{"collection":"scripture-revelation","full_text_available":true,"graph_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/gutenberg_44787/graph","html_url":"https://unchartedknowledge.5gfusion.net/v2/page/gutenberg_44787","id":"gutenberg_44787","license":"Public Domain (US)","rights_basis":"gutenberg_metadata_copyright_false","source":"gutenberg","source_url":"https://www.gutenberg.org/ebooks/44787","summary":null,"tags":["Category: History - Early Modern (c. 1450-1750)","Category: Philosophy & Ethics","Category: Religion/Spirituality","Church of England -- Government -- Early works to 1800","Congregationalism -- Early works to 1800","Presbyterian Church -- Government","Presbyterianism -- Apologetic works -- Early works to 1800","Separatists -- England -- Early works to 1800"],"text":"Transcriber's Note\n\nThe text includes a large number of marginal notes that are printed in\nsmall font and are sometimes unclear. They have been converted into\nfootnotes or (if they comprise general descriptions of a passage) into\nsidenotes. A footnote may refer to the following, rather than\npreceding, word or phrase. If so the footnote anchor has been\npositioned accordingly.\n\nMany of the paragraphs are numbered according to a complex scheme.\nOnly on one page are they indented. While the numbering has been\nretained the indenting has been removed.\n\nApparent typographical errors, and inconsistencies in hyphenation,\nhave been corrected. Superscripts and one word in spaced-out text have\nbeen rendered in ordinary font. Small capitals have been converted to\nordinary capitals. Italics are indicated by _underscores_.\n\nGreek accents are often unclear and (apart from rough-breathing marks)\nhave been omitted.\n\nThe error noted at the end of the text has been incorporated.\n\n\n\n\nA VINDICATION OF THE\n\nPresbyteriall-Government,\n\nAND MINISTRY:\n\nTOGETHER,\n\nWith an Exhortation, to all the Ministers, Elders, and People, within\nthe Bounds of the Province of LONDON, whether joyning with Us, or\nseparating from Us.\n\n_Published, By the Ministers, and Elders, met together in a\nProvinciall Assembly_, Novemb. 2d. 1649.\n\nWherein, amongst other things, these ensuing particulars are contained:\n\n  1. _That there is a Church-Government, by_ Divine Right.\n  2. _That the_ Magistrate, _is not the_ Fountain _of_\n     Church-Government.\n  3. _That the_ Presbyterial-Government, _is by_ Divine Right.\n  4. _The_ Inconveniencies _of the_ Congregationall-_way_.\n  5. _That the_ Ruling-Elder _is by_ Divine Right.\n  6. _That it is the will of_ Jesus Christ, _that all sorts of persons\n     should give an account of their_ Faith, _to the_ Minister, _and_\n     Elders, _before admission to the_ Lords Supper; _together with_\n     Answers, _to the usuall_ Objections _made against it_.\n  7. Directions _to the_ Elders _for the right managing of their_ Office.\n  8. Directions _to such as are admitted to the_ Lords Supper, _for the\n     right sanctifying of_ Gods Name, _in that_ Ordinance, & _for their\n     carriage one towards another_.\n  9. Rules _to preserve_ People, _from the_ Errours _of these_ Times.\n 10. _That_ Separation _from our_ Churches, _is justly charged with_\n     Schisme.\n 11. _That_ Ministers _formerly ordained by_ Bishops, _need no new_\n     Ordination.\n 12. _The Necessity and usefulness of_ Catechizing.\n\nLicensed, Entred, and Printed according to Order.\n\n_London_, Printed for _C. Meredith_, at the _Crane_ in _Pauls_\nChurch-yard, 1650.\n\n\n\n\n[Illustration]\n\n\n_It hath been the chief stratagem of the adversaries of the Church, in\nall Ages, to erect a_ throne _for themselves, in the hearts of people,\nby casting reproaches and slanders upon the_ Doctrine, Government,\n_and_ Godly Ministers _of_ Jesus Christ. _In the old Testament, when\nthe Jewes came first out of_ Babylon, _and began to build the second\nTemple of_ Jerusalem, _their enemies most falsly, and maliciously,\nsuggested to King_ Artaxerxes, [1]That the City of Jerusalem, was a\nrebellious City, and hurtful unto Kings and Provinces, and that they\nhad moved sedition within the same, of old time, _&c._ _And thereby\ncaused the work of the house of God, to cease for many years. And in\nthe New Testament, when the Holy Ghost came down from Heaven in a most\nmiraculous manner, for the_ solemn inauguration of Christian Religion;\n_and when the Apostles were filled with the_ Holy Spirit, _even then,\nthey were charged to be_ full of new wine. _And in after-times, the\nslanderous accusations of the_ Heathen _Idolaters against the_\nChristians, _are observed to have been one of the chiefest causes of\nthe_ ten bloudy Persecutions, _raised up against them by the_ Romane\nEmperours. _And this was that which forced the Godly-learned of those\ndays, to write_ Apologies, _in defence of_ Christians, and Christian\nReligion.[2]\n\n_To come neerer to our own times; when the Protestant Religion began\nto be re-established (after the bloudy times of Queen_ Mary) _it was\nloaded with so many infamous lyes, and malicious falsities, That_\nReverend and learned Jewell, _was compelled to write an_ Apologie[3]\n_for it; for which, he will be famous in the Churches, to all\nPosterity. And even in our dayes, when it pleased God, out of his\ninfinite goodness, to lay a_ foundation _of a glorious_ Reformation in\nChurch-Discipline, _in this Kingdom, and to raise up the hearts of\nmany_ Godly Ministers, _and others, to contribute their utmost help\nfor the perfecting of it, Then did a Generation of men rise up, who\nmade it their great design to pour out flouds of reproaches, and\ncalumnies, upon both Government, and Ministers. First, they represent\nthe Government unto the people, as_ absolutely destructive _unto the_\ncivill State, _to the_ liberties _both of their soules and bodies, and\nas unsufferable in a_ free Kingdom. _And then the_ Ministers _that\nassert it, as men that seek to ingross_ all power _into their own\nhands, as the chief_ Incendiaries _of Church and State, and as the\ncauses of all the miseries, that have of late years come upon the\nthree Kingdoms._\n\n_And therefore, We,_ Ministers and Elders _met together, by the\nAuthority of Parliament, in the Provincial Assembly of the Province\nof_ London, _considering with our selves, what way we might be\nserviceable in this great work of_ Reformation, _have thought it our\nduties to wipe off those_ foul aspersions, _that are cast upon it, and\nupon those who have been active for it; and to dispel the mists and\nfogs, which have so long darkened the glorious Sun-shine of this\nblessed Reformation._\n\n_And because we also find, that there are many, who doubt, whether\nthere be any particular_ Church-government _prescribed in the Word;\nand if so, whether it be the_ Presbyterial, _or_ Congregationall. _And\nothers that question the lawfulness of_ Ruling-Elders, _and of their\njoynt power, with the_ Minister, _to examine those that are admitted\nto the Sacrament of the Lords Supper; Therefore, we have also thought\nit most necessary for us to search into the Word, and to deliver our\njudgments in all these particulars._\n\n_And further, because we observe with grief of heart, that sin and\niniquity abounds, and many separate from our Congregations, and run\nhead-long into heretical, and soul-damning opinions; And those that do\njoyn with us in the_ Presbyteriall Government, _both Ministers,\nElders, and People, meet with many discouragements, and may (possibly)\ngrow faint, and weary and neglective of their duties: Therefore, We\nhave also thought our selves obliged, to our_ Vindication, _to adde\nan_ Exhortation, _unto all Ministers, Elders, and People, within the\nbounds of our Province, whether joyning with us, or separating from\nus_.\n\n_The work (we acknowledge) is very weighty, and difficult; and the\ntimes wherein we live, are very perillous, in which men are made_\nOffenders for a word; _Provincial Assemblies (as now constituted) are\nnew, and strange with us, weak in power, and of no repute with many;\nsuspected by some, as likely to prove prejudiciall to the Kingdom; and\nby others, to the liberty of Congregations. And the judgments and\nconsciences of most people, are so prepossessed with prejudices and\nself-interest, as that we cannot but expect, that this_ our first\nexpression of our selves, _will meet with much opposition, and\ncontradiction. Some will not vouchsafe to read it; Others will read\nit, and contemn it; Others will mock and scoff at it. But our comfort\nis, the Testimony of our Consciences. That the grounds of this our\npresent undertaking, are neither_ pragmaticalness of spirit, _nor to_\nvent _our own_ spleen, _in aspersing others; nor_ affectation of\ndomination _over others; nor to blow the Trumpet to new troubles. But\nour ends and ayms, herein, sincerely are_, That the truths of Christ\nmay be vindicated, the Government of the Lord Jesus advanced, the\npower of Godliness exalted, the credit of the Godly Ministry repaired,\nthe unity of the Spirit gained, and kept in the bond of peace, That\nour Congregations may be purged, purity of Ordinances promoted,\ndivisions healed, breaches made up, stumbling blocks removed; That\nthose who stand may be established, the weak & feeble strengthened,\nthe seduced may be converted from the errour of their wayes and\nrepent, to the acknowledgment of the truth; That languishing gifts and\ngraces, may be quickened and increased; That a through Reformation\n(according to our solemn Covenant) may be really endeavoured; That no\nmeans of edification, may by Us be neglected; That we may keep our\nselves pure from the bloud of all men: That the Kingdome of our Lord\nand Saviour may be inlarged, and God in all things glorified.\n\n_We confess, it is hardly possible, to wipe off the dirt cast upon us,\nbut some of it will necessarily light upon those that cast it; (and it\nis fit, that they, that unjustly besmear others, should have their own\nfilthiness impartially discovered) yet notwithstanding, we have\npurposely avoided, as much as may be, all personall reflections, and\nhave waved the answering of some objections made against us, lest in\nanswering to them, we should give occasion, to those that seek\noccasion. And we doubt not (however others may be transported with\npassion, or prejudice) but this endeavour of ours, which so much\nconcerns the preservation of Religion, Truth, Godliness, and Ministry\nfrom ruine and destruction, will be acceptable, to all sober, and\nunbyassed Christians._\n\n_We shall begin with our_ Vindication, _and therein first assert\nChurch-Government, by Divine Right; and then clear up the_\nPresbyteriall Government, _and_ Ministry; _and represent them unto\nyou, in their native colours; and afterwards proceed to our_\nExhortation.\n\n\n\n\nThe VINDICATION.\n\n\nThe externall Government and Discipline of _Christ_, (though it be not\nnecessary to the being, yet it) is absolutely necessary to the\nwell-being of a Church: So necessary, as that we cannot but be deeply\naffected with grief and sorrow, when we consider how long the through\nsetling of it hath been delayed, (notwithstanding the Covenant we have\ntaken, with hands lifted up to heaven, to endeavor a reformation in\npoint of Discipline) and cannot but conceive it to be one chief reason\nof all the miseries that are now upon us; because those that have been\nin Authority amongst us, have laboured to build their own houses, and\nhave suffered the house of God to lye waste. If _Nehemiah_ sate down\nand wept, and mourned certain days, because the _wall of Jerusalem was\nbroken down_, &c. Much more have we cause to mourn, that the _wall of\nZion is not yet reared up_; for as a _City without walls_, _a Sea\nwithout banks_, _a vineyard without a hedge_, so is a Church without\nDiscipline, and he that shall consider the multitude of Heresies and\nBlasphemies, the abundance of iniquities and abominations, that have\ncrowded into the Church, whilest this wall hath been unbuilt, and this\nhedge unmade; cannot but take up the lamentation of _David_[4], though\nwith a little difference,----_Why hast thou suffered thy Vineyard to\nbe without a hedge, so that all they which do passe by pluck her. The\nBoar out of the wood doth waste it, and the wild Beasts of the field\ndevour it. Return, we beseech thee, O Lord of Hosts; look down from\nHeaven, and behold and visit this Vine, and the Vineyard which thy\nright hand hath planted, and the branch that thou madest strong for\nthy self_, &c. And likewise to pray the prayer of the same Prophet in\nanother place[5], _Do good in thy good pleasure to Zion, and build\nthou the walls of Jerusalem_.\n\nThe differences, we confess, about this wall, are very many, and so\nmany, as that it would require a large Volume to treat of them; and it\ncannot be denyed, but these differences have been the great apple of\nstrife for these many years: And although it be our design (as we have\nsaid) to heal and make up the breaches of this wofully divided Church,\nand not to widen and increase them; yet notwithstanding, we cannot\nwithout prejudice to the truth, to our selves, and to our respective\nCongregations, but give the world some short account of _two opinions_\nabout Church-Government.\n\nThere are some, that although they have taken a _Covenant_, to\nendeavour the Reformation of the _Church_ in Discipline, according to\nthe _Word_, yet are not afraid to say; That there is _no particular\nChurch-Government_ set down in the _Word_; that the _Christian\nMagistrate_ is the _Fountain_ of all _Church-power_, and that to\nassert a _jus divinum_ of _Church-Government_, is _destructive_ to all\npolitical Government. Now though this Opinion prevail much\nwith _State-Divines_, and with Christians that study _worldly-policy_,\nmore then _Scripture simplicity_; And though it be likely (if God\nprevent not) to swallow up in a short time, all other Opinions about\n_Church Government_: And though the asserting of a _jus divinum_ in\n_Church-Discipline_, be with some men, _the only heresie not to be\ntolerated_, and more hated, then the _abomination of desolation_,\nstanding in the holy place, was by the Jews; yet notwithstanding, we\nhold it our duties, especially in these times, to make it known to\nall our respective Congregations.\n\n1. _That Jesus Christ, as King and Head of his Church, hath appointed\na particular Government in his Church._\n\n2. _That the Christian Magistrate, is not the originall of Church\nGovernment._ Which two particulars, we shall endeavour with great\nbrevity and perspicuity, to make out unto all unprejudiced Christians.\nAnd first.\n\n1. _That there is a particular Church-Government by divine right_: not\nthat we think, that every _circumstance_ in _Church Government_ is set\ndown precisely in the _Word_, or is of _divine right_ in a strict\nsence: But this we say, That the _substantials and essentials_, are\nrecorded particularly in the Word by Christ, the King of his Church,\nand are unalterable by any State whatsoever; And that the\n_circumstantials_ are set down under generall rules, sufficient for\nthe ordering of them; and that therefore, even they also in a large\nsence may be said to be of a _divine right_. Now this we shall\nendeavour to prove by these ensuing Arguments.\n\n1. _From the fulness, and sufficiency of the Holy Scriptures._ The\n_Apostle Paul_ saith, that his first Epistle to _Timothy_[6], was\nwritten, _To teach him how to behave himself in the house of God,\nwhich is the Church of the living God, the pillar and ground of\ntruth_. And in his second Epistle[7] he tels us; _That the holy\nScriptures are able to make the man of God perfect, throughly\nfurnished unto all good works_. Now to know how to govern the Church,\nis one of the great works that belong to the Minister: And therefore,\nto say, that this is not recorded in Scripture, is to make the holy\nScripture a rule _defective, and ineffectuall for the end for which it\nwas written_, and to cast a very great _reproach and dishonour upon\nit_. And surely, if some substantiall parts of Church-Government, are\nexprest in the Word (as few will deny) then (as we conceive) all of\nthem of necessity must be expressed, or else the Word should not be\nable to attain its end; which to affirm, is no small errour: And for\nour parts, we cannot conceive any reason to induce us to believe, that\nthe _Holy Ghost_ should set down in the Word, some of the\n_substantials of Church-Goverment_, as binding and unalterable unto\nthe end of the World, and leave other things as _substantiall_ as\nthey, _arbitrary and alterable_, according to the will and pleasure of\nthe _Christian Magistrate_.\n\n2. _From the excellency of the Kingly Office of Jesus Christ_; For\n_Christ Jesus_ is the only _King_ of his Church, governing it not only\ninwardly, and invisibly, by the working of his Spirit; but outwardly\nalso, and visibly, as it is a visible, politicall, and ministeriall\nbody, in which he hath appointed his own proper [8]_Ambassadors_,\n[9]_Assemblies_, [10]_Lawes_, [11]_Ordinances_, and [12]_Censures_, to\nbe administred in his name, and according to his own way. As a King of\nthis politicall and ministeriall Church, he _breathed on his\nDisciples, and said, Receive the Holy Ghost, whose sins ye remit, they\nare remitted unto them; and whose sins ye retain, they are retained_.\nAs a King of this visible Church, he said unto his Apostles, _All\npower is given to me in Heaven, and in Earth; Go ye therefore, and\nteach all Nations, baptising them in the name of the Father, and of\nthe Son, and of the Holy Ghost, teaching them to observe all things\nwhatsoever I have commanded you; and lo I am with you alway, even unto\nthe end of the world_. As a King of the same Church, he gave gifts to\nmen, when he ascended up to heaven, [13]_some to be Apostles, some\nProphets, and some Evangelists, and some Pastors and Teachers_. As a\nKing, he now sits at Gods right hand, and is made Head over all things\nto his Church; which Church is called the house of God; and who should\nappoint Orders for the Government of the House, but the _Lord of the\nhouse_? And to say, that he hath not ordained how his house should be\ngoverned, is [14]to make the Master less faithfull in his own house,\nthen his Servant _Moses_ was; which Church is _Christs Vineyard_,\n_Christs Garden_, and can we think Christ so negligent, as not to\nappoint a hedge to fence his Vineyard, and a wall to preserve his\nGarden? which Church is a spirituall _Republique_. And shall we deny\nthat to _Christ_ in the Government of his Kingdome, which we grant\nunto all Earthly _Monarchs_? Shall we say, That Christ hath ordained\nno Laws, by which his Kingdome shall be governed; no Censures, by\nwhich his rebellious subjects shall be punished; no Officers to\ndispence those censures? This is a high defamation to Jesus Christ,\nand his _Kingly Office_.\n\n3. _From the immediate, and proper end of Church Government_, which is\nnot only matter of order and decency, but spiritual and supernatural,\nbeing appointed for the [15]_Edification of the body of Christ in\ngrace unto glory_; and more particularly, for the _gaining of an\noffending brother unto repentance, and for the saving of his soul in\nthe day of the Lord Jesus_. Now this is a certain rule, _whatsoever\nhath a spiritual efficacy, must of necessity have a divine originall_;\n_humane institutions_ can but produce humane effects: And therefore,\nseeing Church Government is designed for divine and supernaturall\nends, it must of necessity, plead its originall from God himself.\n\n4. We argue from an enumeration of the substantials of\nChurch-Government. The Word of God declares unto us, That there are\n_Church-officers_, and who they are, _viz._, [16]_Pastors and\nTeachers_, [17]_Ruling-Elders, and_ [18]_Deacons_; And how they are to\nbe [19]_qualified_ for, and [20]_externally called_ unto their\nrespective Offices, together with all the Ministerial duties in those\nOffices, by them to be performed respectively; as [21]_publike\nprayer_, the _Ministry of the Word_, [22]_by reading and_\n[23]_preaching_, the [24]blessing of the people in the name of the\nLord, [25]_Administration of the Sacraments_, [26]_Censures_ and\n[27]distribution of Alms. The Scripture also tells us of a [28]Church,\nconsisting of no more then can conveniently meet in one place to\npartake in all the Ordinances of publike Worship: and of [29]a Church\nconsisting of divers congregations. The Scripture also speaks of\n[30]Synods, with Ecclesiasticall Authority, together with the\n[31]subordination of the lesser, to the greater, and appeals\nthereunto. Now all these are the substantials of Church Government,\nand are sufficiently set down in the Word, as may partly appear by the\nquotations in the Margent, and shall further appear by what we shall\nsay afterwards. And more then these, and such as are necessarily\nincluded in these, are not (as we humbly conceive) substantials in the\noutward Government of the Church. The rest are circumstantialls, for\nwhich Christ hath given general rules sufficient to direct the Church\nin the ordering of them, and from which therefore she may not depart.\nThese rules are set down, 1 Cor. 14.26, 40. _Let all things be done\nunto edifying, decently and in order_, 1 Cor. 10.31, 32. _Do all to\nthe glory of God_, &c. Rom. 14.19. _Let us therefore follow after the\nthings that make for peace_, &c.\n\nThe second thing, which with the like brevity and perspicuity, we\nshall endeavour to evidence unto you, is, _That the Christian\nMagistrate, is not the Fountain and Origin of Church-Government_. The\nformer assertion, gave unto _God_, the things which were _Gods_; and\nthis doth not at all take away from _C\u00e6sar_, the things that are\n_C\u00e6sars_: For we freely acknowledg, that _Magistracy_ is an\n_Ordinance of God_, appointed for the great good of mankind; so that,\nwhoever are enemies to _Magistracy_, are enemies to _mankind_, and\n[32]to the _revealed Will of God_. We desire to hold up the honour and\ngreatness, the power and authority of lawful Magistracy, against\nPapists, Anabaptists, and all others, that despise dominion, and speak\nevil of dignities. We say, that the Magistrate is, in a civil notion,\nthe supream Governor in all causes Ecclesiastical; the [33]keeper of\nboth tables; [34]the nursing father of the Church: [35]that it belongs\nto him, by his Political power, to reform the Church, when corrupted;\nto preserve it, when reformed; to suppresse blasphemy, idolatry,\nheresie, schisme, and prophanenesse, and whatsoever is contrary to\ngodlinesse and sound doctrine; that the people under him, may lead a\nquiet life, in all godlinesse and honesty. [36]That he is sent of God\nfor the punishment of evil doers (amongst which, are heretiques, as\nwell as others, and therefore called evil workers; and heresies, evil\ndeeds, _Phil._ 3.2. 2 ep. _Joh._ ver. 11.) and for the praise of them\nthat do well. That he is the [37]_Bishop of those things that are\nwithout the Church; as_ Constantine _stiled himself_. That to him\nbelongs to punish Church-Officers, with civil punishments, when they\nabuse their power; and to give protection to the publique exercise of\nChurch-Government, within his dominions.\n\nBut yet, notwithstanding all this, we affirm, That though the\nMagistrate be a _nursing father_ of the _Church_, yet he is not the\n_begetting father_; That the _Magistrate_, as a _Magistrate_, is no\n_Church-Officer_, neither are the keyes of the Kingdom of heaven\ncommitted unto him. Neither did Christ ever say to the _Kings of the\nEarth; whose sins you remit, shall be remitted; and whose sins you\nretain, shall be retained; and whatsoever you shall binde on earth,\nshall be bound in heaven; and whatsoever you shall loose on earth,\nshall be loosed in heaven._ Neither is the offended brother directed\nto tell the civil Magistrate, but to tell the Church. Neither doth it\nbelong to him to preach the Word, or to administer the Sacraments.\nNeither is he, as a Magistrate, seated by Christ in his Church, but is\nto be subject to the Church in all spiritual things, as a member\nthereof. Neither is it in his power to appoint what Government he\nplease in the Church; no more then what Religion he please. And this\nwe prove:\n\n1. Because _Jesus Christ_ (as hath been already shewed) hath appointed\na _particular Church-Government in his Word_, to be observed by all\nKingdoms and States immutably, and unalterably, for the substantials\nof it.\n\n2. Because the _Church of Christ had a Government within it self for\n300 years before it had a Christian Magistrate_. The Scripture tells\nus, that the Church, in the Apostles dayes, had power to meet for\nordering Church-affairs, for excommunicating scandalous offenders, and\nobstinate heretiques. And this power was not derived to them, from the\n_Magistrate_, being then Heathen; nor were they Traytors and Rebels\nagainst the State, in challenging this power. And when the\n_Magistrate_, afterwards, became Christian, the Church did not lose\nthat power which it had before, when he was heathen. For the truth is,\nwhen a _heathen Magistrate becomes a Christian, he doth not acquire\nmore Authority over the Church of Christ, then he had before, no more\nthen a heathen husband converted, doth over his wife, which he\nmarried, when unconverted_. A Magistrate, by becoming Christian, is\nbetter inabled to do service to Christ, and his right is sanctified to\nhim; but his _Authority_ is no greater then it was before.\n\n3. Because the power of the Magistrate, in reference to the power of\nthe Church, is not _privative_ of the Churches power, but _cumulative_\nand _additional_. For if it were otherwise, then the condition of the\nChurch should be worse under a _Constantine_, then under a _Nero_;\nunder a _Christian Magistrate_, then under a _Heathen_; which is\ncontrary to all those Scriptures, which tell us [38]what glorious\nadvantages the Church should have, by the Magistrates becoming\nChristian; and that the Magistrate shall bring honour and glory to the\nnew _Jerusalem_, and not take away that power that properly belongs to\nthe new _Jerusalem_.\n\n4. Because that this assertion, denyeth an _intrinsecall power_ to the\nChurch, to preserve it self in unity, to purge out spiritual\ndefilements, and to take care for its own preservation against\n_Church-destroying enemies, and iniquities_; which makes the\nhappinesse of the Church wholly to depend upon the civil Magistrate;\nand is contrary, not only to the nature of the Church[39], but of all\nother _societies_, which have a _power_ within themselves, of\n_self-preservation_; and is contrary to the experience of former ages,\nwhich tell us, _That the Church of Christ did flourish more in truth\nand holinesse_, (though not in wealth and honours,) _whilest it was\nunder Heathen persecuting Emperours, then afterwards_. From the\nApostles, even unto the dregs of our time, the Church of Christ, both\nin its infancy and fuller growth, increased by persecutions, and was\ncrowned by Martyrdoms: But after it had Christian Princes, indeed it\nwas greater in power and riches, but lesse in piety, saith\n_Jerome_[40].\n\n5. Because that this opinion, _That the Magistrate is the Fountain of\nall Church-power, derives upon the Christian Magistrate most of that\npower, which the Pope did formerly most unjustly and tyrannically\nusurp over the Churches of Jesus Christ_; and thereby makes the\nChristian Magistrate to become a _Political Pope_, and sets up a\n_civil Antichrist_ instead of a spiritual, for one great part of\n_Antichristianisme_ consisteth in the Popes making himself to be the\n_Original of all spiritual jurisdiction_.\n\nAnd thus we have given you a short account of the first opinion; and\nwe do beseech you, in the Name of our _Lord Jesus Christ_, that you\nwould weigh what we have said, in the ballance of the Sanctuary; &\nthat you would look upon Church-Government, as an Ordinance of God,\nflowing unto you in the bloud of Christ, and as part of his _Kingly\nOffice_; That you would allow of no _Church-officers_, or _Offices_,\nthat have not a _divine stamp_ upon them, accounting them guilty of a\n_spiritual Pr\u00e6munire_, that will undertake an office in the Church, if\nthere cannot be shewed a _Scripture-warrant_ for it; and that you\nwould submit unto it for conscience sake.\n\nThe second opinion, is of those, that will confesse a _particular\nChurch-Government by divine right_; but say, that this is not the\n_Presbyteriall_, but the Government commonly called _Independent_, or\n_Congregationall_: the truth is, There are four kinds of\nChurch-Government which lay claim to a _jus divinum_; The _Papal_,\n_Prelatical_, _Independent_, and _Presbyterial_. The first of them was\nbanished out of this Kingdom, by King Hen. the 8. The second of them,\nas it was used and practised in this land, is abjured by our Covenant.\nThe great debate of these late years, hath been about the\n_Presbyterial_, and _Independent Government_. And though we do not\nintend at this time, to enter into a large dispute; yet we earnestly\ndesire our Brethren, that differ from us only in point of\nChurch-Government, to consider the wofull mischiefs, that have come\nupon the Churches of Christ in _England_, by their dividing, and\nseparating from us: And that whilest we have been _disputing_ what is\nthat _Government_ which Christ hath appointed in his _Word_, there are\na prevailing party risen up, that will have no _Government_ at all to\nbe found in the _Word_: whilest we have been so long _debating_ about\nthe _hedge_, the wild Beasts have got in, and made spoyl of the\n_Vineyard it self_: Whilest we have been building the wall, others\nhave been _plucking down the house_: Whilest we have been consulting\nabout the _Garment of Christ_, others have taken advantage to deny the\n_Divinity of Christ_: Whilest we have been so tediously contending\nabout _Reforming of Churches_, _Ordination of Ministers_; and _purity\nof Ordinances_, there are men risen up, that deny all _Ministry,\nOrdinances, and Churches_. And indeed, there is scarce any fundamental\nDoctrine in Christian Religion, but is now, not only called in\nquestion, but openly denyed by some, or other. And therefore, we do\nexhort our _Brethren_, in the name of our _Lord Jesus Christ_, that\nthey would sadly lay to heart the unexpressible calamities, which are\nbrought upon our Churches, by their dividing from us; and that they\nwould study, for the time to come, all wayes of _Union and\nAccommodation_: And for our parts, we do here profess to all the\nWorld, that we are, have alwayes been, and through the grace of God,\nshall ever be willing to study to find out any _Scripture way_,\nwherein we may _unite_ together with them, for the preservation of the\n_Truths of Jesus Christ_, the prevention of a _toleration of Heresies\nand Blasphemies_, and for the healing of the great _scandal_ that is\ngiven to _weak Christians, and wicked men_, by our unhappy\n_differences and divisions_.\n\nAs for the _Presbyterial Government_ it self, we may justly say of\nit, as the Jews did upon another occasion, [41]_we know that every\nwhere it is spoken against_; and that men deal with it, and Us that\nprofess it, as the _old persecutors_ dealt with the _Christians_; when\nthey put them into _Bear-skins_, and then baited them with dogs; and\nas the _Papists_ dealt with _John Hus_[42], when they _pinned a paper,\nwith the picture of red Devils, upon his head, and then exposed him to\nthe laughter of the people_. Some say, That it is a _lordly,\nDomineering government_; and that if we had our wills, we would _lord_\nit over the people of Christ, more then ever the _Prelates_ did; and\ninstead of one Bishop in a Diocess, we should have many hundreds.\nOthers say, that it is a Tyrannical and cruel government, and if it\nwere once established, it would fine and imprison all that would not\nyeeld to it. Others, that we require an Arbitrary power, and challenge\nan illimited jurisdiction. Others, that we have a design to free our\nselves from being under the power of the civil Magistrate. Others,\nthat this government doth rob the Congregational Churches of their\npower and liberty, no lesse then Prelacy did, so that the Church in\nremoving of Prelacy, changed not _Dominium_, but _Dominum_. Others,\nthat we seek for _unity_, but neglect _purity_. Others accuse us, that\nwe contend too earnestly for _purity_, because we will not admit men\nto the Sacrament, before they give an account to the Minister and\nElders of their fitness thereunto. Others accuse us, for stamping a\n_jus divinum_ upon our government; and others on the contrary, declaim\nagainst us, because we do not assert a _jus divinum_, but depend upon\na _jus humanum_; depend more upon an _Ordinance of Parliament_ for our\nestablishment, then an _Ordinance of God_. Others exclaim against us,\nthat we are now become the only _troublers of Israel_, and the only\n_hinderers_ of a _blessed and glorious Reformation_; That we are\n_pestilent fellowes_, _movers of sedition among the people_, causers\nof the first war between _King and Parliament_, and of all the murders\nand blood-shedings, that have been in the Nation for these many years;\nThat we were the Authors and abettors of that violence that was\noffered to the Parliament, _July 6. 1647_. That the Ministers of\n_London_ are Pulpit-Incendiaries, and have separated their consecrated\nlungs, for Bellows, to blow up the fire of a second War the last year;\nthat they were the bringers in of that numerous Army out of\n_Scotland_, to invade the _Parliament_ and _Army_ of _England_: Others\nsay, that we are Apostatized from our principles, and are turned\n_Malignants_, that we that were once the great _Parliament Assertors_,\nare now become the only _Parliament-Opposers_. Lastly, that the\n_Presbyterian Ministers_ seek their own private ease and interest, and\nnot the things of Jesus Christ; That they are notorious hypocrites,\n_Baals_ Priests, limbs of Antichrist. And that the only reason why\nthey dislike, and expresse an unsatisfiednesse with these times, and\nthe alterations therein made, is, because they fear, that their great\n_Diana of tythes will be pulled down, and that their gains will be\nlesse, and their pains greater; and that they cannot lord it over\ntheir people, as they hoped to have done_.\n\nThese are the _Bear-skins_ in which we are put from day to day; these\nare the _red Devils_ that are pinned upon us, to render our persons,\n_Ministry_, and _Government_ odious unto the people. But our comfort\nis, that these accusations are meer calumnies and slanders, and that\nthere is not the least shadow of reality or truth in them. And it is\nan evident token to us, that _God hath some great work for us to do,\nbecause he suffers the red dragon to pour out such floods of\nreproaches upon us_; and that our _government is of Divine Original,\nbecause it is so much opposed_, and that by all sorts of men, and that\nin contrary ways: some opposing it, because it seeks so much after\n_purity of ordinances_; others, because it seeks it not enough: some,\nbecause it layeth claim so much to a _jus divinum_; Others, _because\nnot enough_.\n\nWe well remember, and are therein much comforted, what _Tertullian_\nsaith; _That that religion must needs be good which Nero persecuted_;\nand what _Spanhemius that late learned Professor of Leyden_, in his\nhistory of the original, and progress of the Anabaptists of _Germany_,\ntells us, [43]_That when God raised up Luther, Melancthon, Zuinglius,\nand divers other Worthies, to be the Reformers of his Church; At the\nsame time, the enemy of mankind raised up the Anabaptists, to be the\ndisturbers of his Church. That Thomas Muntzer their great\nAntesignanus, when he could not get Luther to joyn with him, but on\nthe contrary was rebuked by him, and earnestly admonished not to\ndisturb the publique peace, &c. He began to rise up, and thunder\nagainst Luther himself, crying out, that Luther was as much in fault,\nas the Pope of Rome; that it was true, the work of reformation was\nsomewhat furthered by him, but left still infected with much leaven;\nyea that Luther was worse then the Pope, for that he had published\nonly a carnall Gospel._ And afterwards, When _Luther_, _Melancthon_,\n_Zuinglius_, _Bullinger_, _Menius_, _Regius_, and others, began, by\nwriting, to defend both their own, and the cause of the Church of God,\nand to wipe off the blot that was cast as well upon themselves as upon\nthe Gospel, by these Anabaptists; _Muntzer_ and his confederates were\nthe more enraged against them, crying out, _That Luther, and those of\nhis party, favoured nothing but the flesh, vaunting indeed, that they\nhad cut off some of the leaves of Antichrist, but the tree, and the\nroots remained still untouched, which must also be cut down, and which\ncut down they would. And because they could finde nothing in the\nwritten Word, to defend their errours, and the tumults which they\nraised, they fly to revelations, and inspirations &c. Hereupon every\nFish-monger begins to boast of the spirit, feign revelations after the\nexample of Storch and Muntzer; The Pulpit is open to every Cobler or\nTinker. They scoffed at the publique Sermons of the reformed,\ninveighed against the Lutherane Faith, as being void of good works,\n&c. Muntzer, the chiefe trumpet of these uproars, proclaims openly,\nthat he was raised up by the command of God, for the punishment of\nwicked Princes, and altering of Politick government. His usual\nsubscription to his letters was_, Thomas Muntzer, _the servant of God\nagainst the ungodly_. What was the fatal end of this _Muntzer_, and of\n_Iohn Becold_ the Taylor of _Leyden_, and of the rest of that crew;\nwhat prodigious opinions they held, he that will, may read them in the\nforementioned Author. There are two reasons have moved us to cite this\nstory: First, to shew, _That it is not unusual with God, when he\nraiseth up men faithful in their generation to reform his Church_, to\ngive way to the enemy of mankind, for the trial of his people, to\nraise up some men even amongst the Reformers themselves, that by\nspreading of errours and Heresies, and State-disturbing opinions,\nshould endeavour to obstruct the Reformation so happily begun.