HAving thus in few words, vindicated both our Government and our Persons, we conceive it necessary to subjoyn an Exhortation unto all the Ministers, and Elders, and people, that are within the Province; which we shall branch into these ensuing particulars:

1. We shall direct our speech unto the Ministers and Ruling Elders, that have accepted of, and do act according to the Rules of the Presbyterian Government, as they are conjoyned in one and the same Presbytery.

2. Unto those of our respective Congregations, that submit unto the Government, and are admitted unto the Sacrament of the body and blood of Christ, in the Presbyterian way.

3. Unto those that live within the bounds of the Province, and have not yet submitted to the Government, nor are admitted to the Sacrament, in the Presbyteriall way.

1. We shall direct our speech unto the Ministers and Ruling-Elders, that have accepted of, and do act according to the Rules of the Presbyterian Government, as they are conjoyned in one and the same Presbytery.

That which we have to say unto them, is,

To perswade them to be faithfull in the discharge of the great trust committed unto them. To be a Ruler in Gods house, as it is a place of great honour, so also of great trust; and he that hath this trust committed unto him, ought to be one of a thousand. It is a good saying of an Heathen, Magistratus virum indicat, Magistracy will try a man what he is, so will this office you. Such are the mountains of opposition you are like to meet withall; such is the courage you must put on; such is the wisdome and piety you must be cloathed withall, that we may truly say with the Apostle, Who is sufficient for these things? As Tacitus saith of Galba, that he was Capax imperii, nisi imperasset, thought very fit to have been an Emperour, had he not been an Emperour; so there are many that have been thought fit to be Elders, till they were made Elders. Many that seemed very good, when private Christians; when advanced into places of trust, have proved very wicked. To have the body and blood of Christ Sacramentall in your custody; To be made Keepers of Christs Vineyard, and watchmen over his flock; To have the keyes of the Kingdom of Heaven committed unto you: This is not only a great honour, but a great burden. And therefore it must be your exceeding great care, so to behave your selves in the Church of God, which is his house, that you may give up your account with joy at that great day. For this purpose we Exhort you; 1. That you would labour to discharge your Office with care and diligence, according to the advice of the Apostle, [96]Let him that Ruleth, Rule with diligence. The Apostle foresaw how negligent Elders would be, in the trust committed unto them; and therefore he chose to lay this speciall injunction upon them. You must not suffer the key of discipline to rust for want of using, but must remember, that the life of discipline is in the execution; and that the unprofitable servant was cast into Hell, not for abusing; but for not improving of his Talent.

2. That you would study to Rule with all humility and Self-denyal, [97]not as lording it over Gods heritage, but as being examples to the flock, remembring the saying of our blessed Saviour, [98]The Kings of the Gentiles exercise Lordship; And they that exercise authority upon them, are called Benefactors: But ye shall not be so. But he that is greatest among you, let him be as the younger; and he that is chief, (or, as it is in the Greek[99], he that Ruleth,) as he that serveth. You must not be as Diotrephes who loved to have the Preheminence; not as the Pharisees, [100]who loved the uppermost roomes at feasts, and the chief seats in the Synagogue.

3. That you would labour to Rule the Church of God with all peaceablenesse, and quietness; doing nothing out of contention, envy, or malice; but all out of pure love, with the spirit of meekness and patience. That the people may read love and gentleness written upon all your admonitions and censures. [101]For the servant of the Lord must not strive, but be gentle unto all men, apt to teach, patient, in all meekness instructing those that oppose themselves, if God peradventure will give them repentance, to the acknowledgment of the truth; And that they may recover themselves out of the snare of the Devill, who are taken captive by him at his will. Famous is the saying of our Saviour, Have salt in your selves, and peace one with another. By salt, is meant (as Chemnitius and others observe,) sincere doctrine and discipline whereby the people of God are seasoned, and kept from the putrefaction of sin and errour; this salt is so to be sprinkled, as that if it be possible, it may have peace joyned with it. Have salt in your selves, and peace one with another. There are that think, that sincere discipline and peace cannot stand together, but they are confuted by Christs own words. The readiest way to have true peace one with another, is to have salt within our selves. There are indeed, some Congregations, that have this salt, without this peace; which is a misery to be exceedingly bewailed. There are others which have peace without this salt, but this peace is a wicked peace; a peace with sin and errour, which will end in damnation. But blessed and happy are those Congregations, that have salt in themselves, and true Christian peace one with another. A Church-Officer must not be a bramble, rending and tearing the people committed to his charge, but as a fig tree, vine, and olive tree, refreshing them with his fatnesse, swetnesse, and fruitfulnesse.

4. That you would labour to make your Congregations pure, as well as peaceable; following after piety, as much as verity and unity. That all your people under your charge, may be visible Saints at least. It is the great complaint that some take up against the Presbyteriall Government, that it studieth unity and truth, but neglecteth holiness and purity. And therefore we beseech you Brethren, by our Lord Jesus Christ, who is called the holy One, that you would labour to free the Government from this scandal. If there be any under your inspection grosly ignorant, or of scandalous life and conversation, you ought not to admit him to the Sacrament; for if you do, you are accessary to his sin of unworthy receiving; you are instrumentall to the damnation of his soul, you pollute the ordinance; you offend the godly amongst you; you render the Government obnoxious to just exception; and you bring down the heavy judgments of God upon the Congregation. If there be any that after admission prove scandalous, you are to admonish him; and if he continue obstinate, you are to put away from among your selves that wicked person, to purge out the old leaven, that you may be a new lump. And this you are to do:

1. For the Churches sake; that the Church in which you are Rulers, may not be infected; for know you not, that a little leaven leaveneth the whole lump?

2. For the sinners sake; you must deliver such a one unto Satan, for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus.

3. For Christs sake, that his name may not be dishonoured, and that he may not be forced to depart from your Assemblies.

4. For the Ordinances sake, that they may not be polluted.

5. For your own sakes, that you may not be damned for other mens sins.

Oh that our words might take impression upon all your hearts, that are Ministers and Elders within the Province! what a glorious thing were it, if it might be said of all our Congregations, that they are not only true, but pure Churches, and Churches united in love, and in the truth? How would this tend to the honour of Jesus Christ, the King of his Church? How would this make him delight to dwell in the midst of you? How would this stop the mouthes of Anabaptists, Brownists, and Independents? How would the blood of Jesus Christ be preserved from prophanation, and the wicked in time gained to repentance, and the blessing of God be upon us, together with peace and plenty in all our dwellings?

We beseech you once more, by the blood of Jesus Christ, which was shed for your souls, that you would not prostitute it to open sinners, but use all possible means to make your Congregations more and more pure. For this purpose, consider, what the Directory for Church-Government, advisedly and religiously requireth of you, namely, That where there are many Ruling-Officers in a particular Congregation, some of them do more especially attend the inspection of one part, some of another, as may be most convenient. And some of them are, at fit times, to visit the several families for their spiritual good. And for the better inabling you to do these things, we exhort you further:

5. That you would labour to abound more and more in all knowledge, and soundnesse of judgement, and in all manner of godly conversation; for he that would be fit to purge Gods house of ignorance and scandal, must first purge himself of ignorance and scandal. Church-purification and reformation, must begin in self-purification and reformation. He that will reprove sin in others, must be free from that sin himself; otherwise it will be said, Thou hypocrite, first cast out the beam out of thine own eye, and then thou shalt see clearly, to cast out the moat out of thy brothers eye. And he must be free from all other scandalous sins also; otherwise men will be ready to say, This man reproveth me for drunkenness, but he himself is covetous; he reproveth me for swearing, but he himself will lie. And therefore our prayer to God for you is, [102]That you may be filled with the fruits of Righteousness, which are by Jesus Christ, unto the glory and praise of God, that your love may abound yet more and more, in knowledge, and in all judgment; that ye may approve the things that are excellent: That ye may be sincere, and without offence, till the day of Christ. For you are appointed by Christ to convince gain-sayers, and therefore you had need to let the Word of God dwell in you richly, in all wisdom, especially in these dayes, wherein there are many unruly and vain talkers, and deceivers, whose mouthes must be stopped; who subvert whole houses, teaching things they ought not, for filthy lucres sake. You are appointed by Christ, to be examples to the flock. And that which is but a little sin in others, will be a great one in you. Your sins are not sins, but monsters: You are like Looking-glasses, according to which, others dresse themselves; you are like pictures in a glass-window, every little blemish will be quickly seen in you: Your lives are looked upon as Presidents, your examples, as Rules: And therefore you ought to be exemplarily holy, or else you shall receive the greater condemnation.

6. That you would labour to be good in all your relations, good Parents, good Masters, good Husbands, dwelling with your wives according to knowledge, as being heires together of the grace of life, that your prayers be not hindered: For if a man know not how to rule his own house, how shall he take care of the Church of God? How shall he be a good Ruling Elder, that doth not rule well his own house, having his children in subjection with all gravity? How can he perswade others to set up the worship of God in their families, that hath none in his own? And therefore, that you may rule the better in Gods Church, you must make your houses as it were little Churches.

7. That you would labour to be men of publique spirits, seeking the things of Christ before, and more then your own; mourning more for the miseries of the Church, then your own; and rejoycing more in the prosperity of Sion, then your own.

A Church-Officer must be like old Eli, who was more troubled at the losse of the Ark, then the death of his two sons. And like the Psalmist, that bewailed more the burning of Gods house, then his own; and the desolation of Gods Church, then of the Kingdome.[103]

8. That you would labour to be of a liberall and free spirit, feeding the flock of God which is among you, taking the oversight thereof, not by constraint, but willingly, not for filthy lucre, but of a ready mind. A Covetous Judas will betray Jesus Christ for thirty pieces of silver, and sell a good conscience for a messe of pottage; and be prodigal of the blood of Christ, rather then lose his trading.

9. That you would labour to be of a courageous and resolute spirit, valiant for the truth and cause of God; as Luther was, who alone opposed a world of Enemies; and as Athanasius, who was both as an Adamant, and a Loadstone, in his private converse[104]; he was very courteous and affable, drawing all men to him, even as a Loadstone doth iron; but in the cause of God, and of his truth, he was unmoveable, and unconquerable as an Adamant. There is nothing will cause you sooner to apostatize from your Principles, and from your practices, then base fear of men. This made even Peter deny Christ; and David, run to the Philistines, & Abraham, to dissemble. The Wise man saith, The fear of man bringeth a snare, but who so putteth his trust in the Lord, shall be safe. Our prayer to God for you, is, That the [105]Lord would speak unto you with a strong hand; and instruct you, that you may not walk in the way of this people, saying a Confederacy unto those unto whom this people shall say a Confederacy; nor fear their fear: but sanctifie the Lord of hosts in your hearts, and make him your fear and your dread. And you have a most blessed promise added, That Jesus Christ will be unto you for a Sanctuary, to protect and defend you in the day of your greatest fears and dangers.

10. That you would labour to be of a tender spirit, tender of the honour of God, of the blood of Christ Sacramental, of the souls of the people committed to your charge, of the truths and Government of Christ. A Church-Officer must not be a Gallio, not caring what becomes of Religion, and the interest of Christ. Nor a luke-warm Laodicean, neither hot nor cold, lest he be spewed out of the mouth of Christ. But he must be a Josiah, whose commendation was this, that his heart was tender, a David, whose eyes ran down with rivers of tears, because men kept not the law: a Jeremiah, who wished, that his head were waters, and his eyes a fountain of tears, that he might weep day and night for the slain of the daughter of his people.

11. That you would persevere and continue in the great trust committed unto you, not deserting, nor neglecting the duty thereof, for any present discouragements whatsoever; remembring what out Saviour saith, He that hath put his hand to the plough, and looketh back, is not fit for the Kingdome of Heaven.

We cannot deny, but there are many things to dishearten you, and make you grow faint and weary, viz. your own insufficiency to so great a work; the untractablenesse, and unperswadeablenesse of many among the people to submit unto the Government; The small beginnings of reformation in Church-Government unto which we have yet attained, and especially the little countenance that it finds with many, from whom it might most justly be expected. Yet notwithstanding, we hope, that that God which hath stirred you up to help to lay the first stone in this building, will not suffer you to leave the work, till the head stone be brought forth with shoutings, crying, grace, grace unto it. For this purpose, we desire you earnestly to consider with us;

1. That the Authority by which you act, is divine. For the office not only of a teaching, but also of a Ruling Elder, is founded upon the Word of God, as hath been already shewed.

2. That the Government which you have entred upon, is not a Government of mans framing, but the Government of Jesus Christ; who as King and Head of his Church, hath appointed you your work, and hath promised, [106]That where two or three of you are gathered together in his name, there to be in the midst of you, to protect, direct, sanctifie, support, and comfort you. This Christ is [107]that stone cut out of the mountain without hands, that will destroy all the Kingdomes that oppose him and his Government, and will himself become a great mountain, filling the whole earth. The time is shortly coming, when the Kingdomes of this world shall become the Kingdoms of our Lord, and of his Christ; when the [108]mountain of the house of the Lord shall be established in the top of the mountains, and it shall be axalted above the hills, and people shall flow unto it: And many Nations shall say, Come and let us go up to the Mountain of the Lord, and to the house of the God of Jacob, and he will teach us his wayes, and we will walk in his pathes. And that Nation and Kingdome, that will not serve the Lord Christ, shall perish yea those Nations shall be utterly wasted.

