span class="pagenum"><a name="Page_67" id="Page_67">{67}</a></span> +<i>and</i> Sinners, <i>a Glutton and a Wine-bibber</i>, &c. <i>It is enough +for the</i> Disciple <i>that he be as his</i> Master, <i>and the</i> Servant +<i>as his</i> Lord; <i>if they have called the Master of the house</i> Belzebub; +<i>how much more shall they call them of his Houshold?</i></p> + +<p>As for the particular accusations that are charged upon us, they are, +we confess, very many, and very great; and if to be accused, were +sufficient to make us guilty, we were of all men most miserable. But +we hope it may be said of us, as it was once of <i>Cato</i>, <i>That as he +was 32. times accused, so he was 32. times cleared and absolved</i>. +And we trust, that the Lord will in due time, dispell all these thick +mists and fogs which our adversaries have raised up against us, and +bring forth at last our <i>Righteousnesse as the light, and our +judgment as the noon day</i>. And we do here profess before the great +God, that in all the great changes that have bin lately made amongst +us, it hath been our great endeavour to keep our selves unchanged, +making the <i>unchangeable Word</i> our <i>Rule</i>, and the +<i>unchangeable God</i> our <i>Rock</i>. And we are confident, that no +man will account us <i>Apostatized from our principles</i>, but such +as are in a great measure <i>Apostatized from their own +professions</i>. There are some men that <i>Proteus</i>-like, can +transform them into all shapes, for their own advantage, according to +the times wherein they live; and <i>Camelion-like</i>, can change +themselves into any colour but white, can turn any thing, but what +they should be. And because we cannot change our consciences with the +times, as some do; therefore, and therefore only, are we counted +<i>Changlings</i>. It is just with such men, as with men in a ship at +Sea, that will not be perswaded, but that the shore they pass by +moves, and not the ship wherein they are. As for Us, we are, and hope +(through Gods grace) ever shall be fixt and immoveable in our +<span class="pagenum"><a name="Page_68" id="Page_68">{68}</a></span> +first principles. We were not the causers of the first +War, between King and Parliament; but were called +by the Parliament to their assistance: and the ground +of our ingaging with them was, <i>The Propositions and Orders +of the Lords, and Commons in Parl. Jun. 10. 1642.</i> for +bringing in of mony and plate, &c. wherein they assured +us, that whatever should be brought in thereupon, +should not at all be employed upon any other occasion, +<i>Then to maintain the Protestant Religion, the Kings +authority and his person, in his Royall Dignity; the free +course of justice; the Laws of the Land, the peace of the +Kingdom; and the Priviledges of Parliament, against any +force which shall oppose them.</i> And in this we were daily +confirmed & incouraged more and more, by their many +subsequent Declarations and Protestations, which +we held our selves bound to believe, knowing many of +them godly and conscientious men, of publique Spirits, +zealously promoting the good both of Church and +State. The War we ingaged in by Authority of Parliament, +was only defensive, (which not only <span +class="fnanchor"><a name="Ref_91" id="Ref_91" href="#Foot_91">[91]</a></span>Bishop +<i>Bilson</i>, and <span +class="fnanchor"><a name="Ref_92" id="Ref_92" href="#Foot_92">[92]</a></span>Bishop +<i>Bedell</i>, but divers others of the Prelatical +way hold to be just and warrantable.) We never +opposed the King further, then He opposed His own +Laws: Our aym in all that great Undertaking (as the +great Heart-searcher knows) was to <i>secure Religion, to +preserve the Government of the Kingdom, and to remove the +Wicked from before the King, that his Throne might be established +in Righteousness</i>.</p> + +<p>And this Act of ours, was not at all contrary to the <i>Oath</i> of +<i>Allegeance</i> which we have taken; because the intent of that Oath +can be no other, then to oblige to obey the King, according to the +Laws of the Kingdome; and to our knowledg, we never disobeyed the King +in his legall +<span class="pagenum"><a name="Page_69" id="Page_69">{69}</a></span> +and political capacity; though we confess we did, +and by the Law were allowed to deny obedience unto +him in his personall capacity, when it did cross his +legall. And therefore they that charge us so deeply, +and reiterate their charge by their multiplyed Pamphlets, +<i>That we Ministers are the cause of all the Murders and +Blood sheddings of these late years, and other horrid practices +which we forbear to mention, have the greater sin</i>.</p> + +<p>But our comfort is, the witness of our Consciences, and the integrity +of our Carriages; and we doubt not but we can truly appeal, as +<i>David</i>, did when he was accused for seeking the life of +<i>Saul</i>. <i>The Lord judg between them and us, and plead our +cause, and deliver us out of the hands of these cruell and +unreasonable accusers.</i> This is all we shall return in answer to +the first War; As for the second War, we profess, we stand amazed at +the impudency of that man<span +class="fnanchor"><a name="Ref_93" id="Ref_93" href="#Foot_93">[93]</a></span>, +who is not afraid, even against his own +conscience (we fear) to say of the Presbyterian Ministers, <i>That +they did separate their consecrated Lungs, for Bellows to blow up the +Coals amongst the People this last Summer; That they were the Ghostly +Fathers of all or the greatest part of those Anti-Parliamentary +Barabasses, who so lately commenced Masters of Mis-rule in</i> Surrey, +Sussex, Kent, Essex, Wales, &c. <i>That in stead of lifting up their +voyces like Trumpets, to cause the People to know their abominations, +they lift them up like Trumpets, to prepare them to commit +abominations, &c.</i> That Tumults, Insurrections, and Rebellions of +the People against Authority, <i>in order to the advancement of High +Presbytery, seem lawfull, yea, and commendable practices unto many of +them</i>. To all which, and Multitudes of such like cruel invectives, +we return the answer of the Archangel, <i>Jude</i> 9. <i>The Lord rebuke +thee.</i> It is well known to all that are not wilfully and +maliciously blind, what help the Presbyterian Ministers and People did +contribute towards the quenching +<span class="pagenum"><a name="Page_70" id="Page_70">{70}</a></span> +of those flames; and that in all probability, the Army +had been utterly destroyed, had not the Presbyterian +Forces in <i>Lancashire</i>, <i>Suffolk</i>, <i>Essex</i>, and in divers other +places (incouraged by the Ministers) come in timously, +and vigorously to their assistance. And the time was, +when this was ingenuously acknowledged by one of +the chiefest of the Army, though the forementioned +Pamphleter, possessed with prejudice against us, will +not remember any such thing; and though some of us +be like to be dealt withall by way of recompence, just +as <i>M. Tullius Cicero</i> was, who had his head cut off by +<i>Popilius Lænas</i>, whose head he had saved from cutting +off; or as <i>Constans</i>, the Son of <i>Constantine</i> the great was +served, who was kil'd by one <i>Magnentius</i>, whose life he +had formerly preserved.<span +class="fnanchor"><a name="Ref_94" id="Ref_94" href="#Foot_94">[94]</a></span> +And what the Ministers of +<i>London</i> in particular did in this kind, is well known to all +unprejudiced Citizens. We did not abet (as we are +falsly accused) but abhor and detest, that <i>horrid violence +offered to the Parliament, upon that fatall Munday</i>, +July 6. 1647. We have always been, and still are friends +to the <i>Priviledges of Parliament, according to our Covenant</i>. +And for this very cause it is, even because we will +not break the priviledges of Parliament, that we suffer +so deeply from these kind of men at this day. Although +we could (if recriminations were good answers) put +them in mind of Pamphlets, not a few, written by them, +and those of their way, <i>in justification of as horrid acts of +violence offered to the Parliament</i>. When the Scottish +Army came last into <i>England</i>, (though we are shamefully +traduced, as if we had encouraged and invited +them to come in,) yet our consciences do witness with +us, and our <i>Auditors</i> can testifie for us, that we did unanimously +oppose them, as men that pretended the <i>Covenant</i>, +<span class="pagenum"><a name="Page_71" id="Page_71">{71}</a></span> +but acted quite contrary unto it. We profess, +that in conscience we are bound, and in practice we +shall endeavour to obey <i>lawfull Authority in all lawfull +things</i>; and when we cannot actively obey, we shall +be ready <i>passively to submit</i>. If our hearts deceive us not, +we have no design but the <i>glory of God</i>, <i>no interest like +that of Religion</i>. We desire more to <i>sow spiritualls</i>, then +<i>reap temporalls</i>. And that Christ and his Gospel, may +be exalted, though upon our ruines. Pardon us, that +we become fools in glorifying, for ye have compelled +us. We hunt not after tythes, and great Livings, but +seek the salvation of our peoples souls; and had our enemies +a window into our hearts, they would finde these +our professions to be true and unfeigned. And yet we +must crave leave to tell these men, <i>That the design of taking +away Tythes from the Ministry, was first invented by +that cursed Apostate</i> Julian, <i>who (as Mr.</i> Stock <i>that Reverend, +pious, and painfull Preacher hath observed<span +class="fnanchor"><a name="Ref_95" id="Ref_95" href="#Foot_95">[95]</a></span>,) by +this means is noted, more to have overthrown the Church, then all +the Persecuting Emperours before him. Because they took away +Presbyters, and their Martyrs blood was the seed of the Church, +but he took away Presbyterium, the Ministry it self, in withdrawing +the maintenance from the Church, and so overthrew the +Worship of God.</i> As for our way of preaching, though +we are far from justifying any <i>indiscreet and passionate +expressions</i>, yet we conceive it to be very hard measure, +to have our integrity arraigned and condemned for humane +infirmities. And we hope we may, without boasting, +say thus much; That the <i>setled Ministry of England</i> +was never more <i>censured, molested, impoverished and +yet never more pious, peaceable, and painfull</i>. And that our +condition in this juncture of affaires, is just like that of +the <i>Romane, That had a suit commenced against him, because +he did not receive the sword of his enemy far enough into</i> +<span class="pagenum"><a name="Page_72" id="Page_72">{72}</a></span> +<i>his bowels</i>. And that therefore it is that some men +rail against us, because we will not break our <i>Oaths and +Covenants</i>, and will not <i>serve the times</i>, but <i>serve the +Lord</i>. It is a great refreshing to us, to consider the wise +dispensation of God, in ordering the affaires of this +Kingdome, so, as he hath thereby discovered the hidden +hypocrisie and cousenage of many men, unto those +who otherwise would not have believed it. And we +earnestly intreat these men to consider, as in the sight +of God, before whose dreadfull judgment Seat, both +we and they must shortly give an account of all +things done in these our mortall bodies; Whether in +that dreadful day it will appear a <i>righteous thing</i>, If +those who have cryed down <i>Persecution so much</i>, should +now themselves become the <i>greatest Persecutors</i>. And if +they who have formerly abhorred others, as men transported +with an <i>Antichristian spirit</i>, but for a bare suspition, +that if they got power into their hands, they +would prove <i>cruell and tyrannicall to poor tender consciences</i>, +should now actually attempt to do that themselves, +the which upon bare suspition, they did condemn in +others: And if any who have accused others for seeking +great Offices, and places of gain and preferment, should +now manifest themselves to be none of the least self-seekers. +Alas! who knows, or can discern the deceitfulness +of our hearts? and that if we give way upon meer +outward occurrences, to change our principles, but +that upon further changes, the Righteous Lord may +leave us to Satans stronger delusions, to transport us further, +then at present can come in our hearts to imagine; +that so after all the glorious beginnings in the Spirit, +we should fearfully Apostatize, and end in the flesh. For +our parts, we tremble to think of those formidable +<span class="pagenum"><a name="Page_73" id="Page_73">{73}</a></span> +Judgments of our Righteous God. And our prayer to +God is, that he would keep us sincere in all changes, +and that he would plead our cause for us. And our <i>rejoycing, +is the testimony of our consciences, that in simplicity +and godly sincerity, not with fleshly wisdome, but by the grace +of God, we have had our conversation in the world</i>. It is +the integrity of our consciences, that carries us above all +the reproaches and slanders that are cast upon us: and +that makes us go on in doing our duties, maugre all +opposition; and to commit the maintaining of his own +cause, and the cleering of our callings and persons unto +the Lord, who judgeth righteously.</p> + +<div class="footnote"> + + <p class="nodent"><a name="Foot_1" id="Foot_1" href="#Ref_1">[1]</a>  + Ezra 4.15, 24.</p> + + <p class="nodent"><a name="Foot_2" id="Foot_2" href="#Ref_2">[2]</a>  + <i>Justini Martyris Apologia. Tertul. Apol.</i></p> + + <p class="nodent"><a name="Foot_3" id="Foot_3" href="#Ref_3">[3]</a>  + <i>Juell. Apolog.</i></p> + + <p class="nodent"><a name="Foot_4" id="Foot_4" href="#Ref_4">[4]</a>  + Psal. 80.12, 13, 14, 15.</p> + + <p class="nodent"><a name="Foot_5" id="Foot_5" href="#Ref_5">[5]</a>  + Psal. 51.18.</p> + + <p class="nodent"><a name="Foot_6" id="Foot_6" href="#Ref_6">[6]</a>  + 1 Tim. 3.15.</p> + + <p class="nodent"><a name="Foot_7" id="Foot_7" href="#Ref_7">[7]</a>  + 2 Tim. 3.16, 17. Psal. 19.7.</p> + + <p class="nodent"><a name="Foot_8" id="Foot_8" href="#Ref_8">[8]</a>  + 2 Cor. 5.20. Eph. 4.11.</p> + + <p class="nodent"><a name="Foot_9" id="Foot_9" href="#Ref_9">[9]</a>  + Matth. 18.20.</p> + + <p class="nodent"><a name="Foot_10" id="Foot_10" href="#Ref_10">[10]</a>  + Iam. 4.12. Isa. 33.22.</p> + + <p class="nodent"><a name="Foot_11" id="Foot_11" href="#Ref_11">[11]</a>  + Matth. 28.19. 1 Cor. 11.23. &c.</p> + + <p class="nodent"><a name="Foot_12" id="Foot_12" href="#Ref_12">[12]</a>  + 1 Cor. 5. Ioh. 20.21, 22, 23. Matth. 28.18, 19, 20.</p> + + <p class="nodent"><a name="Foot_13" id="Foot_13" href="#Ref_13">[13]</a>  + Eph. 4.11. Eph. 1.22. 1 Tim. 3.15.</p> + + <p class="nodent"><a name="Foot_14" id="Foot_14" href="#Ref_14">[14]</a>  + Heb. 3.2, 3. Ha. 5.1, 7. Cant. 4.16, 6.2. Eph. 2.12.</p> + + <p class="nodent"><a name="Foot_15" id="Foot_15" href="#Ref_15">[15]</a>  + Eph. 4.12. Matth. 18.15. 1 Cor. 5.5.</p> + + <p class="nodent"><a name="Foot_16" id="Foot_16" href="#Ref_16">[16]</a>  + Eph. 4.11.</p> + + <p class="nodent"><a name="Foot_17" id="Foot_17" href="#Ref_17">[17]</a>  + 1 Tim. 5.17. 1 Cor. 12.28. and Rom. 12.6, 7, 8.</p> + + <p class="nodent"><a name="Foot_18" id="Foot_18" href="#Ref_18">[18]</a>  + Act. 6.5, 6. Phil. 1.1. and 1 Tim. 3.8.</p> + + <p class="nodent"><a name="Foot_19" id="Foot_19" href="#Ref_19">[19]</a>  + 1 Tim. 3.2. to 13. &c. Act. 6.3.</p> + + <p class="nodent"><a name="Foot_20" id="Foot_20" href="#Ref_20">[20]</a>  + Act. 6.5, 6. 1 Tim. 3.10. Act. 13.1, 2, 3. and 14.23. + 1 Tim. 5.22. and 4.14.</p> + + <p class="nodent"><a name="Foot_21" id="Foot_21" href="#Ref_21">[21]</a>  + Act. 6.4.</p> + + <p class="nodent"><a name="Foot_22" id="Foot_22" href="#Ref_22">[22]</a>  + Act. 15.21. Act. 13.15.</p> + + <p class="nodent"><a name="Foot_23" id="Foot_23" href="#Ref_23">[23]</a>  + Matth. 16.19. 2 Tim. 4.1, 2.</p> + + <p class="nodent"><a name="Foot_24" id="Foot_24" href="#Ref_24">[24]</a>  + Numb. 6.23. Luk. 24.50. 2 Cor. 13.14.</p> + + <p class="nodent"><a name="Foot_25" id="Foot_25" href="#Ref_25">[25]</a>  + Matth. 28.19, 20. Mat. 26.26. to 31. 1 Cor. 11.23.</p> + + <p class="nodent"><a name="Foot_26" id="Foot_26" href="#Ref_26">[26]</a>  + Tit. 3.10. 2 Thess. 3.14, 15. Mat. 18.15. to 21. 1 Cor. 5.3. and + 2 Cor. 2.6, 7, 8, 9, 10.</p> + + <p class="nodent"><a name="Foot_27" id="Foot_27" href="#Ref_27">[27]</a>  + Act. 4.35 and 6.1, 2, 3. Act. 11.29, 30. Rom. 12.8.</p> + + <p class="nodent"><a name="Foot_28" id="Foot_28" href="#Ref_28">[28]</a>  + 1 Cor. 14.34. Rom. 16.1.</p> + + <p class="nodent"><a name="Foot_29" id="Foot_29" href="#Ref_29">[29]</a>  + Act. 2.41, 47. Act. 5.4. Act. 6.1. Act. 21.20.</p> + + <p class="nodent"><a name="Foot_30" id="Foot_30" href="#Ref_30">[30]</a>  + Act. 15.</p> + + <p class="nodent"><a name="Foot_31" id="Foot_31" href="#Ref_31">[31]</a>  + Deut. 17. to the 12. Mat. 18.15, 16, 17, 18.</p> + + <p class="nodent"><a name="Foot_32" id="Foot_32" href="#Ref_32">[32]</a>  + 2 Pet. 2.10.</p> + + <p class="nodent"><a name="Foot_33" id="Foot_33" href="#Ref_33">[33]</a>  + Deut. 17.18, 19. & cap. 31.9. Josh. 1.7, 8.1. 2 King. 11.12.</p> + + <p class="nodent"><a name="Foot_34" id="Foot_34" href="#Ref_34">[34]</a>  + Isa. 49.23.</p> + + <p class="nodent"><a name="Foot_35" id="Foot_35" href="#Ref_35">[35]</a>  + Ezr. 7.26, 27. 1 Pet. 2.14. compared with Gal. 5.19, 20. & Phil. + 3.2. & 2 ep. Joh. 10. 2 Chron. 15. & 2 Chron. 17.6. 2 Chron. 19.3. + 2 Chron. 29. 2 Chron. 33.15, 16. 2 Chron. 34.31, 32, 33. Nehem. 13.15 + <i>ad finem</i>. Dan. 3.29. 1 Tim. 2.2. Rev. 17.16, 17.</p> + + <p class="nodent"><a name="Foot_36" id="Foot_36" href="#Ref_36">[36]</a>  + 1 Pet. 2.14. Rom. 13.3, 4.</p> + + <p class="nodent"><a name="Foot_37" id="Foot_37" href="#Ref_37">[37]</a>  + <span title="Episkopos tôn exô tês ekklêsias">Επισκοπος των εξο της εκκλησιας</span>, + <i>Euseb. vit. Constant.</i> cap. 24.</p> + + <p class="nodent"><a name="Foot_38" id="Foot_38" href="#Ref_38">[38]</a>  + Isa. 49.22. Psal. 72.10, 11. Isa. 60.10. Rev. 21.24.</p> + + <p class="nodent"><a name="Foot_39" id="Foot_39" href="#Ref_39">[39]</a>  + 1 Cor. 5.12.</p> + + <p class="nodent"><a name="Foot_40" id="Foot_40" href="#Ref_40">[40]</a>  + <i>Ab Apostolis usque ad nostri temporis fecem, Ecclesia + Christi nata & Adulta persecutionibus crevit, Martyriis coronata est; + et postquam ad Christianos Principes venit, potentiâ quidem & divitiis + major, sed virtutibus minor facta est.</i> Hieron. tom. 1. in vitâ + Malchi.</p> + + <p class="nodent"><a name="Foot_41" id="Foot_41" href="#Ref_41">[41]</a>  + Act. 28.22.</p> + + <p class="nodent"><a name="Foot_42" id="Foot_42" href="#Ref_42">[42]</a>  + Act. & Mon.</p> + + <p class="nodent"><a name="Foot_43" id="Foot_43" href="#Ref_43">[43]</a>  + <i>Spanhemius</i> in a Book, called <i>Englands warning, by + Germanies woe</i>; or, An Historicall Narration of the Anabaptists in + <i>Germany</i>, &c.</p> + + <p class="nodent"><a name="Foot_44" id="Foot_44" href="#Ref_44">[44]</a>  + By Mr. <i>Carthwright</i>, against Archb. <i>Whitgift</i>. + Mr. <i>Vdal</i>. Mr. <i>Hildersham</i>. Mr. <i>Traverse</i>, &c.</p> + + <p class="nodent"><a name="Foot_45" id="Foot_45" href="#Ref_45">[45]</a>  + Heb. 13.17, 24.</p> + + <p class="nodent"><a name="Foot_46" id="Foot_46" href="#Ref_46">[46]</a>  + 1 Pet. 5.3. Ier. 10.16.</p> + + <p class="nodent"><a name="Foot_47" id="Foot_47" href="#Ref_47">[47]</a>  + <i>Non quia soli, sed quia solùm præsunt.</i></p> + + <p class="nodent"><a name="Foot_48" id="Foot_48" href="#Ref_48">[48]</a>  + <i>De divers. grad. Minist. Evang.</i> cap. 11, p. 108.</p> + + <p class="nodent"><a name="Foot_49" id="Foot_49" href="#Ref_49">[49]</a>  + <i>Calvin. in locum. Chrysostom.</i> upon 1 Cor. 12.28. + <i>Estius</i> upon 1 Cor 12.28.</p> + + <p class="syr"><a name="Foot_50" id="Foot_50" href="#Ref_50">[50]</a>  + <img alt="syriac1" src="images/syriac1.jpg" /><br /> + <img alt="syriac2" src="images/syriac2.jpg" /><br /> + <span dir="rtl" xml:lang="he" lang="he" title="vmadrna">ומעדרנא</span><br /> + <span dir="rtl" xml:lang="he" lang="he" title="vmdbrna">ומדברנא</span></p> + + <p class="nodent"><a name="Foot_51" id="Foot_51" href="#Ref_51">[51]</a>  + <span title="Kybernêseis">Κυβερνησειζ</span>.</p> + + <p class="nodent"><a name="Foot_52" id="Foot_52" href="#Ref_52">[52]</a>  + <i>Gerhardus de Ministerio Ecclesiastico</i>, Calvin. <i>in + locum</i>, P. Martyr, <i>in locum</i>. Beza <i>in locum</i>. Piscator + <i>in locum</i>. Ambros. <i>in locum</i>. Chrys. <i>in locum</i>. + Salmer. <i>in locum, Septimo loco ponit gubernatores, id est, eos qui + præsunt aliis, & gubernant, plebemque in officio continent. Et + Ecclesia Christi habet suam politiam, & cum Pastor per se omnia + præstare non posset, adjungebantur ille duo Presbyteri, de quibus + dixit</i>, Qui bene præsunt Presbyteri, duplici honore digni + habeantur, maxime qui laborant in verbo & doctrina; <i>Qui una cum + Pastore deliberabant de Ecclesiæ cura, & instauratione: qui etiam + fidei atque honestæ vitæ consortes erant</i>.</p> + + <p class="nodent"><a name="Foot_53" id="Foot_53" href="#Ref_53">[53]</a>  + Estius <i>in</i> Rom. 12. <i>Aliis placet etiam hac parte + speciale quoddam charisma sive officium significari, & misereri + dicatur is qui ab Ecclesia curandis miseris, potissimum ægrotis, + præfectus est, iisque præbet obsequia; velut etiam hodie fit in + nosocomiis; qui sensus haudquaquam improbabilis est.</i></p> + + <p class="nodent"><a name="Foot_54" id="Foot_54" href="#Ref_54">[54]</a>  + <i>Cornelius à Lapide</i>, in Rom. 12.6, 7, 8.</p> + + <p class="nodent"><a name="Foot_55" id="Foot_55" href="#Ref_55">[55]</a>  + <i>Whitak. in prælectionibus suis, ut refert in refutatione + Dounami Sheervodius</i>, cited by the Author of Altare Damascen. cap. + 12. pag. 925, 926.</p> + + <p class="nodent"><a name="Foot_56" id="Foot_56" href="#Ref_56">[56]</a>  + Whitgift against Carthwright.</p> + + <p class="nodent"><a name="Foot_57" id="Foot_57" href="#Ref_57">[57]</a>  + In a Sermon of his in print.</p> + + <p class="nodent"><a name="Foot_58" id="Foot_58" href="#Ref_58">[58]</a>  + <i>De perpetua Eccl. gubernat.</i></p> + + <p class="nodent"><a name="Foot_59" id="Foot_59" href="#Ref_59">[59]</a>  + 2 Cor. 11.27. 1 Thess. 2.9.</p> + + <p class="nodent"><a name="Foot_60" id="Foot_60" href="#Ref_60">[60]</a>  + Beza in 1 Tim. 5.17. Piscator in locum. Calvin. in loc.</p> + + <p class="nodent"><a name="Foot_61" id="Foot_61" href="#Ref_61">[61]</a>  + <i>Non enim una persona potest dici Ecclesia cum Ecclesia sit + populus & Regnum Dei.</i></p> + + <p class="nodent"><a name="Foot_62" id="Foot_62" href="#Ref_62">[62]</a>  + Heb. 13.17, 24.</p> + + <p class="nodent"><a name="Foot_63" id="Foot_63" href="#Ref_63">[63]</a>  + <i>Chrys.</i> upon Matth. 18.</p> + + <p class="nodent"><a name="Foot_64" id="Foot_64" href="#Ref_64">[64]</a>  + <i>Camer. de Ecclesia</i>, upon Matth. 18.</p> + + <p class="nodent"><a name="Foot_65" id="Foot_65" href="#Ref_65">[65]</a>  + pag. 208, 209, 221.</p> + + <p class="nodent"><a name="Foot_66" id="Foot_66" href="#Ref_66">[66]</a>  + pag. 146.</p> + + <p class="nodent"><a name="Foot_67" id="Foot_67" href="#Ref_67">[67]</a>  + <i>unde & Synagoga, & postea Ecclesia Seniores habuit, quorum + sine consilio nihil agebatur in Ecclesia; quod qua negligentiâ + obsoleverit nescio, nisi forte Doctorum desidiâ, aut magis superbiâ, + dum soli volunt aliquid videri</i>, Ambros. in 1 Tim. 5.</p> + + <p class="nodent"><a name="Foot_68" id="Foot_68" href="#Ref_68">[68]</a>  + <i>Præsident probati quique Seniores honorem istum non pretio + sed testimonio adepti.</i> Tertull. Apolog. cap. 39.</p> + + <p class="nodent"><a name="Foot_69" id="Foot_69" href="#Ref_69">[69]</a>  + <i>Nonnulli præpositi sunt qui in vitam & mores eorum qui + admittuntur inquirant, ut qui turpia committant iis communi cœtu + interdicant, qui vero ab istis abhorrent, ex animo complexi meliores + quotidie reddant</i>, Orig. lib. 3. <i>Contra Celsum</i>.</p> + + <p class="nodent"><a name="Foot_70" id="Foot_70" href="#Ref_70">[70]</a>  + Basil in Psalm 33. <i>Ubi quatuor gradus Ministrorum constituit, + quod scilicet alii sint in Ecclesia instar oculorum, ut Seniores; alii + instar linguæ, ut Pastores; alii tanquam manus, ut Diaconi</i>, &c.</p> + + <p class="nodent"><a name="Foot_71" id="Foot_71" href="#Ref_71">[71]</a>  + Optatus lib. 1. <i>advers. Parmen.</i> mentioning a persecution, + that did for a while scatter the Church, saith, <i>Erant Ecclesiæ ex + auro & argento quam plurima ornamenta, nec defodere terræ, nec secum + portare poterat, quare fidelibus Ecclesiæ Senioribus commendavit</i>. + <i>Albaspinæus</i> that learned Antiquary upon that place + acknowledged, That besides the Clergy, there were certain of the + Elders of the people, men of approved life, that did tend the affaires + of the Church, of whom this place is to be understood.</p> + + <p class="nodent"><a name="Foot_72" id="Foot_72" href="#Ref_72">[72]</a>  + <i>Et nos habemus in Ecclesia Senatum nostrum, cœtum + Presbyterorum; cum ergo inter cœtera etiam senes Judea perdiderit + quomodo poterit habere concilium, quod proprie Seniorum est?</i> Hier. + <i>in</i> Is. 3.2.</p> + + <p class="nodent"><a name="Foot_73" id="Foot_73" href="#Ref_73">[73]</a>  + Aug. writing in his 137. Epistle to those of his own Church, + directs his Epistle, <i>Dilectissimis Patribus, Clero, senioribus, & + universæ plebi Ecclesiæ Hipponensis</i>.</p> + + <p class="nodent">So again. Aug. lib. 3. <i>contra Cresconium</i>, cap. 56. <i>Peregrinus + Presbyter, & Seniores Ecclesiæ Musticanæ regionis.</i></p> + + <p class="nodent">Again, Sermo. 19. <i>de verbis Domini. Cum ob errorem aliquem a + Senioribus arguuntur & imputantur alicui de illis, cur ebrius + fuerit?</i> &c.</p> + + <p class="nodent">Again, <i>Epistola Synodalis Concilii Carbarsussitani apud eundem</i>, + Aug. <i>enar. in</i> Psalm 36. <i>Necesse nos fuerit Primiani causam + quem plebs sancta Carthaginensis Ecclesiæ Episcopum fuerat in oculis + Dei sortita, Seniorum literis ejusdem Ecclesiæ postulantibus audire + atque discutere.</i></p> + + <p class="nodent"><a name="Foot_74" id="Foot_74" href="#Ref_74">[74]</a>  + Gregor. Magnus. <i>lib.</i> 11. <i>ep.</i> 19. <i>Si quid de + quocunque Clerico ad aures tuas pervenerit, quod te juste possit + offendere, facile non credas, sed præsentibus Ecclesiæ tuæ Senioribus + diligenter est perscrutanda veritas, & tunc si qualitas rei poposcet, + Canonica districtio culpam feriat delinquentis.</i> We should have + added before, that <i>in actis purgationis Cæciliani & Fælicis</i>; We + read <i>Episcopi, Presbyteri, Diaconi, + Seniores</i>. Again, <i>Clerici & Seniores Cirthensium</i>. Sundry + Letters were produced and read in the conference: one directed, + <i>Clero & Senioribus</i>: another, <i>Clericis & Senioribus</i>. The + Letter of <i>Purpurius</i> to <i>Sylvanus</i>, speaketh thus, + <i>Adhibete conclericos, & Seniores plebis Ecclesiasticos viros, & + inquirant diligenter quæ sint istæ dissensiones</i>.</p> + + <p class="nodent"><a name="Foot_75" id="Foot_75" href="#Ref_75">[75]</a>  + Sutlivius <i>de Concil. ab</i> 1. <i>cap.</i> 8 saith, that + among the Jews <i>Seniores tribuum</i>, the Elders of the Tribes did + sit with the Priests in judging controversies of the Law of God. + Hence he argues against <i>Bellarmine</i>, that so it ought to be in + the christian Church also, because the priviledge of christians is no + less then the priviledg of the Jewes.</p> + + <p class="nodent"><a name="Foot_76" id="Foot_76" href="#Ref_76">[76]</a>  + 1 Cor. 10.16, 17.</p> + + <p class="nodent"><a name="Foot_77" id="Foot_77" href="#Ref_77">[77]</a>  + Rom. 4.11.</p> + + <p class="nodent"><a name="Foot_78" id="Foot_78" href="#Ref_78">[78]</a>  + Joh. 6.63.</p> + + <p class="nodent"><a name="Foot_79" id="Foot_79" href="#Ref_79">[79]</a>  + 1 Tim. 4.8.</p> + + <p class="nodent"><a name="Foot_80" id="Foot_80" href="#Ref_80">[80]</a>  + 2 Chr. 23.19. Ezek. 44.7, 8.</p> + + <p class="nodent"><a name="Foot_81" id="Foot_81" href="#Ref_81">[81]</a>  + Levit. 10.10. Ezek. 22.26.</p> + + <p class="nodent"><a name="Foot_82" id="Foot_82" href="#Ref_82">[82]</a>  + 1 Cor. 5.13. Rev. 2.14, 15, 20. Tit. 3.10.</p> + + <p class="nodent"><a name="Foot_83" id="Foot_83" href="#Ref_83">[83]</a>  + Levit. 19.17.</p> + + <p class="nodent"><a name="Foot_84" id="Foot_84" href="#Ref_84">[84]</a>  + 1 Sam. 2.</p> + + <p class="nodent"><a name="Foot_85" id="Foot_85" href="#Ref_85">[85]</a>  + <i>Zelum singularem laudat in tuenda disciplina Ecclesiæ, quod + vitiis in cœtu grassantibus se fortiter opposuerit, scandalosos + censuris debitis correxerit, vel Ecclesiæ communione ejecerit. Ita + enim præcepit Christus & Apostolus, & viguerunt censuræ in primitiva + Ecclesia magno bono</i>, Pareus in locum.</p> + + <p class="nodent"><a name="Foot_86" id="Foot_86" href="#Ref_86">[86]</a>  + That the Church of <i>Ephesus</i>, is not Individually, but + collectively to be taken, <i>vide Smectymnuum</i>.</p> + + <p class="nodent"><a name="Foot_87" id="Foot_87" href="#Ref_87">[87]</a>  + 1 Cor. 12.28. 1 Tim. 5.17. 1 Thess. 5.12. Heb. 13.17.</p> + + <p class="nodent"><a name="Foot_88" id="Foot_88" href="#Ref_88">[88]</a>  + Gal. 6.6. where the word <span title="katêchoumenos">κατηχουμενος</span> properly signifieth a + teaching by questions and answers.</p> + + <p class="nodent"><a name="Foot_89" id="Foot_89" href="#Ref_89">[89]</a>  + <i>Mihi quidem sufficit conscientia mea, vobis autem necessaria + est fama mea.</i> Aug. ad fratr. in Eremo.</p> + + <p class="nodent"><a name="Foot_90" id="Foot_90" href="#Ref_90">[90]</a>  + Tertullian. Apologet.</p> + + <p class="nodent"><a name="Foot_91" id="Foot_91" href="#Ref_91">[91]</a>  + In his Book of Christian subjection, <i>&c.</i></p> + + <p class="nodent"><a name="Foot_92" id="Foot_92" href="#Ref_92">[92]</a>  + In his letters to <i>Wadesworth</i>.</p> + + <p class="nodent"><a name="Foot_93" id="Foot_93" href="#Ref_93">[93]</a>  + <i>J.G.</i></p> + + <p class="nodent"><a name="Foot_94" id="Foot_94" href="#Ref_94">[94]</a>  + Pezelii mellificium historicum, pars 2. pag. 268.</p> + + <p class="nodent"><a name="Foot_95" id="Foot_95" href="#Ref_95">[95]</a>  + <i>M. Stock</i> upon Malachy, cap. 3.</p> + +</div> + +<hr /> +<h2>The EXHORTATION.</h2> +<hr /> + +<div> +<img class="dropcap-ill" src="images/drop-h.png" alt="drop-h" /> +</div> + +<p class="dropcap-ill-h">HAving thus in few words, vindicated both our Government and our +Persons, we conceive it necessary to subjoyn an Exhortation unto all +the Ministers, and Elders, and people, that are within the Province; +which we shall branch into these ensuing particulars:</p> + +<p>1. We shall direct our speech <i>unto the Ministers and Ruling Elders, +that have accepted of, and do act according to the Rules of the +Presbyterian Government, as they are conjoyned in one and the same +Presbytery</i>.</p> + +<p>2. <i>Unto those of our respective Congregations, that submit unto the +Government, and are admitted unto the Sacrament of the body and blood +of Christ, in the Presbyterian way.</i></p> + +<p>3. <i>Unto those that live within the bounds of the Province, and have +not yet submitted to the Government, nor are admitted</i> +<span class="pagenum"><a name="Page_74" id="Page_74">{74}</a></span> +<i>to the Sacrament, in the Presbyteriall way.</i></p> + +<p>1. We shall direct our speech unto the Ministers and Ruling-Elders, +that have accepted of, and do act according to the Rules of the +Presbyterian Government, as they are conjoyned in one and the same +Presbytery.</p> + +<p>That which we have to say unto them, is,</p> + +<p>To perswade them to be <i>faithfull in the discharge of +the great trust committed unto them</i>. To be a <i>Ruler in +Gods house</i>, as it is a place of <i>great honour</i>, so also of <i>great +trust</i>; and he that hath this trust committed unto him, +ought to be one of a thousand. It is a good saying of +an Heathen, <i>Magistratus virum indicat</i>, Magistracy will +try a man what he is, so will this office you. Such are +the mountains of opposition you are like to meet withall; +such is the courage you must put on; such is the +wisdome and piety you must be cloathed withall, that +we may truly say with the Apostle, <i>Who is sufficient for +these things?</i> As <i>Tacitus</i> saith of <i>Galba</i>, that he was <i>Capax +imperii, nisi imperasset</i>, thought very fit to have been +an <i>Emperour</i>, had he not been an <i>Emperour</i>; so there are +many that have been thought fit to be <i>Elders</i>, till they +were made <i>Elders</i>. Many that seemed very good, when +private Christians; when advanced into places of trust, +have proved very wicked. To have the <i>body and blood +of Christ Sacramentall in your custody</i>; To be made <i>Keepers +of Christs Vineyard</i>, and <i>watchmen over his flock</i>; To +have the <i>keyes of the Kingdom of Heaven</i> committed unto +you: This is not only a great honour, but a great burden. +And therefore it must be your exceeding great +care, so to behave your selves in the Church of God, +which is his house, that you may give up your account with +joy at that great day. For this purpose we Exhort +you;</p> + +<p><span class="pagenum"><a name="Page_75" id="Page_75">{75}</a></span> +1. That you would labour to discharge your Office with care and +diligence, according to the advice of the Apostle, <span +class="fnanchor"><a name="Ref_96" id="Ref_96" href="#Foot_96">[96]</a></span><i>Let him that +Ruleth, Rule with diligence</i>. The Apostle foresaw how negligent +Elders would be, in the trust committed unto them; and therefore he +chose to lay this speciall injunction upon them. You must not suffer +the key of discipline to rust for want of using, but must remember, +that the life of discipline is in the execution; and that the +<i>unprofitable servant was cast into Hell, not for abusing; but for +not improving of his Talent</i>.</p> + +<p>2. That you would study to Rule with all humility and Self-denyal, <span +class="fnanchor"><a name="Ref_97" id="Ref_97" href="#Foot_97">[97]</a></span>not +as lording it over Gods heritage, but as being examples to the flock, +remembring the saying of our blessed Saviour, <span +class="fnanchor"><a name="Ref_98" id="Ref_98" href="#Foot_98">[98]</a></span><i>The +Kings of the Gentiles exercise Lordship; And they that exercise authority upon +them, are called Benefactors: But ye shall not be so. But he that is +greatest among you, let him be as the younger; and he that is +chief</i>, (or, as it is in the Greek<span +class="fnanchor"><a name="Ref_99" id="Ref_99" href="#Foot_99">[99]</a></span>, +he that Ruleth,) <i>as he that +serveth</i>. You must not be as <i>Diotrephes</i> who loved to have +the <i>Preheminence</i>; not as the <i>Pharisees, <span +class="fnanchor"><a name="Ref_100" id="Ref_100" href="#Foot_100">[100]</a></span>who loved the +uppermost roomes at feasts, and the chief seats in the Synagogue</i>.</p> + +<p>3. That you would labour to Rule the Church of God with all +<i>peaceablenesse</i>, and <i>quietness</i>; doing nothing out of +contention, envy, or malice; but all out of pure love, with the spirit +of meekness and patience. That the people may read love and gentleness +written upon all your admonitions and censures. <span +class="fnanchor"><a name="Ref_101" id="Ref_101" href="#Foot_101">[101]</a></span><i>For +the servant of the Lord must not strive, but be gentle unto all men, apt to teach, +patient, in all meekness instructing those that oppose themselves, if +God peradventure will give them repentance, to the acknowledgment of +the truth; And that they may recover themselves out of the snare of +the Devill, who are taken</i> +<span class="pagenum"><a name="Page_76" id="Page_76">{76}</a></span> +<i>captive by him at his will.</i> Famous is the saying of our +Saviour, <i>Have salt in your selves, and peace one with another</i>. +By <i>salt</i>, is meant (as <i>Chemnitius</i> and others observe,) +<i>sincere doctrine and discipline</i> whereby the people +of God are seasoned, and kept from the putrefaction +of sin and errour; this <i>salt</i> is so to be sprinkled, as that +if it be possible, it may have peace joyned with it. <i>Have +salt in your selves, and peace one with another.</i> There are +that think, that sincere discipline and peace cannot stand +together, but they are confuted by Christs own words. +The readiest way to have true peace one with another, +is to have salt within our selves. There are indeed, some +Congregations, that have this salt, without this peace; +which is a misery to be exceedingly bewailed. There are +others which have <i>peace</i> without this <i>salt</i>, but this <i>peace</i> +is a wicked <i>peace</i>; a peace with sin and errour, which will +end in damnation. But blessed and happy are those Congregations, +that have <i>salt in themselves, and true Christian +peace one with another</i>. A Church-Officer must not be a +<i>bramble</i>, rending and tearing the people committed to +his charge, but as a <i>fig tree</i>, <i>vine</i>, and <i>olive tree</i>, refreshing +them with his <i>fatnesse, swetnesse, and fruitfulnesse</i>.</p> + +<p>4. That you would labour to make your Congregations pure, as well as +peaceable; following after piety, as much as verity and unity. That +all your people under your charge, may be visible Saints at least. It +is the great complaint that some take up against the <i>Presbyteriall +Government</i>, that it studieth unity and truth, but neglecteth +holiness and purity. And therefore we beseech you Brethren, by our +Lord Jesus Christ, who is called <i>the holy One</i>, that you would +labour to free the Government from this scandal. If there be any under +your inspection grosly ignorant, or of scandalous life +<span class="pagenum"><a name="Page_77" id="Page_77">{77}</a></span> +and conversation, you ought not to admit him to the +Sacrament; for if you do, you are accessary to his sin +of unworthy receiving; you are instrumentall to the +damnation of his soul, you pollute the ordinance; you +offend the godly amongst you; you render the Government +obnoxious to just exception; and you bring down +the heavy judgments of God upon the Congregation. +If there be any that after admission prove scandalous, +you are to admonish him; and if he continue obstinate, +you are <i>to put away from among your selves that wicked +person</i>, to purge out the <i>old leaven</i>, that you may be a +<i>new lump</i>. And this you are to do:</p> + +<p>1. <i>For the Churches sake</i>; that the Church in which +you are Rulers, may not be infected; <i>for know you not, +that a little leaven leaveneth the whole lump?</i></p> + +<p>2. <i>For the sinners sake</i>; you must deliver such a one +<i>unto Satan</i>, for the <i>destruction of the flesh, that the spirit may +be saved in the day of the Lord Jesus</i>.</p> + +<p>3. <i>For Christs sake</i>, that his name may not be dishonoured, +and that he may not be forced to depart from +your Assemblies.</p> + +<p>4. <i>For the Ordinances sake</i>, that they may not be polluted.</p> + +<p>5. <i>For your own sakes</i>, that you may not be damned for other mens +sins.</p> + +<p>Oh that our words might take impression upon all your hearts, that are +Ministers and Elders within the Province! what a glorious thing were +it, if it might be said of all our Congregations, that they are not +only <i>true</i>, but <i>pure Churches, and Churches united in love, +and in the truth</i>? How would this tend to the honour of Jesus +Christ, the King of his Church? How would this make him delight to +dwell in the midst of you? How would this stop the mouthes of +Anabaptists, Brownists, and Independents? How would the blood of Jesus +Christ be preserved from +<span class="pagenum"><a name="Page_78" id="Page_78">{78}</a></span> +prophanation, and the wicked in time gained to repentance, +and the blessing of God be upon us, together with +peace and plenty in all our dwellings?</p> + +<p>We beseech you once more, by the blood of Jesus Christ, which was shed +for your souls, that you would not prostitute it to open sinners, but +use all possible means to make your Congregations more and more pure. +For this purpose, consider, what the Directory for Church-Government, +advisedly and religiously requireth of you, namely, <i>That where +there are many Ruling-Officers in a particular Congregation, some of +them do more especially attend the inspection of one part, some of +another, as may be most convenient. And some of them are, at fit +times, to visit the several families for their spiritual good.</i> And +for the better inabling you to do these things, we exhort you further:</p> + +<p>5. That you would labour to abound more and more +in all <i>knowledge</i>, and <i>soundnesse of judgement</i>, <i>and in all +manner of godly conversation</i>; for he that would be fit to +<i>purge</i> Gods house of ignorance and scandal, must first +<i>purge</i> himself of ignorance and scandal. <i>Church-purification</i> +and reformation, must begin in <i>self-purification</i> and +reformation. He that will reprove sin in others, must be +free from that sin himself; otherwise it will be said, <i>Thou +hypocrite, first cast out the beam out of thine own eye, and then +thou shalt see clearly, to cast out the moat out of thy brothers +eye</i>. And he must be free from all other scandalous sins +also; otherwise men will be ready to say, This man reproveth +me for drunkenness, but he himself is covetous; +he reproveth me for swearing, but he himself +will lie. And therefore our prayer to God for you is, +<span +class="fnanchor"><a name="Ref_102" id="Ref_102" href="#Foot_102">[102]</a></span><i>That +you may be filled with the fruits of Righteousness, which +are by Jesus Christ, unto the glory and praise of God, that</i> +<span class="pagenum"><a name="Page_79" id="Page_79">{79}</a></span> +<i>your love may abound yet more and more, in knowledge, and +in all judgment; that ye may approve the things that are +excellent: That ye may be sincere, and without offence, till +the day of Christ</i>. For you are appointed by Christ to +convince gain-sayers, and therefore you had need to let +the Word of God dwell in you richly, in all wisdom, +especially in these dayes, wherein there are many unruly +and vain talkers, and deceivers, whose mouthes +must be stopped; who subvert whole houses, teaching +things they ought not, for filthy lucres sake. You are +appointed by Christ, to be examples to the flock. And +that which is but a little sin in others, will be a great one +in you. Your sins are not sins, but monsters: You are +like <i>Looking-glasses</i>, according to which, others dresse +themselves; you are like pictures in a glass-window, +every little blemish will be quickly seen in you: Your +lives are looked upon as <i>Presidents</i>, your examples, as +<i>Rules</i>: And therefore you ought to be <i>exemplarily +holy</i>, or else you shall receive the <i>greater condemnation</i>.</p> + +<p>6. That you would labour to be <i>good in all your relations</i>, good +<i>Parents</i>, good <i>Masters</i>, good <i>Husbands</i>, dwelling with your +wives according to knowledge, as being heires together of the grace of +life, that your prayers be not hindered: <i>For if a man know not how +to rule his own house, how shall he take care of the Church of +God?</i> How shall he be a good Ruling Elder, that doth not rule well +his own house, <i>having his children in subjection with all +gravity</i>? How can he perswade others to set up the worship of God +in their families, that hath none in his own? And therefore, that you +may rule the better in Gods Church, you must make your <i>houses</i> +as it were <i>little Churches</i>.</p> + +<p>7. That you would labour to be men of <i>publique spirits</i>, +<span class="pagenum"><a name="Page_80" id="Page_80">{80}</a></span> +seeking the things of Christ before, and more then +your own; mourning more for the miseries of the +Church, then your own; and rejoycing more in the +prosperity of <i>Sion</i>, then your own.</p> + +<p>A Church-Officer must be like old <i>Eli</i>, who was more +troubled at the losse of the <i>Ark</i>, then the death of his +two sons. And like the Psalmist, that bewailed more +the <i>burning of Gods house</i>, then his own; and the desolation +of <i>Gods Church</i>, then of the <i>Kingdome</i>.<span +class="fnanchor"><a name="Ref_103" id="Ref_103" href="#Foot_103">[103]</a></span></p> + +<p>8. That you would labour to be of a <i>liberall and free spirit, +feeding the flock of God which is among you, taking the oversight +thereof, not by constraint, but willingly, not for filthy lucre, but +of a ready mind</i>. A Covetous <i>Judas</i> will betray Jesus Christ +for thirty pieces of silver, and sell a good conscience for a messe of +pottage; and be prodigal of the blood of Christ, rather then lose his +trading.</p> + +<p>9. That you would labour to be of a <i>courageous and +resolute spirit, valiant for the truth and cause of God</i>; as +<i>Luther</i> was, who alone opposed a world of Enemies; +and as <i>Athanasius</i>, who was both as an <i>Adamant</i>, and a +<i>Loadstone</i>, in his private converse<span +class="fnanchor"><a name="Ref_104" id="Ref_104" href="#Foot_104">[104]</a></span>; +he was very courteous +and affable, drawing all men to him, even as a Loadstone +doth iron; but in the cause of God, and of his +truth, he was <i>unmoveable</i>, and <i>unconquerable</i> as an +Adamant. There is nothing will cause you sooner to apostatize +from your Principles, and from your practices, +then base fear of men. This made even <i>Peter deny Christ</i>; +and <i>David</i>, run to the <i>Philistines</i>, & <i>Abraham</i>, to dissemble. +The Wise man saith, <i>The fear of man bringeth a snare, +but who so putteth his trust in the Lord, shall be safe.</i> Our +prayer to God for you, is, That the <span +class="fnanchor"><a name="Ref_105" id="Ref_105" href="#Foot_105">[105]</a></span><i>Lord would speak +unto you with a strong hand; and instruct you, that you may +not walk in the way of this people, saying a Confederacy unto</i> +<span class="pagenum"><a name="Page_81" id="Page_81">{81}</a></span> +<i>those unto whom this people shall say a Confederacy; nor +fear their fear: but sanctifie the Lord of hosts in your hearts, +and make him your fear and your dread</i>. And you have a +most blessed promise added, That <i>Jesus Christ will be +unto you for a Sanctuary</i>, to protect and defend you in the +day of your greatest fears and dangers.</p> + +<p>10. That you would labour to be of a <i>tender spirit</i>, +tender of the honour of God, of the blood of Christ Sacramental, +of the souls of the people committed to your +charge, of the truths and Government of Christ. A +Church-Officer must not be a <i>Gallio</i>, not caring what +becomes of Religion, and the interest of Christ. Nor a +luke-warm <i>Laodicean</i>, neither hot nor cold, lest he be +spewed out of the mouth of Christ. But he must be a +<i>Josiah</i>, whose commendation was this, that his <i>heart was +tender</i>, a <i>David</i>, <i>whose eyes ran down with rivers of tears, +because men kept not the law</i>: a <i>Jeremiah</i>, who wished, +that <i>his head were waters, and his eyes a fountain of tears, +that he might weep day and night for the slain of the daughter +of his people</i>.</p> + +<p>11. That you would <i>persevere</i> and <i>continue</i> in the great +trust committed unto you, not deserting, nor neglecting +the duty thereof, for any present discouragements whatsoever; +remembring what out Saviour saith, <i>He that +hath put his hand to the plough, and looketh back, is not fit for +the Kingdome of Heaven</i>.</p> + +<p>We cannot deny, but there are many things to dishearten you, and make +you grow faint and weary, <i>viz.</i> your own insufficiency to so +great a work; the untractablenesse, and unperswadeablenesse of many +among the people to submit unto the Government; The small beginnings +of reformation in Church-Government unto which we have yet attained, +and especially the little +<span class="pagenum"><a name="Page_82" id="Page_82">{82}</a></span> +countenance that it finds with many, from whom it +might most justly be expected. Yet notwithstanding, +we hope, that that God which hath stirred you up to +help to lay the first stone in this building, will not suffer +you to leave the work, till the <i>head stone</i> be brought +forth with shoutings, crying, <i>grace, grace unto it</i>. For +this purpose, we desire you earnestly to consider with +us;</p> + +<p>1. That the Authority by which you act, is divine. For the office not +only of a teaching, but also of a Ruling Elder, is founded upon the +Word of God, as hath been already shewed.</p> + +<p>2. That the Government which you have entred upon, +is not a Government of mans framing, but the Government +of Jesus Christ; who as King and Head of +his Church, hath appointed you your work, and hath +promised, <span +class="fnanchor"><a name="Ref_106" id="Ref_106" href="#Foot_106">[106]</a></span><i>That +where two or three of you are gathered together +in his name, there to be in the midst of you</i>, to protect, +direct, sanctifie, support, and comfort you. This +Christ is <span +class="fnanchor"><a name="Ref_107" id="Ref_107" href="#Foot_107">[107]</a></span><i>that +stone cut out of the mountain without hands, +that will destroy all the Kingdomes that oppose him and his +Government, and will himself become a great mountain, filling +the whole earth</i>. The time is shortly coming, when +the <i>Kingdomes of this world shall become the Kingdoms of +our Lord, and of his Christ</i>; when the <span +class="fnanchor"><a name="Ref_108" id="Ref_108" href="#Foot_108">[108]</a></span><i>mountain +of the house of the Lord shall be established in the top of the mountains, +and it shall be axalted above the hills, and people shall flow unto it: +And many Nations shall say, Come and let us go up to the Mountain +of the Lord, and to the house of the God of</i> Jacob, <i>and he will +teach us his wayes, and we will walk in his pathes. And that Nation +and Kingdome, that will not serve the Lord Christ, shall perish +yea those Nations shall be utterly wasted.</i></p> + +<p>3. The reward you shall have for the faithfull continuance +in your office, <span +class="fnanchor"><a name="Ref_109" id="Ref_109" href="#Foot_109">[109]</a></span>is +not from men, (though you deserve, +<span class="pagenum"><a name="Page_83" id="Page_83">{83}</a></span> +and ought to have even from men double honour, +and are to be had in high esteem from your work +sake,) but from God, who hath promised to give you +a <span +class="fnanchor"><a name="Ref_110" id="Ref_110" href="#Foot_110">[110]</a></span><i>crown +of glory, that fadeth not away, when the chiefe +Shepherd shall appear</i>; which promise is applicable, not +only to the teaching, but Ruling Elder; the Apostle +speaking there of Elders indefinitely, without restriction +or limitation.</p> + +<p>4. The strength by which you act, is the strength of Christ; and +though in your selves you be insufficient for so great a work, (<i>for +who is sufficient for these things</i>) yet <i>by Christ that +strengthens you, you are able to do all things</i>. God never calls a +man to any employment, but he giveth a competent ability thereunto; +and is angry with those that pretend insufficiency for that Office to +which he calls them, as appears by the example of <i>Moses</i>, <i>Exod.</i> +3.10, 11, 13, 14.</p> + +<p>5. Consider what great things God hath brought to pass with weak +instruments. <i>Moses</i> a shepherd was the deliverer of the +Israelites out of <i>Egypt</i>; and a great part of the World was +converted by a few Fisher-men. God delights to convey grace by +contemptible Elements; as Water, Bread, and Wine, and to manifest his +great power in mans great weakness, that so all the glory may redound +to him alone.</p> + +<p>6. That the greatest undertakings in the Church, have +met with greatest difficulties and oppositions. <span +class="fnanchor"><a name="Ref_111" id="Ref_111" href="#Foot_111">[111]</a></span><i>Jerusalem</i> +was built again even in troublous times. <i>Tobia</i> and <i>Sanballat</i>, +and all their Adherents set themselves against it, +both with scorns, false informations, and acts of violence, +yet the work went on and prospered: and though +it had very many years interruption, yet at last God raised +up the spirit of <i>Haggai</i>, <i>Zecheriah</i>, and of <i>Zerubbabel</i> +<span class="pagenum"><a name="Page_84" id="Page_84">{84}</a></span> +and <i>Joshua</i>, and the work was suddainly finished. <i>Who +art thou O great Mountain before</i> Zerubbabel<i>? thou shalt +become a plain</i>, &c. Oppositions should rather quicken, +then cool activity.</p> + +<p>7. That the greatest affairs and achievements are wont at first to +have but small beginnings, like the Prophet <i>Elias</i> cloud. The +repair of the Temple and of the City of <i>Jerusalem</i> was so small +at first, as that the enemies mockt, and said<span +class="fnanchor"><a name="Ref_112" id="Ref_112" href="#Foot_112">[112]</a></span>; <i>Even that which they +build, if a Fox go up, he shall break down their stone wall.</i> And +<i>Iudah</i> her self said<span +class="fnanchor"><a name="Ref_113" id="Ref_113" href="#Foot_113">[113]</a></span>, <i>The +strength of the bearers of the +burden is decayed, and there is much rubbish, so as we are not able to +build the wall.</i> And yet notwithstanding God saith<span +class="fnanchor"><a name="Ref_114" id="Ref_114" href="#Foot_114">[114]</a></span>, <i>Who hath +despised the day of small things? for they shall rejoice, and shall +see the plummet in the hand of</i> Zerubbabel. <i>The hand of</i> +Zerubbabel <i>laid the foundation of this house, his hand shalt also +finish it, not by might, nor by power, but by my Spirit, saith the +Lord<span +class="fnanchor"><a name="Ref_115" id="Ref_115" href="#Foot_115">[115]</a></span>.</i></p> + +<p>8. Consider, <i>who</i>, and of what <i>carriage</i> the most of those +are that oppose this Government, and upon what grounds they are +against it, and it will adde a singular testimony to the goodness of +it, and incourage you the rather to stand for it, seeing so many +erroneous, superstitious, hereticall, leud and licentious persons of +all sorts, are so violent against it.</p> + +<p>9. If God countenance the Government, it is the less matter if it want +the countenance of man. Let not the faultinesse of others, discourage +Gods faithfull Ones from their trust and duty: The fewer stand for it, +the more reason there is that we should. <i>The Lord of Hosts is with +us, the God of Jacob is our refuge</i>: And therefore let us not fear +what man can do unto us, for there are more with us, then against us.</p> + +<p>10. God hath the hearts of all men in his hands, and +he can in an instant raise up a <i>Cyrus</i> to appear for his +<span class="pagenum"><a name="Page_85" id="Page_85">{85}</a></span> +People, and his Cause; he can raise up <i>Zerubbabels</i>, +<i>Nehemiah's</i>, and <i>Ezrah's</i>; he can, and he will raise up +Kings to be the nursing Fathers, and Queens the nursing +Mothers of his Church; he can turn the hearts of people, +and make them willing to submit their necks to the +yoak of the Lord; and he hath promised, <i>that in the day +of his power, the people shall be willing</i>.</p> + +<p>11. Lastly, consider <i>what great things God hath done already for +us</i>; and if he had meant to have destroyed us, he would not have +done all this for us: He hath broken the iron yoak of Prelacy, removed +superstitious Ceremonies, and Service-book, established a more pure +way of Ordination of Ministers, and of worshipping of God, and there +are hopefull beginnings of this Government in many of our +Congregations; and we doubt not, but that God, who hath been the +Author, will be the Finisher of this mighty Work.</p> + +<p class="thtbrk">Let the consideration of these particulars exceedingly +affect you, and stir you up to persevere, & hold out in that great +office you have undertaken, in nothing being terrified or discouraged, +but trusting in the great God, who never faileth those that put their +trust in him.</p> + +<p class="dropcap-fnt">OUr second Exhortation is unto <i>those of our respective +Congregations, that submit unto the Government, and are admitted unto +the Sacrament of the body and bloud of Christ, in the</i> Presbyterian +way; That we are to exhort you unto, is,</p> + +<p>1. That as you are Saints outwardly, and such who +live (as we hope) unblameably in the eyes of the world; +so you would labour to be Saints inwardly, approving +not only your wayes unto men, but your hearts and +consciences unto the heart-searching God. And for +<span class="pagenum"><a name="Page_86" id="Page_86">{86}</a></span> +this purpose, we perswade you, <span +class="fnanchor"><a name="Ref_116" id="Ref_116" href="#Foot_116">[116]</a></span><i>to +wash not only your +hands, but your hearts, from all iniquity, and not to suffer +vain thoughts to lodge within you; To put away the evill of +your doings from before Gods eyes; <span +class="fnanchor"><a name="Ref_117" id="Ref_117" href="#Foot_117">[117]</a></span>To +be Jews inwardly circumcised +with the circumcision of the heart, in the</i> Spirit, <i>not +in the</i> Letter, <i>whose praise is not of Man, but of God</i>; To +labour more to be <i>good</i>, then to seem to be <i>good</i>; to be +more ashamed to be <i>evill</i>, then to be known to be <i>evill</i>; +to strive more to get your sins <i>cured</i>, then <i>covered</i>; and +to be not <i>gilded</i>, but <i>golden Christians</i>. Alas! what will +it avail you, to be esteemed by your Minister and Elders +reall Saints, when the Lord who is your Judge, +knows you to be but painted Sepulchres: What will it +profit you to have our <i>Euge</i> and approbation, when you +have the <i>Apage</i> and disallowance of God, and all his +holy Angels? And therefore our prayer to God for you +is, that he would make you not only nominall, but reall +Christians; not only Saints by profession, but by conversation; +not only morally and formally, but Spiritually +and Theologically good, having your persons, +principles, and aims holy, as well as your actions. <i>He +and he only is a right Christian, whose person is united to +Christ by a lively Faith; and whose nature is elevated by +the</i> Spirit of Regeneration, <i>and whose principles, practices, +and aims, are divine and supernatural.</i></p> + +<p>Secondly, as it is your great honour and priviledg to +be admitted to the Sacrament, when others by reason +of ignorance or scandal are refused; so it must be your +great care, to come <i>worthily</i>; and so to demean your +selves, that you may be made partakers of the graces & +consolations of this heavenly banquet; And for this +end, we think it our dutie to propound certain necessary +directions to you, for the right ordering of your Sacramental +<span class="pagenum"><a name="Page_87" id="Page_87">{87}</a></span> +approaches; and to perswade you by the +mercies of our Lord Jesus Christ, to the diligent and +conscientious practice of these following particulars.</p> + +<p>1. Not to rest contented with the examination of your Minister and +Elders, but chiefly and especially to examine your selves, and so to +eat of that bread, and drink of that cup: To examine your selves, +whether you be in Christ or no, whether You do truly repent; whether +You do hunger and thirst after Christ in the Sacrament; whether You +have an unfeigned love to God, and Your Neighbour, manifested by an +impartial respect unto all the Commandements and Ordinances of Christ: +For though we may and ought to admit you upon the profession of these +graces; yet Christ will not bid You welcome, unless You have them in +truth and sinceritie. And though we cannot discern who are hypocrites, +and who are sincere amongst You; yet he that can distinguish between +star and star, can and will distinguish between a true Saint, and a +formal Hypocrite: and therefore labour to be such, indeed and in +truth, as You seem to Us, to be in <i>word and profession.</i></p> + +<p>Secondly, As not to come without preparation and examination; so also +<i>not to trust to your preparation and examination</i>. Sacraments do +not work as Physick, whether men sleep or wake, <i>ex opere +operato</i>, by vertue inherent in them; but <i>ex opere operantis, +according to the disposition and qualification of the party that +partakes of them</i>. If the party be not qualified according to the +tenour of the Covenant of grace, he eats and drinks damnation to +himself, and not salvation; and when he hath done all he can by grace +received, to prepare himself; yet he must not relie upon his +preparation, for this were to make an Idol of it, and set up dutie in +the room of +<span class="pagenum"><a name="Page_88" id="Page_88">{88}</a></span> +Christ. Excellent is that saying of <i>Austine</i><span +class="fnanchor"><a name="Ref_118" id="Ref_118" href="#Foot_118">[118]</a></span>, +<i>He that stands +upon his own strength, shall never stand</i>; and of <i>Bernard</i><span +class="fnanchor"><a name="Ref_119" id="Ref_119" href="#Foot_119">[119]</a></span>, +<i>That man labours in vain, that doth not labour resting upon +Christ and his merits</i>; and therefore we exhort You, after +all your care of preparation, to renounce it as to the +point of confidence, and <i>to come to Christ in the strength +and confidence of Christ alone</i>.</p> + +<p>3. Not be satisfied in the bare bringing of the +forementioned graces with you to the Sacrament, but +to labour according to the advice of the Apostle<span +class="fnanchor"><a name="Ref_120" id="Ref_120" href="#Foot_120">[120]</a></span>, +<i>to stir up the gift of God that is in you</i>. The Greek is, <i>to blow up</i>, +and cause the grace of God within us to kindle. Fire, as +long as it lyeth raked up in the Embers, will give no +heat; a man may die with cold, for all such a fire. +Grace, as long as it lyeth dead in the habite, will not avail +a man at the Sacrament. And therefore, that you +may be worthy receivers, you must take pains to blow +up the grace of God that is in you. You must arise and +trim your <i>spirituall lamps</i>, (as the <i>wise Virgins</i> did,) that +so you may be fit to meet with your <i>Bridegroom</i>. You +must <i>brighten</i> your <i>spirituall armour</i>, & gird up the loins +of your mind; You must not only have, but put on your +<i>wedding garment</i>, and come to this heavenly feast apparrelled +in all your spiritual ornaments. For it is a certain +truth, that not only a wicked man, that wants grace, but +a childe of God that hath true grace, may receive the +Sacrament unworthily; though he cannot come unworthily +as the wicked do, out of a total want of grace, yet +he may come unworthily out of grosse negligence, and +sinful carelesness, in not exciting and stirring up, and +improving the grace of God that is in him.<span +class="fnanchor"><a name="Ref_121" id="Ref_121" href="#Foot_121">[121]</a></span> +For not to <i>use grace</i>, and not to <i>have grace</i>, in this case, do little +differ in Gods account. And therefore, if you would be +<span class="pagenum"><a name="Page_89" id="Page_89">{89}</a></span> +worthy guests at this Supper, you must not only have a <i>true</i> +Faith, but a <i>fit</i> Faith; not only a true repentance, but a <i>fit</i> +repentance; you must not only have grace, but act grace; you must +set your <i>Faith</i> on work, to feed upon that blessed Sacramentall +promise, <i>Take, eat, this is my body which is broken for you; This +is my blood which is shed for you</i>. And you must labour to make +strong and particular applications of Christ to your souls, and to +believe, that as verily as you eat the Bread, and drink the Wine, +so verily you are made partakers of Christs body and blood, to +your everlasting happiness. And so likewise you must act repentance, +love, thankfullness, and obedience, according to the direction +of the Word of God.</p> + +<p>4. <i>To do all that you do at the Sacrament, in remembrance of +Christ.