\nSecondly, that in _times of Reformation_, it hath alwayes been the\npractice of the Ring-leaders of Errours and Heresies, to inveigh more\nbitterly, and write more railingly against the Reformers of the\nChurch, and the Reformation by them indeavoured, then against the\ncommon adversary, both of themselves, of the Reformers, and of the\nReformation. And this is our lot and portion at this day.\n\nBut yet, notwithstanding all this, we hope, that if this\n_Presbyteriall Government_, so much opposed both by _Malignants, and\nSectaries of all sorts_, were once presented unto our congregations in\nits true and native colours, it would be embraced by all that fear\nGod amongst us; and that we might say of it, as once it was said of\n_Socrates_, _That all that knew him, loved him; and the reason why any\ndid not love him, was only because they did not know him_. And we\nlikewise hope, that if we shall fully answer the accusations that are\nbrought against us, in the bitter and lying pamphlets of this\nlicentious age, that then our persons also shall stand right in the\nhearts and consciences of all that truly fear God within this\nKingdome. Give us leave, therefore to undertake these two things.\n\nFirst, _To represent the Presbyteriall-Government before you, in its\ntrue beauty and excellency_.\n\nSecondly, _To vindicate our persons from the slanders and cruell\nreproaches that are cast upon them_.\n\n1. For the _Vindication of our Government_, and therein the\nundeceiving of our people, who look upon it; as it is misrepresented\nunto them, by those that are enemies unto Us, Them, and the\nGovernment, we shall offer briefly these ensuing particulars.\n\n1. That the _Presbyteriall-Government_ is a Government that hath been\nthe fruit of the prayers of many thousands of godly people in\n_England_, in Queen _Elizabeth's_, and King _Iames_ his dayes: There\nwere many knowing Christians, and faithfull Ministers, that made it\ntheir frequent prayer, that God would reform _England_ in Discipline,\nas he had done in Doctrine; and the Discipline then they prayed for,\nand many suffered for, was the _Presbyterian_; as appears by the books\nwritten in those days[44]. _And shall we now despise that mercy that\ncomes swimming to us in the prayers of so many thousand Saints?_\n\n2. Though the Presbyterian-Government (for the practice of it) be new\nand strange to us in _England_, yet it is not new.\n\nFirst, To the Churches of Christ in other Countries: For most of those\nplaces that did thrust out the Popish Religion, and Government, did\nreceive in the Protestant Religion, and Presbyterial-Government. It is\nnot new to the Protestant Reformed Churches in _France_, _Scotland_,\n_Netherlands_, and _Geneva_, and divers other places, who have had\ncomfortable experience of this Government, and have enjoyed a great\ndeal of liberty, verity, piety, unity, and prosperity under it: And\n(which we desire all our respective Congregations seriously to\nconsider) therefore it is (as we humbly conceive) that the framers of\nour _National Covenant_ did put in these words, _And the example of\nthe best Reformed Churches_, into the first Article of the Covenant,\nthat thereby they might hint unto us, what that Government was, which\nis neerest the Word, even that which is now practised in the best\nReformed Churches.\n\n2. _To the Word of God_; but is there to be found in all the\n_substantials_ of it, as we have briefly shewed already, and some of\nour own _Brethren Ministers_ of this City, have made to appear at\nlarge, in a Book, entituled, _The divine Right of the Presbyterial\nGovernment_. We shall speak a little more to three of the\nforementioned _Substantials of Church-Government_: And shall prove,\n\n1. _That the Scripture holds forth a Church, consisting of divers\nCongregations._\n\n2. _Synods with Ecclesiastical Authority._\n\n3. _Subordination of Congregations unto Synods, together with Appeals\nthereunto._\n\n1. _That the Scripture holds forth a Church consisting of divers\nCongregations._ Such a Church was\n\nThe _Church of Jerusalem_; as appears,\n\n1. By the _Multitude of Believers_, both before, and after the\ndispersion (mentioned, _Act._ 8.1.) _Act._ 2.41, 46, 47. _Act._ 4.4.\n_Act._ 5.14. _Act._ 6.1, 7. _Act._ 9.31._ Act._ 12.24. _Act._ 21.20.\n\n2. By the many _Apostles_, and other _Preachers_ in the _Church_ of\n_Jerusalem_: If there were but one Congregation there, each Apostle\npreached but seldom, which will not consist with _Act._ 6.2.\n\n3. The _diversity of Languages_ amongst the Believers, mentioned both\nin the second and sixt Chapters of the _Acts_, doth argue more\nCongregations then one in that Church.\n\nAll which, are fully and largely handled by the _Reverend Assembly of\nDivines_ in a book of theirs, printed by Authority of Parliament.\n\n2. _That the Scripture speaks of Synods with Ecclesiastical\nAuthority_, this is evident from _Act._ 15. in which Chapter, two\nthings are to be observed:\n\n1. _That the Apostles in that Meeting, did not act as Apostles with\ninfallible authority, but as Elders, in such a way as makes that\nMeeting, a pattern for ordinary Synods._\n\nFor the proof of this, we offer these reasons.\n\n1. Because _Paul_ and _Barnabas_ did willingly submit to be sent from\n_Antioch_ to _Jerusalem_, which they needed not have done (one of them\nat least being an Apostle) nor could have done, had they acted as\nApostles, and not as Members, for that time, of the _Presbytery of\nAntioch_, _Act._ 15.2.\n\n2. Because _Paul_ and _Barnabas_ were sent not only to the Apostles at\n_Jerusalem_, but to the Apostles and Elders, which at that time were\nnot a few (the Believers in _Jerusalem_ being many thousands) which\nproves, that they sent not unto the _Apostles as extraordinary and\ninfallible_ (for then what need the advice of the Elders?) but as\nwise and holy Guides of the Church, who might not only relieve them by\nsome wise counsel, but also _set a president_ unto succeeding Ages,\nhow _Errours and Dissentions_ in the Church might be removed and\nhealed; as Mr. _Cotton_ observes, in his book of the _Keyes_, &c. pag.\n23.\n\n[Sidenote: Mr. _Cotton_ of the _Keyes_.]\n\n3. Because in the Synod, the Apostles did not determine the thing in\nquestion, by _Apostolical Authority_, from immediate revelation, but\nassembled together with the Elders to consider of the matter, _Act._\n15.6. and a Multitude of the Brethren together with them, _Act._\n15.12, 22, 23. And there the question was stated, and debated from\nScripture in an ordinary way. _Peter_ proves it by the _witnesse of\nthe Spirit to his Ministry, in_ Cornelius _his Family, Paul_ and\n_Barnabas_ by the like effect of their Ministry amongst the Gentiles.\n_James_ confirmed the same by the testimony of the Prophets; with\nwhich, the whole Synod being satisfied, they determine of a judicial\nsentence, and of a way to publish it by letters and messages.\n\n4. Because the Decrees of the Synod are put forth in the name, _not\nonly of the Apostles, but of the Apostles and Elders_, _Act._ 15.22, 23.\n_Act._ 16.4. _Act._ 21.25.\n\nThe second thing to be observed in that Chapter, is,\n\n_That the Apostles and Elders did put forth Acts of Ecclesiasticall\nAuthority in that Synod._ This appears plainly from _Act._ 15.28. _to\nlay no other burden_. To bind burdens, is an _act of the binding power\nof the Keyes_. And it appears likewise from _Act._ 16.4. where mention\nis made of _Decrees ordained by the Apostles & Elders_. And it is\nobserveable, that wheresoever \u03b4\u03bf\u03b3\u03bc\u03b1, is used in the _New Testament_,\nit is put either for _Decrees_ or _Laws_, and so frequently by the\n_Septuagint in the old Testament_, as is abundantly proved by the\nReverend _Assembly of Divines_, in their answer to the Reasons of the\nDissenting-Brethren, against the instance of the Church of\n_Jerusalem_, pag. 66.\n\n3. That the Scripture holds forth a subordination of Congregations\nunto Synods, together with Appeals thereunto. To prove this, we will\nbring two places: The first is _Deut._ 17.8. to 12. together with\n2 _Chron._ 19.8, 10, 11. Out of which two places, compared together,\nwe gather these two conclusions:\n\n1. _That the Jews had two supream Judicatories in Jerusalem_; the one\n_Ecclesiasticall_, for the _matters of the Lord_; the other _civill_,\nfor the _matters of the King_. This appears by _Deut._ 17. ver. 8.\nwhere we have a distinction of causes; some _forensicall_ between\n_blood_ and _blood_, belonging to the civil _Judicatory_; some\nceremonial, between stroak, and stroak; that is, (as not only\n_Hierome_, but the Chaldy and Septuagint read the words, and as\nappears by the frequent use of the word in that sense, _Levit._ 13.\nand elsewhere,) between leprosie, and leprosie, belonging to the\ncognizance of the Ecclesiastical Judicatory. And in the 12 verse,\nthese two Judicatories are distinguished, by the disjunctive _Or_; _And\nthe man that will do presumptuously, and will not hearken unto the\nPriest_, (that standeth to minister before the Lord thy God,) _or unto\nthe Judge_, &c. This further appears, by 2 _Chr._ 19.8, 10, 11. In\nwhich we have clear mention; first of two sorts of Judges, the\n_Levites and Priests, and chief of the Fathers_, vers. 8. secondly, of\ntwo sorts of causes, some _spirituall and Ecclesiasticall_, called the\n_judgment of the Lord_, ver. 8. and the _matters of the Lord_, ver.\n11. others civill, as _between blood and blood_, ver. 10. And thirdly,\nof two _Presidents_; _Amariah_ the chief _Priest_, in all _matters of\nthe Lord_; and _Zebadiah_ the Ruler of the house of _Judah_, in all\nthe _matters of the King_. And this distinction between the civil and\nEcclesiastical Judicatory, is the opinion of many Orthodox & learned\nAuthors, which are cited by Mr. _Gelaspy_, _Aarons_ rod blossom, cap.\n3. pag. 8. where this conclusion is largely and learnedly debated &\nasserted.\n\n2. _That there was a subordination in the Jewish Church, of the\nSynagogues, in all hard and difficult controversies, and in all the\nmatters of the Lord, unto the Ecclesiastical Judicatory at Jerusalem,\nand appeals thereunto_; this appears evidently, _Deut._ 17.8, 9.\n2 Chron. 19.8, 10.\n\nNow that this _Subordination_, together with _appeals_, did not belong\nto the _Jewish Church_, as _Jewish_ only, but as it was an\n_Ecclesiastical Republique_, is evident. For though the _high Priest_,\namongst the Jews, was a _type of Christ_, yet these _gradual\nJudicatories_, wherein the _aggrieved party did appeal, from the\nlesser to the greater; (that against the very light of nature, the\nadverse party might not be the sole Judge and party too, in his own\ncause) were not in any kind ceremonial or typicall_.\n\n_Appeals_, (saith Dr. _Whitaker_,) _they are of divine and natural\nlight, and certainly very necessary in every necessity, because of the\niniquity and ignorance of Judges_, Whit. Contr. 4. de Romano Pontific.\nlib. 4. cap. 2. And generally, all _Protestant Writers_ against\nappeals to the Pope, acknowledge yet, their necessary usefulness to a\n_Synod_. So did that renowned Martyr _Cranmer_, the form of whose\nappeal to a Council, three several times urged by him, with much\ninstance, we have recorded by Mr. _Foxe_ at large, Acts and Monuments.\n\nAnd indeed, if the _benefit of appeals, and consociation of Churches_,\nshould not be as free to us, as to the _Jews_, how much _more\ndefective & improvident_ were the _Gospel_, then the _Law_, contrary\nto all _ancient Prophesies of Gospel-Communion_? How were _our Saviour\nKing of Peace and Righteousnesse_, should he have ordained now under\nthe _Gospel_ such a _government_, as by making _Parties sole Judges_,\nwere neither _righteous, nor peaceable_? what _Judaicall type or\nceremony_, can there be in this communion and mutual assistance in\ngovernment, which God (as by his Word, so) by the very light of\nnature, teacheth all societies whatsoever, whether Common-Wealth,\nArmies, Universities, or Navies? &c. as learnedly Mr. _Herle_, in his\nIndependency, &c.\n\nThe second place is Matth. 18.15, 16, 17, 18. which text, by a _parity\nof reason_, proves a _subordination of Congregations unto Synods_. For\nthere is the same relation between _Church and Church_, as between_\nbrother and brother_; and if a _brother_ offending is _subordinate_\nunto a _particular Congregation_; then by a _like reason_, an\n_offending Congregation_ is _subordinate_ unto _greater Assemblies_.\nAnd the reason of it is, because the _grounds_, _reasons_, and _ends_\nof _subordination_, are the same in both. _That God might be\nglorified, the offendor shamed, humbled, reduced, and sin not suffered\nto rest upon him. That others may be preserved from contagion, and\nmade to fear. That scandal and pollution of the Ordinances, may be\nprevented, or removed._ All which argue as strongly and fully for\n_subordination of an offending Congregation to superiour and greater\nAssemblies, as of an offending brother to a particular Congregation_:\nAnd the truth is, whosoever denyes the subordination of a Congregation\nunto a Synod, together with appeals thereunto, doth in plain tearms\naffirm these three things,\n\n1. _That the Government of Christ in his Church under the New\nTestament, is a Government directly contrary to the very light of\nnature making the same men parties, and finall Judges in their own\ncause._\n\n2. _That the Government of the Church in the Old Testament, was more\nequal and just, then under the New._\n\n3. _That Jesus Christ hath in his Government appointed no effectual\nremedy to heal the scandals of an offending Congregation, or at least,\na more effectual remedy to redresse an offending Brother, then an\noffending Congregation._ All which are great _derogations_, and\n_disparagements_ to the _Kingly Office and Government of Jesus\nChrist_. And thus we have shewed that the Presbyterial Government is\nnot new to the Word of God, as some falsly object. We proceed to\njustifie it in other particulars.\n\n3. The Presbyterial Government _challengeth no power over mens bodies\nor estates_. It medleth not in civil affairs, or with inflicting civil\nmulcts, or corporal punishments. It is a government _purely\nspirituall_, dispensing the Keyes of the _Kingdom of heaven_, not of\nearth; and how then can it be cruel and tyrannical, in fineing and\nimprisoning mens persons, as was objected?\n\n4. It is not a _Government_ that hath _Lordships_ and great _Revenues_\nannexed to it, as the Prelatical had. It is not _gainful_ and\n_profitable_, but _burdensome_ and _troublesome_: What do the ruling\nElders gain by their office, but reproach and contempt? And is not the\ncondition of the teaching Elder worse, in regard of maintenance, since\nhe ingaged in this discipline, then ever it was? This is a government\nthat hath no outward advantages to induce men to accept of it. _It is\nconscience_, and (as we hope) _pure conscience_, that ingageth any in\nit, and _therefore it is, that it hath so few friends, because there\nare so few that are truly conscientious_.\n\n5. It is not a _Domineering Hierarchicall magisteriall Government,\nthat lords it over peoples consciences, requiring subjection to the\ndecrees of it, with blind and slavish obedience_. But it is a\n_Stewardship_, a _Ministry_, a painful and laborious service. We say,\nThat all the determinations, even of Nationall Synods, are to be\nobeyed no further, then they agree with the Word of God. And that a\nSynod is _Judex judicandus_. That Congregations are to examine with\nthe judgment of discretion, what is sent to them from Synods. There is\n_no more obedience required to the Decrees of a Nationall Synod, then\nthe Independents claim to the decrees of a particular Congregation_.\n\n6. It is not an _Arbitrary illimited Government, but bounded and\nlimited_: 1. _By the Word of God_; for in this Government, everything\nis to be administred according to the pattern in the Mount. We desire\nnone to follow, but where the Word goeth before. 2. _By the civill\nMagistrate_, in regard of the exercise of it. For we acknowledg our\nselves (as we have said) accountable to the civill Magistrate, to\npunish us with civil mulcts, if we abuse our power.\n\n7. It is not a _Government, that doth rob and spoyl particular\nCongregations of their just power and priviledges, but helps and\nstrengthens them_. For it is not (as the Prelatical was)\n_extrinsecall_ to the severall Congregations; (which had no vote in\nthe government, nor consent to it, but were sufferers only of it, and\nunder it:) Neither doth it assume to it self the _sole power of\nOrdination and jurisdiction_: (as the Prelatical likewise did, and in\nthis, was lordly and tyrannical over all particular Congregations in\neach Diocess:) But it is _intrinsecall to the Congregation_,\nconsisting of the Pastors and Elders of every Congregation, governing\none another by their own Officers: For we hold (which few of our\nAdversaries will understand or consider) _That all Congregations are\nequal_. No one Congregation over another. _That all Ministers are\nequall_, No one Minister, by divine right, over another.\n\n[Sidenote: That which concerns all, must be managed by all.]\n\nWe hold no _Mother-Church_, on which all other Churches should depend.\nBut our Government, so far as it is distinct from the Congregational,\nconsisteth of _divers Sister-Churches, combined by mutuall\nconcernment, and governing one another in matters of mutuall\nconcernment, by the common agreement of Pastors and Elders_, according\nto that Golden Rule, _Quod omnes tangit, ab omnibus tractari debet_.\nIn the Presbyterial Government every Congregation hath a voyce, by\nthe Pastors and Elders thereof, and so is governed by a _power\nintrinsecall to it self, which cannot in its own nature be\ntyrannicall_. Though there is no power in the world so just, but by\nabuse may prove tyrannicall.\n\nTo illustrate this by a simile. _The Presbyterial Government is like\nthe Government of the_ City _by the_ Common-councell, _wherein there\nare_ Common-Councell-men _sent from every_ Ward, _to judg and\ndetermine of matters, that concern the good of the whole_ City; _which\ncertainly in its own nature, cannot be prejudicall to the severall_\nWards, _but every helpfull and commodious; whereas the_\nPrelatical-Government, _was just as if the City should be governed\nby a_ High-Commission _chosen of_ Forreiners; _and the_\nIndependent-Government _is just as if every_ Ward _should undertake to\ngovern it self, divided from one another, and not at all to be under\nthe power and authority of the_ Common-councell.\n\nAdde besides this, the _Presbyteriall-Government_ doth give unto\npeople of particular Congregations all that is by Christ left them.\nFor,\n\n1. We allow unto every Congregation a particular Eldership, where it\nmay be had.\n\n2. We impose upon no Congregation a Minister against whom they can\ngive a rationall dissent.\n\n3. We allow the Congregationall Eldership to judg in all matters which\nconcern that particular Church; and to keep from the Sacrament of the\nLords Supper, all those whom they finde to be ignorant or scandalous.\n\n4. In the _great Censure of Excommunication_, we say, That it ought\nnot to be _executed against the consent of that particular\nCongregation, to which the party to be excommunicated belongs_. And in\nall other matters of importance, the Presbyterian-Government hath\ngreat respect to that Congregation which is particularly concerned\ntherein. And therefore, it is so far from _robbing_, that it is a\ngreat _Pillar to uphold and support Congregational Government_; as for\nexample:\n\n1. When a particular Congregation is destitute of a Minister, then the\nNeighbour-Ministers of the Classis help what in them lies to make up\nthat defect, by sending supply in the mean time, and afterwards by\njoyning in the ordination of another.\n\n2. When there is an insufficient Eldership, then the Classical\nPresbytery contributes light and strength.\n\n3. When an Eldership proves Heretical, then the Classical Presbytery\nhelps to convince them of their Heresies, which the people are not\nable ordinarily to do, and thereby to preserve the Congregation from\nspiritual contagion.\n\n4. When any member is wronged by the Eldership, the Classis, or Synod,\ncontributes ayd and relief, as will appear further in the next\nparticular.\n\n8. The Presbyterial-Government _is so far from being tyrannical, as\nthat it is the greatest remedy against Church-tyranny, because it is\nas a city of refuge for all those that are oppressed in\ntheir particular Congregations, to fly unto_. For under the\nCongregational-Government, when a brother is (as he conceives) wronged\nby the major part of the Church of which he is a member, he is for\never lock't up, and hath no authoritative way to relieve himself.\n(Indeed, he hath moral wayes, by advice and counsel, which are\naltogether insufficient;) But the Presbyterian-Government is a _Zoar_,\nand an _Ark_ for the wronged party to fly unto, from the Particular\nCongregation, to a Classical, Provinciall, or National Assembly. Give\nus leave to shew you the difference by this example: Suppose in the\ncivil Government every Corporation should plead a _power independent_\nfrom a _Parliament_, and challenge to be unaccountable, would not\nthis make as many _Parliaments_, as _Corporations_? And if any member\nshould be wronged by the major part of the Corporation to which he\nbelongs, were he not left without remedy? And if these Corporations\nshould cry down the _Parliaments_ power over them as tyrannical, would\nit not be said, that this is therefore only done, that they themselves\nmight become petty Tyrants? So is it here;\n\nThe _Congregationall Government_ is a _Spiritual Corporation_\nindependent from all other _Ecclesiasticall Assemblies_ in point\nof _Church-power_. As the _Pope_ claims a power over all\n_Church-Assemblies_, so this claims an exemption from the power of all\n_Church-Assemblies_, and cryeth down all _Classical_, _Provinciall_,\nor _Nationall-Assemblies_ with power, as tyrannical; but is not this,\nthat in the mean time it may become absolute, and as it were a petty\nTyranny?\n\nThere are in the Congregational Government these six great defects,\nbesides many others which we could name.\n\n1. There is (as hath been said) no _authoritative way to relieve a\nBrother oppressed by the major part of his Congregation_, which\ngranted, would make the Government of Christ in the _New Testament_,\nto be inferiour to the _Jewish Government_, in which they had the\nliberty of Appeals. And also to be against the _light of right\nreason_, in making the same men to be parties and judges in their own\ncause, (as hath been formerly shewed.)\n\n2. There is no _authoritative way_ to heal the major part of a\nCongregation, when it falls into fundamental errours, which is a great\ndisparagement to the Government of Jesus Christ, and reflects deeply\nupon the wisdome and care of the great King of his Church. _For it\nmakes Christ to provide a more efficatious remedy to cure an erring\nmember, (to wit, by the great Ordinance of excommunication,) then an\nerring Church._\n\n3. There is no _Authoritative way_ to keep out pluralities of\nReligions. For if the whole _power_ of Church-Government be in the\n_Congregation-Independently_, then let a Congregation set up what\nReligion they think fit, there is no _Authoritative Church-remedy_\nleft to hinder them.\n\n4. There is no _Authoritative way for unity and uniformity in\nChurch-administrations_, which doth inevitably lay stumbling blocks\nbefore weak Christians, and holds them in suspence, not knowing to\nwhat Congregation to joyn, because they see such different wayes of\nadministration of Ordinances.\n\n5. There is no _relief when a Congregation is destitute of a Minister,\nin point of Ordination_, but the succeeding Minister is left to be\nexamined and ordained by the people of the Congregation that chose\nhim. And so also when a Congregation becomes hereticall, and in other\nsuch cases.\n\n6. _If any of their Ministers preach out of their own Congregation, he\npreacheth only as a gifted brother_; neither can he, (as we conceive)\naccording to their own Principles, administer the Sacraments out of\nhis own Congregation, or perform any other act of office. Although we\nbelieve some of them do so, contrary to their own principles herein.\n\n9. _That the Presbyteriall Government is a Government that tends not\nat all to the destruction of any, but for the good and edification of\nall._ There are three chief ends of this Government.\n\n1. _To keep the Churches of Christ in unity amongst themselves._\n\n2. _To keep them in purity and holinesse; it is_ Christs _Fan, to\npurge his floor; and his Beesom to sweep out of his house every thing\nthat offends_.\n\n3. _To keep them in verity, it is_ Christs Weeding-hook _to weed out\nheresies_; and therefore King _James_ (though no great friend to this\nGovernment) would often say, that it was _Malleus h\u00e6reticorum_, a\nHammer to beat down Heresies: And we find, that wheresoever it is set\nup in strength, there the Churches are kept in unity, verity, and\npurity; and that (which is very observeable) where this Government\nhath once got possession, it hath for ever after kept out Popery and\nall Popish Innovations. The Prelatical Government with all its\nLordships and Revenues annexed, as it was managed of late years in\n_England_, was an in-let to Popery, and it had _tant\u00f9mnon_ brought it\nin. But _wheresoever the_ Presbyterian-Government _is setled, there\nPopery, root and branch, is plucked up and destroyed, and that without\nany hope of recovery_.\n\n[Sidenote: _Object._]\n\nBut it will be objected, that notwithstanding all that hath been said\nto render the Presbyterial Government amiable and acceptable; yet\nthere are two great Mountains which do lye in the way which do hinder,\nand (as some say) will for ever hinder people from submitting unto it:\nThe one is,\n\n1. _Because it sets up a new officer in the_ Church, _which is a meer\nhumane_ Creature, having no authority from the Word of God, nor was\never heard of in the Church of Christ, till _Calvin_'s time, & that is\nthe LAY-ELDER.\n\n2. _Because it requireth all, of all sorts, to come to the_ Minister\n_and these_ Lay-Elders _to be examined, before they can be admitted to\nthe_ Sacrament _of the_ Lords Supper.\n\n[Sidenote: _Answer._]\n\nWe cannot deny, but that these two objections are great _Remora_'s to\nthe Government, and do hinder the general receiving of it, and\ntherefore we shall be a little the larger in answering of them.\n\nFor the first of them, we do here freely confesse, that if we were of\nopinion, as some are, that the Ruling-Elder hath no foundation in the\nWord of God, but is a meer humane Ordinance brought into the Church\nonly in a prudential way; we should heartily desire the utter\nabolition of him: For we are not ignorant, that the Ruling Prelate was\nbrought into the Church upon the same account, for the avoiding of\nSchism and Division, and afterwards proved the great Author and\nFomenter of Schism and Division. And if we should decline the Ruling\nPrelate, and take in the Ruling Elder upon the same prudential\ngrounds, it were just with God to make him as mischievous to the\nChurch, as ever the Ruling Prelate was: And therefore let us consider\nwhat may be said out of the Word of God, for the justification of this\nso much _decryed Officer_: Yet first we cannot but take notice that\nthe name of _Lay-Elder_ was affixed to this Officer by way of reproach\nand scorn, by the adversaries of him, and that it ought not to be\ncontinued. For though it be evident by Scripture[45], that there is a\ngreat difference betwixt the Ministry usually called the Clergy, and\nthe people commonly called the Laity: yet its also as manifest, that\nthe Scripture[46] distinguisheth them not by the names of Clergy and\nLaity; forasmuch as all Gods people are therein stiled the Lords\nClergy, or Inheritance, and the Lord is called their Inheritance. And\nwhen persons are duly chosen from amongst the people to be Governours\nin the Church, as such, they are no longer Lay-men, but Ecclesiastical\npersons. And therefore we profess a dislike of the name Lay-Elder,\nand conceive they ought to be called either governours in the Church,\n1 _Cor._ 12.23. or Ruling-Elders, as 1 Tim. 5.17. not because their\nOffice is to rule alone (for the Teaching-Elder is a Ruler also,\n_Heb._ 13.17. 1 _Thess._ 5.12.) but because their Office is only to\nrule.[47] Now concerning these Ruling-Elders, we confess, that they\nare Officers somewhat new and strange to the Church of _England_; yet\nnot new nor strange to the Word of God, nor to the Primitive times,\nnor (as all know) to the _Reformed Churches_.\n\nFirst, they are _not new nor strange to the Word of God, neither in\nthe Old Testament, nor in the New_. The Jews in the _Old Testament_,\nhad two sorts of _Elders_; _Elders of the Priests_, and _Elders of the\npeople_, suitable to our _teaching and Ruling-Elders_; as appears,\n_Jer._ 19.1. And these _Elders_ of the people did sit and vote with\nthe Priests and Levites in all their Ecclesiasticall Consistories, and\nthat by divine appointment. That they were _constituent_ members of\nthe great _Sanhedrim_, appears, 2 _Chron._ 19.8. where we reade, _That\nsome of the chief of the Fathers were joyned with the Priests, to\njudge in the matters if the Lord_. And howsoever, many things among\nthe Jews after the captivity, did decline to disorder and confusion;\nyet we finde even in the dayes of Christ, and his Apostles, That the\nElders of the people still sate and voyced in the Councell with the\nPriests, according to the ancient form, as is clear from _Matth._\n26.57, 59. _Matth._ 27.1, 12. _Matth._ 16.21. _Matth._ 21.23. _Mar._\n14.43. _Luk._ 22.66. and _Saravia_ himself,[48] who disputeth so much\nagainst _Ruling Elders_, acknowledgeth thus much: _I finde indeed_,\n(saith he) _Elders in the Assembly of the Priests of the old\nSynagogue, which were not Priests; and their suffrages and authority\nin all Judgments, were equal with the suffrages of the Priests_. But\nhe adds; That these Elders of the people were civill Magistrates;\nwhich is a poor shift, directly against many Scriptures, which\ncontradistinguish these _Elders_ from the civil _Magistrate_; as\nappears; _Act._ 4.5. _Judg._ 8.14. _Deut._ 5.23. _Josh._ 8.33.\n2 _King._ 10.15. _Ezra_ 10.14. And though it were possible, that some\nof them might be civill Magistrates, as some _Elders_ amongst Us, are\nJustices of the Peace: Yet they did not sit under that capacity, in\nthe Ecclesiastical _Sanhedrim_, but as Ecclesiastical Elders.\n\nAnd that the Jews also had _Elders of the people_, sitting and voting\nin their inferiour Consistories, appears (as we humbly conceive) from\n_Act._ 13.15. _Act._ 18.8, 17. _Mar._ 5.22. In which places, we read\nof the Rulers of the Synagogue, who were neither Priests nor Levites,\nand yet were Rulers in Church-matters, and had power, together with\nthe Priests, of casting men out of the Synagogue, and of ordering\nSynagogue-worship, _Joh._ 12.42. _Act._ 13.15.\n\nNow this _Association_ of the _Elders of the people, with the Priest,\nin the Jewish Church-Government, was by divine appointment_; for Moses\nfirst instituted it, and afterwards _Jehosaphat_ restored it,\naccording as they were directed by God, Num. 11.16. 2 Chron. 19.8. And\nit did belong to the _Jewish Church_, not as it was Jewish, but as it\nwas a Church, and therefore belongeth to the Christian Church, as well\nas Jewish. _For whatsoever agreeth to a Church, as a Church; agreeth\nto every Church._ There was nothing Judaical or typical in this\ninstitution, but it was founded upon the light of nature, and right\nreason, which is alike in all ages.\n\nBut leaving the Old Testament, let us consider what may be said for\nthe divine right of the _Ruling-Elder_, out of the New Testament. For\nthis purpose, we have already produced three places, which we shall\nnow briefly open; and shew how the Ruling Elder is proved out of them.\nThe places are, 1 _Cor._ 12.28. _Rom._ 12.7, 8. 1 _Tim._ 5.17.\n\nThe first place is, 1 _Cor._ 12.28. _And God hath set some in the\nChurch, first, Apostles; secondarily, Prophets; thirdly, Teachers;\nAfter that, Miracles; then gifts of healing, helps, governments,\ndiversities of tongues_; Where we have an enumeration of sundry\nOfficers of the Church; and amongst others, there are _Helps_,\n_Governments_. By _Helps_, are meant _Deacons_; (as not only our\n_Reformed_ Divines, but _Chrysostome_, and _Estius_, and others\nobserve,[49]) and by _Governments_, are meant the _Ruling-Elder_,\nwhich that it may the better appear, we will propound, and prove these\nsix things.\n\n1. That by _Governments_, are meant _men exercising Government_, the\n_Abstract_ put for the _Concrete_. The intent of the _Apostle_, is not\nto speak of _offices_ distinct from _persons_, but of _persons\nexercising offices_. This appears first, by the beginning of the\nverse, _God hath set some in his Church_; this relates to persons, not\nunto offices. Secondly, by the 29. and 30. verses, where the Apostle\nspeaks _concretively_, of those things which he had spoken before\n_abstractively_. _Are all workers of miracles? have all the gifts of\nhealing? do all speak with tongues_, &c? and so by consequence, _Are\nall helpers, are all Governours?_ And therefore it is, that the\nSyriack instead of _helps, Governments_, reads it _helpers,\nGovernours_.[50]\n\n2. That the _Governour_ here meant, must needs be a\n_Church-Governour_; for it is expresly said, that he is seated in the\nChurch, and therefore the civil Magistrate cannot be meant by this\nGovernour, as some would have it; partly, because this is quite\nbesides the whole intent and scope of the Chapter, treating meerly\nupon _spirituall Church-matters_, not at all of secular civil matters;\nand partly, because the Magistrate, as such, is not placed by God in\nthe _Church_, but in the _Common-Wealth_: and partly, because the\nApostle writes of such Governours, that had at that time actual\nexistence in the Church; and neither then, nor divers hundred years\nafter, were there any _Christian Magistrates_.\n\n3. That this _Church-Governour_ is seated by God in his Church; It is\na _plant of Gods own planting_, and therefore shall stand firme,\nmaugre all opposition. For it is expresly said, _God hath set some in\nhis Church, first Apostles_, &c. _then helps, then Governments_.\n\n4. That this Church-Governour thus seated by God in his Churches, not\nonly a _Church-member_, but a _Church-Officer_. For though it be a\nquestion amongst the learned, whether some of the persons here named,\nas the _workers of miracles_, and those that had the _gift of healing,\nand of tongues_, were seated by God, as officers in the Church, and\nnot rather, only as eminent members indued with these eminent gifts;\nyet it is most certain, that whosoever is seated by God in his Church,\nas a _Church Governour_, must needs be a _Church officer_; for the\nnature of the gift, doth necessarily imply an office. The Greek\nword[51] for Governments, is a metaphor from _Pilots_, or\n_Ship-masters_, governing their ships; (hence the Master of a ship is\ncalled \u039a\u03c5\u03b2\u03b5\u03c1\u03bd\u03b7\u03c4\u03b7\u03c2, a Governour, _Jam._ 3.4.) and it notes such\nofficers, as sit at the stern of the vessel of the Church, to govern\nand guide it in spirituals, according to the will and mind of Christ,\nwhich is the direct office of our _Ruling-Elder_.\n\n5. This Church-Governour thus seated by God in his Church as a\nChurch-officer, is an _ordinary and perpetuall officer in his Church_.\nIndeed, here is mention made of Officers extraordinary, as Apostles,\nProphets; and of gifts extraordinary, as the gift of miracles,\nhealing, and of tongues; but here is also mention made of ordinary\nOfficers, perpetually to abide, as _Teachers_, _Helpers_, and the\n_Church-Governour, or Ruling-Elder_. And that this Officer is ordinary\nand perpetual, appears from the perpetual necessity of him in the\nChurch; for a Church without government, is as a ship without a Pilot,\nas a Kingdom without a Magistrate, and a world without a Sun.\n\n6. That this Church-Governour thus seated by God in his Church, as a\nperpetual Officer, is an officer _contradistinguished in the Text from\nthe_ Apostles, Prophets, Teachers, _and all other_ Officers _in the_\nChurch. This appears; 1. By the Apostles manner of expressing these\nofficers in an _enumerative_ form; _First, Apostles; Secondarily,\nProphets; Thirdly, Teachers; After that, miracles, then gifts of\nhealing_, &c. 2. By the recapitulation, vers. 29, 30. _Are all\nApostles? Are all Prophets? Are all Teachers? Are all workers of\nmiracles?_ &c. 3. By the scope of the whole Chapter, which is to set\ndown different gifts and offices in different subjects; It is said,\nver. 8, 9. _To one is given by the Spirit, the word of wisdom; to\nanother the word of knowledg by the same Spirit; to another, faith_,\n&c. And for this purpose, the Apostle draweth a simile from the\nmembers of mans body: As there are different members in mans body, and\nevery member hath its different office, and every member stands in\nneed one of another; the Eye cannot say to the Hand, I have no need of\nthee; nor again, the head to the foot, I have no need of thee, &c. So\nit is in the Church ministerial, which is the body of Christ. God hath\nset different Officers in his Church; some ordinary and perpetual;\nsome extraordinary and temporary: And these different Officers have\ndifferent Offices, some to teach, others to distribute to the poor\nSaints, others to govern. Are all Teachers? are all Deacons? are all\nChurch-Governours? and these have all need one of another. The Teacher\ncannot say to the Deacon, I have no need of thee; nor to the Church\nGovernour, I have no need of thee: But if all these Offices were in\nthe Pastor alone, and only, then might he truly say to the Deacon and\nRuling-Elder, I have no need of thee. But now God hath so set the\nmembers in his body which is his Church, that every member stands in\nneed one of anothers help and support.