diff options
Diffstat (limited to '44787-h')
| -rw-r--r-- | 44787-h/44787-h.htm | 6866 | ||||
| -rw-r--r-- | 44787-h/images/cover.jpg | bin | 0 -> 118604 bytes | |||
| -rw-r--r-- | 44787-h/images/decoration.jpg | bin | 0 -> 55780 bytes | |||
| -rw-r--r-- | 44787-h/images/drop-h.png | bin | 0 -> 16557 bytes | |||
| -rw-r--r-- | 44787-h/images/drop-i.png | bin | 0 -> 16391 bytes | |||
| -rw-r--r-- | 44787-h/images/drop-t.png | bin | 0 -> 15003 bytes | |||
| -rw-r--r-- | 44787-h/images/syriac1.jpg | bin | 0 -> 3034 bytes | |||
| -rw-r--r-- | 44787-h/images/syriac2.jpg | bin | 0 -> 3269 bytes |
8 files changed, 6866 insertions, 0 deletions
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; text-indent: 1em; + text-align: justify; margin-bottom: .5em; + line-height: 125%; } /* allow room for fn anchors */ + + h1 {text-align: center; font-weight: normal; + clear: both; line-height: 200%; + font-size: 200%; } + h1 span.size100 {font-size: 1.0em; } + h1 span.size080 {font-size: 0.8em; } + h1 span.size060 {font-size: 0.6em; } + + h2 {text-align: center; font-weight: normal; + clear: both; line-height: 200%; + font-size: 150%; } + + body {margin-left: 10%; margin-right: 10%; font-size: 100%; } + + /* styles for Transcriber's Note */ + .tnote {background-color: #EEE; color: inherit; + margin: 5% 15%; padding: 0.5em 1em; + border: dotted 1px gray; font-size: small; } + .tnote p {text-indent: 0; text-align: left; margin-bottom: .25em; + margin-top: .25em; } + + /* style for page numbers */ + .pagenum {position: absolute; right: 2%; + font-size: small; text-align: right; } + + /* styles for font dropcaps */ + p.dropcap-fnt {text-indent: 0; } + p.dropcap-fnt:first-letter {float: left; margin: 0.15em 0.1em 0 0; + font-size: 250%; line-height: 0.85em; } + + /* styles for illustrated dropcaps */ + img.dropcap-ill {float: left; margin: 0 0.5em 0 0; + position: relative; z-index: 1; } + p.dropcap-ill-h, p.dropcap-ill-i, p.dropcap-ill-t {text-indent: 0em; } + p.dropcap-ill-h:first-letter {padding-right: .2em; margin-left: -1.4em; } + p.dropcap-ill-i:first-letter {padding-right: .2em; margin-left: -0.8em; } + p.dropcap-ill-t:first-letter {padding-right: .2em; margin-left: -1.1em; } + + /* style for sidenotes */ + .sidenote, .sni { + text-indent: 0; text-align: left; padding: .3em; + min-width: 4em; max-width: 7em; + float: left; clear: left; + margin-top: 1em; margin-bottom: .3em; margin-right: 1em; + font-size: smaller; color: black; border: thin dotted gray; } + .sni {text-indent: -.2em; } + .hidev {visibility: hidden; } + + /* styles for footnotes; fnanchor styled to fit within line height */ + .fnanchor {vertical-align: 0.3em; font-size: small; font-style: normal; } + .footnote {margin-left: 5%; margin-right: 5%; margin-top: 1em; font-size: 95%; } + .footnote .syr {margin-left: 2.75em; text-indent: -2.75em; } + + /* style for illustration */ + .figcenter {margin-top: 1em; margin-bottom: 1em; text-align: center; } + + /* style for signatures at end */ + .sig {margin-left: 0.7em; } + + /* misc styles */ + ol {margin-left: -1em; } + hr {width: 100%; margin-top: 1em; margin-bottom: 1em; } + .nodent {text-indent: 0em; } + .gesperrt {letter-spacing: 2px; } + .smcap {font-variant: small-caps; } + .center {text-align: center; } + .large {text-align: center; font-size: large; } + .thtbrk {margin-bottom: 3em; } + + /* alternative styles for handheld devices */ + @media handheld { + .sidenote, .sni {float: left; clear: none; font-weight: bold; } + + p.dropcap-fnt:first-letter {float: none; margin: 0; font-size: 100%; } + + img.dropcap-ill {display: none; visibility: hidden; } + p.dropcap-ill-h:first-letter, p.dropcap-ill-i:first-letter, p.dropcap-ill-t:first-letter + {padding-right: 0em; 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 |