</i> For this is the main design of Christ, in appointing this +Ordinance, that it might be a <i>Love-token</i> from Christ alwaies by +us, and an effectual means to keep his death in perpetual remembrance, +that it might be a lively picture of Christ crucified; and +he that will receive aright, must be eying this Picture while he is +at the Sacrament; and the more he minds it, the more he will +admire it: The Angels<span +class="fnanchor"><a name="Ref_122" id="Ref_122" href="#Foot_122">[122]</a></span> +<span class="fnanchor"><a name="Ref_123" id="Ref_123" href="#Foot_123">[123]</a></span><i>stoop +down</i> to <i>look</i> upon Christ incarnate, +and it is the happiness of heaven to have Christ alwaies before +them; and it is our happiness on earth, that we have such a blessed +commemoration of Christ crucified: As Christ is all in all, in +all Creatures, in all Relations, in all Conditions, and in all +Ordinances; so more especially in this: For the Elements of Bread +and Wine are not appointed for natural ends and purposes, but +Christ is all in all in them: They are Representations, Commemorations, +Obsignations, and Exhibitions of Jesus Christ. You +must labour with the Eye of Faith to see Christs name written +upon the Bread and Wine, and you must read Christ in every +Sacramental action: when You behold the Bread and Wine +consecrated; You must remember how Jesus Christ was set apart +by his Father, from all Eternity, to be the Redeemer of his People: +And when the Minister breaks the bread, You must remember +the great sufferings that Jesus Christ endured for Your sins; +and when You take the Bread, and drink the Wine, you must do +this in remembrance of Christ; You must believe, that now Christ +giveth himself to be Your nourishment, and your Comforter unto +<span class="pagenum"><a name="Page_90" id="Page_90">{90}</a></span> +eternal life; and you must labour by a lively Faith, +to take him as your Lord and Saviour, and to cry out +with <i>Thomas</i> in the highest degree (if it be possible) of +rejoycing, <i>My God, and my Lord</i>: <span +class="fnanchor"><a name="Ref_124" id="Ref_124" href="#Foot_124">[124]</a></span>And when you eat +the Bread, and drink the Wine, you must remember, +that Christ <i>is the living Bread that came down from Heaven, +and that whosoever eats of this Bread, shall live for +ever: and that whosoever eateth the flesh of Christ, and +drinketh his blood, dwelleth in Christ, and Christ in him</i>. +And you must endeavour to receive Soul-nourishment +from Christ, as your bodies do by the bread you eat; +and as the bread is turned into your substance, so to be +made more and more one with Christ by faith: that having +a reall, though spirituall union with him, You may +have a happy interest and communion in all his purchases. +This is the life of the <i>Holy Sacrament</i>, without +which, all is but a dead and empty Ceremonie. But we +adde further, That this remembrance of Christ must +not be barely <i>notionall</i>, <i>doctrinall</i>, and <i>historicall</i>, but it +must be also <i>practicall</i>, <i>experimentall</i>, and <i>applicative</i>; it +must produce these and such like blessed effects and +operations in your hearts.</p> + +<p>1. You must so remember Christ, as to find power coming out of Christ +Sacramental, to break your hearts for all the sins you have committed +against him. Christ is presented in the Sacrament as a broken Christ; +his body broken, and his bloud poured out: and the very breaking of +the bread understandingly looked upon, is a forcible argument to break +your hearts. Was Jesus Christ rent and torn in pieces for you, and +shall it not break you hearts, that you should sin against him? Was he +crucified for you, and will you crucifie him by your sins? And +besides, the breaking of the bread is not only +<span class="pagenum"><a name="Page_91" id="Page_91">{91}</a></span> +ordained to be a motive unto brokenness of heart for +sin, but also in the right use to effect that which it doth +move unto.</p> + +<p>2. You must so remember Christ Sacramentall, as to find power coming +out of Christ, to subdue all your sins and iniquities; as the diseased +woman felt vertue coming out of Christ, to cure her bloody Issue; so +there is power in an <i>applicative and fiduciall remembrance</i> of +Christ at the Sacrament, to heal all the sinfull issues of our souls. +There is no sin so strong, but it is conquerable by a power derived +from Christ crucified.</p> + +<p>3. This is to remember Christ aright at the Sacrament, +when you never cease remembring him, till your +hearts be brought into a thankfull frame to God, for +Christ and for his ineffable blessings and mercies exhibited +in the Sacrament to a worthy receiver. And +therefore it is called an <i>Eucharist</i>, or a feast of thanksgiving. +It is as <i>Justin Martyr</i> saith, <span +class="fnanchor"><a name="Ref_125" id="Ref_125" href="#Foot_125">[125]</a></span><i>food +made up all of thanksgiving</i>. It is a custome in Colledges and houses +founded by the bounty of great men, to have a <i>feastivall +commemoration</i> of the bounties of their Benefactors. +The Sacrament is a <i>commemoration day</i> of your great Benefactor +Iesus Christ, wherein you are to remember all +those things which he suffered for you; and the proper +duty of the day is <i>thanksgiving</i>.</p> + +<p>4. You must not leave off remembring Christ Sacramental, till your +hearts be inflamed with an ardent love to Jesus Christ; for he is set +forth in this Sacrament, in all the endearing expressions, as a +crucified Christ, as pouring out his blood for us. Now it is an +excellent expression of <i>Bernard</i>: <span +class="fnanchor"><a name="Ref_126" id="Ref_126" href="#Foot_126">[126]</a></span><i>The +more vile Christ made himself +for us, the more dear he ought to be unto us.</i> You must never leave +meditating of his love, <span +class="fnanchor"><a name="Ref_127" id="Ref_127" href="#Foot_127">[127]</a></span><i>till +he be as fast fixed in your hearts, as he was upon the Cross</i>.</p> + +<p><span class="pagenum"><a name="Page_92" id="Page_92">{92}</a></span> +5. You must so remember Christ, as to be willing +to do and suffer any thing for that Christ, that hath +done and suffered so much for you; till you can say +with <i>David</i>, <i>What shall I render for all his blessings towards +me?</i> till you can say with <i>Thomas</i>, <i>Come, let us go dye +with him</i>; and we add, <i>for him</i>: till with the Apostle, +you can rejoyce to be <i>counted worthy to be whipt for his +names sake</i>. And can with <i>Ignatius</i> that blessed Martyr, +<span +class="fnanchor"><a name="Ref_128" id="Ref_128" href="#Foot_128">[128]</a></span>call +your iron chains, not <i>bonds</i>, but <i>Ornaments</i>, and <i>Spirituall +Pearls</i>; till you can say, as <i>Judg.</i> 8.22. <i>Rule thou +over us</i>, &c. <i>for thou hast delivered us from the hand of +Midian</i>. There is nothing hard to that Christian, that +doth rightly remember Christ Sacramental.</p> + +<p>6. You must continue in remembring Christ in the Sacrament, till your +hearts be wrought up to a <i>through contempt of the world, and all +worldly things</i>. Christ instituted the Sacrament when he was going +out of the world; and when he was crucifying, the whole world was in +darkness and obscurity: and he is propounded in the Sacrament, as a +<i>persecuted, broken, crucified Christ, despising, & being despised +of the world</i>. And if you do practically remember the Sacrament of +his death, you will finde vertue coming out thereof, to make you dead +to the world, and all worldly things. The Sacrament is called by the +Ancients, <span +class="fnanchor"><a name="Ref_129" id="Ref_129" href="#Foot_129">[129]</a></span><i>a +feast for Eagles, not for Dawes</i>; and therefore it +was a phrase ordinarily used in the administration of this Sacrament, +<i>Lift up your hearts to heaven where Christ is</i>.</p> + +<p>7. Cease not remembring Christ, till you be made partakers of the rare +grace of <i>humility</i>. Of all the graces that Christ picks out, in +which he would have Christians to imitate him in, <i>humility</i> is +one of the chiefest, <i>Matth.</i> 11.29. <i>Learn of me, for I am +humble</i>, &c. And +<span class="pagenum"><a name="Page_93" id="Page_93">{93}</a></span> +Christ in the Sacrament is presented, as <i>humbling himself</i> to the +death of the Cross, for our sakes. And what a shame is it, to +remember an humble Christ, with a proud heart? The practicall +remembrance of the humility of <i>Christ Sacramental</i>, when sanctified, +is mighty in operation, to tame the pride of our hearts.</p> + +<p>8. You must not fail to remember Christ in the Sacrament, +till by faith you have <i>applyed Christ, as your Christ</i>: Till you can +say with <i>Paul</i>, <i>Gal.</i> 2.20. <i>Who loved me, and gave himself +for me.</i> Propriety in Christ, is that which sweetens all. For +what are you the better <i>for Christ</i>, if he be not your <i>Christ</i>? +The Divels and damned in Hell may remember Christ, but not +with comfort, because they cannot remember him, but as their +enemy. But you must so remember Christ, as to make him yours, +by an <i>appropriating Faith</i>.</p> + +<div class="sidenote">Quest.</div> + +<p>But how shall we be inabled thus to apply Christ?</p> + +<div class="sidenote"><i>Answ.</i></div> + +<p>This is done, by studying the free tender that is made of Christ in +the Covenant of grace, which is expressed, <i>Isai.</i> 55.1. +<i>Revel.</i> 22.17. Jesus Christ is that brazen Serpent lifted up +upon the Cross, on purpose, that whosoever looks up to him, shall be +healed; and whosoever receives him as his Lord and Saviour, <i>should +not perish, but have everlasting life</i>. You must study the +<i>freeness</i>, <i>fulness</i>, and <i>particularity</i> of the offer +of Christ; and pray unto that Christ, who bids you believe, to give +you to believe. And truly there cannot be a greater discourtesie to +Jesus Christ, then to doubt of his love towards you, while ye are +receiving the pledges of his love. For herein hath <span +class="fnanchor"><a name="Ref_130" id="Ref_130" href="#Foot_130">[130]</a></span><i>God commended +his love toward us, in that while we were yet sinners, Christ dyed for +us</i>. What can Christ do more to manifest his love, or to perswade +us of his love he bears to us? Much more might be said to this +purpose, but we leave these things to be amplified by the Ministry of +your faithful Pastors. And we proceed to give you further directions, +for the right managing of your Sacramental addresses.</p> + +<p>5. In the fifth place, we exhort you to consider the Sacrament, under +a four-fold Notion:</p> + +<p>1. As it is a <i>spirituall medicine</i> to cure the remainders of your +corruption.</p> + +<p>2. As it is <i>spirituall food</i> to strengthen your weak graces.</p> + +<p>3. As it is a <i>spiritual Cordial</i> to comfort your distressed consciences.</p> + +<p><span class="pagenum"><a name="Page_94" id="Page_94">{94}</a></span> +4. As it is a <i>strong obligation</i> and forcible engagement to all +acts of thankfulness and obedience unto Jesus Christ.</p> + +<p>Now if you would get the benefit and comfort of the Sacrament, you +must when you come to it, carry these four considerations in your +mind; and labour to draw out good from the Sacrament, according to +each of them.</p> + +<p>1. You must consider what sin it is, that is most unsubdued, and +unmortified in you; you must use the Sacrament as a <i>medicine</i> +made of Christs body and blood, to heal that sin.</p> + +<p>2. You must consider, what <i>grace</i> is most weak in you; and you +must come to the Sacrament, as to food appointed on purpose to +strengthen weak grace.</p> + +<p>3. You must consider what <i>doubt</i> it is, that doth most obstruct +your full assurance of salvation; and you must come to the Sacrament, +as to a cheering Cordial, made for this very end, to revive your +fainting spirit. It is also a <i>sealing Ordinance</i> to seal up the +love of God in Christ, and to be as a <i>golden clasp</i> to fasten +you to Christ, and Christ to you: And in which Christ doth often go +from man to man, with his <i>privy seals</i>, and his <i>hidden +manna</i> of heavenly consolation.</p> + +<p>4. You must consider how apt you are to start from God, and his just +Commands, and therefore you must at the Sacrament <i>renew your +Covenant</i> with <span class="smcap">God</span>, and binde your selves afresh unto +<span class="smcap">God</span>, in the strength of Christ, to be his more faithful +servants afterwards, then ever you were before.</p> + +<p>And hereby likewise you may know when you come from the Sacrament, +whether you have received worthily, or no: For if you finde these +Effects from the Sacrament, +<span class="pagenum"><a name="Page_95" id="Page_95">{95}</a></span> +that it hath been <i>Medicinall, corroborative, comforting, +and obliging</i>: If you find your sins more mortified, +your graces more strengthened, your souls more +comforted, and your hearts more engaged unto God in +obedience; You may certainly conclude, that you are +worthy Receivers. Nay we adde, for the comfort of +<i>weak Christians</i>, if you find any one of these Effects. For +sometimes Christ lets out himself in the Sacrament in a +way of <i>Comfort</i>; sometimes he hides, as it were, his face, +and sends us home more <i>inlarged</i> in our <i>desires</i> after +him; sometimes he <i>kisses his children with the kisses of +his lips</i>, and gives them to eat of his <i>hidden Manna</i>; sometimes +he sends them home inlarged with <i>godly sorrow</i>, +for want of his imbraces. His dispensations are various. +But if you finde his presence in any one of these +waies, You are worthy Communicants.</p> + +<p>6. To endeavour, that your <span +class="fnanchor"><a name="Ref_131" id="Ref_131" href="#Foot_131">[131]</a></span><i>eyes +may affect your hearts</i>, when +you are at the Sacrament. For as Christ in the Ministery of his Word, +preacheth to the ear; and by the ear conveyeth himself into the heart: +so in the Sacrament he preacheth to the eye; and by the eye, conveyeth +himself into the heart. And therefore it is well called a <i>visible +Sermon</i>. Take heed, lest the Devil steal away the benefit & comfort +of it out of your hearts, by a wanton or wandring eye. And when you +find your hearts deaded, and your meditations begin to flag and grow +dry, fasten your eyes upon the Sacramental Elements, and Sacramental +actions. Consider the bread broken, and the wine poured forth, and +<i>let your eye affect your heart</i>; and never leave looking upon +them, till Christ be pleased to look upon you, as he did upon +<i>Peter</i>, and then your hearts will be affected indeed, as his was.</p> + +<p>7. To take heed of passing <i>rash censures</i> upon those that are +admitted to the Sacrament, together with your selves; say not such a +man is unworthy, but say rather with the Centurion, <span +class="fnanchor"><a name="Ref_132" id="Ref_132" href="#Foot_132">[132]</a></span><i>Lord +I am not worthy that thou shouldst enter under my roof, wherefore neither +thought I myself worthy to come unto thee</i>; say as <i>John</i> +<span class="pagenum"><a name="Page_96" id="Page_96">{96}</a></span> +<i>Baptist</i> of Christ, <i>I am not worthy to untye thy shooe-latchet</i>, +much lesse to sit with thee at thy table; say not that such a one +is a Dog, and not fit to eat childrens bread, but say rather of thy +self, as <i>Mephibosheth</i> doth, <span +class="fnanchor"><a name="Ref_133" id="Ref_133" href="#Foot_133">[133]</a></span><i>What +am I? that thou shouldest look +upon such a dead dog</i>, &c. The nature of man is very apt (as one +saith) <span +class="fnanchor"><a name="Ref_134" id="Ref_134" href="#Foot_134">[134]</a></span><i>to +use spectacles, rather then looking-glasses</i>; spectacles, to +behold other mens faults, rather then looking-glasses to behold +our own. But we hope better things of you. Remember, that +when the Disciples were at the Passeover with Christ, and Christ +told them, that one of them should betray him; They did not +passe harsh sentences one upon another, but every one suspected +himself, rather then his fellow-Apostle, and said, <i>Master, Is it I?</i> +Be not offended at thy brothers wickednesse, which thou art not +sure on, but at thine own unthankfulnesse, which thou art sure is +very great.</p> + +<p>8. When you are gone from the Sacrament, you must labour to walk in +the <i>strength of that food</i>, (as <i>Elias</i> did of his) <i>till you come +to the mount of God</i>. As you have been made partakers of an +Ordinance, to which others are not admitted, so you must endeavour to +live more self-denyingly, more heavenly mindedly, more holily and +righteously, then they do, that are not admitted. <span +class="fnanchor"><a name="Ref_135" id="Ref_135" href="#Foot_135">[135]</a></span><i>You +must love your enemies; blesse them that curse you; do good to them that hate +you, and pray for them that do despitefully use you, and persecute +you. For if you love them that love you, what reward have you? Do not +even the Publicanes the same? And if you salute your Brethren only, +what do ye more then others? Do not even the Publicanes so?</i> You +are admitted to an Ordinance, that is not common to all, but peculiar +to Saints, and therefore your lives must have something peculiar in +them, which no wicked man can have. You must believe and repent after +such a manner, as no <i>Reprobate</i> can do; You must pray in your +families with more life and zeal then others; you must be more just & +faithful in your dealings then +<span class="pagenum"><a name="Page_97" id="Page_97">{97}</a></span> +others; and have more faith, and hope, and love to +God. In a word, You must so carry and demean your +selves in all your words and actions, as that you may +be a credit and an ornament, and not a scandal to the +Congregation, of which you are members. <span +class="fnanchor"><a name="Ref_136" id="Ref_136" href="#Foot_136">[136]</a></span><i>Walking +worthy of the Lord unto all pleasing, being faithfull unto +every good work, and increasing in the knowledge of God: +Strengthened with all might, according to his glorious power, +unto all patience and long-suffering with joyfulnesse</i>. And +this we pray<span +class="fnanchor"><a name="Ref_137" id="Ref_137" href="#Foot_137">[137]</a></span>, +<i>That your love may abound yet more and more, +in knowledge, and in all judgment: That ye may approve +the things that are excellent, that ye may be sincere and without +offence till the day of Christ: Being filled with the fruits +of Righteousnesse, which are by Jesus Christ unto the glory +and praise of God</i>.</p> + +<p>We have been larger, then we thought, in these particulars about the +Sacrament, out of a holy jealousie which we have over you, (which we +doubt not but you will pardon in us) fearing lest after your first +admission to this Ordinance, you should grow remiss and careless, +satisfying your consciences with the naked approbation that your +Minister and Elders give of your knowledg and conversation; and in the +mean time, neglecting to get the benefit and comfort of this +Ordinance, and to thrive, and increase in knowledg and holiness +proportionably to the expectation of God, and your godly officers.</p> + +<p>We shall be briefer in what we have further to say unto you.</p> + +<p>3. In the third place we exhort you, to <span +class="fnanchor"><a name="Ref_138" id="Ref_138" href="#Foot_138">[138]</a></span><i>Obey +those that rule over you, and submit your selves, for they, watch for your soules, as they +that must give an account, that they may do it with joy, and not with +grief; for that is unprofitable</i> +<span class="pagenum"><a name="Page_98" id="Page_98">{98}</a></span> +<i>for you</i>. <span +class="fnanchor"><a name="Ref_139" id="Ref_139" href="#Foot_139">[139]</a></span><i>And +we beseech you, Brethren, know them +which labour amongst you, and are over you in the Lord, +and admonish you, and esteem them very highly in love for +their works sake, and be at peace amongst your selves.</i> And +remember, <span class="fnanchor"><a name="Ref_140" id="Ref_140" href="#Foot_140">[140]</a></span><i>That +the Elders that rule well, are worthy of +double honour, especially they that labour in the Word and +Doctrine</i>. For the Scripture saith, <i>Thou shalt not muzzel +the oxe that treadeth out the corn</i>, and <i>the labourer is worthy +of his reward</i>. And it likewise saith, <span +class="fnanchor"><a name="Ref_141" id="Ref_141" href="#Foot_141">[141]</a></span><i>Let him that is +taught in the word, communicate unto him that teacheth in +all good things</i>. And further, <span +class="fnanchor"><a name="Ref_142" id="Ref_142" href="#Foot_142">[142]</a></span><i>Do +ye not know, that they which minister about holy things, live of the things of the +Temple; and they which wait at the Altar, are partakers +with the Altar? Even so hath the Lord ordained, that they +which preach the Gospell, should live of the Gospel.----If +we have sowen unto you spirituall things, is it a great matter, +if we reap your carnal things?</i> This we write, not to +shame you, but to intreat you to give liberall and honourable +maintenance to your godly Ministers, that +they may not only be <span +class="fnanchor"><a name="Ref_143" id="Ref_143" href="#Foot_143">[143]</a></span><i>lovers +of hospitality</i>, but also inabled +to exercise it: lest God in anger to you, drive your +Ministers into corners, and take both your estates, and +your Ministers from you; so as you shall neither have +Ministers to give maintenance to, nor estates to maintain +Ministers.</p> + +<p>4. To perform all those offices which are required of you, as you are +Members of a particular Congregation. For this purpose we exhort you +brethren, to <span +class="fnanchor"><a name="Ref_144" id="Ref_144" href="#Foot_144">[144]</a></span><i>comfort +your selves together, and edifie one another, +even as you also do; to warn them that are unruly, comfort the feeble +minded, support the weak, be patient towards all men: And see that +none render evill for evill unto any man, but ever follow that which +is good, both among your selves, and towards all men, &c. <span +class="fnanchor"><a name="Ref_145" id="Ref_145" href="#Foot_145">[145]</a></span>Let the Word +of Christ dwell in you richly, in all wisdome, teaching and +admonishing one another in</i> +<span class="pagenum"><a name="Page_99" id="Page_99">{99}</a></span> +<i>Psalms and Hymnes, and spiritual songs, singing with grace in +your hearts to the Lord. <span +class="fnanchor"><a name="Ref_146" id="Ref_146" href="#Foot_146">[146]</a></span>Let +no man seek his own, but every +man anothers wealth; and <span +class="fnanchor"><a name="Ref_147" id="Ref_147" href="#Foot_147">[147]</a></span>let +every one of you please his +neighbour for his good, to edification; for even Christ pleased +not himself; but as it is written, The reproaches of them +that reproached thee, fell on me. <span +class="fnanchor"><a name="Ref_148" id="Ref_148" href="#Foot_148">[148]</a></span>Let +nothing be done through +strife, or vain-glory; but in lowliness of minde, let each +esteem other better then themselves.</i> Now though we are +far from thinking, (as some do,) that you are bound to +perform these duties only to those to whom you are +united in Church-fellowship, (for if you ought to pluck +your neighbours ox and horse out of a ditch, and to relieve +his body, when in want, though not of the same +Congregation with you, much more ought you to extend +acts of spirituall mercy (such as these are) to their +souls; and this you are bound unto by communion of +natures, communion of Saints, communion of +Churches; and by that Royal law of love, which commands +us to love our neighbour as our selves,) yet notwithstanding +we conceive that you are more especially +tyed by your Congregational relation, to perform +these duties to those that are of your own Communion.</p> + +<p>And therefore we further perswade you, <i>to watch over one another, +to bear the burdens one of another, and so fulfill the Law of Christ. +To consider one another, to provoke unto love and good works, not +forsaking the assembling of your selves together, as the manner of +some is, but exhorting one another, and so much the more, as you see +the day approaching</i>. And we likewise desire you not to neglect +private meetings together for holy conference and prayer; that hereby +you may be better acquainted one with another, and be mutual helps one +to another in spirituall things. +<span class="pagenum"><a name="Page_100" id="Page_100">{100}</a></span> +We think that speech of <i>Cain</i> unbefitting the mouth of +any Christian; <i>Am I my brothers keeper?</i> And though +we believe, that none ought to take the Office of a Minister, +but he that is elected and ordained thereunto, yet +we believe also, <i>that it is the duty of all private Christians, +in a brotherly way, out of the common bond of charity, to build +up one another in their most holy Faith</i>. And therefore let +those <span +class="fnanchor"><a name="Ref_149" id="Ref_149" href="#Foot_149">[149]</a></span><i>that +fear the Lord, speak often one to another</i>, especially +in these evil daies: <i>and strive together for the Faith +of the Gospel, standing fast in one spirit with one mind</i>. For +it seemeth to us to be very unchristian, that they especially, +that have chosen one and the same Minister, and +wait constantly upon his Ministry, and that break bread +together, should live together like Heathens and Publicanes: +at as great a strangeness one from another, as if +they lived many miles asunder. And that Drunkards +and Adulterers should meet together to dishonor God, +and to encourage one another in wickednesse; and you +should not assemble your selves together, to honour +God, to strengthen and edifie one another, and to confirm +one another in the truth. Only be careful in your +meetings, to take heed of <span +class="fnanchor"><a name="Ref_150" id="Ref_150" href="#Foot_150">[150]</a></span><i>doting +about questions, and strifes +of words, whereof cometh envy, strife, railing, evill surmises, +perverse disputings of men of corrupt minds, and destitute +of the truth</i>. And <span +class="fnanchor"><a name="Ref_151" id="Ref_151" href="#Foot_151">[151]</a></span><i>avoid +all foolish and unlearned Questions, +for they are vain and unprofitable, and gender nothing +but strife</i>; But help one another in that <i>one thing necessary</i>, +how to <i>grow up in Christ</i>; how to <i>make your calling +and election sure</i>; how to <i>thrive under Ordinances</i>; to be +<i>faithfull under Relations</i>, to adorn the Gospel you profess; +how to advance the power of godliness in your +several spheres; and to be more spiritually serviceable +unto God in your generations, and such like.</p> + +<p><span class="pagenum"><a name="Page_101" id="Page_101">{101}</a></span> +And we further exhort you, that if any Brother in +the Congregation walk <i>disorderly</i> and <i>scandalously</i>, that +you would carefully remember, It is your duty, first, <i>to +tell him privately</i>; (and not to tell it to Others, to his +and the Churches disgrace, as the manner of some is,) +The text is plain, <i>Go and tell him his fault betwixt him and +thee alone</i>; and if he shall hear thee, thou <i>hast gained thy +Brother</i>. But if he will not hear thee, <i>then take with thee +one or two more, that in the mouth of two or three witnesses, +every word may be established</i>. And if he shall neglect to +hear them, <i>tell it to the Church</i>. And consider, we beseech +you, that the most part of Sacramental reformation, +begins with your performing of this dutie. For how +can the Elders judicially take notice of any scandall, till +it be brought unto them, in the way of Christ, by you +that are Church-Members? There is great complaint +amongst well-affected people, of <i>Sacramental pollutions</i>; +and many thereupon, though groundlesly, separate +from our Congregations. But if things were rightly +considered, it would appear, that the people themselves +are the chief causes of this pollution; for you are the +<i>first wheel</i> of this part of reformation, and if you neglect +your part, how can we discharge ours? And therefore +we intreat you, even for Christs sake, as ever you desire +to keep your selves pure from the sin of those that receive +unworthily, and from being Authors of the prophanation +of the Sacrament, faithfully to discharge this +your dutie. And we shall (by the help of God) be exactly +careful of ours, that so the Lord may delight to +dwell in the midst of us.</p> + +<p>5. <i>To labour to keep your selves free from the Errours, Heresies, +and Blasphemies of these Times.</i> For it is evident to every +impartial Observer, that false teachers, evil men, +<span class="pagenum"><a name="Page_102" id="Page_102">{102}</a></span> +and seducers are gone abroad amongst us; subverting +of Souls and overthrowing the Faith of some; speaking +perverse things, to draw away disciples after them; subverting +whole Housholds, teaching things they ought +not for filthy lucres sake; creeping into houses, and +leading captive silly women, laden with divers lusts; +and by good words, and fair speeches, deceiving the +hearts of the simple; yea, by slight and cunning craftiness, +lying in wait to deceive (if it were possible) the very +Elect; and not only privily; but now openly and avowedly +bringing in damnable Heresies, denying the Lord that bought +them. The <i>Divine Authority</i> of the Scriptures is oppugned, +the <i>Deity of Christ opposed</i>, and his <i>Holy Spirit</i> blasphemed, +the Doctrine of the <i>Blessed Trinity</i> questioned, +the <i>Holy God</i> made the <i>Author of sin</i> and sinfulnesse, +<i>Universall Redemption</i> preached, and the ends of Christs +death evacuated, <i>Free-will</i> by nature to do <i>good</i> maintained, +the <i>mortallity</i> of the <i>Soul</i> affirmed; the <i>Use of the +Morall Law of God</i>, the <i>Observation of the Christian Sabbath</i>, +the <i>very calling and Function of the Ministry</i>, the <i>very +being of a Church</i> amongst Us, and all <i>the Ordinances +of Christ</i>, are slighted and rejected. These, and too many +more such <i>monstrous Opinions</i> in the very spring-time +of <i>Reformation</i> do so multiply amongst vs, that the <i>tares</i> +are like to <i>overgrow the Wheat</i>, if God prevent not. And +that which aggravates the evil of these things is, That +<i>London</i> should be guilty of such <i>Apostacy</i> from the truth. +<i>London</i>! which hast had able and faithful Ministers of +the Word preaching to thee; that hast been so miraculously +preserved from the Sword, Famine, and Pestilence +these last Years, yet have Heresies been hatched +and nourished up under <i>thy wings</i>; and from thee have +they been spread all the Kingdom over. How many in +<span class="pagenum"><a name="Page_103" id="Page_103">{103}</a></span> +this City have turned away their ears from the truth, +faithfully preached by their <i>Pastors</i>; and being turned +unto fables, have already followed the pernicious waies +of Seducers, whereby the way of truth is evil spoken +on! How is <i>Religion degenerated</i> into vain janglings, and +the <i>power of Godlinesse</i> eaten up by perverse disputings! +And that which should fill Us with more grief and +astonishment is, That this inundation of Errours and +Heresies hath increased upon Us, after such <i>prayers</i>, +<i>preachings</i>, <i>disputes</i>, and <i>testimonies</i> against them; after a +<i>Covenant</i> solemnly sworn to <i>God</i>, with hands lifted up +to heaven, for the extirpation of them; and after a solemn +Fast commanded by Authority, and observed +throughout the whole <i>Kingdom</i>, for our humiliation for +them. And yet (with grief of heart we mention it) those +Errours which in the Prelates time were but a few, are +now many: Those that of late crept into corners, now +out-face the Sun: Those which the <i>Godly</i> abhor'd from +their hearts, are now vented as <i>new and glorious truths</i>: +Nay, to such a degree of <i>Apostacie</i> are some arrived, being +waxen worse and worse, that they are labouring for +an <i>odious tolleration</i> of all those <i>abominable opinions</i>, as can +shroud themselves under the name of Christian Religion.</p> + +<p>Wherefore, in the Name of Jesus Christ, we warn +you all to take heed of these <i>Impostors</i> and <i>Seducers</i>; and +to keep close to those <i>good</i> and <i>old</i> principles of Christianitie, +which you have suck't in at <i>your first conversion, +out of the Word</i>, from your godly Ministers: And seeing +ye know these things before, <i>beware lest you also being led +away with the errour of the wicked, fall from your own stedfastnesse; +But grow in grace, and in the knowledge of our +Lord and Saviour</i> Jesus Christ; <i>to him be glory, both now</i> +<span class="pagenum"><a name="Page_104" id="Page_104">{104}</a></span> +<i>and for ever</i>, Amen. Oh how happy were it, if it might +be said of all You that submit to the Presbyterian Government; +as once of the <i>Godly</i> in <i>Sardis</i>. <span +class="fnanchor"><a name="Ref_152" id="Ref_152" href="#Foot_152">[152]</a></span><i>There are a few +names even in</i> London, <i>that have not defiled their Garments, +and they shall walk with me in white, for they are +worthy.</i> Which that you may the better be inabled to +do, We beseech You Brethren, in the words of the Apostle, +<span +class="fnanchor"><a name="Ref_153" id="Ref_153" href="#Foot_153">[153]</a></span><i>To +mark them which cause divisions and offences, +contrary to the Doctrine which ye have learned, and avoid +them, for they that are such, serve not our Lord</i> Jesus +Christ, <i>but their own belly</i>. Observe here, that you are +not only required to avoid their <i>Doctrines</i>, but their <i>persons</i>. +And so likewise the same Apostle, <span +class="fnanchor"><a name="Ref_154" id="Ref_154" href="#Foot_154">[154]</a></span><i>If any man teach +otherwise, and consent not to wholsome words, even the words +of our Lord</i> Jesus Christ, <i>and to the Doctrine which is according +to Godlinesse, he is proud, knowing nothing</i>, &c. +<i>From such withdraw thyself.</i> It is your dutie, not onely +to keep your selves from the Heresies of these times; +but, that you may be preserved from the Heresies, you +must keep your selves, and all under your charge, from +such as spread them, and from their meeting-places. For +he that without a just cause goeth into a <i>Pesthouse</i>, may thank +himself, if he get the plague. And he that runs headily +into temptation, <i>hath no promise from God to be delivered +out</i>. The Apostle <i>John</i> refused to tarry in the same <i>Bath +with Cerinthus</i>; and he commands us in his second Epistle, +<i>If there come any unto you, and bring not this Doctrine, +receive him not into your house, neither bid him God speed; +for he that biddeth him God-speed, is partaker of his evil +deeds.</i></p> + +<p>Take heed how you touch pitch, lest you be defiled; And remember, we +have faithfully discharged our consciences to you, in this particular; +And that you may +<span class="pagenum"><a name="Page_105" id="Page_105">{105}</a></span> +be farther instructed against the Errors and Heresies of +these times, We will propound a few <i>Antidotes</i> and <i>Preservatives</i> +unto you, under these general Rules following.</p> + +<p>1. Whatsoever Doctrine is <i>contrary to Godlinesse</i>, and +opens a door to Libertinism and Prophaneness, you +must reject it as <i>Soul-poyson</i>. Such are Doctrines against +the <i>Sabbath</i>, <i>Family-duties</i>, and <i>publique Ordinances</i>: Such +is the Doctrine of an <i>Universall tolleration</i> of all Religions. +The Doctrine of the Gospel, is a Doctrine <span +class="fnanchor"><a name="Ref_155" id="Ref_155" href="#Foot_155">[155]</a></span><i>according +to Godliness</i>; It is a <i>Mysterie of Godliness</i>; <i>It teacheth +to deny all ungodlinesse and worldly lusts, and to live soberly, +righteously, and godly in this present world</i>.</p> + +<p>2. You must reject all such Doctrines, as hold forth +a <i>strictnesse above what is written</i>. Papists teach many +strict Doctrines, of self-whippings, and voluntary povertie, +vows of continency, and many such like; but the +Apostle gives you an <i>Antidote</i> against them, <i>Col.</i> 2.18, +19, 20, 21, 22, 23. And so also our blessed Saviour, +<i>Matth.</i> 15.1. to the 10. Devout people are much taken +with Doctrines that carry a shew of strictness, and of +much purity; but you must not be wise above what is +written; You must be <i>Candidates</i> of a <i>Canonicall</i>, not an +<i>Apocryphal</i> strictness; And therefore when you are +taught, that whosoever will enter into <i>Church-fellowship</i>, +must first take a <i>Church-Covenant</i>; and that whosoever +will be admitted unto the <i>Lords Supper</i>, must not only +be free from ignorance and scandal, but he must have +other, and more strict qualifications; you must enquire +what word they have for these assertions; and where +<i>God hath not a mouth to speak, you must not have an ear to +hear, nor an heart to believe</i>.</p> + +<p>3. Whatsoever Doctrine tendeth to the <i>lifting up of</i> +<span class="pagenum"><a name="Page_106" id="Page_106">{106}</a></span> +<i>nature corrupted</i>, to the <i>exalting of unsanctified Reason</i>, and +giveth <i>free will in supernaturall things to a man unconverted, +is a Doctrine contrary to the Gospell</i>. For this is one +chief aym of <i>Pauls</i> Epistles, to shew, <span +class="fnanchor"><a name="Ref_156" id="Ref_156" href="#Foot_156">[156]</a></span><i>That +by nature we are dead in sins and trespasses, and that the naturall man receiveth +not the things of the spirit of God, for they are foolishnesse +unto him; neither can he know them, because they +are spiritually discerned</i>, and that <span +class="fnanchor"><a name="Ref_157" id="Ref_157" href="#Foot_157">[157]</a></span><i>the +carnall mind is enmity +against God, for it is not subject to the Law of God, neither +indeed can be</i>. This Rule will preserve you against all +<i>Arminian Tenets</i>. For this is the main difference between +the Doctrine of the Gospel, and the Arminians. +The Gospel makes <i>free grace</i> put the distinction between +the Elect and Reprobate; and the Arminians +<i>Free-will</i>.</p> + +<p>4. All Doctrines that set up our own Righteousness, whether of <i>Morality</i>, +or <i>Sanctification</i>, in the room of Christs Righteousness; That place +good works in the throne of Christ, are Doctrines of Antichrist, and +not of Christ. For the Gospel teacheth us, <span +class="fnanchor"><a name="Ref_158" id="Ref_158" href="#Foot_158">[158]</a></span>that +all our best works are +imperfect, and that we are justified, not by our own inherent +Righteousness, but by the Righteousness of Christ only, made ours by +Faith: this Rule will keep you from much of the <i>poyson of Popery</i>.</p> + +<p>5. All Doctrines that do set up Christ and his Righteousness, as to +decry all works of Sanctification, and to deny them to be fruits and +evidences of our justification, are to be avoided and abhorred. For +<span +class="fnanchor"><a name="Ref_159" id="Ref_159" href="#Foot_159">[159]</a></span>the +Scripture makes sanctification an evidence of Justification, +and commandeth all Believers to maintain good works. This Rule will +preserve you against most of the Errors of the Antinomians.</p> + +<p>6. That Doctrine <i>that lesseneth the priviledges of Believers</i> +<span class="pagenum"><a name="Page_107" id="Page_107">{107}</a></span> +<i>under the New Testament, and maketh their Infants +in a worse condition, then they were in under the Old Testament, +cannot be the Doctrine of the Gospel</i>. For the Gospel +tells you, <span +class="fnanchor"><a name="Ref_160" id="Ref_160" href="#Foot_160">[160]</a></span>that +Jesus Christ was made a Surety of a better +Testament, and that the new Covenant is a better +Covenant; established upon better promises. This +Rule will preserve you from the poyson of Anabaptism. +For if the children of the Jews were circumcised, +and the children of Christians should not be baptized, +either it must be granted, that circumcision was of no +benefit to the Jewish children, which is contrary to +<i>Rom.</i> 3.1, 2. or it must be granted, that the children of the +Jews had greater priviledges then the children of Christians.</p> + +<p>7. That Doctrine that cryeth up <i>Purity to the ruine of +Unity, is contrary to the Doctrine of the Gospel</i>. For the +Gospel calleth for unity, as well as purity, 1 <i>Cor.</i> 1.10. +<i>Phil.</i> 2.1, 2. <i>Eph.</i> 4.3, 4, 5, 6. And Christ prayed for the +unity of his Church, as well as the Holiness, <i>Joh.</i> 17.21, +22. and it is prophesied of the times of the Gospel, +That in those daies, God will give his people, <i>one heart, +and one way, and to serve him with one consent</i>, <i>Jer.</i> 32.29. +<i>Zeph.</i> 3.9. This Rule will teach you what to judg of the +Congregational-way: For certainly that Government +that carrieth in the front of it <i>A tolleration of different +Religions</i>, and is not sufficient to keep the body of +Christ in unity and purity, is not the Government of +Christ.</p> + +<p>8. Whatsoever Doctrine is contrary to the Rule of Faith, or to any +duty required in the ten Commandements, or to any Petition of the +Lords prayer, is not a Doctrine of Christ, and therefore to be +rejected.</p> + +<p>We might add many more Rules, but we forbear, +<span class="pagenum"><a name="Page_108" id="Page_108">{108}</a></span> +lest we should be over-tedious. Our prayer to God for +you is, That you may be fix't, not falling Stars, in the +Firmament of his Church; <i>Not children tossed to and fro, +and carried about with every wind of Doctrine</i>; Not Reeds +shaken with every wind, but firm Pillars in his house. +Wherefore, Beloved Brethren, <i>Stand fast and immoveable, +alwayes abounding in the Work of the Lord; Forasmuch +as you know, that your labour is not in vain in the +Lord</i>.</p> + +<p>But now, because he that would keep himself from +the Errour of the times, must also keep himself from the +sins of the times: (For it is sin that makes God give us +up to errour, 2 <i>Thess.</i> 2.10, 11. and it is sin that makes a +man like a <i>piece of wax</i>, ready to receive the impression +of any errour. The women in <i>Timothie</i> were first laden +with divers lusts, before they were led away captive to +divers errours; and whosoever puts away a good confidence, +will quickly <i>concerning Faith make ship wrack</i>, +as we are told, 1 <i>Tim.</i> 1.19.) Therefore we are necessitated +to inlarge our Exhortation to you in one particular +more; which though it be the last, yet it is not the +least of those things which we have to say unto you, and +that is,</p> + +<p>6. To exhort you, or rather to require and charge +you, <i>to keep your selves unspotted</i>, not only from the errors +and heresies, (as before) but also <i>from the sins and iniquities +of the times wherein you live</i>. We say, <i>unspotted</i>, and +so doth the Apostle, <i>Jam.</i> 1.27. It is not enough for +you to keep your selves from being <i>bemired and besmeared</i>, +but you must labour to keep your <i>Garments</i> so white, +as not to have the least <i>spot of defilement</i> from the persons +or places where you live. The Apostle tells us, That +<span +class="fnanchor"><a name="Ref_161" id="Ref_161" href="#Foot_161">[161]</a></span><i>in +the last daies perillous times shall come</i>: <i>For men should</i> +<span class="pagenum"><a name="Page_109" id="Page_109">{109}</a></span> +<i>be lovers of their own selves, covetous, boasters, proud, +blasphemers, disobedient to Parents, unthankfull, unholy, +without naturall affection, truce-breakers, false Accusers, incontinent, +fierce, despisers of those that are good, Traytors, +heady, high-minded, lovers of pleasures more then lovers of +God; having a form of Godlinesse, but denying the power +thereof.</i> Those words, <i>having a form of Godlinesse</i>, must +be understood, <span title="apo koinou">απο κοινου</span>, and referred to all the other +sins. And the meaning is, That men would be <i>self-lovers</i>, +having a form of godlinesse, <i>truce-breakers</i>, having +a form of godliness, <i>truce-breakers</i>, having a form +of godlinesse, <i>Traytors and false accusers</i>, having a form +of godlinesse, <i>&c</i>. They should cover all their ungodlinesse, +under the specious form of Godliness: Such are +the times in which we live, of which we may truly say, +There were never fewer, and yet never more Saints; +never more nominal, never fewer real Saints; Never +more self-seekers, and yet never more that pretended to +seek the interest of Christ. We are an <i>hypocritall Nation</i>, +<i>the people of Gods wrath</i>; <i>We have broken the Covenant of +our God, even that Covenant, which in the day of our distress +and fear, we made with hands lifted up to heaven. We are +apostatized from our Principles and practices; We contemn +the pretious ordinances, despise and abuse the Godly Ministers; +We break the Sabbaths, hate the very name of Reformation, +and scorn to submit to the sweet yoke of Christ and his +Government; We are proud, secure, lyars, swearers, and forswearers, +Murderers, drunkards, Adulterers, and oppressors: We have +not learned Righteousnesse, but unrighteousness, by all the Judgements +of God; We are worse and worse by all our deliverances; +We have spilt the blood of Christ in the Sacrament, by our unworthy +receiving</i>, and therefore it hath been just with God to spill +our blood. It would be too long to reckon up all the +particular sins of Magistrates, Ministers, Husbands, +<span class="pagenum"><a name="Page_110" id="Page_110">{110}</a></span> +wives, Fathers, Children, Masters, and Servants; neither +is it the design of this Discourse. We may truly say +with the Prophet, <span +class="fnanchor"><a name="Ref_162" id="Ref_162" href="#Foot_162">[162]</a></span><i>Ah +sinful Nation, a people laden with iniquity; +a seed of evill doers, children that are corrupters, that have forsaken +the Lord, that have provoked the holy One of Israel unto anger; +that are gone away backward: Why should we be smitten +any longer? we will revolt more and more, the whole head is sick, +and the whole heart is faint; from the sole of the foot, even unto the +head, there if no soundness in us, but wounds and bruises, and +putrified sores</i>, &c.</p> + +<p>Wherefore dearly beloved, we do most earnestly beseech you, in the +bowels of Jesus Christ, that you would be deeply sensible of, and +humbled for these evills that do so much abound in the midst of us, +for which the Earth mourns, and the Heavens are black over us. <i>Oh +let your souls weep in secret, and your eyes weep sore, and run down +with tears, and sigh to the breaking of your loyns, yea to the +breaking of your hearts with godly sorrow, which may work in you +repentance, never to be repented of.</i> Mourn more for the sins that +have brought these miseries upon us, then for the miseries our sins +have brought; more, for burdening God with sin, then for being +burdened with plagues; more for your hard hearts, then these hard +times.</p> + +<p>And we further intreat everie one of you, to put +<i>away the iniquity that is in his hand</i>; <i>to know every man +the plague that is in his own heart</i>; <i>to search and try his +waies, and to turn unto the Lord his God</i>; <i>to cease to do evill, +and to learn to do well</i>: to be tender of the oathes which +he hath taken, or which may be offered unto him to +take; to keep close to his <i>Covenant</i>; to prize the +Ordinances, Reverence Godly Ministers, sanctifie the Sabbaths, +to hate hypocrisie and self seeking, to receive +the love of the truth, lest God give him over to believe +<span class="pagenum"><a name="Page_111" id="Page_111">{111}</a></span> +lyes. Not to trust to his own understanding, lest God +blind his understanding. To practise the <i>truths</i> he doth +know, that God may reveal unto him the <i>truths</i> he doth +not know; not to heap to himself teachers, having <i>itching +ears</i>, lest he <i>turn away his ears from the truth, and be +turned unto fables</i>; not to have the faith of our Lord Jesus +Christ, in respect of persons, imbracing the Doctrine +for the persons sake, and not the person for the Doctrines +sake. To seek after the truth, for the truths sake, +with uprightness of heart, and not for outward respects, +lest God answer thee according to the Idols thou hast +in thy heart. To labour to be more and more grounded +in the Principles of the Doctrine of Christ; to study +catechisme more diligently, and so to be led on to perfection, +that he may not alwayes be a babe, unskilfull +in the word of Righteousness, but by reason of use, may +have his senses exercised to discern both good and evil.</p> + +<p class="thtbrk">In a word, we once more beseech you all that are admitted to our +Sacraments, that your <i>conversation may be as becometh the Gospell of +Christ</i>; and as you have given up your names unto Christ by +profession, so give up your hearts to him, by universall, sincere, and +constant obedience: <i>And let every one that nameth the name of Christ, +depart from iniquity.</i></p> + +<p class="dropcap-fnt">OUr third and last Exhortation is unto all those <i>that live within +the bounds of the Province, and have not yet submitted to the +Government, nor are admitted to the Sacrament of the body and blood of +Christ in the</i> Presbyterian way: These may be reduced into two +ranks:</p> + +<p>1. Such as separate from our Churches.</p> + +<p>2. Such as continue still with us, but do not joyn in the Sacrament.</p> + +<p><span class="pagenum"><a name="Page_112" id="Page_112">{112}</a></span> +The first of these admit of so many <i>divisions</i>, and <i>subdivisions</i>, +and are so contrary not only to us, but one to another, as that we are +hardly able to rank them into order; and yet for method sake, we will +divide them into two sorts:</p> + +<p>1. <i>Such as separate from us, only for matter of Government.</i></p> + +<p>2. <i>Such as separate from us, for matter of doctrine also.</i></p> + +<p>1. <i>Such as separate from us, only for matter of Government.</i> To these +we have spoken already in our Vindication; We now think fit to add one +thing more;</p> + +<p>And that is, To beseech and intreat you, as Brethren, to consider, +what a sin it is, to separate from Churches, which you your selves +acknowledg to be true Churches of Jesus Christ; and that, while they +are endeavouring more and more after a reformation according to the +Word; and to set up Churches of another constitution; Is not this to +set up Church against Church? and as the Ancients were wont to express +it, <i>Altar against Altar</i>? And whereas you should rather joyn with us, +and put to your helping hand to reform the Nation, and to bring our +Churches into the order of the Gospel; do you not rather weaken our +hands, by dividing from us, and dividing of us; and thereby +obstructing and hindering the glorious work of Reformation? For what +with the Prelatical on the one hand, that will not come up to a +Scripture-Reformation; and with you on the other, that will not joyn +with us whilest we are endeavouring after a Scripture-Reformation, The +building of Gods house ceaseth, in most parts of the Kingdome; and +instead of a Reformation, we see nothing but deformation and +desolation. If we be the <i>Church of Christ, and Christ holdeth +communion with us, Why do you separate from us? If we be of the +body of Christ,</i> +<span class="pagenum"><a name="Page_113" id="Page_113">{113}</a></span> +<i>do not they that separate from the body, separate from the +head also?</i> We are loath to speak any thing, that may +offend you; yet we intreat you to consider, That if the +Apostle calls those divisions of the Church of <i>Corinth</i>, +wherein Christians did not separate into divers formed +Congregations of several communion in the Sacrament +of the Lords Supper, <i>Schismes</i>, 1 <i>Cor.</i> 1.10. May +not your <i>secession</i> from us, and <i>profession</i> that you cannot +joyn with Us as members, and setting up Congregations +of another communion be more properly called +<i>schisme</i>? The Greek word for <i>Schism</i> signifies <i>rending</i>; +and sure it is, that you rend your selves from Us, +and not, <i>as from Churches the same rule</i>, but <i>as Churches +differing in the rule</i>, with a dislike of Us, and a protestation, +that You cannot joyn with Us as fixed members +without sin; You hear Us preach, not as persons in Office, +but as gifted men only; and some of you refuse to +hear us preach at all: You renounce all <i>Church communion</i> +with us as members; and not only so, but you invite +our people from Us, by telling them, <i>That they cannot +continue with us without sin</i>: You gather Churches +out of our Churches, and You set up Churches in an +opposite way to our Churches; and all this you do voluntarily, +(not separated, but separating, <i>non fugati, sed +fugitivi</i>) and unwarrantably, not having any sufficient +cause for it; and notwithstanding all this, yet you acknowledge +Us to be the true Churches of Jesus Christ, +and Churches with which Christ holds communion. +May we not therefore most justly charge you as guilty +in making a Schism in the Body of Christ?</p> + +<p>We are far from thinking, that every difference in +Judgment, or every separation from a Church, maketh +a Schism; for it is not the Separation, but the Cause, +<span class="pagenum"><a name="Page_114" id="Page_114">{114}</a></span> +that makes the Schismatick. The Godly-learned say, +<span +class="fnanchor"><a name="Ref_163" id="Ref_163" href="#Foot_163">[163]</a></span><i>That +every unjust, and rash separation from a true Church</i>, +(that is, when there is no just cause, or at least no sufficient +cause of the separation) is a schism. And that there +is <span +class="fnanchor"><a name="Ref_164" id="Ref_164" href="#Foot_164">[164]</a></span>a +negative and positive schism, the former is, when +men do peaceably and quietly draw from communion +with a Church, not making a head against that Church +from which they are departed: the other is, when persons +so withdrawing, do consociate & draw themselves +into a distinct and opposite Bodie, seting up a Church +against a Church (as you do;) which <i>Camero</i> cals <i>A schism +by way of eminencie</i>, & further tels us, that there are <span +class="fnanchor"><a name="Ref_165" id="Ref_165" href="#Foot_165">[165]</a></span>four +causes that make a separation from a Church, lawful.</p> + +<p>1. When they that separate, are grievously and intollerably +persecuted.</p> + +<p>2. When the Church they separate from, is heretical.</p> + +<p>3. When it is Idolatrical.</p> + +<p>4. When it is the Seat of Antichrist. And where +none of these four are to be found, there the separation +is insufficient and schismatical. Now we are fully assured, +<span class="pagenum"><a name="Page_115" id="Page_115">{115}</a></span> +that none of these four causes can be justly charged +upon our Congregations. And therefore you must +not be displeased with us, but with your selves, if we +blame you as guilty of a positive Schism.</p> + +<p>There are two things will be objected against what is here said.</p> + +<div class="sidenote"><i>Object.</i> 1.</div> + +<p>That you are forced to separate from Us, because of those sinfull +mixtures that are tolerated amongst Us; That our Congregations are +miscellaneous companies of all gatherings, without any due separation +of the wheat from the chaff: that all sorts are admitted even to +Sacramental communion. And that therefore you ought to come out from +amongst Us, that you be not made partakers of our sins.</p> + +<p>We answer,</p> + +<div class="sidenote"><i>Answ.</i> 1.</div> + +<p>1. That this charge, if understood of those Congregations, that are +reformed according to the rules of the Presbyterial Government, is +most untrue and unrighteous. It is sufficiently known what we suffer +in our estates, and in our outward peace and quiet, because we will +not allow of sinful mixtures in our Churches. The Lord that observes +our particular carriages knows, that we study purity of members, as +well as purity of Ordinances, and verity of doctrine. And though we +dare not make separation from a true Church, by departing from it, as +you do; yet we do make a separation in a true Church, by purging and +reforming it, which you do not do. The rule of the Assembly for the +Church-members, is very full: <i>That they must be visible Saints, +such as being of age, do professe Faith in Christ, and obedience unto +Christ, according to the rules of Faith and life, taught by Christ and +his Apostles.</i> Doth not the Scripture require more then this? why +then will ye separate from +<span class="pagenum"><a name="Page_116" id="Page_116">{116}</a></span> +us for sinfull mixtures, when we are purging out sinfull +mixtures? when God is coming towards us, why will +you run away from us? When God is building us up, +why are you so active in pulling us down? Are we not +coming out of the Wildernesse, and will you now forsake +us? It is not many years since the ship of this +Church was sinking into Popery, and then some of you +separated from it into other parts of the world. And +when of late years, there was hope through the mercy +of God, of saving the ship, you returned back; and instead +of helping to save her, you presently began to separate +from her; and whilest we were pumping to preserve +the ship, your practices have occasioned & made +many leaks in it. This is a sad thing, and if rightly +apprehended, must sit sadly upon the spirits of some.</p> + +<div class="sidenote"><i>Answ.</i> 2.</div> + +<p>Suppose there were some sinfull mixtures at our Sacraments, yet we +conceive, this is not a sufficient ground of a negative, much lesse of +a positive separation. <span +class="fnanchor"><a name="Ref_166" id="Ref_166" href="#Foot_166">[166]</a></span>The +learned Author forementioned tells us, +that <i>corruption in manners crept into a Church, is not sufficient +cause of separation from it</i>. This he proves from Matth. 23.2, 3. +and he also gives this reason for it; Because <i>in what Church +soever, there purity of Doctrine, there God hath his Church, though +overwhelmed with scandalls. And therefore whosoever separates from +such an Assembly, separates from that place where God hath his Church, +which is rash and unwarrantable.</i></p> + +<p>The Church of <i>Corinth</i> had such a profane mixture at their +Sacrament, as we believe few (if any) of our Congregations can be +charged withal. And yet the +<span class="pagenum"><a name="Page_117" id="Page_117">{117}</a></span> +Apostle doth not perswade thy godly party to separate, +much less to gather a Church out of a Church. +There were many godly and learned Non-conformists +of this last age, that were perswaded in their consciences, +that they could not hold communion with the +Church of <i>England</i>, in receiving the Sacrament kneeling, +without sin, yet did they not separate from her. +Indeed, in that particular act they withdrew, but yet +so, as that they held communion with her in the rest, +being far from a negative, much more from a positive +separation. Nay some of them, even then when our +Churches were full of sinfull mixtures, with great zeal +and learning, defended them so far, as to <span +class="fnanchor"><a name="Ref_167" id="Ref_167" href="#Foot_167">[167]</a></span>write against +those that did separate from them. He that will never +communicate with any Church, till every thing that +offendeth be removed out of it, must tarry till the great +day of judgment, when (and not till then) <span +class="fnanchor"><a name="Ref_168" id="Ref_168" href="#Foot_168">[168]</a></span><i>Christ will +send forth his Angels, to gather out of his Kingdome every +thing that offendeth, and them that do iniquity.</i> <i>Musculus</i> +tells us of a <span +class="fnanchor"><a name="Ref_169" id="Ref_169" href="#Foot_169">[169]</a></span><i>Schwenkfeldian</i> +at <i>Augusta</i>, whom he asked, +when he had <i>received the Sacrament</i>; he answered, <i>not +these twelve years</i>: He asked him the reason; he answered, +<i>Because he could not finde a Church which was inwardly +and outwardly adorned fit for a spouse of Christ, and that +he would defer receiving the Sacrament, till he could finde +such a one</i>. This man never did receive: No more will +any of his opinion. We speak not of these things, to justifie +the negligence and wickedness of Church-Officers, +in suffering these prophane mixtures; we have already +proved it to be their duty, to keep all visibly-wicked +persons from the Sacrament, and have given divers arguments +to perswade them thereunto. We have likewise +shewed it to be the duty of private members, to +<span class="pagenum"><a name="Page_118" id="Page_118">{118}</a></span> +do what in them lyes, for the removing of scandalls +out of the Church. If a brother offend them, they are +not to separate from him, (for this is not the way +of Christ, to <i>gain</i>, but to <i>destroy</i> his soul,) but they are to +tell him of it privately, and in an orderly way to bring +it to the Church. And when they have done their duty, +they have freed their own souls, and may safely and +comfortably communicate in that Church, without sin.</p> + +<div class="sidenote"><i>Object.</i> 2.</div> + +<p>Though we do separate from you, yet we cannot stand charged with +<i>Schisme</i>, because the nature of Schisme consisteth in an open +breach of Christian love; and is such a separation, which is joyned +with a condemnation of those Churches from which they separate, as +false Churches, which we are far from.</p> + +<div class="sidenote"><i>Answ.</i></div> + +<p>We grant, that to make up the formality of a <i>Schismatick</i>, there +must be added uncharitableness; as to make up the formality of an +<i>Heretique</i>, there must be added <i>obstinacy</i>. But yet as he +that denyeth a fundamental Article of Faith, is guilty of heresie, +though he add not <i>obstinacy</i> thereunto to make him an heretique; +so he that doth <i>unwarrantably</i> separate from a true Church, is +truly guilty of <i>Schisme</i>, though he add not +<i>uncharitableness</i> thereunto, to denominate him a compleat +Schismatique.</p> + +<p>A Reverend Brother of your own, calleth <span +class="fnanchor"><a name="Ref_170" id="Ref_170" href="#Foot_170">[170]</a></span><i>Brownisme</i>, +<i>a bitter root of rigid separation</i>. And we beseech you, +with the spirit of meekness, to consider what bitter +fruits have sprung from your more moderate separation: +what great and wofull breaches have been made +upon the blessed grace of charity: what harsh and rigid +censures some of you have passed upon our persons +and government; calling us <i>Lordly, and Prelaticall</i>; +and it, <i>Tyrannical and prejudicial to civill States</i>, on purpose, +<span class="pagenum"><a name="Page_119" id="Page_119">{119}</a></span> +to make us, and it odious, and thereby to render +your persons and way the more amiable to the people. +And that which is more then this, Are there not some +of you, that choose rather to joyn with Anabaptists, +and Episcopal men, then with us? And that will give +letters dimissory to your members, to depart from you +to the Churches of the Anabaptists? and at the same +time, deny them to such as desire them, for to joyn with +Churches of our communion? Is not this to separate +with an open breach of Christian Charity? We charge +not these things upon all of you, but only upon some, +whose names we forbear to mention. And for our +parts, we do here profess, That it is and shall be our +great care, to study <i>purity and charity</i>, as well as <i>verity +and unity</i>; and <i>purity of members</i> according to the Word, +as well as of <i>Ordinances</i>.</p> + +<p>We abhor an over rigid urging of uniformity in circumstantiall things. +And are far from the cruelty of that Gyant, <i>who laid upon a bed all +he took; and those who were too long, he cut them even with his bed; +and such as were too short, he stretched out to the length of it</i>. +God hath not made all men of a length, nor height. Mens parts, gifts, +graces differ; and if there should be no forbearance in matters of +inferior alloy, all the world would be perpetually quarrelling. If you +would fully know our judgments herein, we will present them in these +two Propositions:</p> + +<p>1. That it is the duty of all Christians, to study to enjoy the +Ordinances of Christ in unity, and uniformity, as far as it is +possible; for the Scripture calls <span +class="fnanchor"><a name="Ref_171" id="Ref_171" href="#Foot_171">[171]</a></span>to +unity and uniformity, as well as +to purity and verity: and surely, it is not impossible to obtain this +so much desired unity and uniformity, because that God hath promised, +<span class="pagenum"><a name="Page_120" id="Page_120">{120}</a></span> +that his children shall serve him with <span +class="fnanchor"><a name="Ref_172" id="Ref_172" href="#Foot_172">[172]</a></span><i>one heart, +and with one way, and with one shoulder</i>. And that in the +days of the Gospel, <i>There shall be one Lord, and his name +one.</i> And Christ hath prayed, <span +class="fnanchor"><a name="Ref_173" id="Ref_173" href="#Foot_173">[173]</a></span><i>That +we may be all one, as +the Father is in him, and he in the Father.