\n\n[Sidenote: _Object._]\n\nIf it be objected, that the Apostles had all these offices and gifts\nhere mentioned, eminently seated in them, for they were Prophets,\nTeachers, Workers of Miracles; and therefore why may not all these be\nunderstood of one and the same person?\n\n[Sidenote: _Answ._]\n\nThough it be true, that the Apostles had eminently all these; yet it\nis as true, that there are many here named, which had but one of these\ngifts formally seated in them: And it is also apparent, that some of\nthe persons here named were distinct Officers in the Church, as the\nProphet, and the Teacher. Though the Apostles were Prophets and\nTeachers, yet the Prophet & the Teacher were Officers distinct from\nthe Apostles; and by a parity of Reason, so were the Governors from\nthe Apostle, Prophet, and Teacher; the scope of the Apostle being (as\nhath been said) to set out distinct Offices in distinct Officers: are\nall Apostles? are all Prophets? are all Teachers? The sum of what we\nhave said from this Scripture, then, is this, _That God hath seated\nsome men in his Church which have a gift and office to govern, which\nare neither Apostles, Prophets, Teachers, nor Pastors; and therefore\nthey are Ruling-Elders_, which is the Officer which we are enquiring\nafter.\n\nNow this Interpretation which we have given, is not only the\ninterpretation of Reformed Divines, both _Lutherane_ and _Calvinists_,\nbut of the ancient Fathers, and even the Papists themselves, as\nappears by the quotations in the Margent.[52]\n\nThe second text is, _Rom._ 12.6, 7, 8. _Having then gifts differing\naccording to the grace given, whether Prophesie, let us prophesie\naccording to the proportion of Faith; or Ministry, let us wait on our\nMinistring; or he that teacheth, on teaching; or he that exhorteth, on\nexhortation. He that giveth, let him do it with simplicity. He that\nruleth, with diligence. He that sheweth mercy, with cheerfulness._ In\nwhich words, we have a perfect enumeration of all the ordinary Offices\nof the Church. These offices are reduced, first, to two general heads,\n_Prophesie_ and _Ministry_, and are therefore set down in the\n_Abstract_. By _Prophesie_ is meant the faculty of right\nunderstanding, interpreting, and expounding the Scriptures. Ministry\ncomprehends all other employments in the Church. Then these generals\nare subdivided into the special offices contained under them, and are\ntherefore put down in the concrete. Under _Prophesie_ are contained,\n1. _He that teacheth_, that is, the Doctor or Teacher. 2. _He that\nexhorteth, i. e._ the Pastor. Under _Ministry_ are comprized, 1. _He\nthat giveth_, that is, the Deacon. 2. _He that ruleth_, that is, the\nRuling Elder. 3. _He that sheweth mercy_, which [53]Office pertained\nunto them, who in those days had care of the sick: So that in these\nwords, we have the _Ruling-Elder_ plainly set down, and\n_contra_-distinguished from the _teaching_ and _exhorting Elder_ (as\nappears by the distributive particles, \u03b5\u03b9\u03c4\u03b5 \u1f41 \u03b4\u03b9\u03b4\u03b1\u03c3\u03ba\u03c9\u03bd, \u03b5\u03b9\u03c4\u03b5 \u1f41\n\u03c0\u03b1\u03c1\u03b1\u03ba\u03b1\u03bb\u03c9\u03bd, _Whether he that teacheth_; _Whether he that exhorteth_;\n_Whether he that ruleth_, &c.) And here likewise we have the divine\ninstitution of the Ruling-Elder, for so the words hold forth. _Having\nthen gifts differing according to the grace that is given unto us_;\nand thus also in the third verse, _according as God hath dealt to\nevery man_, &c. This officer is the gift of Gods free grace to the\nChurch, for the good of it.\n\nAgainst this Exposition of the Text, it is objected by those that\noppose the divine right of the Ruling-Elder, that the Apostle speaks,\nin these words, not of several offices in several persons, but of\nseverall Gifts in one and the same person; for he saith, _having then\nGifts differing according_, &c. But we answer:\n\n1. That the word _Gift_ is often in Scripture taken for _Office_; as\n_Eph._ 4.8, 11. _When he ascended on high, he led captivity captive,\nand gave gifts unto men_; and v. 11. _He sheweth what these gifts\nwere, some to be Apostles, some Evangelists_, &c.\n\n2. That the Apostle in the _Protasis_ speaks not of severall Gifts,\nbut of severall Offices, and these not in the same, but in several\nmembers, _v._ 4. _As we have many members in one body, and all members\nhave not the same office._ And therefore the _apodosis_ must also be\nunderstood not only of _severall gifts_, but of _severall Offices_,\nand these in _several subjects_. And this further appears by the very\nsimilitude which the Apostle here useth, which is the same he used,\n1 _Cor._ 12. from the body natural, wherein there are many distinct\nmembers, and every member hath its distinct Office; and so it is in\nthe Church of Christ.\n\n3. These gifts here mentioned, and the waiting upon them, do\nnecessarily imply an Office in whomsoever they are; and therefore they\nare set down emphatically with an Article, \u03b5\u03b9\u03c4\u03b5 \u1f41 \u03b4\u03b9\u03b4\u03b1\u03c3\u03ba\u03c9\u03bd \u1f41\n\u03c0\u03c1\u03bf\u03b9\u03c3\u03c4\u03b1\u03bc\u03b5\u03bd\u03bf\u03c2. He that hath the gift of teaching, and exhorting, and\nruling, and waiteth upon this gift, what is he but a Teacher, Pastor,\nand Ruling-Elder? And this must either be granted, or else we must\nopen a door for all members of the Church, even women, not only to\npreach and teach, but to rule also, and to wait upon preaching and\nruling: This truth is so clear, as that the Papists themselves being\nconvinced of it, do say[54] upon this text, that the Apostle here\nfirst speaks of gifts in general; and secondly, applyeth these gifts\nto Ecclesiastical Officers, v. 6. and afterwards directs his\nexhortation to all Christians in general.\n\nThe third text for the divine right of the _Ruling-Elder_, is,\n1 _Tim._ 5.17. _Let the Elders that rule well be counted worthy of\ndouble honour, especially they who labour in the Word and Doctrine._\nFor the understanding of which words, we will lay down this rule, That\nevery text of Scripture is to be interpreted according to the literall\nand grammatical construction; unless it be contrary to the analogie of\nFaith, or the rule of Life, or the circumstances of the Text:\notherwise, we shall make a nose of wax of the Scriptures, and draw\n_quidlibet ex quolibet_. Now according to the _Grammatical\nconstruction_, here are plainly held forth _two sorts of Elders_; the\none, _onely ruling_; and the other, _also labouring in Word and\nDoctrine_. Give us leave to give you the true analysis of the words.\n\n1. Here is a _Genus_, a general, and that is _Elders_.\n\n2. Two distinct species, or kinds of Elders, _Those that rule well_,\nand _those that labour in word and doctrine_; as Pastor and Doctor.\n\n3. Here we have two participles, expressing these two kinds of Elders,\n_Ruling_, _Labouring_, the first do only rule, the second do also\nlabour in Word and Doctrine.\n\n4. Here are two distinct Articles, distinctly annexed to these two\nparticiples, \u1f41\u03b9 \u03c0\u03c1\u03bf\u03b5\u03c3\u03c4\u03c9\u03c4\u03b5\u03c2, \u1f41\u03b9 \u03ba\u03bf\u03c0\u03b9\u03c9\u03bd\u03c4\u03b5\u03c2. They that rule, They that\nlabour.\n\n5. Here is an _eminent discretive particle_, set betwixt these two\nkinds of Elders; these two participles, these two Articles evidently\ndistinguishing one from the other, _viz._ \u03bc\u03b1\u03bb\u03b9\u03c3\u03c4\u03b1 _especially they\nthat labour_, &c. And wheresoever this word \u03bc\u03b1\u03bb\u03b9\u03c3\u03c4\u03b1 is used in the\nNew Testament, it is used, to distinguish thing from thing, or person\nfrom person; as _Gal._ 6.10. _Phil._ 4.22. 1 _Tim._ 5.8. 1 _Tim._\n4.10. _Tit._ 1.10. 2 _Tim._ 4.13. 2 _Pet._ 2.20. _Act._ 20.38. In all\nwhich places, the word [_especially_] is used as a discretive particle,\nto distinguish one thing from another, or one person from another; and\ntherefore being applyed here to persons, must necessarily distinguish\nperson from person, officer from officer. It is absurd to say, (saith\nDr. _Whitaker_,[55]) that this text is to be understood of one and the\nsame Elder. If a man should say, _All the Students in the University\nare worthy of double honour, especially, They that are Professors of\nDivinity; He must necessarily understand it of two sorts of Students_.\nOr if a man should say, _All Gentlemen that do service for the Kingdom\nin their Counties, are worthy of double honour, especially they that\ndo service in the Parliament; this must needs be understood of\ndifferent persons_. We are not ignorant, that Archbishop _Whitgift_,\nBishop _King_, Bishop _Bilson_, Bishop _Downame_, & others, labour to\nfasten divers other interpretations upon these words, which would be\nover-tedious here to rehearse. Only thus much we crave leave to say,\nwhich we desire may be seriously weighed; That all other senses that\nare given of these words, are either such as are disagreeing from the\nliterall and Grammatical construction, or such as fall into one of\nthese two absurdities, either to maintain a _non-preaching Ministry_,\nor a _lazy-preaching Ministry_ to deserve double honour. Archbishop\n[56]_Whitgift_ by the Elder that rules well, understands a Reader that\nis not a Preacher. [57]Dr. _King_, a Bishop ruling, and not preaching;\nwhich is to say, that a non-preaching Minister deserves double honour.\nDr. _Bilson_ [58]saith, that the words are to be understood of two\nsorts of Elders, and that the meaning is, That the Elder that rules\nwell, and preacheth, is worthy of double honour, especially they that\nlabour, that is, _that preach abundantly_, that do \u03ba\u03bf\u03c0\u03b9\u03b1\u03bd, labour as\na Waterman at his Oar; which is as much as if he had said, that a\n_lazy Minister_, or a _seldome-preaching Minister, deserves double\nhonour_. For all Preachers are in Scripture required \u03ba\u03bf\u03c0\u03b9\u03b1\u03bd, _to\nlabour abundantly, 1 Thess._ 5.11. _1 Cor._ 3.8. where the same word\nis used that is here expressed. If the Apostle had meant to have\ndistinguished them by their extraordinary labour, he would rather have\nsaid, \u03bc\u03bf\u03c7\u03b8\u03bf\u03c5\u03bd\u03c4\u03b5\u03c2, then \u03ba\u03bf\u03c0\u03b9\u03c9\u03bd\u03c4\u03b5\u03c2, for other-where he useth \u03bc\u03bf\u03c7\u03b8\u03bf\u03c2, as\na degree of painful labour, above \u03ba\u03bf\u03c0\u03bf\u03c2, which is put for common\nlabour, _Rom._ 16.12.[59] Dr. _Downame_ and others, interpret the\nwords of one and the same Elder, thus, The Elders that rule well, are\nworthy of double honour, especially they that labour; that is, (say\nthey) _especially they labouring, or especially because they labour_.\nAnd so they make their labouring, to be the chief cause of their\ndouble honour. But this interpretation is against the literal meaning,\nfor the Greek is not \u03b5\u03b9 \u03ba\u03bf\u03c0\u03b9\u03c9\u03c3\u03b9\u03bd, _if they labour_, but \u03bc\u03b1\u03bb\u03b9\u03c3\u03c4\u03b1 \u1f41\u03b9\n\u03ba\u03bf\u03c0\u03b9\u03c9\u03bd\u03c4\u03b5\u03c2, _especially they that labour_. Here is a participle with an\nArticle, and a _discretive particle_, which can never be rightly and\nliterally translated _causatively_. And therefore we conclude,\ntogether with our Reformed Divines[60], that this text according to\nthe proper and Grammatical construction of it, doth hold forth unto\nall unprejudiced Christians, a Ruling Elder, distinct from a teaching\nElder, which is the thing we undertook to prove.\n\nBesides these three Scriptures thus expounded, we shall briefly offer\none more; and that is, Matth. 18.17. where the offended Brother is bid\n_to tell the Church_, &c. In which words, the whole power of\nexcommunication is placed by Christ in the _Church_. The great\nquestion is, what is meant by Church? Here we take for granted: 1.\nThat by Church, is not meant the civil Magistrate, as _Erastus_ fondly\nimagineth; for this is utterly contrary to the purpose of Christ, and\nthe aym of that discipline here recommended to be used, which is the\n_gaining of our brother unto repentance_; whereas the aym of the civil\nMagistrate, is not the spiritual good properly and formally of the\noffender, but the publique good of the Common-Wealth. And besides, it\nis a language unknown in Scripture, to call the Magistrate the Church;\nand it is an exposition purposely invented, to overthrow all\nEcclesiastical government.\n\n2. That by Church, is meant _primarily and especially_ the particular\nCongregation; we do not say _onely_, but firstly and especially. Hence\nwe argue; If the power of Excommunication be placed in the particular\nChurch, then either in the Minister alone, or in the Minister and\nwhole Congregation, or in the Minister and Elders chosen by the\ncongregation.\n\nBut not in the Minister alone, who being but one man, can no more be\ncalled a Church, then one man can be called many, or a member called a\nbody. For one person cannot be called a Church, (saith _Bellarmine_\nhimself[61],) seeing the Church is the people and Kingdome of God. It\nis certain, that the Church here spoken of, is a certain number met\ntogether; for it is said, _Where two or three are gathered together_,\n&c.\n\nNor in the Minister and whole Congregation; for God who is the God of\norder, not of confusion, hath never committed the exercise of\nEcclesiasticall jurisdiction, to a promiscuous multitude; the\nScripture[62] divides a Congregation into Rulers and Saints, into\nGovernours, and governed; and if all be Governours, who will be left\nto be governed? And besides, if the collective body of a Church be the\nGovernours, then women and servants must govern as well as others.\n\nAnd therefore we conclude, that by Church, must needs be meant, the\nMinister and Ruling-Elders, which are the Officers we are enquiring\nafter.\n\nAnd this is no new interpretation, but agreed unto by ancient and\nmodern Writers. _Chrysostome_ saith[63], by Church, is meant the\n\u03c0\u03c1\u03bf\u03b5\u03c3\u03c4\u03c9\u03c4\u03b5\u03c2, _the Rulers of the Church_, Camer.[64] _the Colledg of\nPresbyters_; others, the _Ecclesiacall Senate_. These are called a\nChurch, for four Reasons:\n\n1. Because it is usual in the Old Testament, (to which our Saviour\nhere alludeth, as appears by the words Publican and Heathen,) to call\nthe Assembly of Princes and Elders a Church, Numb. 35.12, 24, 25. with\nDeut. 1.16. 1 Chron. 13.2, 3. with 28.1, 2. & 29.1, 6. Deut. 31.28, 30.\n1 King. 8.1, 2, 55. Num. 5.2. compared with Levit. 13.15.\n\n2. Because they manage Church affaires in the name of Christ, and of\nthe Church, and are servants of the Church, as well as of Christ.\n\n3. Because they are, as it were, the eyes and ears of the Church; and\ntherefore as the body is said to see or hear, when as the eyes and\neares alone do see and hear; so the Church is said to see, hear, and\nact, that which this _Senate Ecclesiasticall_ doth see, hear, and act.\n\n4. Because they represent the Church; and it is a common form of\nspeech, to give the name of that which is represented, to that which\nrepresents it; as we say, that to be done by the whole Kingdome, which\nis done by a full and free Parliament. Hence we might further argue:\n\n_If the Colledge of Presbyters represent the Church, then it must be\nmade up of Ruling-Elders, as well as Ministers._ For Ministers alone\ncannot represent the Church; the Church consisting not of Ministers\nalone, but of Ministers and people, who are part of the Church as well\nas Ministers, and are so called, _Act._ 15.3, 4.\n\nThis is all we shall say, for the Scriptural part.\n\n[Sidenote: Episcopacy by Divine right.]\n\nAs for the _Primitive times of the Church_, we should have wholly\nwaved the mention of any thing about them, were it not for the base\ncalumnies & reproaches which the Prelatical party cast upon the\nRuling-Elder, in saying, That it is _the new fangled device of Calvin\nat Geneva_; and never known in the Church of Christ before his dayes.\nThere is a Bishop that _makes offer to forfeit his life to justice,\nand his reputation to shame, if any man living can shew, that ever\nthere was a Ruling-Elder in the Christian world, till_ Farell _and_\nViret _first created them_. But he hath been abundantly answered by\n_Smectymnuus_, insomuch, that whereas in his Episcopacy by Divine\nRight, he boldly averreth, that the name of the Elders of the Church,\ncomprehendeth none but preachers, [65]and that therefore none but they\nmay be called _Seniores Ecclesi\u00e6, Elders of the Church_; though some\nothers haply may have the title of _Seniores populi, Elders of the\npeople_, because of their _civill Authority_. Yet notwithstanding\nafterward, the same Bishop in his [66]reply to _Smectymnuus_\nacknowledgeth, that besides _Pastors and Doctors_, and besides\n_Magistrates and Elders of the City_, there are to be found in\nAntiquity, _Seniores Ecclesiastici, Ecclesiastical Elders_ also; only\nhe alledgeth, they were but as our Church-Wardens, or rather, as our\nvestry-men; whereas in truth, _They were Judges in Ecclesiasticall\ncontroversies_, and did assist the Pastor in ruling and governing the\nChurch; witnesse that famous place in [67]_Ambrose_, which testifies,\n_that both in the Jewish and in the Christian Church, there were\nthese Ecclesiasticall Rulers_. This is also the judgment of\n[68]_Tertullian_, [69]_Origen_, [70]_Basil_, [71]_Optatus_,\n[72]_Hierome_, [73]_Augustine_, [74]_Gregory_ the great, and divers\nothers cited by _Justellus_ in his Annotations in _Can. Eccl.\nAffrican\u00e6_, and by _Voetius_, and by _Smectymnuus_, and by the Author\nof the _Assertion of the Scotch Discipline_, some of which are\nrehearsed in the Margent. We will conclude this Discourse, with the\nconfession of Archbishop _Whitgift_, a great Writer against the\nPresbyterial-Government; _I know (saith he) that in the Primitive\nChurch, they had in every Church Seniors, to whom the Government of\nthe Church was committed, but that was before there was any Christian\nPrince or Magistrate_.\n\nAnd therefore, let not our respective Congregations suffer themselves\nto be abused any longer with a false belief, that the _Ruling-Elder_\nis a new device, and an _Officer_ never known in the _Church of God_,\nnor _Word of God_. For we have sufficiently (as we conceive) proved it\nto be warranted by the Word, and to have been of use in the purer\ntimes of the Church.\n\nThree things we shall desire to adde, as a conclusion of this\ndiscourse.\n\n1. _That there are prints of the Ruling-Elder remaining amongst us\neven at this day_; for as the _Overseers_ of every Parish, have a\n_resemblance of the Deacon_; so the _Church-warden_ hath some\n_foot-steps_ of our _Ruling-Elder_; though we must needs confess, that\nthis _Office hath been much abused_; and we could desire it might be\nlaid aside, and the true _Scripture-Ruling-Elder_ set up in his place.\n\n2. That the Prelatical Divines, [75]which are such great adversaries\nto the _Ruling-Elder_, do yet notwithstanding, hold and prove, that\nmen of abilities which are not Ministers, are to be admitted into\n_Generall Councels_; because that in the Synod of _Jerusalem_, not\nonly the _Apostles_, but _Elders_ and _Brethren_ did sit and vote,\nbecause this was practised in the _Old Testament_; and because that\nthis was practised in the Councels held afterwards in the Church of\nChrist, as appears out of _Eusebius_, _Sozomen_ and _Theodoret_, and\nby the subscriptions of those Councels done by men, not Ministers, as\nwell as others.\n\nHence we might argue;\n\n_If other men, besides Ministers, are by Gods word, even in the\njudgment of the Prelaticall Divines, to be admitted into the greatest\nAssemblies, and Councels of the Church, much more are they by the same\nright to be admitted into particular Congregations, to sit and vote\nwith the Minister in the Government of the Church._\n\n3. Adde thirdly, that even in the Bishops days, for these many hundred\nyears, there have been _Ruling-Elders_ in the Church; for the\n_Chancellours_, _Commissaries_, _Officials_, and such others, were all\nof them _Governours of the Church_, and had the _power of suspension\nand excommunication_; and yet were few of them, if any, _Ministers of\nthe Word_: And it seems to us, to be a great _curse of God_, that\nlyeth upon mens spirits, that could willingly submit to _Chancellours_\n& _Commissaries_, who did nothing else but _pick their purses, and\ntyrannize over their bodies and estates_, and yet will not submit unto\nthe _Ruling-Elder_ now established, who _seeks no other interest, but\nthe interest of Christ, and medleth not with mens bodies or estates,\nand desireth nothing but to be helpfull to the Ministers of Christ, to\nkeep their Congregations in unity, piety, and verity_. This is all we\nshall say, in answer to the first Objection.\n\nThe second grand Objection against the _Presbyteriall-Government_, is,\nthat it requires all, of all sorts, to come to the _Minister_ and\n_Elders_ to be examined, before they can be admitted to the Sacrament\nof the Lords Supper, which is (as some ignorantly say) to bring in\nauricular confession again into the Church, to bring the people of God\ninto a spirituall slavery and bondage unto the Eldership, and which is\nan usurpation more then prelaticall, and a tyrannicall domineering\nover mens consciences, and hath no footing in the Word; for the\nScripture saith, _Let a man examine himself, and so let him eate_, &c.\nIt is not said, _Let him first be examined by the Ministers and\nElders_: the Scripture addes, _He that eats and drinks unworthily,\neats and drinks damnation to himself_, not to the Eldership. And why\nthen must a man submit himself unto the examination of the Eldership?\nand how come the Eldership to be guilty of another mans unworthy\nreceiving? It is further added by some, that for their parts, they\nwill willingly come before the Minister, and submit to his\nexamination, but they will rather for ever be without the Sacrament,\nthen submit to come before the _Lay-Elder_, for whom, they see no\nwarrant in the Word of God: Others say, that they will freely yield\nthat the _younger sort_, that never have received the Sacrament,\nshould present themselves to the _Eldership_ to be catechized, and\ninstructed, and fitted for the Sacrament; but they will never yield,\nthat old men and women, that heretofore have divers times received,\nshould now in their old age be required to come, to be examined not\nonly by their Minister, but by the Elders also, who oftentimes are\nvery unfit for that Office: Others adde, that though some Ministers\nrigidly keep all from the Sacrament, that will not come before the\nElderships; yet there are others, that are _Presbyterians, and have\nElders chosen, that act without them_, and will receive us to the\nSacrament without comming before them. These, and such like\nObjections, are brought against this way of Examination, that is so\nhappily begun amongst us. Now that we might satisfie these Objections,\nand make good our practice out of the Word of God, we shall briefly do\nthese four things.\n\n1. _We will declare what our practice is in this particular._\n\n2. _We will prove, that he that will come to the Sacrament, ought\nfirst to submit to examination._\n\n3. _That the power to examine, belongs not to the Minister alone, nor\nto the Minister with the whole Church, but to the Minister and\nElders._\n\n4. _We will answer the Objections, that are brought against this way\nof examination by the Minister and Elders._\n\nFor the first of these, we say;\n\nFirst, That the _Presbyterial-Government_, doth not precisely &\nperemptorily require of those that come to the Sacrament, that they\nshould first be examined by questions and answers, but if any man or\nwoman shall make a good profession of their Faith in a continued\ndiscourse, without being _asked any questions_, it will be as well\naccepted, as if they were examined by particular questions.\n\nSecondly, that this _examination_ or _profession_ is not required\nevery time men come to _the Sacrament_, but only _at their first\nadmission_.\n\n3. That he that is duly admitted into compleat _Church-fellowship in\nthe Presbyterian-way_, is not only by vertue of his first admission,\nfreed from all _after-examination_ (unless it be when he falls into\nany scandalous transgression) in the Congregation, to which he\nbelongs; but he is inabled by a certificate from his Eldership, to\nreceive the Sacrament in any Church of the Christian world of the same\nconstitution, without any new examination.\n\nFourthly, that the reason why ancient men and women, and others, that\nhave formerly under the _Prelatical Government_ been admitted to the\nSacrament, are now required to submit to examination, before they can\nbe again admitted, doth not _proceed from the nature of the\nPresbyterian Government, but chiefly from the neglect of the\nPrelaticall_: For it is so evident, that it cannot be denyed, that\nunder the former Government, men and women of all sorts, though never\nso ignorant or scandalous, were in most places admitted promiscuously\nto the Sacrament without any examination. Now this grievous disorder,\nand great iniquity in the Prelatical Government, is the principal\ncause of all the trouble we meet withal in ours; and we desire\nearnestly our people to distinguish with us, between a Church\ndeformed, and reformed. If the Churches of God in _England_ were once\nso reformed, that there were an orderly admission, by examination or\nprofession, unto the Lords Table by the Eldership; then we should\nrequire none to come to examination, but such only as never yet\ncommunicated, whom we would endeavour to train up in knowledge, by\ncatechizing, and by Gods blessing, make fit in time, to be partakers\nof such heavenly mysteries. But now because our Churches, through want\nof Discipline, are deformed, & all sorts have been sinfully admitted\nwithout tryal: Hence it is, that we are forced, even out of tender\nregard to the souls of old people, and to free our selves from the\nguilt of their sins, and out of desire to keep the Sacrament from\nprophanation, to examine even aged people (many of whom we find very\nignorant) and all sorts as have been formerly admitted (many of whom\nwe find to be very unworthy) that so we may bring our Congregations\ninto Gospel-order. This we say, _we are absolutely necessitated to do\nupon conscientious grounds, which we cannot recede from, though we\nfind it very prejudiciall to our selves, and to our Government_. But\nin the mean time, we desire our respective Congregations to consider,\nthat this is a necessity, that the iniquity of former times hath\nbrought upon us; and that it doth not flow from the principles of our\nGovernment, but only from the negligence and sinfulness of Prelatical\nGovernours.\n\nThe second thing propounded, is to prove, that he that will come to\nthe Sacrament of the Lords Supper, ought first to submit to\nexamination, and tryal, as it hath been formerly explained: For this\npurpose, we will lay down these three Propositions.\n\n1. _It is the Will of Jesus Christ, that no grosly ignorant, or\nscandalous person should come to the Sacrament._\n\n2. _That it is the Will of Jesus Christ, that those who are grosly\nignorant, or scandalous, should be kept from the Sacrament (if they\noffer to come) by the Officers of the Church._\n\n3. _That it is the Will of Jesus Christ, that Church-Governours have\nsome sufficient way to find out who are such ignorant and scandalous\npersons, that they may be kept away._\n\n[Sidenote: 1. Proposition.]\n\n_That it is the Will of Jesus Christ, that no grosly ignorant, or\nscandalous person, should come to the Sacrament._\n\n1. No _grosly ignorant person_, because the Scripture saith, _that a\nman must first examine himself, and so eat of that bread, and drink of\nthat cup_; and it likewise saith, that he that will come to the\nSacrament must be one that _discerneth the Lords body_; otherwise he\n_eats and drinks damnation to himself_; and it adds, that we are to do\nthis _in remembrance of Christ_, and thereby to _shew forth the Lords\ndeath till he come_. And therefore a man that is grosly ignorant, and\nis not able to examine himself, nor to discern the Lords body, nor to\nremember Christ; nor understands what it is to shew forth the Lords\ndeath, ought not to come to the Sacrament, no more then a baptized\nInfant, who is therefore not to partake of this Ordinance, because of\nhis want of knowledge.\n\n2. No _scandalous person_: This is evidenced from the words of the\nApostle, _Let a man examine himself, & so let him eat_, &c. from which\nwords we gather two things:\n\n1. That he that would come to the Sacrament, _must examine himself_;\nwhich examination ought to be according to the nature of the Ordinance\nof the Lords Supper, _viz._\n\n1. In general; whether he be worthy to come, or no; (not with a\n_worthinesse of merit_, but of _Evangelical suitablenesse_.)\n\n2. In particular:\n\n1. Whether he have _true Faith in Christ_, without which, he cannot\nworthily eat this bread, and drink this cup.\n\n2. Whether he _truly repent for sin, and from sin_. For he that comes\nin any sin unrepented of, comes unclean, and so pollutes the\nordinance.\n\n3. Whether he be [76]_truly united by love to Jesus Christ, and his\nmembers_; without which, he cannot enjoy communion with them in that\nordinance.\n\n2. That he who upon due examination, can find none of these\nqualifications, should not presume to come, which appears:\n\n1. By the Apostolical command, _But let a man examine himself, and so\nlet him eat; so_, and _not otherwise_.\n\n2. By the sin which he commits, in _being guilty of the body and blood\nof Christ_, vers. 27.\n\n3. By the _Danger_ he incurres to himself, in _eating and drinking his\nown damnation_, vers. 29.\n\n2. From the nature of the Sacrament.\n\n1. It is the _table of the Lord, and the Lords Supper_; and\nconsequently the friends, and not the enemies of Christ, are thereto\ninvited.\n\n2. It is an ordinance, wherein we publiquely profess communion with\nChrist and his mystical body, & if he that comes, be by sin disjoyned\nfrom Christ, he is guilty of a _sacrilegious lye against him and his\nChurch_, whilest he professeth himself to be a _friend_, and is\n_really an enemy_.\n\n3. It is (according to the nature of all Sacraments,) [77]a sealing\nOrdinance, as is intimated in those remarkable sacramental phrases,\n_This is my body, this is my blood_, denoting not only a bare\nsacramental signification, but also a spiritual obsignation and\nexhibition of Christs body and blood, to a worthy receiver. Now a seal\nsupposeth a writing to which it is annext, or else it is a meer\nnullity; and certainly Christ never intended to have his Seal put to\na blank or counterfeit writing.\n\n4. It is an ordinance appointed for the nourishment of those who are\nspiritually alive, Christs body & blood being therein conveyed under\nthe Elements of bread & wine; which they only can eat and drink,\n[78]who are alive by Faith, and not they that are dead in trespasses &\nsins.\n\n5. It is the _New Testament in the blood of Christ_, that is, _a\nconfirmation of the New Testament_, and of all the promises and\npriviledges thereof in the blood of Christ, which belong not at all to\nwicked men, [79]_Godlinesse having the promises of this life, and that\nwhich is to come_.\n\nBy all which it appears, that it is the Will of Christ, that no\nscandalous person should come to the Lords table.\n\n[Sidenote: 2. Proposition.]\n\n_That it is the Will of Jesus Christ, that those who are grosly\nignorant, or scandalously wicked, should be kept from the Sacrament,\n(if they offer to come,) by Church-Officers._\n\nAnd this is evident:\n\n1. _From the power given to Church-Officers for that purpose._\n\n2. _From the evill consequents that will otherwise ensue._\n\n1. That such a power is given to Church-Officers, appears,\n\nNot onely\n\nFrom the proportionable practice of Church-Officers under the Old\nTestament, who kept the charge of the holy things of God, and were\nappointed [80]to see that none who were unclean in any thing, or\nuncircumcised in flesh, or in heart, should enter into the Temple, to\npartake of the holy things of God, and [81]had a power to put\ndifference between holy and unholy, which power was not meerly\n_doctrinall_ or _declarative_, _but decisive, binding_, and\n_juridicall_, so far, as that according to their sentence, men were to\nbe admitted, or excluded. That there was a power in the Old Testament\nto keep men from the Sacrament of the Passeover, for morall\nwickednesse, _vide Aarons_ rod blossoming, lib. 1. cap. 9, 10, &c.\n\nBut also,\n\nFrom that power of Government, and _key of Discipline_, committed by\nJesus Christ, to Church-Officers, under the New Testament. For Christ\nhath given to them the keys of the Kingdom of heaven, which imply not\nonly a key of doctrine, but of discipline, and that both to _keep out\nsuch as Christ would not have received in, and to shut out such as\nChrist would not have to continue in_; The use of a key being for both\nthese purposes. For shutting out those that should not be continued\nin, as is granted on all hands from divers Scriptures[82]. And\nconsequently, for _keeping out those that should not be received in_,\nthere being the same reason of both. _For to what purpose should such\nbe received in, as are by Christs command immediately to be cast out\nagain._\n\n2. That divers ill consequences will otherwise ensue, if grosly\nignorant, and scandalous persons be not kept away, is plain.\n\n1. _Church-Governours should be very unfaithfull Stewards of the\nMysteries of Christ, and perverters of his Ordinance._ If a Steward to\nwhom his Lord hath committed his goods to be carefully distributed, to\nsuch as are honest, faithfull, and diligent in his field or Vineyard,\nshall not only admit of _Loyterers_, and such as by their evill\nexample discourage others, but also shall give to such the bread and\nwages which belongs to them who are faithfull and industrious, should\nhe not be accounted a very unjust and unfaithfull Steward, and an\nabuser of his trust?\n\n2. _They should be guilty of polluting and prophaning the_ Sacrament.\nIf a Minister should give this Sacrament to an Infant, or to a\nMad-man, or to a meer fool; or to a Swine, or a Dog, would not all men\nsay this were a horrible prophanation thereof? _Shall it then seem a\nsmall prophanation to give it unto one who is as ignorant as an\nInfant, and walloweth as a Swine in the mire of sin and uncleanness?_\n\n3. _They should express a great deal of cruelty and inhumanity to the\nsoul of him to whom they give the Sacrament_; because they give it to\none who will eat and drink his own damnation.\n\n4. _They will hereby make themselves accessary to his sin of unworthy\nreceiving_; For it is a certain Rule in Divinity; [83]_He that suffers\na man to commit sin, when it is in his power to hinder him, is\naccessory to the sin that that man commits_; as appears by the\n[84]example of _Eli_: And therefore, if the Officers of the Church\nthat are deputed by Christ to keep grosly ignorant, or scandalous,\nfrom the Sacrament, shall yet notwithstanding suffer them to come, and\ncan hinder them, but will not, they themselves become guilty of his\nsin.\n\n5. _They do hereby grieve the Godly, that are members of the same\nCongregation, and as much as in them lies, they pollute & defile the\nwhole Congregation: For know you not_, saith the Apostle, _that a\nlittle Leaven leaveneth the whole lump?_\n\n6. Adde lastly, that hereby they bring down the _judgments of God upon\nthe Congregation_; according to that text, 1 Cor. 11.30. _For this\ncause many are sick._\n\nFrom all this, we argue thus; If Church-Officers under the Old\nTestament had an authoritative power to separate between the holy and\nprophane; and if under the New Testament they have a power to keep out\nfrom the Sacrament, such as are grosly ignorant, or scandalously\nwicked; and if it be the Will of Christ, that the Officers of the\nChurch should be faithful Stewards of the Mysteries of Christ, that\nthey should not pervert, nor pollute his Ordinance; that they should\nnot be cruel to the souls of their Brethren, or be partakers of other\nmens sins, that they should not grieve the Godly, nor bring guilt and\njudgment upon the Congregation of which they are Officers: Then it is\nthe Will of Christ, that they should not give the Sacrament to such,\nwho are grosly ignorant, and scandalously wicked.\n\n[Sidenote: 3. Proposition.]\n\n_That it is the Will_ of Christ, _that_ Church-Governours _have some\nsufficient way to discover who are such ignorant and scandalous\npersons, that they may be kept away_.\n\nThis followeth clearly from the two former Proportions. For if it be\nthe Will of Christ, that no grosly ignorant, or scandalous person\nshould come to the Sacrament; and if they offer to come, should be\nkept back by Church-Officers; then it follows, That they must have\nsufficient way to detect who are ignorant and scandalous. _For Christ\nnever wills any end, but he wills also all necessary and sufficient\nmean, conducing to that end._\n\nNow what sufficient means can be propounded or imagined, for detection\nof ignorant or scandalous persons, but by examination before these\nChurch-Officers; examination, we say, of the persons themselves in\ncase of ignorance, and of witnesses also in the case of scandal. For\nthough in some particular cases for private satisfaction, private\nconference with the Minister alone may sufficiently discover the\nknowledge or ignorance of persons, yet in this common case, for\npublique satisfaction touching the fitness of persons for the Lords\nSupper, no lesse then a publike and judicial examination before the\nEldership can be sufficient; inasmuch as an authoritative act of\nadmitting, or refusing the persons so examined, depends thereupon.\n\nTo illustrate this;\n\nIf a man by his last Will and Testament, should leave unto the Master\nand Fellows of a Colledge in trust a sum of money; to be distributed\nto hopeful poor schollars, such as were well verst in the learned Arts\nand Tongues: Would it not hence follow?\n\n1. That those _Trustees_ have a power granted them by the Will, to\nexamine those that come to desire that Legacie.\n\n2. That if any refuse to be examined, or upon examination be found\ninsufficiently qualified, they have authority to refuse them.