3. The reward you shall have for the faithfull continuance in your office, [109]is not from men, (though you deserve, and ought to have even from men double honour, and are to be had in high esteem from your work sake,) but from God, who hath promised to give you a [110]crown of glory, that fadeth not away, when the chiefe Shepherd shall appear; which promise is applicable, not only to the teaching, but Ruling Elder; the Apostle speaking there of Elders indefinitely, without restriction or limitation.

4. The strength by which you act, is the strength of Christ; and though in your selves you be insufficient for so great a work, (for who is sufficient for these things) yet by Christ that strengthens you, you are able to do all things. God never calls a man to any employment, but he giveth a competent ability thereunto; and is angry with those that pretend insufficiency for that Office to which he calls them, as appears by the example of Moses, Exod. 3.10, 11, 13, 14.

5. Consider what great things God hath brought to pass with weak instruments. Moses a shepherd was the deliverer of the Israelites out of Egypt; and a great part of the World was converted by a few Fisher-men. God delights to convey grace by contemptible Elements; as Water, Bread, and Wine, and to manifest his great power in mans great weakness, that so all the glory may redound to him alone.

6. That the greatest undertakings in the Church, have met with greatest difficulties and oppositions. [111]Jerusalem was built again even in troublous times. Tobia and Sanballat, and all their Adherents set themselves against it, both with scorns, false informations, and acts of violence, yet the work went on and prospered: and though it had very many years interruption, yet at last God raised up the spirit of Haggai, Zecheriah, and of Zerubbabel and Joshua, and the work was suddainly finished. Who art thou O great Mountain before Zerubbabel? thou shalt become a plain, &c. Oppositions should rather quicken, then cool activity.

7. That the greatest affairs and achievements are wont at first to have but small beginnings, like the Prophet Elias cloud. The repair of the Temple and of the City of Jerusalem was so small at first, as that the enemies mockt, and said[112]; Even that which they build, if a Fox go up, he shall break down their stone wall. And Iudah her self said[113], The strength of the bearers of the burden is decayed, and there is much rubbish, so as we are not able to build the wall. And yet notwithstanding God saith[114], Who hath despised the day of small things? for they shall rejoice, and shall see the plummet in the hand of Zerubbabel. The hand of Zerubbabel laid the foundation of this house, his hand shalt also finish it, not by might, nor by power, but by my Spirit, saith the Lord[115].

8. Consider, who, and of what carriage the most of those are that oppose this Government, and upon what grounds they are against it, and it will adde a singular testimony to the goodness of it, and incourage you the rather to stand for it, seeing so many erroneous, superstitious, hereticall, leud and licentious persons of all sorts, are so violent against it.

9. If God countenance the Government, it is the less matter if it want the countenance of man. Let not the faultinesse of others, discourage Gods faithfull Ones from their trust and duty: The fewer stand for it, the more reason there is that we should. The Lord of Hosts is with us, the God of Jacob is our refuge: And therefore let us not fear what man can do unto us, for there are more with us, then against us.

10. God hath the hearts of all men in his hands, and he can in an instant raise up a Cyrus to appear for his People, and his Cause; he can raise up Zerubbabels, Nehemiah's, and Ezrah's; he can, and he will raise up Kings to be the nursing Fathers, and Queens the nursing Mothers of his Church; he can turn the hearts of people, and make them willing to submit their necks to the yoak of the Lord; and he hath promised, that in the day of his power, the people shall be willing.

11. Lastly, consider what great things God hath done already for us; and if he had meant to have destroyed us, he would not have done all this for us: He hath broken the iron yoak of Prelacy, removed superstitious Ceremonies, and Service-book, established a more pure way of Ordination of Ministers, and of worshipping of God, and there are hopefull beginnings of this Government in many of our Congregations; and we doubt not, but that God, who hath been the Author, will be the Finisher of this mighty Work.

Let the consideration of these particulars exceedingly affect you, and stir you up to persevere, & hold out in that great office you have undertaken, in nothing being terrified or discouraged, but trusting in the great God, who never faileth those that put their trust in him.

OUr second Exhortation is unto those of our respective Congregations, that submit unto the Government, and are admitted unto the Sacrament of the body and bloud of Christ, in the Presbyterian way; That we are to exhort you unto, is,

1. That as you are Saints outwardly, and such who live (as we hope) unblameably in the eyes of the world; so you would labour to be Saints inwardly, approving not only your wayes unto men, but your hearts and consciences unto the heart-searching God. And for this purpose, we perswade you, [116]to wash not only your hands, but your hearts, from all iniquity, and not to suffer vain thoughts to lodge within you; To put away the evill of your doings from before Gods eyes; [117]To be Jews inwardly circumcised with the circumcision of the heart, in the Spirit, not in the Letter, whose praise is not of Man, but of God; To labour more to be good, then to seem to be good; to be more ashamed to be evill, then to be known to be evill; to strive more to get your sins cured, then covered; and to be not gilded, but golden Christians. Alas! what will it avail you, to be esteemed by your Minister and Elders reall Saints, when the Lord who is your Judge, knows you to be but painted Sepulchres: What will it profit you to have our Euge and approbation, when you have the Apage and disallowance of God, and all his holy Angels? And therefore our prayer to God for you is, that he would make you not only nominall, but reall Christians; not only Saints by profession, but by conversation; not only morally and formally, but Spiritually and Theologically good, having your persons, principles, and aims holy, as well as your actions. He and he only is a right Christian, whose person is united to Christ by a lively Faith; and whose nature is elevated by the Spirit of Regeneration, and whose principles, practices, and aims, are divine and supernatural.

Secondly, as it is your great honour and priviledg to be admitted to the Sacrament, when others by reason of ignorance or scandal are refused; so it must be your great care, to come worthily; and so to demean your selves, that you may be made partakers of the graces & consolations of this heavenly banquet; And for this end, we think it our dutie to propound certain necessary directions to you, for the right ordering of your Sacramental approaches; and to perswade you by the mercies of our Lord Jesus Christ, to the diligent and conscientious practice of these following particulars.

1. Not to rest contented with the examination of your Minister and Elders, but chiefly and especially to examine your selves, and so to eat of that bread, and drink of that cup: To examine your selves, whether you be in Christ or no, whether You do truly repent; whether You do hunger and thirst after Christ in the Sacrament; whether You have an unfeigned love to God, and Your Neighbour, manifested by an impartial respect unto all the Commandements and Ordinances of Christ: For though we may and ought to admit you upon the profession of these graces; yet Christ will not bid You welcome, unless You have them in truth and sinceritie. And though we cannot discern who are hypocrites, and who are sincere amongst You; yet he that can distinguish between star and star, can and will distinguish between a true Saint, and a formal Hypocrite: and therefore labour to be such, indeed and in truth, as You seem to Us, to be in word and profession.

Secondly, As not to come without preparation and examination; so also not to trust to your preparation and examination. Sacraments do not work as Physick, whether men sleep or wake, ex opere operato, by vertue inherent in them; but ex opere operantis, according to the disposition and qualification of the party that partakes of them. If the party be not qualified according to the tenour of the Covenant of grace, he eats and drinks damnation to himself, and not salvation; and when he hath done all he can by grace received, to prepare himself; yet he must not relie upon his preparation, for this were to make an Idol of it, and set up dutie in the room of Christ. Excellent is that saying of Austine[118], He that stands upon his own strength, shall never stand; and of Bernard[119], That man labours in vain, that doth not labour resting upon Christ and his merits; and therefore we exhort You, after all your care of preparation, to renounce it as to the point of confidence, and to come to Christ in the strength and confidence of Christ alone.

3. Not be satisfied in the bare bringing of the forementioned graces with you to the Sacrament, but to labour according to the advice of the Apostle[120], to stir up the gift of God that is in you. The Greek is, to blow up, and cause the grace of God within us to kindle. Fire, as long as it lyeth raked up in the Embers, will give no heat; a man may die with cold, for all such a fire. Grace, as long as it lyeth dead in the habite, will not avail a man at the Sacrament. And therefore, that you may be worthy receivers, you must take pains to blow up the grace of God that is in you. You must arise and trim your spirituall lamps, (as the wise Virgins did,) that so you may be fit to meet with your Bridegroom. You must brighten your spirituall armour, & gird up the loins of your mind; You must not only have, but put on your wedding garment, and come to this heavenly feast apparrelled in all your spiritual ornaments. For it is a certain truth, that not only a wicked man, that wants grace, but a childe of God that hath true grace, may receive the Sacrament unworthily; though he cannot come unworthily as the wicked do, out of a total want of grace, yet he may come unworthily out of grosse negligence, and sinful carelesness, in not exciting and stirring up, and improving the grace of God that is in him.[121] For not to use grace, and not to have grace, in this case, do little differ in Gods account. And therefore, if you would be worthy guests at this Supper, you must not only have a true Faith, but a fit Faith; not only a true repentance, but a fit repentance; you must not only have grace, but act grace; you must set your Faith on work, to feed upon that blessed Sacramentall promise, Take, eat, this is my body which is broken for you; This is my blood which is shed for you. And you must labour to make strong and particular applications of Christ to your souls, and to believe, that as verily as you eat the Bread, and drink the Wine, so verily you are made partakers of Christs body and blood, to your everlasting happiness. And so likewise you must act repentance, love, thankfullness, and obedience, according to the direction of the Word of God.

4. To do all that you do at the Sacrament, in remembrance of Christ. For this is the main design of Christ, in appointing this Ordinance, that it might be a Love-token from Christ alwaies by us, and an effectual means to keep his death in perpetual remembrance, that it might be a lively picture of Christ crucified; and he that will receive aright, must be eying this Picture while he is at the Sacrament; and the more he minds it, the more he will admire it: The Angels[122] [123]stoop down to look upon Christ incarnate, and it is the happiness of heaven to have Christ alwaies before them; and it is our happiness on earth, that we have such a blessed commemoration of Christ crucified: As Christ is all in all, in all Creatures, in all Relations, in all Conditions, and in all Ordinances; so more especially in this: For the Elements of Bread and Wine are not appointed for natural ends and purposes, but Christ is all in all in them: They are Representations, Commemorations, Obsignations, and Exhibitions of Jesus Christ. You must labour with the Eye of Faith to see Christs name written upon the Bread and Wine, and you must read Christ in every Sacramental action: when You behold the Bread and Wine consecrated; You must remember how Jesus Christ was set apart by his Father, from all Eternity, to be the Redeemer of his People: And when the Minister breaks the bread, You must remember the great sufferings that Jesus Christ endured for Your sins; and when You take the Bread, and drink the Wine, you must do this in remembrance of Christ; You must believe, that now Christ giveth himself to be Your nourishment, and your Comforter unto eternal life; and you must labour by a lively Faith, to take him as your Lord and Saviour, and to cry out with Thomas in the highest degree (if it be possible) of rejoycing, My God, and my Lord: [124]And when you eat the Bread, and drink the Wine, you must remember, that Christ is the living Bread that came down from Heaven, and that whosoever eats of this Bread, shall live for ever: and that whosoever eateth the flesh of Christ, and drinketh his blood, dwelleth in Christ, and Christ in him. And you must endeavour to receive Soul-nourishment from Christ, as your bodies do by the bread you eat; and as the bread is turned into your substance, so to be made more and more one with Christ by faith: that having a reall, though spirituall union with him, You may have a happy interest and communion in all his purchases. This is the life of the Holy Sacrament, without which, all is but a dead and empty Ceremonie. But we adde further, That this remembrance of Christ must not be barely notionall, doctrinall, and historicall, but it must be also practicall, experimentall, and applicative; it must produce these and such like blessed effects and operations in your hearts.

1. You must so remember Christ, as to find power coming out of Christ Sacramental, to break your hearts for all the sins you have committed against him. Christ is presented in the Sacrament as a broken Christ; his body broken, and his bloud poured out: and the very breaking of the bread understandingly looked upon, is a forcible argument to break your hearts. Was Jesus Christ rent and torn in pieces for you, and shall it not break you hearts, that you should sin against him? Was he crucified for you, and will you crucifie him by your sins? And besides, the breaking of the bread is not only ordained to be a motive unto brokenness of heart for sin, but also in the right use to effect that which it doth move unto.

2. You must so remember Christ Sacramentall, as to find power coming out of Christ, to subdue all your sins and iniquities; as the diseased woman felt vertue coming out of Christ, to cure her bloody Issue; so there is power in an applicative and fiduciall remembrance of Christ at the Sacrament, to heal all the sinfull issues of our souls. There is no sin so strong, but it is conquerable by a power derived from Christ crucified.