</i> And he adds a +most prevalent reasons, <i>that the world may believe that +thou hast sent me</i>. Nothing hinders the propagation +of the Gospel, so much as the divisions and separations +of Gospel-Professors. If then it be Gods promise, +and Christs prayer, it is certainly a thing possible to be +obtained, and a duty incumbent upon all true Christians, +to labour after.</p> + +<p>2. That is their duty to hold communion together, as one Church, in +what they agree; and in this way of union mutually to tolerate and +bear with one another in lesser differences. And here that golden Rule +of the Apostle takes place, <span +class="fnanchor"><a name="Ref_174" id="Ref_174" href="#Foot_174">[174]</a></span><i>Let +us therefore as many as be perfect, +be thus minded; and if in any thing ye be otherwise minded, God shall +reveal even this unto you: Neverthelesse whereto we have already +attained, Let us walk by the same Rule, let us mind the same +thing.</i> This was the practice of the primitive Christians.</p> + +<p>All such who professed Christianity, held Communion together, as one +Church, notwithstanding the difference of Judgements in lesser things, +and much corruption in conversation.</p> + +<p>We beseech you therefore Brethren, that you would endeavour to keep +the <i>Unity of the spirit in the bond of peace; for there is one Body +and one Spirit, even as ye are called in one hope of your Calling; one +Lord, one Faith, and one Baptisme; one God and Father of all, who is +above all, and through all, and in you all.</i></p> + +<p>For our parts, we do here manifest our willingness, (as +<span class="pagenum"><a name="Page_121" id="Page_121">{121}</a></span> +we have already said) to accommodate with you according +to the Word, in a way of union; And (such of us +as are Ministers,) to preach up, and to practise a mutual +forbearance and toleration in all things, <i>that may consist +with the fundamentalls of Religion, with the power of Godlinesse, +and with that peace which Christ hath established in +his Church</i>, but to make ruptures in the body of Christ, +and to divide Church from Church, and to set up +Church against Church, and to gather Churches out +of true Churches: And because we differ in some things, +therefore to hold Church-communion in Nothing; this +we think hath no warrant out of the Word of God, and +will introduce all manner of confusion in Churches and +Families; and not only disturb, but in a little time destroy +the power of Godlinesse, purity of Religion, peace +of Christians, and set open a wide gap to bring in +Atheisme, Popery, Heresie, and all manner of wickednesse: +We will therefore conclude with that description +that Doctor <i>Ames</i> gives of the sinfulnesse and mischievousnesse +of Schisme, lib. 5. cap. 12.<span +class="fnanchor"><a name="Ref_175" id="Ref_175" href="#Foot_175">[175]</a></span></p> + +<p>Schisme, properly so called, is a most grievous sin;</p> + +<p>1. Because it is <i>against charity towards our Neighbour</i>, &c.</p> + +<p>2. Because it is <i>against the Edification of him who makes the +separation, in that he deprives himself Communion in spirituall +good</i>.</p> + +<p>3. <i>Because it is against the honour of Christ, in that, at much +as in it lyeth, it takes away the Unity of his mysticall body.</i></p> + +<p>4. <i>It makes way unto Heresie, and separation from Christ.</i> And +therefore it is a sin by all good men to be abhorred.</p> + +<p><span class="pagenum"><a name="Page_122" id="Page_122">{122}</a></span></p> + +<div class="sidenote">Second sort of Separatists.</div> + +<p>2. The second sort are such, as <i>separate from our Churches, as +false Churches</i>; And from our <i>Ministry, as Antichristian</i>: and +differ from us not only in Discipline, but in Doctrine also. We +purpose not to undertake a particular confutation of your Errours.</p> + +<p>Four things only we have to say:</p> + +<p>1. To beseech you to consider, whether you did not receive the <i>work +of Conversion from sin unto God, which ye presume to be wrought in you +first of all, in these publique assemblies, from which you now +separate?</i> And if once you found Christ walking amongst us, How is +it that you do now leave us? Do you not therein leave Christ also? Are +we lesse, and not rather more reformed then we were? If the presence +of Christ, both of his power and grace, be with us, why will you deny +us your presence? Are ye holier and wiser then Christ? Is not this an +evident token that we are true Churches, and have a true Ministry, +because we have the seal of our Ministry, even the conversion of many +sons and daughters unto God? Doth not the Apostle from this very +ground, <span +class="fnanchor"><a name="Ref_176" id="Ref_176" href="#Foot_176">[176]</a></span>argue +the truth of his Apostleship? Is it not apparent, that +our Ministers are sent by God, Because their Embassage is made +successfull by God, for the good of souls? Did you ever read of true +conversion ordinarily in a false Church? Will the Lord concur with +those Ministers whom he sends not? Doth not the Prophet seem to say +the quite contrary, <i>Ier.</i> 23.33. And therefore either renounce +your conversion, or be converted from that great sin of separating +from us.</p> + +<p>2. To consider, whether there was not a time, <i>when ye could have +plucked out your own eyes, and have given them to those Ministers, +whose eyes you would now pluck out, and whom now you hate, and think +you do God good service,</i> +<span class="pagenum"><a name="Page_123" id="Page_123">{123}</a></span> +<i>in reviling and persecuting them.</i> How is it, that you are +thus altered and changed? <i>Are they become your enemies, +because they tell you the truth?</i> You will Reply, It is because +they are <i>Ministers Ordained by Antichristian Bishops</i>; +and therefore before they have renounced their false +Ministry, we cannot with a safe conscience hear them, +nor expect a blessing from their Ministry. This Reply +is, we confess, a great stumbling block to many godly +people, in this Kingdome; for satisfaction to it, we offer +these particulars:</p> + +<p>1. Many of you that make this Reply, hold, <i>That the Election of the +people is by Gods Word sufficient to make a man a true Minister +without Ordination.</i></p> + +<p>Now it is certain, that many publique Ministers have been chosen by +the free and full consent of their Congregations; and most of them +have had an after consent, which was sufficient to make <i>Leah</i> +<i>Jacobs</i> wife<span +class="fnanchor"><a name="Ref_177" id="Ref_177" href="#Foot_177">[177]</a></span>, +and why not (to use your own words) to marry a man to +a people; and therefore according to your own judgments, all such are +lawfull Ministers. For sinfull superadditions do not nullifie divine +Institutions.</p> + +<p>2. Some of you, that besides Election, require Ordination for the +making of a Minister, yet say, that this Ordination must be by the +people of the Congregation; and thus are your Ministers ordained.</p> + +<p>Now we finde neither precept nor president for this +in all the Scripture; we finde <span +class="fnanchor"><a name="Ref_178" id="Ref_178" href="#Foot_178">[178]</a></span><i>Ordination +by the laying on +of the hands of the Presbytery</i>, but never of the laying on +of the hands of the people. We finde <span +class="fnanchor"><a name="Ref_179" id="Ref_179" href="#Foot_179">[179]</a></span>the +Apostles, <i>Timothy</i> +and <i>Titus</i>, <i>Ordaining</i>, but never the people <i>Ordaining</i>; +and for private persons to assume the power of +Ordination (that is, a power to send men to preach the +Gospel, and administer the Sacraments) is a sin like unto +<span class="pagenum"><a name="Page_124" id="Page_124">{124}</a></span> +the sin of <i>Uzzah</i>, and of <i>Corah</i>, and his company. +Therefore we say to you, as Christ doth, <i>Matth.</i> 6. +<i>First pluck the beam out of thine own eye, and then</i>, &c. +First justifie the Ordination of your own Ministers by +private persons, and then you will see better, to find fault +with the Ordination of our Ministers.</p> + +<p>3. We distinguish between a defective Ministry, and a false Ministry, +as we do between a man that is lame or blind, and a man that is but +the picture of a man. We do not deny, but that the way of Ministers +entring into the Ministry by the Bishops, had many defects in it, for +which they ought to be humbled: But we add, that notwithstanding all +the accidental corruptions, yet it is not substantially and +essentially corrupted: As it is with Baptism in the Popish Church; all +Orthodox Divines account it valid, though mingled with much dross, +because the party baptized, is <i>baptized in the name of the Father, +Son, and Holy Ghost</i>. And therefore, when a Papist turns +Protestant, he is not baptized again, because the substance of +Baptisme is preserved in Popery under many defects. The like, and much +more, may be said for the <i>Ordination of our Ministers by +Bishops</i>: It is lawful and valid for the substance of it, though +mingled with many circumstantial defects.</p> + +<p>And this appears,</p> + +<p>1. Because when they were ordained, <i>they were designed to no other +Office, but to preach the Word, and administer the Sacraments; +according to the Will of Christ.</i></p> + +<p>2. Because since their Ordination, <i>God hath sealed the +truth of their Ministry</i> (as hath been said) <i>by his blessing +upon it</i>. If they be <i>Antichristian Ministers</i>, how is your +<i>conversion Christian</i>?</p> + +<p>3. Because they were ordained by Bishops, not as +<span class="pagenum"><a name="Page_125" id="Page_125">{125}</a></span> +Lord Bishops, or as <i>a superiour Order by divine Right above +a Presbyter</i>; but as they were <i>Presbyters</i>. For the +understanding of which, you must know,</p> + +<p>1. That by Scripture, a Bishop and Presbyter is all +one, as appears by <i>Act.</i> 10.27, 28. <i>Tit.</i> 1.5, 6, 7, 8. <i>Phil.</i> +1.1. 1 <i>Tim.</i> 3.1, 2, &c. 1 <i>Pet.</i> 5.1, 2. and by what is said +by the Authors quoted in the <span +class="fnanchor"><a name="Ref_180" id="Ref_180" href="#Foot_180">[180]</a></span>Margent.</p> + +<p>2. <i>That the Lordly Dignities of Bishops were meer civill +additaments annexed to their Bishopricks by Kingly favour.</i></p> + +<p>3. That this Opinion, that <i>Bishops are a <span +class="fnanchor"><a name="Ref_181" id="Ref_181" href="#Foot_181">[181]</a></span>superiour +Order of Ministry, by Divine Right above a Presbyter, is a late upstart +Opinion, contrary to antiquity</i>, as appears by the Authors quoted +in the Margent.</p> + +<p>4. That the Laws of this Realm do account nothing <i>divine</i> in a +Bishop, but his being a Presbyter; and therefore the Parliament in +their <i>Ordinance for Ordination</i>, tels us, <i>That they did ordain as +Presbyters, not as Bishops, much lesse as Lord Bishops</i>.</p> + +<p>As for their usurpation of the sole power of Jurisdiction, together +with their Lordly Titles & Dignities, and Dependances, we have +renounced them in our <i>Solemn League and Covenant</i>: But we never did, +nor never shall renounce them as <i>Presbyters</i>, which by the consent +of all sides, are by <i>Divine Right</i>.</p> + +<p>We shall add one thing more,</p> + +<p>4. That Ministers do not receive their Ministry from the People, or +Bishops, but immediatly from Jesus Christ: For they are Ministers and +Embassadors of Christ, not of the People: Indeed they are Embassadors +for the good of the People, but not Embassadors of the People: All +that the people or Bishop doth, is but to <i>choose</i> and <i>ordain</i> a man; +but it is Christ that gives him his <i>power and authority</i>; As when a +wife <i>chooseth a</i> +<span class="pagenum"><a name="Page_126" id="Page_126">{126}</a></span> +<i>husband</i>, and a Town a Mayor; the Town doth not give +the Mayor, nor the wife the husband, the power they +have; but the <i>Laws of God</i>, the one and of <i>Man</i>, the other: +So it is here, It is Christ that gives the Office, and the +Call to the Ministry; They are his <i>Servants</i>, and in his +<i>Name</i> execute their function. It is he that fits them with +ability for their work; the people they consent, and the +<i>Bishop as a Presbyter, with other Presbyters, ordain him</i>; +which though it had many Corruptions mingled with +it, when the <i>Bishop</i> was in all his pomp and Lordliness, +yet for the substance of it, it was lawful & warrantable, +and <i>therefore cannot without sin be renounced and abjured</i>.</p> + +<p>3. In the third place we exhort you to consider, <i>whether since you +have forsaken our Congregations, you have not fallen into such strange +opinions, and those of so high a nature, as that if any man should +have told you seven years ago, that you would have one time or another +fall into them, you would have said to him, as</i> Hazael <i>did to the +Prophet; Am I a dog, that I should do this?</i> Who would ever +have thought, that you that did once sigh, mourn, and bitterly +complain, <i>That a Chappell was permitted to the Queen to hear Masse +in, should now plead for a toleration of Popery, and all manner of +Errours and Heresies? That you that did once flock to our Churches as +Doves to the windows, should now not only forsake ours, but all +Churches of whatever constitution; That you that did once so much +prize Christ, and his holy Scriptures, should now (some of you at +least) deny the Divinity of Christ, and his holy Scriptures?</i> But +this is no great wonder, for the Apostle hath foretold it, <span +class="fnanchor"><a name="Ref_182" id="Ref_182" href="#Foot_182">[182]</a></span><i>That +evill men and seducers shall wax worse and worse, deceiving and being +deceived</i>; and that <i>they will increase unto more ungodliness, and +their word will eat as doth a Canker</i>, &c. <i>Errour</i> is of an +incroaching nature; as the <i>little Theef</i> +<span class="pagenum"><a name="Page_127" id="Page_127">{127}</a></span> +openeth the <i>door</i> oftentimes to the <i>great Theef</i> so a little +<i>errour</i> paves a cause-way to a greater: The <i>Popish superstition</i> +at first grew secretly, the <i>tares</i> were hidden under +the <i>corn</i>; but in a little while the <i>tares</i> grew up, so as +no <i>corn</i> could be seen: Images, at first were brought into +the Church <i>only for an historicall use</i>; afterwards, to stir +up <i>devotion</i>, at last, they came to be <i>worshipped</i>: Let the +Serpent but winde in his head, & he will quickly bring +in his whole body: Your <i>first errour</i> was in <i>separating +from our Churches</i>, from which <i>Christ doth not separate</i>. +Here the <i>Serpent got in his head</i>, & no wonder his whole +body <i>followed</i>; he that saith <i>yea</i> to the Devil in a little, +shall not say <i>nay</i> when he please: He that tumbleth down +the <i>Hill of Error</i>, will never leave tumbling, till he comes +to the <i>bottome</i>. First you deny our Ministers to be true +Ministers, and our Ordinances to be true Ordinances; +and then God, as a just Judge, gives you over, in a little +time, to deny all <i>Ministers and Ordinances</i>, and then +to be <i>above all Ministers and Ordinances</i>; and at last, to be +above Christ himself, and not to stand in need of his +<i>mediation to God the Father</i>. First you deny <i>Baptisme of +Infants</i>, and then after, <i>Baptisme of water</i>: In a word, First +you <i>run away from us</i>, and then for the most part turn <i>Independents</i>, +then <i>Antinomians</i>, then <i>Anabaptists</i> then <i>Arminians</i>, +then some of you <i>Socinians</i>, <i>Antiscripturists</i>, <i>Anti-Trinitarians</i>, +still waxing worse and worse, deceiving +and being deceived, & in the conclusion, meer <i>Atheists</i>.</p> + +<p>Suffer us therefore to speak to you in the words of Christ, to the +Church of <i>Ephesus</i>. Rev. 2.5. <i>Remember from whence you are faln, +and repent, and do your first works</i>, &c. Repent of all your +Soul-destroying <i>Errours</i>, and return to the Churches from which +ye have most unjustly separated, for fear, lest <i>God as a just Judge</i>, +because +<span class="pagenum"><a name="Page_128" id="Page_128">{128}</a></span> +you would not receive the love of the truth that you +might be saved, should still give you over to strong delusions, +that ye should believe a lye, <i>That all they might +be damned, who believed not the truth, but had pleasure in +unrighteousnesse</i>: And this makes way to the fourth +thing we have to say to you; and that is,</p> + +<p>4. To beseech you to consider, <i>Whether since you forsook +our Congregations, you are not much decayed in the power +of Godliness</i>, whether you have not lost your first love +to Godly Ministers, Gospel-Ordinances, Fastings, reading +the Word, private & Family prayers, and Communion +of Saints; whether you are not grown more censorious, +self-conceited, headie, high-minded, treacherous, +fierce, despisers of those that are good, and lovers of +pleasure more then lovers of God; whether Duties to +God and Man have not been more neglected, Sabbaths +more prophaned, Families worse governed; the publique +welfare of Church and State have not been less +minded, whether prophaneness, or prophane Ones, have +not been more indulged; and whether you be not sensibly +and dangerously apostatized from that close and +humble walking with God, which formerly some of +you did so much labour after: For the truth is, <i>Corruption +in the Judgment, will quickly bring corruption in the +conversation</i>. Our actions are guided by our apprehensions; +and if our apprehensions be <i>erroneous</i>, our <i>actions</i> +will quickly be tainted with wickednesse; And therefore +it is very observeable, <span +class="fnanchor"><a name="Ref_183" id="Ref_183" href="#Foot_183">[183]</a></span><i>That +in the old Law, when the +Leprosie was in the head, the Priest was not only to pronounce +the man unclean, but utterly unclean</i>: For Leprosie in the +head, will quickly beget a Leprosie in the whole man: +As the Sun is to the World; so is the Understanding to +Man: If the Sun be dark, all the world is in darknesse; +<span class="pagenum"><a name="Page_129" id="Page_129">{129}</a></span> +and if the light that is in thee (saith Christ) be darkness, +<i>How great is that darkness?</i> We wonder not at the <i>looseness</i> +of your practices, when we consider the <i>looseness</i> of +your principles: <i>For Doctrines contrary to Godliness, must +needs bring forth a conversation contrary to the Gospell.</i> And +this is an evident token to us, that the <i>New-Lights</i> (as +they are called) which you hold forth to the world, +proceed not from the <i>Father of Lights</i>, but the <i>Prince of +Darkness</i>, because they lead men into the <i>Works of Darkness</i>.</p> + +<p>Therefore seeing that since your departure from us, you have wofully +back-slidden from God, and are visibly decaid in Holiness and +Righteousness, Our Exhortation to you is, that you would return to +your first Principles; for then it was better with you, then now; And +our prayer to God for you is, <i>That he would give you repentance to +the acknowledging of the truth; and that you may recover your selves +out of the snare of the Devill, who are taken captive by his will.</i></p> + +<p>Having finished that we had to say to those that separate from our +Church, we now go on to speak a few words to those that <i>continue +with us still, and that wait upon the publique Ministry, but do not +yet joyn with us, in partaking of the Sacrament of the Lords Supper</i>. +These we shall divide into three ranks.</p> + +<p>1. Such as are <i>young people</i>, not yet sufficiently instructed in +the grounds of Religion.</p> + +<p>2. Such as are <i>grown in years</i>, and come to our Churches, but yet +are scandalous in life and conversation.</p> + +<p>3. Such as live, for ought we know, unblameably, but yet refuse to +come to the Sacrament in the Presbyterian way.</p> + +<p><span class="pagenum"><a name="Page_130" id="Page_130">{130}</a></span> +1. Such as are <i>young people</i>, and not yet sufficiently instructed +in the grounds of Religion; Our Exhortation +to you is, <i>That you would remember your Creator in +the days of your Youth</i>; the word in the Hebrew<span +class="fnanchor"><a name="Ref_184" id="Ref_184" href="#Foot_184">[184]</a></span> is, in the +choyce of thy dayes: The time of Youth is the Golden +Age; and grace in Youth, is like a Jewel in a gold-ring. +The time of Youth, it is the <i>Seasoning Age</i>: A Vessell +will of a long time retain the savour of that liquor that +it is first seasoned withall; <i>Teach a child</i> (saith Solomon) +<i>the trade of his way, and he will not depart from it when he +is old</i>. The time of Youth is the chiefe time you have +to <i>work for heaven</i>. Old age is a time to <i>spend grace</i>; but +Youth is the time to get it: Old Age is the time to <i>reap</i> +the fruit of holiness, but Youth is the time to <i>sow</i> the +seed of it: And it is a time, that of all times God doth +most require, and most delight in. It is observed by +one, that Christ <span +class="fnanchor"><a name="Ref_185" id="Ref_185" href="#Foot_185">[185]</a></span><i>loved +his youngest Disciple best</i>: And by +Another, that Christ was <i>wonderfully delighted</i> with +that <i>Hosanna</i> that the children sang unto him, Mat. 21.16. <span +class="fnanchor"><a name="Ref_186" id="Ref_186" href="#Foot_186">[186]</a></span><i>The +childrens Hosanna pleased him no less then the +mens Hallelujahs; Suffer little children to come unto me</i>, +saith Christ, <i>for to them belongeth the Kingdome of God.</i> +In the Old Testament God hath manifested a great deal +of love to young people; He chose <i>Abel</i>, the younger, +<i>Shem</i>, the younger, <i>Abraham</i>, the younger, <i>Jacob</i>, the +younger; young <i>Samuel</i>, and young <i>David</i>, and young +<i>Josiah</i>: And therefore let young men, especially, be exhorted +to begin betimes, to bear the yoak of the Lord; +<i>Seek ye first the Kingdome of God, and his Righteousness</i>; +first, <i>before</i> any thing else; and first, <i>more</i> then any other +thing. Say not, (O say not!) I am a young man, and +therefore may plead for liberty to do what I list, till +I come of riper years: But remember, <i>That Jesus</i> +<span class="pagenum"><a name="Page_131" id="Page_131">{131}</a></span> +<i>Christ shed his blood for thee when he was 8. dayes old</i>; and +took thee into his Family by <i>Baptisme</i>, <i>when thou didst +hang upon thy mothers Breast</i>; Thou art (it may be) a +young man, but a Baptized young-man; A Young-man +consecrated and dedicated to God; And it is not +only sin, but sacriledg and perjury, to <i>impropriate that +that is dedicated to God, to the service of the Devill</i>. Remember +the wrath manifested from Heaven <i>against the +42. children</i> that mocked <i>Elisha</i>; And remember further, +That young people must dye, as well as old: +<i>There are Skulls in Golgotha, of all sizes</i>; and young people +have <i>immortall souls</i>, and must appear at the great +day of Judgment, as well as <i>old</i>; Young people are by +nature <i>children of wrath, heires of hell</i>; and therefore this +is thy first work (<i>O young man</i>) to get out of the Root +of Abomination, into the Root of Acceptation; out of +the old <i>Adam</i> into the new <i>Adam</i>; & before this be done, +(though thou shouldst spend thy time in gathering up +Pearls and Jewels,) thou art an undone creature.</p> + +<p>For the better effecting of this, we exhort you, to attend +diligently to the publike Preaching of the Word, and willingly +and cheerfully to submit to be catechized and instructed +by your <i>Parents, Masters, and Ministers</i>. The Scripture divideth +a Congregation, into him that <i>catechizeth</i>, and those that +are <i>catechized</i>, saying, <span +class="fnanchor"><a name="Ref_187" id="Ref_187" href="#Foot_187">[187]</a></span><i>Let +them that are taught</i>, or (as it is in the +Greek) <i>Catechized, communicate to him that teacheth</i> (or <i>catechizeth</i>) +<i>them in all good things</i>. In the Primitive times, when +any Heathen man was converted to Christianity, he was first a +<i>catechumenus</i>, before he was admitted either to <i>Baptisme</i>, or +the <i>Lords Supper</i>. And <i>Egesippus</i> testifies, <span +class="fnanchor"><a name="Ref_188" id="Ref_188" href="#Foot_188">[188]</a></span><i>that +by the diligent instruction of the Church, there was no known Common-Wealth in +any part of the World, inhabited, but within fourty years after +Christs passion, received a great shaking of Heathenish Religion.</i> +There are in Christian Religion, <i>fundamentalls</i> and <i>superstructions</i>. +The <i>fundamentalls</i> are the vitals of Christianity: +<span class="pagenum"><a name="Page_132" id="Page_132">{132}</a></span> +These are comprized in many of our <i>English</i> Catechismes. +Amongst all others, we do more especially +commend the <i>greater and lesser Catechismes made by the +Reverend Assembly of Divines</i>, <i>and published to be used in +all Churches in</i> England <i>and</i> Wales, <i>by Authority of Parliament</i>. +These we exhort you, not only to read, but to +learn. And to invite you thereunto, we further declare;</p> + +<p>That the study of the Catechisme, is a singular help for the <i>right +understanding</i> of the Scriptures: (For the Catechisme is nothing +else, but a Methodical Extract out of the Bible, of the fundamentals +of Christian Religion;) And it is also very useful to make you +understand what your <i>Ministers preach to you</i>; And to keep you +from the <i>Errours</i> and <i>Heresies of these times</i> to prepare +you to give a distinct and perfect account of your Faith to the +Minister and Elders. For one great Reason why men do so pervert the +Scriptures to their own destruction, and run wilde into so many errors +and heresies, and are so unable to give a particular and distinct +account to the Minister and Elders, is for want of the study of the +Catechisme. As a ship <i>without ballast</i> is tossed about with +every wave and wind; so is a <i>man without the study of the +Catechisme</i>, carried about with every wind of vain doctrine. As a +<i>house</i> without a foundation will quickly fall, so will a +Christian that is not well verst in the fundamentals of Religion. As +Children grow <i>crooked</i>, that are not well looked to at first; so +many run into <i>crooked opinions</i>, because not well catechized.</p> + +<p>And therefore we earnestly beseech and intreat all Parents, and +Masters of Families, that they would make conscience of this great +duty of catechizing their children and servants. And oh that the Lord +would make our words to take impression upon your hearts. In the +<span class="pagenum"><a name="Page_133" id="Page_133">{133}</a></span> +Old Testament God commands Parents to <i>teach diligently +their children</i>. The word in the Hebrew<span +class="fnanchor"><a name="Ref_189" id="Ref_189" href="#Foot_189">[189]</a></span> +is, to <i>whet the Law</i> upon their children. The fourth Commandement +is directed not to children, and servants, but to +Parents and Masters; And they are there commanded, +not only <i>in their own persons</i>, to keep the Sabbath; but +to see that their <i>children and servants do it also</i>. It is not, +<i>Thou, or thy son, or thy daughter; But thou, nor thy son, nor thy +daughter</i>. It doth not say, (as <i>Zanchy</i> well observes<span +class="fnanchor"><a name="Ref_190" id="Ref_190" href="#Foot_190">[190]</a></span>,) +<i>Remember thou to keep holy the Sabbath day, and to perswade thy children and +servants to keep it holy</i>: But <i>remember thou to keep it holy, and +thy son, and thy servant</i>, implying thereby, <i>that it is the Duty of +the Master and Father, to compell his servant and children to the +keeping of the Sabbath day</i>. For doing of this, God exceedingly +extols <i>Abraham</i>, Gen. 18.19. <i>I know that he will command his +children, and his household after him, that they keep the wayes of the +Lord</i>: upon which words, a learned Divine wrote thus; <span +class="fnanchor"><a name="Ref_191" id="Ref_191" href="#Foot_191">[191]</a></span><i>Abraham +did not leave his children and servants to their own genius, +their own counsels, their own lusts, though it is certain, divers of +them would have thanked him for such a liberty; for they had been +nursed up in superstition and idolatry, as</i> Abraham <i>was, and might +have pretended, that they were not satisfied in point of conscience. +But</i> Abraham <i>knew how to distinguish between liberty of conscience, +and liberty of lust, and therefore would not allow them such a +liberty as would have enticed them into the worst kinde of bondage.</i> +The New Testament also calls upon Parents, not only to bring +up their children, but to <span +class="fnanchor"><a name="Ref_192" id="Ref_192" href="#Foot_192">[192]</a></span><i>nurture +them up in instruction and admonition +of the Lord</i>. Old <i>Eli</i> was <i>grievously punished</i> for neglect of +this duty: And let his severe chastisement be as a <i>warning-piece</i> +to all Fathers and Masters; And let them +know, <i>That if their children and servants perish for want of +instruction, through their negligence, their blood will be required +at their hands.</i></p> + +<p>And if Parents and Masters, much more ought Ministers to be very +conscientious in the diligent discharge of this duty. Our Saviour +Christ layeth an express command +<span class="pagenum"><a name="Page_134" id="Page_134">{134}</a></span> +upon them, not only <i>to feed the sheep</i>, <i>but also the +lambs of Christ</i>. It is no disparagement to a <i>Peter</i>, to be a +<i>feeder of Christs lambs</i>. Oh that Ministers would unanimously +and universally set to this duty! We commend +it to them, as a most <i>Soveraign Antidote</i>, to preserve their +Congregations from the errours of these times. It is +reported of <i>Julian</i>, that amongst other subtile plots he +used for the rooting out of Christian Religion; One +was the <i>suppression of all Christian Schools</i>, and places of +catechizing. <span +class="fnanchor"><a name="Ref_193" id="Ref_193" href="#Foot_193">[193]</a></span>And +as one saith, <i>If he had not been as a +Cloud that soon passeth away, it had been to be feared, lest +within a short time he had overshadowed all Religion.</i> For +when Catechizing was taken from the Church, it was +presently all overspread with ignorance. And it is +further added by the same Author, That the Papists +themselves acknowledg, that all the advantage the Protestants +got of them in the beginning of Reformation, +was by their catechizing; because they began sooner to +catechize, then they did. And it is to be feared, saith he, +if ever the Papists get once again advantage of Us, it +will be by their exacter catechizing, then ours. And +therefore, if ever you would prevent the further <i>corruption</i> +of mens Judgments, and secure them from the infection +of <i>errour</i>, and preserve Religion from ruine. We +exhort you in the bowels of our Lord Jesus Christ, to +practise this duty; and intreat our people with all readiness +and constancie, to submit unto this Ordinance of +God, which with so much publique prejudice, hath +been so long neglected.</p> + +<p>And to perswade people thereunto, let them consider +further,</p> + +<p>1. If Ministers are bound to catechize; then people +are bound to be catechized.</p> + +<p><span class="pagenum"><a name="Page_135" id="Page_135">{135}</a></span> +2. That they are baptized, and thereby consecrated unto Christ, and +obliged by promise, to give up themselves unto instruction.</p> + +<p>3. That ignorance, though it be not the greatest, yet it is a most +dangerous sin: All sin is wrapt up in ignorance, as a child in +swadling clouts. The Scripture saith, <span +class="fnanchor"><a name="Ref_194" id="Ref_194" href="#Foot_194">[194]</a></span><i>That +Christ will come in flaming fire to render vengeance upon all those that know him not</i>, +&c.</p> + +<p>It makes the <i>ignorance of God</i> to be the cause of all sin, 1 <i>Sam.</i> +2.12. 1 <i>Joh.</i> 2.4. <i>Eph.</i> 4.19. And <i>David</i> prayeth unto God, <span +class="fnanchor"><a name="Ref_195" id="Ref_195" href="#Foot_195">[195]</a></span><i>To +pour out his wrath upon the heathen that know him not</i>; how much +more upon the Christians that know him not? As toads and Serpents +grow in dark and dirty sellars: so all sin and wickednesse +in an ignorant and blind soul. Now there is no ordinary way +for young people to gain the knowledge of God, but by <i>Catechizing</i>.</p> + +<p>4. That the time of youth is the <i>golden Age</i>, the <i>seasoning age</i>, +and a time in which men are apt to receive abiding impressions of evil, +or good. And if they can learn to say to <i>Elisha</i>, <i>Bald-pate</i>, why +should they be unwilling to learn to sing to Christ, <i>Hosanna</i>?</p> + +<p>5. That it is not so great a shame for young people to be ignorant, as +to be wilful and obstinate in ignorance. And if they refuse to be +<i>Catechised</i>, they shall perish in their ignorance; but the +<i>Minister</i> is free from the blood of their souls.</p> + +<p>The second sort are such <i>as live within the bounds of our Province, +and come to our Congregations, and yet are wicked and prophane, and +such, as if they should come to be examined by the Minister and +Elders, would not be received to the Sacrament</i>. These are Christians +in <i>name</i>, but they are a shame to the <i>name</i>, and bear it (as <i>Urijah</i> +did a letter to <i>Joab</i>) <i>for their ruine and destruction</i>. We beseech +and intreat them to consider, what a sinful and cursed condition it is +to live ungodlily and unrighteously under the abundance of +Gospel-Ordinances.</p> + +<p>First, what a <i>sinful condition</i> it is; For,</p> + +<p>1. It is as much as in them lyes, a frustrating of the +<span class="pagenum"><a name="Page_136" id="Page_136">{136}</a></span> +great love of Christ in dying for them: For, therefore +Christ dyed, <i>that they which live, should not henceforth +live unto themselves, but unto him which dyed for them, and +rose again</i>, 2 Cor. 5.13.</p> + +<p>2. It is a frustrating of the gracious design of God, in sending the +Gospel to them; for one chief errand of the Gospel, is to <i>teach us +to deny ungodlinesse and worldly lusts, and to live soberly, +righteously, and godly in this present world</i>, Tit. 2.12.</p> + +<p>3. It is not only to sin against the <i>light of nature</i>, but against +the <i>light of the Gospel</i>.</p> + +<p>4. Not only against the <i>creating and preserving mercies of God</i>, but +against the <i>heart-blood mercy</i> of Jesus Christ.</p> + +<p>5. It is a sin of <i>horrible ingratitude and unthankfulness</i>; a sin +that makes God himself to stand, as it were, amazed, that any man +should be so wicked, as to be guilty of it, <i>Isai.</i> 1.2. <i>Jer.</i> +2.11, 12.</p> + +<p>6. It is a sin that will make us speechlesse, and unexcusable at the +great day, <i>Joh.</i> 15.22.</p> + +<p>7. It is a sin that renders a Christian worse then the very bruit +creatures, <i>Isa.</i> 1.3. And in this one sense, worse then the Devills +themselves, because the Devills never refused so great salvation.</p> + +<p>2. Consider what a cursed condition this is: For,</p> + +<p>1. It is a <i>spirituall plague</i>, which is so much greater then a +corporal, by how much the Soul is better then the Body.</p> + +<p>2. It is a sign not only of Gods Fatherly, but revengeful displeasure, +<i>a brand of reprobation, and the high-way to damnation</i>.</p> + +<p>3. It renders a man utterly uncapable (as such) of the Sacrament of +the body and bloud of Christ; for Christ +<span class="pagenum"><a name="Page_137" id="Page_137">{137}</a></span> +ordained the Sacrament for his friends, not for his enemies; +to increase, not beget grace; for those that are +visible Saints, not for those that are visibly wicked.</p> + +<p>4. It brings <i>Personall, Congregationall</i>, and <i>Nationall +Judgments</i>, Luk. 13.5. Isa. 5.</p> + +<p>5. It makes a Christians condition at the day of Judgment more +intolerable, then the condition of <i>Sodom and Gomorrah</i>. It makes the +Gospel it self to be the chiefest inditement against him; and the +hottest place in Hell to be his portion for ever, and ever.</p> + +<p>Oh that the Lord would give hearts to these men to meditate on these +things! and to repent of all their swearing, cursing, lying, +drunkenness, fornication, adultery, Sabbath-breaking, and such like +abominations! And let them not be offended with us, (as most of them +are) for not admitting them to the Sacrament; but rather offended with +their sins, that make them uncapable, as such, of the Sacrament. Let +not them cry out against us, but against themselves; and study to be +revenged, not of their Ministers and Elders, but of their sins, and +themselves. The Lord knows, that it is meer love to the Lord Jesus +Christ, and tender pity and compassion to their and our own souls, +that forceth us to deny them this Ordinance; lest we should be +instrumental to their eating and drinking their own damnation, and +accessary to their unworthy receiving, and to the prophanation of the +Sacrament; <i>Let not our pity, love, and care to them, breed hatred +against us, in them.</i> And why should they desire to partake in +these holy mysteries, whose hearts and lives are so full of +unholinesse? why should they that want spirituall life, desire to eat +of spirituall food? What should men spiritually dead, do at a +spiritual feast? why should they desire to eat that bread, +<span class="pagenum"><a name="Page_138" id="Page_138">{138}</a></span> +which will certainly, as long as they continue in this +condition, be the bread of death, not of life; and to +drink that cup, which will certainly be a cup, not of salvation, +but of damnation! Let our counsel be acceptable +to you; <i>First wash you, make ye clean, put away the +evill of your doings from before Gods eyes, cease to do +evill, learn to do well</i>; and then come and see whether +we will not receive you heartily and joyfully to the Sacrament. +<i>First wash your hands in innocency, and then you +will be fit to compasse the Lords Altar.</i> First get <i>spirituall +life, and then come and eat spirituall food</i>. First get to be +a friend and Disciple of Christ; and then not only We, +but Christ himself, will bid you welcome, and make +you partakers of all the benefits and comforts of the +blessed Sacrament.</p> + +<p>The third and last sort, <i>are such as come to our Congregation, and +live</i> (for ought we know) <i>unblameably</i>; and yet refuse to joyn +with Us in the Sacrament upon this account, because they will not come +to be examined by the Minister and Elders. This (as we find by woful +experience) is the great mountain that lyeth in the way, and hindereth +the free passage of the Presbyterial-Government; and therefore we have +taken some pains in our Vindication for the removing of it; we have +shewed,</p> + +<p>1. That the Ruling-Elder (which is the Officer so much opposed) hath a +Divine Warrant.</p> + +<p>2. It is the Will of Jesus Christ, that they that come to the +Sacrament, should first submit themselves to Examination; and not only +so, but to <i>Examination by Minister and Elders</i>.</p> + +<p>3. What this Examination is, which is required, and how often it is +required.</p> + +<p>4. The reason why ancient men and women, that have formerly under the +Prelatical Government been +<span class="pagenum"><a name="Page_139" id="Page_139">{139}</a></span> +admitted to the Sacrament, are required to submit unto +Examination, before they can be again admitted; It +remains, That we give Answers to the Objections that +are brought against this way of Examination; but before +we do this, we will first offer certain Reasons and +Motives (besides those already named) to perswade +every one of our respective Congregations, as well old, +as young, rich as poor, freely and cheerfully to submit +unto it.</p> + +<div class="sidenote">Motive 1.</div> + +<p>The first <i>Motive</i>, is <i>from the evident necessity of it, especially +now, while we are reforming the promiscuous admission of all sorts of +people to the Lords Table, formerly so scandalous</i>.</p> + +<p>And this appears; because,</p> + +<p>1. Without this, how can <i>ignorant persons</i> (<i>unfit to +communicate</i>) be detected? what other ordinary and regular course +can be imagined, to discover who are insufficient in regard of their +want of knowledge? And it is most certain, that there are many +ignorant persons, old, as well as young, rich, as well as poor, in the +most knowing Congregations; and many times, those whom we suppose <i>to +be very skilful in the word of Righteousnesse</i>, upon <i>Examination</i> +are found to be <i>babes in knowledge</i>.</p> + +<p>2. Without this course, multitudes of ignorant persons, both old and +young, will intrude themselves, who by reason of their ignorance, +being not able to discern the Lords body, must needs <i>eat and drink +Judgment to themselves, and become guilty of the body and blood of +Christ</i>, 1 Cor. 11.27, 29.</p> + +<p>3. Without this, how shall Ministers and Elders ever come truly to +know the <i>spiritual state</i> of their Congregation, that they may watch +over them in the Lord?</p> + +<p>4. Unless every one of the Congregation give an account +<span class="pagenum"><a name="Page_140" id="Page_140">{140}</a></span> +of their Faith to the Eldership, as well as any one, +the people will be extreamly apt to object unto the <i>Minister +and Elders</i>, partial-dealing in this particular, which +is contrary to that heavy charge of the Apostle, <span +class="fnanchor"><a name="Ref_196" id="Ref_196" href="#Foot_196">[196]</a></span><i>I charge +thee before God, and the Lord Jesus Christ, and the Elect +Angels, that thou observe these things, without preferring +one before another, doing nothing by partiality.</i> And it will +breed <i>discontents</i> and <i>animosities</i> in the people against the +Eldership, and great <i>divisions</i> and <i>dissentions</i> among +themselves.</p> + +<p>5. This course should be submitted to by the most intelligent and +knowing Christians in a Congregation, that by their <i>good +example</i>, and <i>professed subjection</i> to the Government of Christ, +those that have not so great a measure of knowledge, and so have more +need to come, may more readily and effectually be perswaded to do the +same.</p> + +<p>6. Finally, how can the <i>Ministers and Elders</i>, intrusted by God with +the <i>Oversight of their flock</i>, keep themselves pure from the sin of +those Persons, who through ignorance cannot chuse but prophane the +Lords Supper; unless by this means, they use their best endeavors to +finde out where ignorance is, and to remove it: And it is their duty +to <i>keep themselves pure</i>, <i>and not to be partakers of other mens +sins</i>.</p> + +<div class="sidenote">Motive 2.</div> + +<p>The second motive, is from the <i>great profit and benefit that will +redound to our respective Congregations, from this practice, prudently +and faithfully undertaken, and universally submitted unto</i>. For,</p> + +<p>1. Hereby the whole Congregation, in all the members of it, shall +receive much advantage and edification, whilest those that are +<i>knowing</i>, shall be encouraged, and those that are <i>weaker</i> in +understanding, further strengthened +<span class="pagenum"><a name="Page_141" id="Page_141">{141}</a></span> +in knowledg; and those that are <i>ignorant</i>, put into +a way of gaining knowledge, and so be prepared to partake +of the Ordinance of the Lords Supper, more conscionably; +and more comfortably discern the Lords +body, which is done by <i>knowledge</i>; as well as by <i>Faith</i>, +1 <i>Cor.</i> 11.29.</p> + +<p>2. Hereby the great offence of promiscuous, or mixt communion, will be +prevented, which hath been heretofore, and is to this day, a great +grief to the godly, both Ministers and people: and which hath been, +and is daily objected against us, by them that separate from our +Churches, as the ground why they are necessitated to depart from us; +and are still discouraged from returning to us.</p> + +<p>3. Hereby a <i>good foundation</i> will be laid, of carrying on that +<i>reall reformation</i> which we have <i>covenanted for</i>, both in +Congregations, families, and particular persons; <i>growth in knowledge</i> +being a great means to further <i>our growth in the grace of our Lord +Jesus Christ</i>, 2 Pet. 3.18.</p> + +<p>4. Hereby those uncomfortable and disorderly fractions +and divisions among the members of our severall +Congregations, (some refusing to submit to all orders, +while others christianly submit themselves,) wil in good +measure be <i>cured</i>, and our Congregations to the <i>glory of +God</i>, and the comfort of <i>Minister</i>, <i>and Elders</i>, be reduced +to a sweet Harmonious <i>unity and uniformity</i>, not only in +judgment, but in practice, both thinking and doing the +same thing; which were a <i>Gospel-blessing</i> much to be desired, +as a fruit of that Ancient Promise, <i>Jer.</i> 32.39.</p> + +<div class="sidenote">Motive 3.</div> + +<p>The third Motive is from the <i>Mischiefs that will inevitably ensue +upon the neglect of this practice</i>. For hereby,</p> + +<p>1. <i>Ignorant persons</i> shall go on in their ignorance undiscovered, +unreformed.</p> + +<p><span class="pagenum"><a name="Page_142" id="Page_142">{142}</a></span> +2. The <i>Lords Supper</i> in many Congregations will be wholly disused, +or miserably prophaned. 3. Particular Congregations will be filled with +distractions and discontents, whilest a great part among them refuse to +walk orderly. 4. The <i>Ministers and Elders</i>, who sincerely tender the +spiritual welfare of their Congregations will be much <i>discouraged</i> +and <i>discomforted</i>.</p> + +<p>5. The <i>Work of Reformation</i>, and particularly the growth of people +in knowledg and the grace of Jesus Christ, will extreamly be obstructed +and hindered; <i>and whosoever shall be any cause or occasion thereof, +will but uncomfortably answer it unto Jesus Christ</i>.</p> + +<div class="sidenote">Motive 4.</div> + +<p>The fourth Motive, is from the <i>weaknesse and insuffiency</i> of the +objections that are brought against this practice; To which we shall +now (God assisting us) return <i>distinct</i>, and we hope, +<i>satisfactory</i> Answers.</p> + +<p>The Objections are:</p> + +<div class="sidenote"><i>Object.</i> 1.</div> + +<p>Many who are well inclined, object their own <i>timorousness</i>: And +have <i>jealousies</i> that the Minister will propound such hard and +unusual questions, as they shall not on a sudden be able to answer.</p> + +<div class="sidenote"><i>Answ.</i> 1.</div> + +<p>The Questions to be propounded by the Eldership to persons, before +they come to the Lords Table, are for the substance of them contained +in the <i>Ordinance of Parliament</i>, of the 20<sup>th</sup> of <i>October</i>, +1643. the particulars thereof being the <i>fundamentalls of Religion</i>, +contained usually in most <i>Catechismes</i>, which persons of the meanest +capacity ought to understand.</p> + +<p>2. We doubt not but the <i>Ministers with the Elders</i>, will make it +their serious Endeavours, to deal with all persons in all <i>Prudence, +meeknesse, tendernesse, and love</i>, as the condition of those that come +before them shall require; They being not insensible of their own +<i>weaknesse</i>, will take heed of Discouraging the meanest, or Quenching +the smoaking flax, well knowing, <i>That they are not to Lord it over +Gods heritage, but to promote their growth, and to be Helpers of their +joy</i>.</p> + +<div class="sidenote4"><i>Object.</i> 2.</div> + +<p>Why may not people be now admitted to the Sacrament, without +examination, as well as before the Elders were chosen?</p> + +<div class="sidenote"><i>Answ.</i> 2.</div> + +<p>Because; 1. Before Elders were chosen, and the foundation of +Church-Government begun to be laid, the Church of <i>England</i> was in +<i>point of Church Government</i> in an unreformed condition: But now +(blessed be God) in a way of Reformation. +<span class="pagenum"><a name="Page_143" id="Page_143">{143}</a></span> +And we have in our <i>Nationall Covenant</i>, <i>sworn to endeavour +a reformation in Church-Government, according to the +Word of God</i>. In pursuance of that Covenant, there are +many Ordinances of Parliament, to require it; and accordingly +it is practised in many Congregations; and +<i>shall we still persist in our old unreformed way?</i></p> + +<p>2. The <i>Promiscuous admission</i> of all sorts of Persons heretofore +without examination tended much to the <i>Prophanation of the Lords +Supper</i>, and was a great <i>scandall</i> in our Church, <i>Hazarded</i> +the souls of thousands, <i>occasioned</i> separations from our Churches, +brought the judgments of God upon the <i>Kingdome</i>, and was no small +griefe to godly Ministers, &c. But now God having provided a further +Remedy, we ought not only, not to <i>oppose it</i>, but to <i>submit</i> to it, +with all readiness and thankfulness.</p> + +<div class="sidenote"><i>Object.</i> 3.</div> + +<p>Will you have the <i>Ancient men of a Congregation, that have +for divers years been partakers of the Sacrament, come now in +their Old Age to be Examined; will you have Noblemen, and +Rich men, and Aldermen</i>, &c.</p> + +<div class="sidenote"><i>Answ.</i> 1.</div> + +<p>We have formerly declared, That the Presbyteriall Government doth not +precisely require of those that come to the Sacrament, <i>That they +should first be Examined by Questions and Answers: But if any man +shall make a good profession of his Faith, in a continued discourse, +without being asked any Questions, it will be accepted, as well as if +they were Examined by particular Questions.</i></p> + +<p>2. We have likewise shewed the Reason why Ancient men and women, that +have formerly been admitted, are required to submit to Examination, +before they can be again admitted, &c. We have intreated you, to +distinguish between a <i>Church-reforming in Discipline, and +reformed</i>: When a Church is once reformed, and members admitted by +Examination of the Eldership, there will never be any necessity of +coming afterwards to Ministers and Elders, for re-admission; (unless +it be in case of excommunication.) But in a Church reforming, as ours +is, when all +<span class="pagenum"><a name="Page_144" id="Page_144">{144}</a></span> +sorts have formerly been admitted, without any Distinction, +then <i>Old men</i> must be willing to give an account, as well as <i>young +men</i>, and <i>rich men</i>, as well as <i>poor</i>: Because,</p> + +<p>1. Old men and rich men are found to be <i>ignorant</i>, and to prophane +the Sacrament, as well as <i>young men</i>, and <i>poor men</i>.</p> + +<p>2. In Gospell-administrations God is no respecter of persons; neither +must his Officers be, if they would be found faithfull in their +places; <i>It is not gray hairs, nor silken coats; but knowledg, faith, +repentance, love and thankefulness, will qualifie a man for the +Sacrament.</i></p> + +<p>3. If old men and rich men are more gracious and knowing, then others, +their good examples will be mighty incouragements, to draw on the +younger, and poorer sort. And wherein can <i>Noblemen, and Richmen, +express their thankfulness to God, for his distinguishing mercies +towards them, better, then in becoming patterns and presidents to +others, in their ready obedience to the will of Christ</i>, in this +particular?</p> + +<div class="sidenote"><i>Object.</i> 4.</div> + +<p>We are willing to come to the <i>Minister alone</i>, to be examined; But +we will never come before the <i>Ruling-Elders</i>.</p> + +<div class="sidenote"><i>Answ.</i> 1.</div> + +<p>The Office of the <i>Ruling Elders</i>, as they are distinct from +<i>teaching Elders</i>, is grounded upon Scripture; and is not an +invention of man, but an <i>Ordinance of Christ</i>, (as we have shewed,) +and therefore to be submitted unto.</p> + +<p>2. Admission of members to the Sacrament, is an act of Church-Government, +and therefore belongs to the Elders, as well as the Minister: (as we +have likewise shewed.) <i>Church-Government is not committed by Christ +unto Ministers severally, but, to Ministers and Elders joyntly</i>, +Matth. 10.17. 1 Cor. 12.28. 1 Tim. 5.17. 1 Thess. 5.12. Act. 15.6. +Act. 20.17, 28. And therefore in conscience, people ought to submit to +the Ministers and Elders.</p> + +<p><span class="pagenum"><a name="Page_145" id="Page_145">{145}</a></span> +3. This is a Practice according to the example of the <i>best reformed +Churches</i>, wherein Elders are joyned with Ministers in this +particular.</p> + +<p>4. To devolve this work upon one Minister alone, as +it is sinful, so it will prove very <i>prejudicial</i>, both to Minister +and People: For in some places <i>Ministers</i> may +not be so faithful and Prudentiall as they ought to be, +and may, through pride, covetousness, partiality, or rashness, +keep from the Sacrament, or admit to the Sacrament, +whom Christ would not have admitted, or kept away. +And in other places, where <i>Ministers</i> are more <i>wise</i>, and +<i>humble</i>, and <i>faithfull</i>, if they should assume the power +of Examination, without <i>Elders</i> assisting of them, they +will be wofully <i>mis-reported</i> and scandalized by those +that come before them, or by others, that are disaffected +to them; For if such horrid and base reports are already +raised about the Questions propounded by the Minister +and Elders, when they sit together; (as by sad experience +these wicked dayes of ours will witnesse:) what +will not ungodly men be afraid to report, when the Minister +alone shall ingross this power?</p> + +<p>5. We have formerly shewed, that these Elders whom you so much oppose, +are such <i>as you either have, or might have chosen; and they were +chosen for the relief and benefit or the Congregation, that so the +Minister might not be sole judge of those that come to the Sacrament, +but might have others joyned with him, to see that he doth nothing out +of envy, malice, pride, or partiality; but that all things may be +managed for the good and edification of those for whose sake they are +chosen</i>: And therefore it is a wonder to us, to hear men speak so +much against <i>Ruling-Elders</i>, when they are purposely chosen for their +<i>own relief and benefit</i>.</p> + +<p>6. We have also formerly shewed, that when the Parliament +<span class="pagenum"><a name="Page_146" id="Page_146">{146}</a></span> +gave their allowance to the Presbyterial Government, +if they had put the whole <i>juridical power</i> of +the Church, into the hands of one Minister alone, they +that now seem so willing to come to be examined by +the Minister, without his Elders, would have more bitterly +declaimed against that way, then now they do against +this: For this indeed were to make every Minister +a <i>Prelate</i> in his Congregation; and to bring in that, +which hath some Resemblance to <i>Auricular confession</i>.</p> + +<div class="sidenote"><i>Object.</i> 5.</div> + +<p>Though some <i>Ministers rigidly keep all from the Sacrament, that +will not come before the Eldership; yet there are others that are +Presbyterians, and have Elders chosen, that examine without them, and +will receive us to the Sacrament, without coming before them.</i></p> + +<p>In answer to this,</p> + +<div class="sidenote"><i>Answ.</i></div> + +<p>1. We doubt whether there be any <i>Ministers</i> of the Presbyterian +judgment, that do thus practise.</p> + +<p>2. If there be any such, we conceive that herein they +act not only contrary to an <i>Ordinance of Parliament</i>, but +to an <i>Ordinance of Christ</i>, who hath given the power of +Discipline, not to <i>one Minister</i>, (as we have said) but to +an <i>united company of Presbyters</i> And for one Minister +to assume this power unto himself, is (as we have also +declared) <i>to make himself the whole Church; It is to build +up what he hath destroyed, and to usurp the Prelaticall power +of sole jurisdiction, in his Congregation.</i> For he doth not +only assume a Pastoral power of instructing those that +are to come to the Sacrament, but an Authoritative +power of admitting to, & keeping from the Sacrament; +which is to take to himself an authority that Christ hath +never given him. And we desire these Ministers to consider +what we have formerly delivered, <i>That it is as warrantable +by the Word of God for one Minister to assume the</i> +<span class="pagenum"><a name="Page_147" id="Page_147">{147}</a></span> +<i>whole power of suspending persons from the Sacrament, who +have been duly admitted thereunto, as it is to assume the whole +power of admitting to the Sacrament</i>, &c. And further we +beseech and intreat them (if there be any such,) to consider +what an offence they give in this particular, to all +their Brethren in the Ministry; and what an argument +they put into the mouthes of those that are disaffected +to the government; and in the fear of God to forsake +this way and course, lest while they think <i>to build with +us, they be found to be destroyers, both of the Presbyterian +Government and Ministry, and to open a wide door to Sacramental +Prophanation</i>.</p> + +<div class="sidenote"><i>Object.</i> 6.</div> + +<p>Doth not the Scripture say, <i>Let a man examine himself, and so let +him eat?</i> &c. but it no where saith, Let a man be examined by the +Minister and Elders.</p> + +<div class="sidenote"><i>Answ.</i></div> + +<p>1. The text speaks of those that were formerly admited +in a due way to the Sacrament; and of such it is only +required, that they should <i>examine themselves</i>: For the +Examining of those amongst us that have formerly bin +admitted, is occasioned by the great Church deformation +that hath been amongst us; which being once +healed, there will not be again that need afterwards of +<i>Church-Examination.</i></p> + +<p>2. The Apostles words are not to be understood <i>restrictively and +exclusively</i>. For he doth not say, Let a man examine himself <i>only</i>, +But let a man <i>Examine himself</i>, that is, Let him <i>especially +examine himself</i>. Take a parallel text, Rom. 14.12. <i>So then every +one of us shall give an account of himself to God</i>; which text is +not to be understood exclusively; For it is certain, that Ministers +must give an account to God, not only of themselves, but also for +their people; And Parents and Masters, for their children, and +servants; so it is here, Let a man +<span class="pagenum"><a name="Page_148" id="Page_148">{148}</a></span> +examine himself: This doth not exclude the duty of a +father, in examining his children; or of a Master, Minister, +or Elder, in examining those under his Charge: +But it teacheth us, That we must not rest in, nor trust to +the Examination of our Father, Master, Minister, or Elders, +but likewise examine our selves: <i>If a childe, or servant +should say unto his father, or master, when he is examined +about his knowledge, or faith, The Scripture bids me examine +my self, and therefore I will not be examined by you. +Would not this be accounted a great affront, and an unnsufferable +abuse to the holy Scriptures?</i> and yet just so do they +reason & argue, that from this Scripture, would exempt +themselves from all examination by Minister & Elders. +And so likewise when Christ saith, Matth, 7.1. <i>Judge +not, that you be not judged</i>: He that should interpret that +text <i>exclusively</i>, of all kind of judging; would overthrow +all Magistracy. But it is to be understood only, as excluding +private and rash judging, (when a man judgeth +his Brother, and hath no calling to judge him, not a just +cause:) so it is here; This text excludes all private Christians +from examining others; but to say, that it excludes +all men in office and place in the Church, and in +the family, would at once destroy all Church-Government, +and all family-government.</p> + +<p>3. We might add, that those that are most ready to pretend, that it is +needless to give an account before the Minister and Elders, because +they are to <i>examine themselves</i>, it is to be feared, are as +regardless of examining themselves, as unwilling to give an account to +the Eldership.</p> + +<div class="sidenote"><i>Object.</i> 7.</div> + +<p>Doth not the Scripture also say, <i>whosoever eateth and drinketh +unworthily, eateth and drinketh damnation to himself</i>? It is not +said, to the Eldership.</p> + +<p><span class="pagenum"><a name="Page_149" id="Page_149">{149}</a></span></p> + +<div class="sidenote"><i>Answ.</i></div> + +<p>That text is not to be understood <i>exclusively</i>, unless it relate to +close hypocrites: An <i>hypocrite</i> eats and drinks damnation to himself +only, but if it relates to those that are <i>grosly ignorant and +scandalous</i>, it cannot be understood exclusively. For when a man +that is grosly ignorant and scandalous, receives the Sacrament, he not +only eats and drinks judgment to himself, but the <i>guilt of the sin +lyeth upon all those that knew of it, and did not do their duty for +the hindering of it</i>, as we have formerly shewed.</p> + +<div class="sidenote"><i>Object.</i> 8.</div> + +<p>There are many <i>Elders</i> that are very ignorant, and fiter rather to +be <i>examined</i>, then to <i>examine</i>; and that propound unbeseeming +and absurd questions.</p> + +<div class="sidenote"><i>Answ.</i></div> + +<p>The ignorance of some Elders doth no more prejudice the office of an +Elder, then the ignorance of some Physitians, or Ministers, doth the +calling of Ministers and Physitians: If ignorant Elders be chosen, the +fault is not in the Office, but in the Choosers.</p> + +<p>2. This objection cannot be justly made against the Ruling-Elders +within this Province; we hope we may say without boasting, that they +are very knowing, and very godly; and we are confident, that all the +reports that are vented concerning absurd and unbeseeming questions, +&c. are meer lyes and falsities. In all such meetings, the Minister is +the Moderator, and he onely propounds the questions; the Elders sit by +and judge.</p> + +<p>3. In those Parishes where there are none sufficiently qualified to be +Elders, the Presbyterian Government doth not require them to chuse +Elders, but Orders, <i>That all such Parishes should be under the +immediate care, inspection, and government of the Classical +Presbytery</i>.</p> + +<div class="sidenote"><i>Object.</i> 9.</div> + +<p>It is not enough for a <i>Minister to forewarn his people of the +danger of unworthy coming to the Lords Supper; and if they will +notwithstanding the warning, come unworthily, is not the Minister +free?</i></p> + +<p>It is not enough for a father to tell his child, that he must not +drink such a cup of poyson, and yet afterwards (when he seeth +<span class="pagenum"><a name="Page_150" id="Page_150">{150}</a></span> +his child very greedy of it) to give it him; especially, when +he knoweth that it will certainly poyson him. It was not enough +for old <i>Eli</i> to admonish his Sons; but because he did not +use his power, in hindring them, he is reproved, as accessary to +their sins.</p> + +<div class="sidenote"><i>Object.</i> 10.</div> + +<p>I have <i>lived thus long, and never yet was examined, and certainly I +will not now begin in my old age, I will rather never receive the +Sacrament at all</i>.</p> + +<div class="sidenote"><i>Answ.</i></div> + +<p>Old Customes are no good principles to build upon; these are times of +Reformation.</p> + +<p>2. Consider thine own spiritual wants, and what need thou hast of this +blessed Ordinance; and remember what the servant of <i>Naaman</i> said +unto him, <i>If the Prophet had bid thee do some great thing, wouldest +thou not have done it? how much rather then, when he saith, Wash and +be clean?</i> So give Us leave to say to you, <i>If Christ had +commanded you to do some great thing, would you not have done it, +rather then be deprived of this Ordinance? how much rather when he +saith to thee only, Come and give an account of thy Faith before the +Eldership, and thou shalt be made partaker of this Heavenly +banquet?</i></p> + +<div class="sidenote"><i>Object.</i> 11.</div> + +<p>But I have made a Vow, that I will never come before the Elders.</p> + +<div class="sidenote"><i>Answ.</i></div> + +<p>This Vow is rash and sinful, a bond of iniquity; and therefore by +keeping of it, you become guilty of a double sin: the Eldership is an +Ordinance of Christ (as we have shewed) and therefore not to be vowed +against.</p> + +<div class="sidenote"><i>Object.</i> 12.</div> + +<p>I am every way able to examine my self, and none knows what is in my +heart; and therefore I will venture upon my own private examination.</p> + +<div class="sidenote"><i>Answ.