\n\n3. That the most sufficient, proper, and satisfactory way, is not to\ntrust to Reports or Testimonials, but to examine the persons\nthemselves that sue for such a Legacie: So in the present case, Jesus\nChrist hath left as a Legacie, the _Sacrament of his Body and Bloud_,\nand hath left the Church-Officers in trust with it, and hath said in\nhis Will, That no grosly ignorant, or scandalous person ought to come\nto partake thereof; and if any come, that he be debarred from it by\nthose Church-Officers. Hence it followeth inevitably.\n\n1. _That those in trust have power to examine such as desire to\npartake of this_ Legacie, _whether they be of sufficient knowledg, and\nof good conversation, or no_. 2. _That they have power to refuse all\nsuch as either refuse to be examined, or upon examination, are found\ninsufficient._ 3. _That if the Church Officers would give up their\naccount with joy at the great day of judgment, they ought not to rest\nsatisfied with private Reports or Informations of others; but to\nexamine the persons themselves, that thereby they may faithfully\ndischarge their trust in a matter of so great concernment_; And that\nthey that will have the Sacrament, according to the will of Christ,\nought first to submit themselves to such examination.\n\nBesides this that hath been said, to prove that those that would come\nto the Sacrament ought first to submit to examination; We shall\nfurther offer these following Arguments.\n\n1. We argue from that general exhortation of the Apostle, 1 _Pet._\n3.15. _But sanctifie the Lord God in your hearts, and be ready alwayes\nto give an answer to every man that asketh you a reason of the hope\nthat is in you, with meekness and fear._\n\nNow if Christians are bound to give an account of their Faith and hope\nto every one that asketh them, _yea even to heathen Persecutors_: how\nmuch more ought they to do it to the Officers of the Church?\nespecially at such a time, when they desire to be admitted to an\n_Ordinance_ that is not common to all sorts of Christians, but\npeculiar to such as are indued with knowledg, and of an unblameable\nlife and conversation.\n\n2. _From that power that Jesus Christ hath seated in his Church, of\nexamining such as are by the Will of Christ to be excommunicated from\nthe Sacrament._ That there is a power of examining, in order to\nexcommunication, appears from Matth. 18.16, 17. and from Revel. 2.2.\nwhere Christ commends [85]the Angel of the Church of _Ephesus_, _because\nhe could not bear them which were evill, and had tryed them who said,\nthey were Apostles, and were not, and had found them lyars_. This\ntrying was not only _charitative_, and _fraternall_, but\n_authoritative_ and _judiciall_. For it was an act of the Angel of the\nChurch; which Angel is not to be understood individually, [86]but\ncollectively, for all the Angels in _Ephesus_. And that there were\nmore Angels then one in _Ephesus_, appears from _Act._ 20.17. (The\nlike may be said of the Angel of the Church of _Smyrna_, _Pergamus_,\n_Thyatira_, &c. for Christ speaks unto each Angel in the plural\nnumber, Rev. 2.10, 13, 14.)\n\nFrom hence we argue, _If Iesus Christ hath given power\nAuthoritatively, to examine such as are to be cast out from the\nSacrament, then he hath also given power to examine such as are to be\nreceived in_. For there is the same reason of both. And as the power\nof excommunication would be wholly useless and frustraneous, if there\nwere not a power of examination precedent thereunto; so would the\npower of keeping such as are grosly ignorant or scandalous, from the\nSacrament, be utterly in vain, and of no benefit to the Church of\nChrist, if the power of examination should be denyed unto it. And\ncertainly, whosoever is an enemy to this power, must be forced to\ngrant, that it is the _Will of Iesus Christ_, that all sorts of\npeople, though never so wicked, though actually drunk, though fooles,\nthough Turks, Iews, or Heathen, are to be admitted to the Sacrament,\nif they come unto it.\n\n_For if there be no divine right of Examination, or of rejection, how\ndare any Church or State assume a power of making rules for keeping\nany persons from the Sacrament?_ should they make rules for keeping\nignorant and scandalous persons from the hearing of the Word, would it\nnot be accounted a sin of an high nature? And is it not as great a sin\nto keep any from the Sacrament, if Christ hath left no power for the\ndoing of it? is not this to be wise above what is written? And\ntherefore let us either admit all sorts to the Sacrament, without any\ndistinction of persons, and thereby become guilty of the body and\nblood of Christ, and accessary to the sins of those that come\nunworthily; (as hath been said, and formerly proved,) or else let us\ndiligently and conscientiously examine all of all sorts, that desire\nto be made partakers of this distinguishing ordinance.\n\n3. From the titles that are given to the Officers of the Church, and\nfrom the duty that God requires at their hands. The Officers of the\nChurch are called _Rulers_ and _Governours_, & such as are _over their\npeople in the Lord_. And it is their duty _to watch over the souls of\ntheir people, as such as must give an account for them into God_. Now\nit is all the reason in the world, that they that must _give an\naccount to God for their people, should take an account of their\npeople_; and that they that _watch over their souls, should know the\nstate of their souls_. And that they that are _Governours, Rulers,\nand Overseers, should teach, instruct, try and examine those over whom\nthey rule and govern_.[87]\n\n[Sidenote: Quest.]\n\nBut you will say, who are these _Rulers and Governours_, by whom we\nare to be examined?\n\n[Sidenote: _Answ._]\n\nThe Answer to this, will lead us to the third thing propounded; and\nthat is to prove,\n\n[Sidenote: The 3. Particular.]\n\n_That the power of examining those that desire to be admitted to the\nLords Supper, belongs not to the Minister alone, nor to the Minister\nwith the whole Church, but to the Minister & Ruling Elders._\n\n1. _Not to the Minister alone._ Indeed there is an examination, which\nbelongs only to the teaching-Elder, and that is [88]a catechizing of\nhis people in publique, by questions and answers; and this is part of\nthe key of doctrine.\n\n[Sidenote: _Non uni, sed unitati._]\n\nBut the _examination_ that we are now treating of, belongs to\n_Discipline and Government_; for it is not only a naked examination,\nbut an _authoritative determining whether the party examined shall be\ndetained from the_ Sacrament, _or admitted_; which is formally an act\nof Church-Government, and therefore belongs not to the Minister alone,\nbut to all those whom Christ hath made Church-Governours, also: of\nwhich sort are the Ruling-Elders, as hath been sufficiently proved.\nThe power of Discipline is given by Christ, not to one Elder, but to\nthe united company of Elders: and for one Minister alone to assume\nthis power unto himself, it is to make himself the Church; it is to\nmake himself a Congregational Pope; it is a bringing in of a Power\ninto the Church, that would have some resemblance (as was objected) to\nauricular confession.\n\nNow there are two things we are very confident of;\n\n1. That when the Parliament gave their allowance to the Presbyterial\nGovernment, if they had put the whole juridical power of the Church\ninto the hands of the Minister alone, they that now seem so willing to\ncome to be examined by the Minister without his Elders, would have\nmore bitterly declaimed against that way, then now they do against\nthis: For this indeed were to make every Minister a Prelate in his\nCongregation; and (as we now said) to bring in that which hath some\nresemblance to _auricular confession_.\n\n2. That it is as warrantable by the Word of God, for one Minister to\nassume the whole power unto himself alone, of suspending persons from\nthe Sacrament, who have been duly admitted thereunto (which is a\ngraduall excommunication) as it is to assume the whole power of\nadmitting unto the Sacrament; for _contrariorum eadem est ratio_. And\noh that our Brethren in the Ministry, that take this power unto\nthemselves, would seriously consider what is here said.\n\nSecondly, the power cannot be placed in the whole Church collectively\ntaken; for then it should be also in children and servants. The\nScripture makes an exact distinction between Rulers, and Ruled; and we\nare very well assured, that if this power were seated in the Minister\nand whole Congregation, that they that are now so unwilling to come\nbefore the Minister and Elders, would be much more unwilling to come\nbefore the Minister, and whole Congregation. And therefore we\nconclude, That this power of examining, and receiving unto the\nSacrament such are fit, and detaining such as are found to be grosly\nignorant, and visibly wicked must needs belong to the Minister,\nassisted with the Elders, chosen out from amongst the rest of the\nCongregation: For if the Elders are Rulers, and Governours, seated by\nGod in his Church, (as hath been abundantly proved) then it will\nundeniably follow, _That whatsoever is properly an act of Government,\nmust belong to them as well as the Minister_. And who can deny, but\nthat the power of admitting unto, or detaining from the Sacrament, is\nan act of Government? and therefore it doth by divine right belong to\nthe Elders, as well as to the Minister. But yet here we must carefully\ndistinguish between the _act of examination_, and the judgment given\nupon the person examined. The managing of the Examination, is the\nproper act of the teaching Elder; It is he that is to pray for a\nblessing; It is he, that is for order sake to ask the questions. But\nas for the _determining_, whether the party examined be fit or no to\nreceive, this is an act of power and government, and belongs not to\nthe Minister alone, but to the Eldership. And it is a very great\nwonder unto us, that people should profess so much dis-satisfaction\nand dislike, in coming before the Ruling-Elders whereas they cannot\nbut take notice,\n\n1. _That the Elders are such, as they themselves have, or might have\nchosen._\n\n2. _They are chosen for the relief and benefit of the Congregation._\nThat so the Minister might not be _sole judge_ of those that are to\ncome to the Sacrament, but might have others joyned with him, to see\nthat he doth nothing out of envy, malice, pride, or partiality, but\nthat all things be managed for the good and edification of them, for\nwhose sake they are chosen: which two particulars, if our people did\nseriously consider, they would quickly be perswaded to a hearty and an\nunanimous submission unto this ordinance of Jesus Christ.\n\nThere remains the fourth thing yet behind, which is an answering of\nthe objections that are brought against this way of examination by\nMinister and Elders. But this, and divers other considerable things,\nwhich we shall propound, to perswade people unto a cheerful obedience\nto this part of Church-Reformation, so comfortably begun in many\nCongregations in this Kingdome; We shall leave, till we come to that\npart of this discourse, which we call, The EXHORTATION; to which we\nrefer the Candid Reader, that desires further satisfaction.\n\nAnd thus we have given you a short survey of the nature of the\nPresbyterial Government; together with an answer to the most material\nobjections against it: which we have done only for this end, that so\n(as we have said) we might undeceive those, who look upon it as lordly\nand tyrannical; and by these bug-bears, are scared from submitting to\nit. And we beseech our several Congregations, to judge of it, as it is\nhere represented, and to be willing to come under the yoke of it,\nwhich is light and easie, (being the yoke of Christ) and which will in\na short time make our Congregations (if received into them) glorious\nfor their unity, verity, and piety.\n\nWe are not ignorant, that it hath many Adversaries. The obstinately\nignorant hates it, because it will not suffer him to go blindfold to\nhell. The prophane person hates it, because it will not suffer him to\neat and drink his own damnation, by unworthy coming to the Sacrament.\nThe Heretique hates it, because after two or three admonitions, it\nrejects him. The Jesuite hates it, because it is an invincible bulwark\nto keep out Popery. The Schismatique, because the main design of it,\nis to make all the Saints to be of one lip, one heart, and one way.\nAnd above all, the Devil hates it, because if rightly managed, it will\nin a short time blow up his kingdome.\n\nBut notwithstanding all these great and potent enemies, our comfort\nis, That this Government is the Government of Jesus Christ, who is the\nKing of his Church, and hath given unto us the keyes of his Kingdom,\nhath promised to be with us, to protect and defend us to the end of\nthe world; upon whose shoulders the government is laid; & though we be\nutterly unable, yet he that was able to bear the wrath of God upon his\nshoulders, is able to bear up this Government against the wrath of\nman. For this end and purpose, all power in heaven and earth is given\nunto him; and he is now sitting at the right hand of God, for the more\neffectual exercising thereof: and will there remain, till he hath made\nall his enemies his foot-stool. Whose priviledge it is, to rule in the\nmidst of his enemies: And will one day say, Those mine enemies, which\nwould not that I should reign over them, bring hither and slay them\nbefore me. _Be wise now therefore, O ye Kings, be instructed ye Judges\nof the Earth; serve the Lord with fear, and rejoyce with trembling.\nKisse the Son lest he be angry, and ye perish from the way, when his\nwrath is kindled but a little; blessed are all they that put their\ntrust in him._\n\n       *       *       *       *       *\n\nThere remains the second particular yet behind; and that is the\n_Vindication of our persons_, (especially of such amongst us, who are\nteaching Elders,) from the slanders and cruel reproaches that are cast\nupon us; which we shall undertake, not so much for our own, as for our\npeoples sake, lest hereby our Ministry should be rendred useless and\nineffectual; for (as [89]_Austine_ saith) _though a Ministers good\nconscience is sufficient for himself, yet his good name is necessary\nfor his people_: who ordinarily dis-esteem the Doctrine of him, whose\nperson they dis-esteem. We thank God, we can say with the Apostle,\nwith us, _It is a very small thing that we should be judged of mans\njudgment: He that judgeth us is the Lord._ We remember what the\nApostle tells us in that little Book of Martyrs, of divers Saints,\nwhose _shoe-latchets we are not worthy to untye; who endured cruell\nmockings, yea moreover bonds and imprisonments, they were stoned, they\nwere sawn assunder, were tempted, were slain with the sword_, &c. _of\nwhom the world was not worthy_, and yet even they were not _thought\nworthy to live in the world_. And therefore we can with the more\nwillingness, suffer our selves to be the _But_ of every mans malice,\nand the subject of every dayes Pamphlet. We read, that even _Elias_\nhimself was called the _troubler of Israel_, by him who was the chief\n_troubler thereof_. And that Saint _Paul_, who was wrapt up into the\nthird heaven, was accused by _Tertullus_, to be _a Pestilent fellow,\nand a mover of sedition among all the Jews throughout the world_. And\nthat the Primitive Confessors and Martyrs, famous for the holiness of\ntheir lives, were charged before the Heathen Emperors, to be the\nvildest of men; to be first murderers, and then eaters of their own\nchildren; to be guilty of incestuous marriages, and in their private\nmeetings to commit uncleanness. And their Religion also was\nrepresented, as the cause of all the Earthquakes, famines, plagues,\nand other miseries of those times.[90]\n\nWe have formerly made mention of the reproaches which the\n_Anabaptists_ of _Germany_ cast upon _Luther_; and we might adde the\nhorrible and prodigious lies & slanders raised by the _Arians_ against\n_Athanasius_, that great Champion of Jesus Christ, and the hideous and\nstrange reports, and bitter invectives of _Michael Servetus_ and\n_Bolseck_, against _Calvin_. But that which doth quiet our spirits,\nmore then all this, is, the consideration of Christ Jesus himself, who\nwhen he was here upon Earth, was accused to be an _Enemy to_ C\u00e6sar, _a\nfriend to_ Publicans _and_ Sinners, _a Glutton and a Wine-bibber_,\n&c. _It is enough for the_ Disciple _that he be as his_ Master, _and\nthe_ Servant _as his_ Lord; _if they have called the Master of the\nhouse_ Belzebub; _how much more shall they call them of his Houshold?_\n\nAs for the particular accusations that are charged upon us, they are,\nwe confess, very many, and very great; and if to be accused, were\nsufficient to make us guilty, we were of all men most miserable. But\nwe hope it may be said of us, as it was once of _Cato_, _That as he\nwas 32. times accused, so he was 32. times cleared and absolved_. And\nwe trust, that the Lord will in due time, dispell all these thick\nmists and fogs which our adversaries have raised up against us, and\nbring forth at last our _Righteousnesse as the light, and our judgment\nas the noon day_. And we do here profess before the great God, that in\nall the great changes that have bin lately made amongst us, it hath\nbeen our great endeavour to keep our selves unchanged, making the\n_unchangeable Word_ our _Rule_, and the _unchangeable God_ our _Rock_.\nAnd we are confident, that no man will account us _Apostatized from\nour principles_, but such as are in a great measure _Apostatized from\ntheir own professions_. There are some men that _Proteus_-like, can\ntransform them into all shapes, for their own advantage, according to\nthe times wherein they live; and _Camelion-like_, can change\nthemselves into any colour but white, can turn any thing, but what\nthey should be. And because we cannot change our consciences with the\ntimes, as some do; therefore, and therefore only, are we counted\n_Changlings_. It is just with such men, as with men in a ship at Sea,\nthat will not be perswaded, but that the shore they pass by moves, and\nnot the ship wherein they are. As for Us, we are, and hope (through\nGods grace) ever shall be fixt and immoveable in our first\nprinciples. We were not the causers of the first War, between King and\nParliament; but were called by the Parliament to their assistance: and\nthe ground of our ingaging with them was, _The Propositions and Orders\nof the Lords, and Commons in Parl. Jun. 10. 1642._ for bringing in of\nmony and plate, &c. wherein they assured us, that whatever should be\nbrought in thereupon, should not at all be employed upon any other\noccasion, _Then to maintain the Protestant Religion, the Kings\nauthority and his person, in his Royall Dignity; the free course of\njustice; the Laws of the Land, the peace of the Kingdom; and the\nPriviledges of Parliament, against any force which shall oppose them._\nAnd in this we were daily confirmed & incouraged more and more, by\ntheir many subsequent Declarations and Protestations, which we held\nour selves bound to believe, knowing many of them godly and\nconscientious men, of publique Spirits, zealously promoting the good\nboth of Church and State. The War we ingaged in by Authority of\nParliament, was only defensive, (which not only [91]Bishop _Bilson_,\nand [92]Bishop _Bedell_, but divers others of the Prelatical way hold\nto be just and warrantable.) We never opposed the King further, then\nHe opposed His own Laws: Our aym in all that great Undertaking (as the\ngreat Heart-searcher knows) was to _secure Religion, to preserve the\nGovernment of the Kingdom, and to remove the Wicked from before the\nKing, that his Throne might be established in Righteousness_.\n\nAnd this Act of ours, was not at all contrary to the _Oath_ of\n_Allegeance_ which we have taken; because the intent of that Oath can\nbe no other, then to oblige to obey the King, according to the Laws of\nthe Kingdome; and to our knowledg, we never disobeyed the King in his\nlegall and political capacity; though we confess we did, and by the\nLaw were allowed to deny obedience unto him in his personall capacity,\nwhen it did cross his legall. And therefore they that charge us so\ndeeply, and reiterate their charge by their multiplyed Pamphlets,\n_That we Ministers are the cause of all the Murders and Blood\nsheddings of these late years, and other horrid practices which we\nforbear to mention, have the greater sin_.\n\nBut our comfort is, the witness of our Consciences, and the integrity\nof our Carriages; and we doubt not but we can truly appeal, as\n_David_, did when he was accused for seeking the life of _Saul_. _The\nLord judg between them and us, and plead our cause, and deliver us out\nof the hands of these cruell and unreasonable accusers._ This is all\nwe shall return in answer to the first War; As for the second War, we\nprofess, we stand amazed at the impudency of that man[93], who is not\nafraid, even against his own conscience (we fear) to say of the\nPresbyterian Ministers, _That they did separate their consecrated\nLungs, for Bellows to blow up the Coals amongst the People this last\nSummer; That they were the Ghostly Fathers of all or the greatest part\nof those Anti-Parliamentary Barabasses, who so lately commenced\nMasters of Mis-rule in_ Surrey, Sussex, Kent, Essex, Wales, &c. _That\nin stead of lifting up their voyces like Trumpets, to cause the People\nto know their abominations, they lift them up like Trumpets, to\nprepare them to commit abominations, &c._ That Tumults, Insurrections,\nand Rebellions of the People against Authority, _in order to the\nadvancement of High Presbytery, seem lawfull, yea, and commendable\npractices unto many of them_. To all which, and Multitudes of such\nlike cruel invectives, we return the answer of the Archangel, _Jude_ 9.\n_The Lord rebuke thee._ It is well known to all that are not wilfully\nand maliciously blind, what help the Presbyterian Ministers and People\ndid contribute towards the quenching of those flames; and that in all\nprobability, the Army had been utterly destroyed, had not the\nPresbyterian Forces in _Lancashire_, _Suffolk_, _Essex_, and in divers\nother places (incouraged by the Ministers) come in timously, and\nvigorously to their assistance. And the time was, when this was\ningenuously acknowledged by one of the chiefest of the Army, though\nthe forementioned Pamphleter, possessed with prejudice against us,\nwill not remember any such thing; and though some of us be like to be\ndealt withall by way of recompence, just as _M. Tullius Cicero_ was,\nwho had his head cut off by _Popilius L\u00e6nas_, whose head he had saved\nfrom cutting off; or as _Constans_, the Son of _Constantine_ the great\nwas served, who was kil'd by one _Magnentius_, whose life he had\nformerly preserved.[94] And what the Ministers of _London_ in\nparticular did in this kind, is well known to all unprejudiced\nCitizens. We did not abet (as we are falsly accused) but abhor and\ndetest, that _horrid violence offered to the Parliament, upon that\nfatall Munday_, July 6. 1647. We have always been, and still are\nfriends to the _Priviledges of Parliament, according to our Covenant_.\nAnd for this very cause it is, even because we will not break the\npriviledges of Parliament, that we suffer so deeply from these kind of\nmen at this day. Although we could (if recriminations were good\nanswers) put them in mind of Pamphlets, not a few, written by them,\nand those of their way, _in justification of as horrid acts of\nviolence offered to the Parliament_. When the Scottish Army came last\ninto _England_, (though we are shamefully traduced, as if we had\nencouraged and invited them to come in,) yet our consciences do\nwitness with us, and our _Auditors_ can testifie for us, that we did\nunanimously oppose them, as men that pretended the _Covenant_, but\nacted quite contrary unto it. We profess, that in conscience we are\nbound, and in practice we shall endeavour to obey _lawfull Authority\nin all lawfull things_; and when we cannot actively obey, we shall be\nready _passively to submit_. If our hearts deceive us not, we have no\ndesign but the _glory of God_, _no interest like that of Religion_. We\ndesire more to _sow spiritualls_, then _reap temporalls_. And that\nChrist and his Gospel, may be exalted, though upon our ruines. Pardon\nus, that we become fools in glorifying, for ye have compelled us. We\nhunt not after tythes, and great Livings, but seek the salvation of\nour peoples souls; and had our enemies a window into our hearts, they\nwould finde these our professions to be true and unfeigned. And yet we\nmust crave leave to tell these men, _That the design of taking away\nTythes from the Ministry, was first invented by that cursed Apostate_\nJulian, _who (as Mr._ Stock _that Reverend, pious, and painfull\nPreacher hath observed[95],) by this means is noted, more to have\noverthrown the Church, then all the Persecuting Emperours before him.\nBecause they took away Presbyters, and their Martyrs blood was the\nseed of the Church, but he took away Presbyterium, the Ministry it\nself, in withdrawing the maintenance from the Church, and so overthrew\nthe Worship of God._ As for our way of preaching, though we are far\nfrom justifying any _indiscreet and passionate expressions_, yet we\nconceive it to be very hard measure, to have our integrity arraigned\nand condemned for humane infirmities. And we hope we may, without\nboasting, say thus much; That the _setled Ministry of England_ was\nnever more _censured, molested, impoverished and yet never more pious,\npeaceable, and painfull_. And that our condition in this juncture of\naffaires, is just like that of the _Romane, That had a suit commenced\nagainst him, because he did not receive the sword of his enemy far\nenough into his bowels_. And that therefore it is that some men\nrail against us, because we will not break our _Oaths and Covenants_,\nand will not _serve the times_, but _serve the Lord_. It is a great\nrefreshing to us, to consider the wise dispensation of God, in\nordering the affaires of this Kingdome, so, as he hath thereby\ndiscovered the hidden hypocrisie and cousenage of many men, unto those\nwho otherwise would not have believed it. And we earnestly intreat\nthese men to consider, as in the sight of God, before whose dreadfull\njudgment Seat, both we and they must shortly give an account of all\nthings done in these our mortall bodies; Whether in that dreadful day\nit will appear a _righteous thing_, If those who have cryed down\n_Persecution so much_, should now themselves become the _greatest\nPersecutors_. And if they who have formerly abhorred others, as men\ntransported with an _Antichristian spirit_, but for a bare suspition,\nthat if they got power into their hands, they would prove _cruell and\ntyrannicall to poor tender consciences_, should now actually attempt\nto do that themselves, the which upon bare suspition, they did condemn\nin others: And if any who have accused others for seeking great\nOffices, and places of gain and preferment, should now manifest\nthemselves to be none of the least self-seekers. Alas! who knows, or\ncan discern the deceitfulness of our hearts? and that if we give way\nupon meer outward occurrences, to change our principles, but that upon\nfurther changes, the Righteous Lord may leave us to Satans stronger\ndelusions, to transport us further, then at present can come in our\nhearts to imagine; that so after all the glorious beginnings in the\nSpirit, we should fearfully Apostatize, and end in the flesh. For our\nparts, we tremble to think of those formidable Judgments of our\nRighteous God. And our prayer to God is, that he would keep us sincere\nin all changes, and that he would plead our cause for us. And our\n_rejoycing, is the testimony of our consciences, that in simplicity\nand godly sincerity, not with fleshly wisdome, but by the grace of\nGod, we have had our conversation in the world_. It is the integrity\nof our consciences, that carries us above all the reproaches and\nslanders that are cast upon us: and that makes us go on in doing our\nduties, maugre all opposition; and to commit the maintaining of his\nown cause, and the cleering of our callings and persons unto the Lord,\nwho judgeth righteously.\n\n[1] Ezra 4.15, 24.\n\n[2] _Justini Martyris Apologia. Tertul. Apol._\n\n[3] _Juell. Apolog._\n\n[4] Psal. 80.12, 13, 14, 15.\n\n[5] Psal. 51.18.\n\n[6] 1 Tim. 3.15.\n\n[7] 2 Tim. 3.16, 17. Psal. 19.7.\n\n[8] 2 Cor. 5.20. Eph. 4.11.\n\n[9] Matth. 18.20.\n\n[10] Iam. 4.12. Isa. 33.22.\n\n[11] Matth. 28.19. 1 Cor. 11.23. &c.\n\n[12] 1 Cor. 5. Ioh. 20.21, 22, 23. Matth. 28.18, 19, 20.\n\n[13] Eph. 4.11. Eph. 1.22. 1 Tim. 3.15.\n\n[14] Heb. 3.2, 3. Ha. 5.1, 7. Cant. 4.16, 6.2. Eph. 2.12.\n\n[15] Eph. 4.12. Matth. 18.15. 1 Cor. 5.5.\n\n[16] Eph. 4.11.\n\n[17] 1 Tim. 5.17. 1 Cor. 12.28. and Rom. 12.6, 7, 8.\n\n[18] Act. 6.5, 6. Phil. 1.1. and 1 Tim. 3.8.\n\n[19] 1 Tim. 3.2. to 13. &c. Act. 6.3.\n\n[20] Act. 6.5, 6. 1 Tim. 3.10. Act. 13.1, 2, 3. and 14.23.\n1 Tim. 5.22. and 4.14.\n\n[21] Act. 6.4.\n\n[22] Act. 15.21. Act. 13.15.\n\n[23] Matth. 16.19. 2 Tim. 4.1, 2.\n\n[24] Numb. 6.23. Luk. 24.50. 2 Cor. 13.14.\n\n[25] Matth. 28.19, 20. Mat. 26.26. to 31. 1 Cor. 11.23.\n\n[26] Tit. 3.10. 2 Thess. 3.14, 15. Mat. 18.15. to 21. 1 Cor. 5.3. and\n2 Cor. 2.6, 7, 8, 9, 10.\n\n[27] Act. 4.35 and 6.1, 2, 3. Act. 11.29, 30. Rom. 12.8.\n\n[28] 1 Cor. 14.34. Rom. 16.1.\n\n[29] Act. 2.41, 47. Act. 5.4. Act. 6.1. Act. 21.20.\n\n[30] Act. 15.\n\n[31] Deut. 17. to the 12. Mat. 18.15, 16, 17, 18.\n\n[32] 2 Pet. 2.10.\n\n[33] Deut. 17.18, 19. & cap. 31.9. Josh. 1.7, 8.1. 2 King. 11.12.\n\n[34] Isa. 49.23.\n\n[35] Ezr. 7.26, 27. 1 Pet. 2.14. compared with Gal. 5.19, 20. & Phil.\n3.2. & 2 ep. Joh. 10. 2 Chron. 15. & 2 Chron. 17.6. 2 Chron. 19.3.\n2 Chron. 29. 2 Chron. 33.15, 16. 2 Chron. 34.31, 32, 33. Nehem. 13.15\n_ad finem_. Dan. 3.29. 1 Tim. 2.2. Rev. 17.16, 17.\n\n[36] 1 Pet. 2.14. Rom. 13.3, 4.\n\n[37] \u0395\u03c0\u03b9\u03c3\u03ba\u03bf\u03c0\u03bf\u03c2 \u03c4\u03c9\u03bd \u03b5\u03be\u03bf \u03c4\u03b7\u03c2 \u03b5\u03ba\u03ba\u03bb\u03b7\u03c3\u03b9\u03b1\u03c2, _Euseb. vit. Constant._ cap. 24.\n\n[38] Isa. 49.22. Psal. 72.10, 11. Isa. 60.10. Rev. 21.24.\n\n[39] 1 Cor. 5.12.\n\n[40] _Ab Apostolis usque ad nostri temporis fecem, Ecclesia Christi\nnata & Adulta persecutionibus crevit, Martyriis coronata est; et\npostquam ad Christianos Principes venit, potenti\u00e2 quidem & divitiis\nmajor, sed virtutibus minor facta est._ Hieron. tom. 1. in vit\u00e2\nMalchi.\n\n[41] Act. 28.22.\n\n[42] Act. & Mon.\n\n[43] _Spanhemius_ in a Book, called _Englands warning, by Germanies\nwoe_; or, An Historicall Narration of the Anabaptists in _Germany_,\n&c.\n\n[44] By Mr. _Carthwright_, against Archb. _Whitgift_. Mr. _Vdal_. Mr.\n_Hildersham_. Mr. _Traverse_, &c.\n\n[45] Heb. 13.17, 24.\n\n[46] 1 Pet. 5.3. Ier. 10.16.\n\n[47] _Non quia soli, sed quia sol\u00f9m pr\u00e6sunt._\n\n[48] _De divers. grad. Minist. Evang._ cap. 11, p. 108.\n\n[49] _Calvin. in locum. Chrysostom._ upon 1 Cor. 12.28. _Estius_ upon\n1 Cor 12.28.\n\n[50] [Syriac: two words] \u05d5\u05de\u05e2\u05d3\u05e8\u05e0\u05d0 \u05d5\u05de\u05d3\u05d1\u05e8\u05e0\u05d0.\n\n[51] \u039a\u03c5\u03b2\u03b5\u03c1\u03bd\u03b7\u03c3\u03b5\u03b9\u03b6.\n\n[52] _Gerhardus de Ministerio Ecclesiastico_, Calvin. _in locum_, P.\nMartyr, _in locum_. Beza _in locum_. Piscator _in locum_. Ambros. _in\nlocum_. Chrys. _in locum_. Salmer. _in locum, Septimo loco ponit\ngubernatores, id est, eos qui pr\u00e6sunt aliis, & gubernant, plebemque in\nofficio continent. Et Ecclesia Christi habet suam politiam, & cum\nPastor per se omnia pr\u00e6stare non posset, adjungebantur ille duo\nPresbyteri, de quibus dixit_, Qui bene pr\u00e6sunt Presbyteri, duplici\nhonore digni habeantur, maxime qui laborant in verbo & doctrina; _Qui\nuna cum Pastore deliberabant de Ecclesi\u00e6 cura, & instauratione: qui\netiam fidei atque honest\u00e6 vit\u00e6 consortes erant_.\n\n[53] Estius _in_ Rom. 12. _Aliis placet etiam hac parte speciale\nquoddam charisma sive officium significari, & misereri dicatur is qui\nab Ecclesia curandis miseris, potissimum \u00e6grotis, pr\u00e6fectus est,\niisque pr\u00e6bet obsequia; velut etiam hodie fit in nosocomiis; qui\nsensus haudquaquam improbabilis est._\n\n[54] _Cornelius \u00e0 Lapide_, in Rom. 12.6, 7, 8.\n\n[55] _Whitak. in pr\u00e6lectionibus suis, ut refert in refutatione Dounami\nSheervodius_, cited by the Author of Altare Damascen. cap. 12. pag.\n925, 926.\n\n[56] Whitgift against Carthwright.\n\n[57] In a Sermon of his in print.\n\n[58] _De perpetua Eccl. gubernat._\n\n[59] 2 Cor. 11.27. 1 Thess. 2.9.\n\n[60] Beza in 1 Tim. 5.17. Piscator in locum. Calvin. in loc.\n\n[61] _Non enim una persona potest dici Ecclesia cum Ecclesia sit\npopulus & Regnum Dei._\n\n[62] Heb. 13.17, 24.\n\n[63] _Chrys._ upon Matth. 18.\n\n[64] _Camer. de Ecclesia_, upon Matth. 18.\n\n[65] pag. 208, 209, 221.\n\n[66] pag. 146.\n\n[67] _unde & Synagoga, & postea Ecclesia Seniores habuit, quorum sine\nconsilio nihil agebatur in Ecclesia; quod qua negligenti\u00e2 obsoleverit\nnescio, nisi forte Doctorum desidi\u00e2, aut magis superbi\u00e2, dum soli\nvolunt aliquid videri_, Ambros. in 1 Tim. 5.\n\n[68] _Pr\u00e6sident probati quique Seniores honorem istum non pretio sed\ntestimonio adepti._ Tertull. Apolog. cap. 39.\n\n[69] _Nonnulli pr\u00e6positi sunt qui in vitam & mores eorum qui\nadmittuntur inquirant, ut qui turpia committant iis communi c\u0153tu\ninterdicant, qui vero ab istis abhorrent, ex animo complexi meliores\nquotidie reddant_, Orig. lib. 3. _Contra Celsum_.\n\n[70] Basil in Psalm 33. _Ubi quatuor gradus Ministrorum constituit,\nquod scilicet alii sint in Ecclesia instar oculorum, ut Seniores; alii\ninstar lingu\u00e6, ut Pastores; alii tanquam manus, ut Diaconi_, &c.\n\n[71] Optatus lib. 1. _advers. Parmen._ mentioning a persecution, that\ndid for a while scatter the Church, saith, _Erant Ecclesi\u00e6 ex auro &\nargento quam plurima ornamenta, nec defodere terr\u00e6, nec secum portare\npoterat, quare fidelibus Ecclesi\u00e6 Senioribus commendavit_.\n_Albaspin\u00e6us_ that learned Antiquary upon that place acknowledged,\nThat besides the Clergy, there were certain of the Elders of the\npeople, men of approved life, that did tend the affaires of the\nChurch, of whom this place is to be understood.\n\n[72] _Et nos habemus in Ecclesia Senatum nostrum, c\u0153tum Presbyterorum;\ncum ergo inter c\u0153tera etiam senes Judea perdiderit quomodo poterit\nhabere concilium, quod proprie Seniorum est?_ Hier. _in_ Is. 3.2.\n\n[73] Aug. writing in his 137. Epistle to those of his own Church,\ndirects his Epistle, _Dilectissimis Patribus, Clero, senioribus, &\nunivers\u00e6 plebi Ecclesi\u00e6 Hipponensis_.\n\nSo again. Aug. lib. 3. _contra Cresconium_, cap. 56. _Peregrinus\nPresbyter, & Seniores Ecclesi\u00e6 Mustican\u00e6 regionis._\n\nAgain, Sermo. 19. _de verbis Domini. Cum ob errorem aliquem a\nSenioribus arguuntur & imputantur alicui de illis, cur ebrius fuerit?_\n&c.\n\nAgain, _Epistola Synodalis Concilii Carbarsussitani apud eundem_, Aug.\n_enar. in_ Psalm 36. _Necesse nos fuerit Primiani causam quem plebs\nsancta Carthaginensis Ecclesi\u00e6 Episcopum fuerat in oculis Dei sortita,\nSeniorum literis ejusdem Ecclesi\u00e6 postulantibus audire atque\ndiscutere._\n\n[74] Gregor. Magnus. _lib._ 11. _ep._ 19. _Si quid de quocunque\nClerico ad aures tuas pervenerit, quod te juste possit offendere,\nfacile non credas, sed pr\u00e6sentibus Ecclesi\u00e6 tu\u00e6 Senioribus diligenter\nest perscrutanda veritas, & tunc si qualitas rei poposcet, Canonica\ndistrictio culpam feriat delinquentis._ We should have added before,\nthat _in actis purgationis C\u00e6ciliani & F\u00e6licis_; We read _Episcopi,\nPresbyteri, Diaconi, Seniores_. Again, _Clerici & Seniores Cirthensium_.\nSundry Letters were produced and read in the conference: one directed,\n_Clero & Senioribus_: another, _Clericis & Senioribus_. The Letter of\n_Purpurius_ to _Sylvanus_, speaketh thus, _Adhibete conclericos, &\nSeniores plebis Ecclesiasticos viros, & inquirant diligenter qu\u00e6 sint\nist\u00e6 dissensiones_.\n\n[75] Sutlivius _de Concil. ab_ 1. _cap._ 8 saith, that among the Jews\n_Seniores tribuum_, the Elders of the Tribes did sit with the Priests\nin judging controversies of the Law of God. Hence he argues against\n_Bellarmine_, that so it ought to be in the christian Church also,\nbecause the priviledge of christians is no less then the priviledg of\nthe Jewes.\n\n[76] 1 Cor. 10.16, 17.\n\n[77] Rom. 4.11.\n\n[78] Joh. 6.63.\n\n[79] 1 Tim. 4.8.\n\n[80] 2 Chr. 23.19. Ezek. 44.7, 8.\n\n[81] Levit. 10.10. Ezek. 22.26.\n\n[82] 1 Cor. 5.13. Rev. 2.14, 15, 20. Tit. 3.10.\n\n[83] Levit. 19.17.\n\n[84] 1 Sam. 2.\n\n[85] _Zelum singularem laudat in tuenda disciplina Ecclesi\u00e6, quod\nvitiis in c\u0153tu grassantibus se fortiter opposuerit, scandalosos\ncensuris debitis correxerit, vel Ecclesi\u00e6 communione ejecerit. Ita\nenim pr\u00e6cepit Christus & Apostolus, & viguerunt censur\u00e6 in primitiva\nEcclesia magno bono_, Pareus in locum.\n\n[86] That the Church of _Ephesus_, is not Individually, but\ncollectively to be taken, _vide Smectymnuum_.\n\n[87] 1 Cor. 12.28. 1 Tim. 5.17. 1 Thess. 5.12. Heb. 13.17.\n\n[88] Gal. 6.6. where the word \u03ba\u03b1\u03c4\u03b7\u03c7\u03bf\u03c5\u03bc\u03b5\u03bd\u03bf\u03c2 properly signifieth a\nteaching by questions and answers.\n\n[89] _Mihi quidem sufficit conscientia mea, vobis autem necessaria est\nfama mea._ Aug. ad fratr. in Eremo.\n\n[90] Tertullian. Apologet.\n\n[91] In his Book of Christian subjection, _&c._\n\n[92] In his letters to _Wadesworth_.\n\n[93] _J.G._\n\n[94] Pezelii mellificium historicum, pars 2. pag. 268.\n\n[95] _M. Stock_ upon Malachy, cap. 3.\n\n\n\n\nThe EXHORTATION.\n\n\nHaving thus in few words, vindicated both our Government and our\nPersons, we conceive it necessary to subjoyn an Exhortation unto all\nthe Ministers, and Elders, and people, that are within the Province;\nwhich we shall branch into these ensuing particulars:\n\n1. We shall direct our speech _unto the Ministers and Ruling Elders,\nthat have accepted of, and do act according to the Rules of the\nPresbyterian Government, as they are conjoyned in one and the same\nPresbytery_.