3. This is to remember Christ aright at the Sacrament, when you never cease remembring him, till your hearts be brought into a thankfull frame to God, for Christ and for his ineffable blessings and mercies exhibited in the Sacrament to a worthy receiver. And therefore it is called an Eucharist, or a feast of thanksgiving. It is as Justin Martyr saith, [125]food made up all of thanksgiving. It is a custome in Colledges and houses founded by the bounty of great men, to have a feastivall commemoration of the bounties of their Benefactors. The Sacrament is a commemoration day of your great Benefactor Iesus Christ, wherein you are to remember all those things which he suffered for you; and the proper duty of the day is thanksgiving.

4. You must not leave off remembring Christ Sacramental, till your hearts be inflamed with an ardent love to Jesus Christ; for he is set forth in this Sacrament, in all the endearing expressions, as a crucified Christ, as pouring out his blood for us. Now it is an excellent expression of Bernard: [126]The more vile Christ made himself for us, the more dear he ought to be unto us. You must never leave meditating of his love, [127]till he be as fast fixed in your hearts, as he was upon the Cross. 5. You must so remember Christ, as to be willing to do and suffer any thing for that Christ, that hath done and suffered so much for you; till you can say with David, What shall I render for all his blessings towards me? till you can say with Thomas, Come, let us go dye with him; and we add, for him: till with the Apostle, you can rejoyce to be counted worthy to be whipt for his names sake. And can with Ignatius that blessed Martyr, [128]call your iron chains, not bonds, but Ornaments, and Spirituall Pearls; till you can say, as Judg. 8.22. Rule thou over us, &c. for thou hast delivered us from the hand of Midian. There is nothing hard to that Christian, that doth rightly remember Christ Sacramental.

6. You must continue in remembring Christ in the Sacrament, till your hearts be wrought up to a through contempt of the world, and all worldly things. Christ instituted the Sacrament when he was going out of the world; and when he was crucifying, the whole world was in darkness and obscurity: and he is propounded in the Sacrament, as a persecuted, broken, crucified Christ, despising, & being despised of the world. And if you do practically remember the Sacrament of his death, you will finde vertue coming out thereof, to make you dead to the world, and all worldly things. The Sacrament is called by the Ancients, [129]a feast for Eagles, not for Dawes; and therefore it was a phrase ordinarily used in the administration of this Sacrament, Lift up your hearts to heaven where Christ is.

7. Cease not remembring Christ, till you be made partakers of the rare grace of humility. Of all the graces that Christ picks out, in which he would have Christians to imitate him in, humility is one of the chiefest, Matth. 11.29. Learn of me, for I am humble, &c. And Christ in the Sacrament is presented, as humbling himself to the death of the Cross, for our sakes. And what a shame is it, to remember an humble Christ, with a proud heart? The practicall remembrance of the humility of Christ Sacramental, when sanctified, is mighty in operation, to tame the pride of our hearts.

8. You must not fail to remember Christ in the Sacrament, till by faith you have applyed Christ, as your Christ: Till you can say with Paul, Gal. 2.20. Who loved me, and gave himself for me. Propriety in Christ, is that which sweetens all. For what are you the better for Christ, if he be not your Christ? The Divels and damned in Hell may remember Christ, but not with comfort, because they cannot remember him, but as their enemy. But you must so remember Christ, as to make him yours, by an appropriating Faith.

But how shall we be inabled thus to apply Christ?

This is done, by studying the free tender that is made of Christ in the Covenant of grace, which is expressed, Isai. 55.1. Revel. 22.17. Jesus Christ is that brazen Serpent lifted up upon the Cross, on purpose, that whosoever looks up to him, shall be healed; and whosoever receives him as his Lord and Saviour, should not perish, but have everlasting life. You must study the freeness, fulness, and particularity of the offer of Christ; and pray unto that Christ, who bids you believe, to give you to believe. And truly there cannot be a greater discourtesie to Jesus Christ, then to doubt of his love towards you, while ye are receiving the pledges of his love. For herein hath [130]God commended his love toward us, in that while we were yet sinners, Christ dyed for us. What can Christ do more to manifest his love, or to perswade us of his love he bears to us? Much more might be said to this purpose, but we leave these things to be amplified by the Ministry of your faithful Pastors. And we proceed to give you further directions, for the right managing of your Sacramental addresses.

5. In the fifth place, we exhort you to consider the Sacrament, under a four-fold Notion:

1. As it is a spirituall medicine to cure the remainders of your corruption.

2. As it is spirituall food to strengthen your weak graces.

3. As it is a spiritual Cordial to comfort your distressed consciences. 4. As it is a strong obligation and forcible engagement to all acts of thankfulness and obedience unto Jesus Christ.

Now if you would get the benefit and comfort of the Sacrament, you must when you come to it, carry these four considerations in your mind; and labour to draw out good from the Sacrament, according to each of them.

1. You must consider what sin it is, that is most unsubdued, and unmortified in you; you must use the Sacrament as a medicine made of Christs body and blood, to heal that sin.

2. You must consider, what grace is most weak in you; and you must come to the Sacrament, as to food appointed on purpose to strengthen weak grace.

3. You must consider what doubt it is, that doth most obstruct your full assurance of salvation; and you must come to the Sacrament, as to a cheering Cordial, made for this very end, to revive your fainting spirit. It is also a sealing Ordinance to seal up the love of God in Christ, and to be as a golden clasp to fasten you to Christ, and Christ to you: And in which Christ doth often go from man to man, with his privy seals, and his hidden manna of heavenly consolation.

4. You must consider how apt you are to start from God, and his just Commands, and therefore you must at the Sacrament renew your Covenant with God, and binde your selves afresh unto God, in the strength of Christ, to be his more faithful servants afterwards, then ever you were before.

And hereby likewise you may know when you come from the Sacrament, whether you have received worthily, or no: For if you finde these Effects from the Sacrament, that it hath been Medicinall, corroborative, comforting, and obliging: If you find your sins more mortified, your graces more strengthened, your souls more comforted, and your hearts more engaged unto God in obedience; You may certainly conclude, that you are worthy Receivers. Nay we adde, for the comfort of weak Christians, if you find any one of these Effects. For sometimes Christ lets out himself in the Sacrament in a way of Comfort; sometimes he hides, as it were, his face, and sends us home more inlarged in our desires after him; sometimes he kisses his children with the kisses of his lips, and gives them to eat of his hidden Manna; sometimes he sends them home inlarged with godly sorrow, for want of his imbraces. His dispensations are various. But if you finde his presence in any one of these waies, You are worthy Communicants.

6. To endeavour, that your [131]eyes may affect your hearts, when you are at the Sacrament. For as Christ in the Ministery of his Word, preacheth to the ear; and by the ear conveyeth himself into the heart: so in the Sacrament he preacheth to the eye; and by the eye, conveyeth himself into the heart. And therefore it is well called a visible Sermon. Take heed, lest the Devil steal away the benefit & comfort of it out of your hearts, by a wanton or wandring eye. And when you find your hearts deaded, and your meditations begin to flag and grow dry, fasten your eyes upon the Sacramental Elements, and Sacramental actions. Consider the bread broken, and the wine poured forth, and let your eye affect your heart; and never leave looking upon them, till Christ be pleased to look upon you, as he did upon Peter, and then your hearts will be affected indeed, as his was.

7. To take heed of passing rash censures upon those that are admitted to the Sacrament, together with your selves; say not such a man is unworthy, but say rather with the Centurion, [132]Lord I am not worthy that thou shouldst enter under my roof, wherefore neither thought I myself worthy to come unto thee; say as John Baptist of Christ, I am not worthy to untye thy shooe-latchet, much lesse to sit with thee at thy table; say not that such a one is a Dog, and not fit to eat childrens bread, but say rather of thy self, as Mephibosheth doth, [133]What am I? that thou shouldest look upon such a dead dog, &c. The nature of man is very apt (as one saith) [134]to use spectacles, rather then looking-glasses; spectacles, to behold other mens faults, rather then looking-glasses to behold our own. But we hope better things of you. Remember, that when the Disciples were at the Passeover with Christ, and Christ told them, that one of them should betray him; They did not passe harsh sentences one upon another, but every one suspected himself, rather then his fellow-Apostle, and said, Master, Is it I? Be not offended at thy brothers wickednesse, which thou art not sure on, but at thine own unthankfulnesse, which thou art sure is very great.

8. When you are gone from the Sacrament, you must labour to walk in the strength of that food, (as Elias did of his) till you come to the mount of God. As you have been made partakers of an Ordinance, to which others are not admitted, so you must endeavour to live more self-denyingly, more heavenly mindedly, more holily and righteously, then they do, that are not admitted. [135]You must love your enemies; blesse them that curse you; do good to them that hate you, and pray for them that do despitefully use you, and persecute you. For if you love them that love you, what reward have you? Do not even the Publicanes the same? And if you salute your Brethren only, what do ye more then others? Do not even the Publicanes so? You are admitted to an Ordinance, that is not common to all, but peculiar to Saints, and therefore your lives must have something peculiar in them, which no wicked man can have. You must believe and repent after such a manner, as no Reprobate can do; You must pray in your families with more life and zeal then others; you must be more just & faithful in your dealings then others; and have more faith, and hope, and love to God. In a word, You must so carry and demean your selves in all your words and actions, as that you may be a credit and an ornament, and not a scandal to the Congregation, of which you are members. [136]Walking worthy of the Lord unto all pleasing, being faithfull unto every good work, and increasing in the knowledge of God: Strengthened with all might, according to his glorious power, unto all patience and long-suffering with joyfulnesse. And this we pray[137], That your love may abound yet more and more, in knowledge, and in all judgment: That ye may approve the things that are excellent, that ye may be sincere and without offence till the day of Christ: Being filled with the fruits of Righteousnesse, which are by Jesus Christ unto the glory and praise of God.

We have been larger, then we thought, in these particulars about the Sacrament, out of a holy jealousie which we have over you, (which we doubt not but you will pardon in us) fearing lest after your first admission to this Ordinance, you should grow remiss and careless, satisfying your consciences with the naked approbation that your Minister and Elders give of your knowledg and conversation; and in the mean time, neglecting to get the benefit and comfort of this Ordinance, and to thrive, and increase in knowledg and holiness proportionably to the expectation of God, and your godly officers.

We shall be briefer in what we have further to say unto you.

3. In the third place we exhort you, to [138]Obey those that rule over you, and submit your selves, for they, watch for your soules, as they that must give an account, that they may do it with joy, and not with grief; for that is unprofitable for you. [139]And we beseech you, Brethren, know them which labour amongst you, and are over you in the Lord, and admonish you, and esteem them very highly in love for their works sake, and be at peace amongst your selves. And remember, [140]That the Elders that rule well, are worthy of double honour, especially they that labour in the Word and Doctrine. For the Scripture saith, Thou shalt not muzzel the oxe that treadeth out the corn, and the labourer is worthy of his reward. And it likewise saith, [141]Let him that is taught in the word, communicate unto him that teacheth in all good things. And further, [142]Do ye not know, that they which minister about holy things, live of the things of the Temple; and they which wait at the Altar, are partakers with the Altar? Even so hath the Lord ordained, that they which preach the Gospell, should live of the Gospel.----If we have sowen unto you spirituall things, is it a great matter, if we reap your carnal things? This we write, not to shame you, but to intreat you to give liberall and honourable maintenance to your godly Ministers, that they may not only be [143]lovers of hospitality, but also inabled to exercise it: lest God in anger to you, drive your Ministers into corners, and take both your estates, and your Ministers from you; so as you shall neither have Ministers to give maintenance to, nor estates to maintain Ministers.

4. To perform all those offices which are required of you, as you are Members of a particular Congregation. For this purpose we exhort you brethren, to [144]comfort your selves together, and edifie one another, even as you also do; to warn them that are unruly, comfort the feeble minded, support the weak, be patient towards all men: And see that none render evill for evill unto any man, but ever follow that which is good, both among your selves, and towards all men, &c. [145]Let the Word of Christ dwell in you richly, in all wisdome, teaching and admonishing one another in Psalms and Hymnes, and spiritual songs, singing with grace in your hearts to the Lord. [146]Let no man seek his own, but every man anothers wealth; and [147]let every one of you please his neighbour for his good, to edification; for even Christ pleased not himself; but as it is written, The reproaches of them that reproached thee, fell on me. [148]Let nothing be done through strife, or vain-glory; but in lowliness of minde, let each esteem other better then themselves. Now though we are far from thinking, (as some do,) that you are bound to perform these duties only to those to whom you are united in Church-fellowship, (for if you ought to pluck your neighbours ox and horse out of a ditch, and to relieve his body, when in want, though not of the same Congregation with you, much more ought you to extend acts of spirituall mercy (such as these are) to their souls; and this you are bound unto by communion of natures, communion of Saints, communion of Churches; and by that Royal law of love, which commands us to love our neighbour as our selves,) yet notwithstanding we conceive that you are more especially tyed by your Congregational relation, to perform these duties to those that are of your own Communion.