</i></div> + +<p>How is it, that thou art unwilling to venture thy estate, without +first advising with a Lawyer: and wilt advise with Physitians about +thy bodily health; but wilt venture thy soul at the Sacrament, upon +thine own +<span class="pagenum"><a name="Page_151" id="Page_151">{151}</a></span> +head, without taking the advice of Minister and Elders; +<i>Is thy soul less precious to thee, then thy body, or thy estate?</i> +Besides, if thou hast knowledg, why wilt thou not come +to examination; if no knowledg, why wilt thou refuse +the way & means to get knowledg? the truth is, the true +ground why some men do oppose this way, is either,</p> + +<p>1. Out of ignorance and pride, because they are impatient to have +their ignorance discovered:</p> + +<p>2. Or else, Secondly, it is from a prophane spirit of opposition; not +onely against Church-Government, and all good order; but against all +the wayes of Christ. But let such persons consider;</p> + +<p>1. That it is far better to have their ignorance cured, then covered: +Ignorance covered will make us go blindfold to Hell; But Ignorance +cured, will make us go with open eyes to Heaven.</p> + +<p>2. That Christ accounts them his enemies, that will not have him to +<span +class="fnanchor"><a name="Ref_197" id="Ref_197" href="#Foot_197">[197]</a></span><i>reign +over them</i>, and will destroy them as his enemies.</p> + +<p>3. To hate Instruction and Reformation, is a certain sign of +wickedness, which God abhors.</p> + +<p>4. All the opposition that carnal and rebellious spirits have against +Christ and his wayes, will in the end, prove kicking against the +pricks, and most pernicious to their own Souls.</p> + +<p>And thus we have answered all those objections, that are usually +brought against this way of Examination, and herein (as we hope) have +given abundant satisfaction to all those that are willing to receive +it. And we have likewise finished our Exhortation. As for the successe +of it, we leave it wholy to God; as having learn't, that <i>duty is +ours</i>, but <i>success is Gods</i>. When <i>Paul</i> had finished +his Sermon at <span +class="fnanchor"><a name="Ref_198" id="Ref_198" href="#Foot_198">[198]</a></span><i>Athens, +some mocked; and others said,</i> +<span class="pagenum"><a name="Page_152" id="Page_152">{152}</a></span> +<i>we will hear thee again of this matter. Howbeit certain men +clave unto him, and believed, &c.</i> We doubt not but +there are many within the Province; whose hearts <i>the +Lord will open, to attend to what is here said</i>. Our desire is +to do good unto all, even unto those that are our greatest +adversaries; and not <i>to be overcome of evil, but to overcome +evil with good</i>. If they mock at us (as they did at +<i>Paul</i>) yet surely, <span +class="fnanchor"><a name="Ref_199" id="Ref_199" href="#Foot_199">[199]</a></span><i>Our +Judgment is with the Lord, and our +work with our God; He that is filthy, let him be filthy still; +and he that is unjust, let him be unjust still</i>: But we hope +better things of you, that have submitted to the Presbyterian-Government. +For whom we pray, <span +class="fnanchor"><a name="Ref_200" id="Ref_200" href="#Foot_200">[200]</a></span><i>That the +God of peace, that brought again from the dead our</i> Lord Jesus +Christ, <i>that great Shepherd of his sheep, through the +bloud of the everlasting</i> Covenant, <i>would make you perfect +in every good work, to do his Will; working in you, that +which is well-pleasing in his sight, through</i> Jesus Christ; +<i>to whom be glory, for ever and ever</i>, Amen.</p> + +<div class="footnote"> + + <p class="nodent"><a name="Foot_96" id="Foot_96" href="#Ref_96">[96]</a>  + Rom. 12.8.</p> + + <p class="nodent"><a name="Foot_97" id="Foot_97" href="#Ref_97">[97]</a>  + 1 Pet. 5.</p> + + <p class="nodent"><a name="Foot_98" id="Foot_98" href="#Ref_98">[98]</a>  + Luk. 22.25, 26.</p> + + <p class="nodent"><a name="Foot_99" id="Foot_99" href="#Ref_99">[99]</a>  + <span title="hêgoumenos">ἡγουμενος</span>.</p> + + <p class="nodent"><a name="Foot_100" id="Foot_100" href="#Ref_100">[100]</a>  + Matth. 23.7, 8, 9, 10, 11.</p> + + <p class="nodent"><a name="Foot_101" id="Foot_101" href="#Ref_101">[101]</a>  + 2 Tim. 2.24, 25, 26.</p> + + <p class="nodent"><a name="Foot_102" id="Foot_102" href="#Ref_102">[102]</a>  + Phil. 1.</p> + + <p class="nodent"><a name="Foot_103" id="Foot_103" href="#Ref_103">[103]</a>  + Psal. 74. & 137.</p> + + <p class="nodent"><a name="Foot_104" id="Foot_104" href="#Ref_104">[104]</a>  + <i>unus homo, solus totius orbis impetum sustinuit.</i></p> + + <p class="nodent"><a name="Foot_105" id="Foot_105" href="#Ref_105">[105]</a>  + Isai. 8.11, 12, 13, 14.</p> + + <p class="nodent"><a name="Foot_106" id="Foot_106" href="#Ref_106">[106]</a>  + Matth. 18.20.</p> + + <p class="nodent"><a name="Foot_107" id="Foot_107" href="#Ref_107">[107]</a>  + Dan. 2.35, 45.</p> + + <p class="nodent"><a name="Foot_108" id="Foot_108" href="#Ref_108">[108]</a>  + Micah 4.1, 2.</p> + + <p class="nodent"><a name="Foot_109" id="Foot_109" href="#Ref_109">[109]</a>  + Isai. 61.12. 1 Tim. 5.17. 1 Thes. 5.13.</p> + + <p class="nodent"><a name="Foot_110" id="Foot_110" href="#Ref_110">[110]</a>  + 1 Pet. 5.4.</p> + + <p class="nodent"><a name="Foot_111" id="Foot_111" href="#Ref_111">[111]</a>  + Dan. 9.25.</p> + + <p class="nodent"><a name="Foot_112" id="Foot_112" href="#Ref_112">[112]</a>  + Neh. 4.3, 4.</p> + + <p class="nodent"><a name="Foot_113" id="Foot_113" href="#Ref_113">[113]</a>  + Neh. 4.10.</p> + + <p class="nodent"><a name="Foot_114" id="Foot_114" href="#Ref_114">[114]</a>  + Zech. 4.10.</p> + + <p class="nodent"><a name="Foot_115" id="Foot_115" href="#Ref_115">[115]</a>  + and Zech. 4.9. 6.8.</p> + + <p class="nodent"><a name="Foot_116" id="Foot_116" href="#Ref_116">[116]</a>  + Jer. 4.14. Isai. 1.16.</p> + + <p class="nodent"><a name="Foot_117" id="Foot_117" href="#Ref_117">[117]</a>  + Rom. 2.29.</p> + + <p class="nodent"><a name="Foot_118" id="Foot_118" href="#Ref_118">[118]</a>  + <i>In te stas, & non stas.</i></p> + + <p class="nodent"><a name="Foot_119" id="Foot_119" href="#Ref_119">[119]</a>  + <i>Frustra nititur qui non innititur.</i></p> + + <p class="nodent"><a name="Foot_120" id="Foot_120" href="#Ref_120">[120]</a>  + 2 Tim. 1.6.</p> + + <p class="nodent"><a name="Foot_121" id="Foot_121" href="#Ref_121">[121]</a>  + <i>Manducatio Indignorum, & Manducatio Indigna.</i> Alsted.</p> + + <p class="nodent"><a name="Foot_122" id="Foot_122" href="#Ref_122">[122]</a>  + 1 Pet. 1.12.</p> + + <p class="nodent"><a name="Foot_123" id="Foot_123" href="#Ref_123">[123]</a>  + <span title="epithymousin angeloi parakypsai">επιθνμουςιν αγγελοι παρακυψαι</span>.</p> + + <p class="nodent"><a name="Foot_124" id="Foot_124" href="#Ref_124">[124]</a>  + Joh. 6.51. and 56.</p> + + <p class="nodent"><a name="Foot_125" id="Foot_125" href="#Ref_125">[125]</a>  + <span title="trophê eucharistêtheisa">τροϕη ευχαριστηθεισα</span>.</p> + + <p class="nodent"><a name="Foot_126" id="Foot_126" href="#Ref_126">[126]</a>  + <i>Quantò pro nobis vilior, tantò nobis charior.</i></p> + + <p class="nodent"><a name="Foot_127" id="Foot_127" href="#Ref_127">[127]</a>  + <i>Donec totus fixus in Corde qui totus fixus in cruce.</i></p> + + <p class="nodent"><a name="Foot_128" id="Foot_128" href="#Ref_128">[128]</a>  + <i>Non vincula sed ornamenta, & spirituales Margaritæ</i>, + quoted by <i>Nyc. Vedelius</i>, in his Epistle before his Commentary + upon <i>Ignatius</i>.</p> + + <p class="nodent"><a name="Foot_129" id="Foot_129" href="#Ref_129">[129]</a>  + <i>Festum Aquilarum, non Graculorum</i>.</p> + + <p class="nodent"><a name="Foot_130" id="Foot_130" href="#Ref_130">[130]</a>  + Rom. 5.8.</p> + + <p class="nodent"><a name="Foot_131" id="Foot_131" href="#Ref_131">[131]</a>  + Lam. 3.</p> + + <p class="nodent"><a name="Foot_132" id="Foot_132" href="#Ref_132">[132]</a>  + Luk. 7.6, 7.</p> + + <p class="nodent"><a name="Foot_133" id="Foot_133" href="#Ref_133">[133]</a>  + 2 Sam. 9.</p> + + <p class="nodent"><a name="Foot_134" id="Foot_134" href="#Ref_134">[134]</a>  + <i>Utimur perspecillis magis quàm speculis.</i> Senec.</p> + + <p class="nodent"><a name="Foot_135" id="Foot_135" href="#Ref_135">[135]</a>  + Matth. 5.44, 45, 46.</p> + + <p class="nodent"><a name="Foot_136" id="Foot_136" href="#Ref_136">[136]</a>  + Col. 1.10, 11.</p> + + <p class="nodent"><a name="Foot_137" id="Foot_137" href="#Ref_137">[137]</a>  + Phil. 1.9, 10, 11.</p> + + <p class="nodent"><a name="Foot_138" id="Foot_138" href="#Ref_138">[138]</a>  + Heb. 13.17.</p> + + <p class="nodent"><a name="Foot_139" id="Foot_139" href="#Ref_139">[139]</a>  + 1 Thess. 5.12.</p> + + <p class="nodent"><a name="Foot_140" id="Foot_140" href="#Ref_140">[140]</a>  + 1 Tim. 5.17, 18.</p> + + <p class="nodent"><a name="Foot_141" id="Foot_141" href="#Ref_141">[141]</a>  + Gal. 6.6.</p> + + <p class="nodent"><a name="Foot_142" id="Foot_142" href="#Ref_142">[142]</a>  + 1 Cor. 9.13, 14.</p> + + <p class="nodent"><a name="Foot_143" id="Foot_143" href="#Ref_143">[143]</a>  + <span title="Philoxenoi">Φιλοξενοι</span>. Tit. 1.8.</p> + + <p class="nodent"><a name="Foot_144" id="Foot_144" href="#Ref_144">[144]</a>  + 1 Thess. 5.11, 14, 15.</p> + + <p class="nodent"><a name="Foot_145" id="Foot_145" href="#Ref_145">[145]</a>  + Col. 3.1, 6.</p> + + <p class="nodent"><a name="Foot_146" id="Foot_146" href="#Ref_146">[146]</a>  + 1 Cor. 10.24.</p> + + <p class="nodent"><a name="Foot_147" id="Foot_147" href="#Ref_147">[147]</a>  + Rom. 15.2, 3.</p> + + <p class="nodent"><a name="Foot_148" id="Foot_148" href="#Ref_148">[148]</a>  + Phil. 2.3.</p> + + <p class="nodent"><a name="Foot_149" id="Foot_149" href="#Ref_149">[149]</a>  + Mal. 3.16.</p> + + <p class="nodent"><a name="Foot_150" id="Foot_150" href="#Ref_150">[150]</a>  + 1 Tim. 6.4, 5.</p> + + <p class="nodent"><a name="Foot_151" id="Foot_151" href="#Ref_151">[151]</a>  + 2 Tim. 2.23.</p> + + <p class="nodent"><a name="Foot_152" id="Foot_152" href="#Ref_152">[152]</a>  + Rev. 3.4.</p> + + <p class="nodent"><a name="Foot_153" id="Foot_153" href="#Ref_153">[153]</a>  + Rom. 16.17.</p> + + <p class="nodent"><a name="Foot_154" id="Foot_154" href="#Ref_154">[154]</a>  + 1 Tim. 6.3, 4, 5.</p> + + <p class="nodent"><a name="Foot_155" id="Foot_155" href="#Ref_155">[155]</a>  + Tit. 1. 1 Tim 3.16. Tit. 2.12.</p> + + <p class="nodent"><a name="Foot_156" id="Foot_156" href="#Ref_156">[156]</a>  + Eph. 2.1. 1 Cor. 2.14.</p> + + <p class="nodent"><a name="Foot_157" id="Foot_157" href="#Ref_157">[157]</a>  + Rom. 8.7.</p> + + <p class="nodent"><a name="Foot_158" id="Foot_158" href="#Ref_158">[158]</a>  + Gal. 5.17. Rom. 7.18, 19, 23, 24. Isa. 64.6. Rom. 3.28. + Phil. 3.9. 2 Cor. 5.21.</p> + + <p class="nodent"><a name="Foot_159" id="Foot_159" href="#Ref_159">[159]</a>  + Rom. 8.1, 13. 1 Joh.3.14. Eph. 2.16. Titus 3.16. 1 Thess. 4.3. + Heb. 12.14.</p> + + <p class="nodent"><a name="Foot_160" id="Foot_160" href="#Ref_160">[160]</a>  + Heb. 7.22. Heb. 8.6.</p> + + <p class="nodent"><a name="Foot_161" id="Foot_161" href="#Ref_161">[161]</a>  + 2 Tim. 3.1, 2, &c.</p> + + <p class="nodent"><a name="Foot_162" id="Foot_162" href="#Ref_162">[162]</a>  + Isai. 1.5, 6.</p> + + <p class="nodent"><a name="Foot_163" id="Foot_163" href="#Ref_163">[163]</a>  + <i>Schisma, ni fallor, est eadem opinantem, & eodem ritu + utentem solo Congregationis delectari dissidio, & Schismaticos facit + non diversa fides, sed communionis disrupta societas</i>, Aug. contra + Faustum. lib. 20. cap 3.</p> + + <p class="nodent"><i>Schisma dicitur a scindendo, & est scissio, separatio, disjunctio, + aut dissolutio unionis illius, quæ debet inter Christianos observari. + Quia autem hæc Scissio maximè perficitur, & apparet in debitâ + communione Ecclesiasticâ recusandâ, idcirco illa separatio per + appropriationem singularem, rectè vocatur Schisma.</i> Ames. cas. + consc. lib. 5. cap 12.</p> + + <p class="nodent"><i>Schisma est secessio in religionis negotio, vel temeraria, vel + injusta, sive facta sit, sive continuata</i>, Camero, de Eccles. + tom 1. pag 396.</p> + + <p class="nodent"><a name="Foot_164" id="Foot_164" href="#Ref_164">[164]</a>  + <i>Schisma aliud est, ut loquuntur in scholis, negativum, aliud + positivum. Negativum vocamus, quod non exit in cœtum & societatem + aliquam religiosam, sed simpliciter secessio est, & subductio; cum non + instituitur Ecclesia, facto schismate &c. Positivum tum fit, cum + instituitur Ecclesia, hoc est, cum fit consociatio quædam, quæ legibus + Ecclesiasticis, & Dei verbo atque Sacramentorum administratione utitur + separatim: quod quadam formulâ desumptâ ex Scriptura dicitur struere + altare adversus altare, hoc est, quod Schisma Antonomasticωs dicitur, + &</i> <span title="kat' exochên">κατ' εξοχην</span>, <i>&c.</i> Camero + de Schismate, pag. 402.</p> + + <p class="nodent"><a name="Foot_165" id="Foot_165" href="#Ref_165">[165]</a>  + <i>Temeritas secessionis deprehenditur, ut loquuntur, a + posteriori, si ejus occasio levis sit: erit autem levis, nisi vel + inciderit gravis & intolerabilis persecutio, vel ille cœtus unde + fit secessio laboret hæresi, aut verò deditus fit Idololatriæ.</i> + Camero, pag. 399. And afterwards, pag. 405. <i>Quarta verò causa + (cujus non meminimus supra, quia versabamur in thesi, hic vero + meminimus, quia ventum est ad hypothesim) si agnitus fuerit + Antichristus.</i></p> + + <p class="nodent"><a name="Foot_166" id="Foot_166" href="#Ref_166">[166]</a>  + <i>Etiam secessio fit temerè, cum fit ob morum corruptelas; + quorsum illud Christi pertinet</i>, Sedent in Cathedra Mosis, facite + quæcunque dixerint vobis. <i>Cujus rei hæc est ratio, quòd ubicunque + viget puritas doctrinæ, Deum in eo cœtu necessse est habere + Ecclesiam, tametsi obrutam penè multitudine scandalorum. Itaque qui + secessionem faciunt ab ejusmodi cœtu, haud dubiè inde secedunt ubi + Deus colligit Ecclesiam.</i> Camero, pag. 400.</p> + + <p class="nodent"><a name="Foot_167" id="Foot_167" href="#Ref_167">[167]</a>  + <i>Mr. Carthwright. Mr. Dod. M. Hildersham. Mr. Bradshaw. Mr. + Ball.</i></p> + + <p class="nodent"><a name="Foot_168" id="Foot_168" href="#Ref_168">[168]</a>  + Matth. 13.9.</p> + + <p class="nodent"><a name="Foot_169" id="Foot_169" href="#Ref_169">[169]</a>  + <i>Musculus</i> on 1 Cor. 11.</p> + + <p class="nodent"><a name="Foot_170" id="Foot_170" href="#Ref_170">[170]</a>  + <i>Thomas Goodwin</i>, in his Sermon upon <i>Zech.</i> 4.</p> + + <p class="nodent"><a name="Foot_171" id="Foot_171" href="#Ref_171">[171]</a>  + 1 Cor. 1.10. Phil. 2.1, 2. Eph. 4.3, 4, 5, 6.</p> + + <p class="nodent"><a name="Foot_172" id="Foot_172" href="#Ref_172">[172]</a>  + Jer. 32.39. Zeph. 3.9. Zach. 14.9.</p> + + <p class="nodent"><a name="Foot_173" id="Foot_173" href="#Ref_173">[173]</a>  + Joh. 17.21.</p> + + <p class="nodent"><a name="Foot_174" id="Foot_174" href="#Ref_174">[174]</a>  + Phil. 3.15, 16.</p> + + <p class="nodent"><a name="Foot_175" id="Foot_175" href="#Ref_175">[175]</a>  + <i>Schisma propriè dictum est peccatum gravissimum</i>:</p> + + <p class="nodent">1 <i>Quia adversatur charitati erga proximum, & privat eum spirituali + bono</i>.</p> + + <p class="nodent">2 <i>Adversatur ædificationi illius qui facit separationem, quatenus + privat semetipsum Communione in bono spirituali</i>.</p> + + <p class="nodent">3 <i>Adversatur Christo, quatenus unitatem corporis ejus mystici suo modo + tollit</i>.</p> + + <p class="nodent">4 <i>Viam facit ad hæresin & separationem à Christo</i>.</p> + + <p class="nodent"><a name="Foot_176" id="Foot_176" href="#Ref_176">[176]</a>  + 1 Cor 9.2.</p> + + <p class="nodent"><a name="Foot_177" id="Foot_177" href="#Ref_177">[177]</a>  + <i>Subsequens consensus</i> Jacobi <i>in</i> Leam, <i>fecit eos + conjuges</i>. Pareus, <i>&c.</i></p> + + <p class="nodent"><a name="Foot_178" id="Foot_178" href="#Ref_178">[178]</a>  + 1 Tim. 4.14.</p> + + <p class="nodent"><a name="Foot_179" id="Foot_179" href="#Ref_179">[179]</a>  + Act. 14.23. 1 Tim. 5.22. Tit. 1.5.</p> + + <p class="nodent"><a name="Foot_180" id="Foot_180" href="#Ref_180">[180]</a>  + Smectymnuus. <i>The answer of Mr.</i> Marshal, <i>Mr.</i> Vines, + <i>Mr.</i> Caryl, <i>Mr.</i> Seaman, returned to the late King, in the + Treaty at the Isle of Wight.</p> + + <p class="nodent"><a name="Foot_181" id="Foot_181" href="#Ref_181">[181]</a>  + Ambros. in cap. 4. ad Ephes. & in 1 Tim. 3. Hier. in Tit. 1. & + ad Euagrium. Aug. epist. 19. Chrys. in 1 Tim. 3.</p> + + <p class="nodent"><a name="Foot_182" id="Foot_182" href="#Ref_182">[182]</a>  + 2 Tim. 3.13. 2.16, 17.</p> + + <p class="nodent"><a name="Foot_183" id="Foot_183" href="#Ref_183">[183]</a>  + Levit. 13, 14.</p> + + <p class="nodent"><a name="Foot_184" id="Foot_184" href="#Ref_184">[184]</a>  + <span dir="rtl" xml:lang="he" lang="he" title="bekhurotekha">בחרותיך</span>.</p> + + <p class="nodent"><a name="Foot_185" id="Foot_185" href="#Ref_185">[185]</a>  + <i>Discipulum minimum Iesus amavit plurimùm</i>, Hieron.</p> + + <p class="nodent"><a name="Foot_186" id="Foot_186" href="#Ref_186">[186]</a>  + <i>Non minus placet Deo</i> Hosanna <i>puerorum, quàm + Hallelujah virorum, Dr.</i> Andrews <i>in his Preface to the Command.</i></p> + + <p class="nodent"><a name="Foot_187" id="Foot_187" href="#Ref_187">[187]</a>  + Gal. 6.6.</p> + + <p class="nodent"><a name="Foot_188" id="Foot_188" href="#Ref_188">[188]</a>  + Quoted by Dr. Andrewes, in his Preface to the Com.</p> + + <p class="nodent"><a name="Foot_189" id="Foot_189" href="#Ref_189">[189]</a>  + Deut. 6.7. <span dir="rtl" xml:lang="he" lang="he" title="veshinantem">ושננתם</span>.</p> + + <p class="nodent"><a name="Foot_190" id="Foot_190" href="#Ref_190">[190]</a>  + Zanch. in 4. præceptum.</p> + + <p class="nodent"><a name="Foot_191" id="Foot_191" href="#Ref_191">[191]</a>  + Mr. <i>Cheynell</i> in a Sermon before the House of + Commons.</p> + + <p class="nodent"><a name="Foot_192" id="Foot_192" href="#Ref_192">[192]</a>  + Ephes. 6. <span title="ektrephein">εκτρεφειν</span>.</p> + + <p class="nodent"><a name="Foot_193" id="Foot_193" href="#Ref_193">[193]</a>  + Dr. <i>Andrews</i> in the forementioned Preface.</p> + + <p class="nodent"><a name="Foot_194" id="Foot_194" href="#Ref_194">[194]</a>  + 2 Thess. 1.8.</p> + + <p class="nodent"><a name="Foot_195" id="Foot_195" href="#Ref_195">[195]</a>  + Psal. 79.6.</p> + + <p class="nodent"><a name="Foot_196" id="Foot_196" href="#Ref_196">[196]</a>  + 1 Tim. 5.21.</p> + + <p class="nodent"><a name="Foot_197" id="Foot_197" href="#Ref_197">[197]</a>  + Luk. 19.14, 27.</p> + + <p class="nodent"><a name="Foot_198" id="Foot_198" href="#Ref_198">[198]</a>  + Act. 17.32, 34.</p> + + <p class="nodent"><a name="Foot_199" id="Foot_199" href="#Ref_199">[199]</a>  + Isa. 49.4.</p> + + <p class="nodent"><a name="Foot_200" id="Foot_200" href="#Ref_200">[200]</a>  + Heb. 13.19, 20.</p> + +</div> + +<p><br />Subscribed in the Name, and by the Appointment of the Assembly,</p> + +<table class="sig" summary="signatures"> + <tr><td><i>George Walker</i>,</td> + <td> Moderator.</td></tr> + <tr><td><i>Arthur Jackson</i>,</td> + <td>} Assessors.</td></tr> + <tr><td><i>Edmund Calamy</i>,</td> + <td>}</td></tr> + <tr><td><i>Roger Drake</i>,</td> + <td>} Scriba.</td></tr> + <tr><td><i>Elidad Blackwell</i>,</td> + <td>}</td></tr> +</table> + +<p class="large">FINIS.</p> + +<hr /> +<p>Reader, be pleased to read in page 111. line 23. <i>And let every +one</i>, &c.</p> +<hr /> + + + + + + + + +<pre> + + + + + +End of the Project Gutenberg EBook of A Vindication of the +Presbyteriall-Govern, by Ministers and Elders of the London Provinciall Assembly + +*** END OF THIS PROJECT GUTENBERG EBOOK VINDICATION PRESBYTERIALL-GOVERNMENT *** + +***** This file should be named 44787-h.htm or 44787-h.zip ***** +This and all associated files of various formats will be found in: + http://www.gutenberg.org/4/4/7/8/44787/ + +Produced by Jordan, Chris Pinfield, and the Online +Distributed Proofreading Team at http://www.pgdp.net + + +Updated editions will replace the previous one--the old editions +will be renamed. + +Creating the works from public domain print editions means that no +one owns a United States copyright in these works, so the Foundation +(and you!) can copy and distribute it in the United States without +permission and without paying copyright royalties. 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You may copy it, give it away or +re-use it under the terms of the Project Gutenberg License included +with this eBook or online at www.gutenberg.org + + +Title: A Vindication of the Presbyteriall-Government and Ministry + +Author: Ministers and Elders of the London Provinciall Assembly + +Release Date: January 29, 2014 [EBook #44787] + +Language: English + +Character set encoding: ASCII + +*** START OF THIS PROJECT GUTENBERG EBOOK VINDICATION PROVINCIALL GOVERNMENT *** + + + + +Produced by Jordan, Chris Pinfield, and the Online +Distributed Proofreading Team at http://www.pgdp.net + + + + + +Transcriber's Note + +The text includes a large number of marginal notes that are printed in +small font and are sometimes unclear. They have been converted into +footnotes or (if they comprise general descriptions of a passage) into +sidenotes. A footnote may refer to the following, rather than +preceding, word or phrase. If so the footnote anchor has been +positioned accordingly. + +Many of the paragraphs are numbered according to a complex scheme. +Only on one page are they indented. While the numbering has been +retained the indenting has been removed. + +Apparent typographical errors, and inconsistencies in hyphenation, +have been corrected. Superscripts and a word in spaced-out text have +been rendered in ordinary font. Ligatures have been removed. Small +capitals have been converted to ordinary capitals. Italics are +indicated by _underscores_. + +Transliterated Greek is indicated by =equal signs=, and Hebrew by ++plus signs+. + +The error noted at the end of the text has been incorporated. + + + + +A VINDICATION OF THE + +Presbyteriall-Government, + +AND MINISTRY: + +TOGETHER, + +With an Exhortation, to all the Ministers, Elders, and People, within +the Bounds of the Province of LONDON, whether joyning with Us, or +separating from Us. + +_Published, By the Ministers, and Elders, met together in a +Provinciall Assembly_, Novemb. 2d. 1649. + +Wherein, amongst other things, these ensuing particulars are contained: + + 1. _That there is a Church-Government, by_ Divine Right. + 2. _That the_ Magistrate, _is not the_ Fountain _of_ + Church-Government. + 3. _That the_ Presbyterial-Government, _is by_ Divine Right. + 4. _The_ Inconveniencies _of the_ Congregationall-_way_. + 5. _That the_ Ruling-Elder _is by_ Divine Right. + 6. _That it is the will of_ Jesus Christ, _that all sorts of persons + should give an account of their_ Faith, _to the_ Minister, _and_ + Elders, _before admission to the_ Lords Supper; _together with_ + Answers, _to the usuall_ Objections _made against it_. + 7. Directions _to the_ Elders _for the right managing of their_ Office. + 8. Directions _to such as are admitted to the_ Lords Supper, _for the + right sanctifying of_ Gods Name, _in that_ Ordinance, & _for their + carriage one towards another_. + 9. Rules _to preserve_ People, _from the_ Errours _of these_ Times. + 10. _That_ Separation _from our_ Churches, _is justly charged with_ + Schisme. + 11. _That_ Ministers _formerly ordained by_ Bishops, _need no new_ + Ordination. + 12. _The Necessity and usefulness of_ Catechizing. + +Licensed, Entred, and Printed according to Order. + +_London_, Printed for _C. Meredith_, at the _Crane_ in _Pauls_ +Church-yard, 1650. + + + + +[Illustration] + + +_It hath been the chief stratagem of the adversaries of the Church, in +all Ages, to erect a_ throne _for themselves, in the hearts of people, +by casting reproaches and slanders upon the_ Doctrine, Government, +_and_ Godly Ministers _of_ Jesus Christ. _In the old Testament, when +the Jewes came first out of_ Babylon, _and began to build the second +Temple of_ Jerusalem, _their enemies most falsly, and maliciously, +suggested to King_ Artaxerxes, [1]That the City of Jerusalem, was a +rebellious City, and hurtful unto Kings and Provinces, and that they +had moved sedition within the same, of old time, _&c._ _And thereby +caused the work of the house of God, to cease for many years. And in +the New Testament, when the Holy Ghost came down from Heaven in a most +miraculous manner, for the_ solemn inauguration of Christian Religion; +_and when the Apostles were filled with the_ Holy Spirit, _even then, +they were charged to be_ full of new wine. _And in after-times, the +slanderous accusations of the_ Heathen _Idolaters against the_ +Christians, _are observed to have been one of the chiefest causes of +the_ ten bloudy Persecutions, _raised up against them by the_ Romane +Emperours. _And this was that which forced the Godly-learned of those +days, to write_ Apologies, _in defence of_ Christians, and Christian +Religion.[2] + +_To come neerer to our own times; when the Protestant Religion began +to be re-established (after the bloudy times of Queen_ Mary) _it was +loaded with so many infamous lyes, and malicious falsities, That_ +Reverend and learned Jewell, _was compelled to write an_ Apologie[3] +_for it; for which, he will be famous in the Churches, to all +Posterity. And even in our dayes, when it pleased God, out of his +infinite goodness, to lay a_ foundation _of a glorious_ Reformation in +Church-Discipline, _in this Kingdom, and to raise up the hearts of +many_ Godly Ministers, _and others, to contribute their utmost help +for the perfecting of it, Then did a Generation of men rise up, who +made it their great design to pour out flouds of reproaches, and +calumnies, upon both Government, and Ministers. First, they represent +the Government unto the people, as_ absolutely destructive _unto the_ +civill State, _to the_ liberties _both of their soules and bodies, and +as unsufferable in a_ free Kingdom. _And then the_ Ministers _that +assert it, as men that seek to ingross_ all power _into their own +hands, as the chief_ Incendiaries _of Church and State, and as the +causes of all the miseries, that have of late years come upon the +three Kingdoms._ + +_And therefore, We,_ Ministers and Elders _met together, by the +Authority of Parliament, in the Provincial Assembly of the Province +of_ London, _considering with our selves, what way we might be +serviceable in this great work of_ Reformation, _have thought it our +duties to wipe off those_ foul aspersions, _that are cast upon it, and +upon those who have been active for it; and to dispel the mists and +fogs, which have so long darkened the glorious Sun-shine of this +blessed Reformation._ + +_And because we also find, that there are many, who doubt, whether +there be any particular_ Church-government _prescribed in the Word; +and if so, whether it be the_ Presbyterial, _or_ Congregationall. _And +others that question the lawfulness of_ Ruling-Elders, _and of their +joynt power, with the_ Minister, _to examine those that are admitted +to the Sacrament of the Lords Supper; Therefore, we have also thought +it most necessary for us to search into the Word, and to deliver our +judgments in all these particulars._ + +_And further, because we observe with grief of heart, that sin and +iniquity abounds, and many separate from our Congregations, and run +head-long into heretical, and soul-damning opinions; And those that do +joyn with us in the_ Presbyteriall Government, _both Ministers, +Elders, and People, meet with many discouragements, and may (possibly) +grow faint, and weary and neglective of their duties: Therefore, We +have also thought our selves obliged, to our_ Vindication, _to adde +an_ Exhortation, _unto all Ministers, Elders, and People, within the +bounds of our Province, whether joyning with us, or separating from +us_. + +_The work (we acknowledge) is very weighty, and difficult; and the +times wherein we live, are very perillous, in which men are made_ +Offenders for a word; _Provincial Assemblies (as now constituted) are +new, and strange with us, weak in power, and of no repute with many; +suspected by some, as likely to prove prejudiciall to the Kingdom; and +by others, to the liberty of Congregations. And the judgments and +consciences of most people, are so prepossessed with prejudices and +self-interest, as that we cannot but expect, that this_ our first +expression of our selves, _will meet with much opposition, and +contradiction. Some will not vouchsafe to read it; Others will read +it, and contemn it; Others will mock and scoff at it. But our comfort +is, the Testimony of our Consciences. That the grounds of this our +present undertaking, are neither_ pragmaticalness of spirit, _nor to_ +vent _our own_ spleen, _in aspersing others; nor_ affectation of +domination _over others; nor to blow the Trumpet to new troubles. But +our ends and ayms, herein, sincerely are_, That the truths of Christ +may be vindicated, the Government of the Lord Jesus advanced, the +power of Godliness exalted, the credit of the Godly Ministry repaired, +the unity of the Spirit gained, and kept in the bond of peace, That +our Congregations may be purged, purity of Ordinances promoted, +divisions healed, breaches made up, stumbling blocks removed; That +those who stand may be established, the weak & feeble strengthened, +the seduced may be converted from the errour of their wayes and +repent, to the acknowledgment of the truth; That languishing gifts and +graces, may be quickened and increased; That a through Reformation +(according to our solemn Covenant) may be really endeavoured; That no +means of edification, may by Us be neglected; That we may keep our +selves pure from the bloud of all men: That the Kingdome of our Lord +and Saviour may be inlarged, and God in all things glorified. + +_We confess, it is hardly possible, to wipe off the dirt cast upon us, +but some of it will necessarily light upon those that cast it; (and it +is fit, that they, that unjustly besmear others, should have their own +filthiness impartially discovered) yet notwithstanding, we have +purposely avoided, as much as may be, all personall reflections, and +have waved the answering of some objections made against us, lest in +answering to them, we should give occasion, to those that seek +occasion. And we doubt not (however others may be transported with +passion, or prejudice) but this endeavour of ours, which so much +concerns the preservation of Religion, Truth, Godliness, and Ministry +from ruine and destruction, will be acceptable, to all sober, and +unbyassed Christians._ + +_We shall begin with our_ Vindication, _and therein first assert +Church-Government, by Divine Right; and then clear up the_ +Presbyteriall Government, _and_ Ministry; _and represent them unto +you, in their native colours; and afterwards proceed to our_ +Exhortation. + + + + +The VINDICATION. + + +The externall Government and Discipline of _Christ_, (though it be not +necessary to the being, yet it) is absolutely necessary to the +well-being of a Church: So necessary, as that we cannot but be deeply +affected with grief and sorrow, when we consider how long the through +setling of it hath been delayed, (notwithstanding the Covenant we have +taken, with hands lifted up to heaven, to endeavor a reformation in +point of Discipline) and cannot but conceive it to be one chief reason +of all the miseries that are now upon us; because those that have been +in Authority amongst us, have laboured to build their own houses, and +have suffered the house of God to lye waste. If _Nehemiah_ sate down +and wept, and mourned certain days, because the _wall of Jerusalem was +broken down_, &c. Much more have we cause to mourn, that the _wall of +Zion is not yet reared up_; for as a _City without walls_, _a Sea +without banks_, _a vineyard without a hedge_, so is a Church without +Discipline, and he that shall consider the multitude of Heresies and +Blasphemies, the abundance of iniquities and abominations, that have +crowded into the Church, whilest this wall hath been unbuilt, and this +hedge unmade; cannot but take up the lamentation of _David_[4], though +with a little difference,----_Why hast thou suffered thy Vineyard to +be without a hedge, so that all they which do passe by pluck her. The +Boar out of the wood doth waste it, and the wild Beasts of the field +devour it. Return, we beseech thee, O Lord of Hosts; look down from +Heaven, and behold and visit this Vine, and the Vineyard which thy +right hand hath planted, and the branch that thou madest strong for +thy self_, &c. And likewise to pray the prayer of the same Prophet in +another place[5], _Do good in thy good pleasure to Zion, and build +thou the walls of Jerusalem_. + +The differences, we confess, about this wall, are very many, and so +many, as that it would require a large Volume to treat of them; and it +cannot be denyed, but these differences have been the great apple of +strife for these many years: And although it be our design (as we have +said) to heal and make up the breaches of this wofully divided Church, +and not to widen and increase them; yet notwithstanding, we cannot +without prejudice to the truth, to our selves, and to our respective +Congregations, but give the world some short account of _two opinions_ +about Church-Government. + +There are some, that although they have taken a _Covenant_, to +endeavour the Reformation of the _Church_ in Discipline, according to +the _Word_, yet are not afraid to say; That there is _no particular +Church-Government_ set down in the _Word_; that the _Christian +Magistrate_ is the _Fountain_ of all _Church-power_, and that to +assert a _jus divinum_ of _Church-Government_, is _destructive_ to all +political Government. Now though this Opinion prevail much +with _State-Divines_, and with Christians that study _worldly-policy_, +more then _Scripture simplicity_; And though it be likely (if God +prevent not) to swallow up in a short time, all other Opinions about +_Church Government_: And though the asserting of a _jus divinum_ in +_Church-Discipline_, be with some men, _the only heresie not to be +tolerated_, and more hated, then the _abomination of desolation_, +standing in the holy place, was by the Jews; yet notwithstanding, we +hold it our duties, especially in these times, to make it known to +all our respective Congregations. + +1. _That Jesus Christ, as King and Head of his Church, hath appointed +a particular Government in his Church._ + +2. _That the Christian Magistrate, is not the originall of Church +Government._ Which two particulars, we shall endeavour with great +brevity and perspicuity, to make out unto all unprejudiced Christians. +And first. + +1. _That there is a particular Church-Government by divine right_: not +that we think, that every _circumstance_ in _Church Government_ is set +down precisely in the _Word_, or is of _divine right_ in a strict +sence: But this we say, That the _substantials and essentials_, are +recorded particularly in the Word by Christ, the King of his Church, +and are unalterable by any State whatsoever; And that the +_circumstantials_ are set down under generall rules, sufficient for +the ordering of them; and that therefore, even they also in a large +sence may be said to be of a _divine right_. Now this we shall +endeavour to prove by these ensuing Arguments. + +1. _From the fulness, and sufficiency of the Holy Scriptures._ The +_Apostle Paul_ saith, that his first Epistle to _Timothy_[6], was +written, _To teach him how to behave himself in the house of God, +which is the Church of the living God, the pillar and ground of +truth_. And in his second Epistle[7] he tels us; _That the holy +Scriptures are able to make the man of God perfect, throughly +furnished unto all good works_. Now to know how to govern the Church, +is one of the great works that belong to the Minister: And therefore, +to say, that this is not recorded in Scripture, is to make the holy +Scripture a rule _defective, and ineffectuall for the end for which it +was written_, and to cast a very great _reproach and dishonour upon +it_. And surely, if some substantiall parts of Church-Government, are +exprest in the Word (as few will deny) then (as we conceive) all of +them of necessity must be expressed, or else the Word should not be +able to attain its end; which to affirm, is no small errour: And for +our parts, we cannot conceive any reason to induce us to believe, that +the _Holy Ghost_ should set down in the Word, some of the +_substantials of Church-Goverment_, as binding and unalterable unto +the end of the World, and leave other things as _substantiall_ as +they, _arbitrary and alterable_, according to the will and pleasure of +the _Christian Magistrate_. + +2. _From the excellency of the Kingly Office of Jesus Christ_; For +_Christ Jesus_ is the only _King_ of his Church, governing it not only +inwardly, and invisibly, by the working of his Spirit; but outwardly +also, and visibly, as it is a visible, politicall, and ministeriall +body, in which he hath appointed his own proper [8]_Ambassadors_, +[9]_Assemblies_, [10]_Lawes_, [11]_Ordinances_, and [12]_Censures_, to +be administred in his name, and according to his own way. As a King of +this politicall and ministeriall Church, he _breathed on his +Disciples, and said, Receive the Holy Ghost, whose sins ye remit, they +are remitted unto them; and whose sins ye retain, they are retained_. +As a King of this visible Church, he said unto his Apostles, _All +power is given to me in Heaven, and in Earth; Go ye therefore, and +teach all Nations, baptising them in the name of the Father, and of +the Son, and of the Holy Ghost, teaching them to observe all things +whatsoever I have commanded you; and lo I am with you alway, even unto +the end of the world_. As a King of the same Church, he gave gifts to +men, when he ascended up to heaven, [13]_some to be Apostles, some +Prophets, and some Evangelists, and some Pastors and Teachers_. As a +King, he now sits at Gods right hand, and is made Head over all things +to his Church; which Church is called the house of God; and who should +appoint Orders for the Government of the House, but the _Lord of the +house_? And to say, that he hath not ordained how his house should be +governed, is [14]to make the Master less faithfull in his own house, +then his Servant _Moses_ was; which Church is _Christs Vineyard_, +_Christs Garden_, and can we think Christ so negligent, as not to +appoint a hedge to fence his Vineyard, and a wall to preserve his +Garden? which Church is a spirituall _Republique_. And shall we deny +that to _Christ_ in the Government of his Kingdome, which we grant +unto all Earthly _Monarchs_? Shall we say, That Christ hath ordained +no Laws, by which his Kingdome shall be governed; no Censures, by +which his rebellious subjects shall be punished; no Officers to +dispence those censures? This is a high defamation to Jesus Christ, +and his _Kingly Office_. + +3. _From the immediate, and proper end of Church Government_, which is +not only matter of order and decency, but spiritual and supernatural, +being appointed for the [15]_Edification of the body of Christ in +grace unto glory_; and more particularly, for the _gaining of an +offending brother unto repentance, and for the saving of his soul in +the day of the Lord Jesus_. Now this is a certain rule, _whatsoever +hath a spiritual efficacy, must of necessity have a divine originall_; +_humane institutions_ can but produce humane effects: And therefore, +seeing Church Government is designed for divine and supernaturall +ends, it must of necessity, plead its originall from God himself. + +4. We argue from an enumeration of the substantials of +Church-Government. The Word of God declares unto us, That there are +_Church-officers_, and who they are, _viz._, [16]_Pastors and +Teachers_, [17]_Ruling-Elders, and_ [18]_Deacons_; And how they are to +be [19]_qualified_ for, and [20]_externally called_ unto their +respective Offices, together with all the Ministerial duties in those +Offices, by them to be performed respectively; as [21]_publike +prayer_, the _Ministry of the Word_, [22]_by reading and_ +[23]_preaching_, the [24]blessing of the people in the name of the +Lord, [25]_Administration of the Sacraments_, [26]_Censures_ and +[27]distribution of Alms. The Scripture also tells us of a [28]Church, +consisting of no more then can conveniently meet in one place to +partake in all the Ordinances of publike Worship: and of [29]a Church +consisting of divers congregations. The Scripture also speaks of +[30]Synods, with Ecclesiasticall Authority, together with the +[31]subordination of the lesser, to the greater, and appeals +thereunto. Now all these are the substantials of Church Government, +and are sufficiently set down in the Word, as may partly appear by the +quotations in the Margent, and shall further appear by what we shall +say afterwards. And more then these, and such as are necessarily +included in these, are not (as we humbly conceive) substantials in the +outward Government of the Church. The rest are circumstantialls, for +which Christ hath given general rules sufficient to direct the Church +in the ordering of them, and from which therefore she may not depart. +These rules are set down, 1 Cor. 14.26, 40. _Let all things be done +unto edifying, decently and in order_, 1 Cor. 10.31, 32. _Do all to +the glory of God_, &c. Rom. 14.19. _Let us therefore follow after the +things that make for peace_, &c. + +The second thing, which with the like brevity and perspicuity, we +shall endeavour to evidence unto you, is, _That the Christian +Magistrate, is not the Fountain and Origin of Church-Government_. The +former assertion, gave unto _God_, the things which were _Gods_; and +this doth not at all take away from _Caesar_, the things that are +_Caesars_: For we freely acknowledg, that _Magistracy_ is an +_Ordinance of God_, appointed for the great good of mankind; so that, +whoever are enemies to _Magistracy_, are enemies to _mankind_, and +[32]to the _revealed Will of God_. We desire to hold up the honour and +greatness, the power and authority of lawful Magistracy, against +Papists, Anabaptists, and all others, that despise dominion, and speak +evil of dignities. We say, that the Magistrate is, in a civil notion, +the supream Governor in all causes Ecclesiastical; the [33]keeper of +both tables; [34]the nursing father of the Church: [35]that it belongs +to him, by his Political power, to reform the Church, when corrupted; +to preserve it, when reformed; to suppresse blasphemy, idolatry, +heresie, schisme, and prophanenesse, and whatsoever is contrary to +godlinesse and sound doctrine; that the people under him, may lead a +quiet life, in all godlinesse and honesty. [36]That he is sent of God +for the punishment of evil doers (amongst which, are heretiques, as +well as others, and therefore called evil workers; and heresies, evil +deeds, _Phil._ 3.2. 2 ep. _Joh._ ver. 11.) and for the praise of them +that do well. That he is the [37]_Bishop of those things that are +without the Church; as_ Constantine _stiled himself_. That to him +belongs to punish Church-Officers, with civil punishments, when they +abuse their power; and to give protection to the publique exercise of +Church-Government, within his dominions. + +But yet, notwithstanding all this, we affirm, That though the +Magistrate be a _nursing father_ of the _Church_, yet he is not the +_begetting father_; That the _Magistrate_, as a _Magistrate_, is no +_Church-Officer_, neither are the keyes of the Kingdom of heaven +committed unto him. Neither did Christ ever say to the _Kings of the +Earth; whose sins you remit, shall be remitted; and whose sins you +retain, shall be retained; and whatsoever you shall binde on earth, +shall be bound in heaven; and whatsoever you shall loose on earth, +shall be loosed in heaven._ Neither is the offended brother directed +to tell the civil Magistrate, but to tell the Church. Neither doth it +belong to him to preach the Word, or to administer the Sacraments. +Neither is he, as a Magistrate, seated by Christ in his Church, but is +to be subject to the Church in all spiritual things, as a member +thereof. Neither is it in his power to appoint what Government he +please in the Church; no more then what Religion he please. And this +we prove: + +1. Because _Jesus Christ_ (as hath been already shewed) hath appointed +a _particular Church-Government in his Word_, to be observed by all +Kingdoms and States immutably, and unalterably, for the substantials +of it. + +2. Because the _Church of Christ had a Government within it self for +300 years before it had a Christian Magistrate_. The Scripture tells +us, that the Church, in the Apostles dayes, had power to meet for +ordering Church-affairs, for excommunicating scandalous offenders, and +obstinate heretiques. And this power was not derived to them, from the +_Magistrate_, being then Heathen; nor were they Traytors and Rebels +against the State, in challenging this power. And when the +_Magistrate_, afterwards, became Christian, the Church did not lose +that power which it had before, when he was heathen. For the truth is, +when a _heathen Magistrate becomes a Christian, he doth not acquire +more Authority over the Church of Christ, then he had before, no more +then a heathen husband converted, doth over his wife, which he +married, when unconverted_. A Magistrate, by becoming Christian, is +better inabled to do service to Christ, and his right is sanctified to +him; but his _Authority_ is no greater then it was before. + +3. Because the power of the Magistrate, in reference to the power of +the Church, is not _privative_ of the Churches power, but _cumulative_ +and _additional_. For if it were otherwise, then the condition of the +Church should be worse under a _Constantine_, then under a _Nero_; +under a _Christian Magistrate_, then under a _Heathen_; which is +contrary to all those Scriptures, which tell us [38]what glorious +advantages the Church should have, by the Magistrates becoming +Christian; and that the Magistrate shall bring honour and glory to the +new _Jerusalem_, and not take away that power that properly belongs to +the new _Jerusalem_. + +4. Because that this assertion, denyeth an _intrinsecall power_ to the +Church, to preserve it self in unity, to purge out spiritual +defilements, and to take care for its own preservation against +_Church-destroying enemies, and iniquities_; which makes the +happinesse of the Church wholly to depend upon the civil Magistrate; +and is contrary, not only to the nature of the Church[39], but of all +other _societies_, which have a _power_ within themselves, of +_self-preservation_; and is contrary to the experience of former ages, +which tell us, _That the Church of Christ did flourish more in truth +and holinesse_, (though not in wealth and honours,) _whilest it was +under Heathen persecuting Emperours, then afterwards_. From the +Apostles, even unto the dregs of our time, the Church of Christ, both +in its infancy and fuller growth, increased by persecutions, and was +crowned by Martyrdoms: But after it had Christian Princes, indeed it +was greater in power and riches, but lesse in piety, saith +_Jerome_[40]. + +5. Because that this opinion, _That the Magistrate is the Fountain of +all Church-power, derives upon the Christian Magistrate most of that +power, which the Pope did formerly most unjustly and tyrannically +usurp over the Churches of Jesus Christ_; and thereby makes the +Christian Magistrate to become a _Political Pope_, and sets up a +_civil Antichrist_ instead of a spiritual, for one great part of +_Antichristianisme_ consisteth in the Popes making himself to be the +_Original of all spiritual jurisdiction_. + +And thus we have given you a short account of the first opinion; and +we do beseech you, in the Name of our _Lord Jesus Christ_, that you +would weigh what we have said, in the ballance of the Sanctuary; & +that you would look upon Church-Government, as an Ordinance of God, +flowing unto you in the bloud of Christ, and as part of his _Kingly +Office_; That you would allow of no _Church-officers_, or _Offices_, +that have not a _divine stamp_ upon them, accounting them guilty of a +_spiritual Praemunire_, that will undertake an office in the Church, if +there cannot be shewed a _Scripture-warrant_ for it; and that you +would submit unto it for conscience sake. + +The second opinion, is of those, that will confesse a _particular +Church-Government by divine right_; but say, that this is not the +_Presbyteriall_, but the Government commonly called _Independent_, or +_Congregationall_: the truth is, There are four kinds of +Church-Government which lay claim to a _jus divinum_; The _Papal_, +_Prelatical_, _Independent_, and _Presbyterial_. The first of them was +banished out of this Kingdom, by King Hen. the 8. The second of them, +as it was used and practised in this land, is abjured by our Covenant. +The great debate of these late years, hath been about the +_Presbyterial_, and _Independent Government_. And though we do not +intend at this time, to enter into a large dispute; yet we earnestly +desire our Brethren, that differ from us only in point of +Church-Government, to consider the wofull mischiefs, that have come +upon the Churches of Christ in _England_, by their dividing, and +separating from us: And that whilest we have been _disputing_ what is +that _Government_ which Christ hath appointed in his _Word_, there are +a prevailing party risen up, that will have no _Government_ at all to +be found in the _Word_: whilest we have been so long _debating_ about +the _hedge_, the wild Beasts have got in, and made spoyl of the +_Vineyard it self_: Whilest we have been building the wall, others +have been _plucking down the house_: Whilest we have been consulting +about the _Garment of Christ_, others have taken advantage to deny the +_Divinity of Christ_: Whilest we have been so tediously contending +about _Reforming of Churches_, _Ordination of Ministers_; and _purity +of Ordinances_, there are men risen up, that deny all _Ministry, +Ordinances, and Churches_. And indeed, there is scarce any fundamental +Doctrine in Christian Religion, but is now, not only called in +question, but openly denyed by some, or other. And therefore, we do +exhort our _Brethren_, in the name of our _Lord Jesus Christ_, that +they would sadly lay to heart the unexpressible calamities, which are +brought upon our Churches, by their dividing from us; and that they +would study, for the time to come, all wayes of _Union and +Accommodation_: And for our parts, we do here profess to all the +World, that we are, have alwayes been, and through the grace of God, +shall ever be willing to study to find out any _Scripture way_, +wherein we may _unite_ together with them, for the preservation of the +_Truths of Jesus Christ_, the prevention of a _toleration of Heresies +and Blasphemies_, and for the healing of the great _scandal_ that is +given to _weak Christians, and wicked men_, by our unhappy +_differences and divisions_. + +As for the _Presbyterial Government_ it self, we may justly say of +it, as the Jews did upon another occasion, [41]_we know that every +where it is spoken against_; and that men deal with it, and Us that +profess it, as the _old persecutors_ dealt with the _Christians_; when +they put them into _Bear-skins_, and then baited them with dogs; and +as the _Papists_ dealt with _John Hus_[42], when they _pinned a paper, +with the picture of red Devils, upon his head, and then exposed him to +the laughter of the people_. Some say, That it is a _lordly, +Domineering government_; and that if we had our wills, we would _lord_ +it over the people of Christ, more then ever the _Prelates_ did; and +instead of one Bishop in a Diocess, we should have many hundreds. +Others say, that it is a Tyrannical and cruel government, and if it +were once established, it would fine and imprison all that would not +yeeld to it. Others, that we require an Arbitrary power, and challenge +an illimited jurisdiction. Others, that we have a design to free our +selves from being under the power of the civil Magistrate. Others, +that this government doth rob the Congregational Churches of their +power and liberty, no lesse then Prelacy did, so that the Church in +removing of Prelacy, changed not _Dominium_, but _Dominum_. Others, +that we seek for _unity_, but neglect _purity_. Others accuse us, that +we contend too earnestly for _purity_, because we will not admit men +to the Sacrament, before they give an account to the Minister and +Elders of their fitness thereunto. Others accuse us, for stamping a +_jus divinum_ upon our government; and others on the contrary, declaim +against us, because we do not assert a _jus divinum_, but depend upon +a _jus humanum_; depend more upon an _Ordinance of Parliament_ for our +establishment, then an _Ordinance of God_. Others exclaim against us, +that we are now become the only _troublers of Israel_, and the only +_hinderers_ of a _blessed and glorious Reformation_; That we are +_pestilent fellowes_, _movers of sedition among the people_, causers +of the first war between _King and Parliament_, and of all the murders +and blood-shedings, that have been in the Nation for these many years; +That we were the Authors and abettors of that violence that was +offered to the Parliament, _July 6. 1647_. That the Ministers of +_London_ are Pulpit-Incendiaries, and have separated their consecrated +lungs, for Bellows, to blow up the fire of a second War the last year; +that they were the bringers in of that numerous Army out of +_Scotland_, to invade the _Parliament_ and _Army_ of _England_: Others +say, that we are Apostatized from our principles, and are turned +_Malignants_, that we that were once the great _Parliament Assertors_, +are now become the only _Parliament-Opposers_. Lastly, that the +_Presbyterian Ministers_ seek their own private ease and interest, and +not the things of Jesus Christ; That they are notorious hypocrites, +_Baals_ Priests, limbs of Antichrist. And that the only reason why +they dislike, and expresse an unsatisfiednesse with these times, and +the alterations therein made, is, because they fear, that their great +_Diana of tythes will be pulled down, and that their gains will be +lesse, and their pains greater; and that they cannot lord it over +their people, as they hoped to have done_. + +These are the _Bear-skins_ in which we are put from day to day; these +are the _red Devils_ that are pinned upon us, to render our persons, +_Ministry_, and _Government_ odious unto the people. But our comfort +is, that these accusations are meer calumnies and slanders, and that +there is not the least shadow of reality or truth in them. And it is +an evident token to us, that _God hath some great work for us to do, +because he suffers the red dragon to pour out such floods of +reproaches upon us_; and that our _government is of Divine Original, +because it is so much opposed_, and that by all sorts of men, and that +in contrary ways: some opposing it, because it seeks so much after +_purity of ordinances_; others, because it seeks it not enough: some, +because it layeth claim so much to a _jus divinum_; Others, _because +not enough_. + +We well remember, and are therein much comforted, what _Tertullian_ +saith; _That that religion must needs be good which Nero persecuted_; +and what _Spanhemius that late learned Professor of Leyden_, in his +history of the original, and progress of the Anabaptists of _Germany_, +tells us, [43]_That when God raised up Luther, Melancthon, Zuinglius, +and divers other Worthies, to be the Reformers of his Church; At the +same time, the enemy of mankind raised up the Anabaptists, to be the +disturbers of his Church. That Thomas Muntzer their great +Antesignanus, when he could not get Luther to joyn with him, but on +the contrary was rebuked by him, and earnestly admonished not to +disturb the publique peace, &c. He began to rise up, and thunder +against Luther himself, crying out, that Luther was as much in fault, +as the Pope of Rome; that it was true, the work of reformation was +somewhat furthered by him, but left still infected with much leaven; +yea that Luther was worse then the Pope, for that he had published +only a carnall Gospel._ And afterwards, When _Luther_, _Melancthon_, +_Zuinglius_, _Bullinger_, _Menius_, _Regius_, and others, began, by +writing, to defend both their own, and the cause of the Church of God, +and to wipe off the blot that was cast as well upon themselves as upon +the Gospel, by these Anabaptists; _Muntzer_ and his confederates were +the more enraged against them, crying out, _That Luther, and those of +his party, favoured nothing but the flesh, vaunting indeed, that they +had cut off some of the leaves of Antichrist, but the tree, and the +roots remained still untouched, which must also be cut down, and which +cut down they would. And because they could finde nothing in the +written Word, to defend their errours, and the tumults which they +raised, they fly to revelations, and inspirations &c. Hereupon every +Fish-monger begins to boast of the spirit, feign revelations after the +example of Storch and Muntzer; The Pulpit is open to every Cobler or +Tinker. They scoffed at the publique Sermons of the reformed, +inveighed against the Lutherane Faith, as being void of good works, +&c. Muntzer, the chiefe trumpet of these uproars, proclaims openly, +that he was raised up by the command of God, for the punishment of +wicked Princes, and altering of Politick government. His usual +subscription to his letters was_, Thomas Muntzer, _the servant of God +against the ungodly_. What was the fatal end of this _Muntzer_, and of +_Iohn Becold_ the Taylor of _Leyden_, and of the rest of that crew; +what prodigious opinions they held, he that will, may read them in the +forementioned Author. There are two reasons have moved us to cite this +story: First, to shew, _That it is not unusual with God, when he +raiseth up men faithful in their generation to reform his Church_, to +give way to the enemy of mankind, for the trial of his people, to +raise up some men even amongst the Reformers themselves, that by +spreading of errours and Heresies, and State-disturbing opinions, +should endeavour to obstruct the Reformation so happily begun. +Secondly, that in _times of Reformation_, it hath alwayes been the +practice of the Ring-leaders of Errours and Heresies, to inveigh more +bitterly, and write more railingly against the Reformers of the +Church, and the Reformation by them indeavoured, then against the +common adversary, both of themselves, of the Reformers, and of the +Reformation. And this is our lot and portion at this day. + +But yet, notwithstanding all this, we hope, that if this +_Presbyteriall Government_, so much opposed both by _Malignants, and +Sectaries of all sorts_, were once presented unto our congregations in +its true and native colours, it would be embraced by all that fear +God amongst us; and that we might say of it, as once it was said of +_Socrates_, _That all that knew him, loved him; and the reason why any +did not love him, was only because they did not know him_. And we +likewise hope, that if we shall fully answer the accusations that are +brought against us, in the bitter and lying pamphlets of this +licentious age, that then our persons also shall stand right in the +hearts and consciences of all that truly fear God within this +Kingdome. Give us leave, therefore to undertake these two things. + +First, _To represent the Presbyteriall-Government before you, in its +true beauty and excellency_. + +Secondly, _To vindicate our persons from the slanders and cruell +reproaches that are cast upon them_. + +1. For the _Vindication of our Government_, and therein the +undeceiving of our people, who look upon it; as it is misrepresented +unto them, by those that are enemies unto Us, Them, and the +Government, we shall offer briefly these ensuing particulars. + +1. That the _Presbyteriall-Government_ is a Government that hath been +the fruit of the prayers of many thousands of godly people in +_England_, in Queen _Elizabeth's_, and King _Iames_ his dayes: There +were many knowing Christians, and faithfull Ministers, that made it +their frequent prayer, that God would reform _England_ in Discipline, +as he had done in Doctrine; and the Discipline then they prayed for, +and many suffered for, was the _Presbyterian_; as appears by the books +written in those days[44]. _And shall we now despise that mercy that +comes swimming to us in the prayers of so many thousand Saints?_ + +2. Though the Presbyterian-Government (for the practice of it) be new +and strange to us in _England_, yet it is not new. + +First, To the Churches of Christ in other Countries: For most of those +places that did thrust out the Popish Religion, and Government, did +receive in the Protestant Religion, and Presbyterial-Government. It is +not new to the Protestant Reformed Churches in _France_, _Scotland_, +_Netherlands_, and _Geneva_, and divers other places, who have had +comfortable experience of this Government, and have enjoyed a great +deal of liberty, verity, piety, unity, and prosperity under it: And +(which we desire all our respective Congregations seriously to +consider) therefore it is (as we humbly conceive) that the framers of +our _National Covenant_ did put in these words, _And the example of +the best Reformed Churches_, into the first Article of the Covenant, +that thereby they might hint unto us, what that Government was, which +is neerest the Word, even that which is now practised in the best +Reformed Churches. + +2. _To the Word of God_; but is there to be found in all the +_substantials_ of it, as we have briefly shewed already, and some of +our own _Brethren Ministers_ of this City, have made to appear at +large, in a Book, entituled, _The divine Right of the Presbyterial +Government_. We shall speak a little more to three of the +forementioned _Substantials of Church-Government_: And shall prove, + +1. _That the Scripture holds forth a Church, consisting of divers +Congregations._ + +2. _Synods with Ecclesiastical Authority._ + +3. _Subordination of Congregations unto Synods, together with Appeals +thereunto._ + +1. _That the Scripture holds forth a Church consisting of divers +Congregations._ Such a Church was + +The _Church of Jerusalem_; as appears, + +1. By the _Multitude of Believers_, both before, and after the +dispersion (mentioned, _Act._ 8.1.) _Act._ 2.41, 46, 47. _Act._ 4.4. +_Act._ 5.14. _Act._ 6.1, 7. _Act._ 9.31._ Act._ 12.24. _Act._ 21.20. + +2. By the many _Apostles_, and other _Preachers_ in the _Church_ of +_Jerusalem_: If there were but one Congregation there, each Apostle +preached but seldom, which will not consist with _Act._ 6.2. + +3. The _diversity of Languages_ amongst the Believers, mentioned both +in the second and sixt Chapters of the _Acts_, doth argue more +Congregations then one in that Church. + +All which, are fully and largely handled by the _Reverend Assembly of +Divines_ in a book of theirs, printed by Authority of Parliament. + +2. _That the Scripture speaks of Synods with Ecclesiastical +Authority_, this is evident from _Act._ 15. in which Chapter, two +things are to be observed: + +1. _That the Apostles in that Meeting, did not act as Apostles with +infallible authority, but as Elders, in such a way as makes that +Meeting, a pattern for ordinary Synods._ + +For the proof of this, we offer these reasons. + +1. Because _Paul_ and _Barnabas_ did willingly submit to be sent from +_Antioch_ to _Jerusalem_, which they needed not have done (one of them +at least being an Apostle) nor could have done, had they acted as +Apostles, and not as Members, for that time, of the _Presbytery of +Antioch_, _Act._ 15.2. + +2. Because _Paul_ and _Barnabas_ were sent not only to the Apostles at +_Jerusalem_, but to the Apostles and Elders, which at that time were +not a few (the Believers in _Jerusalem_ being many thousands) which +proves, that they sent not unto the _Apostles as extraordinary and +infallible_ (for then what need the advice of the Elders?) but as +wise and holy Guides of the Church, who might not only relieve them by +some wise counsel, but also _set a president_ unto succeeding Ages, +how _Errours and Dissentions_ in the Church might be removed and +healed; as Mr. _Cotton_ observes, in his book of the _Keyes_, &c. pag. +23. + +[Sidenote: Mr. _Cotton_ of the _Keyes_.] + +3. Because in the Synod, the Apostles did not determine the thing in +question, by _Apostolical Authority_, from immediate revelation, but +assembled together with the Elders to consider of the matter, _Act._ +15.6. and a Multitude of the Brethren together with them, _Act._ +15.12, 22, 23. And there the question was stated, and debated from +Scripture in an ordinary way. _Peter_ proves it by the _witnesse of +the Spirit to his Ministry, in_ Cornelius _his Family, Paul_ and +_Barnabas_ by the like effect of their Ministry amongst the Gentiles. +_James_ confirmed the same by the testimony of the Prophets; with +which, the whole Synod being satisfied, they determine of a judicial +sentence, and of a way to publish it by letters and messages. + +4. Because the Decrees of the Synod are put forth in the name, _not +only of the Apostles, but of the Apostles and Elders_, _Act._ 15.22, 23. +_Act._ 16.4. _Act._ 21.25. + +The second thing to be observed in that Chapter, is, + +_That the Apostles and Elders did put forth Acts of Ecclesiasticall +Authority in that Synod._ This appears plainly from _Act._ 15.28. _to +lay no other burden_. To bind burdens, is an _act of the binding power +of the Keyes_. And it appears likewise from _Act._ 16.4. where mention +is made of _Decrees ordained by the Apostles & Elders_. And it is +observeable, that wheresoever =dogma=, is used in the _New Testament_, +it is put either for _Decrees_ or _Laws_, and so frequently by the +_Septuagint in the old Testament_, as is abundantly proved by the +Reverend _Assembly of Divines_, in their answer to the Reasons of the +Dissenting-Brethren, against the instance of the Church of +_Jerusalem_, pag. 66. + +3. That the Scripture holds forth a subordination of Congregations +unto Synods, together with Appeals thereunto. To prove this, we will +bring two places: The first is _Deut._ 17.8. to 12. together with +2 _Chron._ 19.8, 10, 11. Out of which two places, compared together, +we gather these two conclusions: + +1. _That the Jews had two supream Judicatories in Jerusalem_; the one +_Ecclesiasticall_, for the _matters of the Lord_; the other _civill_, +for the _matters of the King_. This appears by _Deut._ 17. ver. 8. +where we have a distinction of causes; some _forensicall_ between +_blood_ and _blood_, belonging to the civil _Judicatory_; some +ceremonial, between stroak, and stroak; that is, (as not only +_Hierome_, but the Chaldy and Septuagint read the words, and as +appears by the frequent use of the word in that sense, _Levit._ 13. +and elsewhere,) between leprosie, and leprosie, belonging to the +cognizance of the Ecclesiastical Judicatory. And in the 12 verse, +these two Judicatories are distinguished, by the disjunctive _Or_; _And +the man that will do presumptuously, and will not hearken unto the +Priest_, (that standeth to minister before the Lord thy God,) _or unto +the Judge_, &c. This further appears, by 2 _Chr._ 19.8, 10, 11. In +which we have clear mention; first of two sorts of Judges, the +_Levites and Priests, and chief of the Fathers_, vers. 8. secondly, of +two sorts of causes, some _spirituall and Ecclesiasticall_, called the +_judgment of the Lord_, ver. 8. and the _matters of the Lord_, ver. +11. others civill, as _between blood and blood_, ver. 10. And thirdly, +of two _Presidents_; _Amariah_ the chief _Priest_, in all _matters of +the Lord_; and _Zebadiah_ the Ruler of the house of _Judah_, in all +the _matters of the King_. And this distinction between the civil and +Ecclesiastical Judicatory, is the opinion of many Orthodox & learned +Authors, which are cited by Mr. _Gelaspy_, _Aarons_ rod blossom, cap. +3. pag. 8. where this conclusion is largely and learnedly debated & +asserted. + +2. _That there was a subordination in the Jewish Church, of the +Synagogues, in all hard and difficult controversies, and in all the +matters of the Lord, unto the Ecclesiastical Judicatory at Jerusalem, +and appeals thereunto_; this appears evidently, _Deut._ 17.8, 9. +2 Chron. 