\n\n2. _Unto those of our respective Congregations, that submit unto the\nGovernment, and are admitted unto the Sacrament of the body and blood\nof Christ, in the Presbyterian way._\n\n3. _Unto those that live within the bounds of the Province, and have\nnot yet submitted to the Government, nor are admitted to the\nSacrament, in the Presbyteriall way._\n\n1. We shall direct our speech unto the Ministers and Ruling-Elders,\nthat have accepted of, and do act according to the Rules of the\nPresbyterian Government, as they are conjoyned in one and the same\nPresbytery.\n\nThat which we have to say unto them, is,\n\nTo perswade them to be _faithfull in the discharge of the great trust\ncommitted unto them_. To be a _Ruler in Gods house_, as it is a place\nof _great honour_, so also of _great trust_; and he that hath this\ntrust committed unto him, ought to be one of a thousand. It is a good\nsaying of an Heathen, _Magistratus virum indicat_, Magistracy will try\na man what he is, so will this office you. Such are the mountains of\nopposition you are like to meet withall; such is the courage you must\nput on; such is the wisdome and piety you must be cloathed withall,\nthat we may truly say with the Apostle, _Who is sufficient for these\nthings?_ As _Tacitus_ saith of _Galba_, that he was _Capax imperii,\nnisi imperasset_, thought very fit to have been an _Emperour_, had he\nnot been an _Emperour_; so there are many that have been thought fit\nto be _Elders_, till they were made _Elders_. Many that seemed very\ngood, when private Christians; when advanced into places of trust,\nhave proved very wicked. To have the _body and blood of Christ\nSacramentall in your custody_; To be made _Keepers of Christs\nVineyard_, and _watchmen over his flock_; To have the _keyes of the\nKingdom of Heaven_ committed unto you: This is not only a great\nhonour, but a great burden. And therefore it must be your exceeding\ngreat care, so to behave your selves in the Church of God, which is\nhis house, that you may give up your account with joy at that great\nday. For this purpose we Exhort you;\n\n1. That you would labour to discharge your Office with care and\ndiligence, according to the advice of the Apostle, [96]_Let him that\nRuleth, Rule with diligence_. The Apostle foresaw how negligent Elders\nwould be, in the trust committed unto them; and therefore he chose to\nlay this speciall injunction upon them. You must not suffer the key of\ndiscipline to rust for want of using, but must remember, that the life\nof discipline is in the execution; and that the _unprofitable servant\nwas cast into Hell, not for abusing; but for not improving of his\nTalent_.\n\n2. That you would study to Rule with all humility and Self-denyal,\n[97]not as lording it over Gods heritage, but as being examples to the\nflock, remembring the saying of our blessed Saviour, [98]_The Kings of\nthe Gentiles exercise Lordship; And they that exercise authority upon\nthem, are called Benefactors: But ye shall not be so. But he that is\ngreatest among you, let him be as the younger; and he that is chief_,\n(or, as it is in the Greek[99], he that Ruleth,) _as he that serveth_.\nYou must not be as _Diotrephes_ who loved to have the _Preheminence_;\nnot as the _Pharisees, [100]who loved the uppermost roomes at feasts,\nand the chief seats in the Synagogue_.\n\n3. That you would labour to Rule the Church of God with all\n_peaceablenesse_, and _quietness_; doing nothing out of contention,\nenvy, or malice; but all out of pure love, with the spirit of meekness\nand patience. That the people may read love and gentleness written\nupon all your admonitions and censures. [101]_For the servant of the\nLord must not strive, but be gentle unto all men, apt to teach,\npatient, in all meekness instructing those that oppose themselves, if\nGod peradventure will give them repentance, to the acknowledgment of\nthe truth; And that they may recover themselves out of the snare of\nthe Devill, who are taken captive by him at his will._ Famous is\nthe saying of our Saviour, _Have salt in your selves, and peace one\nwith another_. By _salt_, is meant (as _Chemnitius_ and others\nobserve,) _sincere doctrine and discipline_ whereby the people of God\nare seasoned, and kept from the putrefaction of sin and errour; this\n_salt_ is so to be sprinkled, as that if it be possible, it may have\npeace joyned with it. _Have salt in your selves, and peace one with\nanother._ There are that think, that sincere discipline and peace\ncannot stand together, but they are confuted by Christs own words. The\nreadiest way to have true peace one with another, is to have salt\nwithin our selves. There are indeed, some Congregations, that have\nthis salt, without this peace; which is a misery to be exceedingly\nbewailed. There are others which have _peace_ without this _salt_, but\nthis _peace_ is a wicked _peace_; a peace with sin and errour, which\nwill end in damnation. But blessed and happy are those Congregations,\nthat have _salt in themselves, and true Christian peace one with\nanother_. A Church-Officer must not be a _bramble_, rending and\ntearing the people committed to his charge, but as a _fig tree_,\n_vine_, and _olive tree_, refreshing them with his _fatnesse,\nswetnesse, and fruitfulnesse_.\n\n4. That you would labour to make your Congregations pure, as well as\npeaceable; following after piety, as much as verity and unity. That\nall your people under your charge, may be visible Saints at least. It\nis the great complaint that some take up against the _Presbyteriall\nGovernment_, that it studieth unity and truth, but neglecteth holiness\nand purity. And therefore we beseech you Brethren, by our Lord Jesus\nChrist, who is called _the holy One_, that you would labour to free\nthe Government from this scandal. If there be any under your\ninspection grosly ignorant, or of scandalous life and conversation,\nyou ought not to admit him to the Sacrament; for if you do, you are\naccessary to his sin of unworthy receiving; you are instrumentall to\nthe damnation of his soul, you pollute the ordinance; you offend the\ngodly amongst you; you render the Government obnoxious to just\nexception; and you bring down the heavy judgments of God upon the\nCongregation. If there be any that after admission prove scandalous,\nyou are to admonish him; and if he continue obstinate, you are _to put\naway from among your selves that wicked person_, to purge out the _old\nleaven_, that you may be a _new lump_. And this you are to do:\n\n1. _For the Churches sake_; that the Church in which you are Rulers,\nmay not be infected; _for know you not, that a little leaven leaveneth\nthe whole lump?_\n\n2. _For the sinners sake_; you must deliver such a one _unto Satan_,\nfor the _destruction of the flesh, that the spirit may be saved in the\nday of the Lord Jesus_.\n\n3. _For Christs sake_, that his name may not be dishonoured, and that\nhe may not be forced to depart from your Assemblies.\n\n4. _For the Ordinances sake_, that they may not be polluted.\n\n5. _For your own sakes_, that you may not be damned for other mens\nsins.\n\nOh that our words might take impression upon all your hearts, that are\nMinisters and Elders within the Province! what a glorious thing were\nit, if it might be said of all our Congregations, that they are not\nonly _true_, but _pure Churches, and Churches united in love, and in\nthe truth_? How would this tend to the honour of Jesus Christ, the\nKing of his Church? How would this make him delight to dwell in the\nmidst of you? How would this stop the mouthes of Anabaptists,\nBrownists, and Independents? How would the blood of Jesus Christ be\npreserved from prophanation, and the wicked in time gained to\nrepentance, and the blessing of God be upon us, together with peace\nand plenty in all our dwellings?\n\nWe beseech you once more, by the blood of Jesus Christ, which was shed\nfor your souls, that you would not prostitute it to open sinners, but\nuse all possible means to make your Congregations more and more pure.\nFor this purpose, consider, what the Directory for Church-Government,\nadvisedly and religiously requireth of you, namely, _That where there\nare many Ruling-Officers in a particular Congregation, some of them do\nmore especially attend the inspection of one part, some of another, as\nmay be most convenient. And some of them are, at fit times, to visit\nthe several families for their spiritual good._ And for the better\ninabling you to do these things, we exhort you further:\n\n5. That you would labour to abound more and more in all _knowledge_,\nand _soundnesse of judgement_, _and in all manner of godly\nconversation_; for he that would be fit to _purge_ Gods house of\nignorance and scandal, must first _purge_ himself of ignorance and\nscandal. _Church-purification_ and reformation, must begin in\n_self-purification_ and reformation. He that will reprove sin in\nothers, must be free from that sin himself; otherwise it will be said,\n_Thou hypocrite, first cast out the beam out of thine own eye, and\nthen thou shalt see clearly, to cast out the moat out of thy brothers\neye_. And he must be free from all other scandalous sins also;\notherwise men will be ready to say, This man reproveth me for\ndrunkenness, but he himself is covetous; he reproveth me for swearing,\nbut he himself will lie. And therefore our prayer to God for you is,\n[102]_That you may be filled with the fruits of Righteousness, which\nare by Jesus Christ, unto the glory and praise of God, that your\nlove may abound yet more and more, in knowledge, and in all judgment;\nthat ye may approve the things that are excellent: That ye may be\nsincere, and without offence, till the day of Christ_. For you are\nappointed by Christ to convince gain-sayers, and therefore you had\nneed to let the Word of God dwell in you richly, in all wisdom,\nespecially in these dayes, wherein there are many unruly and vain\ntalkers, and deceivers, whose mouthes must be stopped; who subvert\nwhole houses, teaching things they ought not, for filthy lucres sake.\nYou are appointed by Christ, to be examples to the flock. And that\nwhich is but a little sin in others, will be a great one in you. Your\nsins are not sins, but monsters: You are like _Looking-glasses_,\naccording to which, others dresse themselves; you are like pictures in\na glass-window, every little blemish will be quickly seen in you: Your\nlives are looked upon as _Presidents_, your examples, as _Rules_: And\ntherefore you ought to be _exemplarily holy_, or else you shall\nreceive the _greater condemnation_.\n\n6. That you would labour to be _good in all your relations_, good\n_Parents_, good _Masters_, good _Husbands_, dwelling with your wives\naccording to knowledge, as being heires together of the grace of life,\nthat your prayers be not hindered: _For if a man know not how to rule\nhis own house, how shall he take care of the Church of God?_ How shall\nhe be a good Ruling Elder, that doth not rule well his own house,\n_having his children in subjection with all gravity_? How can he\nperswade others to set up the worship of God in their families, that\nhath none in his own? And therefore, that you may rule the better in\nGods Church, you must make your _houses_ as it were _little Churches_.\n\n7. That you would labour to be men of _publique spirits_, seeking the\nthings of Christ before, and more then your own; mourning more for the\nmiseries of the Church, then your own; and rejoycing more in the\nprosperity of _Sion_, then your own.\n\nA Church-Officer must be like old _Eli_, who was more troubled at the\nlosse of the _Ark_, then the death of his two sons. And like the\nPsalmist, that bewailed more the _burning of Gods house_, then his\nown; and the desolation of _Gods Church_, then of the _Kingdome_.[103]\n\n8. That you would labour to be of a _liberall and free spirit, feeding\nthe flock of God which is among you, taking the oversight thereof, not\nby constraint, but willingly, not for filthy lucre, but of a ready\nmind_. A Covetous _Judas_ will betray Jesus Christ for thirty pieces\nof silver, and sell a good conscience for a messe of pottage; and be\nprodigal of the blood of Christ, rather then lose his trading.\n\n9. That you would labour to be of a _courageous and resolute spirit,\nvaliant for the truth and cause of God_; as _Luther_ was, who alone\nopposed a world of Enemies; and as _Athanasius_, who was both as an\n_Adamant_, and a _Loadstone_, in his private converse[104]; he was\nvery courteous and affable, drawing all men to him, even as a\nLoadstone doth iron; but in the cause of God, and of his truth, he was\n_unmoveable_, and _unconquerable_ as an Adamant. There is nothing will\ncause you sooner to apostatize from your Principles, and from your\npractices, then base fear of men. This made even _Peter deny Christ_;\nand _David_, run to the _Philistines_, & _Abraham_, to dissemble. The\nWise man saith, _The fear of man bringeth a snare, but who so putteth\nhis trust in the Lord, shall be safe._ Our prayer to God for you, is,\nThat the [105]_Lord would speak unto you with a strong hand; and\ninstruct you, that you may not walk in the way of this people, saying\na Confederacy unto those unto whom this people shall say a\nConfederacy; nor fear their fear: but sanctifie the Lord of hosts in\nyour hearts, and make him your fear and your dread_. And you have a\nmost blessed promise added, That _Jesus Christ will be unto you for a\nSanctuary_, to protect and defend you in the day of your greatest\nfears and dangers.\n\n10. That you would labour to be of a _tender spirit_, tender of the\nhonour of God, of the blood of Christ Sacramental, of the souls of the\npeople committed to your charge, of the truths and Government of\nChrist. A Church-Officer must not be a _Gallio_, not caring what\nbecomes of Religion, and the interest of Christ. Nor a luke-warm\n_Laodicean_, neither hot nor cold, lest he be spewed out of the mouth\nof Christ. But he must be a _Josiah_, whose commendation was this,\nthat his _heart was tender_, a _David_, _whose eyes ran down with\nrivers of tears, because men kept not the law_: a _Jeremiah_, who\nwished, that _his head were waters, and his eyes a fountain of tears,\nthat he might weep day and night for the slain of the daughter of his\npeople_.\n\n11. That you would _persevere_ and _continue_ in the great trust\ncommitted unto you, not deserting, nor neglecting the duty thereof,\nfor any present discouragements whatsoever; remembring what out\nSaviour saith, _He that hath put his hand to the plough, and looketh\nback, is not fit for the Kingdome of Heaven_.\n\nWe cannot deny, but there are many things to dishearten you, and make\nyou grow faint and weary, _viz._ your own insufficiency to so great a\nwork; the untractablenesse, and unperswadeablenesse of many among the\npeople to submit unto the Government; The small beginnings of\nreformation in Church-Government unto which we have yet attained, and\nespecially the little countenance that it finds with many, from whom\nit might most justly be expected. Yet notwithstanding, we hope, that\nthat God which hath stirred you up to help to lay the first stone in\nthis building, will not suffer you to leave the work, till the _head\nstone_ be brought forth with shoutings, crying, _grace, grace unto\nit_. For this purpose, we desire you earnestly to consider with us;\n\n1. That the Authority by which you act, is divine. For the office not\nonly of a teaching, but also of a Ruling Elder, is founded upon the\nWord of God, as hath been already shewed.\n\n2. That the Government which you have entred upon, is not a Government\nof mans framing, but the Government of Jesus Christ; who as King and\nHead of his Church, hath appointed you your work, and hath promised,\n[106]_That where two or three of you are gathered together in his\nname, there to be in the midst of you_, to protect, direct, sanctifie,\nsupport, and comfort you. This Christ is [107]_that stone cut out of\nthe mountain without hands, that will destroy all the Kingdomes that\noppose him and his Government, and will himself become a great\nmountain, filling the whole earth_. The time is shortly coming, when\nthe _Kingdomes of this world shall become the Kingdoms of our Lord,\nand of his Christ_; when the [108]_mountain of the house of the Lord\nshall be established in the top of the mountains, and it shall be\naxalted above the hills, and people shall flow unto it: And many\nNations shall say, Come and let us go up to the Mountain of the Lord,\nand to the house of the God of_ Jacob, _and he will teach us his\nwayes, and we will walk in his pathes. And that Nation and Kingdome,\nthat will not serve the Lord Christ, shall perish yea those Nations\nshall be utterly wasted._\n\n3. The reward you shall have for the faithfull continuance in your\noffice, [109]is not from men, (though you deserve, and ought to have\neven from men double honour, and are to be had in high esteem from\nyour work sake,) but from God, who hath promised to give you a\n[110]_crown of glory, that fadeth not away, when the chiefe Shepherd\nshall appear_; which promise is applicable, not only to the teaching,\nbut Ruling Elder; the Apostle speaking there of Elders indefinitely,\nwithout restriction or limitation.\n\n4. The strength by which you act, is the strength of Christ; and\nthough in your selves you be insufficient for so great a work, (_for\nwho is sufficient for these things_) yet _by Christ that strengthens\nyou, you are able to do all things_. God never calls a man to any\nemployment, but he giveth a competent ability thereunto; and is angry\nwith those that pretend insufficiency for that Office to which he\ncalls them, as appears by the example of _Moses_, _Exod._ 3.10, 11,\n13, 14.\n\n5. Consider what great things God hath brought to pass with weak\ninstruments. _Moses_ a shepherd was the deliverer of the Israelites\nout of _Egypt_; and a great part of the World was converted by a few\nFisher-men. God delights to convey grace by contemptible Elements; as\nWater, Bread, and Wine, and to manifest his great power in mans great\nweakness, that so all the glory may redound to him alone.\n\n6. That the greatest undertakings in the Church, have met with\ngreatest difficulties and oppositions. [111]_Jerusalem_ was built\nagain even in troublous times. _Tobia_ and _Sanballat_, and all their\nAdherents set themselves against it, both with scorns, false\ninformations, and acts of violence, yet the work went on and\nprospered: and though it had very many years interruption, yet at last\nGod raised up the spirit of _Haggai_, _Zecheriah_, and of\n_Zerubbabel_ and _Joshua_, and the work was suddainly finished. _Who\nart thou O great Mountain before_ Zerubbabel_? thou shalt become a\nplain_, &c. Oppositions should rather quicken, then cool activity.\n\n7. That the greatest affairs and achievements are wont at first to\nhave but small beginnings, like the Prophet _Elias_ cloud. The repair\nof the Temple and of the City of _Jerusalem_ was so small at first, as\nthat the enemies mockt, and said[112]; _Even that which they build, if\na Fox go up, he shall break down their stone wall._ And _Iudah_ her\nself said[113], _The strength of the bearers of the burden is decayed,\nand there is much rubbish, so as we are not able to build the wall._\nAnd yet notwithstanding God saith[114], _Who hath despised the day of\nsmall things? for they shall rejoice, and shall see the plummet in the\nhand of_ Zerubbabel. _The hand of_ Zerubbabel _laid the foundation of\nthis house, his hand shalt also finish it, not by might, nor by power,\nbut by my Spirit, saith the Lord[115]._\n\n8. Consider, _who_, and of what _carriage_ the most of those are that\noppose this Government, and upon what grounds they are against it, and\nit will adde a singular testimony to the goodness of it, and incourage\nyou the rather to stand for it, seeing so many erroneous,\nsuperstitious, hereticall, leud and licentious persons of all sorts,\nare so violent against it.\n\n9. If God countenance the Government, it is the less matter if it want\nthe countenance of man. Let not the faultinesse of others, discourage\nGods faithfull Ones from their trust and duty: The fewer stand for it,\nthe more reason there is that we should. _The Lord of Hosts is with\nus, the God of Jacob is our refuge_: And therefore let us not fear\nwhat man can do unto us, for there are more with us, then against us.\n\n10. God hath the hearts of all men in his hands, and he can in an\ninstant raise up a _Cyrus_ to appear for his People, and his Cause;\nhe can raise up _Zerubbabels_, _Nehemiah's_, and _Ezrah's_; he can,\nand he will raise up Kings to be the nursing Fathers, and Queens the\nnursing Mothers of his Church; he can turn the hearts of people, and\nmake them willing to submit their necks to the yoak of the Lord; and\nhe hath promised, _that in the day of his power, the people shall be\nwilling_.\n\n11. Lastly, consider _what great things God hath done already for us_;\nand if he had meant to have destroyed us, he would not have done all\nthis for us: He hath broken the iron yoak of Prelacy, removed\nsuperstitious Ceremonies, and Service-book, established a more pure\nway of Ordination of Ministers, and of worshipping of God, and there\nare hopefull beginnings of this Government in many of our\nCongregations; and we doubt not, but that God, who hath been the\nAuthor, will be the Finisher of this mighty Work.\n\nLet the consideration of these particulars exceedingly affect you, and\nstir you up to persevere, & hold out in that great office you have\nundertaken, in nothing being terrified or discouraged, but trusting in\nthe great God, who never faileth those that put their trust in him.\n\n       *       *       *       *       *\n\nOur second Exhortation is unto _those of our respective Congregations,\nthat submit unto the Government, and are admitted unto the Sacrament\nof the body and bloud of Christ, in the_ Presbyterian way; That we are\nto exhort you unto, is,\n\n1. That as you are Saints outwardly, and such who live (as we hope)\nunblameably in the eyes of the world; so you would labour to be Saints\ninwardly, approving not only your wayes unto men, but your hearts and\nconsciences unto the heart-searching God. And for this purpose, we\nperswade you, [116]_to wash not only your hands, but your hearts, from\nall iniquity, and not to suffer vain thoughts to lodge within you; To\nput away the evill of your doings from before Gods eyes; [117]To be\nJews inwardly circumcised with the circumcision of the heart, in the_\nSpirit, _not in the_ Letter, _whose praise is not of Man, but of God_;\nTo labour more to be _good_, then to seem to be _good_; to be more\nashamed to be _evill_, then to be known to be _evill_; to strive more\nto get your sins _cured_, then _covered_; and to be not _gilded_, but\n_golden Christians_. Alas! what will it avail you, to be esteemed by\nyour Minister and Elders reall Saints, when the Lord who is your\nJudge, knows you to be but painted Sepulchres: What will it profit you\nto have our _Euge_ and approbation, when you have the _Apage_ and\ndisallowance of God, and all his holy Angels? And therefore our prayer\nto God for you is, that he would make you not only nominall, but reall\nChristians; not only Saints by profession, but by conversation; not\nonly morally and formally, but Spiritually and Theologically good,\nhaving your persons, principles, and aims holy, as well as your\nactions. _He and he only is a right Christian, whose person is united\nto Christ by a lively Faith; and whose nature is elevated by the_\nSpirit of Regeneration, _and whose principles, practices, and aims,\nare divine and supernatural._\n\nSecondly, as it is your great honour and priviledg to be admitted to\nthe Sacrament, when others by reason of ignorance or scandal are\nrefused; so it must be your great care, to come _worthily_; and so to\ndemean your selves, that you may be made partakers of the graces &\nconsolations of this heavenly banquet; And for this end, we think it\nour dutie to propound certain necessary directions to you, for the\nright ordering of your Sacramental approaches; and to perswade you by\nthe mercies of our Lord Jesus Christ, to the diligent and\nconscientious practice of these following particulars.\n\n1. Not to rest contented with the examination of your Minister and\nElders, but chiefly and especially to examine your selves, and so to\neat of that bread, and drink of that cup: To examine your selves,\nwhether you be in Christ or no, whether You do truly repent; whether\nYou do hunger and thirst after Christ in the Sacrament; whether You\nhave an unfeigned love to God, and Your Neighbour, manifested by an\nimpartial respect unto all the Commandements and Ordinances of Christ:\nFor though we may and ought to admit you upon the profession of these\ngraces; yet Christ will not bid You welcome, unless You have them in\ntruth and sinceritie. And though we cannot discern who are hypocrites,\nand who are sincere amongst You; yet he that can distinguish between\nstar and star, can and will distinguish between a true Saint, and a\nformal Hypocrite: and therefore labour to be such, indeed and in\ntruth, as You seem to Us, to be in _word and profession._\n\nSecondly, As not to come without preparation and examination; so also\n_not to trust to your preparation and examination_. Sacraments do not\nwork as Physick, whether men sleep or wake, _ex opere operato_, by\nvertue inherent in them; but _ex opere operantis, according to the\ndisposition and qualification of the party that partakes of them_. If\nthe party be not qualified according to the tenour of the Covenant of\ngrace, he eats and drinks damnation to himself, and not salvation; and\nwhen he hath done all he can by grace received, to prepare himself;\nyet he must not relie upon his preparation, for this were to make an\nIdol of it, and set up dutie in the room of Christ. Excellent is that\nsaying of _Austine_[118], _He that stands upon his own strength, shall\nnever stand_; and of _Bernard_[119], _That man labours in vain, that\ndoth not labour resting upon Christ and his merits_; and therefore we\nexhort You, after all your care of preparation, to renounce it as to\nthe point of confidence, and _to come to Christ in the strength and\nconfidence of Christ alone_.\n\n3. Not be satisfied in the bare bringing of the forementioned graces\nwith you to the Sacrament, but to labour according to the advice of\nthe Apostle[120], _to stir up the gift of God that is in you_. The\nGreek is, _to blow up_, and cause the grace of God within us to\nkindle. Fire, as long as it lyeth raked up in the Embers, will give no\nheat; a man may die with cold, for all such a fire. Grace, as long as\nit lyeth dead in the habite, will not avail a man at the Sacrament.\nAnd therefore, that you may be worthy receivers, you must take pains\nto blow up the grace of God that is in you. You must arise and trim\nyour _spirituall lamps_, (as the _wise Virgins_ did,) that so you may\nbe fit to meet with your _Bridegroom_. You must _brighten_ your\n_spirituall armour_, & gird up the loins of your mind; You must not\nonly have, but put on your _wedding garment_, and come to this\nheavenly feast apparrelled in all your spiritual ornaments. For it is\na certain truth, that not only a wicked man, that wants grace, but a\nchilde of God that hath true grace, may receive the Sacrament\nunworthily; though he cannot come unworthily as the wicked do, out of\na total want of grace, yet he may come unworthily out of grosse\nnegligence, and sinful carelesness, in not exciting and stirring up,\nand improving the grace of God that is in him.[121] For not to _use\ngrace_, and not to _have grace_, in this case, do little differ in\nGods account. And therefore, if you would be worthy guests at this\nSupper, you must not only have a _true_ Faith, but a _fit_ Faith; not\nonly a true repentance, but a _fit_ repentance; you must not only have\ngrace, but act grace; you must set your _Faith_ on work, to feed upon\nthat blessed Sacramentall promise, _Take, eat, this is my body which\nis broken for you; This is my blood which is shed for you_. And you\nmust labour to make strong and particular applications of Christ to\nyour souls, and to believe, that as verily as you eat the Bread, and\ndrink the Wine, so verily you are made partakers of Christs body and\nblood, to your everlasting happiness. And so likewise you must act\nrepentance, love, thankfullness, and obedience, according to the\ndirection of the Word of God.\n\n4. _To do all that you do at the Sacrament, in remembrance of Christ._\nFor this is the main design of Christ, in appointing this Ordinance,\nthat it might be a _Love-token_ from Christ alwaies by us, and an\neffectual means to keep his death in perpetual remembrance, that it\nmight be a lively picture of Christ crucified; and he that will\nreceive aright, must be eying this Picture while he is at the\nSacrament; and the more he minds it, the more he will admire it: The\nAngels[122] [123]_stoop down_ to _look_ upon Christ incarnate, and it\nis the happiness of heaven to have Christ alwaies before them; and it\nis our happiness on earth, that we have such a blessed commemoration\nof Christ crucified: As Christ is all in all, in all Creatures, in all\nRelations, in all Conditions, and in all Ordinances; so more\nespecially in this: For the Elements of Bread and Wine are not\nappointed for natural ends and purposes, but Christ is all in all in\nthem: They are Representations, Commemorations, Obsignations, and\nExhibitions of Jesus Christ. You must labour with the Eye of Faith to\nsee Christs name written upon the Bread and Wine, and you must read\nChrist in every Sacramental action: when You behold the Bread and Wine\nconsecrated; You must remember how Jesus Christ was set apart by his\nFather, from all Eternity, to be the Redeemer of his People: And when\nthe Minister breaks the bread, You must remember the great sufferings\nthat Jesus Christ endured for Your sins; and when You take the Bread,\nand drink the Wine, you must do this in remembrance of Christ; You\nmust believe, that now Christ giveth himself to be Your nourishment,\nand your Comforter unto eternal life; and you must labour by a lively\nFaith, to take him as your Lord and Saviour, and to cry out with\n_Thomas_ in the highest degree (if it be possible) of rejoycing, _My\nGod, and my Lord_: [124]And when you eat the Bread, and drink the\nWine, you must remember, that Christ _is the living Bread that came\ndown from Heaven, and that whosoever eats of this Bread, shall live\nfor ever: and that whosoever eateth the flesh of Christ, and drinketh\nhis blood, dwelleth in Christ, and Christ in him_. And you must\nendeavour to receive Soul-nourishment from Christ, as your bodies do\nby the bread you eat; and as the bread is turned into your substance,\nso to be made more and more one with Christ by faith: that having a\nreall, though spirituall union with him, You may have a happy interest\nand communion in all his purchases. This is the life of the _Holy\nSacrament_, without which, all is but a dead and empty Ceremonie. But\nwe adde further, That this remembrance of Christ must not be barely\n_notionall_, _doctrinall_, and _historicall_, but it must be also\n_practicall_, _experimentall_, and _applicative_; it must produce\nthese and such like blessed effects and operations in your hearts.\n\n1. You must so remember Christ, as to find power coming out of Christ\nSacramental, to break your hearts for all the sins you have committed\nagainst him. Christ is presented in the Sacrament as a broken Christ;\nhis body broken, and his bloud poured out: and the very breaking of\nthe bread understandingly looked upon, is a forcible argument to break\nyour hearts. Was Jesus Christ rent and torn in pieces for you, and\nshall it not break you hearts, that you should sin against him? Was he\ncrucified for you, and will you crucifie him by your sins? And\nbesides, the breaking of the bread is not only ordained to be a\nmotive unto brokenness of heart for sin, but also in the right use to\neffect that which it doth move unto.\n\n2. You must so remember Christ Sacramentall, as to find power coming\nout of Christ, to subdue all your sins and iniquities; as the diseased\nwoman felt vertue coming out of Christ, to cure her bloody Issue; so\nthere is power in an _applicative and fiduciall remembrance_ of Christ\nat the Sacrament, to heal all the sinfull issues of our souls. There\nis no sin so strong, but it is conquerable by a power derived from\nChrist crucified.\n\n3. This is to remember Christ aright at the Sacrament, when you never\ncease remembring him, till your hearts be brought into a thankfull\nframe to God, for Christ and for his ineffable blessings and mercies\nexhibited in the Sacrament to a worthy receiver. And therefore it is\ncalled an _Eucharist_, or a feast of thanksgiving. It is as _Justin\nMartyr_ saith, [125]_food made up all of thanksgiving_. It is a\ncustome in Colledges and houses founded by the bounty of great men, to\nhave a _feastivall commemoration_ of the bounties of their\nBenefactors. The Sacrament is a _commemoration day_ of your great\nBenefactor Iesus Christ, wherein you are to remember all those things\nwhich he suffered for you; and the proper duty of the day is\n_thanksgiving_.\n\n4. You must not leave off remembring Christ Sacramental, till your\nhearts be inflamed with an ardent love to Jesus Christ; for he is set\nforth in this Sacrament, in all the endearing expressions, as a\ncrucified Christ, as pouring out his blood for us. Now it is an\nexcellent expression of _Bernard_: [126]_The more vile Christ made\nhimself for us, the more dear he ought to be unto us._ You must never\nleave meditating of his love, [127]_till he be as fast fixed in your\nhearts, as he was upon the Cross_.\n\n5. You must so remember Christ, as to be willing to do and suffer any\nthing for that Christ, that hath done and suffered so much for you;\ntill you can say with _David_, _What shall I render for all his\nblessings towards me?_ till you can say with _Thomas_, _Come, let us go\ndye with him_; and we add, _for him_: till with the Apostle, you can\nrejoyce to be _counted worthy to be whipt for his names sake_. And can\nwith _Ignatius_ that blessed Martyr, [128]call your iron chains, not\n_bonds_, but _Ornaments_, and _Spirituall Pearls_; till you can say,\nas _Judg._ 8.22. _Rule thou over us_, &c. _for thou hast delivered us\nfrom the hand of Midian_. There is nothing hard to that Christian,\nthat doth rightly remember Christ Sacramental.\n\n6. You must continue in remembring Christ in the Sacrament, till your\nhearts be wrought up to a _through contempt of the world, and all\nworldly things_. Christ instituted the Sacrament when he was going out\nof the world; and when he was crucifying, the whole world was in\ndarkness and obscurity: and he is propounded in the Sacrament, as a\n_persecuted, broken, crucified Christ, despising, & being despised of\nthe world_. And if you do practically remember the Sacrament of his\ndeath, you will finde vertue coming out thereof, to make you dead to\nthe world, and all worldly things. The Sacrament is called by the\nAncients, [129]_a feast for Eagles, not for Dawes_; and therefore it\nwas a phrase ordinarily used in the administration of this Sacrament,\n_Lift up your hearts to heaven where Christ is_.\n\n7. Cease not remembring Christ, till you be made partakers of the rare\ngrace of _humility_. Of all the graces that Christ picks out, in which\nhe would have Christians to imitate him in, _humility_ is one of the\nchiefest, _Matth._ 11.29. _Learn of me, for I am humble_, &c. And\nChrist in the Sacrament is presented, as _humbling himself_ to the\ndeath of the Cross, for our sakes. And what a shame is it, to remember\nan humble Christ, with a proud heart? The practicall remembrance of\nthe humility of _Christ Sacramental_, when sanctified, is mighty in\noperation, to tame the pride of our hearts.\n\n8. You must not fail to remember Christ in the Sacrament, till by\nfaith you have _applyed Christ, as your Christ_: Till you can say with\n_Paul_, _Gal._ 2.20. _Who loved me, and gave himself for me._\nPropriety in Christ, is that which sweetens all. For what are you the\nbetter _for Christ_, if he be not your _Christ_? The Divels and damned\nin Hell may remember Christ, but not with comfort, because they cannot\nremember him, but as their enemy. But you must so remember Christ, as\nto make him yours, by an _appropriating Faith_.\n\n[Sidenote: Quest.]\n\nBut how shall we be inabled thus to apply Christ?\n\n[Sidenote: _Answ._]\n\nThis is done, by studying the free tender that is made of Christ in\nthe Covenant of grace, which is expressed, _Isai._ 55.1. _Revel._\n22.17. Jesus Christ is that brazen Serpent lifted up upon the Cross,\non purpose, that whosoever looks up to him, shall be healed; and\nwhosoever receives him as his Lord and Saviour, _should not perish,\nbut have everlasting life_. You must study the _freeness_, _fulness_,\nand _particularity_ of the offer of Christ; and pray unto that Christ,\nwho bids you believe, to give you to believe. And truly there cannot\nbe a greater discourtesie to Jesus Christ, then to doubt of his love\ntowards you, while ye are receiving the pledges of his love. For\nherein hath [130]_God commended his love toward us, in that while we\nwere yet sinners, Christ dyed for us_. What can Christ do more to\nmanifest his love, or to perswade us of his love he bears to us? Much\nmore might be said to this purpose, but we leave these things to be\namplified by the Ministry of your faithful Pastors. And we proceed to\ngive you further directions, for the right managing of your\nSacramental addresses.\n\n5. In the fifth place, we exhort you to consider the Sacrament, under\na four-fold Notion:\n\n1. As it is a _spirituall medicine_ to cure the remainders of your\ncorruption.\n\n2. As it is _spirituall food_ to strengthen your weak graces.\n\n3. As it is a _spiritual Cordial_ to comfort your distressed\nconsciences.\n\n4. As it is a _strong obligation_ and forcible engagement to all acts\nof thankfulness and obedience unto Jesus Christ.