And therefore we further perswade you, to watch over one another, to bear the burdens one of another, and so fulfill the Law of Christ. To consider one another, to provoke unto love and good works, not forsaking the assembling of your selves together, as the manner of some is, but exhorting one another, and so much the more, as you see the day approaching. And we likewise desire you not to neglect private meetings together for holy conference and prayer; that hereby you may be better acquainted one with another, and be mutual helps one to another in spirituall things. We think that speech of Cain unbefitting the mouth of any Christian; Am I my brothers keeper? And though we believe, that none ought to take the Office of a Minister, but he that is elected and ordained thereunto, yet we believe also, that it is the duty of all private Christians, in a brotherly way, out of the common bond of charity, to build up one another in their most holy Faith. And therefore let those [149]that fear the Lord, speak often one to another, especially in these evil daies: and strive together for the Faith of the Gospel, standing fast in one spirit with one mind. For it seemeth to us to be very unchristian, that they especially, that have chosen one and the same Minister, and wait constantly upon his Ministry, and that break bread together, should live together like Heathens and Publicanes: at as great a strangeness one from another, as if they lived many miles asunder. And that Drunkards and Adulterers should meet together to dishonor God, and to encourage one another in wickednesse; and you should not assemble your selves together, to honour God, to strengthen and edifie one another, and to confirm one another in the truth. Only be careful in your meetings, to take heed of [150]doting about questions, and strifes of words, whereof cometh envy, strife, railing, evill surmises, perverse disputings of men of corrupt minds, and destitute of the truth. And [151]avoid all foolish and unlearned Questions, for they are vain and unprofitable, and gender nothing but strife; But help one another in that one thing necessary, how to grow up in Christ; how to make your calling and election sure; how to thrive under Ordinances; to be faithfull under Relations, to adorn the Gospel you profess; how to advance the power of godliness in your several spheres; and to be more spiritually serviceable unto God in your generations, and such like. And we further exhort you, that if any Brother in the Congregation walk disorderly and scandalously, that you would carefully remember, It is your duty, first, to tell him privately; (and not to tell it to Others, to his and the Churches disgrace, as the manner of some is,) The text is plain, Go and tell him his fault betwixt him and thee alone; and if he shall hear thee, thou hast gained thy Brother. But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses, every word may be established. And if he shall neglect to hear them, tell it to the Church. And consider, we beseech you, that the most part of Sacramental reformation, begins with your performing of this dutie. For how can the Elders judicially take notice of any scandall, till it be brought unto them, in the way of Christ, by you that are Church-Members? There is great complaint amongst well-affected people, of Sacramental pollutions; and many thereupon, though groundlesly, separate from our Congregations. But if things were rightly considered, it would appear, that the people themselves are the chief causes of this pollution; for you are the first wheel of this part of reformation, and if you neglect your part, how can we discharge ours? And therefore we intreat you, even for Christs sake, as ever you desire to keep your selves pure from the sin of those that receive unworthily, and from being Authors of the prophanation of the Sacrament, faithfully to discharge this your dutie. And we shall (by the help of God) be exactly careful of ours, that so the Lord may delight to dwell in the midst of us.

5. To labour to keep your selves free from the Errours, Heresies, and Blasphemies of these Times. For it is evident to every impartial Observer, that false teachers, evil men, and seducers are gone abroad amongst us; subverting of Souls and overthrowing the Faith of some; speaking perverse things, to draw away disciples after them; subverting whole Housholds, teaching things they ought not for filthy lucres sake; creeping into houses, and leading captive silly women, laden with divers lusts; and by good words, and fair speeches, deceiving the hearts of the simple; yea, by slight and cunning craftiness, lying in wait to deceive (if it were possible) the very Elect; and not only privily; but now openly and avowedly bringing in damnable Heresies, denying the Lord that bought them. The Divine Authority of the Scriptures is oppugned, the Deity of Christ opposed, and his Holy Spirit blasphemed, the Doctrine of the Blessed Trinity questioned, the Holy God made the Author of sin and sinfulnesse, Universall Redemption preached, and the ends of Christs death evacuated, Free-will by nature to do good maintained, the mortallity of the Soul affirmed; the Use of the Morall Law of God, the Observation of the Christian Sabbath, the very calling and Function of the Ministry, the very being of a Church amongst Us, and all the Ordinances of Christ, are slighted and rejected. These, and too many more such monstrous Opinions in the very spring-time of Reformation do so multiply amongst vs, that the tares are like to overgrow the Wheat, if God prevent not. And that which aggravates the evil of these things is, That London should be guilty of such Apostacy from the truth. London! which hast had able and faithful Ministers of the Word preaching to thee; that hast been so miraculously preserved from the Sword, Famine, and Pestilence these last Years, yet have Heresies been hatched and nourished up under thy wings; and from thee have they been spread all the Kingdom over. How many in this City have turned away their ears from the truth, faithfully preached by their Pastors; and being turned unto fables, have already followed the pernicious waies of Seducers, whereby the way of truth is evil spoken on! How is Religion degenerated into vain janglings, and the power of Godlinesse eaten up by perverse disputings! And that which should fill Us with more grief and astonishment is, That this inundation of Errours and Heresies hath increased upon Us, after such prayers, preachings, disputes, and testimonies against them; after a Covenant solemnly sworn to God, with hands lifted up to heaven, for the extirpation of them; and after a solemn Fast commanded by Authority, and observed throughout the whole Kingdom, for our humiliation for them. And yet (with grief of heart we mention it) those Errours which in the Prelates time were but a few, are now many: Those that of late crept into corners, now out-face the Sun: Those which the Godly abhor'd from their hearts, are now vented as new and glorious truths: Nay, to such a degree of Apostacie are some arrived, being waxen worse and worse, that they are labouring for an odious tolleration of all those abominable opinions, as can shroud themselves under the name of Christian Religion.

Wherefore, in the Name of Jesus Christ, we warn you all to take heed of these Impostors and Seducers; and to keep close to those good and old principles of Christianitie, which you have suck't in at your first conversion, out of the Word, from your godly Ministers: And seeing ye know these things before, beware lest you also being led away with the errour of the wicked, fall from your own stedfastnesse; But grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ; to him be glory, both now and for ever, Amen. Oh how happy were it, if it might be said of all You that submit to the Presbyterian Government; as once of the Godly in Sardis. [152]There are a few names even in London, that have not defiled their Garments, and they shall walk with me in white, for they are worthy. Which that you may the better be inabled to do, We beseech You Brethren, in the words of the Apostle, [153]To mark them which cause divisions and offences, contrary to the Doctrine which ye have learned, and avoid them, for they that are such, serve not our Lord Jesus Christ, but their own belly. Observe here, that you are not only required to avoid their Doctrines, but their persons. And so likewise the same Apostle, [154]If any man teach otherwise, and consent not to wholsome words, even the words of our Lord Jesus Christ, and to the Doctrine which is according to Godlinesse, he is proud, knowing nothing, &c. From such withdraw thyself. It is your dutie, not onely to keep your selves from the Heresies of these times; but, that you may be preserved from the Heresies, you must keep your selves, and all under your charge, from such as spread them, and from their meeting-places. For he that without a just cause goeth into a Pesthouse, may thank himself, if he get the plague. And he that runs headily into temptation, hath no promise from God to be delivered out. The Apostle John refused to tarry in the same Bath with Cerinthus; and he commands us in his second Epistle, If there come any unto you, and bring not this Doctrine, receive him not into your house, neither bid him God speed; for he that biddeth him God-speed, is partaker of his evil deeds.

Take heed how you touch pitch, lest you be defiled; And remember, we have faithfully discharged our consciences to you, in this particular; And that you may be farther instructed against the Errors and Heresies of these times, We will propound a few Antidotes and Preservatives unto you, under these general Rules following.

1. Whatsoever Doctrine is contrary to Godlinesse, and opens a door to Libertinism and Prophaneness, you must reject it as Soul-poyson. Such are Doctrines against the Sabbath, Family-duties, and publique Ordinances: Such is the Doctrine of an Universall tolleration of all Religions. The Doctrine of the Gospel, is a Doctrine [155]according to Godliness; It is a Mysterie of Godliness; It teacheth to deny all ungodlinesse and worldly lusts, and to live soberly, righteously, and godly in this present world.

2. You must reject all such Doctrines, as hold forth a strictnesse above what is written. Papists teach many strict Doctrines, of self-whippings, and voluntary povertie, vows of continency, and many such like; but the Apostle gives you an Antidote against them, Col. 2.18, 19, 20, 21, 22, 23. And so also our blessed Saviour, Matth. 15.1. to the 10. Devout people are much taken with Doctrines that carry a shew of strictness, and of much purity; but you must not be wise above what is written; You must be Candidates of a Canonicall, not an Apocryphal strictness; And therefore when you are taught, that whosoever will enter into Church-fellowship, must first take a Church-Covenant; and that whosoever will be admitted unto the Lords Supper, must not only be free from ignorance and scandal, but he must have other, and more strict qualifications; you must enquire what word they have for these assertions; and where God hath not a mouth to speak, you must not have an ear to hear, nor an heart to believe.

3. Whatsoever Doctrine tendeth to the lifting up of nature corrupted, to the exalting of unsanctified Reason, and giveth free will in supernaturall things to a man unconverted, is a Doctrine contrary to the Gospell. For this is one chief aym of Pauls Epistles, to shew, [156]That by nature we are dead in sins and trespasses, and that the naturall man receiveth not the things of the spirit of God, for they are foolishnesse unto him; neither can he know them, because they are spiritually discerned, and that [157]the carnall mind is enmity against God, for it is not subject to the Law of God, neither indeed can be. This Rule will preserve you against all Arminian Tenets. For this is the main difference between the Doctrine of the Gospel, and the Arminians. The Gospel makes free grace put the distinction between the Elect and Reprobate; and the Arminians Free-will.

4. All Doctrines that set up our own Righteousness, whether of Morality, or Sanctification, in the room of Christs Righteousness; That place good works in the throne of Christ, are Doctrines of Antichrist, and not of Christ. For the Gospel teacheth us, [158]that all our best works are imperfect, and that we are justified, not by our own inherent Righteousness, but by the Righteousness of Christ only, made ours by Faith: this Rule will keep you from much of the poyson of Popery.

5. All Doctrines that do set up Christ and his Righteousness, as to decry all works of Sanctification, and to deny them to be fruits and evidences of our justification, are to be avoided and abhorred. For [159]the Scripture makes sanctification an evidence of Justification, and commandeth all Believers to maintain good works. This Rule will preserve you against most of the Errors of the Antinomians.

6. That Doctrine that lesseneth the priviledges of Believers under the New Testament, and maketh their Infants in a worse condition, then they were in under the Old Testament, cannot be the Doctrine of the Gospel. For the Gospel tells you, [160]that Jesus Christ was made a Surety of a better Testament, and that the new Covenant is a better Covenant; established upon better promises. This Rule will preserve you from the poyson of Anabaptism. For if the children of the Jews were circumcised, and the children of Christians should not be baptized, either it must be granted, that circumcision was of no benefit to the Jewish children, which is contrary to Rom. 3.1, 2. or it must be granted, that the children of the Jews had greater priviledges then the children of Christians.

7. That Doctrine that cryeth up Purity to the ruine of Unity, is contrary to the Doctrine of the Gospel. For the Gospel calleth for unity, as well as purity, 1Cor. 1.10. Phil. 2.1, 2. Eph. 4.3, 4, 5, 6. And Christ prayed for the unity of his Church, as well as the Holiness, Joh. 17.21, 22. and it is prophesied of the times of the Gospel, That in those daies, God will give his people, one heart, and one way, and to serve him with one consent, Jer. 32.29. Zeph. 3.9. This Rule will teach you what to judg of the Congregational-way: For certainly that Government that carrieth in the front of it A tolleration of different Religions, and is not sufficient to keep the body of Christ in unity and purity, is not the Government of Christ.

8. Whatsoever Doctrine is contrary to the Rule of Faith, or to any duty required in the ten Commandements, or to any Petition of the Lords prayer, is not a Doctrine of Christ, and therefore to be rejected.

We might add many more Rules, but we forbear, lest we should be over-tedious. Our prayer to God for you is, That you may be fix't, not falling Stars, in the Firmament of his Church; Not children tossed to and fro, and carried about with every wind of Doctrine; Not Reeds shaken with every wind, but firm Pillars in his house. Wherefore, Beloved Brethren, Stand fast and immoveable, alwayes abounding in the Work of the Lord; Forasmuch as you know, that your labour is not in vain in the Lord.