19.8, 10. + +Now that this _Subordination_, together with _appeals_, did not belong +to the _Jewish Church_, as _Jewish_ only, but as it was an +_Ecclesiastical Republique_, is evident. For though the _high Priest_, +amongst the Jews, was a _type of Christ_, yet these _gradual +Judicatories_, wherein the _aggrieved party did appeal, from the +lesser to the greater; (that against the very light of nature, the +adverse party might not be the sole Judge and party too, in his own +cause) were not in any kind ceremonial or typicall_. + +_Appeals_, (saith Dr. _Whitaker_,) _they are of divine and natural +light, and certainly very necessary in every necessity, because of the +iniquity and ignorance of Judges_, Whit. Contr. 4. de Romano Pontific. +lib. 4. cap. 2. And generally, all _Protestant Writers_ against +appeals to the Pope, acknowledge yet, their necessary usefulness to a +_Synod_. So did that renowned Martyr _Cranmer_, the form of whose +appeal to a Council, three several times urged by him, with much +instance, we have recorded by Mr. _Foxe_ at large, Acts and Monuments. + +And indeed, if the _benefit of appeals, and consociation of Churches_, +should not be as free to us, as to the _Jews_, how much _more +defective & improvident_ were the _Gospel_, then the _Law_, contrary +to all _ancient Prophesies of Gospel-Communion_? How were _our Saviour +King of Peace and Righteousnesse_, should he have ordained now under +the _Gospel_ such a _government_, as by making _Parties sole Judges_, +were neither _righteous, nor peaceable_? what _Judaicall type or +ceremony_, can there be in this communion and mutual assistance in +government, which God (as by his Word, so) by the very light of +nature, teacheth all societies whatsoever, whether Common-Wealth, +Armies, Universities, or Navies? &c. as learnedly Mr. _Herle_, in his +Independency, &c. + +The second place is Matth. 18.15, 16, 17, 18. which text, by a _parity +of reason_, proves a _subordination of Congregations unto Synods_. For +there is the same relation between _Church and Church_, as between_ +brother and brother_; and if a _brother_ offending is _subordinate_ +unto a _particular Congregation_; then by a _like reason_, an +_offending Congregation_ is _subordinate_ unto _greater Assemblies_. +And the reason of it is, because the _grounds_, _reasons_, and _ends_ +of _subordination_, are the same in both. _That God might be +glorified, the offendor shamed, humbled, reduced, and sin not suffered +to rest upon him. That others may be preserved from contagion, and +made to fear. That scandal and pollution of the Ordinances, may be +prevented, or removed._ All which argue as strongly and fully for +_subordination of an offending Congregation to superiour and greater +Assemblies, as of an offending brother to a particular Congregation_: +And the truth is, whosoever denyes the subordination of a Congregation +unto a Synod, together with appeals thereunto, doth in plain tearms +affirm these three things, + +1. _That the Government of Christ in his Church under the New +Testament, is a Government directly contrary to the very light of +nature making the same men parties, and finall Judges in their own +cause._ + +2. _That the Government of the Church in the Old Testament, was more +equal and just, then under the New._ + +3. _That Jesus Christ hath in his Government appointed no effectual +remedy to heal the scandals of an offending Congregation, or at least, +a more effectual remedy to redresse an offending Brother, then an +offending Congregation._ All which are great _derogations_, and +_disparagements_ to the _Kingly Office and Government of Jesus +Christ_. And thus we have shewed that the Presbyterial Government is +not new to the Word of God, as some falsly object. We proceed to +justifie it in other particulars. + +3. The Presbyterial Government _challengeth no power over mens bodies +or estates_. It medleth not in civil affairs, or with inflicting civil +mulcts, or corporal punishments. It is a government _purely +spirituall_, dispensing the Keyes of the _Kingdom of heaven_, not of +earth; and how then can it be cruel and tyrannical, in fineing and +imprisoning mens persons, as was objected? + +4. It is not a _Government_ that hath _Lordships_ and great _Revenues_ +annexed to it, as the Prelatical had. It is not _gainful_ and +_profitable_, but _burdensome_ and _troublesome_: What do the ruling +Elders gain by their office, but reproach and contempt? And is not the +condition of the teaching Elder worse, in regard of maintenance, since +he ingaged in this discipline, then ever it was? This is a government +that hath no outward advantages to induce men to accept of it. _It is +conscience_, and (as we hope) _pure conscience_, that ingageth any in +it, and _therefore it is, that it hath so few friends, because there +are so few that are truly conscientious_. + +5. It is not a _Domineering Hierarchicall magisteriall Government, +that lords it over peoples consciences, requiring subjection to the +decrees of it, with blind and slavish obedience_. But it is a +_Stewardship_, a _Ministry_, a painful and laborious service. We say, +That all the determinations, even of Nationall Synods, are to be +obeyed no further, then they agree with the Word of God. And that a +Synod is _Judex judicandus_. That Congregations are to examine with +the judgment of discretion, what is sent to them from Synods. There is +_no more obedience required to the Decrees of a Nationall Synod, then +the Independents claim to the decrees of a particular Congregation_. + +6. It is not an _Arbitrary illimited Government, but bounded and +limited_: 1. _By the Word of God_; for in this Government, everything +is to be administred according to the pattern in the Mount. We desire +none to follow, but where the Word goeth before. 2. _By the civill +Magistrate_, in regard of the exercise of it. For we acknowledg our +selves (as we have said) accountable to the civill Magistrate, to +punish us with civil mulcts, if we abuse our power. + +7. It is not a _Government, that doth rob and spoyl particular +Congregations of their just power and priviledges, but helps and +strengthens them_. For it is not (as the Prelatical was) +_extrinsecall_ to the severall Congregations; (which had no vote in +the government, nor consent to it, but were sufferers only of it, and +under it:) Neither doth it assume to it self the _sole power of +Ordination and jurisdiction_: (as the Prelatical likewise did, and in +this, was lordly and tyrannical over all particular Congregations in +each Diocess:) But it is _intrinsecall to the Congregation_, +consisting of the Pastors and Elders of every Congregation, governing +one another by their own Officers: For we hold (which few of our +Adversaries will understand or consider) _That all Congregations are +equal_. No one Congregation over another. _That all Ministers are +equall_, No one Minister, by divine right, over another. + +[Sidenote: That which concerns all, must be managed by all.] + +We hold no _Mother-Church_, on which all other Churches should depend. +But our Government, so far as it is distinct from the Congregational, +consisteth of _divers Sister-Churches, combined by mutuall +concernment, and governing one another in matters of mutuall +concernment, by the common agreement of Pastors and Elders_, according +to that Golden Rule, _Quod omnes tangit, ab omnibus tractari debet_. +In the Presbyterial Government every Congregation hath a voyce, by +the Pastors and Elders thereof, and so is governed by a _power +intrinsecall to it self, which cannot in its own nature be +tyrannicall_. Though there is no power in the world so just, but by +abuse may prove tyrannicall. + +To illustrate this by a simile. _The Presbyterial Government is like +the Government of the_ City _by the_ Common-councell, _wherein there +are_ Common-Councell-men _sent from every_ Ward, _to judg and +determine of matters, that concern the good of the whole_ City; _which +certainly in its own nature, cannot be prejudicall to the severall_ +Wards, _but every helpfull and commodious; whereas the_ +Prelatical-Government, _was just as if the City should be governed +by a_ High-Commission _chosen of_ Forreiners; _and the_ +Independent-Government _is just as if every_ Ward _should undertake to +govern it self, divided from one another, and not at all to be under +the power and authority of the_ Common-councell. + +Adde besides this, the _Presbyteriall-Government_ doth give unto +people of particular Congregations all that is by Christ left them. +For, + +1. We allow unto every Congregation a particular Eldership, where it +may be had. + +2. We impose upon no Congregation a Minister against whom they can +give a rationall dissent. + +3. We allow the Congregationall Eldership to judg in all matters which +concern that particular Church; and to keep from the Sacrament of the +Lords Supper, all those whom they finde to be ignorant or scandalous. + +4. In the _great Censure of Excommunication_, we say, That it ought +not to be _executed against the consent of that particular +Congregation, to which the party to be excommunicated belongs_. And in +all other matters of importance, the Presbyterian-Government hath +great respect to that Congregation which is particularly concerned +therein. And therefore, it is so far from _robbing_, that it is a +great _Pillar to uphold and support Congregational Government_; as for +example: + +1. When a particular Congregation is destitute of a Minister, then the +Neighbour-Ministers of the Classis help what in them lies to make up +that defect, by sending supply in the mean time, and afterwards by +joyning in the ordination of another. + +2. When there is an insufficient Eldership, then the Classical +Presbytery contributes light and strength. + +3. When an Eldership proves Heretical, then the Classical Presbytery +helps to convince them of their Heresies, which the people are not +able ordinarily to do, and thereby to preserve the Congregation from +spiritual contagion. + +4. When any member is wronged by the Eldership, the Classis, or Synod, +contributes ayd and relief, as will appear further in the next +particular. + +8. The Presbyterial-Government _is so far from being tyrannical, as +that it is the greatest remedy against Church-tyranny, because it is +as a city of refuge for all those that are oppressed in +their particular Congregations, to fly unto_. For under the +Congregational-Government, when a brother is (as he conceives) wronged +by the major part of the Church of which he is a member, he is for +ever lock't up, and hath no authoritative way to relieve himself. +(Indeed, he hath moral wayes, by advice and counsel, which are +altogether insufficient;) But the Presbyterian-Government is a _Zoar_, +and an _Ark_ for the wronged party to fly unto, from the Particular +Congregation, to a Classical, Provinciall, or National Assembly. Give +us leave to shew you the difference by this example: Suppose in the +civil Government every Corporation should plead a _power independent_ +from a _Parliament_, and challenge to be unaccountable, would not +this make as many _Parliaments_, as _Corporations_? And if any member +should be wronged by the major part of the Corporation to which he +belongs, were he not left without remedy? And if these Corporations +should cry down the _Parliaments_ power over them as tyrannical, would +it not be said, that this is therefore only done, that they themselves +might become petty Tyrants? So is it here; + +The _Congregationall Government_ is a _Spiritual Corporation_ +independent from all other _Ecclesiasticall Assemblies_ in point +of _Church-power_. As the _Pope_ claims a power over all +_Church-Assemblies_, so this claims an exemption from the power of all +_Church-Assemblies_, and cryeth down all _Classical_, _Provinciall_, +or _Nationall-Assemblies_ with power, as tyrannical; but is not this, +that in the mean time it may become absolute, and as it were a petty +Tyranny? + +There are in the Congregational Government these six great defects, +besides many others which we could name. + +1. There is (as hath been said) no _authoritative way to relieve a +Brother oppressed by the major part of his Congregation_, which +granted, would make the Government of Christ in the _New Testament_, +to be inferiour to the _Jewish Government_, in which they had the +liberty of Appeals. And also to be against the _light of right +reason_, in making the same men to be parties and judges in their own +cause, (as hath been formerly shewed.) + +2. There is no _authoritative way_ to heal the major part of a +Congregation, when it falls into fundamental errours, which is a great +disparagement to the Government of Jesus Christ, and reflects deeply +upon the wisdome and care of the great King of his Church. _For it +makes Christ to provide a more efficatious remedy to cure an erring +member, (to wit, by the great Ordinance of excommunication,) then an +erring Church._ + +3. There is no _Authoritative way_ to keep out pluralities of +Religions. For if the whole _power_ of Church-Government be in the +_Congregation-Independently_, then let a Congregation set up what +Religion they think fit, there is no _Authoritative Church-remedy_ +left to hinder them. + +4. There is no _Authoritative way for unity and uniformity in +Church-administrations_, which doth inevitably lay stumbling blocks +before weak Christians, and holds them in suspence, not knowing to +what Congregation to joyn, because they see such different wayes of +administration of Ordinances. + +5. There is no _relief when a Congregation is destitute of a Minister, +in point of Ordination_, but the succeeding Minister is left to be +examined and ordained by the people of the Congregation that chose +him. And so also when a Congregation becomes hereticall, and in other +such cases. + +6. _If any of their Ministers preach out of their own Congregation, he +preacheth only as a gifted brother_; neither can he, (as we conceive) +according to their own Principles, administer the Sacraments out of +his own Congregation, or perform any other act of office. Although we +believe some of them do so, contrary to their own principles herein. + +9. _That the Presbyteriall Government is a Government that tends not +at all to the destruction of any, but for the good and edification of +all._ There are three chief ends of this Government. + +1. _To keep the Churches of Christ in unity amongst themselves._ + +2. _To keep them in purity and holinesse; it is_ Christs _Fan, to +purge his floor; and his Beesom to sweep out of his house every thing +that offends_. + +3. _To keep them in verity, it is_ Christs Weeding-hook _to weed out +heresies_; and therefore King _James_ (though no great friend to this +Government) would often say, that it was _Malleus haereticorum_, a +Hammer to beat down Heresies: And we find, that wheresoever it is set +up in strength, there the Churches are kept in unity, verity, and +purity; and that (which is very observeable) where this Government +hath once got possession, it hath for ever after kept out Popery and +all Popish Innovations. The Prelatical Government with all its +Lordships and Revenues annexed, as it was managed of late years in +_England_, was an in-let to Popery, and it had _tantumnon_ brought it +in. But _wheresoever the_ Presbyterian-Government _is setled, there +Popery, root and branch, is plucked up and destroyed, and that without +any hope of recovery_. + +[Sidenote: _Object._] + +But it will be objected, that notwithstanding all that hath been said +to render the Presbyterial Government amiable and acceptable; yet +there are two great Mountains which do lye in the way which do hinder, +and (as some say) will for ever hinder people from submitting unto it: +The one is, + +1. _Because it sets up a new officer in the_ Church, _which is a meer +humane_ Creature, having no authority from the Word of God, nor was +ever heard of in the Church of Christ, till _Calvin_'s time, & that is +the LAY-ELDER. + +2. _Because it requireth all, of all sorts, to come to the_ Minister +_and these_ Lay-Elders _to be examined, before they can be admitted to +the_ Sacrament _of the_ Lords Supper. + +[Sidenote: _Answer._] + +We cannot deny, but that these two objections are great _Remora_'s to +the Government, and do hinder the general receiving of it, and +therefore we shall be a little the larger in answering of them. + +For the first of them, we do here freely confesse, that if we were of +opinion, as some are, that the Ruling-Elder hath no foundation in the +Word of God, but is a meer humane Ordinance brought into the Church +only in a prudential way; we should heartily desire the utter +abolition of him: For we are not ignorant, that the Ruling Prelate was +brought into the Church upon the same account, for the avoiding of +Schism and Division, and afterwards proved the great Author and +Fomenter of Schism and Division. And if we should decline the Ruling +Prelate, and take in the Ruling Elder upon the same prudential +grounds, it were just with God to make him as mischievous to the +Church, as ever the Ruling Prelate was: And therefore let us consider +what may be said out of the Word of God, for the justification of this +so much _decryed Officer_: Yet first we cannot but take notice that +the name of _Lay-Elder_ was affixed to this Officer by way of reproach +and scorn, by the adversaries of him, and that it ought not to be +continued. For though it be evident by Scripture[45], that there is a +great difference betwixt the Ministry usually called the Clergy, and +the people commonly called the Laity: yet its also as manifest, that +the Scripture[46] distinguisheth them not by the names of Clergy and +Laity; forasmuch as all Gods people are therein stiled the Lords +Clergy, or Inheritance, and the Lord is called their Inheritance. And +when persons are duly chosen from amongst the people to be Governours +in the Church, as such, they are no longer Lay-men, but Ecclesiastical +persons. And therefore we profess a dislike of the name Lay-Elder, +and conceive they ought to be called either governours in the Church, +1 _Cor._ 12.23. or Ruling-Elders, as 1 Tim. 5.17. not because their +Office is to rule alone (for the Teaching-Elder is a Ruler also, +_Heb._ 13.17. 1 _Thess._ 5.12.) but because their Office is only to +rule.[47] Now concerning these Ruling-Elders, we confess, that they +are Officers somewhat new and strange to the Church of _England_; yet +not new nor strange to the Word of God, nor to the Primitive times, +nor (as all know) to the _Reformed Churches_. + +First, they are _not new nor strange to the Word of God, neither in +the Old Testament, nor in the New_. The Jews in the _Old Testament_, +had two sorts of _Elders_; _Elders of the Priests_, and _Elders of the +people_, suitable to our _teaching and Ruling-Elders_; as appears, +_Jer._ 19.1. And these _Elders_ of the people did sit and vote with +the Priests and Levites in all their Ecclesiasticall Consistories, and +that by divine appointment. That they were _constituent_ members of +the great _Sanhedrim_, appears, 2 _Chron._ 19.8. where we reade, _That +some of the chief of the Fathers were joyned with the Priests, to +judge in the matters if the Lord_. And howsoever, many things among +the Jews after the captivity, did decline to disorder and confusion; +yet we finde even in the dayes of Christ, and his Apostles, That the +Elders of the people still sate and voyced in the Councell with the +Priests, according to the ancient form, as is clear from _Matth._ +26.57, 59. _Matth._ 27.1, 12. _Matth._ 16.21. _Matth._ 21.23. _Mar._ +14.43. _Luk._ 22.66. and _Saravia_ himself,[48] who disputeth so much +against _Ruling Elders_, acknowledgeth thus much: _I finde indeed_, +(saith he) _Elders in the Assembly of the Priests of the old +Synagogue, which were not Priests; and their suffrages and authority +in all Judgments, were equal with the suffrages of the Priests_. But +he adds; That these Elders of the people were civill Magistrates; +which is a poor shift, directly against many Scriptures, which +contradistinguish these _Elders_ from the civil _Magistrate_; as +appears; _Act._ 4.5. _Judg._ 8.14. _Deut._ 5.23. _Josh._ 8.33. +2 _King._ 10.15. _Ezra_ 10.14. And though it were possible, that some +of them might be civill Magistrates, as some _Elders_ amongst Us, are +Justices of the Peace: Yet they did not sit under that capacity, in +the Ecclesiastical _Sanhedrim_, but as Ecclesiastical Elders. + +And that the Jews also had _Elders of the people_, sitting and voting +in their inferiour Consistories, appears (as we humbly conceive) from +_Act._ 13.15. _Act._ 18.8, 17. _Mar._ 5.22. In which places, we read +of the Rulers of the Synagogue, who were neither Priests nor Levites, +and yet were Rulers in Church-matters, and had power, together with +the Priests, of casting men out of the Synagogue, and of ordering +Synagogue-worship, _Joh._ 12.42. _Act._ 13.15. + +Now this _Association_ of the _Elders of the people, with the Priest, +in the Jewish Church-Government, was by divine appointment_; for Moses +first instituted it, and afterwards _Jehosaphat_ restored it, +according as they were directed by God, Num. 11.16. 2 Chron. 19.8. And +it did belong to the _Jewish Church_, not as it was Jewish, but as it +was a Church, and therefore belongeth to the Christian Church, as well +as Jewish. _For whatsoever agreeth to a Church, as a Church; agreeth +to every Church._ There was nothing Judaical or typical in this +institution, but it was founded upon the light of nature, and right +reason, which is alike in all ages. + +But leaving the Old Testament, let us consider what may be said for +the divine right of the _Ruling-Elder_, out of the New Testament. For +this purpose, we have already produced three places, which we shall +now briefly open; and shew how the Ruling Elder is proved out of them. +The places are, 1 _Cor._ 12.28. _Rom._ 12.7, 8. 1 _Tim._ 5.17. + +The first place is, 1 _Cor._ 12.28. _And God hath set some in the +Church, first, Apostles; secondarily, Prophets; thirdly, Teachers; +After that, Miracles; then gifts of healing, helps, governments, +diversities of tongues_; Where we have an enumeration of sundry +Officers of the Church; and amongst others, there are _Helps_, +_Governments_. By _Helps_, are meant _Deacons_; (as not only our +_Reformed_ Divines, but _Chrysostome_, and _Estius_, and others +observe,[49]) and by _Governments_, are meant the _Ruling-Elder_, +which that it may the better appear, we will propound, and prove these +six things. + +1. That by _Governments_, are meant _men exercising Government_, the +_Abstract_ put for the _Concrete_. The intent of the _Apostle_, is not +to speak of _offices_ distinct from _persons_, but of _persons +exercising offices_. This appears first, by the beginning of the +verse, _God hath set some in his Church_; this relates to persons, not +unto offices. Secondly, by the 29. and 30. verses, where the Apostle +speaks _concretively_, of those things which he had spoken before +_abstractively_. _Are all workers of miracles? have all the gifts of +healing? do all speak with tongues_, &c? and so by consequence, _Are +all helpers, are all Governours?_ And therefore it is, that the +Syriack instead of _helps, Governments_, reads it _helpers, +Governours_.[50] + +2. That the _Governour_ here meant, must needs be a +_Church-Governour_; for it is expresly said, that he is seated in the +Church, and therefore the civil Magistrate cannot be meant by this +Governour, as some would have it; partly, because this is quite +besides the whole intent and scope of the Chapter, treating meerly +upon _spirituall Church-matters_, not at all of secular civil matters; +and partly, because the Magistrate, as such, is not placed by God in +the _Church_, but in the _Common-Wealth_: and partly, because the +Apostle writes of such Governours, that had at that time actual +existence in the Church; and neither then, nor divers hundred years +after, were there any _Christian Magistrates_. + +3. That this _Church-Governour_ is seated by God in his Church; It is +a _plant of Gods own planting_, and therefore shall stand firme, +maugre all opposition. For it is expresly said, _God hath set some in +his Church, first Apostles_, &c. _then helps, then Governments_. + +4. That this Church-Governour thus seated by God in his Churches, not +only a _Church-member_, but a _Church-Officer_. For though it be a +question amongst the learned, whether some of the persons here named, +as the _workers of miracles_, and those that had the _gift of healing, +and of tongues_, were seated by God, as officers in the Church, and +not rather, only as eminent members indued with these eminent gifts; +yet it is most certain, that whosoever is seated by God in his Church, +as a _Church Governour_, must needs be a _Church officer_; for the +nature of the gift, doth necessarily imply an office. The Greek +word[51] for Governments, is a metaphor from _Pilots_, or +_Ship-masters_, governing their ships; (hence the Master of a ship is +called =Kybernetes=, a Governour, _Jam._ 3.4.) and it notes such +officers, as sit at the stern of the vessel of the Church, to govern +and guide it in spirituals, according to the will and mind of Christ, +which is the direct office of our _Ruling-Elder_. + +5. This Church-Governour thus seated by God in his Church as a +Church-officer, is an _ordinary and perpetuall officer in his Church_. +Indeed, here is mention made of Officers extraordinary, as Apostles, +Prophets; and of gifts extraordinary, as the gift of miracles, +healing, and of tongues; but here is also mention made of ordinary +Officers, perpetually to abide, as _Teachers_, _Helpers_, and the +_Church-Governour, or Ruling-Elder_. And that this Officer is ordinary +and perpetual, appears from the perpetual necessity of him in the +Church; for a Church without government, is as a ship without a Pilot, +as a Kingdom without a Magistrate, and a world without a Sun. + +6. That this Church-Governour thus seated by God in his Church, as a +perpetual Officer, is an officer _contradistinguished in the Text from +the_ Apostles, Prophets, Teachers, _and all other_ Officers _in the_ +Church. This appears; 1. By the Apostles manner of expressing these +officers in an _enumerative_ form; _First, Apostles; Secondarily, +Prophets; Thirdly, Teachers; After that, miracles, then gifts of +healing_, &c. 2. By the recapitulation, vers. 29, 30. _Are all +Apostles? Are all Prophets? Are all Teachers? Are all workers of +miracles?_ &c. 3. By the scope of the whole Chapter, which is to set +down different gifts and offices in different subjects; It is said, +ver. 8, 9. _To one is given by the Spirit, the word of wisdom; to +another the word of knowledg by the same Spirit; to another, faith_, +&c. And for this purpose, the Apostle draweth a simile from the +members of mans body: As there are different members in mans body, and +every member hath its different office, and every member stands in +need one of another; the Eye cannot say to the Hand, I have no need of +thee; nor again, the head to the foot, I have no need of thee, &c. So +it is in the Church ministerial, which is the body of Christ. God hath +set different Officers in his Church; some ordinary and perpetual; +some extraordinary and temporary: And these different Officers have +different Offices, some to teach, others to distribute to the poor +Saints, others to govern. Are all Teachers? are all Deacons? are all +Church-Governours? and these have all need one of another. The Teacher +cannot say to the Deacon, I have no need of thee; nor to the Church +Governour, I have no need of thee: But if all these Offices were in +the Pastor alone, and only, then might he truly say to the Deacon and +Ruling-Elder, I have no need of thee. But now God hath so set the +members in his body which is his Church, that every member stands in +need one of anothers help and support. + +[Sidenote: _Object._] + +If it be objected, that the Apostles had all these offices and gifts +here mentioned, eminently seated in them, for they were Prophets, +Teachers, Workers of Miracles; and therefore why may not all these be +understood of one and the same person? + +[Sidenote: _Answ._] + +Though it be true, that the Apostles had eminently all these; yet it +is as true, that there are many here named, which had but one of these +gifts formally seated in them: And it is also apparent, that some of +the persons here named were distinct Officers in the Church, as the +Prophet, and the Teacher. Though the Apostles were Prophets and +Teachers, yet the Prophet & the Teacher were Officers distinct from +the Apostles; and by a parity of Reason, so were the Governors from +the Apostle, Prophet, and Teacher; the scope of the Apostle being (as +hath been said) to set out distinct Offices in distinct Officers: are +all Apostles? are all Prophets? are all Teachers? The sum of what we +have said from this Scripture, then, is this, _That God hath seated +some men in his Church which have a gift and office to govern, which +are neither Apostles, Prophets, Teachers, nor Pastors; and therefore +they are Ruling-Elders_, which is the Officer which we are enquiring +after. + +Now this Interpretation which we have given, is not only the +interpretation of Reformed Divines, both _Lutherane_ and _Calvinists_, +but of the ancient Fathers, and even the Papists themselves, as +appears by the quotations in the Margent.[52] + +The second text is, _Rom._ 12.6, 7, 8. _Having then gifts differing +according to the grace given, whether Prophesie, let us prophesie +according to the proportion of Faith; or Ministry, let us wait on our +Ministring; or he that teacheth, on teaching; or he that exhorteth, on +exhortation. He that giveth, let him do it with simplicity. He that +ruleth, with diligence. He that sheweth mercy, with cheerfulness._ In +which words, we have a perfect enumeration of all the ordinary Offices +of the Church. These offices are reduced, first, to two general heads, +_Prophesie_ and _Ministry_, and are therefore set down in the +_Abstract_. By _Prophesie_ is meant the faculty of right +understanding, interpreting, and expounding the Scriptures. Ministry +comprehends all other employments in the Church. Then these generals +are subdivided into the special offices contained under them, and are +therefore put down in the concrete. Under _Prophesie_ are contained, +1. _He that teacheth_, that is, the Doctor or Teacher. 2. _He that +exhorteth, i. e._ the Pastor. Under _Ministry_ are comprized, 1. _He +that giveth_, that is, the Deacon. 2. _He that ruleth_, that is, the +Ruling Elder. 3. _He that sheweth mercy_, which [53]Office pertained +unto them, who in those days had care of the sick: So that in these +words, we have the _Ruling-Elder_ plainly set down, and +_contra_-distinguished from the _teaching_ and _exhorting Elder_ (as +appears by the distributive particles, =eite ho didaskon, eite ho +parakalon=, _Whether he that teacheth_; _Whether he that exhorteth_; +_Whether he that ruleth_, &c.) And here likewise we have the divine +institution of the Ruling-Elder, for so the words hold forth. _Having +then gifts differing according to the grace that is given unto us_; +and thus also in the third verse, _according as God hath dealt to +every man_, &c. This officer is the gift of Gods free grace to the +Church, for the good of it. + +Against this Exposition of the Text, it is objected by those that +oppose the divine right of the Ruling-Elder, that the Apostle speaks, +in these words, not of several offices in several persons, but of +severall Gifts in one and the same person; for he saith, _having then +Gifts differing according_, &c. But we answer: + +1. That the word _Gift_ is often in Scripture taken for _Office_; as +_Eph._ 4.8, 11. _When he ascended on high, he led captivity captive, +and gave gifts unto men_; and v. 11. _He sheweth what these gifts +were, some to be Apostles, some Evangelists_, &c. + +2. That the Apostle in the _Protasis_ speaks not of severall Gifts, +but of severall Offices, and these not in the same, but in several +members, _v._ 4. _As we have many members in one body, and all members +have not the same office._ And therefore the _apodosis_ must also be +understood not only of _severall gifts_, but of _severall Offices_, +and these in _several subjects_. And this further appears by the very +similitude which the Apostle here useth, which is the same he used, +1 _Cor._ 12. from the body natural, wherein there are many distinct +members, and every member hath its distinct Office; and so it is in +the Church of Christ. + +3. These gifts here mentioned, and the waiting upon them, do +necessarily imply an Office in whomsoever they are; and therefore they +are set down emphatically with an Article, =eite ho didaskon ho +proistamenos=. He that hath the gift of teaching, and exhorting, and +ruling, and waiteth upon this gift, what is he but a Teacher, Pastor, +and Ruling-Elder? And this must either be granted, or else we must +open a door for all members of the Church, even women, not only to +preach and teach, but to rule also, and to wait upon preaching and +ruling: This truth is so clear, as that the Papists themselves being +convinced of it, do say[54] upon this text, that the Apostle here +first speaks of gifts in general; and secondly, applyeth these gifts +to Ecclesiastical Officers, v. 6. and afterwards directs his +exhortation to all Christians in general. + +The third text for the divine right of the _Ruling-Elder_, is, +1 _Tim._ 5.17. _Let the Elders that rule well be counted worthy of +double honour, especially they who labour in the Word and Doctrine._ +For the understanding of which words, we will lay down this rule, That +every text of Scripture is to be interpreted according to the literall +and grammatical construction; unless it be contrary to the analogie of +Faith, or the rule of Life, or the circumstances of the Text: +otherwise, we shall make a nose of wax of the Scriptures, and draw +_quidlibet ex quolibet_. Now according to the _Grammatical +construction_, here are plainly held forth _two sorts of Elders_; the +one, _onely ruling_; and the other, _also labouring in Word and +Doctrine_. Give us leave to give you the true analysis of the words. + +1. Here is a _Genus_, a general, and that is _Elders_. + +2. Two distinct species, or kinds of Elders, _Those that rule well_, +and _those that labour in word and doctrine_; as Pastor and Doctor. + +3. Here we have two participles, expressing these two kinds of Elders, +_Ruling_, _Labouring_, the first do only rule, the second do also +labour in Word and Doctrine. + +4. Here are two distinct Articles, distinctly annexed to these two +participles, =hoi proestotes, hoi kopiontes=. They that rule, They +that labour. + +5. Here is an _eminent discretive particle_, set betwixt these two +kinds of Elders; these two participles, these two Articles evidently +distinguishing one from the other, _viz._ =malista= _especially they +that labour_, &c. And wheresoever this word =malista= is used in the +New Testament, it is used, to distinguish thing from thing, or person +from person; as _Gal._ 6.10. _Phil._ 4.22. 1 _Tim._ 5.8. 1 _Tim._ +4.10. _Tit._ 1.10. 2 _Tim._ 4.13. 2 _Pet._ 2.20. _Act._ 20.38. In all +which places, the word [_especially_] is used as a discretive particle, +to distinguish one thing from another, or one person from another; and +therefore being applyed here to persons, must necessarily distinguish +person from person, officer from officer. It is absurd to say, (saith +Dr. _Whitaker_,[55]) that this text is to be understood of one and the +same Elder. If a man should say, _All the Students in the University +are worthy of double honour, especially, They that are Professors of +Divinity; He must necessarily understand it of two sorts of Students_. +Or if a man should say, _All Gentlemen that do service for the Kingdom +in their Counties, are worthy of double honour, especially they that +do service in the Parliament; this must needs be understood of +different persons_. We are not ignorant, that Archbishop _Whitgift_, +Bishop _King_, Bishop _Bilson_, Bishop _Downame_, & others, labour to +fasten divers other interpretations upon these words, which would be +over-tedious here to rehearse. Only thus much we crave leave to say, +which we desire may be seriously weighed; That all other senses that +are given of these words, are either such as are disagreeing from the +literall and Grammatical construction, or such as fall into one of +these two absurdities, either to maintain a _non-preaching Ministry_, +or a _lazy-preaching Ministry_ to deserve double honour. Archbishop +[56]_Whitgift_ by the Elder that rules well, understands a Reader that +is not a Preacher. [57]Dr. _King_, a Bishop ruling, and not preaching; +which is to say, that a non-preaching Minister deserves double honour. +Dr. _Bilson_ [58]saith, that the words are to be understood of two +sorts of Elders, and that the meaning is, That the Elder that rules +well, and preacheth, is worthy of double honour, especially they that +labour, that is, _that preach abundantly_, that do =kopian=, labour as +a Waterman at his Oar; which is as much as if he had said, that a +_lazy Minister_, or a _seldome-preaching Minister, deserves double +honour_. For all Preachers are in Scripture required =kopian=, _to +labour abundantly, 1 Thess._ 5.11. _1 Cor._ 3.8. where the same word +is used that is here expressed. If the Apostle had meant to have +distinguished them by their extraordinary labour, he would rather have +said, =mochthountes=, then =kopiontes=, for other-where he useth +=mochthos=, as a degree of painful labour, above =kopos=, which is put +for common labour, _Rom._ 16.12.[59] Dr. _Downame_ and others, +interpret the words of one and the same Elder, thus, The Elders that +rule well, are worthy of double honour, especially they that labour; +that is, (say they) _especially they labouring, or especially because +they labour_. And so they make their labouring, to be the chief cause +of their double honour. But this interpretation is against the literal +meaning, for the Greek is not =ei kopiosin=, _if they labour_, but +=malista hoi kopiontes=, _especially they that labour_. Here is a +participle with an Article, and a _discretive particle_, which can +never be rightly and literally translated _causatively_. And therefore +we conclude, together with our Reformed Divines[60], that this text +according to the proper and Grammatical construction of it, doth hold +forth unto all unprejudiced Christians, a Ruling Elder, distinct from +a teaching Elder, which is the thing we undertook to prove. + +Besides these three Scriptures thus expounded, we shall briefly offer +one more; and that is, Matth. 18.17. where the offended Brother is bid +_to tell the Church_, &c. In which words, the whole power of +excommunication is placed by Christ in the _Church_. The great +question is, what is meant by Church? Here we take for granted: 1. +That by Church, is not meant the civil Magistrate, as _Erastus_ fondly +imagineth; for this is utterly contrary to the purpose of Christ, and +the aym of that discipline here recommended to be used, which is the +_gaining of our brother unto repentance_; whereas the aym of the civil +Magistrate, is not the spiritual good properly and formally of the +offender, but the publique good of the Common-Wealth. And besides, it +is a language unknown in Scripture, to call the Magistrate the Church; +and it is an exposition purposely invented, to overthrow all +Ecclesiastical government. + +2. That by Church, is meant _primarily and especially_ the particular +Congregation; we do not say _onely_, but firstly and especially. Hence +we argue; If the power of Excommunication be placed in the particular +Church, then either in the Minister alone, or in the Minister and +whole Congregation, or in the Minister and Elders chosen by the +congregation. + +But not in the Minister alone, who being but one man, can no more be +called a Church, then one man can be called many, or a member called a +body. For one person cannot be called a Church, (saith _Bellarmine_ +himself[61],) seeing the Church is the people and Kingdome of God. It +is certain, that the Church here spoken of, is a certain number met +together; for it is said, _Where two or three are gathered together_, +&c. + +Nor in the Minister and whole Congregation; for God who is the God of +order, not of confusion, hath never committed the exercise of +Ecclesiasticall jurisdiction, to a promiscuous multitude; the +Scripture[62] divides a Congregation into Rulers and Saints, into +Governours, and governed; and if all be Governours, who will be left +to be governed? And besides, if the collective body of a Church be the +Governours, then women and servants must govern as well as others. + +And therefore we conclude, that by Church, must needs be meant, the +Minister and Ruling-Elders, which are the Officers we are enquiring +after. + +And this is no new interpretation, but agreed unto by ancient and +modern Writers. _Chrysostome_ saith[63], by Church, is meant the +=proestotes=, _the Rulers of the Church_, Camer.[64] _the Colledg of +Presbyters_; others, the _Ecclesiacall Senate_. These are called a +Church, for four Reasons: + +1. Because it is usual in the Old Testament, (to which our Saviour +here alludeth, as appears by the words Publican and Heathen,) to call +the Assembly of Princes and Elders a Church, Numb. 35.12, 24, 25. with +Deut. 1.16. 1 Chron. 13.2, 3. with 28.1, 2. & 29.1, 6. Deut. 31.28, 30. +1 King. 8.1, 2, 55. Num. 5.2. compared with Levit. 13.15. + +2. Because they manage Church affaires in the name of Christ, and of +the Church, and are servants of the Church, as well as of Christ. + +3. Because they are, as it were, the eyes and ears of the Church; and +therefore as the body is said to see or hear, when as the eyes and +eares alone do see and hear; so the Church is said to see, hear, and +act, that which this _Senate Ecclesiasticall_ doth see, hear, and act. + +4. Because they represent the Church; and it is a common form of +speech, to give the name of that which is represented, to that which +represents it; as we say, that to be done by the whole Kingdome, which +is done by a full and free Parliament. Hence we might further argue: + +_If the Colledge of Presbyters represent the Church, then it must be +made up of Ruling-Elders, as well as Ministers._ For Ministers alone +cannot represent the Church; the Church consisting not of Ministers +alone, but of Ministers and people, who are part of the Church as well +as Ministers, and are so called, _Act._ 15.3, 4. + +This is all we shall say, for the Scriptural part. + +[Sidenote: Episcopacy by Divine right.] + +As for the _Primitive times of the Church_, we should have wholly +waved the mention of any thing about them, were it not for the base +calumnies & reproaches which the Prelatical party cast upon the +Ruling-Elder, in saying, That it is _the new fangled device of Calvin +at Geneva_; and never known in the Church of Christ before his dayes. +There is a Bishop that _makes offer to forfeit his life to justice, +and his reputation to shame, if any man living can shew, that ever +there was a Ruling-Elder in the Christian world, till_ Farell _and_ +Viret _first created them_. But he hath been abundantly answered by +_Smectymnuus_, insomuch, that whereas in his Episcopacy by Divine +Right, he boldly averreth, that the name of the Elders of the Church, +comprehendeth none but preachers, [65]and that therefore none but they +may be called _Seniores Ecclesiae, Elders of the Church_; though some +others haply may have the title of _Seniores populi, Elders of the +people_, because of their _civill Authority_. Yet notwithstanding +afterward, the same Bishop in his [66]reply to _Smectymnuus_ +acknowledgeth, that besides _Pastors and Doctors_, and besides +_Magistrates and Elders of the City_, there are to be found in +Antiquity, _Seniores Ecclesiastici, Ecclesiastical Elders_ also; only +he alledgeth, they were but as our Church-Wardens, or rather, as our +vestry-men; whereas in truth, _They were Judges in Ecclesiasticall +controversies_, and did assist the Pastor in ruling and governing the +Church; witnesse that famous place in [67]_Ambrose_, which testifies, +_that both in the Jewish and in the Christian Church, there were +these Ecclesiasticall Rulers_. This is also the judgment of +[68]_Tertullian_, [69]_Origen_, [70]_Basil_, [71]_Optatus_, +[72]_Hierome_, [73]_Augustine_, [74]_Gregory_ the great, and divers +others cited by _Justellus_ in his Annotations in _Can. Eccl. +Affricanae_, and by _Voetius_, and by _Smectymnuus_, and by the Author +of the _Assertion of the Scotch Discipline_, some of which are +rehearsed in the Margent. We will conclude this Discourse, with the +confession of Archbishop _Whitgift_, a great Writer against the +Presbyterial-Government; _I know (saith he) that in the Primitive +Church, they had in every Church Seniors, to whom the Government of +the Church was committed, but that was before there was any Christian +Prince or Magistrate_. + +And therefore, let not our respective Congregations suffer themselves +to be abused any longer with a false belief, that the _Ruling-Elder_ +is a new device, and an _Officer_ never known in the _Church of God_, +nor _Word of God_. For we have sufficiently (as we conceive) proved it +to be warranted by the Word, and to have been of use in the purer +times of the Church. + +Three things we shall desire to adde, as a conclusion of this +discourse. + +1. _That there are prints of the Ruling-Elder remaining amongst us +even at this day_; for as the _Overseers_ of every Parish, have a +_resemblance of the Deacon_; so the _Church-warden_ hath some +_foot-steps_ of our _Ruling-Elder_; though we must needs confess, that +this _Office hath been much abused_; and we could desire it might be +laid aside, and the true _Scripture-Ruling-Elder_ set up in his place. + +2. That the Prelatical Divines, [75]which are such great adversaries +to the _Ruling-Elder_, do yet notwithstanding, hold and prove, that +men of abilities which are not Ministers, are to be admitted into +_Generall Councels_; because that in the Synod of _Jerusalem_, not +only the _Apostles_, but _Elders_ and _Brethren_ did sit and vote, +because this was practised in the _Old Testament_; and because that +this was practised in the Councels held afterwards in the Church of +Christ, as appears out of _Eusebius_, _Sozomen_ and _Theodoret_, and +by the subscriptions of those Councels done by men, not Ministers, as +well as others. + +Hence we might argue; + +_If other men, besides Ministers, are by Gods word, even in the +judgment of the Prelaticall Divines, to be admitted into the greatest +Assemblies, and Councels of the Church, much more are they by the same +right to be admitted into particular Congregations, to sit and vote +with the Minister in the Government of the Church._ + +3. Adde thirdly, that even in the Bishops days, for these many hundred +years, there have been _Ruling-Elders_ in the Church; for the +_Chancellours_, _Commissaries_, _Officials_, and such others, were all +of them _Governours of the Church_, and had the _power of suspension +and excommunication_; and yet were few of them, if any, _Ministers of +the Word_: And it seems to us, to be a great _curse of God_, that +lyeth upon mens spirits, that could willingly submit to _Chancellours_ +& _Commissaries_, who did nothing else but _pick their purses, and +tyrannize over their bodies and estates_, and yet will not submit unto +the _Ruling-Elder_ now established, who _seeks no other interest, but +the interest of Christ, and medleth not with mens bodies or estates, +and desireth nothing but to be helpfull to the Ministers of Christ, to +keep their Congregations in unity, piety, and verity_. This is all we +shall say, in answer to the first Objection. + +The second grand Objection against the _Presbyteriall-Government_, is, +that it requires all, of all sorts, to come to the _Minister_ and +_Elders_ to be examined, before they can be admitted to the Sacrament +of the Lords Supper, which is (as some ignorantly say) to bring in +auricular confession again into the Church, to bring the people of God +into a spirituall slavery and bondage unto the Eldership, and which is +an usurpation more then prelaticall, and a tyrannicall domineering +over mens consciences, and hath no footing in the Word; for the +Scripture saith, _Let a man examine himself, and so let him eate_, &c. +It is not said, _Let him first be examined by the Ministers and +Elders_: the Scripture addes, _He that eats and drinks unworthily, +eats and drinks damnation to himself_, not to the Eldership. And why +then must a man submit himself unto the examination of the Eldership? +and how come the Eldership to be guilty of another mans unworthy +receiving? It is further added by some, that for their parts, they +will willingly come before the Minister, and submit to his +examination, but they will rather for ever be without the Sacrament, +then submit to come before the _Lay-Elder_, for whom, they see no +warrant in the Word of God: Others say, that they will freely yield +that the _younger sort_, that never have received the Sacrament, +should present themselves to the _Eldership_ to be catechized, and +instructed, and fitted for the Sacrament; but they will never yield, +that old men and women, that heretofore have divers times received, +should now in their old age be required to come, to be examined not +only by their Minister, but by the Elders also, who oftentimes are +very unfit for that Office: Others adde, that though some Ministers +rigidly keep all from the Sacrament, that will not come before the +Elderships; yet there are others, that are _Presbyterians, and have +Elders chosen, that act without them_, and will receive us to the +Sacrament without comming before them. These, and such like +Objections, are brought against this way of Examination, that is so +happily begun amongst us. Now that we might satisfie these Objections, +and make good our practice out of the Word of God, we shall briefly do +these four things. + +1. _We will declare what our practice is in this particular._ + +2. _We will prove, that he that will come to the Sacrament, ought +first to submit to examination._ + +3. _That the power to examine, belongs not to the Minister alone, nor +to the Minister with the whole Church, but to the Minister and +Elders._ + +4. _We will answer the Objections, that are brought against this way +of examination by the Minister and Elders._ + +For the first of these, we say; + +First, That the _Presbyterial-Government_, doth not precisely & +peremptorily require of those that come to the Sacrament, that they +should first be examined by questions and answers, but if any man or +woman shall make a good profession of their Faith in a continued +discourse, without being _asked any questions_, it will be as well +accepted, as if they were examined by particular questions. + +Secondly, that this _examination_ or _profession_ is not required +every time men come to _the Sacrament_, but only _at their first +admission_. + +3. That he that is duly admitted into compleat _Church-fellowship in +the Presbyterian-way_, is not only by vertue of his first admission, +freed from all _after-examination_ (unless it be when he falls into +any scandalous transgression) in the Congregation, to which he +belongs; but he is inabled by a certificate from his Eldership, to +receive the Sacrament in any Church of the Christian world of the same +constitution, without any new examination. + +Fourthly, that the reason why ancient men and women, and others, that +have formerly under the _Prelatical Government_ been admitted to the +Sacrament, are now required to submit to examination, before they can +be again admitted, doth not _proceed from the nature of the +Presbyterian Government, but chiefly from the neglect of the +Prelaticall_: For it is so evident, that it cannot be denyed, that +under the former Government, men and women of all sorts, though never +so ignorant or scandalous, were in most places admitted promiscuously +to the Sacrament without any examination. Now this grievous disorder, +and great iniquity in the Prelatical Government, is the principal +cause of all the trouble we meet withal in ours; and we desire +earnestly our people to distinguish with us, between a Church +deformed, and reformed. If the Churches of God in _England_ were once +so reformed, that there were an orderly admission, by examination or +profession, unto the Lords Table by the Eldership; then we should +require none to come to examination, but such only as never yet +communicated, whom we would endeavour to train up in knowledge, by +catechizing, and by Gods blessing, make fit in time, to be partakers +of such heavenly mysteries. But now because our Churches, through want +of Discipline, are deformed, & all sorts have been sinfully admitted +without tryal: Hence it is, that we are forced, even out of tender +regard to the souls of old people, and to free our selves from the +guilt of their sins, and out of desire to keep the Sacrament from +prophanation, to examine even aged people (many of whom we find very +ignorant) and all sorts as have been formerly admitted (many of whom +we find to be very unworthy) that so we may bring our Congregations +into Gospel-order. This we say, _we are absolutely necessitated to do +upon conscientious grounds, which we cannot recede from, though we +find it very prejudiciall to our selves, and to our Government_. But +in the mean time, we desire our respective Congregations to consider, +that this is a necessity, that the iniquity of former times hath +brought upon us; and that it doth not flow from the principles of our +Government, but only from the negligence and sinfulness of Prelatical +Governours. + +The second thing propounded, is to prove, that he that will come to +the Sacrament of the Lords Supper, ought first to submit to +examination, and tryal, as it hath been formerly explained: For this +purpose, we will lay down these three Propositions. + +1. _It is the Will of Jesus Christ, that no grosly ignorant, or +scandalous person should come to the Sacrament._ + +2. _That it is the Will of Jesus Christ, that those who are grosly +ignorant, or scandalous, should be kept from the Sacrament (if they +offer to come) by the Officers of the Church._ + +3. _That it is the Will of Jesus Christ, that Church-Governours have +some sufficient way to find out who are such ignorant and scandalous +persons, that they may be kept away._ + +[Sidenote: 1. Proposition.] + +_That it is the Will of Jesus Christ, that no grosly ignorant, or +scandalous person, should come to the Sacrament._ + +1. No _grosly ignorant person_, because the Scripture saith, _that a +man must first examine himself, and so eat of that bread, and drink of +that cup_; and it likewise saith, that he that will come to the +Sacrament must be one that _discerneth the Lords body_; otherwise he +_eats and drinks damnation to himself_; and it adds, that we are to do +this _in remembrance of Christ_, and thereby to _shew forth the Lords +death till he come_. And therefore a man that is grosly ignorant, and +is not able to examine himself, nor to discern the Lords body, nor to +remember Christ; nor understands what it is to shew forth the Lords +death, ought not to come to the Sacrament, no more then a baptized +Infant, who is therefore not to partake of this Ordinance, because of +his want of knowledge. + +2. No _scandalous person_: This is evidenced from the words of the +Apostle, _Let a man examine himself, & so let him eat_, &c. from which +words we gather two things: + +1. That he that would come to the Sacrament, _must examine himself_; +which examination ought to be according to the nature of the Ordinance +of the Lords Supper, _viz._ + +1. In general; whether he be worthy to come, or no; (not with a +_worthinesse of merit_, but of _Evangelical suitablenesse_.) + +2. In particular: + +1. Whether he have _true Faith in Christ_, without which, he cannot +worthily eat this bread, and drink this cup. + +2. Whether he _truly repent for sin, and from sin_. For he that comes +in any sin unrepented of, comes unclean, and so pollutes the +ordinance. + +3. Whether he be [76]_truly united by love to Jesus Christ, and his +members_; without which, he cannot enjoy communion with them in that +ordinance. + +2. That he who upon due examination, can find none of these +qualifications, should not presume to come, which appears: + +1. By the Apostolical command, _But let a man examine himself, and so +let him eat; so_, and _not otherwise_. + +2. By the sin which he commits, in _being guilty of the body and blood +of Christ_, vers. 27. + +3. By the _Danger_ he incurres to himself, in _eating and drinking his +own damnation_, vers. 29. + +2. From the nature of the Sacrament. + +1. It is the _table of the Lord, and the Lords Supper_; and +consequently the friends, and not the enemies of Christ, are thereto +invited. + +2. It is an ordinance, wherein we publiquely profess communion with +Christ and his mystical body, & if he that comes, be by sin disjoyned +from Christ, he is guilty of a _sacrilegious lye against him and his +Church_, whilest he professeth himself to be a _friend_, and is +_really an enemy_. + +3. It is (according to the nature of all Sacraments,) [77]a sealing +Ordinance, as is intimated in those remarkable sacramental phrases, +_This is my body, this is my blood_, denoting not only a bare +sacramental signification, but also a spiritual obsignation and +exhibition of Christs body and blood, to a worthy receiver. Now a seal +supposeth a writing to which it is annext, or else it is a meer +nullity; and certainly Christ never intended to have his Seal put to +a blank or counterfeit writing. + +4. It is an ordinance appointed for the nourishment of those who are +spiritually alive, Christs body & blood being therein conveyed under +the Elements of bread & wine; which they only can eat and drink, +[78]who are alive by Faith, and not they that are dead in trespasses & +sins. + +5. It is the _New Testament in the blood of Christ_, that is, _a +confirmation of the New Testament_, and of all the promises and +priviledges thereof in the blood of Christ, which belong not at all to +wicked men, [79]_Godlinesse having the promises of this life, and that +which is to come_. + +By all which it appears, that it is the Will of Christ, that no +scandalous person should come to the Lords table. + +[Sidenote: 2. Proposition.] + +_That it is the Will of Jesus Christ, that those who are grosly +ignorant, or scandalously wicked, should be kept from the Sacrament, +(if they offer to come,) by Church-Officers._ + +And this is evident: + +1. _From the power given to Church-Officers for that purpose._ + +2. _From the evill consequents that will otherwise ensue._ + +1. That such a power is given to Church-Officers, appears, + +Not onely + +From the proportionable practice of Church-Officers under the Old +Testament, who kept the charge of the holy things of God, and were +appointed [80]to see that none who were unclean in any thing, or +uncircumcised in flesh, or in heart, should enter into the Temple, to +partake of the holy things of God, and [81]had a power to put +difference between holy and unholy, which power was not meerly +_doctrinall_ or _declarative_, _but decisive, binding_, and +_juridicall_, so far, as that according to their sentence, men were to +be admitted, or excluded. That there was a power in the Old Testament +to keep men from the Sacrament of the Passeover, for morall +wickednesse, _vide Aarons_ rod blossoming, lib. 1. cap. 9, 10, &c. + +But also, + +From that power of Government, and _key of Discipline_, committed by +Jesus Christ, to Church-Officers, under the New Testament. For Christ +hath given to them the keys of the Kingdom of heaven, which imply not +only a key of doctrine, but of discipline, and that both to _keep out +such as Christ would not have received in, and to shut out such as +Christ would not have to continue in_; The use of a key being for both +these purposes. For shutting out those that should not be continued +in, as is granted on all hands from divers Scriptures[82]. And +consequently, for _keeping out those that should not be received in_, +there being the same reason of both. _For to what purpose should such +be received in, as are by Christs command immediately to be cast out +again._ + +2. That divers ill consequences will otherwise ensue, if grosly +ignorant, and scandalous persons be not kept away, is plain. + +1. _Church-Governours should be very unfaithfull Stewards of the +Mysteries of Christ, and perverters of his Ordinance._ If a Steward to +whom his Lord hath committed his goods to be carefully distributed, to +such as are honest, faithfull, and diligent in his field or Vineyard, +shall not only admit of _Loyterers_, and such as by their evill +example discourage others, but also shall give to such the bread and +wages which belongs to them who are faithfull and industrious, should +he not be accounted a very unjust and unfaithfull Steward, and an +abuser of his trust? + +2. _They should be guilty of polluting and prophaning the_ Sacrament. +If a Minister should give this Sacrament to an Infant, or to a +Mad-man, or to a meer fool; or to a Swine, or a Dog, would not all men +say this were a horrible prophanation thereof? _Shall it then seem a +small prophanation to give it unto one who is as ignorant as an +Infant, and walloweth as a Swine in the mire of sin and uncleanness?