\n\nNow if you would get the benefit and comfort of the Sacrament, you\nmust when you come to it, carry these four considerations in your\nmind; and labour to draw out good from the Sacrament, according to\neach of them.\n\n1. You must consider what sin it is, that is most unsubdued, and\nunmortified in you; you must use the Sacrament as a _medicine_ made of\nChrists body and blood, to heal that sin.\n\n2. You must consider, what _grace_ is most weak in you; and you must\ncome to the Sacrament, as to food appointed on purpose to strengthen\nweak grace.\n\n3. You must consider what _doubt_ it is, that doth most obstruct your\nfull assurance of salvation; and you must come to the Sacrament, as to\na cheering Cordial, made for this very end, to revive your fainting\nspirit. It is also a _sealing Ordinance_ to seal up the love of God in\nChrist, and to be as a _golden clasp_ to fasten you to Christ, and\nChrist to you: And in which Christ doth often go from man to man, with\nhis _privy seals_, and his _hidden manna_ of heavenly consolation.\n\n4. You must consider how apt you are to start from God, and his just\nCommands, and therefore you must at the Sacrament _renew your\nCovenant_ with GOD, and binde your selves afresh unto GOD, in the\nstrength of Christ, to be his more faithful servants afterwards, then\never you were before.\n\nAnd hereby likewise you may know when you come from the Sacrament,\nwhether you have received worthily, or no: For if you finde these\nEffects from the Sacrament, that it hath been _Medicinall,\ncorroborative, comforting, and obliging_: If you find your sins more\nmortified, your graces more strengthened, your souls more comforted,\nand your hearts more engaged unto God in obedience; You may certainly\nconclude, that you are worthy Receivers. Nay we adde, for the comfort\nof _weak Christians_, if you find any one of these Effects. For\nsometimes Christ lets out himself in the Sacrament in a way of\n_Comfort_; sometimes he hides, as it were, his face, and sends us home\nmore _inlarged_ in our _desires_ after him; sometimes he _kisses his\nchildren with the kisses of his lips_, and gives them to eat of his\n_hidden Manna_; sometimes he sends them home inlarged with _godly\nsorrow_, for want of his imbraces. His dispensations are various. But\nif you finde his presence in any one of these waies, You are worthy\nCommunicants.\n\n6. To endeavour, that your [131]_eyes may affect your hearts_, when\nyou are at the Sacrament. For as Christ in the Ministery of his Word,\npreacheth to the ear; and by the ear conveyeth himself into the heart:\nso in the Sacrament he preacheth to the eye; and by the eye, conveyeth\nhimself into the heart. And therefore it is well called a _visible\nSermon_. Take heed, lest the Devil steal away the benefit & comfort of\nit out of your hearts, by a wanton or wandring eye. And when you find\nyour hearts deaded, and your meditations begin to flag and grow dry,\nfasten your eyes upon the Sacramental Elements, and Sacramental\nactions. Consider the bread broken, and the wine poured forth, and\n_let your eye affect your heart_; and never leave looking upon them,\ntill Christ be pleased to look upon you, as he did upon _Peter_, and\nthen your hearts will be affected indeed, as his was.\n\n7. To take heed of passing _rash censures_ upon those that are\nadmitted to the Sacrament, together with your selves; say not such a\nman is unworthy, but say rather with the Centurion, [132]_Lord I am\nnot worthy that thou shouldst enter under my roof, wherefore neither\nthought I myself worthy to come unto thee_; say as _John Baptist_\nof Christ, _I am not worthy to untye thy shooe-latchet_, much lesse to\nsit with thee at thy table; say not that such a one is a Dog, and not\nfit to eat childrens bread, but say rather of thy self, as\n_Mephibosheth_ doth, [133]_What am I? that thou shouldest look upon\nsuch a dead dog_, &c. The nature of man is very apt (as one saith)\n[134]_to use spectacles, rather then looking-glasses_; spectacles, to\nbehold other mens faults, rather then looking-glasses to behold our\nown. But we hope better things of you. Remember, that when the\nDisciples were at the Passeover with Christ, and Christ told them,\nthat one of them should betray him; They did not passe harsh sentences\none upon another, but every one suspected himself, rather then his\nfellow-Apostle, and said, _Master, Is it I?_ Be not offended at thy\nbrothers wickednesse, which thou art not sure on, but at thine own\nunthankfulnesse, which thou art sure is very great.\n\n8. When you are gone from the Sacrament, you must labour to walk in\nthe _strength of that food_, (as _Elias_ did of his) _till you come to\nthe mount of God_. As you have been made partakers of an Ordinance, to\nwhich others are not admitted, so you must endeavour to live more\nself-denyingly, more heavenly mindedly, more holily and righteously,\nthen they do, that are not admitted. [135]_You must love your enemies;\nblesse them that curse you; do good to them that hate you, and pray\nfor them that do despitefully use you, and persecute you. For if you\nlove them that love you, what reward have you? Do not even the\nPublicanes the same? And if you salute your Brethren only, what do ye\nmore then others? Do not even the Publicanes so?_ You are admitted to\nan Ordinance, that is not common to all, but peculiar to Saints, and\ntherefore your lives must have something peculiar in them, which no\nwicked man can have. You must believe and repent after such a manner,\nas no _Reprobate_ can do; You must pray in your families with more\nlife and zeal then others; you must be more just & faithful in your\ndealings then others; and have more faith, and hope, and love to God.\nIn a word, You must so carry and demean your selves in all your words\nand actions, as that you may be a credit and an ornament, and not a\nscandal to the Congregation, of which you are members. [136]_Walking\nworthy of the Lord unto all pleasing, being faithfull unto every good\nwork, and increasing in the knowledge of God: Strengthened with all\nmight, according to his glorious power, unto all patience and\nlong-suffering with joyfulnesse_. And this we pray[137], _That your\nlove may abound yet more and more, in knowledge, and in all judgment:\nThat ye may approve the things that are excellent, that ye may be\nsincere and without offence till the day of Christ: Being filled with\nthe fruits of Righteousnesse, which are by Jesus Christ unto the glory\nand praise of God_.\n\nWe have been larger, then we thought, in these particulars about the\nSacrament, out of a holy jealousie which we have over you, (which we\ndoubt not but you will pardon in us) fearing lest after your first\nadmission to this Ordinance, you should grow remiss and careless,\nsatisfying your consciences with the naked approbation that your\nMinister and Elders give of your knowledg and conversation; and in the\nmean time, neglecting to get the benefit and comfort of this\nOrdinance, and to thrive, and increase in knowledg and holiness\nproportionably to the expectation of God, and your godly officers.\n\nWe shall be briefer in what we have further to say unto you.\n\n3. In the third place we exhort you, to [138]_Obey those that rule\nover you, and submit your selves, for they, watch for your soules, as\nthey that must give an account, that they may do it with joy, and not\nwith grief; for that is unprofitable for you_. [139]_And we beseech\nyou, Brethren, know them which labour amongst you, and are over you in\nthe Lord, and admonish you, and esteem them very highly in love for\ntheir works sake, and be at peace amongst your selves._ And remember,\n[140]_That the Elders that rule well, are worthy of double honour,\nespecially they that labour in the Word and Doctrine_. For the\nScripture saith, _Thou shalt not muzzel the oxe that treadeth out the\ncorn_, and _the labourer is worthy of his reward_. And it likewise\nsaith, [141]_Let him that is taught in the word, communicate unto him\nthat teacheth in all good things_. And further, [142]_Do ye not know,\nthat they which minister about holy things, live of the things of the\nTemple; and they which wait at the Altar, are partakers with the\nAltar? Even so hath the Lord ordained, that they which preach the\nGospell, should live of the Gospel.----If we have sowen unto you\nspirituall things, is it a great matter, if we reap your carnal\nthings?_ This we write, not to shame you, but to intreat you to give\nliberall and honourable maintenance to your godly Ministers, that they\nmay not only be [143]_lovers of hospitality_, but also inabled to\nexercise it: lest God in anger to you, drive your Ministers into\ncorners, and take both your estates, and your Ministers from you; so\nas you shall neither have Ministers to give maintenance to, nor\nestates to maintain Ministers.\n\n4. To perform all those offices which are required of you, as you are\nMembers of a particular Congregation. For this purpose we exhort you\nbrethren, to [144]_comfort your selves together, and edifie one\nanother, even as you also do; to warn them that are unruly, comfort\nthe feeble minded, support the weak, be patient towards all men: And\nsee that none render evill for evill unto any man, but ever follow\nthat which is good, both among your selves, and towards all men, &c.\n[145]Let the Word of Christ dwell in you richly, in all wisdome,\nteaching and admonishing one another in Psalms and Hymnes, and\nspiritual songs, singing with grace in your hearts to the Lord.\n[146]Let no man seek his own, but every man anothers wealth; and\n[147]let every one of you please his neighbour for his good, to\nedification; for even Christ pleased not himself; but as it is\nwritten, The reproaches of them that reproached thee, fell on me.\n[148]Let nothing be done through strife, or vain-glory; but in\nlowliness of minde, let each esteem other better then themselves._ Now\nthough we are far from thinking, (as some do,) that you are bound to\nperform these duties only to those to whom you are united in\nChurch-fellowship, (for if you ought to pluck your neighbours ox and\nhorse out of a ditch, and to relieve his body, when in want, though\nnot of the same Congregation with you, much more ought you to extend\nacts of spirituall mercy (such as these are) to their souls; and this\nyou are bound unto by communion of natures, communion of Saints,\ncommunion of Churches; and by that Royal law of love, which commands\nus to love our neighbour as our selves,) yet notwithstanding we\nconceive that you are more especially tyed by your Congregational\nrelation, to perform these duties to those that are of your own\nCommunion.\n\nAnd therefore we further perswade you, _to watch over one another, to\nbear the burdens one of another, and so fulfill the Law of Christ. To\nconsider one another, to provoke unto love and good works, not\nforsaking the assembling of your selves together, as the manner of\nsome is, but exhorting one another, and so much the more, as you see\nthe day approaching_. And we likewise desire you not to neglect\nprivate meetings together for holy conference and prayer; that hereby\nyou may be better acquainted one with another, and be mutual helps one\nto another in spirituall things. We think that speech of _Cain_\nunbefitting the mouth of any Christian; _Am I my brothers keeper?_ And\nthough we believe, that none ought to take the Office of a Minister,\nbut he that is elected and ordained thereunto, yet we believe also,\n_that it is the duty of all private Christians, in a brotherly way,\nout of the common bond of charity, to build up one another in their\nmost holy Faith_. And therefore let those [149]_that fear the Lord,\nspeak often one to another_, especially in these evil daies: _and\nstrive together for the Faith of the Gospel, standing fast in one\nspirit with one mind_. For it seemeth to us to be very unchristian,\nthat they especially, that have chosen one and the same Minister, and\nwait constantly upon his Ministry, and that break bread together,\nshould live together like Heathens and Publicanes: at as great a\nstrangeness one from another, as if they lived many miles asunder. And\nthat Drunkards and Adulterers should meet together to dishonor God,\nand to encourage one another in wickednesse; and you should not\nassemble your selves together, to honour God, to strengthen and edifie\none another, and to confirm one another in the truth. Only be careful\nin your meetings, to take heed of [150]_doting about questions, and\nstrifes of words, whereof cometh envy, strife, railing, evill\nsurmises, perverse disputings of men of corrupt minds, and destitute\nof the truth_. And [151]_avoid all foolish and unlearned Questions,\nfor they are vain and unprofitable, and gender nothing but strife_;\nBut help one another in that _one thing necessary_, how to _grow up in\nChrist_; how to _make your calling and election sure_; how to _thrive\nunder Ordinances_; to be _faithfull under Relations_, to adorn the\nGospel you profess; how to advance the power of godliness in your\nseveral spheres; and to be more spiritually serviceable unto God in\nyour generations, and such like.\n\nAnd we further exhort you, that if any Brother in the Congregation\nwalk _disorderly_ and _scandalously_, that you would carefully\nremember, It is your duty, first, _to tell him privately_; (and not to\ntell it to Others, to his and the Churches disgrace, as the manner of\nsome is,) The text is plain, _Go and tell him his fault betwixt him\nand thee alone_; and if he shall hear thee, thou _hast gained thy\nBrother_. But if he will not hear thee, _then take with thee one or\ntwo more, that in the mouth of two or three witnesses, every word may\nbe established_. And if he shall neglect to hear them, _tell it to the\nChurch_. And consider, we beseech you, that the most part of\nSacramental reformation, begins with your performing of this dutie.\nFor how can the Elders judicially take notice of any scandall, till it\nbe brought unto them, in the way of Christ, by you that are\nChurch-Members? There is great complaint amongst well-affected people,\nof _Sacramental pollutions_; and many thereupon, though groundlesly,\nseparate from our Congregations. But if things were rightly\nconsidered, it would appear, that the people themselves are the chief\ncauses of this pollution; for you are the _first wheel_ of this part\nof reformation, and if you neglect your part, how can we discharge\nours? And therefore we intreat you, even for Christs sake, as ever you\ndesire to keep your selves pure from the sin of those that receive\nunworthily, and from being Authors of the prophanation of the\nSacrament, faithfully to discharge this your dutie. And we shall (by\nthe help of God) be exactly careful of ours, that so the Lord may\ndelight to dwell in the midst of us.\n\n5. _To labour to keep your selves free from the Errours, Heresies, and\nBlasphemies of these Times._ For it is evident to every impartial\nObserver, that false teachers, evil men, and seducers are gone abroad\namongst us; subverting of Souls and overthrowing the Faith of some;\nspeaking perverse things, to draw away disciples after them;\nsubverting whole Housholds, teaching things they ought not for filthy\nlucres sake; creeping into houses, and leading captive silly women,\nladen with divers lusts; and by good words, and fair speeches,\ndeceiving the hearts of the simple; yea, by slight and cunning\ncraftiness, lying in wait to deceive (if it were possible) the very\nElect; and not only privily; but now openly and avowedly bringing in\ndamnable Heresies, denying the Lord that bought them. The _Divine\nAuthority_ of the Scriptures is oppugned, the _Deity of Christ\nopposed_, and his _Holy Spirit_ blasphemed, the Doctrine of the\n_Blessed Trinity_ questioned, the _Holy God_ made the _Author of sin_\nand sinfulnesse, _Universall Redemption_ preached, and the ends of\nChrists death evacuated, _Free-will_ by nature to do _good_\nmaintained, the _mortallity_ of the _Soul_ affirmed; the _Use of the\nMorall Law of God_, the _Observation of the Christian Sabbath_, the\n_very calling and Function of the Ministry_, the _very being of a\nChurch_ amongst Us, and all _the Ordinances of Christ_, are slighted\nand rejected. These, and too many more such _monstrous Opinions_ in\nthe very spring-time of _Reformation_ do so multiply amongst vs, that\nthe _tares_ are like to _overgrow the Wheat_, if God prevent not. And\nthat which aggravates the evil of these things is, That _London_\nshould be guilty of such _Apostacy_ from the truth. _London_! which\nhast had able and faithful Ministers of the Word preaching to thee;\nthat hast been so miraculously preserved from the Sword, Famine, and\nPestilence these last Years, yet have Heresies been hatched and\nnourished up under _thy wings_; and from thee have they been spread\nall the Kingdom over. How many in this City have turned away their\nears from the truth, faithfully preached by their _Pastors_; and being\nturned unto fables, have already followed the pernicious waies of\nSeducers, whereby the way of truth is evil spoken on! How is _Religion\ndegenerated_ into vain janglings, and the _power of Godlinesse_ eaten\nup by perverse disputings! And that which should fill Us with more\ngrief and astonishment is, That this inundation of Errours and\nHeresies hath increased upon Us, after such _prayers_, _preachings_,\n_disputes_, and _testimonies_ against them; after a _Covenant_\nsolemnly sworn to _God_, with hands lifted up to heaven, for the\nextirpation of them; and after a solemn Fast commanded by Authority,\nand observed throughout the whole _Kingdom_, for our humiliation for\nthem. And yet (with grief of heart we mention it) those Errours which\nin the Prelates time were but a few, are now many: Those that of late\ncrept into corners, now out-face the Sun: Those which the _Godly_\nabhor'd from their hearts, are now vented as _new and glorious\ntruths_: Nay, to such a degree of _Apostacie_ are some arrived, being\nwaxen worse and worse, that they are labouring for an _odious\ntolleration_ of all those _abominable opinions_, as can shroud\nthemselves under the name of Christian Religion.\n\nWherefore, in the Name of Jesus Christ, we warn you all to take heed\nof these _Impostors_ and _Seducers_; and to keep close to those _good_\nand _old_ principles of Christianitie, which you have suck't in at\n_your first conversion, out of the Word_, from your godly Ministers:\nAnd seeing ye know these things before, _beware lest you also being\nled away with the errour of the wicked, fall from your own\nstedfastnesse; But grow in grace, and in the knowledge of our Lord and\nSaviour_ Jesus Christ; _to him be glory, both now and for ever_,\nAmen. Oh how happy were it, if it might be said of all You that submit\nto the Presbyterian Government; as once of the _Godly_ in _Sardis_.\n[152]_There are a few names even in_ London, _that have not defiled\ntheir Garments, and they shall walk with me in white, for they are\nworthy._ Which that you may the better be inabled to do, We beseech\nYou Brethren, in the words of the Apostle, [153]_To mark them which\ncause divisions and offences, contrary to the Doctrine which ye have\nlearned, and avoid them, for they that are such, serve not our Lord_\nJesus Christ, _but their own belly_. Observe here, that you are not\nonly required to avoid their _Doctrines_, but their _persons_. And so\nlikewise the same Apostle, [154]_If any man teach otherwise, and\nconsent not to wholsome words, even the words of our Lord_ Jesus\nChrist, _and to the Doctrine which is according to Godlinesse, he is\nproud, knowing nothing_, &c. _From such withdraw thyself._ It is your\ndutie, not onely to keep your selves from the Heresies of these times;\nbut, that you may be preserved from the Heresies, you must keep your\nselves, and all under your charge, from such as spread them, and from\ntheir meeting-places. For he that without a just cause goeth into a\n_Pesthouse_, may thank himself, if he get the plague. And he that runs\nheadily into temptation, _hath no promise from God to be delivered\nout_. The Apostle _John_ refused to tarry in the same _Bath with\nCerinthus_; and he commands us in his second Epistle, _If there come\nany unto you, and bring not this Doctrine, receive him not into your\nhouse, neither bid him God speed; for he that biddeth him God-speed,\nis partaker of his evil deeds._\n\nTake heed how you touch pitch, lest you be defiled; And remember, we\nhave faithfully discharged our consciences to you, in this particular;\nAnd that you may be farther instructed against the Errors and\nHeresies of these times, We will propound a few _Antidotes_ and\n_Preservatives_ unto you, under these general Rules following.\n\n1. Whatsoever Doctrine is _contrary to Godlinesse_, and opens a door\nto Libertinism and Prophaneness, you must reject it as _Soul-poyson_.\nSuch are Doctrines against the _Sabbath_, _Family-duties_, and\n_publique Ordinances_: Such is the Doctrine of an _Universall\ntolleration_ of all Religions. The Doctrine of the Gospel, is a\nDoctrine [155]_according to Godliness_; It is a _Mysterie of\nGodliness_; _It teacheth to deny all ungodlinesse and worldly lusts,\nand to live soberly, righteously, and godly in this present world_.\n\n2. You must reject all such Doctrines, as hold forth a _strictnesse\nabove what is written_. Papists teach many strict Doctrines, of\nself-whippings, and voluntary povertie, vows of continency, and many\nsuch like; but the Apostle gives you an _Antidote_ against them,\n_Col._ 2.18, 19, 20, 21, 22, 23. And so also our blessed Saviour,\n_Matth._ 15.1. to the 10. Devout people are much taken with Doctrines\nthat carry a shew of strictness, and of much purity; but you must not\nbe wise above what is written; You must be _Candidates_ of a\n_Canonicall_, not an _Apocryphal_ strictness; And therefore when you\nare taught, that whosoever will enter into _Church-fellowship_, must\nfirst take a _Church-Covenant_; and that whosoever will be admitted\nunto the _Lords Supper_, must not only be free from ignorance and\nscandal, but he must have other, and more strict qualifications; you\nmust enquire what word they have for these assertions; and where _God\nhath not a mouth to speak, you must not have an ear to hear, nor an\nheart to believe_.\n\n3. Whatsoever Doctrine tendeth to the _lifting up of nature\ncorrupted_, to the _exalting of unsanctified Reason_, and giveth _free\nwill in supernaturall things to a man unconverted, is a Doctrine\ncontrary to the Gospell_. For this is one chief aym of _Pauls_\nEpistles, to shew, [156]_That by nature we are dead in sins and\ntrespasses, and that the naturall man receiveth not the things of the\nspirit of God, for they are foolishnesse unto him; neither can he know\nthem, because they are spiritually discerned_, and that [157]_the\ncarnall mind is enmity against God, for it is not subject to the Law\nof God, neither indeed can be_. This Rule will preserve you against\nall _Arminian Tenets_. For this is the main difference between the\nDoctrine of the Gospel, and the Arminians. The Gospel makes _free\ngrace_ put the distinction between the Elect and Reprobate; and the\nArminians _Free-will_.\n\n4. All Doctrines that set up our own Righteousness, whether of\n_Morality_, or _Sanctification_, in the room of Christs Righteousness;\nThat place good works in the throne of Christ, are Doctrines of\nAntichrist, and not of Christ. For the Gospel teacheth us, [158]that\nall our best works are imperfect, and that we are justified, not by\nour own inherent Righteousness, but by the Righteousness of Christ\nonly, made ours by Faith: this Rule will keep you from much of the\n_poyson of Popery_.\n\n5. All Doctrines that do set up Christ and his Righteousness, as to\ndecry all works of Sanctification, and to deny them to be fruits and\nevidences of our justification, are to be avoided and abhorred. For\n[159]the Scripture makes sanctification an evidence of Justification,\nand commandeth all Believers to maintain good works. This Rule will\npreserve you against most of the Errors of the Antinomians.\n\n6. That Doctrine _that lesseneth the priviledges of Believers under\nthe New Testament, and maketh their Infants in a worse condition, then\nthey were in under the Old Testament, cannot be the Doctrine of the\nGospel_. For the Gospel tells you, [160]that Jesus Christ was made a\nSurety of a better Testament, and that the new Covenant is a better\nCovenant; established upon better promises. This Rule will preserve\nyou from the poyson of Anabaptism. For if the children of the Jews\nwere circumcised, and the children of Christians should not be\nbaptized, either it must be granted, that circumcision was of no\nbenefit to the Jewish children, which is contrary to _Rom._ 3.1, 2. or\nit must be granted, that the children of the Jews had greater\npriviledges then the children of Christians.\n\n7. That Doctrine that cryeth up _Purity to the ruine of Unity, is\ncontrary to the Doctrine of the Gospel_. For the Gospel calleth for\nunity, as well as purity, 1 _Cor._ 1.10. _Phil._ 2.1, 2. _Eph._ 4.3,\n4, 5, 6. And Christ prayed for the unity of his Church, as well as the\nHoliness, _Joh._ 17.21, 22. and it is prophesied of the times of the\nGospel, That in those daies, God will give his people, _one heart, and\none way, and to serve him with one consent_, _Jer._ 32.29. _Zeph._\n3.9. This Rule will teach you what to judg of the Congregational-way:\nFor certainly that Government that carrieth in the front of it _A\ntolleration of different Religions_, and is not sufficient to keep the\nbody of Christ in unity and purity, is not the Government of Christ.\n\n8. Whatsoever Doctrine is contrary to the Rule of Faith, or to any\nduty required in the ten Commandements, or to any Petition of the\nLords prayer, is not a Doctrine of Christ, and therefore to be\nrejected.\n\nWe might add many more Rules, but we forbear, lest we should be\nover-tedious. Our prayer to God for you is, That you may be fix't, not\nfalling Stars, in the Firmament of his Church; _Not children tossed to\nand fro, and carried about with every wind of Doctrine_; Not Reeds\nshaken with every wind, but firm Pillars in his house. Wherefore,\nBeloved Brethren, _Stand fast and immoveable, alwayes abounding in the\nWork of the Lord; Forasmuch as you know, that your labour is not in\nvain in the Lord_.\n\nBut now, because he that would keep himself from the Errour of the\ntimes, must also keep himself from the sins of the times: (For it is\nsin that makes God give us up to errour, 2 _Thess._ 2.10, 11. and it\nis sin that makes a man like a _piece of wax_, ready to receive the\nimpression of any errour. The women in _Timothie_ were first laden\nwith divers lusts, before they were led away captive to divers\nerrours; and whosoever puts away a good confidence, will quickly\n_concerning Faith make ship wrack_, as we are told, 1 _Tim._ 1.19.)\nTherefore we are necessitated to inlarge our Exhortation to you in one\nparticular more; which though it be the last, yet it is not the least\nof those things which we have to say unto you, and that is,\n\n6. To exhort you, or rather to require and charge you, _to keep your\nselves unspotted_, not only from the errors and heresies, (as before)\nbut also _from the sins and iniquities of the times wherein you live_.\nWe say, _unspotted_, and so doth the Apostle, _Jam._ 1.27. It is not\nenough for you to keep your selves from being _bemired and besmeared_,\nbut you must labour to keep your _Garments_ so white, as not to have\nthe least _spot of defilement_ from the persons or places where you\nlive. The Apostle tells us, That [161]_in the last daies perillous\ntimes shall come_: _For men should be lovers of their own selves,\ncovetous, boasters, proud, blasphemers, disobedient to Parents,\nunthankfull, unholy, without naturall affection, truce-breakers, false\nAccusers, incontinent, fierce, despisers of those that are good,\nTraytors, heady, high-minded, lovers of pleasures more then lovers of\nGod; having a form of Godlinesse, but denying the power thereof._\nThose words, _having a form of Godlinesse_, must be understood, \u03b1\u03c0\u03bf\n\u03ba\u03bf\u03b9\u03bd\u03bf\u03c5, and referred to all the other sins. And the meaning is, That\nmen would be _self-lovers_, having a form of godlinesse,\n_truce-breakers_, having a form of godliness, _truce-breakers_, having\na form of godlinesse, _Traytors and false accusers_, having a form of\ngodlinesse, _&c_. They should cover all their ungodlinesse, under the\nspecious form of Godliness: Such are the times in which we live, of\nwhich we may truly say, There were never fewer, and yet never more\nSaints; never more nominal, never fewer real Saints; Never more\nself-seekers, and yet never more that pretended to seek the interest\nof Christ. We are an _hypocritall Nation_, _the people of Gods wrath_;\n_We have broken the Covenant of our God, even that Covenant, which in\nthe day of our distress and fear, we made with hands lifted up to\nheaven. We are apostatized from our Principles and practices; We\ncontemn the pretious ordinances, despise and abuse the Godly\nMinisters; We break the Sabbaths, hate the very name of Reformation,\nand scorn to submit to the sweet yoke of Christ and his Government; We\nare proud, secure, lyars, swearers, and forswearers, Murderers,\ndrunkards, Adulterers, and oppressors: We have not learned\nRighteousnesse, but unrighteousness, by all the Judgements of God; We\nare worse and worse by all our deliverances; We have spilt the blood\nof Christ in the Sacrament, by our unworthy receiving_, and therefore\nit hath been just with God to spill our blood. It would be too long to\nreckon up all the particular sins of Magistrates, Ministers,\nHusbands, wives, Fathers, Children, Masters, and Servants; neither is\nit the design of this Discourse. We may truly say with the Prophet,\n[162]_Ah sinful Nation, a people laden with iniquity; a seed of evill\ndoers, children that are corrupters, that have forsaken the Lord, that\nhave provoked the holy One of Israel unto anger; that are gone away\nbackward: Why should we be smitten any longer? we will revolt more and\nmore, the whole head is sick, and the whole heart is faint; from the\nsole of the foot, even unto the head, there if no soundness in us, but\nwounds and bruises, and putrified sores_, &c.\n\nWherefore dearly beloved, we do most earnestly beseech you, in the\nbowels of Jesus Christ, that you would be deeply sensible of, and\nhumbled for these evills that do so much abound in the midst of us,\nfor which the Earth mourns, and the Heavens are black over us. _Oh let\nyour souls weep in secret, and your eyes weep sore, and run down with\ntears, and sigh to the breaking of your loyns, yea to the breaking of\nyour hearts with godly sorrow, which may work in you repentance, never\nto be repented of._ Mourn more for the sins that have brought these\nmiseries upon us, then for the miseries our sins have brought; more,\nfor burdening God with sin, then for being burdened with plagues; more\nfor your hard hearts, then these hard times.\n\nAnd we further intreat everie one of you, to put _away the iniquity\nthat is in his hand_; _to know every man the plague that is in his own\nheart_; _to search and try his waies, and to turn unto the Lord his\nGod_; _to cease to do evill, and to learn to do well_: to be tender of\nthe oathes which he hath taken, or which may be offered unto him to\ntake; to keep close to his _Covenant_; to prize the Ordinances,\nReverence Godly Ministers, sanctifie the Sabbaths, to hate hypocrisie\nand self seeking, to receive the love of the truth, lest God give him\nover to believe lyes. Not to trust to his own understanding, lest God\nblind his understanding. To practise the _truths_ he doth know, that\nGod may reveal unto him the _truths_ he doth not know; not to heap to\nhimself teachers, having _itching ears_, lest he _turn away his ears\nfrom the truth, and be turned unto fables_; not to have the faith of\nour Lord Jesus Christ, in respect of persons, imbracing the Doctrine\nfor the persons sake, and not the person for the Doctrines sake. To\nseek after the truth, for the truths sake, with uprightness of heart,\nand not for outward respects, lest God answer thee according to the\nIdols thou hast in thy heart. To labour to be more and more grounded\nin the Principles of the Doctrine of Christ; to study catechisme more\ndiligently, and so to be led on to perfection, that he may not alwayes\nbe a babe, unskilfull in the word of Righteousness, but by reason of\nuse, may have his senses exercised to discern both good and evil.\n\nIn a word, we once more beseech you all that are admitted to our\nSacraments, that your _conversation may be as becometh the Gospell of\nChrist_; and as you have given up your names unto Christ by\nprofession, so give up your hearts to him, by universall, sincere, and\nconstant obedience: _And let every one that nameth the name of Christ,\ndepart from iniquity._\n\n       *       *       *       *       *\n\nOur third and last Exhortation is unto all those _that live within the\nbounds of the Province, and have not yet submitted to the Government,\nnor are admitted to the Sacrament of the body and blood of Christ in\nthe_ Presbyterian way: These may be reduced into two ranks:\n\n1. Such as separate from our Churches.\n\n2. Such as continue still with us, but do not joyn in the Sacrament.\n\nThe first of these admit of so many _divisions_, and _subdivisions_,\nand are so contrary not only to us, but one to another, as that we are\nhardly able to rank them into order; and yet for method sake, we will\ndivide them into two sorts:\n\n1. _Such as separate from us, only for matter of Government._\n\n2. _Such as separate from us, for matter of doctrine also._\n\n1. _Such as separate from us, only for matter of Government._ To these\nwe have spoken already in our Vindication; We now think fit to add one\nthing more;\n\nAnd that is, To beseech and intreat you, as Brethren, to consider,\nwhat a sin it is, to separate from Churches, which you your selves\nacknowledg to be true Churches of Jesus Christ; and that, while they\nare endeavouring more and more after a reformation according to the\nWord; and to set up Churches of another constitution; Is not this to\nset up Church against Church? and as the Ancients were wont to express\nit, _Altar against Altar_? And whereas you should rather joyn with us,\nand put to your helping hand to reform the Nation, and to bring our\nChurches into the order of the Gospel; do you not rather weaken our\nhands, by dividing from us, and dividing of us; and thereby\nobstructing and hindering the glorious work of Reformation? For what\nwith the Prelatical on the one hand, that will not come up to a\nScripture-Reformation; and with you on the other, that will not joyn\nwith us whilest we are endeavouring after a Scripture-Reformation, The\nbuilding of Gods house ceaseth, in most parts of the Kingdome; and\ninstead of a Reformation, we see nothing but deformation and\ndesolation. If we be the _Church of Christ, and Christ holdeth\ncommunion with us, Why do you separate from us? If we be of the body\nof Christ, do not they that separate from the body, separate from\nthe head also?_ We are loath to speak any thing, that may offend you;\nyet we intreat you to consider, That if the Apostle calls those\ndivisions of the Church of _Corinth_, wherein Christians did not\nseparate into divers formed Congregations of several communion in the\nSacrament of the Lords Supper, _Schismes_, 1 _Cor._ 1.10. May not your\n_secession_ from us, and _profession_ that you cannot joyn with Us as\nmembers, and setting up Congregations of another communion be more\nproperly called _schisme_? The Greek word for _Schism_ signifies\n_rending_; and sure it is, that you rend your selves from Us, and not,\n_as from Churches the same rule_, but _as Churches differing in the\nrule_, with a dislike of Us, and a protestation, that You cannot joyn\nwith Us as fixed members without sin; You hear Us preach, not as\npersons in Office, but as gifted men only; and some of you refuse to\nhear us preach at all: You renounce all _Church communion_ with us as\nmembers; and not only so, but you invite our people from Us, by\ntelling them, _That they cannot continue with us without sin_: You\ngather Churches out of our Churches, and You set up Churches in an\nopposite way to our Churches; and all this you do voluntarily, (not\nseparated, but separating, _non fugati, sed fugitivi_) and\nunwarrantably, not having any sufficient cause for it; and\nnotwithstanding all this, yet you acknowledge Us to be the true\nChurches of Jesus Christ, and Churches with which Christ holds\ncommunion. May we not therefore most justly charge you as guilty in\nmaking a Schism in the Body of Christ?\n\nWe are far from thinking, that every difference in Judgment, or every\nseparation from a Church, maketh a Schism; for it is not the\nSeparation, but the Cause, that makes the Schismatick. The\nGodly-learned say, [163]_That every unjust, and rash separation from a\ntrue Church_, (that is, when there is no just cause, or at least no\nsufficient cause of the separation) is a schism. And that there is\n[164]a negative and positive schism, the former is, when men do\npeaceably and quietly draw from communion with a Church, not making a\nhead against that Church from which they are departed: the other is,\nwhen persons so withdrawing, do consociate & draw themselves into a\ndistinct and opposite Bodie, seting up a Church against a Church (as\nyou do;) which _Camero_ cals _A schism by way of eminencie_, & further\ntels us, that there are [165]four causes that make a separation from a\nChurch, lawful.\n\n1. When they that separate, are grievously and intollerably\npersecuted.\n\n2. When the Church they separate from, is heretical.\n\n3. When it is Idolatrical.\n\n4. When it is the Seat of Antichrist. And where none of these four are\nto be found, there the separation is insufficient and schismatical.\nNow we are fully assured, that none of these four causes can be\njustly charged upon our Congregations. And therefore you must not be\ndispleased with us, but with your selves, if we blame you as guilty of\na positive Schism.