But now, because he that would keep himself from the Errour of the times, must also keep himself from the sins of the times: (For it is sin that makes God give us up to errour, 2Thess. 2.10, 11. and it is sin that makes a man like a piece of wax, ready to receive the impression of any errour. The women in Timothie were first laden with divers lusts, before they were led away captive to divers errours; and whosoever puts away a good confidence, will quickly concerning Faith make ship wrack, as we are told, 1Tim. 1.19.) Therefore we are necessitated to inlarge our Exhortation to you in one particular more; which though it be the last, yet it is not the least of those things which we have to say unto you, and that is,

6. To exhort you, or rather to require and charge you, to keep your selves unspotted, not only from the errors and heresies, (as before) but also from the sins and iniquities of the times wherein you live. We say, unspotted, and so doth the Apostle, Jam. 1.27. It is not enough for you to keep your selves from being bemired and besmeared, but you must labour to keep your Garments so white, as not to have the least spot of defilement from the persons or places where you live. The Apostle tells us, That [161]in the last daies perillous times shall come: For men should be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to Parents, unthankfull, unholy, without naturall affection, truce-breakers, false Accusers, incontinent, fierce, despisers of those that are good, Traytors, heady, high-minded, lovers of pleasures more then lovers of God; having a form of Godlinesse, but denying the power thereof. Those words, having a form of Godlinesse, must be understood, ap? ??????, and referred to all the other sins. And the meaning is, That men would be self-lovers, having a form of godlinesse, truce-breakers, having a form of godliness, truce-breakers, having a form of godlinesse, Traytors and false accusers, having a form of godlinesse, &c. They should cover all their ungodlinesse, under the specious form of Godliness: Such are the times in which we live, of which we may truly say, There were never fewer, and yet never more Saints; never more nominal, never fewer real Saints; Never more self-seekers, and yet never more that pretended to seek the interest of Christ. We are an hypocritall Nation, the people of Gods wrath; We have broken the Covenant of our God, even that Covenant, which in the day of our distress and fear, we made with hands lifted up to heaven. We are apostatized from our Principles and practices; We contemn the pretious ordinances, despise and abuse the Godly Ministers; We break the Sabbaths, hate the very name of Reformation, and scorn to submit to the sweet yoke of Christ and his Government; We are proud, secure, lyars, swearers, and forswearers, Murderers, drunkards, Adulterers, and oppressors: We have not learned Righteousnesse, but unrighteousness, by all the Judgements of God; We are worse and worse by all our deliverances; We have spilt the blood of Christ in the Sacrament, by our unworthy receiving, and therefore it hath been just with God to spill our blood. It would be too long to reckon up all the particular sins of Magistrates, Ministers, Husbands, wives, Fathers, Children, Masters, and Servants; neither is it the design of this Discourse. We may truly say with the Prophet, [162]Ah sinful Nation, a people laden with iniquity; a seed of evill doers, children that are corrupters, that have forsaken the Lord, that have provoked the holy One of Israel unto anger; that are gone away backward: Why should we be smitten any longer? we will revolt more and more, the whole head is sick, and the whole heart is faint; from the sole of the foot, even unto the head, there if no soundness in us, but wounds and bruises, and putrified sores, &c.

Wherefore dearly beloved, we do most earnestly beseech you, in the bowels of Jesus Christ, that you would be deeply sensible of, and humbled for these evills that do so much abound in the midst of us, for which the Earth mourns, and the Heavens are black over us. Oh let your souls weep in secret, and your eyes weep sore, and run down with tears, and sigh to the breaking of your loyns, yea to the breaking of your hearts with godly sorrow, which may work in you repentance, never to be repented of. Mourn more for the sins that have brought these miseries upon us, then for the miseries our sins have brought; more, for burdening God with sin, then for being burdened with plagues; more for your hard hearts, then these hard times.

And we further intreat everie one of you, to put away the iniquity that is in his hand; to know every man the plague that is in his own heart; to search and try his waies, and to turn unto the Lord his God; to cease to do evill, and to learn to do well: to be tender of the oathes which he hath taken, or which may be offered unto him to take; to keep close to his Covenant; to prize the Ordinances, Reverence Godly Ministers, sanctifie the Sabbaths, to hate hypocrisie and self seeking, to receive the love of the truth, lest God give him over to believe lyes. Not to trust to his own understanding, lest God blind his understanding. To practise the truths he doth know, that God may reveal unto him the truths he doth not know; not to heap to himself teachers, having itching ears, lest he turn away his ears from the truth, and be turned unto fables; not to have the faith of our Lord Jesus Christ, in respect of persons, imbracing the Doctrine for the persons sake, and not the person for the Doctrines sake. To seek after the truth, for the truths sake, with uprightness of heart, and not for outward respects, lest God answer thee according to the Idols thou hast in thy heart. To labour to be more and more grounded in the Principles of the Doctrine of Christ; to study catechisme more diligently, and so to be led on to perfection, that he may not alwayes be a babe, unskilfull in the word of Righteousness, but by reason of use, may have his senses exercised to discern both good and evil.

In a word, we once more beseech you all that are admitted to our Sacraments, that your conversation may be as becometh the Gospell of Christ; and as you have given up your names unto Christ by profession, so give up your hearts to him, by universall, sincere, and constant obedience: And let every one that nameth the name of Christ, depart from iniquity.

OUr third and last Exhortation is unto all those that live within the bounds of the Province, and have not yet submitted to the Government, nor are admitted to the Sacrament of the body and blood of Christ in the Presbyterian way: These may be reduced into two ranks:

1. Such as separate from our Churches.

2. Such as continue still with us, but do not joyn in the Sacrament. The first of these admit of so many divisions, and subdivisions, and are so contrary not only to us, but one to another, as that we are hardly able to rank them into order; and yet for method sake, we will divide them into two sorts:

1. Such as separate from us, only for matter of Government.

2. Such as separate from us, for matter of doctrine also.

1. Such as separate from us, only for matter of Government. To these we have spoken already in our Vindication; We now think fit to add one thing more;

And that is, To beseech and intreat you, as Brethren, to consider, what a sin it is, to separate from Churches, which you your selves acknowledg to be true Churches of Jesus Christ; and that, while they are endeavouring more and more after a reformation according to the Word; and to set up Churches of another constitution; Is not this to set up Church against Church? and as the Ancients were wont to express it, Altar against Altar? And whereas you should rather joyn with us, and put to your helping hand to reform the Nation, and to bring our Churches into the order of the Gospel; do you not rather weaken our hands, by dividing from us, and dividing of us; and thereby obstructing and hindering the glorious work of Reformation? For what with the Prelatical on the one hand, that will not come up to a Scripture-Reformation; and with you on the other, that will not joyn with us whilest we are endeavouring after a Scripture-Reformation, The building of Gods house ceaseth, in most parts of the Kingdome; and instead of a Reformation, we see nothing but deformation and desolation. If we be the Church of Christ, and Christ holdeth communion with us, Why do you separate from us? If we be of the body of Christ, do not they that separate from the body, separate from the head also? We are loath to speak any thing, that may offend you; yet we intreat you to consider, That if the Apostle calls those divisions of the Church of Corinth, wherein Christians did not separate into divers formed Congregations of several communion in the Sacrament of the Lords Supper, Schismes, 1Cor. 1.10. May not your secession from us, and profession that you cannot joyn with Us as members, and setting up Congregations of another communion be more properly called schisme? The Greek word for Schism signifies rending; and sure it is, that you rend your selves from Us, and not, as from Churches the same rule, but as Churches differing in the rule, with a dislike of Us, and a protestation, that You cannot joyn with Us as fixed members without sin; You hear Us preach, not as persons in Office, but as gifted men only; and some of you refuse to hear us preach at all: You renounce all Church communion with us as members; and not only so, but you invite our people from Us, by telling them, That they cannot continue with us without sin: You gather Churches out of our Churches, and You set up Churches in an opposite way to our Churches; and all this you do voluntarily, (not separated, but separating, non fugati, sed fugitivi) and unwarrantably, not having any sufficient cause for it; and notwithstanding all this, yet you acknowledge Us to be the true Churches of Jesus Christ, and Churches with which Christ holds communion. May we not therefore most justly charge you as guilty in making a Schism in the Body of Christ?

We are far from thinking, that every difference in Judgment, or every separation from a Church, maketh a Schism; for it is not the Separation, but the Cause, that makes the Schismatick. The Godly-learned say, [163]That every unjust, and rash separation from a true Church, (that is, when there is no just cause, or at least no sufficient cause of the separation) is a schism. And that there is [164]a negative and positive schism, the former is, when men do peaceably and quietly draw from communion with a Church, not making a head against that Church from which they are departed: the other is, when persons so withdrawing, do consociate & draw themselves into a distinct and opposite Bodie, seting up a Church against a Church (as you do;) which Camero cals A schism by way of eminencie, & further tels us, that there are [165]four causes that make a separation from a Church, lawful.

1. When they that separate, are grievously and intollerably persecuted.

2. When the Church they separate from, is heretical.

3. When it is Idolatrical.

4. When it is the Seat of Antichrist. And where none of these four are to be found, there the separation is insufficient and schismatical. Now we are fully assured, that none of these four causes can be justly charged upon our Congregations. And therefore you must not be displeased with us, but with your selves, if we blame you as guilty of a positive Schism.

There are two things will be objected against what is here said.

That you are forced to separate from Us, because of those sinfull mixtures that are tolerated amongst Us; That our Congregations are miscellaneous companies of all gatherings, without any due separation of the wheat from the chaff: that all sorts are admitted even to Sacramental communion. And that therefore you ought to come out from amongst Us, that you be not made partakers of our sins.

We answer,

1. That this charge, if understood of those Congregations, that are reformed according to the rules of the Presbyterial Government, is most untrue and unrighteous. It is sufficiently known what we suffer in our estates, and in our outward peace and quiet, because we will not allow of sinful mixtures in our Churches. The Lord that observes our particular carriages knows, that we study purity of members, as well as purity of Ordinances, and verity of doctrine. And though we dare not make separation from a true Church, by departing from it, as you do; yet we do make a separation in a true Church, by purging and reforming it, which you do not do. The rule of the Assembly for the Church-members, is very full: That they must be visible Saints, such as being of age, do professe Faith in Christ, and obedience unto Christ, according to the rules of Faith and life, taught by Christ and his Apostles. Doth not the Scripture require more then this? why then will ye separate from us for sinfull mixtures, when we are purging out sinfull mixtures? when God is coming towards us, why will you run away from us? When God is building us up, why are you so active in pulling us down? Are we not coming out of the Wildernesse, and will you now forsake us? It is not many years since the ship of this Church was sinking into Popery, and then some of you separated from it into other parts of the world. And when of late years, there was hope through the mercy of God, of saving the ship, you returned back; and instead of helping to save her, you presently began to separate from her; and whilest we were pumping to preserve the ship, your practices have occasioned & made many leaks in it. This is a sad thing, and if rightly apprehended, must sit sadly upon the spirits of some.

Suppose there were some sinfull mixtures at our Sacraments, yet we conceive, this is not a sufficient ground of a negative, much lesse of a positive separation. [166]The learned Author forementioned tells us, that corruption in manners crept into a Church, is not sufficient cause of separation from it. This he proves from Matth. 23.2, 3. and he also gives this reason for it; Because in what Church soever, there purity of Doctrine, there God hath his Church, though overwhelmed with scandalls. And therefore whosoever separates from such an Assembly, separates from that place where God hath his Church, which is rash and unwarrantable.

The Church of Corinth had such a profane mixture at their Sacrament, as we believe few (if any) of our Congregations can be charged withal. And yet the Apostle doth not perswade thy godly party to separate, much less to gather a Church out of a Church. There were many godly and learned Non-conformists of this last age, that were perswaded in their consciences, that they could not hold communion with the Church of England, in receiving the Sacrament kneeling, without sin, yet did they not separate from her. Indeed, in that particular act they withdrew, but yet so, as that they held communion with her in the rest, being far from a negative, much more from a positive separation. Nay some of them, even then when our Churches were full of sinfull mixtures, with great zeal and learning, defended them so far, as to [167]write against those that did separate from them. He that will never communicate with any Church, till every thing that offendeth be removed out of it, must tarry till the great day of judgment, when (and not till then) [168]Christ will send forth his Angels, to gather out of his Kingdome every thing that offendeth, and them that do iniquity. Musculus tells us of a [169]Schwenkfeldian at Augusta, whom he asked, when he had received the Sacrament; he answered, not these twelve years: He asked him the reason; he answered, Because he could not finde a Church which was inwardly and outwardly adorned fit for a spouse of Christ, and that he would defer receiving the Sacrament, till he could finde such a one. This man never did receive: No more will any of his opinion. We speak not of these things, to justifie the negligence and wickedness of Church-Officers, in suffering these prophane mixtures; we have already proved it to be their duty, to keep all visibly-wicked persons from the Sacrament, and have given divers arguments to perswade them thereunto. We have likewise shewed it to be the duty of private members, to do what in them lyes, for the removing of scandalls out of the Church. If a brother offend them, they are not to separate from him, (for this is not the way of Christ, to gain, but to destroy his soul,) but they are to tell him of it privately, and in an orderly way to bring it to the Church. And when they have done their duty, they have freed their own souls, and may safely and comfortably communicate in that Church, without sin.