_ + +3. _They should express a great deal of cruelty and inhumanity to the +soul of him to whom they give the Sacrament_; because they give it to +one who will eat and drink his own damnation. + +4. _They will hereby make themselves accessary to his sin of unworthy +receiving_; For it is a certain Rule in Divinity; [83]_He that suffers +a man to commit sin, when it is in his power to hinder him, is +accessory to the sin that that man commits_; as appears by the +[84]example of _Eli_: And therefore, if the Officers of the Church +that are deputed by Christ to keep grosly ignorant, or scandalous, +from the Sacrament, shall yet notwithstanding suffer them to come, and +can hinder them, but will not, they themselves become guilty of his +sin. + +5. _They do hereby grieve the Godly, that are members of the same +Congregation, and as much as in them lies, they pollute & defile the +whole Congregation: For know you not_, saith the Apostle, _that a +little Leaven leaveneth the whole lump?_ + +6. Adde lastly, that hereby they bring down the _judgments of God upon +the Congregation_; according to that text, 1 Cor. 11.30. _For this +cause many are sick._ + +From all this, we argue thus; If Church-Officers under the Old +Testament had an authoritative power to separate between the holy and +prophane; and if under the New Testament they have a power to keep out +from the Sacrament, such as are grosly ignorant, or scandalously +wicked; and if it be the Will of Christ, that the Officers of the +Church should be faithful Stewards of the Mysteries of Christ, that +they should not pervert, nor pollute his Ordinance; that they should +not be cruel to the souls of their Brethren, or be partakers of other +mens sins, that they should not grieve the Godly, nor bring guilt and +judgment upon the Congregation of which they are Officers: Then it is +the Will of Christ, that they should not give the Sacrament to such, +who are grosly ignorant, and scandalously wicked. + +[Sidenote: 3. Proposition.] + +_That it is the Will_ of Christ, _that_ Church-Governours _have some +sufficient way to discover who are such ignorant and scandalous +persons, that they may be kept away_. + +This followeth clearly from the two former Proportions. For if it be +the Will of Christ, that no grosly ignorant, or scandalous person +should come to the Sacrament; and if they offer to come, should be +kept back by Church-Officers; then it follows, That they must have +sufficient way to detect who are ignorant and scandalous. _For Christ +never wills any end, but he wills also all necessary and sufficient +mean, conducing to that end._ + +Now what sufficient means can be propounded or imagined, for detection +of ignorant or scandalous persons, but by examination before these +Church-Officers; examination, we say, of the persons themselves in +case of ignorance, and of witnesses also in the case of scandal. For +though in some particular cases for private satisfaction, private +conference with the Minister alone may sufficiently discover the +knowledge or ignorance of persons, yet in this common case, for +publique satisfaction touching the fitness of persons for the Lords +Supper, no lesse then a publike and judicial examination before the +Eldership can be sufficient; inasmuch as an authoritative act of +admitting, or refusing the persons so examined, depends thereupon. + +To illustrate this; + +If a man by his last Will and Testament, should leave unto the Master +and Fellows of a Colledge in trust a sum of money; to be distributed +to hopeful poor schollars, such as were well verst in the learned Arts +and Tongues: Would it not hence follow? + +1. That those _Trustees_ have a power granted them by the Will, to +examine those that come to desire that Legacie. + +2. That if any refuse to be examined, or upon examination be found +insufficiently qualified, they have authority to refuse them. + +3. That the most sufficient, proper, and satisfactory way, is not to +trust to Reports or Testimonials, but to examine the persons +themselves that sue for such a Legacie: So in the present case, Jesus +Christ hath left as a Legacie, the _Sacrament of his Body and Bloud_, +and hath left the Church-Officers in trust with it, and hath said in +his Will, That no grosly ignorant, or scandalous person ought to come +to partake thereof; and if any come, that he be debarred from it by +those Church-Officers. Hence it followeth inevitably. + +1. _That those in trust have power to examine such as desire to +partake of this_ Legacie, _whether they be of sufficient knowledg, and +of good conversation, or no_. 2. _That they have power to refuse all +such as either refuse to be examined, or upon examination, are found +insufficient._ 3. _That if the Church Officers would give up their +account with joy at the great day of judgment, they ought not to rest +satisfied with private Reports or Informations of others; but to +examine the persons themselves, that thereby they may faithfully +discharge their trust in a matter of so great concernment_; And that +they that will have the Sacrament, according to the will of Christ, +ought first to submit themselves to such examination. + +Besides this that hath been said, to prove that those that would come +to the Sacrament ought first to submit to examination; We shall +further offer these following Arguments. + +1. We argue from that general exhortation of the Apostle, 1 _Pet._ +3.15. _But sanctifie the Lord God in your hearts, and be ready alwayes +to give an answer to every man that asketh you a reason of the hope +that is in you, with meekness and fear._ + +Now if Christians are bound to give an account of their Faith and hope +to every one that asketh them, _yea even to heathen Persecutors_: how +much more ought they to do it to the Officers of the Church? +especially at such a time, when they desire to be admitted to an +_Ordinance_ that is not common to all sorts of Christians, but +peculiar to such as are indued with knowledg, and of an unblameable +life and conversation. + +2. _From that power that Jesus Christ hath seated in his Church, of +examining such as are by the Will of Christ to be excommunicated from +the Sacrament._ That there is a power of examining, in order to +excommunication, appears from Matth. 18.16, 17. and from Revel. 2.2. +where Christ commends [85]the Angel of the Church of _Ephesus_, _because +he could not bear them which were evill, and had tryed them who said, +they were Apostles, and were not, and had found them lyars_. This +trying was not only _charitative_, and _fraternall_, but +_authoritative_ and _judiciall_. For it was an act of the Angel of the +Church; which Angel is not to be understood individually, [86]but +collectively, for all the Angels in _Ephesus_. And that there were +more Angels then one in _Ephesus_, appears from _Act._ 20.17. (The +like may be said of the Angel of the Church of _Smyrna_, _Pergamus_, +_Thyatira_, &c. for Christ speaks unto each Angel in the plural +number, Rev. 2.10, 13, 14.) + +From hence we argue, _If Iesus Christ hath given power +Authoritatively, to examine such as are to be cast out from the +Sacrament, then he hath also given power to examine such as are to be +received in_. For there is the same reason of both. And as the power +of excommunication would be wholly useless and frustraneous, if there +were not a power of examination precedent thereunto; so would the +power of keeping such as are grosly ignorant or scandalous, from the +Sacrament, be utterly in vain, and of no benefit to the Church of +Christ, if the power of examination should be denyed unto it. And +certainly, whosoever is an enemy to this power, must be forced to +grant, that it is the _Will of Iesus Christ_, that all sorts of +people, though never so wicked, though actually drunk, though fooles, +though Turks, Iews, or Heathen, are to be admitted to the Sacrament, +if they come unto it. + +_For if there be no divine right of Examination, or of rejection, how +dare any Church or State assume a power of making rules for keeping +any persons from the Sacrament?_ should they make rules for keeping +ignorant and scandalous persons from the hearing of the Word, would it +not be accounted a sin of an high nature? And is it not as great a sin +to keep any from the Sacrament, if Christ hath left no power for the +doing of it? is not this to be wise above what is written? And +therefore let us either admit all sorts to the Sacrament, without any +distinction of persons, and thereby become guilty of the body and +blood of Christ, and accessary to the sins of those that come +unworthily; (as hath been said, and formerly proved,) or else let us +diligently and conscientiously examine all of all sorts, that desire +to be made partakers of this distinguishing ordinance. + +3. From the titles that are given to the Officers of the Church, and +from the duty that God requires at their hands. The Officers of the +Church are called _Rulers_ and _Governours_, & such as are _over their +people in the Lord_. And it is their duty _to watch over the souls of +their people, as such as must give an account for them into God_. Now +it is all the reason in the world, that they that must _give an +account to God for their people, should take an account of their +people_; and that they that _watch over their souls, should know the +state of their souls_. And that they that are _Governours, Rulers, +and Overseers, should teach, instruct, try and examine those over whom +they rule and govern_.[87] + +[Sidenote: Quest.] + +But you will say, who are these _Rulers and Governours_, by whom we +are to be examined? + +[Sidenote: _Answ._] + +The Answer to this, will lead us to the third thing propounded; and +that is to prove, + +[Sidenote: The 3. Particular.] + +_That the power of examining those that desire to be admitted to the +Lords Supper, belongs not to the Minister alone, nor to the Minister +with the whole Church, but to the Minister & Ruling Elders._ + +1. _Not to the Minister alone._ Indeed there is an examination, which +belongs only to the teaching-Elder, and that is [88]a catechizing of +his people in publique, by questions and answers; and this is part of +the key of doctrine. + +[Sidenote: _Non uni, sed unitati._] + +But the _examination_ that we are now treating of, belongs to +_Discipline and Government_; for it is not only a naked examination, +but an _authoritative determining whether the party examined shall be +detained from the_ Sacrament, _or admitted_; which is formally an act +of Church-Government, and therefore belongs not to the Minister alone, +but to all those whom Christ hath made Church-Governours, also: of +which sort are the Ruling-Elders, as hath been sufficiently proved. +The power of Discipline is given by Christ, not to one Elder, but to +the united company of Elders: and for one Minister alone to assume +this power unto himself, it is to make himself the Church; it is to +make himself a Congregational Pope; it is a bringing in of a Power +into the Church, that would have some resemblance (as was objected) to +auricular confession. + +Now there are two things we are very confident of; + +1. That when the Parliament gave their allowance to the Presbyterial +Government, if they had put the whole juridical power of the Church +into the hands of the Minister alone, they that now seem so willing to +come to be examined by the Minister without his Elders, would have +more bitterly declaimed against that way, then now they do against +this: For this indeed were to make every Minister a Prelate in his +Congregation; and (as we now said) to bring in that which hath some +resemblance to _auricular confession_. + +2. That it is as warrantable by the Word of God, for one Minister to +assume the whole power unto himself alone, of suspending persons from +the Sacrament, who have been duly admitted thereunto (which is a +graduall excommunication) as it is to assume the whole power of +admitting unto the Sacrament; for _contrariorum eadem est ratio_. And +oh that our Brethren in the Ministry, that take this power unto +themselves, would seriously consider what is here said. + +Secondly, the power cannot be placed in the whole Church collectively +taken; for then it should be also in children and servants. The +Scripture makes an exact distinction between Rulers, and Ruled; and we +are very well assured, that if this power were seated in the Minister +and whole Congregation, that they that are now so unwilling to come +before the Minister and Elders, would be much more unwilling to come +before the Minister, and whole Congregation. And therefore we +conclude, That this power of examining, and receiving unto the +Sacrament such are fit, and detaining such as are found to be grosly +ignorant, and visibly wicked must needs belong to the Minister, +assisted with the Elders, chosen out from amongst the rest of the +Congregation: For if the Elders are Rulers, and Governours, seated by +God in his Church, (as hath been abundantly proved) then it will +undeniably follow, _That whatsoever is properly an act of Government, +must belong to them as well as the Minister_. And who can deny, but +that the power of admitting unto, or detaining from the Sacrament, is +an act of Government? and therefore it doth by divine right belong to +the Elders, as well as to the Minister. But yet here we must carefully +distinguish between the _act of examination_, and the judgment given +upon the person examined. The managing of the Examination, is the +proper act of the teaching Elder; It is he that is to pray for a +blessing; It is he, that is for order sake to ask the questions. But +as for the _determining_, whether the party examined be fit or no to +receive, this is an act of power and government, and belongs not to +the Minister alone, but to the Eldership. And it is a very great +wonder unto us, that people should profess so much dis-satisfaction +and dislike, in coming before the Ruling-Elders whereas they cannot +but take notice, + +1. _That the Elders are such, as they themselves have, or might have +chosen._ + +2. _They are chosen for the relief and benefit of the Congregation._ +That so the Minister might not be _sole judge_ of those that are to +come to the Sacrament, but might have others joyned with him, to see +that he doth nothing out of envy, malice, pride, or partiality, but +that all things be managed for the good and edification of them, for +whose sake they are chosen: which two particulars, if our people did +seriously consider, they would quickly be perswaded to a hearty and an +unanimous submission unto this ordinance of Jesus Christ. + +There remains the fourth thing yet behind, which is an answering of +the objections that are brought against this way of examination by +Minister and Elders. But this, and divers other considerable things, +which we shall propound, to perswade people unto a cheerful obedience +to this part of Church-Reformation, so comfortably begun in many +Congregations in this Kingdome; We shall leave, till we come to that +part of this discourse, which we call, The EXHORTATION; to which we +refer the Candid Reader, that desires further satisfaction. + +And thus we have given you a short survey of the nature of the +Presbyterial Government; together with an answer to the most material +objections against it: which we have done only for this end, that so +(as we have said) we might undeceive those, who look upon it as lordly +and tyrannical; and by these bug-bears, are scared from submitting to +it. And we beseech our several Congregations, to judge of it, as it is +here represented, and to be willing to come under the yoke of it, +which is light and easie, (being the yoke of Christ) and which will in +a short time make our Congregations (if received into them) glorious +for their unity, verity, and piety. + +We are not ignorant, that it hath many Adversaries. The obstinately +ignorant hates it, because it will not suffer him to go blindfold to +hell. The prophane person hates it, because it will not suffer him to +eat and drink his own damnation, by unworthy coming to the Sacrament. +The Heretique hates it, because after two or three admonitions, it +rejects him. The Jesuite hates it, because it is an invincible bulwark +to keep out Popery. The Schismatique, because the main design of it, +is to make all the Saints to be of one lip, one heart, and one way. +And above all, the Devil hates it, because if rightly managed, it will +in a short time blow up his kingdome. + +But notwithstanding all these great and potent enemies, our comfort +is, That this Government is the Government of Jesus Christ, who is the +King of his Church, and hath given unto us the keyes of his Kingdom, +hath promised to be with us, to protect and defend us to the end of +the world; upon whose shoulders the government is laid; & though we be +utterly unable, yet he that was able to bear the wrath of God upon his +shoulders, is able to bear up this Government against the wrath of +man. For this end and purpose, all power in heaven and earth is given +unto him; and he is now sitting at the right hand of God, for the more +effectual exercising thereof: and will there remain, till he hath made +all his enemies his foot-stool. Whose priviledge it is, to rule in the +midst of his enemies: And will one day say, Those mine enemies, which +would not that I should reign over them, bring hither and slay them +before me. _Be wise now therefore, O ye Kings, be instructed ye Judges +of the Earth; serve the Lord with fear, and rejoyce with trembling. +Kisse the Son lest he be angry, and ye perish from the way, when his +wrath is kindled but a little; blessed are all they that put their +trust in him._ + + * * * * * + +There remains the second particular yet behind; and that is the +_Vindication of our persons_, (especially of such amongst us, who are +teaching Elders,) from the slanders and cruel reproaches that are cast +upon us; which we shall undertake, not so much for our own, as for our +peoples sake, lest hereby our Ministry should be rendred useless and +ineffectual; for (as [89]_Austine_ saith) _though a Ministers good +conscience is sufficient for himself, yet his good name is necessary +for his people_: who ordinarily dis-esteem the Doctrine of him, whose +person they dis-esteem. We thank God, we can say with the Apostle, +with us, _It is a very small thing that we should be judged of mans +judgment: He that judgeth us is the Lord._ We remember what the +Apostle tells us in that little Book of Martyrs, of divers Saints, +whose _shoe-latchets we are not worthy to untye; who endured cruell +mockings, yea moreover bonds and imprisonments, they were stoned, they +were sawn assunder, were tempted, were slain with the sword_, &c. _of +whom the world was not worthy_, and yet even they were not _thought +worthy to live in the world_. And therefore we can with the more +willingness, suffer our selves to be the _But_ of every mans malice, +and the subject of every dayes Pamphlet. We read, that even _Elias_ +himself was called the _troubler of Israel_, by him who was the chief +_troubler thereof_. And that Saint _Paul_, who was wrapt up into the +third heaven, was accused by _Tertullus_, to be _a Pestilent fellow, +and a mover of sedition among all the Jews throughout the world_. And +that the Primitive Confessors and Martyrs, famous for the holiness of +their lives, were charged before the Heathen Emperors, to be the +vildest of men; to be first murderers, and then eaters of their own +children; to be guilty of incestuous marriages, and in their private +meetings to commit uncleanness. And their Religion also was +represented, as the cause of all the Earthquakes, famines, plagues, +and other miseries of those times.[90] + +We have formerly made mention of the reproaches which the +_Anabaptists_ of _Germany_ cast upon _Luther_; and we might adde the +horrible and prodigious lies & slanders raised by the _Arians_ against +_Athanasius_, that great Champion of Jesus Christ, and the hideous and +strange reports, and bitter invectives of _Michael Servetus_ and +_Bolseck_, against _Calvin_. But that which doth quiet our spirits, +more then all this, is, the consideration of Christ Jesus himself, who +when he was here upon Earth, was accused to be an _Enemy to_ Caesar, _a +friend to_ Publicans _and_ Sinners, _a Glutton and a Wine-bibber_, +&c. _It is enough for the_ Disciple _that he be as his_ Master, _and +the_ Servant _as his_ Lord; _if they have called the Master of the +house_ Belzebub; _how much more shall they call them of his Houshold?_ + +As for the particular accusations that are charged upon us, they are, +we confess, very many, and very great; and if to be accused, were +sufficient to make us guilty, we were of all men most miserable. But +we hope it may be said of us, as it was once of _Cato_, _That as he +was 32. times accused, so he was 32. times cleared and absolved_. And +we trust, that the Lord will in due time, dispell all these thick +mists and fogs which our adversaries have raised up against us, and +bring forth at last our _Righteousnesse as the light, and our judgment +as the noon day_. And we do here profess before the great God, that in +all the great changes that have bin lately made amongst us, it hath +been our great endeavour to keep our selves unchanged, making the +_unchangeable Word_ our _Rule_, and the _unchangeable God_ our _Rock_. +And we are confident, that no man will account us _Apostatized from +our principles_, but such as are in a great measure _Apostatized from +their own professions_. There are some men that _Proteus_-like, can +transform them into all shapes, for their own advantage, according to +the times wherein they live; and _Camelion-like_, can change +themselves into any colour but white, can turn any thing, but what +they should be. And because we cannot change our consciences with the +times, as some do; therefore, and therefore only, are we counted +_Changlings_. It is just with such men, as with men in a ship at Sea, +that will not be perswaded, but that the shore they pass by moves, and +not the ship wherein they are. As for Us, we are, and hope (through +Gods grace) ever shall be fixt and immoveable in our first +principles. We were not the causers of the first War, between King and +Parliament; but were called by the Parliament to their assistance: and +the ground of our ingaging with them was, _The Propositions and Orders +of the Lords, and Commons in Parl. Jun. 10. 1642._ for bringing in of +mony and plate, &c. wherein they assured us, that whatever should be +brought in thereupon, should not at all be employed upon any other +occasion, _Then to maintain the Protestant Religion, the Kings +authority and his person, in his Royall Dignity; the free course of +justice; the Laws of the Land, the peace of the Kingdom; and the +Priviledges of Parliament, against any force which shall oppose them._ +And in this we were daily confirmed & incouraged more and more, by +their many subsequent Declarations and Protestations, which we held +our selves bound to believe, knowing many of them godly and +conscientious men, of publique Spirits, zealously promoting the good +both of Church and State. The War we ingaged in by Authority of +Parliament, was only defensive, (which not only [91]Bishop _Bilson_, +and [92]Bishop _Bedell_, but divers others of the Prelatical way hold +to be just and warrantable.) We never opposed the King further, then +He opposed His own Laws: Our aym in all that great Undertaking (as the +great Heart-searcher knows) was to _secure Religion, to preserve the +Government of the Kingdom, and to remove the Wicked from before the +King, that his Throne might be established in Righteousness_. + +And this Act of ours, was not at all contrary to the _Oath_ of +_Allegeance_ which we have taken; because the intent of that Oath can +be no other, then to oblige to obey the King, according to the Laws of +the Kingdome; and to our knowledg, we never disobeyed the King in his +legall and political capacity; though we confess we did, and by the +Law were allowed to deny obedience unto him in his personall capacity, +when it did cross his legall. And therefore they that charge us so +deeply, and reiterate their charge by their multiplyed Pamphlets, +_That we Ministers are the cause of all the Murders and Blood +sheddings of these late years, and other horrid practices which we +forbear to mention, have the greater sin_. + +But our comfort is, the witness of our Consciences, and the integrity +of our Carriages; and we doubt not but we can truly appeal, as +_David_, did when he was accused for seeking the life of _Saul_. _The +Lord judg between them and us, and plead our cause, and deliver us out +of the hands of these cruell and unreasonable accusers._ This is all +we shall return in answer to the first War; As for the second War, we +profess, we stand amazed at the impudency of that man[93], who is not +afraid, even against his own conscience (we fear) to say of the +Presbyterian Ministers, _That they did separate their consecrated +Lungs, for Bellows to blow up the Coals amongst the People this last +Summer; That they were the Ghostly Fathers of all or the greatest part +of those Anti-Parliamentary Barabasses, who so lately commenced +Masters of Mis-rule in_ Surrey, Sussex, Kent, Essex, Wales, &c. _That +in stead of lifting up their voyces like Trumpets, to cause the People +to know their abominations, they lift them up like Trumpets, to +prepare them to commit abominations, &c._ That Tumults, Insurrections, +and Rebellions of the People against Authority, _in order to the +advancement of High Presbytery, seem lawfull, yea, and commendable +practices unto many of them_. To all which, and Multitudes of such +like cruel invectives, we return the answer of the Archangel, _Jude_ 9. +_The Lord rebuke thee._ It is well known to all that are not wilfully +and maliciously blind, what help the Presbyterian Ministers and People +did contribute towards the quenching of those flames; and that in all +probability, the Army had been utterly destroyed, had not the +Presbyterian Forces in _Lancashire_, _Suffolk_, _Essex_, and in divers +other places (incouraged by the Ministers) come in timously, and +vigorously to their assistance. And the time was, when this was +ingenuously acknowledged by one of the chiefest of the Army, though +the forementioned Pamphleter, possessed with prejudice against us, +will not remember any such thing; and though some of us be like to be +dealt withall by way of recompence, just as _M. Tullius Cicero_ was, +who had his head cut off by _Popilius Laenas_, whose head he had saved +from cutting off; or as _Constans_, the Son of _Constantine_ the great +was served, who was kil'd by one _Magnentius_, whose life he had +formerly preserved.[94] And what the Ministers of _London_ in +particular did in this kind, is well known to all unprejudiced +Citizens. We did not abet (as we are falsly accused) but abhor and +detest, that _horrid violence offered to the Parliament, upon that +fatall Munday_, July 6. 1647. We have always been, and still are +friends to the _Priviledges of Parliament, according to our Covenant_. +And for this very cause it is, even because we will not break the +priviledges of Parliament, that we suffer so deeply from these kind of +men at this day. Although we could (if recriminations were good +answers) put them in mind of Pamphlets, not a few, written by them, +and those of their way, _in justification of as horrid acts of +violence offered to the Parliament_. When the Scottish Army came last +into _England_, (though we are shamefully traduced, as if we had +encouraged and invited them to come in,) yet our consciences do +witness with us, and our _Auditors_ can testifie for us, that we did +unanimously oppose them, as men that pretended the _Covenant_, but +acted quite contrary unto it. We profess, that in conscience we are +bound, and in practice we shall endeavour to obey _lawfull Authority +in all lawfull things_; and when we cannot actively obey, we shall be +ready _passively to submit_. If our hearts deceive us not, we have no +design but the _glory of God_, _no interest like that of Religion_. We +desire more to _sow spiritualls_, then _reap temporalls_. And that +Christ and his Gospel, may be exalted, though upon our ruines. Pardon +us, that we become fools in glorifying, for ye have compelled us. We +hunt not after tythes, and great Livings, but seek the salvation of +our peoples souls; and had our enemies a window into our hearts, they +would finde these our professions to be true and unfeigned. And yet we +must crave leave to tell these men, _That the design of taking away +Tythes from the Ministry, was first invented by that cursed Apostate_ +Julian, _who (as Mr._ Stock _that Reverend, pious, and painfull +Preacher hath observed[95],) by this means is noted, more to have +overthrown the Church, then all the Persecuting Emperours before him. +Because they took away Presbyters, and their Martyrs blood was the +seed of the Church, but he took away Presbyterium, the Ministry it +self, in withdrawing the maintenance from the Church, and so overthrew +the Worship of God._ As for our way of preaching, though we are far +from justifying any _indiscreet and passionate expressions_, yet we +conceive it to be very hard measure, to have our integrity arraigned +and condemned for humane infirmities. And we hope we may, without +boasting, say thus much; That the _setled Ministry of England_ was +never more _censured, molested, impoverished and yet never more pious, +peaceable, and painfull_. And that our condition in this juncture of +affaires, is just like that of the _Romane, That had a suit commenced +against him, because he did not receive the sword of his enemy far +enough into his bowels_. And that therefore it is that some men +rail against us, because we will not break our _Oaths and Covenants_, +and will not _serve the times_, but _serve the Lord_. It is a great +refreshing to us, to consider the wise dispensation of God, in +ordering the affaires of this Kingdome, so, as he hath thereby +discovered the hidden hypocrisie and cousenage of many men, unto those +who otherwise would not have believed it. And we earnestly intreat +these men to consider, as in the sight of God, before whose dreadfull +judgment Seat, both we and they must shortly give an account of all +things done in these our mortall bodies; Whether in that dreadful day +it will appear a _righteous thing_, If those who have cryed down +_Persecution so much_, should now themselves become the _greatest +Persecutors_. And if they who have formerly abhorred others, as men +transported with an _Antichristian spirit_, but for a bare suspition, +that if they got power into their hands, they would prove _cruell and +tyrannicall to poor tender consciences_, should now actually attempt +to do that themselves, the which upon bare suspition, they did condemn +in others: And if any who have accused others for seeking great +Offices, and places of gain and preferment, should now manifest +themselves to be none of the least self-seekers. Alas! who knows, or +can discern the deceitfulness of our hearts? and that if we give way +upon meer outward occurrences, to change our principles, but that upon +further changes, the Righteous Lord may leave us to Satans stronger +delusions, to transport us further, then at present can come in our +hearts to imagine; that so after all the glorious beginnings in the +Spirit, we should fearfully Apostatize, and end in the flesh. For our +parts, we tremble to think of those formidable Judgments of our +Righteous God. And our prayer to God is, that he would keep us sincere +in all changes, and that he would plead our cause for us. And our +_rejoycing, is the testimony of our consciences, that in simplicity +and godly sincerity, not with fleshly wisdome, but by the grace of +God, we have had our conversation in the world_. It is the integrity +of our consciences, that carries us above all the reproaches and +slanders that are cast upon us: and that makes us go on in doing our +duties, maugre all opposition; and to commit the maintaining of his +own cause, and the cleering of our callings and persons unto the Lord, +who judgeth righteously. + +[1] Ezra 4.15, 24. + +[2] _Justini Martyris Apologia. Tertul. Apol._ + +[3] _Juell. Apolog._ + +[4] Psal. 80.12, 13, 14, 15. + +[5] Psal. 51.18. + +[6] 1 Tim. 3.15. + +[7] 2 Tim. 3.16, 17. Psal. 19.7. + +[8] 2 Cor. 5.20. Eph. 4.11. + +[9] Matth. 18.20. + +[10] Iam. 4.12. Isa. 33.22. + +[11] Matth. 28.19. 1 Cor. 11.23. &c. + +[12] 1 Cor. 5. Ioh. 20.21, 22, 23. Matth. 28.18, 19, 20. + +[13] Eph. 4.11. Eph. 1.22. 1 Tim. 3.15. + +[14] Heb. 3.2, 3. Ha. 5.1, 7. Cant. 4.16, 6.2. Eph. 2.12. + +[15] Eph. 4.12. Matth. 18.15. 1 Cor. 5.5. + +[16] Eph. 4.11. + +[17] 1 Tim. 5.17. 1 Cor. 12.28. and Rom. 12.6, 7, 8. + +[18] Act. 6.5, 6. Phil. 1.1. and 1 Tim. 3.8. + +[19] 1 Tim. 3.2. to 13. &c. Act. 6.3. + +[20] Act. 6.5, 6. 1 Tim. 3.10. Act. 13.1, 2, 3. and 14.23. +1 Tim. 5.22. and 4.14. + +[21] Act. 6.4. + +[22] Act. 15.21. Act. 13.15. + +[23] Matth. 16.19. 2 Tim. 4.1, 2. + +[24] Numb. 6.23. Luk. 24.50. 2 Cor. 13.14. + +[25] Matth. 28.19, 20. Mat. 26.26. to 31. 1 Cor. 11.23. + +[26] Tit. 3.10. 2 Thess. 3.14, 15. Mat. 18.15. to 21. 1 Cor. 5.3. and +2 Cor. 2.6, 7, 8, 9, 10. + +[27] Act. 4.35 and 6.1, 2, 3. Act. 11.29, 30. Rom. 12.8. + +[28] 1 Cor. 14.34. Rom. 16.1. + +[29] Act. 2.41, 47. Act. 5.4. Act. 6.1. Act. 21.20. + +[30] Act. 15. + +[31] Deut. 17. to the 12. Mat. 18.15, 16, 17, 18. + +[32] 2 Pet. 2.10. + +[33] Deut. 17.18, 19. & cap. 31.9. Josh. 1.7, 8.1. 2 King. 11.12. + +[34] Isa. 49.23. + +[35] Ezr. 7.26, 27. 1 Pet. 2.14. compared with Gal. 5.19, 20. & Phil. +3.2. & 2 ep. Joh. 10. 2 Chron. 15. & 2 Chron. 17.6. 2 Chron. 19.3. +2 Chron. 29. 2 Chron. 33.15, 16. 2 Chron. 34.31, 32, 33. Nehem. 13.15 +_ad finem_. Dan. 3.29. 1 Tim. 2.2. Rev. 17.16, 17. + +[36] 1 Pet. 2.14. Rom. 13.3, 4. + +[37] =Episkopos ton exo tes ekklesias=, _Euseb. vit. Constant._ cap. +24. + +[38] Isa. 49.22. Psal. 72.10, 11. Isa. 60.10. Rev. 21.24. + +[39] 1 Cor. 5.12. + +[40] _Ab Apostolis usque ad nostri temporis fecem, Ecclesia Christi +nata & Adulta persecutionibus crevit, Martyriis coronata est; et +postquam ad Christianos Principes venit, potentia quidem & divitiis +major, sed virtutibus minor facta est._ Hieron. tom. 1. in vita +Malchi. + +[41] Act. 28.22. + +[42] Act. & Mon. + +[43] _Spanhemius_ in a Book, called _Englands warning, by Germanies +woe_; or, An Historicall Narration of the Anabaptists in _Germany_, +&c. + +[44] By Mr. _Carthwright_, against Archb. _Whitgift_. Mr. _Vdal_. Mr. +_Hildersham_. Mr. _Traverse_, &c. + +[45] Heb. 13.17, 24. + +[46] 1 Pet. 5.3. Ier. 10.16. + +[47] _Non quia soli, sed quia solum praesunt._ + +[48] _De divers. grad. Minist. Evang._ cap. 11, p. 108. + +[49] _Calvin. in locum. Chrysostom._ upon 1 Cor. 12.28. _Estius_ upon +1 Cor 12.28. + +[50] [Syriac: two words] +vmadrna vmdbrna+. + +[51] =Kyberneseis=. + +[52] _Gerhardus de Ministerio Ecclesiastico_, Calvin. _in locum_, P. +Martyr, _in locum_. Beza _in locum_. Piscator _in locum_. Ambros. _in +locum_. Chrys. _in locum_. Salmer. _in locum, Septimo loco ponit +gubernatores, id est, eos qui praesunt aliis, & gubernant, plebemque in +officio continent. Et Ecclesia Christi habet suam politiam, & cum +Pastor per se omnia praestare non posset, adjungebantur ille duo +Presbyteri, de quibus dixit_, Qui bene praesunt Presbyteri, duplici +honore digni habeantur, maxime qui laborant in verbo & doctrina; _Qui +una cum Pastore deliberabant de Ecclesiae cura, & instauratione: qui +etiam fidei atque honestae vitae consortes erant_. + +[53] Estius _in_ Rom. 12. _Aliis placet etiam hac parte speciale +quoddam charisma sive officium significari, & misereri dicatur is qui +ab Ecclesia curandis miseris, potissimum aegrotis, praefectus est, +iisque praebet obsequia; velut etiam hodie fit in nosocomiis; qui +sensus haudquaquam improbabilis est._ + +[54] _Cornelius a Lapide_, in Rom. 12.6, 7, 8. + +[55] _Whitak. in praelectionibus suis, ut refert in refutatione Dounami +Sheervodius_, cited by the Author of Altare Damascen. cap. 12. pag. +925, 926. + +[56] Whitgift against Carthwright. + +[57] In a Sermon of his in print. + +[58] _De perpetua Eccl. gubernat._ + +[59] 2 Cor. 11.27. 1 Thess. 2.9. + +[60] Beza in 1 Tim. 5.17. Piscator in locum. Calvin. in loc. + +[61] _Non enim una persona potest dici Ecclesia cum Ecclesia sit +populus & Regnum Dei._ + +[62] Heb. 13.17, 24. + +[63] _Chrys._ upon Matth. 18. + +[64] _Camer. de Ecclesia_, upon Matth. 18. + +[65] pag. 208, 209, 221. + +[66] pag. 146. + +[67] _unde & Synagoga, & postea Ecclesia Seniores habuit, quorum sine +consilio nihil agebatur in Ecclesia; quod qua negligentia obsoleverit +nescio, nisi forte Doctorum desidia, aut magis superbia, dum soli +volunt aliquid videri_, Ambros. in 1 Tim. 5. + +[68] _Praesident probati quique Seniores honorem istum non pretio sed +testimonio adepti._ Tertull. Apolog. cap. 39. + +[69] _Nonnulli praepositi sunt qui in vitam & mores eorum qui +admittuntur inquirant, ut qui turpia committant iis communi coetu +interdicant, qui vero ab istis abhorrent, ex animo complexi meliores +quotidie reddant_, Orig. lib. 3. _Contra Celsum_. + +[70] Basil in Psalm 33. _Ubi quatuor gradus Ministrorum constituit, +quod scilicet alii sint in Ecclesia instar oculorum, ut Seniores; alii +instar linguae, ut Pastores; alii tanquam manus, ut Diaconi_, &c. + +[71] Optatus lib. 1. _advers. Parmen._ mentioning a persecution, that +did for a while scatter the Church, saith, _Erant Ecclesiae ex auro & +argento quam plurima ornamenta, nec defodere terrae, nec secum portare +poterat, quare fidelibus Ecclesiae Senioribus commendavit_. +_Albaspinaeus_ that learned Antiquary upon that place acknowledged, +That besides the Clergy, there were certain of the Elders of the +people, men of approved life, that did tend the affaires of the +Church, of whom this place is to be understood. + +[72] _Et nos habemus in Ecclesia Senatum nostrum, coetum +Presbyterorum; cum ergo inter coetera etiam senes Judea perdiderit +quomodo poterit habere concilium, quod proprie Seniorum est?_ Hier. +_in_ Is. 3.2. + +[73] Aug. writing in his 137. Epistle to those of his own Church, +directs his Epistle, _Dilectissimis Patribus, Clero, senioribus, & +universae plebi Ecclesiae Hipponensis_. + +So again. Aug. lib. 3. _contra Cresconium_, cap. 56. _Peregrinus +Presbyter, & Seniores Ecclesiae Musticanae regionis._ + +Again, Sermo. 19. _de verbis Domini. Cum ob errorem aliquem a +Senioribus arguuntur & imputantur alicui de illis, cur ebrius fuerit?_ +&c. + +Again, _Epistola Synodalis Concilii Carbarsussitani apud eundem_, Aug. +_enar. in_ Psalm 36. _Necesse nos fuerit Primiani causam quem plebs +sancta Carthaginensis Ecclesiae Episcopum fuerat in oculis Dei sortita, +Seniorum literis ejusdem Ecclesiae postulantibus audire atque +discutere._ + +[74] Gregor. Magnus. _lib._ 11. _ep._ 19. _Si quid de quocunque +Clerico ad aures tuas pervenerit, quod te juste possit offendere, +facile non credas, sed praesentibus Ecclesiae tuae Senioribus diligenter +est perscrutanda veritas, & tunc si qualitas rei poposcet, Canonica +districtio culpam feriat delinquentis._ We should have added before, +that _in actis purgationis Caeciliani & Faelicis_; We read _Episcopi, +Presbyteri, Diaconi, Seniores_. Again, _Clerici & Seniores Cirthensium_. +Sundry Letters were produced and read in the conference: one directed, +_Clero & Senioribus_: another, _Clericis & Senioribus_. The Letter of +_Purpurius_ to _Sylvanus_, speaketh thus, _Adhibete conclericos, & +Seniores plebis Ecclesiasticos viros, & inquirant diligenter quae sint +istae dissensiones_. + +[75] Sutlivius _de Concil. ab_ 1. _cap._ 8 saith, that among the Jews +_Seniores tribuum_, the Elders of the Tribes did sit with the Priests +in judging controversies of the Law of God. Hence he argues against +_Bellarmine_, that so it ought to be in the christian Church also, +because the priviledge of christians is no less then the priviledg of +the Jewes. + +[76] 1 Cor. 10.16, 17. + +[77] Rom. 4.11. + +[78] Joh. 6.63. + +[79] 1 Tim. 4.8. + +[80] 2 Chr. 23.19. Ezek. 44.7, 8. + +[81] Levit. 10.10. Ezek. 22.26. + +[82] 1 Cor. 5.13. Rev. 2.14, 15, 20. Tit. 3.10. + +[83] Levit. 19.17. + +[84] 1 Sam. 2. + +[85] _Zelum singularem laudat in tuenda disciplina Ecclesiae, quod +vitiis in coetu grassantibus se fortiter opposuerit, scandalosos +censuris debitis correxerit, vel Ecclesiae communione ejecerit. Ita +enim praecepit Christus & Apostolus, & viguerunt censurae in primitiva +Ecclesia magno bono_, Pareus in locum. + +[86] That the Church of _Ephesus_, is not Individually, but +collectively to be taken, _vide Smectymnuum_. + +[87] 1 Cor. 12.28. 1 Tim. 5.17. 1 Thess. 5.12. Heb. 13.17. + +[88] Gal. 6.6. where the word =katechoumenos= properly signifieth a +teaching by questions and answers. + +[89] _Mihi quidem sufficit conscientia mea, vobis autem necessaria est +fama mea._ Aug. ad fratr. in Eremo. + +[90] Tertullian. Apologet. + +[91] In his Book of Christian subjection, _&c._ + +[92] In his letters to _Wadesworth_. + +[93] _J.G._ + +[94] Pezelii mellificium historicum, pars 2. pag. 268. + +[95] _M. Stock_ upon Malachy, cap. 3. + + + + +The EXHORTATION. + + +Having thus in few words, vindicated both our Government and our +Persons, we conceive it necessary to subjoyn an Exhortation unto all +the Ministers, and Elders, and people, that are within the Province; +which we shall branch into these ensuing particulars: + +1. We shall direct our speech _unto the Ministers and Ruling Elders, +that have accepted of, and do act according to the Rules of the +Presbyterian Government, as they are conjoyned in one and the same +Presbytery_. + +2. _Unto those of our respective Congregations, that submit unto the +Government, and are admitted unto the Sacrament of the body and blood +of Christ, in the Presbyterian way._ + +3. _Unto those that live within the bounds of the Province, and have +not yet submitted to the Government, nor are admitted to the +Sacrament, in the Presbyteriall way._ + +1. We shall direct our speech unto the Ministers and Ruling-Elders, +that have accepted of, and do act according to the Rules of the +Presbyterian Government, as they are conjoyned in one and the same +Presbytery. + +That which we have to say unto them, is, + +To perswade them to be _faithfull in the discharge of the great trust +committed unto them_. To be a _Ruler in Gods house_, as it is a place +of _great honour_, so also of _great trust_; and he that hath this +trust committed unto him, ought to be one of a thousand. It is a good +saying of an Heathen, _Magistratus virum indicat_, Magistracy will try +a man what he is, so will this office you. Such are the mountains of +opposition you are like to meet withall; such is the courage you must +put on; such is the wisdome and piety you must be cloathed withall, +that we may truly say with the Apostle, _Who is sufficient for these +things?_ As _Tacitus_ saith of _Galba_, that he was _Capax imperii, +nisi imperasset_, thought very fit to have been an _Emperour_, had he +not been an _Emperour_; so there are many that have been thought fit +to be _Elders_, till they were made _Elders_. Many that seemed very +good, when private Christians; when advanced into places of trust, +have proved very wicked. To have the _body and blood of Christ +Sacramentall in your custody_; To be made _Keepers of Christs +Vineyard_, and _watchmen over his flock_; To have the _keyes of the +Kingdom of Heaven_ committed unto you: This is not only a great +honour, but a great burden. And therefore it must be your exceeding +great care, so to behave your selves in the Church of God, which is +his house, that you may give up your account with joy at that great +day. For this purpose we Exhort you; + +1. That you would labour to discharge your Office with care and +diligence, according to the advice of the Apostle, [96]_Let him that +Ruleth, Rule with diligence_. The Apostle foresaw how negligent Elders +would be, in the trust committed unto them; and therefore he chose to +lay this speciall injunction upon them. You must not suffer the key of +discipline to rust for want of using, but must remember, that the life +of discipline is in the execution; and that the _unprofitable servant +was cast into Hell, not for abusing; but for not improving of his +Talent_. + +2. That you would study to Rule with all humility and Self-denyal, +[97]not as lording it over Gods heritage, but as being examples to the +flock, remembring the saying of our blessed Saviour, [98]_The Kings of +the Gentiles exercise Lordship; And they that exercise authority upon +them, are called Benefactors: But ye shall not be so. But he that is +greatest among you, let him be as the younger; and he that is chief_, +(or, as it is in the Greek[99], he that Ruleth,) _as he that serveth_. +You must not be as _Diotrephes_ who loved to have the _Preheminence_; +not as the _Pharisees, [100]who loved the uppermost roomes at feasts, +and the chief seats in the Synagogue_. + +3. That you would labour to Rule the Church of God with all +_peaceablenesse_, and _quietness_; doing nothing out of contention, +envy, or malice; but all out of pure love, with the spirit of meekness +and patience. That the people may read love and gentleness written +upon all your admonitions and censures. [101]_For the servant of the +Lord must not strive, but be gentle unto all men, apt to teach, +patient, in all meekness instructing those that oppose themselves, if +God peradventure will give them repentance, to the acknowledgment of +the truth; And that they may recover themselves out of the snare of +the Devill, who are taken captive by him at his will._ Famous is +the saying of our Saviour, _Have salt in your selves, and peace one +with another_. By _salt_, is meant (as _Chemnitius_ and others +observe,) _sincere doctrine and discipline_ whereby the people of God +are seasoned, and kept from the putrefaction of sin and errour; this +_salt_ is so to be sprinkled, as that if it be possible, it may have +peace joyned with it. _Have salt in your selves, and peace one with +another._ There are that think, that sincere discipline and peace +cannot stand together, but they are confuted by Christs own words. The +readiest way to have true peace one with another, is to have salt +within our selves. There are indeed, some Congregations, that have +this salt, without this peace; which is a misery to be exceedingly +bewailed. There are others which have _peace_ without this _salt_, but +this _peace_ is a wicked _peace_; a peace with sin and errour, which +will end in damnation. But blessed and happy are those Congregations, +that have _salt in themselves, and true Christian peace one with +another_. A Church-Officer must not be a _bramble_, rending and +tearing the people committed to his charge, but as a _fig tree_, +_vine_, and _olive tree_, refreshing them with his _fatnesse, +swetnesse, and fruitfulnesse_. + +4. That you would labour to make your Congregations pure, as well as +peaceable; following after piety, as much as verity and unity. That +all your people under your charge, may be visible Saints at least. It +is the great complaint that some take up against the _Presbyteriall +Government_, that it studieth unity and truth, but neglecteth holiness +and purity. And therefore we beseech you Brethren, by our Lord Jesus +Christ, who is called _the holy One_, that you would labour to free +the Government from this scandal. If there be any under your +inspection grosly ignorant, or of scandalous life and conversation, +you ought not to admit him to the Sacrament; for if you do, you are +accessary to his sin of unworthy receiving; you are instrumentall to +the damnation of his soul, you pollute the ordinance; you offend the +godly amongst you; you render the Government obnoxious to just +exception; and you bring down the heavy judgments of God upon the +Congregation. If there be any that after admission prove scandalous, +you are to admonish him; and if he continue obstinate, you are _to put +away from among your selves that wicked person_, to purge out the _old +leaven_, that you may be a _new lump_. And this you are to do: + +1. _For the Churches sake_; that the Church in which you are Rulers, +may not be infected; _for know you not, that a little leaven leaveneth +the whole lump?_ + +2. _For the sinners sake_; you must deliver such a one _unto Satan_, +for the _destruction of the flesh, that the spirit may be saved in the +day of the Lord Jesus_. + +3. _For Christs sake_, that his name may not be dishonoured, and that +he may not be forced to depart from your Assemblies. + +4. _For the Ordinances sake_, that they may not be polluted. + +5. _For your own sakes_, that you may not be damned for other mens +sins. + +Oh that our words might take impression upon all your hearts, that are +Ministers and Elders within the Province! what a glorious thing were +it, if it might be said of all our Congregations, that they are not +only _true_, but _pure Churches, and Churches united in love, and in +the truth_? How would this tend to the honour of Jesus Christ, the +King of his Church? How would this make him delight to dwell in the +midst of you? How would this stop the mouthes of Anabaptists, +Brownists, and Independents? How would the blood of Jesus Christ be +preserved from prophanation, and the wicked in time gained to +repentance, and the blessing of God be upon us, together with peace +and plenty in all our dwellings? + +We beseech you once more, by the blood of Jesus Christ, which was shed +for your souls, that you would not prostitute it to open sinners, but +use all possible means to make your Congregations more and more pure. +For this purpose, consider, what the Directory for Church-Government, +advisedly and religiously requireth of you, namely, _That where there +are many Ruling-Officers in a particular Congregation, some of them do +more especially attend the inspection of one part, some of another, as +may be most convenient. And some of them are, at fit times, to visit +the several families for their spiritual good._ And for the better +inabling you to do these things, we exhort you further: + +5. That you would labour to abound more and more in all _knowledge_, +and _soundnesse of judgement_, _and in all manner of godly +conversation_; for he that would be fit to _purge_ Gods house of +ignorance and scandal, must first _purge_ himself of ignorance and +scandal. _Church-purification_ and reformation, must begin in +_self-purification_ and reformation. He that will reprove sin in +others, must be free from that sin himself; otherwise it will be said, +_Thou hypocrite, first cast out the beam out of thine own eye, and +then thou shalt see clearly, to cast out the moat out of thy brothers +eye_. And he must be free from all other scandalous sins also; +otherwise men will be ready to say, This man reproveth me for +drunkenness, but he himself is covetous; he reproveth me for swearing, +but he himself will lie. And therefore our prayer to God for you is, +[102]_That you may be filled with the fruits of Righteousness, which +are by Jesus Christ, unto the glory and praise of God, that your +love may abound yet more and more, in knowledge, and in all judgment; +that ye may approve the things that are excellent: That ye may be +sincere, and without offence, till the day of Christ_. For you are +appointed by Christ to convince gain-sayers, and therefore you had +need to let the Word of God dwell in you richly, in all wisdom, +especially in these dayes, wherein there are many unruly and vain +talkers, and deceivers, whose mouthes must be stopped; who subvert +whole houses, teaching things they ought not, for filthy lucres sake. +You are appointed by Christ, to be examples to the flock. And that +which is but a little sin in others, will be a great one in you. Your +sins are not sins, but monsters: You are like _Looking-glasses_, +according to which, others dresse themselves; you are like pictures in +a glass-window, every little blemish will be quickly seen in you: Your +lives are looked upon as _Presidents_, your examples, as _Rules_: And +therefore you ought to be _exemplarily holy_, or else you shall +receive the _greater condemnation_. + +6. That you would labour to be _good in all your relations_, good +_Parents_, good _Masters_, good _Husbands_, dwelling with your wives +according to knowledge, as being heires together of the grace of life, +that your prayers be not hindered: _For if a man know not how to rule +his own house, how shall he take care of the Church of God?_ How shall +he be a good Ruling Elder, that doth not rule well his own house, +_having his children in subjection with all gravity_? How can he +perswade others to set up the worship of God in their families, that +hath none in his own? And therefore, that you may rule the better in +Gods Church, you must make your _houses_ as it were _little Churches_. + +7. That you would labour to be men of _publique spirits_, seeking the +things of Christ before, and more then your own; mourning more for the +miseries of the Church, then your own; and rejoycing more in the +prosperity of _Sion_, then your own. + +A Church-Officer must be like old _Eli_, who was more troubled at the +losse of the _Ark_, then the death of his two sons. And like the +Psalmist, that bewailed more the _burning of Gods house_, then his +own; and the desolation of _Gods Church_, then of the _Kingdome_.[103] + +8. That you would labour to be of a _liberall and free spirit, feeding +the flock of God which is among you, taking the oversight thereof, not +by constraint, but willingly, not for filthy lucre, but of a ready +mind_. A Covetous _Judas_ will betray Jesus Christ for thirty pieces +of silver, and sell a good conscience for a messe of pottage; and be +prodigal of the blood of Christ, rather then lose his trading. + +9. That you would labour to be of a _courageous and resolute spirit, +valiant for the truth and cause of God_; as _Luther_ was, who alone +opposed a world of Enemies; and as _Athanasius_, who was both as an +_Adamant_, and a _Loadstone_, in his private converse[104]; he was +very courteous and affable, drawing all men to him, even as a +Loadstone doth iron; but in the cause of God, and of his truth, he was +_unmoveable_, and _unconquerable_ as an Adamant. There is nothing will +cause you sooner to apostatize from your Principles, and from your +practices, then base fear of men. This made even _Peter deny Christ_; +and _David_, run to the _Philistines_, & _Abraham_, to dissemble. The +Wise man saith, _The fear of man bringeth a snare, but who so putteth +his trust in the Lord, shall be safe._ Our prayer to God for you, is, +That the [105]_Lord would speak unto you with a strong hand; and +instruct you, that you may not walk in the way of this people, saying +a Confederacy unto those unto whom this people shall say a +Confederacy; nor fear their fear: but sanctifie the Lord of hosts in +your hearts, and make him your fear and your dread_. And you have a +most blessed promise added, That _Jesus Christ will be unto you for a +Sanctuary_, to protect and defend you in the day of your greatest +fears and dangers. + +10. That you would labour to be of a _tender spirit_, tender of the +honour of God, of the blood of Christ Sacramental, of the souls of the +people committed to your charge, of the truths and Government of +Christ. A Church-Officer must not be a _Gallio_, not caring what +becomes of Religion, and the interest of Christ. Nor a luke-warm +_Laodicean_, neither hot nor cold, lest he be spewed out of the mouth +of Christ. But he must be a _Josiah_, whose commendation was this, +that his _heart was tender_, a _David_, _whose eyes ran down with +rivers of tears, because men kept not the law_: a _Jeremiah_, who +wished, that _his head were waters, and his eyes a fountain of tears, +that he might weep day and night for the slain of the daughter of his +people_. + +11. That you would _persevere_ and _continue_ in the great trust +committed unto you, not deserting, nor neglecting the duty thereof, +for any present discouragements whatsoever; remembring what out +Saviour saith, _He that hath put his hand to the plough, and looketh +back, is not fit for the Kingdome of Heaven_. + +We cannot deny, but there are many things to dishearten you, and make +you grow faint and weary, _viz._ your own insufficiency to so great a +work; the untractablenesse, and unperswadeablenesse of many among the +people to submit unto the Government; The small beginnings of +reformation in Church-Government unto which we have yet attained, and +especially the little countenance that it finds with many, from whom +it might most justly be expected. Yet notwithstanding, we hope, that +that God which hath stirred you up to help to lay the first stone in +this building, will not suffer you to leave the work, till the _head +stone_ be brought forth with shoutings, crying, _grace, grace unto +it_. For this purpose, we desire you earnestly to consider with us; + +1. That the Authority by which you act, is divine. For the office not +only of a teaching, but also of a Ruling Elder, is founded upon the +Word of God, as hath been already shewed. + +2. That the Government which you have entred upon, is not a Government +of mans framing, but the Government of Jesus Christ; who as King and +Head of his Church, hath appointed you your work, and hath promised, +[106]_That where two or three of you are gathered together in his +name, there to be in the midst of you_, to protect, direct, sanctifie, +support, and comfort you. This Christ is [107]_that stone cut out of +the mountain without hands, that will destroy all the Kingdomes that +oppose him and his Government, and will himself become a great +mountain, filling the whole earth_. The time is shortly coming, when +the _Kingdomes of this world shall become the Kingdoms of our Lord, +and of his Christ_; when the [108]_mountain of the house of the Lord +shall be established in the top of the mountains, and it shall be +axalted above the hills, and people shall flow unto it: And many +Nations shall say, Come and let us go up to the Mountain of the Lord, +and to the house of the God of_ Jacob, _and he will teach us his +wayes, and we will walk in his pathes. And that Nation and Kingdome, +that will not serve the Lord Christ, shall perish yea those Nations +shall be utterly wasted._ + +3. The reward you shall have for the faithfull continuance in your +office, [109]is not from men, (though you deserve, and ought to have +even from men double honour, and are to be had in high esteem from +your work sake,) but from God, who hath promised to give you a +[110]_crown of glory, that fadeth not away, when the chiefe Shepherd +shall appear_; which promise is applicable, not only to the teaching, +but Ruling Elder; the Apostle speaking there of Elders indefinitely, +without restriction or limitation. + +4. The strength by which you act, is the strength of Christ; and +though in your selves you be insufficient for so great a work, (_for +who is sufficient for these things_) yet _by Christ that strengthens +you, you are able to do all things_. God never calls a man to any +employment, but he giveth a competent ability thereunto; and is angry +with those that pretend insufficiency for that Office to which he +calls them, as appears by the example of _Moses_, _Exod._ 3.10, 11, +13, 14. + +5. Consider what great things God hath brought to pass with weak +instruments. _Moses_ a shepherd was the deliverer of the Israelites +out of _Egypt_; and a great part of the World was converted by a few +Fisher-men. God delights to convey grace by contemptible Elements; as +Water, Bread, and Wine, and to manifest his great power in mans great +weakness, that so all the glory may redound to him alone. + +6. That the greatest undertakings in the Church, have met with +greatest difficulties and oppositions. [111]_Jerusalem_ was built +again even in troublous times. _Tobia_ and _Sanballat_, and all their +Adherents set themselves against it, both with scorns, false +informations, and acts of violence, yet the work went on and +prospered: and though it had very many years interruption, yet at last +God raised up the spirit of _Haggai_, _Zecheriah_, and of +_Zerubbabel_ and _Joshua_, and the work was suddainly finished. _Who +art thou O great Mountain before_ Zerubbabel_? thou shalt become a +plain_, &c. Oppositions should rather quicken, then cool activity. + +7. That the greatest affairs and achievements are wont at first to +have but small beginnings, like the Prophet _Elias_ cloud. The repair +of the Temple and of the City of _Jerusalem_ was so small at first, as +that the enemies mockt, and said[112]; _Even that which they build, if +a Fox go up, he shall break down their stone wall._ And _Iudah_ her +self said[113], _The strength of the bearers of the burden is decayed, +and there is much rubbish, so as we are not able to build the wall._ +And yet notwithstanding God saith[114], _Who hath despised the day of +small things? for they shall rejoice, and shall see the plummet in the +hand of_ Zerubbabel. _The hand of_ Zerubbabel _laid the foundation of +this house, his hand shalt also finish it, not by might, nor by power, +but by my Spirit, saith the Lord[115]._ + +8. Consider, _who_, and of what _carriage_ the most of those are that +oppose this Government, and upon what grounds they are against it, and +it will adde a singular testimony to the goodness of it, and incourage +you the rather to stand for it, seeing so many erroneous, +superstitious, hereticall, leud and licentious persons of all sorts, +are so violent against it. + +9. If God countenance the Government, it is the less matter if it want +the countenance of man. Let not the faultinesse of others, discourage +Gods faithfull Ones from their trust and duty: The fewer stand for it, +the more reason there is that we should. _The Lord of Hosts is with +us, the God of Jacob is our refuge_: And therefore let us not fear +what man can do unto us, for there are more with us, then against us. + +10. God hath the hearts of all men in his hands, and he can in an +instant raise up a _Cyrus_ to appear for his People, and his Cause; +he can raise up _Zerubbabels_, _Nehemiah's_, and _Ezrah's_; he can, +and he will raise up Kings to be the nursing Fathers, and Queens the +nursing Mothers of his Church; he can turn the hearts of people, and +make them willing to submit their necks to the yoak of the Lord; and +he hath promised, _that in the day of his power, the people shall be +willing_. + +11. Lastly, consider _what great things God hath done already for us_; +and if he had meant to have destroyed us, he would not have done all +this for us: He hath broken the iron yoak of Prelacy, removed +superstitious Ceremonies, and Service-book, established a more pure +way of Ordination of Ministers, and of worshipping of God, and there +are hopefull beginnings of this Government in many of our +Congregations; and we doubt not, but that God, who hath been the +Author, will be the Finisher of this mighty Work. + +Let the consideration of these particulars exceedingly affect you, and +stir you up to persevere, & hold out in that great office you have +undertaken, in nothing being terrified or discouraged, but trusting in +the great God, who never faileth those that put their trust in him. + + * * * * * + +Our second Exhortation is unto _those of our respective Congregations, +that submit unto the Government, and are admitted unto the Sacrament +of the body and bloud of Christ, in the_ Presbyterian way; That we are +to exhort you unto, is, + +1. That as you are Saints outwardly, and such who live (as we hope) +unblameably in the eyes of the world; so you would labour to be Saints +inwardly, approving not only your wayes unto men, but your hearts and +consciences unto the heart-searching God. And for this purpose, we +perswade you, [116]_to wash not only your hands, but your hearts, from +all iniquity, and not to suffer vain thoughts to lodge within you; To +put away the evill of your doings from before Gods eyes; [117]To be +Jews inwardly circumcised with the circumcision of the heart, in the_ +Spirit, _not in the_ Letter, _whose praise is not of Man, but of God_; +To labour more to be _good_, then to seem to be _good_; to be more +ashamed to be _evill_, then to be known to be _evill_; to strive more +to get your sins _cured_, then _covered_; and to be not _gilded_, but +_golden Christians_. Alas! what will it avail you, to be esteemed by +your Minister and Elders reall Saints, when the Lord who is your +Judge, knows you to be but painted Sepulchres: What will it profit you +to have our _Euge_ and approbation, when you have the _Apage_ and +disallowance of God, and all his holy Angels? And therefore our prayer +to God for you is, that he would make you not only nominall, but reall +Christians; not only Saints by profession, but by conversation; not +only morally and formally, but Spiritually and Theologically good, +having your persons, principles, and aims holy, as well as your +actions. _He and he only is a right Christian, whose person is united +to Christ by a lively Faith; and whose nature is elevated by the_ +Spirit of Regeneration, _and whose principles, practices, and aims, +are divine and supernatural._ + +Secondly, as it is your great honour and priviledg to be admitted to +the Sacrament, when others by reason of ignorance or scandal are +refused; so it must be your great care, to come _worthily_; and so to +demean your selves, that you may be made partakers of the graces & +consolations of this heavenly banquet; And for this end, we think it +our dutie to propound certain necessary directions to you, for the +right ordering of your Sacramental approaches; and to perswade you by +the mercies of our Lord Jesus Christ, to the diligent and +conscientious practice of these following particulars. + +1. Not to rest contented with the examination of your Minister and +Elders, but chiefly and especially to examine your selves, and so to +eat of that bread, and drink of that cup: To examine your selves, +whether you be in Christ or no, whether You do truly repent; whether +You do hunger and thirst after Christ in the Sacrament; whether You +have an unfeigned love to God, and Your Neighbour, manifested by an +impartial respect unto all the Commandements and Ordinances of Christ: +For though we may and ought to admit you upon the profession of these +graces; yet Christ will not bid You welcome, unless You have them in +truth and sinceritie. And though we cannot discern who are hypocrites, +and who are sincere amongst You; yet he that can distinguish between +star and star, can and will distinguish between a true Saint, and a +formal Hypocrite: and therefore labour to be such, indeed and in +truth, as You seem to Us, to be in _word and profession._ + +Secondly, As not to come without preparation and examination; so also +_not to trust to your preparation and examination_. Sacraments do not +work as Physick, whether men sleep or wake, _ex opere operato_, by +vertue inherent in them; but _ex opere operantis, according to the +disposition and qualification of the party that partakes of them_. If +the party be not qualified according to the tenour of the Covenant of +grace, he eats and drinks damnation to himself, and not salvation; and +when he hath done all he can by grace received, to prepare himself; +yet he must not relie upon his preparation, for this were to make an +Idol of it, and set up dutie in the room of Christ. Excellent is that +saying of _Austine_[118], _He that stands upon his own strength, shall +never stand_; and of _Bernard_[119], _That man labours in vain, that +doth not labour resting upon Christ and his merits_; and therefore we +exhort You, after all your care of preparation, to renounce it as to +the point of confidence, and _to come to Christ in the strength and +confidence of Christ alone_. + +3. Not be satisfied in the bare bringing of the forementioned graces +with you to the Sacrament, but to labour according to the advice of +the Apostle[120], _to stir up the gift of God that is in you_. The +Greek is, _to blow up_, and cause the grace of God within us to +kindle. Fire, as long as it lyeth raked up in the Embers, will give no +heat; a man may die with cold, for all such a fire. Grace, as long as +it lyeth dead in the habite, will not avail a man at the Sacrament. +And therefore, that you may be worthy receivers, you must take pains +to blow up the grace of God that is in you. You must arise and trim +your _spirituall lamps_, (as the _wise Virgins_ did,) that so you may +be fit to meet with your _Bridegroom_. You must _brighten_ your +_spirituall armour_, & gird up the loins of your mind; You must not +only have, but put on your _wedding garment_, and come to this +heavenly feast apparrelled in all your spiritual ornaments. For it is +a certain truth, that not only a wicked man, that wants grace, but a +childe of God that hath true grace, may receive the Sacrament +unworthily; though he cannot come unworthily as the wicked do, out of +a total want of grace, yet he may come unworthily out of grosse +negligence, and sinful carelesness, in not exciting and stirring up, +and improving the grace of God that is in him.