\n\nThere are two things will be objected against what is here said.\n\n[Sidenote: _Object._ 1.]\n\nThat you are forced to separate from Us, because of those sinfull\nmixtures that are tolerated amongst Us; That our Congregations are\nmiscellaneous companies of all gatherings, without any due separation\nof the wheat from the chaff: that all sorts are admitted even to\nSacramental communion. And that therefore you ought to come out from\namongst Us, that you be not made partakers of our sins.\n\nWe answer,\n\n[Sidenote: _Answ._ 1.]\n\n1. That this charge, if understood of those Congregations, that are\nreformed according to the rules of the Presbyterial Government, is\nmost untrue and unrighteous. It is sufficiently known what we suffer\nin our estates, and in our outward peace and quiet, because we will\nnot allow of sinful mixtures in our Churches. The Lord that observes\nour particular carriages knows, that we study purity of members, as\nwell as purity of Ordinances, and verity of doctrine. And though we\ndare not make separation from a true Church, by departing from it, as\nyou do; yet we do make a separation in a true Church, by purging and\nreforming it, which you do not do. The rule of the Assembly for the\nChurch-members, is very full: _That they must be visible Saints, such\nas being of age, do professe Faith in Christ, and obedience unto\nChrist, according to the rules of Faith and life, taught by Christ and\nhis Apostles._ Doth not the Scripture require more then this? why then\nwill ye separate from us for sinfull mixtures, when we are purging\nout sinfull mixtures? when God is coming towards us, why will you run\naway from us? When God is building us up, why are you so active in\npulling us down? Are we not coming out of the Wildernesse, and will\nyou now forsake us? It is not many years since the ship of this Church\nwas sinking into Popery, and then some of you separated from it into\nother parts of the world. And when of late years, there was hope\nthrough the mercy of God, of saving the ship, you returned back; and\ninstead of helping to save her, you presently began to separate from\nher; and whilest we were pumping to preserve the ship, your practices\nhave occasioned & made many leaks in it. This is a sad thing, and if\nrightly apprehended, must sit sadly upon the spirits of some.\n\n[Sidenote: _Answ._ 2.]\n\nSuppose there were some sinfull mixtures at our Sacraments, yet we\nconceive, this is not a sufficient ground of a negative, much lesse of\na positive separation. [166]The learned Author forementioned tells us,\nthat _corruption in manners crept into a Church, is not sufficient\ncause of separation from it_. This he proves from Matth. 23.2, 3. and\nhe also gives this reason for it; Because _in what Church soever,\nthere purity of Doctrine, there God hath his Church, though\noverwhelmed with scandalls. And therefore whosoever separates from\nsuch an Assembly, separates from that place where God hath his Church,\nwhich is rash and unwarrantable._\n\nThe Church of _Corinth_ had such a profane mixture at their Sacrament,\nas we believe few (if any) of our Congregations can be charged withal.\nAnd yet the Apostle doth not perswade thy godly party to separate,\nmuch less to gather a Church out of a Church. There were many godly\nand learned Non-conformists of this last age, that were perswaded in\ntheir consciences, that they could not hold communion with the Church\nof _England_, in receiving the Sacrament kneeling, without sin, yet\ndid they not separate from her. Indeed, in that particular act they\nwithdrew, but yet so, as that they held communion with her in the\nrest, being far from a negative, much more from a positive separation.\nNay some of them, even then when our Churches were full of sinfull\nmixtures, with great zeal and learning, defended them so far, as to\n[167]write against those that did separate from them. He that will\nnever communicate with any Church, till every thing that offendeth be\nremoved out of it, must tarry till the great day of judgment, when\n(and not till then) [168]_Christ will send forth his Angels, to gather\nout of his Kingdome every thing that offendeth, and them that do\niniquity._ _Musculus_ tells us of a [169]_Schwenkfeldian_ at\n_Augusta_, whom he asked, when he had _received the Sacrament_; he\nanswered, _not these twelve years_: He asked him the reason; he\nanswered, _Because he could not finde a Church which was inwardly and\noutwardly adorned fit for a spouse of Christ, and that he would defer\nreceiving the Sacrament, till he could finde such a one_. This man\nnever did receive: No more will any of his opinion. We speak not of\nthese things, to justifie the negligence and wickedness of\nChurch-Officers, in suffering these prophane mixtures; we have already\nproved it to be their duty, to keep all visibly-wicked persons from\nthe Sacrament, and have given divers arguments to perswade them\nthereunto. We have likewise shewed it to be the duty of private\nmembers, to do what in them lyes, for the removing of scandalls out\nof the Church. If a brother offend them, they are not to separate from\nhim, (for this is not the way of Christ, to _gain_, but to _destroy_\nhis soul,) but they are to tell him of it privately, and in an orderly\nway to bring it to the Church. And when they have done their duty,\nthey have freed their own souls, and may safely and comfortably\ncommunicate in that Church, without sin.\n\n[Sidenote: _Object._ 2.]\n\nThough we do separate from you, yet we cannot stand charged with\n_Schisme_, because the nature of Schisme consisteth in an open breach\nof Christian love; and is such a separation, which is joyned with a\ncondemnation of those Churches from which they separate, as false\nChurches, which we are far from.\n\n[Sidenote: _Answ._]\n\nWe grant, that to make up the formality of a _Schismatick_, there must\nbe added uncharitableness; as to make up the formality of an\n_Heretique_, there must be added _obstinacy_. But yet as he that\ndenyeth a fundamental Article of Faith, is guilty of heresie, though\nhe add not _obstinacy_ thereunto to make him an heretique; so he that\ndoth _unwarrantably_ separate from a true Church, is truly guilty of\n_Schisme_, though he add not _uncharitableness_ thereunto, to\ndenominate him a compleat Schismatique.\n\nA Reverend Brother of your own, calleth [170]_Brownisme_, _a bitter root\nof rigid separation_. And we beseech you, with the spirit of meekness,\nto consider what bitter fruits have sprung from your more moderate\nseparation: what great and wofull breaches have been made upon the\nblessed grace of charity: what harsh and rigid censures some of you\nhave passed upon our persons and government; calling us _Lordly, and\nPrelaticall_; and it, _Tyrannical and prejudicial to civill States_,\non purpose, to make us, and it odious, and thereby to render your\npersons and way the more amiable to the people. And that which is more\nthen this, Are there not some of you, that choose rather to joyn with\nAnabaptists, and Episcopal men, then with us? And that will give\nletters dimissory to your members, to depart from you to the Churches\nof the Anabaptists? and at the same time, deny them to such as desire\nthem, for to joyn with Churches of our communion? Is not this to\nseparate with an open breach of Christian Charity? We charge not these\nthings upon all of you, but only upon some, whose names we forbear to\nmention. And for our parts, we do here profess, That it is and shall\nbe our great care, to study _purity and charity_, as well as _verity\nand unity_; and _purity of members_ according to the Word, as well as\nof _Ordinances_.\n\nWe abhor an over rigid urging of uniformity in circumstantiall things.\nAnd are far from the cruelty of that Gyant, _who laid upon a bed all\nhe took; and those who were too long, he cut them even with his bed;\nand such as were too short, he stretched out to the length of it_. God\nhath not made all men of a length, nor height. Mens parts, gifts,\ngraces differ; and if there should be no forbearance in matters of\ninferior alloy, all the world would be perpetually quarrelling. If you\nwould fully know our judgments herein, we will present them in these\ntwo Propositions:\n\n1. That it is the duty of all Christians, to study to enjoy the\nOrdinances of Christ in unity, and uniformity, as far as it is\npossible; for the Scripture calls [171]to unity and uniformity, as\nwell as to purity and verity: and surely, it is not impossible to\nobtain this so much desired unity and uniformity, because that God\nhath promised, that his children shall serve him with [172]_one\nheart, and with one way, and with one shoulder_. And that in the days\nof the Gospel, _There shall be one Lord, and his name one._ And Christ\nhath prayed, [173]_That we may be all one, as the Father is in him,\nand he in the Father._ And he adds a most prevalent reasons, _that the\nworld may believe that thou hast sent me_. Nothing hinders the\npropagation of the Gospel, so much as the divisions and separations of\nGospel-Professors. If then it be Gods promise, and Christs prayer, it\nis certainly a thing possible to be obtained, and a duty incumbent\nupon all true Christians, to labour after.\n\n2. That is their duty to hold communion together, as one Church, in\nwhat they agree; and in this way of union mutually to tolerate and\nbear with one another in lesser differences. And here that golden Rule\nof the Apostle takes place, [174]_Let us therefore as many as be\nperfect, be thus minded; and if in any thing ye be otherwise minded,\nGod shall reveal even this unto you: Neverthelesse whereto we have\nalready attained, Let us walk by the same Rule, let us mind the same\nthing._ This was the practice of the primitive Christians.\n\nAll such who professed Christianity, held Communion together, as one\nChurch, notwithstanding the difference of Judgements in lesser things,\nand much corruption in conversation.\n\nWe beseech you therefore Brethren, that you would endeavour to keep\nthe _Unity of the spirit in the bond of peace; for there is one Body\nand one Spirit, even as ye are called in one hope of your Calling; one\nLord, one Faith, and one Baptisme; one God and Father of all, who is\nabove all, and through all, and in you all._\n\nFor our parts, we do here manifest our willingness, (as we have\nalready said) to accommodate with you according to the Word, in a way\nof union; And (such of us as are Ministers,) to preach up, and to\npractise a mutual forbearance and toleration in all things, _that may\nconsist with the fundamentalls of Religion, with the power of\nGodlinesse, and with that peace which Christ hath established in his\nChurch_, but to make ruptures in the body of Christ, and to divide\nChurch from Church, and to set up Church against Church, and to gather\nChurches out of true Churches: And because we differ in some things,\ntherefore to hold Church-communion in Nothing; this we think hath no\nwarrant out of the Word of God, and will introduce all manner of\nconfusion in Churches and Families; and not only disturb, but in a\nlittle time destroy the power of Godlinesse, purity of Religion, peace\nof Christians, and set open a wide gap to bring in Atheisme, Popery,\nHeresie, and all manner of wickednesse: We will therefore conclude\nwith that description that Doctor _Ames_ gives of the sinfulnesse and\nmischievousnesse of Schisme, lib. 5. cap. 12.[175]\n\nSchisme, properly so called, is a most grievous sin;\n\n1. Because it is _against charity towards our Neighbour_, &c.\n\n2. Because it is _against the Edification of him who makes the\nseparation, in that he deprives himself Communion in spirituall good_.\n\n3. _Because it is against the honour of Christ, in that, at much as in\nit lyeth, it takes away the Unity of his mysticall body._\n\n4. _It makes way unto Heresie, and separation from Christ._ And\ntherefore it is a sin by all good men to be abhorred.\n\n[Sidenote: Second sort of Separatists.]\n\n2. The second sort are such, as _separate from our Churches, as false\nChurches_; And from our _Ministry, as Antichristian_: and differ from\nus not only in Discipline, but in Doctrine also. We purpose not to\nundertake a particular confutation of your Errours.\n\nFour things only we have to say:\n\n1. To beseech you to consider, whether you did not receive the _work\nof Conversion from sin unto God, which ye presume to be wrought in you\nfirst of all, in these publique assemblies, from which you now\nseparate?_ And if once you found Christ walking amongst us, How is it\nthat you do now leave us? Do you not therein leave Christ also? Are we\nlesse, and not rather more reformed then we were? If the presence of\nChrist, both of his power and grace, be with us, why will you deny us\nyour presence? Are ye holier and wiser then Christ? Is not this an\nevident token that we are true Churches, and have a true Ministry,\nbecause we have the seal of our Ministry, even the conversion of many\nsons and daughters unto God? Doth not the Apostle from this very\nground, [176]argue the truth of his Apostleship? Is it not apparent,\nthat our Ministers are sent by God, Because their Embassage is made\nsuccessfull by God, for the good of souls? Did you ever read of true\nconversion ordinarily in a false Church? Will the Lord concur with\nthose Ministers whom he sends not? Doth not the Prophet seem to say\nthe quite contrary, _Ier._ 23.33. And therefore either renounce your\nconversion, or be converted from that great sin of separating from us.\n\n2. To consider, whether there was not a time, _when ye could have\nplucked out your own eyes, and have given them to those Ministers,\nwhose eyes you would now pluck out, and whom now you hate, and think\nyou do God good service, in reviling and persecuting them._ How is\nit, that you are thus altered and changed? _Are they become your\nenemies, because they tell you the truth?_ You will Reply, It is\nbecause they are _Ministers Ordained by Antichristian Bishops_; and\ntherefore before they have renounced their false Ministry, we cannot\nwith a safe conscience hear them, nor expect a blessing from their\nMinistry. This Reply is, we confess, a great stumbling block to many\ngodly people, in this Kingdome; for satisfaction to it, we offer these\nparticulars:\n\n1. Many of you that make this Reply, hold, _That the Election of the\npeople is by Gods Word sufficient to make a man a true Minister\nwithout Ordination._\n\nNow it is certain, that many publique Ministers have been chosen by\nthe free and full consent of their Congregations; and most of them\nhave had an after consent, which was sufficient to make _Leah_ _Jacobs_\nwife[177], and why not (to use your own words) to marry a man to a\npeople; and therefore according to your own judgments, all such are\nlawfull Ministers. For sinfull superadditions do not nullifie divine\nInstitutions.\n\n2. Some of you, that besides Election, require Ordination for the\nmaking of a Minister, yet say, that this Ordination must be by the\npeople of the Congregation; and thus are your Ministers ordained.\n\nNow we finde neither precept nor president for this in all the\nScripture; we finde [178]_Ordination by the laying on of the hands of\nthe Presbytery_, but never of the laying on of the hands of the\npeople. We finde [179]the Apostles, _Timothy_ and _Titus_, _Ordaining_,\nbut never the people _Ordaining_; and for private persons to assume\nthe power of Ordination (that is, a power to send men to preach the\nGospel, and administer the Sacraments) is a sin like unto the sin of\n_Uzzah_, and of _Corah_, and his company. Therefore we say to you, as\nChrist doth, _Matth._ 6. _First pluck the beam out of thine own eye, and\nthen_, &c. First justifie the Ordination of your own Ministers by\nprivate persons, and then you will see better, to find fault with the\nOrdination of our Ministers.\n\n3. We distinguish between a defective Ministry, and a false Ministry,\nas we do between a man that is lame or blind, and a man that is but\nthe picture of a man. We do not deny, but that the way of Ministers\nentring into the Ministry by the Bishops, had many defects in it, for\nwhich they ought to be humbled: But we add, that notwithstanding all\nthe accidental corruptions, yet it is not substantially and\nessentially corrupted: As it is with Baptism in the Popish Church; all\nOrthodox Divines account it valid, though mingled with much dross,\nbecause the party baptized, is _baptized in the name of the Father,\nSon, and Holy Ghost_. And therefore, when a Papist turns Protestant,\nhe is not baptized again, because the substance of Baptisme is\npreserved in Popery under many defects. The like, and much more, may\nbe said for the _Ordination of our Ministers by Bishops_: It is lawful\nand valid for the substance of it, though mingled with many\ncircumstantial defects.\n\nAnd this appears,\n\n1. Because when they were ordained, _they were designed to no other\nOffice, but to preach the Word, and administer the Sacraments;\naccording to the Will of Christ._\n\n2. Because since their Ordination, _God hath sealed the truth of their\nMinistry_ (as hath been said) _by his blessing upon it_. If they be\n_Antichristian Ministers_, how is your _conversion Christian_?\n\n3. Because they were ordained by Bishops, not as Lord Bishops, or as\n_a superiour Order by divine Right above a Presbyter_; but as they\nwere _Presbyters_. For the understanding of which, you must know,\n\n1. That by Scripture, a Bishop and Presbyter is all one, as appears by\n_Act._ 10.27, 28. _Tit._ 1.5, 6, 7, 8. _Phil._ 1.1. 1 _Tim._ 3.1, 2, &c.\n1 _Pet._ 5.1, 2. and by what is said by the Authors quoted in the\n[180]Margent.\n\n2. _That the Lordly Dignities of Bishops were meer civill additaments\nannexed to their Bishopricks by Kingly favour._\n\n3. That this Opinion, that _Bishops are a [181]superiour Order of\nMinistry, by Divine Right above a Presbyter, is a late upstart\nOpinion, contrary to antiquity_, as appears by the Authors quoted in\nthe Margent.\n\n4. That the Laws of this Realm do account nothing _divine_ in a\nBishop, but his being a Presbyter; and therefore the Parliament in\ntheir _Ordinance for Ordination_, tels us, _That they did ordain as\nPresbyters, not as Bishops, much lesse as Lord Bishops_.\n\nAs for their usurpation of the sole power of Jurisdiction, together\nwith their Lordly Titles & Dignities, and Dependances, we have\nrenounced them in our _Solemn League and Covenant_: But we never did,\nnor never shall renounce them as _Presbyters_, which by the consent of\nall sides, are by _Divine Right_.\n\nWe shall add one thing more,\n\n4. That Ministers do not receive their Ministry from the People, or\nBishops, but immediatly from Jesus Christ: For they are Ministers and\nEmbassadors of Christ, not of the People: Indeed they are Embassadors\nfor the good of the People, but not Embassadors of the People: All\nthat the people or Bishop doth, is but to _choose_ and _ordain_ a man;\nbut it is Christ that gives him his _power and authority_; As when a\nwife _chooseth a husband_, and a Town a Mayor; the Town doth not\ngive the Mayor, nor the wife the husband, the power they have; but the\n_Laws of God_, the one and of _Man_, the other: So it is here, It is\nChrist that gives the Office, and the Call to the Ministry; They are\nhis _Servants_, and in his _Name_ execute their function. It is he\nthat fits them with ability for their work; the people they consent,\nand the _Bishop as a Presbyter, with other Presbyters, ordain him_;\nwhich though it had many Corruptions mingled with it, when the\n_Bishop_ was in all his pomp and Lordliness, yet for the substance of\nit, it was lawful & warrantable, and _therefore cannot without sin be\nrenounced and abjured_.\n\n3. In the third place we exhort you to consider, _whether since you\nhave forsaken our Congregations, you have not fallen into such strange\nopinions, and those of so high a nature, as that if any man should\nhave told you seven years ago, that you would have one time or another\nfall into them, you would have said to him, as_ Hazael _did to the\nProphet; Am I a dog, that I should do this?_ Who would ever have\nthought, that you that did once sigh, mourn, and bitterly complain,\n_That a Chappell was permitted to the Queen to hear Masse in, should\nnow plead for a toleration of Popery, and all manner of Errours and\nHeresies? That you that did once flock to our Churches as Doves to the\nwindows, should now not only forsake ours, but all Churches of\nwhatever constitution; That you that did once so much prize Christ,\nand his holy Scriptures, should now (some of you at least) deny the\nDivinity of Christ, and his holy Scriptures?_ But this is no great\nwonder, for the Apostle hath foretold it, [182]_That evill men and\nseducers shall wax worse and worse, deceiving and being deceived_; and\nthat _they will increase unto more ungodliness, and their word will\neat as doth a Canker_, &c. _Errour_ is of an incroaching nature; as\nthe _little Theef_ openeth the _door_ oftentimes to the _great Theef_\nso a little _errour_ paves a cause-way to a greater: The _Popish\nsuperstition_ at first grew secretly, the _tares_ were hidden under\nthe _corn_; but in a little while the _tares_ grew up, so as no _corn_\ncould be seen: Images, at first were brought into the Church _only for\nan historicall use_; afterwards, to stir up _devotion_, at last, they\ncame to be _worshipped_: Let the Serpent but winde in his head, & he\nwill quickly bring in his whole body: Your _first errour_ was in\n_separating from our Churches_, from which _Christ doth not separate_.\nHere the _Serpent got in his head_, & no wonder his whole body\n_followed_; he that saith _yea_ to the Devil in a little, shall not\nsay _nay_ when he please: He that tumbleth down the _Hill of Error_,\nwill never leave tumbling, till he comes to the _bottome_. First you\ndeny our Ministers to be true Ministers, and our Ordinances to be true\nOrdinances; and then God, as a just Judge, gives you over, in a little\ntime, to deny all _Ministers and Ordinances_, and then to be _above\nall Ministers and Ordinances_; and at last, to be above Christ\nhimself, and not to stand in need of his _mediation to God the\nFather_. First you deny _Baptisme of Infants_, and then after,\n_Baptisme of water_: In a word, First you _run away from us_, and then\nfor the most part turn _Independents_, then _Antinomians_, then\n_Anabaptists_ then _Arminians_, then some of you _Socinians_,\n_Antiscripturists_, _Anti-Trinitarians_, still waxing worse and worse,\ndeceiving and being deceived, & in the conclusion, meer _Atheists_.\n\nSuffer us therefore to speak to you in the words of Christ, to the\nChurch of _Ephesus_. Rev. 2.5. _Remember from whence you are faln, and\nrepent, and do your first works_, &c. Repent of all your\nSoul-destroying _Errours_, and return to the Churches from which ye\nhave most unjustly separated, for fear, lest _God as a just Judge_,\nbecause you would not receive the love of the truth that you might be\nsaved, should still give you over to strong delusions, that ye should\nbelieve a lye, _That all they might be damned, who believed not the\ntruth, but had pleasure in unrighteousnesse_: And this makes way to\nthe fourth thing we have to say to you; and that is,\n\n4. To beseech you to consider, _Whether since you forsook our\nCongregations, you are not much decayed in the power of Godliness_,\nwhether you have not lost your first love to Godly Ministers,\nGospel-Ordinances, Fastings, reading the Word, private & Family\nprayers, and Communion of Saints; whether you are not grown more\ncensorious, self-conceited, headie, high-minded, treacherous, fierce,\ndespisers of those that are good, and lovers of pleasure more then\nlovers of God; whether Duties to God and Man have not been more\nneglected, Sabbaths more prophaned, Families worse governed; the\npublique welfare of Church and State have not been less minded,\nwhether prophaneness, or prophane Ones, have not been more indulged;\nand whether you be not sensibly and dangerously apostatized from that\nclose and humble walking with God, which formerly some of you did so\nmuch labour after: For the truth is, _Corruption in the Judgment, will\nquickly bring corruption in the conversation_. Our actions are guided\nby our apprehensions; and if our apprehensions be _erroneous_, our\n_actions_ will quickly be tainted with wickednesse; And therefore it\nis very observeable, [183]_That in the old Law, when the Leprosie was\nin the head, the Priest was not only to pronounce the man unclean, but\nutterly unclean_: For Leprosie in the head, will quickly beget a\nLeprosie in the whole man: As the Sun is to the World; so is the\nUnderstanding to Man: If the Sun be dark, all the world is in\ndarknesse; and if the light that is in thee (saith Christ) be\ndarkness, _How great is that darkness?_ We wonder not at the\n_looseness_ of your practices, when we consider the _looseness_ of\nyour principles: _For Doctrines contrary to Godliness, must needs\nbring forth a conversation contrary to the Gospell._ And this is an\nevident token to us, that the _New-Lights_ (as they are called) which\nyou hold forth to the world, proceed not from the _Father of Lights_,\nbut the _Prince of Darkness_, because they lead men into the _Works of\nDarkness_.\n\nTherefore seeing that since your departure from us, you have wofully\nback-slidden from God, and are visibly decaid in Holiness and\nRighteousness, Our Exhortation to you is, that you would return to\nyour first Principles; for then it was better with you, then now; And\nour prayer to God for you is, _That he would give you repentance to\nthe acknowledging of the truth; and that you may recover your selves\nout of the snare of the Devill, who are taken captive by his will._\n\nHaving finished that we had to say to those that separate from our\nChurch, we now go on to speak a few words to those that _continue with\nus still, and that wait upon the publique Ministry, but do not yet\njoyn with us, in partaking of the Sacrament of the Lords Supper_.\nThese we shall divide into three ranks.\n\n1. Such as are _young people_, not yet sufficiently instructed in the\ngrounds of Religion.\n\n2. Such as are _grown in years_, and come to our Churches, but yet are\nscandalous in life and conversation.\n\n3. Such as live, for ought we know, unblameably, but yet refuse to\ncome to the Sacrament in the Presbyterian way.\n\n1. Such as are _young people_, and not yet sufficiently instructed in\nthe grounds of Religion; Our Exhortation to you is, _That you would\nremember your Creator in the days of your Youth_; the word in the\nHebrew[184] is, in the choyce of thy dayes: The time of Youth is the\nGolden Age; and grace in Youth, is like a Jewel in a gold-ring. The\ntime of Youth, it is the _Seasoning Age_: A Vessell will of a long\ntime retain the savour of that liquor that it is first seasoned\nwithall; _Teach a child_ (saith Solomon) _the trade of his way, and he\nwill not depart from it when he is old_. The time of Youth is the\nchiefe time you have to _work for heaven_. Old age is a time to _spend\ngrace_; but Youth is the time to get it: Old Age is the time to _reap_\nthe fruit of holiness, but Youth is the time to _sow_ the seed of it:\nAnd it is a time, that of all times God doth most require, and most\ndelight in. It is observed by one, that Christ [185]_loved his\nyoungest Disciple best_: And by Another, that Christ was _wonderfully\ndelighted_ with that _Hosanna_ that the children sang unto him, Mat.\n21.16. [186]_The childrens Hosanna pleased him no less then the mens\nHallelujahs; Suffer little children to come unto me_, saith Christ,\n_for to them belongeth the Kingdome of God._ In the Old Testament God\nhath manifested a great deal of love to young people; He chose _Abel_,\nthe younger, _Shem_, the younger, _Abraham_, the younger, _Jacob_, the\nyounger; young _Samuel_, and young _David_, and young _Josiah_: And\ntherefore let young men, especially, be exhorted to begin betimes, to\nbear the yoak of the Lord; _Seek ye first the Kingdome of God, and his\nRighteousness_; first, _before_ any thing else; and first, _more_ then\nany other thing. Say not, (O say not!) I am a young man, and therefore\nmay plead for liberty to do what I list, till I come of riper years:\nBut remember, _That Jesus Christ shed his blood for thee when he\nwas 8. dayes old_; and took thee into his Family by _Baptisme_, _when\nthou didst hang upon thy mothers Breast_; Thou art (it may be) a young\nman, but a Baptized young-man; A Young-man consecrated and dedicated\nto God; And it is not only sin, but sacriledg and perjury, to\n_impropriate that that is dedicated to God, to the service of the\nDevill_. Remember the wrath manifested from Heaven _against the 42.\nchildren_ that mocked _Elisha_; And remember further, That young\npeople must dye, as well as old: _There are Skulls in Golgotha, of all\nsizes_; and young people have _immortall souls_, and must appear at\nthe great day of Judgment, as well as _old_; Young people are by\nnature _children of wrath, heires of hell_; and therefore this is thy\nfirst work (_O young man_) to get out of the Root of Abomination, into\nthe Root of Acceptation; out of the old _Adam_ into the new _Adam_; &\nbefore this be done, (though thou shouldst spend thy time in gathering\nup Pearls and Jewels,) thou art an undone creature.\n\nFor the better effecting of this, we exhort you, to attend diligently\nto the publike Preaching of the Word, and willingly and cheerfully to\nsubmit to be catechized and instructed by your _Parents, Masters, and\nMinisters_. The Scripture divideth a Congregation, into him that\n_catechizeth_, and those that are _catechized_, saying, [187]_Let them\nthat are taught_, or (as it is in the Greek) _Catechized, communicate\nto him that teacheth_ (or _catechizeth_) _them in all good things_. In\nthe Primitive times, when any Heathen man was converted to\nChristianity, he was first a _catechumenus_, before he was admitted\neither to _Baptisme_, or the _Lords Supper_. And _Egesippus_\ntestifies, [188]_that by the diligent instruction of the Church, there\nwas no known Common-Wealth in any part of the World, inhabited, but\nwithin fourty years after Christs passion, received a great shaking of\nHeathenish Religion._ There are in Christian Religion, _fundamentalls_\nand _superstructions_. The _fundamentalls_ are the vitals of\nChristianity: These are comprized in many of our _English_\nCatechismes. Amongst all others, we do more especially commend the\n_greater and lesser Catechismes made by the Reverend Assembly of\nDivines_, _and published to be used in all Churches in_ England _and_\nWales, _by Authority of Parliament_. These we exhort you, not only to\nread, but to learn. And to invite you thereunto, we further declare;\n\nThat the study of the Catechisme, is a singular help for the _right\nunderstanding_ of the Scriptures: (For the Catechisme is nothing else,\nbut a Methodical Extract out of the Bible, of the fundamentals of\nChristian Religion;) And it is also very useful to make you understand\nwhat your _Ministers preach to you_; And to keep you from the\n_Errours_ and _Heresies of these times_ to prepare you to give a\ndistinct and perfect account of your Faith to the Minister and Elders.\nFor one great Reason why men do so pervert the Scriptures to their own\ndestruction, and run wilde into so many errors and heresies, and are\nso unable to give a particular and distinct account to the Minister\nand Elders, is for want of the study of the Catechisme. As a ship\n_without ballast_ is tossed about with every wave and wind; so is a\n_man without the study of the Catechisme_, carried about with every\nwind of vain doctrine. As a _house_ without a foundation will quickly\nfall, so will a Christian that is not well verst in the fundamentals\nof Religion. As Children grow _crooked_, that are not well looked to\nat first; so many run into _crooked opinions_, because not well\ncatechized.\n\nAnd therefore we earnestly beseech and intreat all Parents, and\nMasters of Families, that they would make conscience of this great\nduty of catechizing their children and servants. And oh that the Lord\nwould make our words to take impression upon your hearts. In the Old\nTestament God commands Parents to _teach diligently their children_.\nThe word in the Hebrew[189] is, to _whet the Law_ upon their children.\nThe fourth Commandement is directed not to children, and servants, but\nto Parents and Masters; And they are there commanded, not only _in\ntheir own persons_, to keep the Sabbath; but to see that their\n_children and servants do it also_. It is not, _Thou, or thy son, or\nthy daughter; But thou, nor thy son, nor thy daughter_. It doth not\nsay, (as _Zanchy_ well observes[190],) _Remember thou to keep holy the\nSabbath day, and to perswade thy children and servants to keep it\nholy_: But _remember thou to keep it holy, and thy son, and thy\nservant_, implying thereby, _that it is the Duty of the Master and\nFather, to compell his servant and children to the keeping of the\nSabbath day_. For doing of this, God exceedingly extols _Abraham_,\nGen. 18.19. _I know that he will command his children, and his\nhousehold after him, that they keep the wayes of the Lord_: upon which\nwords, a learned Divine wrote thus; [191]_Abraham did not leave his\nchildren and servants to their own genius, their own counsels, their\nown lusts, though it is certain, divers of them would have thanked him\nfor such a liberty; for they had been nursed up in superstition and\nidolatry, as_ Abraham _was, and might have pretended, that they were\nnot satisfied in point of conscience. But_ Abraham _knew how to\ndistinguish between liberty of conscience, and liberty of lust, and\ntherefore would not allow them such a liberty as would have enticed\nthem into the worst kinde of bondage._ The New Testament also calls\nupon Parents, not only to bring up their children, but to\n[192]_nurture them up in instruction and admonition of the Lord_. Old\n_Eli_ was _grievously punished_ for neglect of this duty: And let his\nsevere chastisement be as a _warning-piece_ to all Fathers and\nMasters; And let them know, _That if their children and servants\nperish for want of instruction, through their negligence, their blood\nwill be required at their hands._\n\nAnd if Parents and Masters, much more ought Ministers to be very\nconscientious in the diligent discharge of this duty. Our Saviour\nChrist layeth an express command upon them, not only _to feed the\nsheep_, _but also the lambs of Christ_. It is no disparagement to a\n_Peter_, to be a _feeder of Christs lambs_. Oh that Ministers would\nunanimously and universally set to this duty! We commend it to them,\nas a most _Soveraign Antidote_, to preserve their Congregations from\nthe errours of these times. It is reported of _Julian_, that amongst\nother subtile plots he used for the rooting out of Christian Religion;\nOne was the _suppression of all Christian Schools_, and places of\ncatechizing. [193]And as one saith, _If he had not been as a Cloud\nthat soon passeth away, it had been to be feared, lest within a short\ntime he had overshadowed all Religion._ For when Catechizing was taken\nfrom the Church, it was presently all overspread with ignorance. And\nit is further added by the same Author, That the Papists themselves\nacknowledg, that all the advantage the Protestants got of them in the\nbeginning of Reformation, was by their catechizing; because they began\nsooner to catechize, then they did. And it is to be feared, saith he,\nif ever the Papists get once again advantage of Us, it will be by\ntheir exacter catechizing, then ours. And therefore, if ever you would\nprevent the further _corruption_ of mens Judgments, and secure them\nfrom the infection of _errour_, and preserve Religion from ruine. We\nexhort you in the bowels of our Lord Jesus Christ, to practise this\nduty; and intreat our people with all readiness and constancie, to\nsubmit unto this Ordinance of God, which with so much publique\nprejudice, hath been so long neglected.\n\nAnd to perswade people thereunto, let them consider further,\n\n1. If Ministers are bound to catechize; then people are bound to be\ncatechized.\n\n2. That they are baptized, and thereby consecrated unto Christ, and\nobliged by promise, to give up themselves unto instruction.\n\n3. That ignorance, though it be not the greatest, yet it is a most\ndangerous sin: All sin is wrapt up in ignorance, as a child in\nswadling clouts. The Scripture saith, [194]_That Christ will come in\nflaming fire to render vengeance upon all those that know him not_,\n&c.\n\nIt makes the _ignorance of God_ to be the cause of all sin, 1 _Sam._\n2.12. 1 _Joh._ 2.4. _Eph._ 4.19. And _David_ prayeth unto God,\n[195]_To pour out his wrath upon the heathen that know him not_; how\nmuch more upon the Christians that know him not? As toads and Serpents\ngrow in dark and dirty sellars: so all sin and wickednesse in an\nignorant and blind soul. Now there is no ordinary way for young people\nto gain the knowledge of God, but by _Catechizing_.\n\n4. That the time of youth is the _golden Age_, the _seasoning age_,\nand a time in which men are apt to receive abiding impressions of\nevil, or good. And if they can learn to say to _Elisha_, _Bald-pate_,\nwhy should they be unwilling to learn to sing to Christ, _Hosanna_?\n\n5. That it is not so great a shame for young people to be ignorant, as\nto be wilful and obstinate in ignorance. And if they refuse to be\n_Catechised_, they shall perish in their ignorance; but the _Minister_\nis free from the blood of their souls.\n\nThe second sort are such _as live within the bounds of our Province,\nand come to our Congregations, and yet are wicked and prophane, and\nsuch, as if they should come to be examined by the Minister and\nElders, would not be received to the Sacrament_. These are Christians\nin _name_, but they are a shame to the _name_, and bear it (as\n_Urijah_ did a letter to _Joab_) _for their ruine and destruction_. We\nbeseech and intreat them to consider, what a sinful and cursed\ncondition it is to live ungodlily and unrighteously under the\nabundance of Gospel-Ordinances.