Though we do separate from you, yet we cannot stand charged with Schisme, because the nature of Schisme consisteth in an open breach of Christian love; and is such a separation, which is joyned with a condemnation of those Churches from which they separate, as false Churches, which we are far from.

We grant, that to make up the formality of a Schismatick, there must be added uncharitableness; as to make up the formality of an Heretique, there must be added obstinacy. But yet as he that denyeth a fundamental Article of Faith, is guilty of heresie, though he add not obstinacy thereunto to make him an heretique; so he that doth unwarrantably separate from a true Church, is truly guilty of Schisme, though he add not uncharitableness thereunto, to denominate him a compleat Schismatique.

A Reverend Brother of your own, calleth [170]Brownisme, a bitter root of rigid separation. And we beseech you, with the spirit of meekness, to consider what bitter fruits have sprung from your more moderate separation: what great and wofull breaches have been made upon the blessed grace of charity: what harsh and rigid censures some of you have passed upon our persons and government; calling us Lordly, and Prelaticall; and it, Tyrannical and prejudicial to civill States, on purpose, to make us, and it odious, and thereby to render your persons and way the more amiable to the people. And that which is more then this, Are there not some of you, that choose rather to joyn with Anabaptists, and Episcopal men, then with us? And that will give letters dimissory to your members, to depart from you to the Churches of the Anabaptists? and at the same time, deny them to such as desire them, for to joyn with Churches of our communion? Is not this to separate with an open breach of Christian Charity? We charge not these things upon all of you, but only upon some, whose names we forbear to mention. And for our parts, we do here profess, That it is and shall be our great care, to study purity and charity, as well as verity and unity; and purity of members according to the Word, as well as of Ordinances.

We abhor an over rigid urging of uniformity in circumstantiall things. And are far from the cruelty of that Gyant, who laid upon a bed all he took; and those who were too long, he cut them even with his bed; and such as were too short, he stretched out to the length of it. God hath not made all men of a length, nor height. Mens parts, gifts, graces differ; and if there should be no forbearance in matters of inferior alloy, all the world would be perpetually quarrelling. If you would fully know our judgments herein, we will present them in these two Propositions:

1. That it is the duty of all Christians, to study to enjoy the Ordinances of Christ in unity, and uniformity, as far as it is possible; for the Scripture calls [171]to unity and uniformity, as well as to purity and verity: and surely, it is not impossible to obtain this so much desired unity and uniformity, because that God hath promised, that his children shall serve him with [172]one heart, and with one way, and with one shoulder. And that in the days of the Gospel, There shall be one Lord, and his name one. And Christ hath prayed, [173]That we may be all one, as the Father is in him, and he in the Father. And he adds a most prevalent reasons, that the world may believe that thou hast sent me. Nothing hinders the propagation of the Gospel, so much as the divisions and separations of Gospel-Professors. If then it be Gods promise, and Christs prayer, it is certainly a thing possible to be obtained, and a duty incumbent upon all true Christians, to labour after.

2. That is their duty to hold communion together, as one Church, in what they agree; and in this way of union mutually to tolerate and bear with one another in lesser differences. And here that golden Rule of the Apostle takes place, [174]Let us therefore as many as be perfect, be thus minded; and if in any thing ye be otherwise minded, God shall reveal even this unto you: Neverthelesse whereto we have already attained, Let us walk by the same Rule, let us mind the same thing. This was the practice of the primitive Christians.

All such who professed Christianity, held Communion together, as one Church, notwithstanding the difference of Judgements in lesser things, and much corruption in conversation.

We beseech you therefore Brethren, that you would endeavour to keep the Unity of the spirit in the bond of peace; for there is one Body and one Spirit, even as ye are called in one hope of your Calling; one Lord, one Faith, and one Baptisme; one God and Father of all, who is above all, and through all, and in you all.

For our parts, we do here manifest our willingness, (as we have already said) to accommodate with you according to the Word, in a way of union; And (such of us as are Ministers,) to preach up, and to practise a mutual forbearance and toleration in all things, that may consist with the fundamentalls of Religion, with the power of Godlinesse, and with that peace which Christ hath established in his Church, but to make ruptures in the body of Christ, and to divide Church from Church, and to set up Church against Church, and to gather Churches out of true Churches: And because we differ in some things, therefore to hold Church-communion in Nothing; this we think hath no warrant out of the Word of God, and will introduce all manner of confusion in Churches and Families; and not only disturb, but in a little time destroy the power of Godlinesse, purity of Religion, peace of Christians, and set open a wide gap to bring in Atheisme, Popery, Heresie, and all manner of wickednesse: We will therefore conclude with that description that Doctor Ames gives of the sinfulnesse and mischievousnesse of Schisme, lib. 5. cap. 12.[175]

Schisme, properly so called, is a most grievous sin;

1. Because it is against charity towards our Neighbour, &c.

2. Because it is against the Edification of him who makes the separation, in that he deprives himself Communion in spirituall good.

3. Because it is against the honour of Christ, in that, at much as in it lyeth, it takes away the Unity of his mysticall body.

4. It makes way unto Heresie, and separation from Christ. And therefore it is a sin by all good men to be abhorred.

2. The second sort are such, as separate from our Churches, as false Churches; And from our Ministry, as Antichristian: and differ from us not only in Discipline, but in Doctrine also. We purpose not to undertake a particular confutation of your Errours.

Four things only we have to say:

1. To beseech you to consider, whether you did not receive the work of Conversion from sin unto God, which ye presume to be wrought in you first of all, in these publique assemblies, from which you now separate? And if once you found Christ walking amongst us, How is it that you do now leave us? Do you not therein leave Christ also? Are we lesse, and not rather more reformed then we were? If the presence of Christ, both of his power and grace, be with us, why will you deny us your presence? Are ye holier and wiser then Christ? Is not this an evident token that we are true Churches, and have a true Ministry, because we have the seal of our Ministry, even the conversion of many sons and daughters unto God? Doth not the Apostle from this very ground, [176]argue the truth of his Apostleship? Is it not apparent, that our Ministers are sent by God, Because their Embassage is made successfull by God, for the good of souls? Did you ever read of true conversion ordinarily in a false Church? Will the Lord concur with those Ministers whom he sends not? Doth not the Prophet seem to say the quite contrary, Ier. 23.33. And therefore either renounce your conversion, or be converted from that great sin of separating from us.

2. To consider, whether there was not a time, when ye could have plucked out your own eyes, and have given them to those Ministers, whose eyes you would now pluck out, and whom now you hate, and think you do God good service, in reviling and persecuting them. How is it, that you are thus altered and changed? Are they become your enemies, because they tell you the truth? You will Reply, It is because they are Ministers Ordained by Antichristian Bishops; and therefore before they have renounced their false Ministry, we cannot with a safe conscience hear them, nor expect a blessing from their Ministry. This Reply is, we confess, a great stumbling block to many godly people, in this Kingdome; for satisfaction to it, we offer these particulars:

1. Many of you that make this Reply, hold, That the Election of the people is by Gods Word sufficient to make a man a true Minister without Ordination.

Now it is certain, that many publique Ministers have been chosen by the free and full consent of their Congregations; and most of them have had an after consent, which was sufficient to make Leah Jacobs wife[177], and why not (to use your own words) to marry a man to a people; and therefore according to your own judgments, all such are lawfull Ministers. For sinfull superadditions do not nullifie divine Institutions.

2. Some of you, that besides Election, require Ordination for the making of a Minister, yet say, that this Ordination must be by the people of the Congregation; and thus are your Ministers ordained.

Now we finde neither precept nor president for this in all the Scripture; we finde [178]Ordination by the laying on of the hands of the Presbytery, but never of the laying on of the hands of the people. We finde [179]the Apostles, Timothy and Titus, Ordaining, but never the people Ordaining; and for private persons to assume the power of Ordination (that is, a power to send men to preach the Gospel, and administer the Sacraments) is a sin like unto the sin of Uzzah, and of Corah, and his company. Therefore we say to you, as Christ doth, Matth. 6. First pluck the beam out of thine own eye, and then, &c. First justifie the Ordination of your own Ministers by private persons, and then you will see better, to find fault with the Ordination of our Ministers.

3. We distinguish between a defective Ministry, and a false Ministry, as we do between a man that is lame or blind, and a man that is but the picture of a man. We do not deny, but that the way of Ministers entring into the Ministry by the Bishops, had many defects in it, for which they ought to be humbled: But we add, that notwithstanding all the accidental corruptions, yet it is not substantially and essentially corrupted: As it is with Baptism in the Popish Church; all Orthodox Divines account it valid, though mingled with much dross, because the party baptized, is baptized in the name of the Father, Son, and Holy Ghost. And therefore, when a Papist turns Protestant, he is not baptized again, because the substance of Baptisme is preserved in Popery under many defects. The like, and much more, may be said for the Ordination of our Ministers by Bishops: It is lawful and valid for the substance of it, though mingled with many circumstantial defects.

And this appears,

1. Because when they were ordained, they were designed to no other Office, but to preach the Word, and administer the Sacraments; according to the Will of Christ.

2. Because since their Ordination, God hath sealed the truth of their Ministry (as hath been said) by his blessing upon it. If they be Antichristian Ministers, how is your conversion Christian?

3. Because they were ordained by Bishops, not as Lord Bishops, or as a superiour Order by divine Right above a Presbyter; but as they were Presbyters. For the understanding of which, you must know,

1. That by Scripture, a Bishop and Presbyter is all one, as appears by Act. 10.27, 28. Tit. 1.5, 6, 7, 8. Phil. 1.1. 1Tim. 3.1, 2, &c. 1Pet. 5.1, 2. and by what is said by the Authors quoted in the [180]Margent.

2. That the Lordly Dignities of Bishops were meer civill additaments annexed to their Bishopricks by Kingly favour.

3. That this Opinion, that Bishops are a [181]superiour Order of Ministry, by Divine Right above a Presbyter, is a late upstart Opinion, contrary to antiquity, as appears by the Authors quoted in the Margent.

4. That the Laws of this Realm do account nothing divine in a Bishop, but his being a Presbyter; and therefore the Parliament in their Ordinance for Ordination, tels us, That they did ordain as Presbyters, not as Bishops, much lesse as Lord Bishops.

As for their usurpation of the sole power of Jurisdiction, together with their Lordly Titles & Dignities, and Dependances, we have renounced them in our Solemn League and Covenant: But we never did, nor never shall renounce them as Presbyters, which by the consent of all sides, are by Divine Right.

We shall add one thing more,

4. That Ministers do not receive their Ministry from the People, or Bishops, but immediatly from Jesus Christ: For they are Ministers and Embassadors of Christ, not of the People: Indeed they are Embassadors for the good of the People, but not Embassadors of the People: All that the people or Bishop doth, is but to choose and ordain a man; but it is Christ that gives him his power and authority; As when a wife chooseth a husband, and a Town a Mayor; the Town doth not give the Mayor, nor the wife the husband, the power they have; but the Laws of God, the one and of Man, the other: So it is here, It is Christ that gives the Office, and the Call to the Ministry; They are his Servants, and in his Name execute their function. It is he that fits them with ability for their work; the people they consent, and the Bishop as a Presbyter, with other Presbyters, ordain him; which though it had many Corruptions mingled with it, when the Bishop was in all his pomp and Lordliness, yet for the substance of it, it was lawful & warrantable, and therefore cannot without sin be renounced and abjured.

3. In the third place we exhort you to consider, whether since you have forsaken our Congregations, you have not fallen into such strange opinions, and those of so high a nature, as that if any man should have told you seven years ago, that you would have one time or another fall into them, you would have said to him, as Hazael did to the Prophet; Am I a dog, that I should do this? Who would ever have thought, that you that did once sigh, mourn, and bitterly complain, That a Chappell was permitted to the Queen to hear Masse in, should now plead for a toleration of Popery, and all manner of Errours and Heresies? That you that did once flock to our Churches as Doves to the windows, should now not only forsake ours, but all Churches of whatever constitution; That you that did once so much prize Christ, and his holy Scriptures, should now (some of you at least) deny the Divinity of Christ, and his holy Scriptures? But this is no great wonder, for the Apostle hath foretold it, [182]That evill men and seducers shall wax worse and worse, deceiving and being deceived; and that they will increase unto more ungodliness, and their word will eat as doth a Canker, &c. Errour is of an incroaching nature; as the little Theef openeth the door oftentimes to the great Theef so a little errour paves a cause-way to a greater: The Popish superstition at first grew secretly, the tares were hidden under the corn; but in a little while the tares grew up, so as no corn could be seen: Images, at first were brought into the Church only for an historicall use; afterwards, to stir up devotion, at last, they came to be worshipped: Let the Serpent but winde in his head, & he will quickly bring in his whole body: Your first errour was in separating from our Churches, from which Christ doth not separate. Here the Serpent got in his head, & no wonder his whole body followed; he that saith yea to the Devil in a little, shall not say nay when he please: He that tumbleth down the Hill of Error, will never leave tumbling, till he comes to the bottome. First you deny our Ministers to be true Ministers, and our Ordinances to be true Ordinances; and then God, as a just Judge, gives you over, in a little time, to deny all Ministers and Ordinances, and then to be above all Ministers and Ordinances; and at last, to be above Christ himself, and not to stand in need of his mediation to God the Father. First you deny Baptisme of Infants, and then after, Baptisme of water: In a word, First you run away from us, and then for the most part turn Independents, then Antinomians, then Anabaptists then Arminians, then some of you Socinians, Antiscripturists, Anti-Trinitarians, still waxing worse and worse, deceiving and being deceived, & in the conclusion, meer Atheists.