[121] For not to _use +grace_, and not to _have grace_, in this case, do little differ in +Gods account. And therefore, if you would be worthy guests at this +Supper, you must not only have a _true_ Faith, but a _fit_ Faith; not +only a true repentance, but a _fit_ repentance; you must not only have +grace, but act grace; you must set your _Faith_ on work, to feed upon +that blessed Sacramentall promise, _Take, eat, this is my body which +is broken for you; This is my blood which is shed for you_. And you +must labour to make strong and particular applications of Christ to +your souls, and to believe, that as verily as you eat the Bread, and +drink the Wine, so verily you are made partakers of Christs body and +blood, to your everlasting happiness. And so likewise you must act +repentance, love, thankfullness, and obedience, according to the +direction of the Word of God. + +4. _To do all that you do at the Sacrament, in remembrance of Christ._ +For this is the main design of Christ, in appointing this Ordinance, +that it might be a _Love-token_ from Christ alwaies by us, and an +effectual means to keep his death in perpetual remembrance, that it +might be a lively picture of Christ crucified; and he that will +receive aright, must be eying this Picture while he is at the +Sacrament; and the more he minds it, the more he will admire it: The +Angels[122] [123]_stoop down_ to _look_ upon Christ incarnate, and it +is the happiness of heaven to have Christ alwaies before them; and it +is our happiness on earth, that we have such a blessed commemoration +of Christ crucified: As Christ is all in all, in all Creatures, in all +Relations, in all Conditions, and in all Ordinances; so more +especially in this: For the Elements of Bread and Wine are not +appointed for natural ends and purposes, but Christ is all in all in +them: They are Representations, Commemorations, Obsignations, and +Exhibitions of Jesus Christ. You must labour with the Eye of Faith to +see Christs name written upon the Bread and Wine, and you must read +Christ in every Sacramental action: when You behold the Bread and Wine +consecrated; You must remember how Jesus Christ was set apart by his +Father, from all Eternity, to be the Redeemer of his People: And when +the Minister breaks the bread, You must remember the great sufferings +that Jesus Christ endured for Your sins; and when You take the Bread, +and drink the Wine, you must do this in remembrance of Christ; You +must believe, that now Christ giveth himself to be Your nourishment, +and your Comforter unto eternal life; and you must labour by a lively +Faith, to take him as your Lord and Saviour, and to cry out with +_Thomas_ in the highest degree (if it be possible) of rejoycing, _My +God, and my Lord_: [124]And when you eat the Bread, and drink the +Wine, you must remember, that Christ _is the living Bread that came +down from Heaven, and that whosoever eats of this Bread, shall live +for ever: and that whosoever eateth the flesh of Christ, and drinketh +his blood, dwelleth in Christ, and Christ in him_. And you must +endeavour to receive Soul-nourishment from Christ, as your bodies do +by the bread you eat; and as the bread is turned into your substance, +so to be made more and more one with Christ by faith: that having a +reall, though spirituall union with him, You may have a happy interest +and communion in all his purchases. This is the life of the _Holy +Sacrament_, without which, all is but a dead and empty Ceremonie. But +we adde further, That this remembrance of Christ must not be barely +_notionall_, _doctrinall_, and _historicall_, but it must be also +_practicall_, _experimentall_, and _applicative_; it must produce +these and such like blessed effects and operations in your hearts. + +1. You must so remember Christ, as to find power coming out of Christ +Sacramental, to break your hearts for all the sins you have committed +against him. Christ is presented in the Sacrament as a broken Christ; +his body broken, and his bloud poured out: and the very breaking of +the bread understandingly looked upon, is a forcible argument to break +your hearts. Was Jesus Christ rent and torn in pieces for you, and +shall it not break you hearts, that you should sin against him? Was he +crucified for you, and will you crucifie him by your sins? And +besides, the breaking of the bread is not only ordained to be a +motive unto brokenness of heart for sin, but also in the right use to +effect that which it doth move unto. + +2. You must so remember Christ Sacramentall, as to find power coming +out of Christ, to subdue all your sins and iniquities; as the diseased +woman felt vertue coming out of Christ, to cure her bloody Issue; so +there is power in an _applicative and fiduciall remembrance_ of Christ +at the Sacrament, to heal all the sinfull issues of our souls. There +is no sin so strong, but it is conquerable by a power derived from +Christ crucified. + +3. This is to remember Christ aright at the Sacrament, when you never +cease remembring him, till your hearts be brought into a thankfull +frame to God, for Christ and for his ineffable blessings and mercies +exhibited in the Sacrament to a worthy receiver. And therefore it is +called an _Eucharist_, or a feast of thanksgiving. It is as _Justin +Martyr_ saith, [125]_food made up all of thanksgiving_. It is a +custome in Colledges and houses founded by the bounty of great men, to +have a _feastivall commemoration_ of the bounties of their +Benefactors. The Sacrament is a _commemoration day_ of your great +Benefactor Iesus Christ, wherein you are to remember all those things +which he suffered for you; and the proper duty of the day is +_thanksgiving_. + +4. You must not leave off remembring Christ Sacramental, till your +hearts be inflamed with an ardent love to Jesus Christ; for he is set +forth in this Sacrament, in all the endearing expressions, as a +crucified Christ, as pouring out his blood for us. Now it is an +excellent expression of _Bernard_: [126]_The more vile Christ made +himself for us, the more dear he ought to be unto us._ You must never +leave meditating of his love, [127]_till he be as fast fixed in your +hearts, as he was upon the Cross_. + +5. You must so remember Christ, as to be willing to do and suffer any +thing for that Christ, that hath done and suffered so much for you; +till you can say with _David_, _What shall I render for all his +blessings towards me?_ till you can say with _Thomas_, _Come, let us go +dye with him_; and we add, _for him_: till with the Apostle, you can +rejoyce to be _counted worthy to be whipt for his names sake_. And can +with _Ignatius_ that blessed Martyr, [128]call your iron chains, not +_bonds_, but _Ornaments_, and _Spirituall Pearls_; till you can say, +as _Judg._ 8.22. _Rule thou over us_, &c. _for thou hast delivered us +from the hand of Midian_. There is nothing hard to that Christian, +that doth rightly remember Christ Sacramental. + +6. You must continue in remembring Christ in the Sacrament, till your +hearts be wrought up to a _through contempt of the world, and all +worldly things_. Christ instituted the Sacrament when he was going out +of the world; and when he was crucifying, the whole world was in +darkness and obscurity: and he is propounded in the Sacrament, as a +_persecuted, broken, crucified Christ, despising, & being despised of +the world_. And if you do practically remember the Sacrament of his +death, you will finde vertue coming out thereof, to make you dead to +the world, and all worldly things. The Sacrament is called by the +Ancients, [129]_a feast for Eagles, not for Dawes_; and therefore it +was a phrase ordinarily used in the administration of this Sacrament, +_Lift up your hearts to heaven where Christ is_. + +7. Cease not remembring Christ, till you be made partakers of the rare +grace of _humility_. Of all the graces that Christ picks out, in which +he would have Christians to imitate him in, _humility_ is one of the +chiefest, _Matth._ 11.29. _Learn of me, for I am humble_, &c. And +Christ in the Sacrament is presented, as _humbling himself_ to the +death of the Cross, for our sakes. And what a shame is it, to remember +an humble Christ, with a proud heart? The practicall remembrance of +the humility of _Christ Sacramental_, when sanctified, is mighty in +operation, to tame the pride of our hearts. + +8. You must not fail to remember Christ in the Sacrament, till by +faith you have _applyed Christ, as your Christ_: Till you can say with +_Paul_, _Gal._ 2.20. _Who loved me, and gave himself for me._ +Propriety in Christ, is that which sweetens all. For what are you the +better _for Christ_, if he be not your _Christ_? The Divels and damned +in Hell may remember Christ, but not with comfort, because they cannot +remember him, but as their enemy. But you must so remember Christ, as +to make him yours, by an _appropriating Faith_. + +[Sidenote: Quest.] + +But how shall we be inabled thus to apply Christ? + +[Sidenote: _Answ._] + +This is done, by studying the free tender that is made of Christ in +the Covenant of grace, which is expressed, _Isai._ 55.1. _Revel._ +22.17. Jesus Christ is that brazen Serpent lifted up upon the Cross, +on purpose, that whosoever looks up to him, shall be healed; and +whosoever receives him as his Lord and Saviour, _should not perish, +but have everlasting life_. You must study the _freeness_, _fulness_, +and _particularity_ of the offer of Christ; and pray unto that Christ, +who bids you believe, to give you to believe. And truly there cannot +be a greater discourtesie to Jesus Christ, then to doubt of his love +towards you, while ye are receiving the pledges of his love. For +herein hath [130]_God commended his love toward us, in that while we +were yet sinners, Christ dyed for us_. What can Christ do more to +manifest his love, or to perswade us of his love he bears to us? Much +more might be said to this purpose, but we leave these things to be +amplified by the Ministry of your faithful Pastors. And we proceed to +give you further directions, for the right managing of your +Sacramental addresses. + +5. In the fifth place, we exhort you to consider the Sacrament, under +a four-fold Notion: + +1. As it is a _spirituall medicine_ to cure the remainders of your +corruption. + +2. As it is _spirituall food_ to strengthen your weak graces. + +3. As it is a _spiritual Cordial_ to comfort your distressed +consciences. + +4. As it is a _strong obligation_ and forcible engagement to all acts +of thankfulness and obedience unto Jesus Christ. + +Now if you would get the benefit and comfort of the Sacrament, you +must when you come to it, carry these four considerations in your +mind; and labour to draw out good from the Sacrament, according to +each of them. + +1. You must consider what sin it is, that is most unsubdued, and +unmortified in you; you must use the Sacrament as a _medicine_ made of +Christs body and blood, to heal that sin. + +2. You must consider, what _grace_ is most weak in you; and you must +come to the Sacrament, as to food appointed on purpose to strengthen +weak grace. + +3. You must consider what _doubt_ it is, that doth most obstruct your +full assurance of salvation; and you must come to the Sacrament, as to +a cheering Cordial, made for this very end, to revive your fainting +spirit. It is also a _sealing Ordinance_ to seal up the love of God in +Christ, and to be as a _golden clasp_ to fasten you to Christ, and +Christ to you: And in which Christ doth often go from man to man, with +his _privy seals_, and his _hidden manna_ of heavenly consolation. + +4. You must consider how apt you are to start from God, and his just +Commands, and therefore you must at the Sacrament _renew your +Covenant_ with GOD, and binde your selves afresh unto GOD, in the +strength of Christ, to be his more faithful servants afterwards, then +ever you were before. + +And hereby likewise you may know when you come from the Sacrament, +whether you have received worthily, or no: For if you finde these +Effects from the Sacrament, that it hath been _Medicinall, +corroborative, comforting, and obliging_: If you find your sins more +mortified, your graces more strengthened, your souls more comforted, +and your hearts more engaged unto God in obedience; You may certainly +conclude, that you are worthy Receivers. Nay we adde, for the comfort +of _weak Christians_, if you find any one of these Effects. For +sometimes Christ lets out himself in the Sacrament in a way of +_Comfort_; sometimes he hides, as it were, his face, and sends us home +more _inlarged_ in our _desires_ after him; sometimes he _kisses his +children with the kisses of his lips_, and gives them to eat of his +_hidden Manna_; sometimes he sends them home inlarged with _godly +sorrow_, for want of his imbraces. His dispensations are various. But +if you finde his presence in any one of these waies, You are worthy +Communicants. + +6. To endeavour, that your [131]_eyes may affect your hearts_, when +you are at the Sacrament. For as Christ in the Ministery of his Word, +preacheth to the ear; and by the ear conveyeth himself into the heart: +so in the Sacrament he preacheth to the eye; and by the eye, conveyeth +himself into the heart. And therefore it is well called a _visible +Sermon_. Take heed, lest the Devil steal away the benefit & comfort of +it out of your hearts, by a wanton or wandring eye. And when you find +your hearts deaded, and your meditations begin to flag and grow dry, +fasten your eyes upon the Sacramental Elements, and Sacramental +actions. Consider the bread broken, and the wine poured forth, and +_let your eye affect your heart_; and never leave looking upon them, +till Christ be pleased to look upon you, as he did upon _Peter_, and +then your hearts will be affected indeed, as his was. + +7. To take heed of passing _rash censures_ upon those that are +admitted to the Sacrament, together with your selves; say not such a +man is unworthy, but say rather with the Centurion, [132]_Lord I am +not worthy that thou shouldst enter under my roof, wherefore neither +thought I myself worthy to come unto thee_; say as _John Baptist_ +of Christ, _I am not worthy to untye thy shooe-latchet_, much lesse to +sit with thee at thy table; say not that such a one is a Dog, and not +fit to eat childrens bread, but say rather of thy self, as +_Mephibosheth_ doth, [133]_What am I? that thou shouldest look upon +such a dead dog_, &c. The nature of man is very apt (as one saith) +[134]_to use spectacles, rather then looking-glasses_; spectacles, to +behold other mens faults, rather then looking-glasses to behold our +own. But we hope better things of you. Remember, that when the +Disciples were at the Passeover with Christ, and Christ told them, +that one of them should betray him; They did not passe harsh sentences +one upon another, but every one suspected himself, rather then his +fellow-Apostle, and said, _Master, Is it I?_ Be not offended at thy +brothers wickednesse, which thou art not sure on, but at thine own +unthankfulnesse, which thou art sure is very great. + +8. When you are gone from the Sacrament, you must labour to walk in +the _strength of that food_, (as _Elias_ did of his) _till you come to +the mount of God_. As you have been made partakers of an Ordinance, to +which others are not admitted, so you must endeavour to live more +self-denyingly, more heavenly mindedly, more holily and righteously, +then they do, that are not admitted. [135]_You must love your enemies; +blesse them that curse you; do good to them that hate you, and pray +for them that do despitefully use you, and persecute you. For if you +love them that love you, what reward have you? Do not even the +Publicanes the same? And if you salute your Brethren only, what do ye +more then others? Do not even the Publicanes so?_ You are admitted to +an Ordinance, that is not common to all, but peculiar to Saints, and +therefore your lives must have something peculiar in them, which no +wicked man can have. You must believe and repent after such a manner, +as no _Reprobate_ can do; You must pray in your families with more +life and zeal then others; you must be more just & faithful in your +dealings then others; and have more faith, and hope, and love to God. +In a word, You must so carry and demean your selves in all your words +and actions, as that you may be a credit and an ornament, and not a +scandal to the Congregation, of which you are members. [136]_Walking +worthy of the Lord unto all pleasing, being faithfull unto every good +work, and increasing in the knowledge of God: Strengthened with all +might, according to his glorious power, unto all patience and +long-suffering with joyfulnesse_. And this we pray[137], _That your +love may abound yet more and more, in knowledge, and in all judgment: +That ye may approve the things that are excellent, that ye may be +sincere and without offence till the day of Christ: Being filled with +the fruits of Righteousnesse, which are by Jesus Christ unto the glory +and praise of God_. + +We have been larger, then we thought, in these particulars about the +Sacrament, out of a holy jealousie which we have over you, (which we +doubt not but you will pardon in us) fearing lest after your first +admission to this Ordinance, you should grow remiss and careless, +satisfying your consciences with the naked approbation that your +Minister and Elders give of your knowledg and conversation; and in the +mean time, neglecting to get the benefit and comfort of this +Ordinance, and to thrive, and increase in knowledg and holiness +proportionably to the expectation of God, and your godly officers. + +We shall be briefer in what we have further to say unto you. + +3. In the third place we exhort you, to [138]_Obey those that rule +over you, and submit your selves, for they, watch for your soules, as +they that must give an account, that they may do it with joy, and not +with grief; for that is unprofitable for you_. [139]_And we beseech +you, Brethren, know them which labour amongst you, and are over you in +the Lord, and admonish you, and esteem them very highly in love for +their works sake, and be at peace amongst your selves._ And remember, +[140]_That the Elders that rule well, are worthy of double honour, +especially they that labour in the Word and Doctrine_. For the +Scripture saith, _Thou shalt not muzzel the oxe that treadeth out the +corn_, and _the labourer is worthy of his reward_. And it likewise +saith, [141]_Let him that is taught in the word, communicate unto him +that teacheth in all good things_. And further, [142]_Do ye not know, +that they which minister about holy things, live of the things of the +Temple; and they which wait at the Altar, are partakers with the +Altar? Even so hath the Lord ordained, that they which preach the +Gospell, should live of the Gospel.----If we have sowen unto you +spirituall things, is it a great matter, if we reap your carnal +things?_ This we write, not to shame you, but to intreat you to give +liberall and honourable maintenance to your godly Ministers, that they +may not only be [143]_lovers of hospitality_, but also inabled to +exercise it: lest God in anger to you, drive your Ministers into +corners, and take both your estates, and your Ministers from you; so +as you shall neither have Ministers to give maintenance to, nor +estates to maintain Ministers. + +4. To perform all those offices which are required of you, as you are +Members of a particular Congregation. For this purpose we exhort you +brethren, to [144]_comfort your selves together, and edifie one +another, even as you also do; to warn them that are unruly, comfort +the feeble minded, support the weak, be patient towards all men: And +see that none render evill for evill unto any man, but ever follow +that which is good, both among your selves, and towards all men, &c. +[145]Let the Word of Christ dwell in you richly, in all wisdome, +teaching and admonishing one another in Psalms and Hymnes, and +spiritual songs, singing with grace in your hearts to the Lord. +[146]Let no man seek his own, but every man anothers wealth; and +[147]let every one of you please his neighbour for his good, to +edification; for even Christ pleased not himself; but as it is +written, The reproaches of them that reproached thee, fell on me. +[148]Let nothing be done through strife, or vain-glory; but in +lowliness of minde, let each esteem other better then themselves._ Now +though we are far from thinking, (as some do,) that you are bound to +perform these duties only to those to whom you are united in +Church-fellowship, (for if you ought to pluck your neighbours ox and +horse out of a ditch, and to relieve his body, when in want, though +not of the same Congregation with you, much more ought you to extend +acts of spirituall mercy (such as these are) to their souls; and this +you are bound unto by communion of natures, communion of Saints, +communion of Churches; and by that Royal law of love, which commands +us to love our neighbour as our selves,) yet notwithstanding we +conceive that you are more especially tyed by your Congregational +relation, to perform these duties to those that are of your own +Communion. + +And therefore we further perswade you, _to watch over one another, to +bear the burdens one of another, and so fulfill the Law of Christ. To +consider one another, to provoke unto love and good works, not +forsaking the assembling of your selves together, as the manner of +some is, but exhorting one another, and so much the more, as you see +the day approaching_. And we likewise desire you not to neglect +private meetings together for holy conference and prayer; that hereby +you may be better acquainted one with another, and be mutual helps one +to another in spirituall things. We think that speech of _Cain_ +unbefitting the mouth of any Christian; _Am I my brothers keeper?_ And +though we believe, that none ought to take the Office of a Minister, +but he that is elected and ordained thereunto, yet we believe also, +_that it is the duty of all private Christians, in a brotherly way, +out of the common bond of charity, to build up one another in their +most holy Faith_. And therefore let those [149]_that fear the Lord, +speak often one to another_, especially in these evil daies: _and +strive together for the Faith of the Gospel, standing fast in one +spirit with one mind_. For it seemeth to us to be very unchristian, +that they especially, that have chosen one and the same Minister, and +wait constantly upon his Ministry, and that break bread together, +should live together like Heathens and Publicanes: at as great a +strangeness one from another, as if they lived many miles asunder. And +that Drunkards and Adulterers should meet together to dishonor God, +and to encourage one another in wickednesse; and you should not +assemble your selves together, to honour God, to strengthen and edifie +one another, and to confirm one another in the truth. Only be careful +in your meetings, to take heed of [150]_doting about questions, and +strifes of words, whereof cometh envy, strife, railing, evill +surmises, perverse disputings of men of corrupt minds, and destitute +of the truth_. And [151]_avoid all foolish and unlearned Questions, +for they are vain and unprofitable, and gender nothing but strife_; +But help one another in that _one thing necessary_, how to _grow up in +Christ_; how to _make your calling and election sure_; how to _thrive +under Ordinances_; to be _faithfull under Relations_, to adorn the +Gospel you profess; how to advance the power of godliness in your +several spheres; and to be more spiritually serviceable unto God in +your generations, and such like. + +And we further exhort you, that if any Brother in the Congregation +walk _disorderly_ and _scandalously_, that you would carefully +remember, It is your duty, first, _to tell him privately_; (and not to +tell it to Others, to his and the Churches disgrace, as the manner of +some is,) The text is plain, _Go and tell him his fault betwixt him +and thee alone_; and if he shall hear thee, thou _hast gained thy +Brother_. But if he will not hear thee, _then take with thee one or +two more, that in the mouth of two or three witnesses, every word may +be established_. And if he shall neglect to hear them, _tell it to the +Church_. And consider, we beseech you, that the most part of +Sacramental reformation, begins with your performing of this dutie. +For how can the Elders judicially take notice of any scandall, till it +be brought unto them, in the way of Christ, by you that are +Church-Members? There is great complaint amongst well-affected people, +of _Sacramental pollutions_; and many thereupon, though groundlesly, +separate from our Congregations. But if things were rightly +considered, it would appear, that the people themselves are the chief +causes of this pollution; for you are the _first wheel_ of this part +of reformation, and if you neglect your part, how can we discharge +ours? And therefore we intreat you, even for Christs sake, as ever you +desire to keep your selves pure from the sin of those that receive +unworthily, and from being Authors of the prophanation of the +Sacrament, faithfully to discharge this your dutie. And we shall (by +the help of God) be exactly careful of ours, that so the Lord may +delight to dwell in the midst of us. + +5. _To labour to keep your selves free from the Errours, Heresies, and +Blasphemies of these Times._ For it is evident to every impartial +Observer, that false teachers, evil men, and seducers are gone abroad +amongst us; subverting of Souls and overthrowing the Faith of some; +speaking perverse things, to draw away disciples after them; +subverting whole Housholds, teaching things they ought not for filthy +lucres sake; creeping into houses, and leading captive silly women, +laden with divers lusts; and by good words, and fair speeches, +deceiving the hearts of the simple; yea, by slight and cunning +craftiness, lying in wait to deceive (if it were possible) the very +Elect; and not only privily; but now openly and avowedly bringing in +damnable Heresies, denying the Lord that bought them. The _Divine +Authority_ of the Scriptures is oppugned, the _Deity of Christ +opposed_, and his _Holy Spirit_ blasphemed, the Doctrine of the +_Blessed Trinity_ questioned, the _Holy God_ made the _Author of sin_ +and sinfulnesse, _Universall Redemption_ preached, and the ends of +Christs death evacuated, _Free-will_ by nature to do _good_ +maintained, the _mortallity_ of the _Soul_ affirmed; the _Use of the +Morall Law of God_, the _Observation of the Christian Sabbath_, the +_very calling and Function of the Ministry_, the _very being of a +Church_ amongst Us, and all _the Ordinances of Christ_, are slighted +and rejected. These, and too many more such _monstrous Opinions_ in +the very spring-time of _Reformation_ do so multiply amongst vs, that +the _tares_ are like to _overgrow the Wheat_, if God prevent not. And +that which aggravates the evil of these things is, That _London_ +should be guilty of such _Apostacy_ from the truth. _London_! which +hast had able and faithful Ministers of the Word preaching to thee; +that hast been so miraculously preserved from the Sword, Famine, and +Pestilence these last Years, yet have Heresies been hatched and +nourished up under _thy wings_; and from thee have they been spread +all the Kingdom over. How many in this City have turned away their +ears from the truth, faithfully preached by their _Pastors_; and being +turned unto fables, have already followed the pernicious waies of +Seducers, whereby the way of truth is evil spoken on! How is _Religion +degenerated_ into vain janglings, and the _power of Godlinesse_ eaten +up by perverse disputings! And that which should fill Us with more +grief and astonishment is, That this inundation of Errours and +Heresies hath increased upon Us, after such _prayers_, _preachings_, +_disputes_, and _testimonies_ against them; after a _Covenant_ +solemnly sworn to _God_, with hands lifted up to heaven, for the +extirpation of them; and after a solemn Fast commanded by Authority, +and observed throughout the whole _Kingdom_, for our humiliation for +them. And yet (with grief of heart we mention it) those Errours which +in the Prelates time were but a few, are now many: Those that of late +crept into corners, now out-face the Sun: Those which the _Godly_ +abhor'd from their hearts, are now vented as _new and glorious +truths_: Nay, to such a degree of _Apostacie_ are some arrived, being +waxen worse and worse, that they are labouring for an _odious +tolleration_ of all those _abominable opinions_, as can shroud +themselves under the name of Christian Religion. + +Wherefore, in the Name of Jesus Christ, we warn you all to take heed +of these _Impostors_ and _Seducers_; and to keep close to those _good_ +and _old_ principles of Christianitie, which you have suck't in at +_your first conversion, out of the Word_, from your godly Ministers: +And seeing ye know these things before, _beware lest you also being +led away with the errour of the wicked, fall from your own +stedfastnesse; But grow in grace, and in the knowledge of our Lord and +Saviour_ Jesus Christ; _to him be glory, both now and for ever_, +Amen. Oh how happy were it, if it might be said of all You that submit +to the Presbyterian Government; as once of the _Godly_ in _Sardis_. +[152]_There are a few names even in_ London, _that have not defiled +their Garments, and they shall walk with me in white, for they are +worthy._ Which that you may the better be inabled to do, We beseech +You Brethren, in the words of the Apostle, [153]_To mark them which +cause divisions and offences, contrary to the Doctrine which ye have +learned, and avoid them, for they that are such, serve not our Lord_ +Jesus Christ, _but their own belly_. Observe here, that you are not +only required to avoid their _Doctrines_, but their _persons_. And so +likewise the same Apostle, [154]_If any man teach otherwise, and +consent not to wholsome words, even the words of our Lord_ Jesus +Christ, _and to the Doctrine which is according to Godlinesse, he is +proud, knowing nothing_, &c. _From such withdraw thyself._ It is your +dutie, not onely to keep your selves from the Heresies of these times; +but, that you may be preserved from the Heresies, you must keep your +selves, and all under your charge, from such as spread them, and from +their meeting-places. For he that without a just cause goeth into a +_Pesthouse_, may thank himself, if he get the plague. And he that runs +headily into temptation, _hath no promise from God to be delivered +out_. The Apostle _John_ refused to tarry in the same _Bath with +Cerinthus_; and he commands us in his second Epistle, _If there come +any unto you, and bring not this Doctrine, receive him not into your +house, neither bid him God speed; for he that biddeth him God-speed, +is partaker of his evil deeds._ + +Take heed how you touch pitch, lest you be defiled; And remember, we +have faithfully discharged our consciences to you, in this particular; +And that you may be farther instructed against the Errors and +Heresies of these times, We will propound a few _Antidotes_ and +_Preservatives_ unto you, under these general Rules following. + +1. Whatsoever Doctrine is _contrary to Godlinesse_, and opens a door +to Libertinism and Prophaneness, you must reject it as _Soul-poyson_. +Such are Doctrines against the _Sabbath_, _Family-duties_, and +_publique Ordinances_: Such is the Doctrine of an _Universall +tolleration_ of all Religions. The Doctrine of the Gospel, is a +Doctrine [155]_according to Godliness_; It is a _Mysterie of +Godliness_; _It teacheth to deny all ungodlinesse and worldly lusts, +and to live soberly, righteously, and godly in this present world_. + +2. You must reject all such Doctrines, as hold forth a _strictnesse +above what is written_. Papists teach many strict Doctrines, of +self-whippings, and voluntary povertie, vows of continency, and many +such like; but the Apostle gives you an _Antidote_ against them, +_Col._ 2.18, 19, 20, 21, 22, 23. And so also our blessed Saviour, +_Matth._ 15.1. to the 10. Devout people are much taken with Doctrines +that carry a shew of strictness, and of much purity; but you must not +be wise above what is written; You must be _Candidates_ of a +_Canonicall_, not an _Apocryphal_ strictness; And therefore when you +are taught, that whosoever will enter into _Church-fellowship_, must +first take a _Church-Covenant_; and that whosoever will be admitted +unto the _Lords Supper_, must not only be free from ignorance and +scandal, but he must have other, and more strict qualifications; you +must enquire what word they have for these assertions; and where _God +hath not a mouth to speak, you must not have an ear to hear, nor an +heart to believe_. + +3. Whatsoever Doctrine tendeth to the _lifting up of nature +corrupted_, to the _exalting of unsanctified Reason_, and giveth _free +will in supernaturall things to a man unconverted, is a Doctrine +contrary to the Gospell_. For this is one chief aym of _Pauls_ +Epistles, to shew, [156]_That by nature we are dead in sins and +trespasses, and that the naturall man receiveth not the things of the +spirit of God, for they are foolishnesse unto him; neither can he know +them, because they are spiritually discerned_, and that [157]_the +carnall mind is enmity against God, for it is not subject to the Law +of God, neither indeed can be_. This Rule will preserve you against +all _Arminian Tenets_. For this is the main difference between the +Doctrine of the Gospel, and the Arminians. The Gospel makes _free +grace_ put the distinction between the Elect and Reprobate; and the +Arminians _Free-will_. + +4. All Doctrines that set up our own Righteousness, whether of +_Morality_, or _Sanctification_, in the room of Christs Righteousness; +That place good works in the throne of Christ, are Doctrines of +Antichrist, and not of Christ. For the Gospel teacheth us, [158]that +all our best works are imperfect, and that we are justified, not by +our own inherent Righteousness, but by the Righteousness of Christ +only, made ours by Faith: this Rule will keep you from much of the +_poyson of Popery_. + +5. All Doctrines that do set up Christ and his Righteousness, as to +decry all works of Sanctification, and to deny them to be fruits and +evidences of our justification, are to be avoided and abhorred. For +[159]the Scripture makes sanctification an evidence of Justification, +and commandeth all Believers to maintain good works. This Rule will +preserve you against most of the Errors of the Antinomians. + +6. That Doctrine _that lesseneth the priviledges of Believers under +the New Testament, and maketh their Infants in a worse condition, then +they were in under the Old Testament, cannot be the Doctrine of the +Gospel_. For the Gospel tells you, [160]that Jesus Christ was made a +Surety of a better Testament, and that the new Covenant is a better +Covenant; established upon better promises. This Rule will preserve +you from the poyson of Anabaptism. For if the children of the Jews +were circumcised, and the children of Christians should not be +baptized, either it must be granted, that circumcision was of no +benefit to the Jewish children, which is contrary to _Rom._ 3.1, 2. or +it must be granted, that the children of the Jews had greater +priviledges then the children of Christians. + +7. That Doctrine that cryeth up _Purity to the ruine of Unity, is +contrary to the Doctrine of the Gospel_. For the Gospel calleth for +unity, as well as purity, 1 _Cor._ 1.10. _Phil._ 2.1, 2. _Eph._ 4.3, +4, 5, 6. And Christ prayed for the unity of his Church, as well as the +Holiness, _Joh._ 17.21, 22. and it is prophesied of the times of the +Gospel, That in those daies, God will give his people, _one heart, and +one way, and to serve him with one consent_, _Jer._ 32.29. _Zeph._ +3.9. This Rule will teach you what to judg of the Congregational-way: +For certainly that Government that carrieth in the front of it _A +tolleration of different Religions_, and is not sufficient to keep the +body of Christ in unity and purity, is not the Government of Christ. + +8. Whatsoever Doctrine is contrary to the Rule of Faith, or to any +duty required in the ten Commandements, or to any Petition of the +Lords prayer, is not a Doctrine of Christ, and therefore to be +rejected. + +We might add many more Rules, but we forbear, lest we should be +over-tedious. Our prayer to God for you is, That you may be fix't, not +falling Stars, in the Firmament of his Church; _Not children tossed to +and fro, and carried about with every wind of Doctrine_; Not Reeds +shaken with every wind, but firm Pillars in his house. Wherefore, +Beloved Brethren, _Stand fast and immoveable, alwayes abounding in the +Work of the Lord; Forasmuch as you know, that your labour is not in +vain in the Lord_. + +But now, because he that would keep himself from the Errour of the +times, must also keep himself from the sins of the times: (For it is +sin that makes God give us up to errour, 2 _Thess._ 2.10, 11. and it +is sin that makes a man like a _piece of wax_, ready to receive the +impression of any errour. The women in _Timothie_ were first laden +with divers lusts, before they were led away captive to divers +errours; and whosoever puts away a good confidence, will quickly +_concerning Faith make ship wrack_, as we are told, 1 _Tim._ 1.19.) +Therefore we are necessitated to inlarge our Exhortation to you in one +particular more; which though it be the last, yet it is not the least +of those things which we have to say unto you, and that is, + +6. To exhort you, or rather to require and charge you, _to keep your +selves unspotted_, not only from the errors and heresies, (as before) +but also _from the sins and iniquities of the times wherein you live_. +We say, _unspotted_, and so doth the Apostle, _Jam._ 1.27. It is not +enough for you to keep your selves from being _bemired and besmeared_, +but you must labour to keep your _Garments_ so white, as not to have +the least _spot of defilement_ from the persons or places where you +live. The Apostle tells us, That [161]_in the last daies perillous +times shall come_: _For men should be lovers of their own selves, +covetous, boasters, proud, blasphemers, disobedient to Parents, +unthankfull, unholy, without naturall affection, truce-breakers, false +Accusers, incontinent, fierce, despisers of those that are good, +Traytors, heady, high-minded, lovers of pleasures more then lovers of +God; having a form of Godlinesse, but denying the power thereof._ +Those words, _having a form of Godlinesse_, must be understood, =apo +koinou=, and referred to all the other sins. And the meaning is, That +men would be _self-lovers_, having a form of godlinesse, +_truce-breakers_, having a form of godliness, _truce-breakers_, having +a form of godlinesse, _Traytors and false accusers_, having a form of +godlinesse, _&c_. They should cover all their ungodlinesse, under the +specious form of Godliness: Such are the times in which we live, of +which we may truly say, There were never fewer, and yet never more +Saints; never more nominal, never fewer real Saints; Never more +self-seekers, and yet never more that pretended to seek the interest +of Christ. We are an _hypocritall Nation_, _the people of Gods wrath_; +_We have broken the Covenant of our God, even that Covenant, which in +the day of our distress and fear, we made with hands lifted up to +heaven. We are apostatized from our Principles and practices; We +contemn the pretious ordinances, despise and abuse the Godly +Ministers; We break the Sabbaths, hate the very name of Reformation, +and scorn to submit to the sweet yoke of Christ and his Government; We +are proud, secure, lyars, swearers, and forswearers, Murderers, +drunkards, Adulterers, and oppressors: We have not learned +Righteousnesse, but unrighteousness, by all the Judgements of God; We +are worse and worse by all our deliverances; We have spilt the blood +of Christ in the Sacrament, by our unworthy receiving_, and therefore +it hath been just with God to spill our blood. It would be too long to +reckon up all the particular sins of Magistrates, Ministers, +Husbands, wives, Fathers, Children, Masters, and Servants; neither is +it the design of this Discourse. We may truly say with the Prophet, +[162]_Ah sinful Nation, a people laden with iniquity; a seed of evill +doers, children that are corrupters, that have forsaken the Lord, that +have provoked the holy One of Israel unto anger; that are gone away +backward: Why should we be smitten any longer? we will revolt more and +more, the whole head is sick, and the whole heart is faint; from the +sole of the foot, even unto the head, there if no soundness in us, but +wounds and bruises, and putrified sores_, &c. + +Wherefore dearly beloved, we do most earnestly beseech you, in the +bowels of Jesus Christ, that you would be deeply sensible of, and +humbled for these evills that do so much abound in the midst of us, +for which the Earth mourns, and the Heavens are black over us. _Oh let +your souls weep in secret, and your eyes weep sore, and run down with +tears, and sigh to the breaking of your loyns, yea to the breaking of +your hearts with godly sorrow, which may work in you repentance, never +to be repented of._ Mourn more for the sins that have brought these +miseries upon us, then for the miseries our sins have brought; more, +for burdening God with sin, then for being burdened with plagues; more +for your hard hearts, then these hard times. + +And we further intreat everie one of you, to put _away the iniquity +that is in his hand_; _to know every man the plague that is in his own +heart_; _to search and try his waies, and to turn unto the Lord his +God_; _to cease to do evill, and to learn to do well_: to be tender of +the oathes which he hath taken, or which may be offered unto him to +take; to keep close to his _Covenant_; to prize the Ordinances, +Reverence Godly Ministers, sanctifie the Sabbaths, to hate hypocrisie +and self seeking, to receive the love of the truth, lest God give him +over to believe lyes. Not to trust to his own understanding, lest God +blind his understanding. To practise the _truths_ he doth know, that +God may reveal unto him the _truths_ he doth not know; not to heap to +himself teachers, having _itching ears_, lest he _turn away his ears +from the truth, and be turned unto fables_; not to have the faith of +our Lord Jesus Christ, in respect of persons, imbracing the Doctrine +for the persons sake, and not the person for the Doctrines sake. To +seek after the truth, for the truths sake, with uprightness of heart, +and not for outward respects, lest God answer thee according to the +Idols thou hast in thy heart. To labour to be more and more grounded +in the Principles of the Doctrine of Christ; to study catechisme more +diligently, and so to be led on to perfection, that he may not alwayes +be a babe, unskilfull in the word of Righteousness, but by reason of +use, may have his senses exercised to discern both good and evil. + +In a word, we once more beseech you all that are admitted to our +Sacraments, that your _conversation may be as becometh the Gospell of +Christ_; and as you have given up your names unto Christ by +profession, so give up your hearts to him, by universall, sincere, and +constant obedience: _And let every one that nameth the name of Christ, +depart from iniquity._ + + * * * * * + +Our third and last Exhortation is unto all those _that live within the +bounds of the Province, and have not yet submitted to the Government, +nor are admitted to the Sacrament of the body and blood of Christ in +the_ Presbyterian way: These may be reduced into two ranks: + +1. Such as separate from our Churches. + +2. Such as continue still with us, but do not joyn in the Sacrament. + +The first of these admit of so many _divisions_, and _subdivisions_, +and are so contrary not only to us, but one to another, as that we are +hardly able to rank them into order; and yet for method sake, we will +divide them into two sorts: + +1. _Such as separate from us, only for matter of Government._ + +2. _Such as separate from us, for matter of doctrine also._ + +1. _Such as separate from us, only for matter of Government._ To these +we have spoken already in our Vindication; We now think fit to add one +thing more; + +And that is, To beseech and intreat you, as Brethren, to consider, +what a sin it is, to separate from Churches, which you your selves +acknowledg to be true Churches of Jesus Christ; and that, while they +are endeavouring more and more after a reformation according to the +Word; and to set up Churches of another constitution; Is not this to +set up Church against Church? and as the Ancients were wont to express +it, _Altar against Altar_? And whereas you should rather joyn with us, +and put to your helping hand to reform the Nation, and to bring our +Churches into the order of the Gospel; do you not rather weaken our +hands, by dividing from us, and dividing of us; and thereby +obstructing and hindering the glorious work of Reformation? For what +with the Prelatical on the one hand, that will not come up to a +Scripture-Reformation; and with you on the other, that will not joyn +with us whilest we are endeavouring after a Scripture-Reformation, The +building of Gods house ceaseth, in most parts of the Kingdome; and +instead of a Reformation, we see nothing but deformation and +desolation. If we be the _Church of Christ, and Christ holdeth +communion with us, Why do you separate from us? If we be of the body +of Christ, do not they that separate from the body, separate from +the head also?_ We are loath to speak any thing, that may offend you; +yet we intreat you to consider, That if the Apostle calls those +divisions of the Church of _Corinth_, wherein Christians did not +separate into divers formed Congregations of several communion in the +Sacrament of the Lords Supper, _Schismes_, 1 _Cor._ 1.10. May not your +_secession_ from us, and _profession_ that you cannot joyn with Us as +members, and setting up Congregations of another communion be more +properly called _schisme_? The Greek word for _Schism_ signifies +_rending_; and sure it is, that you rend your selves from Us, and not, +_as from Churches the same rule_, but _as Churches differing in the +rule_, with a dislike of Us, and a protestation, that You cannot joyn +with Us as fixed members without sin; You hear Us preach, not as +persons in Office, but as gifted men only; and some of you refuse to +hear us preach at all: You renounce all _Church communion_ with us as +members; and not only so, but you invite our people from Us, by +telling them, _That they cannot continue with us without sin_: You +gather Churches out of our Churches, and You set up Churches in an +opposite way to our Churches; and all this you do voluntarily, (not +separated, but separating, _non fugati, sed fugitivi_) and +unwarrantably, not having any sufficient cause for it; and +notwithstanding all this, yet you acknowledge Us to be the true +Churches of Jesus Christ, and Churches with which Christ holds +communion. May we not therefore most justly charge you as guilty in +making a Schism in the Body of Christ? + +We are far from thinking, that every difference in Judgment, or every +separation from a Church, maketh a Schism; for it is not the +Separation, but the Cause, that makes the Schismatick. The +Godly-learned say, [163]_That every unjust, and rash separation from a +true Church_, (that is, when there is no just cause, or at least no +sufficient cause of the separation) is a schism. And that there is +[164]a negative and positive schism, the former is, when men do +peaceably and quietly draw from communion with a Church, not making a +head against that Church from which they are departed: the other is, +when persons so withdrawing, do consociate & draw themselves into a +distinct and opposite Bodie, seting up a Church against a Church (as +you do;) which _Camero_ cals _A schism by way of eminencie_, & further +tels us, that there are [165]four causes that make a separation from a +Church, lawful. + +1. When they that separate, are grievously and intollerably +persecuted. + +2. When the Church they separate from, is heretical. + +3. When it is Idolatrical. + +4. When it is the Seat of Antichrist. And where none of these four are +to be found, there the separation is insufficient and schismatical. +Now we are fully assured, that none of these four causes can be +justly charged upon our Congregations. And therefore you must not be +displeased with us, but with your selves, if we blame you as guilty of +a positive Schism. + +There are two things will be objected against what is here said. + +[Sidenote: _Object._ 1.] + +That you are forced to separate from Us, because of those sinfull +mixtures that are tolerated amongst Us; That our Congregations are +miscellaneous companies of all gatherings, without any due separation +of the wheat from the chaff: that all sorts are admitted even to +Sacramental communion. And that therefore you ought to come out from +amongst Us, that you be not made partakers of our sins. + +We answer, + +[Sidenote: _Answ._ 1.] + +1. That this charge, if understood of those Congregations, that are +reformed according to the rules of the Presbyterial Government, is +most untrue and unrighteous. It is sufficiently known what we suffer +in our estates, and in our outward peace and quiet, because we will +not allow of sinful mixtures in our Churches. The Lord that observes +our particular carriages knows, that we study purity of members, as +well as purity of Ordinances, and verity of doctrine. And though we +dare not make separation from a true Church, by departing from it, as +you do; yet we do make a separation in a true Church, by purging and +reforming it, which you do not do. The rule of the Assembly for the +Church-members, is very full: _That they must be visible Saints, such +as being of age, do professe Faith in Christ, and obedience unto +Christ, according to the rules of Faith and life, taught by Christ and +his Apostles._ Doth not the Scripture require more then this? why then +will ye separate from us for sinfull mixtures, when we are purging +out sinfull mixtures? when God is coming towards us, why will you run +away from us? When God is building us up, why are you so active in +pulling us down? Are we not coming out of the Wildernesse, and will +you now forsake us? It is not many years since the ship of this Church +was sinking into Popery, and then some of you separated from it into +other parts of the world. And when of late years, there was hope +through the mercy of God, of saving the ship, you returned back; and +instead of helping to save her, you presently began to separate from +her; and whilest we were pumping to preserve the ship, your practices +have occasioned & made many leaks in it. This is a sad thing, and if +rightly apprehended, must sit sadly upon the spirits of some. + +[Sidenote: _Answ._ 2.] + +Suppose there were some sinfull mixtures at our Sacraments, yet we +conceive, this is not a sufficient ground of a negative, much lesse of +a positive separation. [166]The learned Author forementioned tells us, +that _corruption in manners crept into a Church, is not sufficient +cause of separation from it_. This he proves from Matth. 23.2, 3. and +he also gives this reason for it; Because _in what Church soever, +there purity of Doctrine, there God hath his Church, though +overwhelmed with scandalls. And therefore whosoever separates from +such an Assembly, separates from that place where God hath his Church, +which is rash and unwarrantable._ + +The Church of _Corinth_ had such a profane mixture at their Sacrament, +as we believe few (if any) of our Congregations can be charged withal. +And yet the Apostle doth not perswade thy godly party to separate, +much less to gather a Church out of a Church. There were many godly +and learned Non-conformists of this last age, that were perswaded in +their consciences, that they could not hold communion with the Church +of _England_, in receiving the Sacrament kneeling, without sin, yet +did they not separate from her. Indeed, in that particular act they +withdrew, but yet so, as that they held communion with her in the +rest, being far from a negative, much more from a positive separation. +Nay some of them, even then when our Churches were full of sinfull +mixtures, with great zeal and learning, defended them so far, as to +[167]write against those that did separate from them. He that will +never communicate with any Church, till every thing that offendeth be +removed out of it, must tarry till the great day of judgment, when +(and not till then) [168]_Christ will send forth his Angels, to gather +out of his Kingdome every thing that offendeth, and them that do +iniquity._ _Musculus_ tells us of a [169]_Schwenkfeldian_ at +_Augusta_, whom he asked, when he had _received the Sacrament_; he +answered, _not these twelve years_: He asked him the reason; he +answered, _Because he could not finde a Church which was inwardly and +outwardly adorned fit for a spouse of Christ, and that he would defer +receiving the Sacrament, till he could finde such a one_. This man +never did receive: No more will any of his opinion. We speak not of +these things, to justifie the negligence and wickedness of +Church-Officers, in suffering these prophane mixtures; we have already +proved it to be their duty, to keep all visibly-wicked persons from +the Sacrament, and have given divers arguments to perswade them +thereunto. We have likewise shewed it to be the duty of private +members, to do what in them lyes, for the removing of scandalls out +of the Church. If a brother offend them, they are not to separate from +him, (for this is not the way of Christ, to _gain_, but to _destroy_ +his soul,) but they are to tell him of it privately, and in an orderly +way to bring it to the Church. And when they have done their duty, +they have freed their own souls, and may safely and comfortably +communicate in that Church, without sin. + +[Sidenote: _Object._ 2.] + +Though we do separate from you, yet we cannot stand charged with +_Schisme_, because the nature of Schisme consisteth in an open breach +of Christian love; and is such a separation, which is joyned with a +condemnation of those Churches from which they separate, as false +Churches, which we are far from. + +[Sidenote: _Answ._] + +We grant, that to make up the formality of a _Schismatick_, there must +be added uncharitableness; as to make up the formality of an +_Heretique_, there must be added _obstinacy_. But yet as he that +denyeth a fundamental Article of Faith, is guilty of heresie, though +he add not _obstinacy_ thereunto to make him an heretique; so he that +doth _unwarrantably_ separate from a true Church, is truly guilty of +_Schisme_, though he add not _uncharitableness_ thereunto, to +denominate him a compleat Schismatique. + +A Reverend Brother of your own, calleth [170]_Brownisme_, _a bitter root +of rigid separation_. And we beseech you, with the spirit of meekness, +to consider what bitter fruits have sprung from your more moderate +separation: what great and wofull breaches have been made upon the +blessed grace of charity: what harsh and rigid censures some of you +have passed upon our persons and government; calling us _Lordly, and +Prelaticall_; and it, _Tyrannical and prejudicial to civill States_, +on purpose, to make us, and it odious, and thereby to render your +persons and way the more amiable to the people. And that which is more +then this, Are there not some of you, that choose rather to joyn with +Anabaptists, and Episcopal men, then with us? And that will give +letters dimissory to your members, to depart from you to the Churches +of the Anabaptists? and at the same time, deny them to such as desire +them, for to joyn with Churches of our communion? Is not this to +separate with an open breach of Christian Charity? We charge not these +things upon all of you, but only upon some, whose names we forbear to +mention. And for our parts, we do here profess, That it is and shall +be our great care, to study _purity and charity_, as well as _verity +and unity_; and _purity of members_ according to the Word, as well as +of _Ordinances_. + +We abhor an over rigid urging of uniformity in circumstantiall things. +And are far from the cruelty of that Gyant, _who laid upon a bed all +he took; and those who were too long, he cut them even with his bed; +and such as were too short, he stretched out to the length of it_. God +hath not made all men of a length, nor height. Mens parts, gifts, +graces differ; and if there should be no forbearance in matters of +inferior alloy, all the world would be perpetually quarrelling. If you +would fully know our judgments herein, we will present them in these +two Propositions: + +1. That it is the duty of all Christians, to study to enjoy the +Ordinances of Christ in unity, and uniformity, as far as it is +possible; for the Scripture calls [171]to unity and uniformity, as +well as to purity and verity: and surely, it is not impossible to +obtain this so much desired unity and uniformity, because that God +hath promised, that his children shall serve him with [172]_one +heart, and with one way, and with one shoulder_. And that in the days +of the Gospel, _There shall be one Lord, and his name one._ And Christ +hath prayed, [173]_That we may be all one, as the Father is in him, +and he in the Father._ And he adds a most prevalent reasons, _that the +world may believe that thou hast sent me_. Nothing hinders the +propagation of the Gospel, so much as the divisions and separations of +Gospel-Professors. If then it be Gods promise, and Christs prayer, it +is certainly a thing possible to be obtained, and a duty incumbent +upon all true Christians, to labour after. + +2. That is their duty to hold communion together, as one Church, in +what they agree; and in this way of union mutually to tolerate and +bear with one another in lesser differences. And here that golden Rule +of the Apostle takes place, [174]_Let us therefore as many as be +perfect, be thus minded; and if in any thing ye be otherwise minded, +God shall reveal even this unto you: Neverthelesse whereto we have +already attained, Let us walk by the same Rule, let us mind the same +thing._ This was the practice of the primitive Christians. + +All such who professed Christianity, held Communion together, as one +Church, notwithstanding the difference of Judgements in lesser things, +and much corruption in conversation. + +We beseech you therefore Brethren, that you would endeavour to keep +the _Unity of the spirit in the bond of peace; for there is one Body +and one Spirit, even as ye are called in one hope of your Calling; one +Lord, one Faith, and one Baptisme; one God and Father of all, who is +above all, and through all, and in you all._ + +For our parts, we do here manifest our willingness, (as we have +already said) to accommodate with you according to the Word, in a way +of union; And (such of us as are Ministers,) to preach up, and to +practise a mutual forbearance and toleration in all things, _that may +consist with the fundamentalls of Religion, with the power of +Godlinesse, and with that peace which Christ hath established in his +Church_, but to make ruptures in the body of Christ, and to divide +Church from Church, and to set up Church against Church, and to gather +Churches out of true Churches: And because we differ in some things, +therefore to hold Church-communion in Nothing; this we think hath no +warrant out of the Word of God, and will introduce all manner of +confusion in Churches and Families; and not only disturb, but in a +little time destroy the power of Godlinesse, purity of Religion, peace +of Christians, and set open a wide gap to bring in Atheisme, Popery, +Heresie, and all manner of wickednesse: We will therefore conclude +with that description that Doctor _Ames_ gives of the sinfulnesse and +mischievousnesse of Schisme, lib. 5. cap. 12.