\n\nFirst, what a _sinful condition_ it is; For,\n\n1. It is as much as in them lyes, a frustrating of the great love of\nChrist in dying for them: For, therefore Christ dyed, _that they which\nlive, should not henceforth live unto themselves, but unto him which\ndyed for them, and rose again_, 2 Cor. 5.13.\n\n2. It is a frustrating of the gracious design of God, in sending the\nGospel to them; for one chief errand of the Gospel, is to _teach us to\ndeny ungodlinesse and worldly lusts, and to live soberly, righteously,\nand godly in this present world_, Tit. 2.12.\n\n3. It is not only to sin against the _light of nature_, but against\nthe _light of the Gospel_.\n\n4. Not only against the _creating and preserving mercies of God_, but\nagainst the _heart-blood mercy_ of Jesus Christ.\n\n5. It is a sin of _horrible ingratitude and unthankfulness_; a sin\nthat makes God himself to stand, as it were, amazed, that any man\nshould be so wicked, as to be guilty of it, _Isai._ 1.2. _Jer._ 2.11,\n12.\n\n6. It is a sin that will make us speechlesse, and unexcusable at the\ngreat day, _Joh._ 15.22.\n\n7. It is a sin that renders a Christian worse then the very bruit\ncreatures, _Isa._ 1.3. And in this one sense, worse then the Devills\nthemselves, because the Devills never refused so great salvation.\n\n2. Consider what a cursed condition this is: For,\n\n1. It is a _spirituall plague_, which is so much greater then a\ncorporal, by how much the Soul is better then the Body.\n\n2. It is a sign not only of Gods Fatherly, but revengeful displeasure,\n_a brand of reprobation, and the high-way to damnation_.\n\n3. It renders a man utterly uncapable (as such) of the Sacrament of\nthe body and bloud of Christ; for Christ ordained the Sacrament for\nhis friends, not for his enemies; to increase, not beget grace; for\nthose that are visible Saints, not for those that are visibly wicked.\n\n4. It brings _Personall, Congregationall_, and _Nationall Judgments_,\nLuk. 13.5. Isa. 5.\n\n5. It makes a Christians condition at the day of Judgment more\nintolerable, then the condition of _Sodom and Gomorrah_. It makes the\nGospel it self to be the chiefest inditement against him; and the\nhottest place in Hell to be his portion for ever, and ever.\n\nOh that the Lord would give hearts to these men to meditate on these\nthings! and to repent of all their swearing, cursing, lying,\ndrunkenness, fornication, adultery, Sabbath-breaking, and such like\nabominations! And let them not be offended with us, (as most of them\nare) for not admitting them to the Sacrament; but rather offended with\ntheir sins, that make them uncapable, as such, of the Sacrament. Let\nnot them cry out against us, but against themselves; and study to be\nrevenged, not of their Ministers and Elders, but of their sins, and\nthemselves. The Lord knows, that it is meer love to the Lord Jesus\nChrist, and tender pity and compassion to their and our own souls,\nthat forceth us to deny them this Ordinance; lest we should be\ninstrumental to their eating and drinking their own damnation, and\naccessary to their unworthy receiving, and to the prophanation of the\nSacrament; _Let not our pity, love, and care to them, breed hatred\nagainst us, in them._ And why should they desire to partake in these\nholy mysteries, whose hearts and lives are so full of unholinesse? why\nshould they that want spirituall life, desire to eat of spirituall\nfood? What should men spiritually dead, do at a spiritual feast? why\nshould they desire to eat that bread, which will certainly, as long\nas they continue in this condition, be the bread of death, not of\nlife; and to drink that cup, which will certainly be a cup, not of\nsalvation, but of damnation! Let our counsel be acceptable to you;\n_First wash you, make ye clean, put away the evill of your doings from\nbefore Gods eyes, cease to do evill, learn to do well_; and then come\nand see whether we will not receive you heartily and joyfully to the\nSacrament. _First wash your hands in innocency, and then you will be\nfit to compasse the Lords Altar._ First get _spirituall life, and then\ncome and eat spirituall food_. First get to be a friend and Disciple\nof Christ; and then not only We, but Christ himself, will bid you\nwelcome, and make you partakers of all the benefits and comforts of\nthe blessed Sacrament.\n\nThe third and last sort, _are such as come to our Congregation, and\nlive_ (for ought we know) _unblameably_; and yet refuse to joyn with\nUs in the Sacrament upon this account, because they will not come to\nbe examined by the Minister and Elders. This (as we find by woful\nexperience) is the great mountain that lyeth in the way, and hindereth\nthe free passage of the Presbyterial-Government; and therefore we have\ntaken some pains in our Vindication for the removing of it; we have\nshewed,\n\n1. That the Ruling-Elder (which is the Officer so much opposed) hath a\nDivine Warrant.\n\n2. It is the Will of Jesus Christ, that they that come to the\nSacrament, should first submit themselves to Examination; and not only\nso, but to _Examination by Minister and Elders_.\n\n3. What this Examination is, which is required, and how often it is\nrequired.\n\n4. The reason why ancient men and women, that have formerly under the\nPrelatical Government been admitted to the Sacrament, are required to\nsubmit unto Examination, before they can be again admitted; It\nremains, That we give Answers to the Objections that are brought\nagainst this way of Examination; but before we do this, we will first\noffer certain Reasons and Motives (besides those already named) to\nperswade every one of our respective Congregations, as well old, as\nyoung, rich as poor, freely and cheerfully to submit unto it.\n\n[Sidenote: Motive 1.]\n\nThe first _Motive_, is _from the evident necessity of it, especially\nnow, while we are reforming the promiscuous admission of all sorts of\npeople to the Lords Table, formerly so scandalous_.\n\nAnd this appears; because,\n\n1. Without this, how can _ignorant persons_ (_unfit to communicate_)\nbe detected? what other ordinary and regular course can be imagined,\nto discover who are insufficient in regard of their want of knowledge?\nAnd it is most certain, that there are many ignorant persons, old, as\nwell as young, rich, as well as poor, in the most knowing\nCongregations; and many times, those whom we suppose _to be very\nskilful in the word of Righteousnesse_, upon _Examination_ are found\nto be _babes in knowledge_.\n\n2. Without this course, multitudes of ignorant persons, both old and\nyoung, will intrude themselves, who by reason of their ignorance,\nbeing not able to discern the Lords body, must needs _eat and drink\nJudgment to themselves, and become guilty of the body and blood of\nChrist_, 1 Cor. 11.27, 29.\n\n3. Without this, how shall Ministers and Elders ever come truly to\nknow the _spiritual state_ of their Congregation, that they may watch\nover them in the Lord?\n\n4. Unless every one of the Congregation give an account of their\nFaith to the Eldership, as well as any one, the people will be\nextreamly apt to object unto the _Minister and Elders_,\npartial-dealing in this particular, which is contrary to that heavy\ncharge of the Apostle, [196]_I charge thee before God, and the Lord\nJesus Christ, and the Elect Angels, that thou observe these things,\nwithout preferring one before another, doing nothing by partiality._\nAnd it will breed _discontents_ and _animosities_ in the people\nagainst the Eldership, and great _divisions_ and _dissentions_ among\nthemselves.\n\n5. This course should be submitted to by the most intelligent and\nknowing Christians in a Congregation, that by their _good example_,\nand _professed subjection_ to the Government of Christ, those that\nhave not so great a measure of knowledge, and so have more need to\ncome, may more readily and effectually be perswaded to do the same.\n\n6. Finally, how can the _Ministers and Elders_, intrusted by God with\nthe _Oversight of their flock_, keep themselves pure from the sin of\nthose Persons, who through ignorance cannot chuse but prophane the\nLords Supper; unless by this means, they use their best endeavors to\nfinde out where ignorance is, and to remove it: And it is their duty\nto _keep themselves pure_, _and not to be partakers of other mens\nsins_.\n\n[Sidenote: Motive 2.]\n\nThe second motive, is from the _great profit and benefit that will\nredound to our respective Congregations, from this practice, prudently\nand faithfully undertaken, and universally submitted unto_. For,\n\n1. Hereby the whole Congregation, in all the members of it, shall\nreceive much advantage and edification, whilest those that are\n_knowing_, shall be encouraged, and those that are _weaker_ in\nunderstanding, further strengthened in knowledg; and those that are\n_ignorant_, put into a way of gaining knowledge, and so be prepared to\npartake of the Ordinance of the Lords Supper, more conscionably; and\nmore comfortably discern the Lords body, which is done by _knowledge_;\nas well as by _Faith_, 1 _Cor._ 11.29.\n\n2. Hereby the great offence of promiscuous, or mixt communion, will be\nprevented, which hath been heretofore, and is to this day, a great\ngrief to the godly, both Ministers and people: and which hath been,\nand is daily objected against us, by them that separate from our\nChurches, as the ground why they are necessitated to depart from us;\nand are still discouraged from returning to us.\n\n3. Hereby a _good foundation_ will be laid, of carrying on that _reall\nreformation_ which we have _covenanted for_, both in Congregations,\nfamilies, and particular persons; _growth in knowledge_ being a great\nmeans to further _our growth in the grace of our Lord Jesus Christ_,\n2 Pet. 3.18.\n\n4. Hereby those uncomfortable and disorderly fractions and divisions\namong the members of our severall Congregations, (some refusing to\nsubmit to all orders, while others christianly submit themselves,) wil\nin good measure be _cured_, and our Congregations to the _glory of\nGod_, and the comfort of _Minister_, _and Elders_, be reduced to a\nsweet Harmonious _unity and uniformity_, not only in judgment, but in\npractice, both thinking and doing the same thing; which were a\n_Gospel-blessing_ much to be desired, as a fruit of that Ancient\nPromise, _Jer._ 32.39.\n\n[Sidenote: Motive 3.]\n\nThe third Motive is from the _Mischiefs that will inevitably ensue\nupon the neglect of this practice_. For hereby,\n\n1. _Ignorant persons_ shall go on in their ignorance undiscovered,\nunreformed.\n\n2. The _Lords Supper_ in many Congregations will be wholly disused, or\nmiserably prophaned. 3. Particular Congregations will be filled with\ndistractions and discontents, whilest a great part among them refuse\nto walk orderly. 4. The _Ministers and Elders_, who sincerely tender\nthe spiritual welfare of their Congregations will be much\n_discouraged_ and _discomforted_.\n\n5. The _Work of Reformation_, and particularly the growth of people in\nknowledg and the grace of Jesus Christ, will extreamly be obstructed\nand hindered; _and whosoever shall be any cause or occasion thereof,\nwill but uncomfortably answer it unto Jesus Christ_.\n\n[Sidenote: Motive 4.]\n\nThe fourth Motive, is from the _weaknesse and insuffiency_ of the\nobjections that are brought against this practice; To which we shall\nnow (God assisting us) return _distinct_, and we hope, _satisfactory_\nAnswers.\n\nThe Objections are:\n\n[Sidenote: _Object._ 1.]\n\nMany who are well inclined, object their own _timorousness_: And have\n_jealousies_ that the Minister will propound such hard and unusual\nquestions, as they shall not on a sudden be able to answer.\n\n[Sidenote: _Answ._ 1.]\n\nThe Questions to be propounded by the Eldership to persons, before\nthey come to the Lords Table, are for the substance of them contained\nin the _Ordinance of Parliament_, of the 20th of _October_, 1643. the\nparticulars thereof being the _fundamentalls of Religion_, contained\nusually in most _Catechismes_, which persons of the meanest capacity\nought to understand.\n\n2. We doubt not but the _Ministers with the Elders_, will make it\ntheir serious Endeavours, to deal with all persons in all _Prudence,\nmeeknesse, tendernesse, and love_, as the condition of those that come\nbefore them shall require; They being not insensible of their own\n_weaknesse_, will take heed of Discouraging the meanest, or Quenching\nthe smoaking flax, well knowing, _That they are not to Lord it over\nGods heritage, but to promote their growth, and to be Helpers of their\njoy_.\n\n[Sidenote: _Object._ 2.]\n\nWhy may not people be now admitted to the Sacrament, without\nexamination, as well as before the Elders were chosen?\n\n[Sidenote: _Answ._ 2.]\n\nBecause; 1. Before Elders were chosen, and the foundation of\nChurch-Government begun to be laid, the Church of _England_ was in\n_point of Church Government_ in an unreformed condition: But now\n(blessed be God) in a way of Reformation. And we have in our\n_Nationall Covenant_, _sworn to endeavour a reformation in\nChurch-Government, according to the Word of God_. In pursuance of that\nCovenant, there are many Ordinances of Parliament, to require it; and\naccordingly it is practised in many Congregations; and _shall we still\npersist in our old unreformed way?_\n\n2. The _Promiscuous admission_ of all sorts of Persons heretofore\nwithout examination tended much to the _Prophanation of the Lords\nSupper_, and was a great _scandall_ in our Church, _Hazarded_ the\nsouls of thousands, _occasioned_ separations from our Churches,\nbrought the judgments of God upon the _Kingdome_, and was no small\ngriefe to godly Ministers, &c. But now God having provided a further\nRemedy, we ought not only, not to _oppose it_, but to _submit_ to it,\nwith all readiness and thankfulness.\n\n[Sidenote: _Object._ 3.]\n\nWill you have the _Ancient men of a Congregation, that have for divers\nyears been partakers of the Sacrament, come now in their Old Age to be\nExamined; will you have Noblemen, and Rich men, and Aldermen_, &c.\n\n[Sidenote: _Answ._ 1.]\n\nWe have formerly declared, That the Presbyteriall Government doth not\nprecisely require of those that come to the Sacrament, _That they\nshould first be Examined by Questions and Answers: But if any man\nshall make a good profession of his Faith, in a continued discourse,\nwithout being asked any Questions, it will be accepted, as well as if\nthey were Examined by particular Questions._\n\n2. We have likewise shewed the Reason why Ancient men and women, that\nhave formerly been admitted, are required to submit to Examination,\nbefore they can be again admitted, &c. We have intreated you, to\ndistinguish between a _Church-reforming in Discipline, and reformed_:\nWhen a Church is once reformed, and members admitted by Examination of\nthe Eldership, there will never be any necessity of coming afterwards\nto Ministers and Elders, for re-admission; (unless it be in case of\nexcommunication.) But in a Church reforming, as ours is, when all\nsorts have formerly been admitted, without any Distinction, then _Old\nmen_ must be willing to give an account, as well as _young men_, and\n_rich men_, as well as _poor_: Because,\n\n1. Old men and rich men are found to be _ignorant_, and to prophane\nthe Sacrament, as well as _young men_, and _poor men_.\n\n2. In Gospell-administrations God is no respecter of persons; neither\nmust his Officers be, if they would be found faithfull in their\nplaces; _It is not gray hairs, nor silken coats; but knowledg, faith,\nrepentance, love and thankefulness, will qualifie a man for the\nSacrament._\n\n3. If old men and rich men are more gracious and knowing, then others,\ntheir good examples will be mighty incouragements, to draw on the\nyounger, and poorer sort. And wherein can _Noblemen, and Richmen,\nexpress their thankfulness to God, for his distinguishing mercies\ntowards them, better, then in becoming patterns and presidents to\nothers, in their ready obedience to the will of Christ_, in this\nparticular?\n\n[Sidenote: _Object._ 4.]\n\nWe are willing to come to the _Minister alone_, to be examined; But we\nwill never come before the _Ruling-Elders_.\n\n[Sidenote: _Answ._ 1.]\n\nThe Office of the _Ruling Elders_, as they are distinct from _teaching\nElders_, is grounded upon Scripture; and is not an invention of man,\nbut an _Ordinance of Christ_, (as we have shewed,) and therefore to be\nsubmitted unto.\n\n2. Admission of members to the Sacrament, is an act of\nChurch-Government, and therefore belongs to the Elders, as well as the\nMinister: (as we have likewise shewed.) _Church-Government is not\ncommitted by Christ unto Ministers severally, but, to Ministers and\nElders joyntly_, Matth. 10.17. 1 Cor. 12.28. 1 Tim. 5.17. 1 Thess.\n5.12. Act. 15.6. Act. 20.17, 28. And therefore in conscience, people\nought to submit to the Ministers and Elders.\n\n3. This is a Practice according to the example of the _best reformed\nChurches_, wherein Elders are joyned with Ministers in this\nparticular.\n\n4. To devolve this work upon one Minister alone, as it is sinful, so\nit will prove very _prejudicial_, both to Minister and People: For in\nsome places _Ministers_ may not be so faithful and Prudentiall as they\nought to be, and may, through pride, covetousness, partiality, or\nrashness, keep from the Sacrament, or admit to the Sacrament, whom\nChrist would not have admitted, or kept away. And in other places,\nwhere _Ministers_ are more _wise_, and _humble_, and _faithfull_, if\nthey should assume the power of Examination, without _Elders_\nassisting of them, they will be wofully _mis-reported_ and scandalized\nby those that come before them, or by others, that are disaffected to\nthem; For if such horrid and base reports are already raised about the\nQuestions propounded by the Minister and Elders, when they sit\ntogether; (as by sad experience these wicked dayes of ours will\nwitnesse:) what will not ungodly men be afraid to report, when the\nMinister alone shall ingross this power?\n\n5. We have formerly shewed, that these Elders whom you so much oppose,\nare such _as you either have, or might have chosen; and they were\nchosen for the relief and benefit or the Congregation, that so the\nMinister might not be sole judge of those that come to the Sacrament,\nbut might have others joyned with him, to see that he doth nothing out\nof envy, malice, pride, or partiality; but that all things may be\nmanaged for the good and edification of those for whose sake they are\nchosen_: And therefore it is a wonder to us, to hear men speak so much\nagainst _Ruling-Elders_, when they are purposely chosen for their _own\nrelief and benefit_.\n\n6. We have also formerly shewed, that when the Parliament gave their\nallowance to the Presbyterial Government, if they had put the whole\n_juridical power_ of the Church, into the hands of one Minister alone,\nthey that now seem so willing to come to be examined by the Minister,\nwithout his Elders, would have more bitterly declaimed against that\nway, then now they do against this: For this indeed were to make every\nMinister a _Prelate_ in his Congregation; and to bring in that, which\nhath some Resemblance to _Auricular confession_.\n\n[Sidenote: _Object._ 5.]\n\nThough some _Ministers rigidly keep all from the Sacrament, that will\nnot come before the Eldership; yet there are others that are\nPresbyterians, and have Elders chosen, that examine without them, and\nwill receive us to the Sacrament, without coming before them._\n\nIn answer to this,\n\n[Sidenote: _Answ._]\n\n1. We doubt whether there be any _Ministers_ of the Presbyterian\njudgment, that do thus practise.\n\n2. If there be any such, we conceive that herein they act not only\ncontrary to an _Ordinance of Parliament_, but to an _Ordinance of\nChrist_, who hath given the power of Discipline, not to _one\nMinister_, (as we have said) but to an _united company of Presbyters_\nAnd for one Minister to assume this power unto himself, is (as we have\nalso declared) _to make himself the whole Church; It is to build up\nwhat he hath destroyed, and to usurp the Prelaticall power of sole\njurisdiction, in his Congregation._ For he doth not only assume a\nPastoral power of instructing those that are to come to the Sacrament,\nbut an Authoritative power of admitting to, & keeping from the\nSacrament; which is to take to himself an authority that Christ hath\nnever given him. And we desire these Ministers to consider what we\nhave formerly delivered, _That it is as warrantable by the Word of God\nfor one Minister to assume the whole power of suspending persons\nfrom the Sacrament, who have been duly admitted thereunto, as it is to\nassume the whole power of admitting to the Sacrament_, &c. And further\nwe beseech and intreat them (if there be any such,) to consider what\nan offence they give in this particular, to all their Brethren in the\nMinistry; and what an argument they put into the mouthes of those that\nare disaffected to the government; and in the fear of God to forsake\nthis way and course, lest while they think _to build with us, they be\nfound to be destroyers, both of the Presbyterian Government and\nMinistry, and to open a wide door to Sacramental Prophanation_.\n\n[Sidenote: _Object._ 6.]\n\nDoth not the Scripture say, _Let a man examine himself, and so let him\neat?_ &c. but it no where saith, Let a man be examined by the Minister\nand Elders.\n\n[Sidenote: _Answ._]\n\n1. The text speaks of those that were formerly admited in a due way to\nthe Sacrament; and of such it is only required, that they should\n_examine themselves_: For the Examining of those amongst us that have\nformerly bin admitted, is occasioned by the great Church deformation\nthat hath been amongst us; which being once healed, there will not be\nagain that need afterwards of _Church-Examination._\n\n2. The Apostles words are not to be understood _restrictively and\nexclusively_. For he doth not say, Let a man examine himself _only_,\nBut let a man _Examine himself_, that is, Let him _especially examine\nhimself_. Take a parallel text, Rom. 14.12. _So then every one of us\nshall give an account of himself to God_; which text is not to be\nunderstood exclusively; For it is certain, that Ministers must give an\naccount to God, not only of themselves, but also for their people; And\nParents and Masters, for their children, and servants; so it is here,\nLet a man examine himself: This doth not exclude the duty of a\nfather, in examining his children; or of a Master, Minister, or Elder,\nin examining those under his Charge: But it teacheth us, That we must\nnot rest in, nor trust to the Examination of our Father, Master,\nMinister, or Elders, but likewise examine our selves: _If a childe, or\nservant should say unto his father, or master, when he is examined\nabout his knowledge, or faith, The Scripture bids me examine my self,\nand therefore I will not be examined by you. Would not this be\naccounted a great affront, and an unnsufferable abuse to the holy\nScriptures?_ and yet just so do they reason & argue, that from this\nScripture, would exempt themselves from all examination by Minister &\nElders. And so likewise when Christ saith, Matth, 7.1. _Judge not,\nthat you be not judged_: He that should interpret that text\n_exclusively_, of all kind of judging; would overthrow all Magistracy.\nBut it is to be understood only, as excluding private and rash\njudging, (when a man judgeth his Brother, and hath no calling to judge\nhim, not a just cause:) so it is here; This text excludes all private\nChristians from examining others; but to say, that it excludes all men\nin office and place in the Church, and in the family, would at once\ndestroy all Church-Government, and all family-government.\n\n3. We might add, that those that are most ready to pretend, that it is\nneedless to give an account before the Minister and Elders, because\nthey are to _examine themselves_, it is to be feared, are as\nregardless of examining themselves, as unwilling to give an account to\nthe Eldership.\n\n[Sidenote: _Object._ 7.]\n\nDoth not the Scripture also say, _whosoever eateth and drinketh\nunworthily, eateth and drinketh damnation to himself_? It is not said,\nto the Eldership.\n\n[Sidenote: _Answ._]\n\nThat text is not to be understood _exclusively_, unless it relate to\nclose hypocrites: An _hypocrite_ eats and drinks damnation to himself\nonly, but if it relates to those that are _grosly ignorant and\nscandalous_, it cannot be understood exclusively. For when a man that\nis grosly ignorant and scandalous, receives the Sacrament, he not only\neats and drinks judgment to himself, but the _guilt of the sin lyeth\nupon all those that knew of it, and did not do their duty for the\nhindering of it_, as we have formerly shewed.\n\n[Sidenote: _Object._ 8.]\n\nThere are many _Elders_ that are very ignorant, and fiter rather to be\n_examined_, then to _examine_; and that propound unbeseeming and\nabsurd questions.\n\n[Sidenote: _Answ._]\n\nThe ignorance of some Elders doth no more prejudice the office of an\nElder, then the ignorance of some Physitians, or Ministers, doth the\ncalling of Ministers and Physitians: If ignorant Elders be chosen, the\nfault is not in the Office, but in the Choosers.\n\n2. This objection cannot be justly made against the Ruling-Elders\nwithin this Province; we hope we may say without boasting, that they\nare very knowing, and very godly; and we are confident, that all the\nreports that are vented concerning absurd and unbeseeming questions,\n&c. are meer lyes and falsities. In all such meetings, the Minister is\nthe Moderator, and he onely propounds the questions; the Elders sit by\nand judge.\n\n3. In those Parishes where there are none sufficiently qualified to be\nElders, the Presbyterian Government doth not require them to chuse\nElders, but Orders, _That all such Parishes should be under the\nimmediate care, inspection, and government of the Classical\nPresbytery_.\n\n[Sidenote: _Object._ 9.]\n\nIt is not enough for a _Minister to forewarn his people of the danger\nof unworthy coming to the Lords Supper; and if they will\nnotwithstanding the warning, come unworthily, is not the Minister\nfree?_\n\nIt is not enough for a father to tell his child, that he must not\ndrink such a cup of poyson, and yet afterwards (when he seeth his\nchild very greedy of it) to give it him; especially, when he knoweth\nthat it will certainly poyson him. It was not enough for old _Eli_ to\nadmonish his Sons; but because he did not use his power, in hindring\nthem, he is reproved, as accessary to their sins.\n\n[Sidenote: _Object._ 10.]\n\nI have _lived thus long, and never yet was examined, and certainly I\nwill not now begin in my old age, I will rather never receive the\nSacrament at all_.\n\n[Sidenote: _Answ._]\n\nOld Customes are no good principles to build upon; these are times of\nReformation.\n\n2. Consider thine own spiritual wants, and what need thou hast of this\nblessed Ordinance; and remember what the servant of _Naaman_ said unto\nhim, _If the Prophet had bid thee do some great thing, wouldest thou\nnot have done it? how much rather then, when he saith, Wash and be\nclean?_ So give Us leave to say to you, _If Christ had commanded you\nto do some great thing, would you not have done it, rather then be\ndeprived of this Ordinance? how much rather when he saith to thee\nonly, Come and give an account of thy Faith before the Eldership, and\nthou shalt be made partaker of this Heavenly banquet?_\n\n[Sidenote: _Object._ 11.]\n\nBut I have made a Vow, that I will never come before the Elders.\n\n[Sidenote: _Answ._]\n\nThis Vow is rash and sinful, a bond of iniquity; and therefore by\nkeeping of it, you become guilty of a double sin: the Eldership is an\nOrdinance of Christ (as we have shewed) and therefore not to be vowed\nagainst.\n\n[Sidenote: _Object._ 12.]\n\nI am every way able to examine my self, and none knows what is in my\nheart; and therefore I will venture upon my own private examination.\n\n[Sidenote: _Answ._]\n\nHow is it, that thou art unwilling to venture thy estate, without\nfirst advising with a Lawyer: and wilt advise with Physitians about\nthy bodily health; but wilt venture thy soul at the Sacrament, upon\nthine own head, without taking the advice of Minister and Elders; _Is\nthy soul less precious to thee, then thy body, or thy estate?_\nBesides, if thou hast knowledg, why wilt thou not come to examination;\nif no knowledg, why wilt thou refuse the way & means to get knowledg?\nthe truth is, the true ground why some men do oppose this way, is\neither,\n\n1. Out of ignorance and pride, because they are impatient to have\ntheir ignorance discovered:\n\n2. Or else, Secondly, it is from a prophane spirit of opposition; not\nonely against Church-Government, and all good order; but against all\nthe wayes of Christ. But let such persons consider;\n\n1. That it is far better to have their ignorance cured, then covered:\nIgnorance covered will make us go blindfold to Hell; But Ignorance\ncured, will make us go with open eyes to Heaven.\n\n2. That Christ accounts them his enemies, that will not have him to\n[197]_reign over them_, and will destroy them as his enemies.\n\n3. To hate Instruction and Reformation, is a certain sign of\nwickedness, which God abhors.\n\n4. All the opposition that carnal and rebellious spirits have against\nChrist and his wayes, will in the end, prove kicking against the\npricks, and most pernicious to their own Souls.\n\nAnd thus we have answered all those objections, that are usually\nbrought against this way of Examination, and herein (as we hope) have\ngiven abundant satisfaction to all those that are willing to receive\nit. And we have likewise finished our Exhortation. As for the successe\nof it, we leave it wholy to God; as having learn't, that _duty is\nours_, but _success is Gods_. When _Paul_ had finished his Sermon at\n[198]_Athens, some mocked; and others said, we will hear thee again\nof this matter. Howbeit certain men clave unto him, and believed, &c._\nWe doubt not but there are many within the Province; whose hearts _the\nLord will open, to attend to what is here said_. Our desire is to do\ngood unto all, even unto those that are our greatest adversaries; and\nnot _to be overcome of evil, but to overcome evil with good_. If they\nmock at us (as they did at _Paul_) yet surely, [199]_Our Judgment is\nwith the Lord, and our work with our God; He that is filthy, let him\nbe filthy still; and he that is unjust, let him be unjust still_: But\nwe hope better things of you, that have submitted to the\nPresbyterian-Government. For whom we pray, [200]_That the God of\npeace, that brought again from the dead our_ Lord Jesus Christ, _that\ngreat Shepherd of his sheep, through the bloud of the everlasting_\nCovenant, _would make you perfect in every good work, to do his Will;\nworking in you, that which is well-pleasing in his sight, through_\nJesus Christ; _to whom be glory, for ever and ever_, Amen.\n\n[96] Rom. 12.8.\n\n[97] 1 Pet. 5.\n\n[98] Luk. 22.25, 26.\n\n[99] \u1f21\u03b3\u03bf\u03c5\u03bc\u03b5\u03bd\u03bf\u03c2.\n\n[100] Matth. 23.7, 8, 9, 10, 11.\n\n[101] 2 Tim. 2.24, 25, 26.\n\n[102] Phil. 1.\n\n[103] Psal. 74. & 137.\n\n[104] _unus homo, solus totius orbis impetum sustinuit._\n\n[105] Isai. 8.11, 12, 13, 14.\n\n[106] Matth. 18.20.\n\n[107] Dan. 2.35, 45.\n\n[108] Micah 4.1, 2.\n\n[109] Isai. 61.12. 1 Tim. 5.17. 1 Thes. 5.13.\n\n[110] 1 Pet. 5.4.\n\n[111] Dan. 9.25.\n\n[112] Neh. 4.3, 4.\n\n[113] Neh. 4.10.\n\n[114] Zech. 4.10.\n\n[115] and Zech. 4.9. 6.8.\n\n[116] Jer. 4.14. Isai. 1.16.\n\n[117] Rom. 2.29.\n\n[118] _In te stas, & non stas._\n\n[119] _Frustra nititur qui non innititur._\n\n[120] 2 Tim. 1.6.\n\n[121] _Manducatio Indignorum, & Manducatio Indigna._ Alsted.\n\n[122] 1 Pet. 1.12.\n\n[123] \u03b5\u03c0\u03b9\u03b8\u03bd\u03bc\u03bf\u03c5\u03c2\u03b9\u03bd \u03b1\u03b3\u03b3\u03b5\u03bb\u03bf\u03b9 \u03c0\u03b1\u03c1\u03b1\u03ba\u03c5\u03c8\u03b1\u03b9.\n\n[124] Joh. 6.51. and 56.\n\n[125] \u03c4\u03c1\u03bf\u03d5\u03b7 \u03b5\u03c5\u03c7\u03b1\u03c1\u03b9\u03c3\u03c4\u03b7\u03b8\u03b5\u03b9\u03c3\u03b1.\n\n[126] _Quant\u00f2 pro nobis vilior, tant\u00f2 nobis charior._\n\n[127] _Donec totus fixus in Corde qui totus fixus in cruce._\n\n[128] _Non vincula sed ornamenta, & spirituales Margarit\u00e6_, quoted by\n_Nyc. Vedelius_, in his Epistle before his Commentary upon _Ignatius_.\n\n[129] _Festum Aquilarum, non Graculorum_.\n\n[130] Rom. 5.8.\n\n[131] Lam. 3.\n\n[132] Luk. 7.6, 7.\n\n[133] 2 Sam. 9.\n\n[134] _Utimur perspecillis magis qu\u00e0m speculis._ Senec.\n\n[135] Matth. 5.44, 45, 46.\n\n[136] Col. 1.10, 11.\n\n[137] Phil. 1.9, 10, 11.\n\n[138] Heb. 13.17.\n\n[139] 1 Thess. 5.12.\n\n[140] 1 Tim. 5.17, 18.\n\n[141] Gal. 6.6.\n\n[142] 1 Cor. 9.13, 14.\n\n[143] \u03a6\u03b9\u03bb\u03bf\u03be\u03b5\u03bd\u03bf\u03b9. Tit. 1.8.\n\n[144] 1 Thess. 5.11, 14, 15.\n\n[145] Col. 3.1, 6.\n\n[146] 1 Cor. 10.24.\n\n[147] Rom. 15.2, 3.\n\n[148] Phil. 2.3.\n\n[149] Mal. 3.16.\n\n[150] 1 Tim. 6.4, 5.\n\n[151] 2 Tim. 2.23.\n\n[152] Rev. 3.4.\n\n[153] Rom. 16.17.\n\n[154] 1 Tim. 6.3, 4, 5.\n\n[155] Tit. 1. 1 Tim 3.16. Tit. 2.12.\n\n[156] Eph. 2.1. 1 Cor. 2.14.\n\n[157] Rom. 8.7.\n\n[158] Gal. 5.17. Rom. 7.18, 19, 23, 24. Isa. 64.6. Rom. 3.28. Phil.\n3.9. 2 Cor. 5.21.\n\n[159] Rom. 8.1, 13. 1 Joh. 3.14. Eph. 2.16. Titus 3.16. 1 Thess. 4.3.\nHeb. 12.14.\n\n[160] Heb. 7.22. Heb. 8.6.\n\n[161] 2 Tim. 3.1, 2, &c.\n\n[162] Isai. 1.5, 6.\n\n[163] _Schisma, ni fallor, est eadem opinantem, & eodem ritu utentem\nsolo Congregationis delectari dissidio, & Schismaticos facit non\ndiversa fides, sed communionis disrupta societas_, Aug. contra\nFaustum. lib. 20. cap 3.\n\n_Schisma dicitur a scindendo, & est scissio, separatio, disjunctio,\naut dissolutio unionis illius, qu\u00e6 debet inter Christianos observari.\nQuia autem h\u00e6c Scissio maxim\u00e8 perficitur, & apparet in debit\u00e2\ncommunione Ecclesiastic\u00e2 recusand\u00e2, idcirco illa separatio per\nappropriationem singularem, rect\u00e8 vocatur Schisma._ Ames. cas. consc.\nlib. 5. cap 12.\n\n_Schisma est secessio in religionis negotio, vel temeraria, vel\ninjusta, sive facta sit, sive continuata_, Camero, de Eccles. tom 1.\npag 396.\n\n[164] _Schisma aliud est, ut loquuntur in scholis, negativum, aliud\npositivum. Negativum vocamus, quod non exit in c\u0153tum & societatem\naliquam religiosam, sed simpliciter secessio est, & subductio; cum non\ninstituitur Ecclesia, facto schismate &c. Positivum tum fit, cum\ninstituitur Ecclesia, hoc est, cum fit consociatio qu\u00e6dam, qu\u00e6 legibus\nEcclesiasticis, & Dei verbo atque Sacramentorum administratione utitur\nseparatim: quod quadam formul\u00e2 desumpt\u00e2 ex Scriptura dicitur struere\naltare adversus altare, hoc est, quod Schisma Antonomastic\u03c9s dicitur,\n&_ \u03ba\u03b1\u03c4' \u03b5\u03be\u03bf\u03c7\u03b7\u03bd, _&c._ Camero de Schismate, pag. 402.\n\n[165] _Temeritas secessionis deprehenditur, ut loquuntur, a\nposteriori, si ejus occasio levis sit: erit autem levis, nisi vel\ninciderit gravis & intolerabilis persecutio, vel ille c\u0153tus unde\nfit secessio laboret h\u00e6resi, aut ver\u00f2 deditus fit Idololatri\u00e6._\nCamero, pag. 399. And afterwards, pag. 405. _Quarta ver\u00f2 causa (cujus\nnon meminimus supra, quia versabamur in thesi, hic vero meminimus,\nquia ventum est ad hypothesim) si agnitus fuerit Antichristus._\n\n[166] _Etiam secessio fit temer\u00e8, cum fit ob morum corruptelas;\nquorsum illud Christi pertinet_, Sedent in Cathedra Mosis, facite\nqu\u00e6cunque dixerint vobis. _Cujus rei h\u00e6c est ratio, qu\u00f2d ubicunque\nviget puritas doctrin\u00e6, Deum in eo c\u0153tu necessse est habere\nEcclesiam, tametsi obrutam pen\u00e8 multitudine scandalorum. Itaque qui\nsecessionem faciunt ab ejusmodi c\u0153tu, haud dubi\u00e8 inde secedunt ubi\nDeus colligit Ecclesiam._ Camero, pag. 400.\n\n[167] _Mr. Carthwright. Mr. Dod. M. Hildersham. Mr. Bradshaw. Mr.\nBall._\n\n[168] Matth. 13.9.\n\n[169] _Musculus_ on 1 Cor. 11.\n\n[170] _Thomas Goodwin_, in his Sermon upon _Zech._ 4.\n\n[171] 1 Cor. 1.10. Phil. 2.1, 2. Eph. 4.3, 4, 5, 6.\n\n[172] Jer. 32.39. Zeph. 3.9. Zach. 14.9.\n\n[173] Joh. 17.21.\n\n[174] Phil. 3.15, 16.\n\n[175] _Schisma propri\u00e8 dictum est peccatum gravissimum_:\n\n1 _Quia adversatur charitati erga proximum, & privat eum spirituali\nbono_.\n\n2 _Adversatur \u00e6dificationi illius qui facit separationem, quatenus\nprivat semetipsum Communione in bono spirituali_.\n\n3 _Adversatur Christo, quatenus unitatem corporis ejus mystici suo modo\ntollit_.\n\n4 _Viam facit ad h\u00e6resin & separationem \u00e0 Christo_.\n\n[176] 1 Cor 9.2.\n\n[177] _Subsequens consensus_ Jacobi _in_ Leam, _fecit eos conjuges_.\nPareus, _&c._\n\n[178] 1 Tim. 4.14.\n\n[179] Act. 14.23. 1 Tim. 5.22. Tit. 1.5.\n\n[180] Smectymnuus. _The answer of Mr._ Marshal, _Mr._ Vines, _Mr._\nCaryl, _Mr._ Seaman, returned to the late King, in the Treaty at the\nIsle of Wight.\n\n[181] Ambros. in cap. 4. ad Ephes. & in 1 Tim. 3. Hier. in Tit. 1. &\nad Euagrium. Aug. epist. 19. Chrys. in 1 Tim. 3.\n\n[182] 2 Tim. 3.13. 2.16, 17.\n\n[183] Levit. 13, 14.\n\n[184] Eccl. 12.1. \u05d1\u05d7\u05e8\u05d5\u05ea\u05d9\u05da.\n\n[185] _Discipulum minimum Iesus amavit plurim\u00f9m_, Hieron.\n\n[186] _Non minus placet Deo_ Hosanna _puerorum, qu\u00e0m Hallelujah\nvirorum, Dr._ Andrews _in his Preface to the Command._\n\n[187] Gal. 6.6.\n\n[188] Quoted by Dr. Andrewes, in his Preface to the Com.\n\n[189] Deut. 6.7. \u05d5\u05e9\u05e0\u05e0\u05ea\u05dd.\n\n[190] Zanch. in 4. pr\u00e6ceptum.\n\n[191] Mr. _Cheynell_ in a Sermon before the House of Commons.\n\n[192] Ephes. 6. \u03b5\u03ba\u03c4\u03c1\u03b5\u03c6\u03b5\u03b9\u03bd.\n\n[193] Dr. _Andrews_ in the forementioned Preface.\n\n[194] 2 Thess. 1.8.\n\n[195] Psal. 79.6.\n\n[196] 1 Tim. 5.21.\n\n[197] Luk. 19.14, 27.\n\n[198] Act. 17.32, 34.\n\n[199] Isa. 49.4.\n\n[200] Heb. 13.19, 20.\n\n\n\n\nSubscribed in the Name, and by the Appointment of the Assembly,\n\n _George Walker_, Moderator.\n _Arthur Jackson_,  }\n _Edmund Calamy_,   } Assessors.\n\n _Roger Drake_, Scriba.\n _Elidad Blackwell_, Scriba.\n\n\nFINIS.\n\n\nReader, be pleased to read in page 111. line 23. _And let every one_, &c.","title":"A Vindication of the Presbyteriall-Government and Ministry","tradition":"scripture-revelation","translated_text":null,"word_count":51389}