Suffer us therefore to speak to you in the words of Christ, to the Church of Ephesus. Rev. 2.5. Remember from whence you are faln, and repent, and do your first works, &c. Repent of all your Soul-destroying Errours, and return to the Churches from which ye have most unjustly separated, for fear, lest God as a just Judge, because you would not receive the love of the truth that you might be saved, should still give you over to strong delusions, that ye should believe a lye, That all they might be damned, who believed not the truth, but had pleasure in unrighteousnesse: And this makes way to the fourth thing we have to say to you; and that is,

4. To beseech you to consider, Whether since you forsook our Congregations, you are not much decayed in the power of Godliness, whether you have not lost your first love to Godly Ministers, Gospel-Ordinances, Fastings, reading the Word, private & Family prayers, and Communion of Saints; whether you are not grown more censorious, self-conceited, headie, high-minded, treacherous, fierce, despisers of those that are good, and lovers of pleasure more then lovers of God; whether Duties to God and Man have not been more neglected, Sabbaths more prophaned, Families worse governed; the publique welfare of Church and State have not been less minded, whether prophaneness, or prophane Ones, have not been more indulged; and whether you be not sensibly and dangerously apostatized from that close and humble walking with God, which formerly some of you did so much labour after: For the truth is, Corruption in the Judgment, will quickly bring corruption in the conversation. Our actions are guided by our apprehensions; and if our apprehensions be erroneous, our actions will quickly be tainted with wickednesse; And therefore it is very observeable, [183]That in the old Law, when the Leprosie was in the head, the Priest was not only to pronounce the man unclean, but utterly unclean: For Leprosie in the head, will quickly beget a Leprosie in the whole man: As the Sun is to the World; so is the Understanding to Man: If the Sun be dark, all the world is in darknesse; and if the light that is in thee (saith Christ) be darkness, How great is that darkness? We wonder not at the looseness of your practices, when we consider the looseness of your principles: For Doctrines contrary to Godliness, must needs bring forth a conversation contrary to the Gospell. And this is an evident token to us, that the New-Lights (as they are called) which you hold forth to the world, proceed not from the Father of Lights, but the Prince of Darkness, because they lead men into the Works of Darkness.

Therefore seeing that since your departure from us, you have wofully back-slidden from God, and are visibly decaid in Holiness and Righteousness, Our Exhortation to you is, that you would return to your first Principles; for then it was better with you, then now; And our prayer to God for you is, That he would give you repentance to the acknowledging of the truth; and that you may recover your selves out of the snare of the Devill, who are taken captive by his will.

Having finished that we had to say to those that separate from our Church, we now go on to speak a few words to those that continue with us still, and that wait upon the publique Ministry, but do not yet joyn with us, in partaking of the Sacrament of the Lords Supper. These we shall divide into three ranks.

1. Such as are young people, not yet sufficiently instructed in the grounds of Religion.

2. Such as are grown in years, and come to our Churches, but yet are scandalous in life and conversation.

3. Such as live, for ought we know, unblameably, but yet refuse to come to the Sacrament in the Presbyterian way. 1. Such as are young people, and not yet sufficiently instructed in the grounds of Religion; Our Exhortation to you is, That you would remember your Creator in the days of your Youth; the word in the Hebrew[184] is, in the choyce of thy dayes: The time of Youth is the Golden Age; and grace in Youth, is like a Jewel in a gold-ring. The time of Youth, it is the Seasoning Age: A Vessell will of a long time retain the savour of that liquor that it is first seasoned withall; Teach a child (saith Solomon) the trade of his way, and he will not depart from it when he is old. The time of Youth is the chiefe time you have to work for heaven. Old age is a time to spend grace; but Youth is the time to get it: Old Age is the time to reap the fruit of holiness, but Youth is the time to sow the seed of it: And it is a time, that of all times God doth most require, and most delight in. It is observed by one, that Christ [185]loved his youngest Disciple best: And by Another, that Christ was wonderfully delighted with that Hosanna that the children sang unto him, Mat. 21.16. [186]The childrens Hosanna pleased him no less then the mens Hallelujahs; Suffer little children to come unto me, saith Christ, for to them belongeth the Kingdome of God. In the Old Testament God hath manifested a great deal of love to young people; He chose Abel, the younger, Shem, the younger, Abraham, the younger, Jacob, the younger; young Samuel, and young David, and young Josiah: And therefore let young men, especially, be exhorted to begin betimes, to bear the yoak of the Lord; Seek ye first the Kingdome of God, and his Righteousness; first, before any thing else; and first, more then any other thing. Say not, (O say not!) I am a young man, and therefore may plead for liberty to do what I list, till I come of riper years: But remember, That Jesus Christ shed his blood for thee when he was 8. dayes old; and took thee into his Family by Baptisme, when thou didst hang upon thy mothers Breast; Thou art (it may be) a young man, but a Baptized young-man; A Young-man consecrated and dedicated to God; And it is not only sin, but sacriledg and perjury, to impropriate that that is dedicated to God, to the service of the Devill. Remember the wrath manifested from Heaven against the 42. children that mocked Elisha; And remember further, That young people must dye, as well as old: There are Skulls in Golgotha, of all sizes; and young people have immortall souls, and must appear at the great day of Judgment, as well as old; Young people are by nature children of wrath, heires of hell; and therefore this is thy first work (O young man) to get out of the Root of Abomination, into the Root of Acceptation; out of the old Adam into the new Adam; & before this be done, (though thou shouldst spend thy time in gathering up Pearls and Jewels,) thou art an undone creature.

For the better effecting of this, we exhort you, to attend diligently to the publike Preaching of the Word, and willingly and cheerfully to submit to be catechized and instructed by your Parents, Masters, and Ministers. The Scripture divideth a Congregation, into him that catechizeth, and those that are catechized, saying, [187]Let them that are taught, or (as it is in the Greek) Catechized, communicate to him that teacheth (or catechizeth) them in all good things. In the Primitive times, when any Heathen man was converted to Christianity, he was first a catechumenus, before he was admitted either to Baptisme, or the Lords Supper. And Egesippus testifies, [188]that by the diligent instruction of the Church, there was no known Common-Wealth in any part of the World, inhabited, but within fourty years after Christs passion, received a great shaking of Heathenish Religion. There are in Christian Religion, fundamentalls and superstructions. The fundamentalls are the vitals of Christianity: These are comprized in many of our English Catechismes. Amongst all others, we do more especially commend the greater and lesser Catechismes made by the Reverend Assembly of Divines, and published to be used in all Churches in England and Wales, by Authority of Parliament. These we exhort you, not only to read, but to learn. And to invite you thereunto, we further declare;

That the study of the Catechisme, is a singular help for the right understanding of the Scriptures: (For the Catechisme is nothing else, but a Methodical Extract out of the Bible, of the fundamentals of Christian Religion;) And it is also very useful to make you understand what your Ministers preach to you; And to keep you from the Errours and Heresies of these times to prepare you to give a distinct and perfect account of your Faith to the Minister and Elders. For one great Reason why men do so pervert the Scriptures to their own destruction, and run wilde into so many errors and heresies, and are so unable to give a particular and distinct account to the Minister and Elders, is for want of the study of the Catechisme. As a ship without ballast is tossed about with every wave and wind; so is a man without the study of the Catechisme, carried about with every wind of vain doctrine. As a house without a foundation will quickly fall, so will a Christian that is not well verst in the fundamentals of Religion. As Children grow crooked, that are not well looked to at first; so many run into crooked opinions, because not well catechized.

And therefore we earnestly beseech and intreat all Parents, and Masters of Families, that they would make conscience of this great duty of catechizing their children and servants. And oh that the Lord would make our words to take impression upon your hearts. In the Old Testament God commands Parents to teach diligently their children. The word in the Hebrew[189] is, to whet the Law upon their children. The fourth Commandement is directed not to children, and servants, but to Parents and Masters; And they are there commanded, not only in their own persons, to keep the Sabbath; but to see that their children and servants do it also. It is not, Thou, or thy son, or thy daughter; But thou, nor thy son, nor thy daughter. It doth not say, (as Zanchy well observes[190],) Remember thou to keep holy the Sabbath day, and to perswade thy children and servants to keep it holy: But remember thou to keep it holy, and thy son, and thy servant, implying thereby, that it is the Duty of the Master and Father, to compell his servant and children to the keeping of the Sabbath day. For doing of this, God exceedingly extols Abraham, Gen. 18.19. I know that he will command his children, and his household after him, that they keep the wayes of the Lord: upon which words, a learned Divine wrote thus; [191]Abraham did not leave his children and servants to their own genius, their own counsels, their own lusts, though it is certain, divers of them would have thanked him for such a liberty; for they had been nursed up in superstition and idolatry, as Abraham was, and might have pretended, that they were not satisfied in point of conscience. But Abraham knew how to distinguish between liberty of conscience, and liberty of lust, and therefore would not allow them such a liberty as would have enticed them into the worst kinde of bondage. The New Testament also calls upon Parents, not only to bring up their children, but to [192]nurture them up in instruction and admonition of the Lord. Old Eli was grievously punished for neglect of this duty: And let his severe chastisement be as a warning-piece to all Fathers and Masters; And let them know, That if their children and servants perish for want of instruction, through their negligence, their blood will be required at their hands.

And if Parents and Masters, much more ought Ministers to be very conscientious in the diligent discharge of this duty. Our Saviour Christ layeth an express command upon them, not only to feed the sheep, but also the lambs of Christ. It is no disparagement to a Peter, to be a feeder of Christs lambs. Oh that Ministers would unanimously and universally set to this duty! We commend it to them, as a most Soveraign Antidote, to preserve their Congregations from the errours of these times. It is reported of Julian, that amongst other subtile plots he used for the rooting out of Christian Religion; One was the suppression of all Christian Schools, and places of catechizing. [193]And as one saith, If he had not been as a Cloud that soon passeth away, it had been to be feared, lest within a short time he had overshadowed all Religion. For when Catechizing was taken from the Church, it was presently all overspread with ignorance. And it is further added by the same Author, That the Papists themselves acknowledg, that all the advantage the Protestants got of them in the beginning of Reformation, was by their catechizing; because they began sooner to catechize, then they did. And it is to be feared, saith he, if ever the Papists get once again advantage of Us, it will be by their exacter catechizing, then ours. And therefore, if ever you would prevent the further corruption of mens Judgments, and secure them from the infection of errour, and preserve Religion from ruine. We exhort you in the bowels of our Lord Jesus Christ, to practise this duty; and intreat our people with all readiness and constancie, to submit unto this Ordinance of God, which with so much publique prejudice, hath been so long neglected.

And to perswade people thereunto, let them consider further,

1. If Ministers are bound to catechize; then people are bound to be catechized. 2. That they are baptized, and thereby consecrated unto Christ, and obliged by promise, to give up themselves unto instruction.

3. That ignorance, though it be not the greatest, yet it is a most dangerous sin: All sin is wrapt up in ignorance, as a child in swadling clouts. The Scripture saith, [194]That Christ will come in flaming fire to render vengeance upon all those that know him not, &c.

It makes the ignorance of God to be the cause of all sin, 1Sam. 2.12. 1Joh. 2.4. Eph. 4.19. And David prayeth unto God, [195]To pour out his wrath upon the heathen that know him not; how much more upon the Christians that know him not? As toads and Serpents grow in dark and dirty sellars: so all sin and wickednesse in an ignorant and blind soul. Now there is no ordinary way for young people to gain the knowledge of God, but by Catechizing.

4. That the time of youth is the golden Age, the seasoning age, and a time in which men are apt to receive abiding impressions of evil, or good. And if they can learn to say to Elisha, Bald-pate, why should they be unwilling to learn to sing to Christ, Hosanna?

5. That it is not so great a shame for young people to be ignorant, as to be wilful and obstinate in ignorance. And if they refuse to be Catechised, they shall perish in their ignorance; but the Minister is free from the blood of their souls.

The second sort are such as live within the bounds of our Province, and come to our Congregations, and yet are wicked and prophane, and such, as if they should come to be examined by the Minister and Elders, would not be received to the Sacrament. These are Christians in name, but they are a shame to the name, and bear it (as Urijah did a letter to Joab) for their ruine and destruction. We beseech and intreat them to consider, what a sinful and cursed condition it is to live ungodlily and unrighteously under the abundance of Gospel-Ordinances.