[175] + +Schisme, properly so called, is a most grievous sin; + +1. Because it is _against charity towards our Neighbour_, &c. + +2. Because it is _against the Edification of him who makes the +separation, in that he deprives himself Communion in spirituall good_. + +3. _Because it is against the honour of Christ, in that, at much as in +it lyeth, it takes away the Unity of his mysticall body._ + +4. _It makes way unto Heresie, and separation from Christ._ And +therefore it is a sin by all good men to be abhorred. + +[Sidenote: Second sort of Separatists.] + +2. The second sort are such, as _separate from our Churches, as false +Churches_; And from our _Ministry, as Antichristian_: and differ from +us not only in Discipline, but in Doctrine also. We purpose not to +undertake a particular confutation of your Errours. + +Four things only we have to say: + +1. To beseech you to consider, whether you did not receive the _work +of Conversion from sin unto God, which ye presume to be wrought in you +first of all, in these publique assemblies, from which you now +separate?_ And if once you found Christ walking amongst us, How is it +that you do now leave us? Do you not therein leave Christ also? Are we +lesse, and not rather more reformed then we were? If the presence of +Christ, both of his power and grace, be with us, why will you deny us +your presence? Are ye holier and wiser then Christ? Is not this an +evident token that we are true Churches, and have a true Ministry, +because we have the seal of our Ministry, even the conversion of many +sons and daughters unto God? Doth not the Apostle from this very +ground, [176]argue the truth of his Apostleship? Is it not apparent, +that our Ministers are sent by God, Because their Embassage is made +successfull by God, for the good of souls? Did you ever read of true +conversion ordinarily in a false Church? Will the Lord concur with +those Ministers whom he sends not? Doth not the Prophet seem to say +the quite contrary, _Ier._ 23.33. And therefore either renounce your +conversion, or be converted from that great sin of separating from us. + +2. To consider, whether there was not a time, _when ye could have +plucked out your own eyes, and have given them to those Ministers, +whose eyes you would now pluck out, and whom now you hate, and think +you do God good service, in reviling and persecuting them._ How is +it, that you are thus altered and changed? _Are they become your +enemies, because they tell you the truth?_ You will Reply, It is +because they are _Ministers Ordained by Antichristian Bishops_; and +therefore before they have renounced their false Ministry, we cannot +with a safe conscience hear them, nor expect a blessing from their +Ministry. This Reply is, we confess, a great stumbling block to many +godly people, in this Kingdome; for satisfaction to it, we offer these +particulars: + +1. Many of you that make this Reply, hold, _That the Election of the +people is by Gods Word sufficient to make a man a true Minister +without Ordination._ + +Now it is certain, that many publique Ministers have been chosen by +the free and full consent of their Congregations; and most of them +have had an after consent, which was sufficient to make _Leah_ _Jacobs_ +wife[177], and why not (to use your own words) to marry a man to a +people; and therefore according to your own judgments, all such are +lawfull Ministers. For sinfull superadditions do not nullifie divine +Institutions. + +2. Some of you, that besides Election, require Ordination for the +making of a Minister, yet say, that this Ordination must be by the +people of the Congregation; and thus are your Ministers ordained. + +Now we finde neither precept nor president for this in all the +Scripture; we finde [178]_Ordination by the laying on of the hands of +the Presbytery_, but never of the laying on of the hands of the +people. We finde [179]the Apostles, _Timothy_ and _Titus_, _Ordaining_, +but never the people _Ordaining_; and for private persons to assume +the power of Ordination (that is, a power to send men to preach the +Gospel, and administer the Sacraments) is a sin like unto the sin of +_Uzzah_, and of _Corah_, and his company. Therefore we say to you, as +Christ doth, _Matth._ 6. _First pluck the beam out of thine own eye, and +then_, &c. First justifie the Ordination of your own Ministers by +private persons, and then you will see better, to find fault with the +Ordination of our Ministers. + +3. We distinguish between a defective Ministry, and a false Ministry, +as we do between a man that is lame or blind, and a man that is but +the picture of a man. We do not deny, but that the way of Ministers +entring into the Ministry by the Bishops, had many defects in it, for +which they ought to be humbled: But we add, that notwithstanding all +the accidental corruptions, yet it is not substantially and +essentially corrupted: As it is with Baptism in the Popish Church; all +Orthodox Divines account it valid, though mingled with much dross, +because the party baptized, is _baptized in the name of the Father, +Son, and Holy Ghost_. And therefore, when a Papist turns Protestant, +he is not baptized again, because the substance of Baptisme is +preserved in Popery under many defects. The like, and much more, may +be said for the _Ordination of our Ministers by Bishops_: It is lawful +and valid for the substance of it, though mingled with many +circumstantial defects. + +And this appears, + +1. Because when they were ordained, _they were designed to no other +Office, but to preach the Word, and administer the Sacraments; +according to the Will of Christ._ + +2. Because since their Ordination, _God hath sealed the truth of their +Ministry_ (as hath been said) _by his blessing upon it_. If they be +_Antichristian Ministers_, how is your _conversion Christian_? + +3. Because they were ordained by Bishops, not as Lord Bishops, or as +_a superiour Order by divine Right above a Presbyter_; but as they +were _Presbyters_. For the understanding of which, you must know, + +1. That by Scripture, a Bishop and Presbyter is all one, as appears by +_Act._ 10.27, 28. _Tit._ 1.5, 6, 7, 8. _Phil._ 1.1. 1 _Tim._ 3.1, 2, &c. +1 _Pet._ 5.1, 2. and by what is said by the Authors quoted in the +[180]Margent. + +2. _That the Lordly Dignities of Bishops were meer civill additaments +annexed to their Bishopricks by Kingly favour._ + +3. That this Opinion, that _Bishops are a [181]superiour Order of +Ministry, by Divine Right above a Presbyter, is a late upstart +Opinion, contrary to antiquity_, as appears by the Authors quoted in +the Margent. + +4. That the Laws of this Realm do account nothing _divine_ in a +Bishop, but his being a Presbyter; and therefore the Parliament in +their _Ordinance for Ordination_, tels us, _That they did ordain as +Presbyters, not as Bishops, much lesse as Lord Bishops_. + +As for their usurpation of the sole power of Jurisdiction, together +with their Lordly Titles & Dignities, and Dependances, we have +renounced them in our _Solemn League and Covenant_: But we never did, +nor never shall renounce them as _Presbyters_, which by the consent of +all sides, are by _Divine Right_. + +We shall add one thing more, + +4. That Ministers do not receive their Ministry from the People, or +Bishops, but immediatly from Jesus Christ: For they are Ministers and +Embassadors of Christ, not of the People: Indeed they are Embassadors +for the good of the People, but not Embassadors of the People: All +that the people or Bishop doth, is but to _choose_ and _ordain_ a man; +but it is Christ that gives him his _power and authority_; As when a +wife _chooseth a husband_, and a Town a Mayor; the Town doth not +give the Mayor, nor the wife the husband, the power they have; but the +_Laws of God_, the one and of _Man_, the other: So it is here, It is +Christ that gives the Office, and the Call to the Ministry; They are +his _Servants_, and in his _Name_ execute their function. It is he +that fits them with ability for their work; the people they consent, +and the _Bishop as a Presbyter, with other Presbyters, ordain him_; +which though it had many Corruptions mingled with it, when the +_Bishop_ was in all his pomp and Lordliness, yet for the substance of +it, it was lawful & warrantable, and _therefore cannot without sin be +renounced and abjured_. + +3. In the third place we exhort you to consider, _whether since you +have forsaken our Congregations, you have not fallen into such strange +opinions, and those of so high a nature, as that if any man should +have told you seven years ago, that you would have one time or another +fall into them, you would have said to him, as_ Hazael _did to the +Prophet; Am I a dog, that I should do this?_ Who would ever have +thought, that you that did once sigh, mourn, and bitterly complain, +_That a Chappell was permitted to the Queen to hear Masse in, should +now plead for a toleration of Popery, and all manner of Errours and +Heresies? That you that did once flock to our Churches as Doves to the +windows, should now not only forsake ours, but all Churches of +whatever constitution; That you that did once so much prize Christ, +and his holy Scriptures, should now (some of you at least) deny the +Divinity of Christ, and his holy Scriptures?_ But this is no great +wonder, for the Apostle hath foretold it, [182]_That evill men and +seducers shall wax worse and worse, deceiving and being deceived_; and +that _they will increase unto more ungodliness, and their word will +eat as doth a Canker_, &c. _Errour_ is of an incroaching nature; as +the _little Theef_ openeth the _door_ oftentimes to the _great Theef_ +so a little _errour_ paves a cause-way to a greater: The _Popish +superstition_ at first grew secretly, the _tares_ were hidden under +the _corn_; but in a little while the _tares_ grew up, so as no _corn_ +could be seen: Images, at first were brought into the Church _only for +an historicall use_; afterwards, to stir up _devotion_, at last, they +came to be _worshipped_: Let the Serpent but winde in his head, & he +will quickly bring in his whole body: Your _first errour_ was in +_separating from our Churches_, from which _Christ doth not separate_. +Here the _Serpent got in his head_, & no wonder his whole body +_followed_; he that saith _yea_ to the Devil in a little, shall not +say _nay_ when he please: He that tumbleth down the _Hill of Error_, +will never leave tumbling, till he comes to the _bottome_. First you +deny our Ministers to be true Ministers, and our Ordinances to be true +Ordinances; and then God, as a just Judge, gives you over, in a little +time, to deny all _Ministers and Ordinances_, and then to be _above +all Ministers and Ordinances_; and at last, to be above Christ +himself, and not to stand in need of his _mediation to God the +Father_. First you deny _Baptisme of Infants_, and then after, +_Baptisme of water_: In a word, First you _run away from us_, and then +for the most part turn _Independents_, then _Antinomians_, then +_Anabaptists_ then _Arminians_, then some of you _Socinians_, +_Antiscripturists_, _Anti-Trinitarians_, still waxing worse and worse, +deceiving and being deceived, & in the conclusion, meer _Atheists_. + +Suffer us therefore to speak to you in the words of Christ, to the +Church of _Ephesus_. Rev. 2.5. _Remember from whence you are faln, and +repent, and do your first works_, &c. Repent of all your +Soul-destroying _Errours_, and return to the Churches from which ye +have most unjustly separated, for fear, lest _God as a just Judge_, +because you would not receive the love of the truth that you might be +saved, should still give you over to strong delusions, that ye should +believe a lye, _That all they might be damned, who believed not the +truth, but had pleasure in unrighteousnesse_: And this makes way to +the fourth thing we have to say to you; and that is, + +4. To beseech you to consider, _Whether since you forsook our +Congregations, you are not much decayed in the power of Godliness_, +whether you have not lost your first love to Godly Ministers, +Gospel-Ordinances, Fastings, reading the Word, private & Family +prayers, and Communion of Saints; whether you are not grown more +censorious, self-conceited, headie, high-minded, treacherous, fierce, +despisers of those that are good, and lovers of pleasure more then +lovers of God; whether Duties to God and Man have not been more +neglected, Sabbaths more prophaned, Families worse governed; the +publique welfare of Church and State have not been less minded, +whether prophaneness, or prophane Ones, have not been more indulged; +and whether you be not sensibly and dangerously apostatized from that +close and humble walking with God, which formerly some of you did so +much labour after: For the truth is, _Corruption in the Judgment, will +quickly bring corruption in the conversation_. Our actions are guided +by our apprehensions; and if our apprehensions be _erroneous_, our +_actions_ will quickly be tainted with wickednesse; And therefore it +is very observeable, [183]_That in the old Law, when the Leprosie was +in the head, the Priest was not only to pronounce the man unclean, but +utterly unclean_: For Leprosie in the head, will quickly beget a +Leprosie in the whole man: As the Sun is to the World; so is the +Understanding to Man: If the Sun be dark, all the world is in +darknesse; and if the light that is in thee (saith Christ) be +darkness, _How great is that darkness?_ We wonder not at the +_looseness_ of your practices, when we consider the _looseness_ of +your principles: _For Doctrines contrary to Godliness, must needs +bring forth a conversation contrary to the Gospell._ And this is an +evident token to us, that the _New-Lights_ (as they are called) which +you hold forth to the world, proceed not from the _Father of Lights_, +but the _Prince of Darkness_, because they lead men into the _Works of +Darkness_. + +Therefore seeing that since your departure from us, you have wofully +back-slidden from God, and are visibly decaid in Holiness and +Righteousness, Our Exhortation to you is, that you would return to +your first Principles; for then it was better with you, then now; And +our prayer to God for you is, _That he would give you repentance to +the acknowledging of the truth; and that you may recover your selves +out of the snare of the Devill, who are taken captive by his will._ + +Having finished that we had to say to those that separate from our +Church, we now go on to speak a few words to those that _continue with +us still, and that wait upon the publique Ministry, but do not yet +joyn with us, in partaking of the Sacrament of the Lords Supper_. +These we shall divide into three ranks. + +1. Such as are _young people_, not yet sufficiently instructed in the +grounds of Religion. + +2. Such as are _grown in years_, and come to our Churches, but yet are +scandalous in life and conversation. + +3. Such as live, for ought we know, unblameably, but yet refuse to +come to the Sacrament in the Presbyterian way. + +1. Such as are _young people_, and not yet sufficiently instructed in +the grounds of Religion; Our Exhortation to you is, _That you would +remember your Creator in the days of your Youth_; the word in the +Hebrew[184] is, in the choyce of thy dayes: The time of Youth is the +Golden Age; and grace in Youth, is like a Jewel in a gold-ring. The +time of Youth, it is the _Seasoning Age_: A Vessell will of a long +time retain the savour of that liquor that it is first seasoned +withall; _Teach a child_ (saith Solomon) _the trade of his way, and he +will not depart from it when he is old_. The time of Youth is the +chiefe time you have to _work for heaven_. Old age is a time to _spend +grace_; but Youth is the time to get it: Old Age is the time to _reap_ +the fruit of holiness, but Youth is the time to _sow_ the seed of it: +And it is a time, that of all times God doth most require, and most +delight in. It is observed by one, that Christ [185]_loved his +youngest Disciple best_: And by Another, that Christ was _wonderfully +delighted_ with that _Hosanna_ that the children sang unto him, Mat. +21.16. [186]_The childrens Hosanna pleased him no less then the mens +Hallelujahs; Suffer little children to come unto me_, saith Christ, +_for to them belongeth the Kingdome of God._ In the Old Testament God +hath manifested a great deal of love to young people; He chose _Abel_, +the younger, _Shem_, the younger, _Abraham_, the younger, _Jacob_, the +younger; young _Samuel_, and young _David_, and young _Josiah_: And +therefore let young men, especially, be exhorted to begin betimes, to +bear the yoak of the Lord; _Seek ye first the Kingdome of God, and his +Righteousness_; first, _before_ any thing else; and first, _more_ then +any other thing. Say not, (O say not!) I am a young man, and therefore +may plead for liberty to do what I list, till I come of riper years: +But remember, _That Jesus Christ shed his blood for thee when he +was 8. dayes old_; and took thee into his Family by _Baptisme_, _when +thou didst hang upon thy mothers Breast_; Thou art (it may be) a young +man, but a Baptized young-man; A Young-man consecrated and dedicated +to God; And it is not only sin, but sacriledg and perjury, to +_impropriate that that is dedicated to God, to the service of the +Devill_. Remember the wrath manifested from Heaven _against the 42. +children_ that mocked _Elisha_; And remember further, That young +people must dye, as well as old: _There are Skulls in Golgotha, of all +sizes_; and young people have _immortall souls_, and must appear at +the great day of Judgment, as well as _old_; Young people are by +nature _children of wrath, heires of hell_; and therefore this is thy +first work (_O young man_) to get out of the Root of Abomination, into +the Root of Acceptation; out of the old _Adam_ into the new _Adam_; & +before this be done, (though thou shouldst spend thy time in gathering +up Pearls and Jewels,) thou art an undone creature. + +For the better effecting of this, we exhort you, to attend diligently +to the publike Preaching of the Word, and willingly and cheerfully to +submit to be catechized and instructed by your _Parents, Masters, and +Ministers_. The Scripture divideth a Congregation, into him that +_catechizeth_, and those that are _catechized_, saying, [187]_Let them +that are taught_, or (as it is in the Greek) _Catechized, communicate +to him that teacheth_ (or _catechizeth_) _them in all good things_. In +the Primitive times, when any Heathen man was converted to +Christianity, he was first a _catechumenus_, before he was admitted +either to _Baptisme_, or the _Lords Supper_. And _Egesippus_ +testifies, [188]_that by the diligent instruction of the Church, there +was no known Common-Wealth in any part of the World, inhabited, but +within fourty years after Christs passion, received a great shaking of +Heathenish Religion._ There are in Christian Religion, _fundamentalls_ +and _superstructions_. The _fundamentalls_ are the vitals of +Christianity: These are comprized in many of our _English_ +Catechismes. Amongst all others, we do more especially commend the +_greater and lesser Catechismes made by the Reverend Assembly of +Divines_, _and published to be used in all Churches in_ England _and_ +Wales, _by Authority of Parliament_. These we exhort you, not only to +read, but to learn. And to invite you thereunto, we further declare; + +That the study of the Catechisme, is a singular help for the _right +understanding_ of the Scriptures: (For the Catechisme is nothing else, +but a Methodical Extract out of the Bible, of the fundamentals of +Christian Religion;) And it is also very useful to make you understand +what your _Ministers preach to you_; And to keep you from the +_Errours_ and _Heresies of these times_ to prepare you to give a +distinct and perfect account of your Faith to the Minister and Elders. +For one great Reason why men do so pervert the Scriptures to their own +destruction, and run wilde into so many errors and heresies, and are +so unable to give a particular and distinct account to the Minister +and Elders, is for want of the study of the Catechisme. As a ship +_without ballast_ is tossed about with every wave and wind; so is a +_man without the study of the Catechisme_, carried about with every +wind of vain doctrine. As a _house_ without a foundation will quickly +fall, so will a Christian that is not well verst in the fundamentals +of Religion. As Children grow _crooked_, that are not well looked to +at first; so many run into _crooked opinions_, because not well +catechized. + +And therefore we earnestly beseech and intreat all Parents, and +Masters of Families, that they would make conscience of this great +duty of catechizing their children and servants. And oh that the Lord +would make our words to take impression upon your hearts. In the Old +Testament God commands Parents to _teach diligently their children_. +The word in the Hebrew[189] is, to _whet the Law_ upon their children. +The fourth Commandement is directed not to children, and servants, but +to Parents and Masters; And they are there commanded, not only _in +their own persons_, to keep the Sabbath; but to see that their +_children and servants do it also_. It is not, _Thou, or thy son, or +thy daughter; But thou, nor thy son, nor thy daughter_. It doth not +say, (as _Zanchy_ well observes[190],) _Remember thou to keep holy the +Sabbath day, and to perswade thy children and servants to keep it +holy_: But _remember thou to keep it holy, and thy son, and thy +servant_, implying thereby, _that it is the Duty of the Master and +Father, to compell his servant and children to the keeping of the +Sabbath day_. For doing of this, God exceedingly extols _Abraham_, +Gen. 18.19. _I know that he will command his children, and his +household after him, that they keep the wayes of the Lord_: upon which +words, a learned Divine wrote thus; [191]_Abraham did not leave his +children and servants to their own genius, their own counsels, their +own lusts, though it is certain, divers of them would have thanked him +for such a liberty; for they had been nursed up in superstition and +idolatry, as_ Abraham _was, and might have pretended, that they were +not satisfied in point of conscience. But_ Abraham _knew how to +distinguish between liberty of conscience, and liberty of lust, and +therefore would not allow them such a liberty as would have enticed +them into the worst kinde of bondage._ The New Testament also calls +upon Parents, not only to bring up their children, but to +[192]_nurture them up in instruction and admonition of the Lord_. Old +_Eli_ was _grievously punished_ for neglect of this duty: And let his +severe chastisement be as a _warning-piece_ to all Fathers and +Masters; And let them know, _That if their children and servants +perish for want of instruction, through their negligence, their blood +will be required at their hands._ + +And if Parents and Masters, much more ought Ministers to be very +conscientious in the diligent discharge of this duty. Our Saviour +Christ layeth an express command upon them, not only _to feed the +sheep_, _but also the lambs of Christ_. It is no disparagement to a +_Peter_, to be a _feeder of Christs lambs_. Oh that Ministers would +unanimously and universally set to this duty! We commend it to them, +as a most _Soveraign Antidote_, to preserve their Congregations from +the errours of these times. It is reported of _Julian_, that amongst +other subtile plots he used for the rooting out of Christian Religion; +One was the _suppression of all Christian Schools_, and places of +catechizing. [193]And as one saith, _If he had not been as a Cloud +that soon passeth away, it had been to be feared, lest within a short +time he had overshadowed all Religion._ For when Catechizing was taken +from the Church, it was presently all overspread with ignorance. And +it is further added by the same Author, That the Papists themselves +acknowledg, that all the advantage the Protestants got of them in the +beginning of Reformation, was by their catechizing; because they began +sooner to catechize, then they did. And it is to be feared, saith he, +if ever the Papists get once again advantage of Us, it will be by +their exacter catechizing, then ours. And therefore, if ever you would +prevent the further _corruption_ of mens Judgments, and secure them +from the infection of _errour_, and preserve Religion from ruine. We +exhort you in the bowels of our Lord Jesus Christ, to practise this +duty; and intreat our people with all readiness and constancie, to +submit unto this Ordinance of God, which with so much publique +prejudice, hath been so long neglected. + +And to perswade people thereunto, let them consider further, + +1. If Ministers are bound to catechize; then people are bound to be +catechized. + +2. That they are baptized, and thereby consecrated unto Christ, and +obliged by promise, to give up themselves unto instruction. + +3. That ignorance, though it be not the greatest, yet it is a most +dangerous sin: All sin is wrapt up in ignorance, as a child in +swadling clouts. The Scripture saith, [194]_That Christ will come in +flaming fire to render vengeance upon all those that know him not_, +&c. + +It makes the _ignorance of God_ to be the cause of all sin, 1 _Sam._ +2.12. 1 _Joh._ 2.4. _Eph._ 4.19. And _David_ prayeth unto God, +[195]_To pour out his wrath upon the heathen that know him not_; how +much more upon the Christians that know him not? As toads and Serpents +grow in dark and dirty sellars: so all sin and wickednesse in an +ignorant and blind soul. Now there is no ordinary way for young people +to gain the knowledge of God, but by _Catechizing_. + +4. That the time of youth is the _golden Age_, the _seasoning age_, +and a time in which men are apt to receive abiding impressions of +evil, or good. And if they can learn to say to _Elisha_, _Bald-pate_, +why should they be unwilling to learn to sing to Christ, _Hosanna_? + +5. That it is not so great a shame for young people to be ignorant, as +to be wilful and obstinate in ignorance. And if they refuse to be +_Catechised_, they shall perish in their ignorance; but the _Minister_ +is free from the blood of their souls. + +The second sort are such _as live within the bounds of our Province, +and come to our Congregations, and yet are wicked and prophane, and +such, as if they should come to be examined by the Minister and +Elders, would not be received to the Sacrament_. These are Christians +in _name_, but they are a shame to the _name_, and bear it (as +_Urijah_ did a letter to _Joab_) _for their ruine and destruction_. We +beseech and intreat them to consider, what a sinful and cursed +condition it is to live ungodlily and unrighteously under the +abundance of Gospel-Ordinances. + +First, what a _sinful condition_ it is; For, + +1. It is as much as in them lyes, a frustrating of the great love of +Christ in dying for them: For, therefore Christ dyed, _that they which +live, should not henceforth live unto themselves, but unto him which +dyed for them, and rose again_, 2 Cor. 5.13. + +2. It is a frustrating of the gracious design of God, in sending the +Gospel to them; for one chief errand of the Gospel, is to _teach us to +deny ungodlinesse and worldly lusts, and to live soberly, righteously, +and godly in this present world_, Tit. 2.12. + +3. It is not only to sin against the _light of nature_, but against +the _light of the Gospel_. + +4. Not only against the _creating and preserving mercies of God_, but +against the _heart-blood mercy_ of Jesus Christ. + +5. It is a sin of _horrible ingratitude and unthankfulness_; a sin +that makes God himself to stand, as it were, amazed, that any man +should be so wicked, as to be guilty of it, _Isai._ 1.2. _Jer._ 2.11, +12. + +6. It is a sin that will make us speechlesse, and unexcusable at the +great day, _Joh._ 15.22. + +7. It is a sin that renders a Christian worse then the very bruit +creatures, _Isa._ 1.3. And in this one sense, worse then the Devills +themselves, because the Devills never refused so great salvation. + +2. Consider what a cursed condition this is: For, + +1. It is a _spirituall plague_, which is so much greater then a +corporal, by how much the Soul is better then the Body. + +2. It is a sign not only of Gods Fatherly, but revengeful displeasure, +_a brand of reprobation, and the high-way to damnation_. + +3. It renders a man utterly uncapable (as such) of the Sacrament of +the body and bloud of Christ; for Christ ordained the Sacrament for +his friends, not for his enemies; to increase, not beget grace; for +those that are visible Saints, not for those that are visibly wicked. + +4. It brings _Personall, Congregationall_, and _Nationall Judgments_, +Luk. 13.5. Isa. 5. + +5. It makes a Christians condition at the day of Judgment more +intolerable, then the condition of _Sodom and Gomorrah_. It makes the +Gospel it self to be the chiefest inditement against him; and the +hottest place in Hell to be his portion for ever, and ever. + +Oh that the Lord would give hearts to these men to meditate on these +things! and to repent of all their swearing, cursing, lying, +drunkenness, fornication, adultery, Sabbath-breaking, and such like +abominations! And let them not be offended with us, (as most of them +are) for not admitting them to the Sacrament; but rather offended with +their sins, that make them uncapable, as such, of the Sacrament. Let +not them cry out against us, but against themselves; and study to be +revenged, not of their Ministers and Elders, but of their sins, and +themselves. The Lord knows, that it is meer love to the Lord Jesus +Christ, and tender pity and compassion to their and our own souls, +that forceth us to deny them this Ordinance; lest we should be +instrumental to their eating and drinking their own damnation, and +accessary to their unworthy receiving, and to the prophanation of the +Sacrament; _Let not our pity, love, and care to them, breed hatred +against us, in them._ And why should they desire to partake in these +holy mysteries, whose hearts and lives are so full of unholinesse? why +should they that want spirituall life, desire to eat of spirituall +food? What should men spiritually dead, do at a spiritual feast? why +should they desire to eat that bread, which will certainly, as long +as they continue in this condition, be the bread of death, not of +life; and to drink that cup, which will certainly be a cup, not of +salvation, but of damnation! Let our counsel be acceptable to you; +_First wash you, make ye clean, put away the evill of your doings from +before Gods eyes, cease to do evill, learn to do well_; and then come +and see whether we will not receive you heartily and joyfully to the +Sacrament. _First wash your hands in innocency, and then you will be +fit to compasse the Lords Altar._ First get _spirituall life, and then +come and eat spirituall food_. First get to be a friend and Disciple +of Christ; and then not only We, but Christ himself, will bid you +welcome, and make you partakers of all the benefits and comforts of +the blessed Sacrament. + +The third and last sort, _are such as come to our Congregation, and +live_ (for ought we know) _unblameably_; and yet refuse to joyn with +Us in the Sacrament upon this account, because they will not come to +be examined by the Minister and Elders. This (as we find by woful +experience) is the great mountain that lyeth in the way, and hindereth +the free passage of the Presbyterial-Government; and therefore we have +taken some pains in our Vindication for the removing of it; we have +shewed, + +1. That the Ruling-Elder (which is the Officer so much opposed) hath a +Divine Warrant. + +2. It is the Will of Jesus Christ, that they that come to the +Sacrament, should first submit themselves to Examination; and not only +so, but to _Examination by Minister and Elders_. + +3. What this Examination is, which is required, and how often it is +required. + +4. The reason why ancient men and women, that have formerly under the +Prelatical Government been admitted to the Sacrament, are required to +submit unto Examination, before they can be again admitted; It +remains, That we give Answers to the Objections that are brought +against this way of Examination; but before we do this, we will first +offer certain Reasons and Motives (besides those already named) to +perswade every one of our respective Congregations, as well old, as +young, rich as poor, freely and cheerfully to submit unto it. + +[Sidenote: Motive 1.] + +The first _Motive_, is _from the evident necessity of it, especially +now, while we are reforming the promiscuous admission of all sorts of +people to the Lords Table, formerly so scandalous_. + +And this appears; because, + +1. Without this, how can _ignorant persons_ (_unfit to communicate_) +be detected? what other ordinary and regular course can be imagined, +to discover who are insufficient in regard of their want of knowledge? +And it is most certain, that there are many ignorant persons, old, as +well as young, rich, as well as poor, in the most knowing +Congregations; and many times, those whom we suppose _to be very +skilful in the word of Righteousnesse_, upon _Examination_ are found +to be _babes in knowledge_. + +2. Without this course, multitudes of ignorant persons, both old and +young, will intrude themselves, who by reason of their ignorance, +being not able to discern the Lords body, must needs _eat and drink +Judgment to themselves, and become guilty of the body and blood of +Christ_, 1 Cor. 11.27, 29. + +3. Without this, how shall Ministers and Elders ever come truly to +know the _spiritual state_ of their Congregation, that they may watch +over them in the Lord? + +4. Unless every one of the Congregation give an account of their +Faith to the Eldership, as well as any one, the people will be +extreamly apt to object unto the _Minister and Elders_, +partial-dealing in this particular, which is contrary to that heavy +charge of the Apostle, [196]_I charge thee before God, and the Lord +Jesus Christ, and the Elect Angels, that thou observe these things, +without preferring one before another, doing nothing by partiality._ +And it will breed _discontents_ and _animosities_ in the people +against the Eldership, and great _divisions_ and _dissentions_ among +themselves. + +5. This course should be submitted to by the most intelligent and +knowing Christians in a Congregation, that by their _good example_, +and _professed subjection_ to the Government of Christ, those that +have not so great a measure of knowledge, and so have more need to +come, may more readily and effectually be perswaded to do the same. + +6. Finally, how can the _Ministers and Elders_, intrusted by God with +the _Oversight of their flock_, keep themselves pure from the sin of +those Persons, who through ignorance cannot chuse but prophane the +Lords Supper; unless by this means, they use their best endeavors to +finde out where ignorance is, and to remove it: And it is their duty +to _keep themselves pure_, _and not to be partakers of other mens +sins_. + +[Sidenote: Motive 2.] + +The second motive, is from the _great profit and benefit that will +redound to our respective Congregations, from this practice, prudently +and faithfully undertaken, and universally submitted unto_. For, + +1. Hereby the whole Congregation, in all the members of it, shall +receive much advantage and edification, whilest those that are +_knowing_, shall be encouraged, and those that are _weaker_ in +understanding, further strengthened in knowledg; and those that are +_ignorant_, put into a way of gaining knowledge, and so be prepared to +partake of the Ordinance of the Lords Supper, more conscionably; and +more comfortably discern the Lords body, which is done by _knowledge_; +as well as by _Faith_, 1 _Cor._ 11.29. + +2. Hereby the great offence of promiscuous, or mixt communion, will be +prevented, which hath been heretofore, and is to this day, a great +grief to the godly, both Ministers and people: and which hath been, +and is daily objected against us, by them that separate from our +Churches, as the ground why they are necessitated to depart from us; +and are still discouraged from returning to us. + +3. Hereby a _good foundation_ will be laid, of carrying on that _reall +reformation_ which we have _covenanted for_, both in Congregations, +families, and particular persons; _growth in knowledge_ being a great +means to further _our growth in the grace of our Lord Jesus Christ_, +2 Pet. 3.18. + +4. Hereby those uncomfortable and disorderly fractions and divisions +among the members of our severall Congregations, (some refusing to +submit to all orders, while others christianly submit themselves,) wil +in good measure be _cured_, and our Congregations to the _glory of +God_, and the comfort of _Minister_, _and Elders_, be reduced to a +sweet Harmonious _unity and uniformity_, not only in judgment, but in +practice, both thinking and doing the same thing; which were a +_Gospel-blessing_ much to be desired, as a fruit of that Ancient +Promise, _Jer._ 32.39. + +[Sidenote: Motive 3.] + +The third Motive is from the _Mischiefs that will inevitably ensue +upon the neglect of this practice_. For hereby, + +1. _Ignorant persons_ shall go on in their ignorance undiscovered, +unreformed. + +2. The _Lords Supper_ in many Congregations will be wholly disused, or +miserably prophaned. 3. Particular Congregations will be filled with +distractions and discontents, whilest a great part among them refuse +to walk orderly. 4. The _Ministers and Elders_, who sincerely tender +the spiritual welfare of their Congregations will be much +_discouraged_ and _discomforted_. + +5. The _Work of Reformation_, and particularly the growth of people in +knowledg and the grace of Jesus Christ, will extreamly be obstructed +and hindered; _and whosoever shall be any cause or occasion thereof, +will but uncomfortably answer it unto Jesus Christ_. + +[Sidenote: Motive 4.] + +The fourth Motive, is from the _weaknesse and insuffiency_ of the +objections that are brought against this practice; To which we shall +now (God assisting us) return _distinct_, and we hope, _satisfactory_ +Answers. + +The Objections are: + +[Sidenote: _Object._ 1.] + +Many who are well inclined, object their own _timorousness_: And have +_jealousies_ that the Minister will propound such hard and unusual +questions, as they shall not on a sudden be able to answer. + +[Sidenote: _Answ._ 1.] + +The Questions to be propounded by the Eldership to persons, before +they come to the Lords Table, are for the substance of them contained +in the _Ordinance of Parliament_, of the 20th of _October_, 1643. the +particulars thereof being the _fundamentalls of Religion_, contained +usually in most _Catechismes_, which persons of the meanest capacity +ought to understand. + +2. We doubt not but the _Ministers with the Elders_, will make it +their serious Endeavours, to deal with all persons in all _Prudence, +meeknesse, tendernesse, and love_, as the condition of those that come +before them shall require; They being not insensible of their own +_weaknesse_, will take heed of Discouraging the meanest, or Quenching +the smoaking flax, well knowing, _That they are not to Lord it over +Gods heritage, but to promote their growth, and to be Helpers of their +joy_. + +[Sidenote: _Object._ 2.] + +Why may not people be now admitted to the Sacrament, without +examination, as well as before the Elders were chosen? + +[Sidenote: _Answ._ 2.] + +Because; 1. Before Elders were chosen, and the foundation of +Church-Government begun to be laid, the Church of _England_ was in +_point of Church Government_ in an unreformed condition: But now +(blessed be God) in a way of Reformation. And we have in our +_Nationall Covenant_, _sworn to endeavour a reformation in +Church-Government, according to the Word of God_. In pursuance of that +Covenant, there are many Ordinances of Parliament, to require it; and +accordingly it is practised in many Congregations; and _shall we still +persist in our old unreformed way?_ + +2. The _Promiscuous admission_ of all sorts of Persons heretofore +without examination tended much to the _Prophanation of the Lords +Supper_, and was a great _scandall_ in our Church, _Hazarded_ the +souls of thousands, _occasioned_ separations from our Churches, +brought the judgments of God upon the _Kingdome_, and was no small +griefe to godly Ministers, &c. But now God having provided a further +Remedy, we ought not only, not to _oppose it_, but to _submit_ to it, +with all readiness and thankfulness. + +[Sidenote: _Object._ 3.] + +Will you have the _Ancient men of a Congregation, that have for divers +years been partakers of the Sacrament, come now in their Old Age to be +Examined; will you have Noblemen, and Rich men, and Aldermen_, &c. + +[Sidenote: _Answ._ 1.] + +We have formerly declared, That the Presbyteriall Government doth not +precisely require of those that come to the Sacrament, _That they +should first be Examined by Questions and Answers: But if any man +shall make a good profession of his Faith, in a continued discourse, +without being asked any Questions, it will be accepted, as well as if +they were Examined by particular Questions._ + +2. We have likewise shewed the Reason why Ancient men and women, that +have formerly been admitted, are required to submit to Examination, +before they can be again admitted, &c. We have intreated you, to +distinguish between a _Church-reforming in Discipline, and reformed_: +When a Church is once reformed, and members admitted by Examination of +the Eldership, there will never be any necessity of coming afterwards +to Ministers and Elders, for re-admission; (unless it be in case of +excommunication.) But in a Church reforming, as ours is, when all +sorts have formerly been admitted, without any Distinction, then _Old +men_ must be willing to give an account, as well as _young men_, and +_rich men_, as well as _poor_: Because, + +1. Old men and rich men are found to be _ignorant_, and to prophane +the Sacrament, as well as _young men_, and _poor men_. + +2. In Gospell-administrations God is no respecter of persons; neither +must his Officers be, if they would be found faithfull in their +places; _It is not gray hairs, nor silken coats; but knowledg, faith, +repentance, love and thankefulness, will qualifie a man for the +Sacrament._ + +3. If old men and rich men are more gracious and knowing, then others, +their good examples will be mighty incouragements, to draw on the +younger, and poorer sort. And wherein can _Noblemen, and Richmen, +express their thankfulness to God, for his distinguishing mercies +towards them, better, then in becoming patterns and presidents to +others, in their ready obedience to the will of Christ_, in this +particular? + +[Sidenote: _Object._ 4.] + +We are willing to come to the _Minister alone_, to be examined; But we +will never come before the _Ruling-Elders_. + +[Sidenote: _Answ._ 1.] + +The Office of the _Ruling Elders_, as they are distinct from _teaching +Elders_, is grounded upon Scripture; and is not an invention of man, +but an _Ordinance of Christ_, (as we have shewed,) and therefore to be +submitted unto. + +2. Admission of members to the Sacrament, is an act of +Church-Government, and therefore belongs to the Elders, as well as the +Minister: (as we have likewise shewed.) _Church-Government is not +committed by Christ unto Ministers severally, but, to Ministers and +Elders joyntly_, Matth. 10.17. 1 Cor. 12.28. 1 Tim. 5.17. 1 Thess. +5.12. Act. 15.6. Act. 20.17, 28. And therefore in conscience, people +ought to submit to the Ministers and Elders. + +3. This is a Practice according to the example of the _best reformed +Churches_, wherein Elders are joyned with Ministers in this +particular. + +4. To devolve this work upon one Minister alone, as it is sinful, so +it will prove very _prejudicial_, both to Minister and People: For in +some places _Ministers_ may not be so faithful and Prudentiall as they +ought to be, and may, through pride, covetousness, partiality, or +rashness, keep from the Sacrament, or admit to the Sacrament, whom +Christ would not have admitted, or kept away. And in other places, +where _Ministers_ are more _wise_, and _humble_, and _faithfull_, if +they should assume the power of Examination, without _Elders_ +assisting of them, they will be wofully _mis-reported_ and scandalized +by those that come before them, or by others, that are disaffected to +them; For if such horrid and base reports are already raised about the +Questions propounded by the Minister and Elders, when they sit +together; (as by sad experience these wicked dayes of ours will +witnesse:) what will not ungodly men be afraid to report, when the +Minister alone shall ingross this power? + +5. We have formerly shewed, that these Elders whom you so much oppose, +are such _as you either have, or might have chosen; and they were +chosen for the relief and benefit or the Congregation, that so the +Minister might not be sole judge of those that come to the Sacrament, +but might have others joyned with him, to see that he doth nothing out +of envy, malice, pride, or partiality; but that all things may be +managed for the good and edification of those for whose sake they are +chosen_: And therefore it is a wonder to us, to hear men speak so much +against _Ruling-Elders_, when they are purposely chosen for their _own +relief and benefit_. + +6. We have also formerly shewed, that when the Parliament gave their +allowance to the Presbyterial Government, if they had put the whole +_juridical power_ of the Church, into the hands of one Minister alone, +they that now seem so willing to come to be examined by the Minister, +without his Elders, would have more bitterly declaimed against that +way, then now they do against this: For this indeed were to make every +Minister a _Prelate_ in his Congregation; and to bring in that, which +hath some Resemblance to _Auricular confession_. + +[Sidenote: _Object._ 5.] + +Though some _Ministers rigidly keep all from the Sacrament, that will +not come before the Eldership; yet there are others that are +Presbyterians, and have Elders chosen, that examine without them, and +will receive us to the Sacrament, without coming before them._ + +In answer to this, + +[Sidenote: _Answ._] + +1. We doubt whether there be any _Ministers_ of the Presbyterian +judgment, that do thus practise. + +2. If there be any such, we conceive that herein they act not only +contrary to an _Ordinance of Parliament_, but to an _Ordinance of +Christ_, who hath given the power of Discipline, not to _one +Minister_, (as we have said) but to an _united company of Presbyters_ +And for one Minister to assume this power unto himself, is (as we have +also declared) _to make himself the whole Church; It is to build up +what he hath destroyed, and to usurp the Prelaticall power of sole +jurisdiction, in his Congregation._ For he doth not only assume a +Pastoral power of instructing those that are to come to the Sacrament, +but an Authoritative power of admitting to, & keeping from the +Sacrament; which is to take to himself an authority that Christ hath +never given him. And we desire these Ministers to consider what we +have formerly delivered, _That it is as warrantable by the Word of God +for one Minister to assume the whole power of suspending persons +from the Sacrament, who have been duly admitted thereunto, as it is to +assume the whole power of admitting to the Sacrament_, &c. And further +we beseech and intreat them (if there be any such,) to consider what +an offence they give in this particular, to all their Brethren in the +Ministry; and what an argument they put into the mouthes of those that +are disaffected to the government; and in the fear of God to forsake +this way and course, lest while they think _to build with us, they be +found to be destroyers, both of the Presbyterian Government and +Ministry, and to open a wide door to Sacramental Prophanation_. + +[Sidenote: _Object._ 6.] + +Doth not the Scripture say, _Let a man examine himself, and so let him +eat?_ &c. but it no where saith, Let a man be examined by the Minister +and Elders. + +[Sidenote: _Answ._] + +1. The text speaks of those that were formerly admited in a due way to +the Sacrament; and of such it is only required, that they should +_examine themselves_: For the Examining of those amongst us that have +formerly bin admitted, is occasioned by the great Church deformation +that hath been amongst us; which being once healed, there will not be +again that need afterwards of _Church-Examination._ + +2. The Apostles words are not to be understood _restrictively and +exclusively_. For he doth not say, Let a man examine himself _only_, +But let a man _Examine himself_, that is, Let him _especially examine +himself_. Take a parallel text, Rom. 14.12. _So then every one of us +shall give an account of himself to God_; which text is not to be +understood exclusively; For it is certain, that Ministers must give an +account to God, not only of themselves, but also for their people; And +Parents and Masters, for their children, and servants; so it is here, +Let a man examine himself: This doth not exclude the duty of a +father, in examining his children; or of a Master, Minister, or Elder, +in examining those under his Charge: But it teacheth us, That we must +not rest in, nor trust to the Examination of our Father, Master, +Minister, or Elders, but likewise examine our selves: _If a childe, or +servant should say unto his father, or master, when he is examined +about his knowledge, or faith, The Scripture bids me examine my self, +and therefore I will not be examined by you. Would not this be +accounted a great affront, and an unnsufferable abuse to the holy +Scriptures?_ and yet just so do they reason & argue, that from this +Scripture, would exempt themselves from all examination by Minister & +Elders. And so likewise when Christ saith, Matth, 7.1. _Judge not, +that you be not judged_: He that should interpret that text +_exclusively_, of all kind of judging; would overthrow all Magistracy. +But it is to be understood only, as excluding private and rash +judging, (when a man judgeth his Brother, and hath no calling to judge +him, not a just cause:) so it is here; This text excludes all private +Christians from examining others; but to say, that it excludes all men +in office and place in the Church, and in the family, would at once +destroy all Church-Government, and all family-government. + +3. We might add, that those that are most ready to pretend, that it is +needless to give an account before the Minister and Elders, because +they are to _examine themselves_, it is to be feared, are as +regardless of examining themselves, as unwilling to give an account to +the Eldership. + +[Sidenote: _Object._ 7.] + +Doth not the Scripture also say, _whosoever eateth and drinketh +unworthily, eateth and drinketh damnation to himself_? It is not said, +to the Eldership. + +[Sidenote: _Answ._] + +That text is not to be understood _exclusively_, unless it relate to +close hypocrites: An _hypocrite_ eats and drinks damnation to himself +only, but if it relates to those that are _grosly ignorant and +scandalous_, it cannot be understood exclusively. For when a man that +is grosly ignorant and scandalous, receives the Sacrament, he not only +eats and drinks judgment to himself, but the _guilt of the sin lyeth +upon all those that knew of it, and did not do their duty for the +hindering of it_, as we have formerly shewed. + +[Sidenote: _Object._ 8.] + +There are many _Elders_ that are very ignorant, and fiter rather to be +_examined_, then to _examine_; and that propound unbeseeming and +absurd questions. + +[Sidenote: _Answ._] + +The ignorance of some Elders doth no more prejudice the office of an +Elder, then the ignorance of some Physitians, or Ministers, doth the +calling of Ministers and Physitians: If ignorant Elders be chosen, the +fault is not in the Office, but in the Choosers. + +2. This objection cannot be justly made against the Ruling-Elders +within this Province; we hope we may say without boasting, that they +are very knowing, and very godly; and we are confident, that all the +reports that are vented concerning absurd and unbeseeming questions, +&c. are meer lyes and falsities. In all such meetings, the Minister is +the Moderator, and he onely propounds the questions; the Elders sit by +and judge. + +3. In those Parishes where there are none sufficiently qualified to be +Elders, the Presbyterian Government doth not require them to chuse +Elders, but Orders, _That all such Parishes should be under the +immediate care, inspection, and government of the Classical +Presbytery_. + +[Sidenote: _Object._ 9.] + +It is not enough for a _Minister to forewarn his people of the danger +of unworthy coming to the Lords Supper; and if they will +notwithstanding the warning, come unworthily, is not the Minister +free?_ + +It is not enough for a father to tell his child, that he must not +drink such a cup of poyson, and yet afterwards (when he seeth his +child very greedy of it) to give it him; especially, when he knoweth +that it will certainly poyson him. It was not enough for old _Eli_ to +admonish his Sons; but because he did not use his power, in hindring +them, he is reproved, as accessary to their sins. + +[Sidenote: _Object._ 10.] + +I have _lived thus long, and never yet was examined, and certainly I +will not now begin in my old age, I will rather never receive the +Sacrament at all_. + +[Sidenote: _Answ._] + +Old Customes are no good principles to build upon; these are times of +Reformation. + +2. Consider thine own spiritual wants, and what need thou hast of this +blessed Ordinance; and remember what the servant of _Naaman_ said unto +him, _If the Prophet had bid thee do some great thing, wouldest thou +not have done it? how much rather then, when he saith, Wash and be +clean?_ So give Us leave to say to you, _If Christ had commanded you +to do some great thing, would you not have done it, rather then be +deprived of this Ordinance? how much rather when he saith to thee +only, Come and give an account of thy Faith before the Eldership, and +thou shalt be made partaker of this Heavenly banquet?_ + +[Sidenote: _Object._ 11.] + +But I have made a Vow, that I will never come before the Elders. + +[Sidenote: _Answ._] + +This Vow is rash and sinful, a bond of iniquity; and therefore by +keeping of it, you become guilty of a double sin: the Eldership is an +Ordinance of Christ (as we have shewed) and therefore not to be vowed +against. + +[Sidenote: _Object._ 12.] + +I am every way able to examine my self, and none knows what is in my +heart; and therefore I will venture upon my own private examination. + +[Sidenote: _Answ._] + +How is it, that thou art unwilling to venture thy estate, without +first advising with a Lawyer: and wilt advise with Physitians about +thy bodily health; but wilt venture thy soul at the Sacrament, upon +thine own head, without taking the advice of Minister and Elders; _Is +thy soul less precious to thee, then thy body, or thy estate?_ +Besides, if thou hast knowledg, why wilt thou not come to examination; +if no knowledg, why wilt thou refuse the way & means to get knowledg? +the truth is, the true ground why some men do oppose this way, is +either, + +1. Out of ignorance and pride, because they are impatient to have +their ignorance discovered: + +2. Or else, Secondly, it is from a prophane spirit of opposition; not +onely against Church-Government, and all good order; but against all +the wayes of Christ. But let such persons consider; + +1. That it is far better to have their ignorance cured, then covered: +Ignorance covered will make us go blindfold to Hell; But Ignorance +cured, will make us go with open eyes to Heaven. + +2. That Christ accounts them his enemies, that will not have him to +[197]_reign over them_, and will destroy them as his enemies. + +3. To hate Instruction and Reformation, is a certain sign of +wickedness, which God abhors. + +4. All the opposition that carnal and rebellious spirits have against +Christ and his wayes, will in the end, prove kicking against the +pricks, and most pernicious to their own Souls. + +And thus we have answered all those objections, that are usually +brought against this way of Examination, and herein (as we hope) have +given abundant satisfaction to all those that are willing to receive +it. And we have likewise finished our Exhortation. As for the successe +of it, we leave it wholy to God; as having learn't, that _duty is +ours_, but _success is Gods_. When _Paul_ had finished his Sermon at +[198]_Athens, some mocked; and others said, we will hear thee again +of this matter. Howbeit certain men clave unto him, and believed, &c._ +We doubt not but there are many within the Province; whose hearts _the +Lord will open, to attend to what is here said_. Our desire is to do +good unto all, even unto those that are our greatest adversaries; and +not _to be overcome of evil, but to overcome evil with good_. If they +mock at us (as they did at _Paul_) yet surely, [199]_Our Judgment is +with the Lord, and our work with our God; He that is filthy, let him +be filthy still; and he that is unjust, let him be unjust still_: But +we hope better things of you, that have submitted to the +Presbyterian-Government. For whom we pray, [200]_That the God of +peace, that brought again from the dead our_ Lord Jesus Christ, _that +great Shepherd of his sheep, through the bloud of the everlasting_ +Covenant, _would make you perfect in every good work, to do his Will; +working in you, that which is well-pleasing in his sight, through_ +Jesus Christ; _to whom be glory, for ever and ever_, Amen. + +[96] Rom. 12.8. + +[97] 1 Pet. 5. + +[98] Luk. 22.25, 26. + +[99] =hegoumenos=. + +[100] Matth. 23.7, 8, 9, 10, 11. + +[101] 2 Tim. 2.24, 25, 26. + +[102] Phil. 1. + +[103] Psal. 74. & 137. + +[104] _unus homo, solus totius orbis impetum sustinuit._ + +[105] Isai. 8.11, 12, 13, 14. + +[106] Matth. 18.20. + +[107] Dan. 2.35, 45. + +[108] Micah 4.1, 2. + +[109] Isai. 61.12. 1 Tim. 5.17. 1 Thes. 5.13. + +[110] 1 Pet. 5.4. + +[111] Dan. 9.25. + +[112] Neh. 4.3, 4. + +[113] Neh. 4.10. + +[114] Zech. 4.10. + +[115] and Zech. 4.9. 6.8. + +[116] Jer. 4.14. Isai. 1.16. + +[117] Rom. 2.29. + +[118] _In te stas, & non stas._ + +[119] _Frustra nititur qui non innititur._ + +[120] 2 Tim. 1.6. + +[121] _Manducatio Indignorum, & Manducatio Indigna._ Alsted. + +[122] 1 Pet. 1.12. + +[123] =epithymousin angeloi parakypsai=. + +[124] Joh. 6.51. and 56. + +[125] =trophe eucharistetheisa=. + +[126] _Quanto pro nobis vilior, tanto nobis charior._ + +[127] _Donec totus fixus in Corde qui totus fixus in cruce._ + +[128] _Non vincula sed ornamenta, & spirituales Margaritae_, quoted by +_Nyc. Vedelius_, in his Epistle before his Commentary upon _Ignatius_. + +[129] _Festum Aquilarum, non Graculorum_. + +[130] Rom. 5.8. + +[131] Lam. 3. + +[132] Luk. 7.6, 7. + +[133] 2 Sam. 9. + +[134] _Utimur perspecillis magis quam speculis._ Senec. + +[135] Matth. 5.44, 45, 46. + +[136] Col. 1.10, 11. + +[137] Phil. 1.9, 10, 11. + +[138] Heb. 13.17. + +[139] 1 Thess. 5.12. + +[140] 1 Tim. 5.17, 18. + +[141] Gal. 6.6. + +[142] 1 Cor. 9.13, 14. + +[143] =Philoxenoi=. Tit. 1.8. + +[144] 1 Thess. 5.11, 14, 15. + +[145] Col. 3.1, 6. + +[146] 1 Cor. 10.24. + +[147] Rom. 15.2, 3. + +[148] Phil. 2.3. + +[149] Mal. 3.16. + +[150] 1 Tim. 6.4, 5. + +[151] 2 Tim. 2.23. + +[152] Rev. 3.4. + +[153] Rom. 16.17. + +[154] 1 Tim. 6.3, 4, 5. + +[155] Tit. 1. 1 Tim 3.16. Tit. 2.12. + +[156] Eph. 2.1. 1 Cor. 2.14. + +[157] Rom. 8.7. + +[158] Gal. 5.17. Rom. 7.18, 19, 23, 24. Isa. 64.6. Rom. 3.28. Phil. +3.9. 2 Cor. 5.21. + +[159] Rom. 8.1, 13. 1 Joh. 3.14. Eph. 2.16. Titus 3.16. 1 Thess. 4.3. +Heb. 12.14. + +[160] Heb. 7.22. Heb. 8.6. + +[161] 2 Tim. 3.1, 2, &c. + +[162] Isai. 1.5, 6. + +[163] _Schisma, ni fallor, est eadem opinantem, & eodem ritu utentem +solo Congregationis delectari dissidio, & Schismaticos facit non +diversa fides, sed communionis disrupta societas_, Aug. contra +Faustum. lib. 20. cap 3. + +_Schisma dicitur a scindendo, & est scissio, separatio, disjunctio, +aut dissolutio unionis illius, quae debet inter Christianos observari. +Quia autem haec Scissio maxime perficitur, & apparet in debita +communione Ecclesiastica recusanda, idcirco illa separatio per +appropriationem singularem, recte vocatur Schisma._ Ames. cas. consc. +lib. 5. cap 12. + +_Schisma est secessio in religionis negotio, vel temeraria, vel +injusta, sive facta sit, sive continuata_, Camero, de Eccles. tom 1. +pag 396. + +[164] _Schisma aliud est, ut loquuntur in scholis, negativum, aliud +positivum. Negativum vocamus, quod non exit in coetum & societatem +aliquam religiosam, sed simpliciter secessio est, & subductio; cum non +instituitur Ecclesia, facto schismate &c. Positivum tum fit, cum +instituitur Ecclesia, hoc est, cum fit consociatio quaedam, quae legibus +Ecclesiasticis, & Dei verbo atque Sacramentorum administratione utitur +separatim: quod quadam formula desumpta ex Scriptura dicitur struere +altare adversus altare, hoc est, quod Schisma Antonomastic=o=s dicitur, +&_ =kat' exochen=, _&c._ Camero de Schismate, pag. 402. + +[165] _Temeritas secessionis deprehenditur, ut loquuntur, a +posteriori, si ejus occasio levis sit: erit autem levis, nisi vel +inciderit gravis & intolerabilis persecutio, vel ille coetus unde +fit secessio laboret haeresi, aut vero deditus fit Idololatriae._ +Camero, pag. 399. And afterwards, pag. 405. _Quarta vero causa (cujus +non meminimus supra, quia versabamur in thesi, hic vero meminimus, +quia ventum est ad hypothesim) si agnitus fuerit Antichristus._ + +[166] _Etiam secessio fit temere, cum fit ob morum corruptelas; +quorsum illud Christi pertinet_, Sedent in Cathedra Mosis, facite +quaecunque dixerint vobis. _Cujus rei haec est ratio, quod ubicunque +viget puritas doctrinae, Deum in eo coetu necessse est habere +Ecclesiam, tametsi obrutam pene multitudine scandalorum. Itaque qui +secessionem faciunt ab ejusmodi coetu, haud dubie inde secedunt ubi +Deus colligit Ecclesiam._ Camero, pag. 400. + +[167] _Mr. Carthwright. Mr. Dod. M. Hildersham. Mr. Bradshaw. Mr. +Ball._ + +[168] Matth. 13.9. + +[169] _Musculus_ on 1 Cor. 11. + +[170] _Thomas Goodwin_, in his Sermon upon _Zech._ 4. + +[171] 1 Cor. 1.10. Phil. 2.1, 2. Eph. 4.3, 4, 5, 6. + +[172] Jer. 32.39. Zeph. 3.9. Zach. 14.9. + +[173] Joh. 17.21. + +[174] Phil. 3.15, 16. + +[175] _Schisma proprie dictum est peccatum gravissimum_: + +1 _Quia adversatur charitati erga proximum, & privat eum spirituali +bono_. + +2 _Adversatur aedificationi illius qui facit separationem, quatenus +privat semetipsum Communione in bono spirituali_. + +3 _Adversatur Christo, quatenus unitatem corporis ejus mystici suo modo +tollit_. + +4 _Viam facit ad haeresin & separationem a Christo_. + +[176] 1 Cor 9.2. + +[177] _Subsequens consensus_ Jacobi _in_ Leam, _fecit eos conjuges_. +Pareus, _&c._ + +[178] 1 Tim. 4.14. + +[179] Act. 14.23. 1 Tim. 5.22. Tit. 1.5. + +[180] Smectymnuus. _The answer of Mr._ Marshal, _Mr._ Vines, _Mr._ +Caryl, _Mr._ Seaman, returned to the late King, in the Treaty at the +Isle of Wight. + +[181] Ambros. in cap. 4. ad Ephes. & in 1 Tim. 3. Hier. in Tit. 1. & +ad Euagrium. Aug. epist. 19. Chrys. in 1 Tim. 3. + +[182] 2 Tim. 3.13. 2.16, 17. + +[183] Levit. 13, 14. + +[184] +bekhurotekha+. + +[185] _Discipulum minimum Iesus amavit plurimum_, Hieron. + +[186] _Non minus placet Deo_ Hosanna _puerorum, quam Hallelujah +virorum, Dr._ Andrews _in his Preface to the Command._ + +[187] Gal. 6.6. + +[188] Quoted by Dr. Andrewes, in his Preface to the Com. + +[189] Deut. 6.7. +veshinantem+. + +[190] Zanch. in 4. praeceptum. + +[191] Mr. _Cheynell_ in a Sermon before the House of Commons. + +[192] Ephes. 6. =ektrephein=. + +[193] Dr. _Andrews_ in the forementioned Preface. + +[194] 2 Thess. 1.8. + +[195] Psal. 79.6. + +[196] 1 Tim. 5.21. + +[197] Luk. 19.14, 27. + +[198] Act. 17.32, 34. + +[199] Isa. 49.4. + +[200] Heb. 13.19, 20. + + + + +Subscribed in the Name, and by the Appointment of the Assembly, + + _George Walker_, Moderator. + _Arthur Jackson_, } + _Edmund Calamy_, } Assessors. + + _Roger Drake_, Scriba. + _Elidad Blackwell_, Scriba. + + +FINIS. + + +Reader, be pleased to read in page 111. line 23. _And let every one_, &c. + + + + + +End of the Project Gutenberg EBook of A Vindication of the +Presbyteriall-Government and Ministry, by Ministers and Elders of the London Provinciall Assembly + +*** END OF THIS PROJECT GUTENBERG EBOOK VINDICATION PROVINCIALL GOVERNMENT *** + +***** This file should be named 44787.txt or 44787.zip ***** +This and all associated files of various formats will be found in: + http://www.gutenberg.org/4/4/7/8/44787/ + +Produced by Jordan, Chris Pinfield, and the Online +Distributed Proofreading Team at http://www.pgdp.net + + +Updated editions will replace the previous one--the old editions +will be renamed. + +Creating the works from public domain print editions means that no +one owns a United States copyright in these works, so the Foundation +(and you!) can copy and distribute it in the United States without +permission and without paying copyright royalties. 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