First, what a sinful condition it is; For,

1. It is as much as in them lyes, a frustrating of the great love of Christ in dying for them: For, therefore Christ dyed, that they which live, should not henceforth live unto themselves, but unto him which dyed for them, and rose again, 2Cor. 5.13.

2. It is a frustrating of the gracious design of God, in sending the Gospel to them; for one chief errand of the Gospel, is to teach us to deny ungodlinesse and worldly lusts, and to live soberly, righteously, and godly in this present world, Tit. 2.12.

3. It is not only to sin against the light of nature, but against the light of the Gospel.

4. Not only against the creating and preserving mercies of God, but against the heart-blood mercy of Jesus Christ.

5. It is a sin of horrible ingratitude and unthankfulness; a sin that makes God himself to stand, as it were, amazed, that any man should be so wicked, as to be guilty of it, Isai. 1.2. Jer. 2.11, 12.

6. It is a sin that will make us speechlesse, and unexcusable at the great day, Joh. 15.22.

7. It is a sin that renders a Christian worse then the very bruit creatures, Isa. 1.3. And in this one sense, worse then the Devills themselves, because the Devills never refused so great salvation.

2. Consider what a cursed condition this is: For,

1. It is a spirituall plague, which is so much greater then a corporal, by how much the Soul is better then the Body.

2. It is a sign not only of Gods Fatherly, but revengeful displeasure, a brand of reprobation, and the high-way to damnation.

3. It renders a man utterly uncapable (as such) of the Sacrament of the body and bloud of Christ; for Christ ordained the Sacrament for his friends, not for his enemies; to increase, not beget grace; for those that are visible Saints, not for those that are visibly wicked.

4. It brings Personall, Congregationall, and Nationall Judgments, Luk. 13.5. Isa. 5.

5. It makes a Christians condition at the day of Judgment more intolerable, then the condition of Sodom and Gomorrah. It makes the Gospel it self to be the chiefest inditement against him; and the hottest place in Hell to be his portion for ever, and ever.

Oh that the Lord would give hearts to these men to meditate on these things! and to repent of all their swearing, cursing, lying, drunkenness, fornication, adultery, Sabbath-breaking, and such like abominations! And let them not be offended with us, (as most of them are) for not admitting them to the Sacrament; but rather offended with their sins, that make them uncapable, as such, of the Sacrament. Let not them cry out against us, but against themselves; and study to be revenged, not of their Ministers and Elders, but of their sins, and themselves. The Lord knows, that it is meer love to the Lord Jesus Christ, and tender pity and compassion to their and our own souls, that forceth us to deny them this Ordinance; lest we should be instrumental to their eating and drinking their own damnation, and accessary to their unworthy receiving, and to the prophanation of the Sacrament; Let not our pity, love, and care to them, breed hatred against us, in them. And why should they desire to partake in these holy mysteries, whose hearts and lives are so full of unholinesse? why should they that want spirituall life, desire to eat of spirituall food? What should men spiritually dead, do at a spiritual feast? why should they desire to eat that bread, which will certainly, as long as they continue in this condition, be the bread of death, not of life; and to drink that cup, which will certainly be a cup, not of salvation, but of damnation! Let our counsel be acceptable to you; First wash you, make ye clean, put away the evill of your doings from before Gods eyes, cease to do evill, learn to do well; and then come and see whether we will not receive you heartily and joyfully to the Sacrament. First wash your hands in innocency, and then you will be fit to compasse the Lords Altar. First get spirituall life, and then come and eat spirituall food. First get to be a friend and Disciple of Christ; and then not only We, but Christ himself, will bid you welcome, and make you partakers of all the benefits and comforts of the blessed Sacrament.

The third and last sort, are such as come to our Congregation, and live (for ought we know) unblameably; and yet refuse to joyn with Us in the Sacrament upon this account, because they will not come to be examined by the Minister and Elders. This (as we find by woful experience) is the great mountain that lyeth in the way, and hindereth the free passage of the Presbyterial-Government; and therefore we have taken some pains in our Vindication for the removing of it; we have shewed,

1. That the Ruling-Elder (which is the Officer so much opposed) hath a Divine Warrant.

2. It is the Will of Jesus Christ, that they that come to the Sacrament, should first submit themselves to Examination; and not only so, but to Examination by Minister and Elders.

3. What this Examination is, which is required, and how often it is required.

4. The reason why ancient men and women, that have formerly under the Prelatical Government been admitted to the Sacrament, are required to submit unto Examination, before they can be again admitted; It remains, That we give Answers to the Objections that are brought against this way of Examination; but before we do this, we will first offer certain Reasons and Motives (besides those already named) to perswade every one of our respective Congregations, as well old, as young, rich as poor, freely and cheerfully to submit unto it.

The first Motive, is from the evident necessity of it, especially now, while we are reforming the promiscuous admission of all sorts of people to the Lords Table, formerly so scandalous.

And this appears; because,

1. Without this, how can ignorant persons (unfit to communicate) be detected? what other ordinary and regular course can be imagined, to discover who are insufficient in regard of their want of knowledge? And it is most certain, that there are many ignorant persons, old, as well as young, rich, as well as poor, in the most knowing Congregations; and many times, those whom we suppose to be very skilful in the word of Righteousnesse, upon Examination are found to be babes in knowledge.

2. Without this course, multitudes of ignorant persons, both old and young, will intrude themselves, who by reason of their ignorance, being not able to discern the Lords body, must needs eat and drink Judgment to themselves, and become guilty of the body and blood of Christ, 1Cor. 11.27, 29.

3. Without this, how shall Ministers and Elders ever come truly to know the spiritual state of their Congregation, that they may watch over them in the Lord?

4. Unless every one of the Congregation give an account of their Faith to the Eldership, as well as any one, the people will be extreamly apt to object unto the Minister and Elders, partial-dealing in this particular, which is contrary to that heavy charge of the Apostle, [196]I charge thee before God, and the Lord Jesus Christ, and the Elect Angels, that thou observe these things, without preferring one before another, doing nothing by partiality. And it will breed discontents and animosities in the people against the Eldership, and great divisions and dissentions among themselves.

5. This course should be submitted to by the most intelligent and knowing Christians in a Congregation, that by their good example, and professed subjection to the Government of Christ, those that have not so great a measure of knowledge, and so have more need to come, may more readily and effectually be perswaded to do the same.

6. Finally, how can the Ministers and Elders, intrusted by God with the Oversight of their flock, keep themselves pure from the sin of those Persons, who through ignorance cannot chuse but prophane the Lords Supper; unless by this means, they use their best endeavors to finde out where ignorance is, and to remove it: And it is their duty to keep themselves pure, and not to be partakers of other mens sins.

The second motive, is from the great profit and benefit that will redound to our respective Congregations, from this practice, prudently and faithfully undertaken, and universally submitted unto. For,

1. Hereby the whole Congregation, in all the members of it, shall receive much advantage and edification, whilest those that are knowing, shall be encouraged, and those that are weaker in understanding, further strengthened in knowledg; and those that are ignorant, put into a way of gaining knowledge, and so be prepared to partake of the Ordinance of the Lords Supper, more conscionably; and more comfortably discern the Lords body, which is done by knowledge; as well as by Faith, 1Cor. 11.29.

2. Hereby the great offence of promiscuous, or mixt communion, will be prevented, which hath been heretofore, and is to this day, a great grief to the godly, both Ministers and people: and which hath been, and is daily objected against us, by them that separate from our Churches, as the ground why they are necessitated to depart from us; and are still discouraged from returning to us.

3. Hereby a good foundation will be laid, of carrying on that reall reformation which we have covenanted for, both in Congregations, families, and particular persons; growth in knowledge being a great means to further our growth in the grace of our Lord Jesus Christ, 2Pet. 3.18.

4. Hereby those uncomfortable and disorderly fractions and divisions among the members of our severall Congregations, (some refusing to submit to all orders, while others christianly submit themselves,) wil in good measure be cured, and our Congregations to the glory of God, and the comfort of Minister, and Elders, be reduced to a sweet Harmonious unity and uniformity, not only in judgment, but in practice, both thinking and doing the same thing; which were a Gospel-blessing much to be desired, as a fruit of that Ancient Promise, Jer. 32.39.

The third Motive is from the Mischiefs that will inevitably ensue upon the neglect of this practice. For hereby,

1. Ignorant persons shall go on in their ignorance undiscovered, unreformed. 2. The Lords Supper in many Congregations will be wholly disused, or miserably prophaned. 3. Particular Congregations will be filled with distractions and discontents, whilest a great part among them refuse to walk orderly. 4. The Ministers and Elders, who sincerely tender the spiritual welfare of their Congregations will be much discouraged and discomforted.

5. The Work of Reformation, and particularly the growth of people in knowledg and the grace of Jesus Christ, will extreamly be obstructed and hindered; and whosoever shall be any cause or occasion thereof, will but uncomfortably answer it unto Jesus Christ.

The fourth Motive, is from the weaknesse and insuffiency of the objections that are brought against this practice; To which we shall now (God assisting us) return distinct, and we hope, satisfactory Answers.

The Objections are:

Many who are well inclined, object their own timorousness: And have jealousies that the Minister will propound such hard and unusual questions, as they shall not on a sudden be able to answer.

The Questions to be propounded by the Eldership to persons, before they come to the Lords Table, are for the substance of them contained in the Ordinance of Parliament, of the 20^th of October, 1643. the particulars thereof being the fundamentalls of Religion, contained usually in most Catechismes, which persons of the meanest capacity ought to understand.

2. We doubt not but the Ministers with the Elders, will make it their serious Endeavours, to deal with all persons in all Prudence, meeknesse, tendernesse, and love, as the condition of those that come before them shall require; They being not insensible of their own weaknesse, will take heed of Discouraging the meanest, or Quenching the smoaking flax, well knowing, That they are not to Lord it over Gods heritage, but to promote their growth, and to be Helpers of their joy.

Why may not people be now admitted to the Sacrament, without examination, as well as before the Elders were chosen?

Because; 1. Before Elders were chosen, and the foundation of Church-Government begun to be laid, the Church of England was in point of Church Government in an unreformed condition: But now (blessed be God) in a way of Reformation. And we have in our Nationall Covenant, sworn to endeavour a reformation in Church-Government, according to the Word of God. In pursuance of that Covenant, there are many Ordinances of Parliament, to require it; and accordingly it is practised in many Congregations; and shall we still persist in our old unreformed way?

2. The Promiscuous admission of all sorts of Persons heretofore without examination tended much to the Prophanation of the Lords Supper, and was a great scandall in our Church, Hazarded the souls of thousands, occasioned separations from our Churches, brought the judgments of God upon the Kingdome, and was no small griefe to godly Ministers, &c. But now God having provided a further Remedy, we ought not only, not to oppose it, but to submit to it, with all readiness and thankfulness.

Will you have the Ancient men of a Congregation, that have for divers years been partakers of the Sacrament, come now in their Old Age to be Examined; will you have Noblemen, and Rich men, and Aldermen, &c.

We have formerly declared, That the Presbyteriall Government doth not precisely require of those that come to the Sacrament, That they should first be Examined by Questions and Answers: But if any man shall make a good profession of his Faith, in a continued discourse, without being asked any Questions, it will be accepted, as well as if they were Examined by particular Questions.

2. We have likewise shewed the Reason why Ancient men and women, that have formerly been admitted, are required to submit to Examination, before they can be again admitted, &c. We have intreated you, to distinguish between a Church-reforming in Discipline, and reformed: When a Church is once reformed, and members admitted by Examination of the Eldership, there will never be any necessity of coming afterwards to Ministers and Elders, for re-admission; (unless it be in case of excommunication.) But in a Church reforming, as ours is, when all sorts have formerly been admitted, without any Distinction, then Old men must be willing to give an account, as well as young men, and rich men, as well as poor: Because,

1. Old men and rich men are found to be ignorant, and to prophane the Sacrament, as well as young men, and poor men.

2. In Gospell-administrations God is no respecter of persons; neither must his Officers be, if they would be found faithfull in their places; It is not gray hairs, nor silken coats; but knowledg, faith, repentance, love and thankefulness, will qualifie a man for the Sacrament.

3. If old men and rich men are more gracious and knowing, then others, their good examples will be mighty incouragements, to draw on the younger, and poorer sort. And wherein can Noblemen, and Richmen, express their thankfulness to God, for his distinguishing mercies towards them, better, then in becoming patterns and presidents to others, in their ready obedience to the will of Christ, in this particular?

We are willing to come to the Minister alone, to be examined; But we will never come before the Ruling-Elders.

The Office of the Ruling Elders, as they are distinct from teaching Elders, is grounded upon Scripture; and is not an invention of man, but an Ordinance of Christ, (as we have shewed,) and therefore to be submitted unto.

2. Admission of members to the Sacrament, is an act of Church-Government, and therefore belongs to the Elders, as well as the Minister: (as we have likewise shewed.) Church-Government is not committed by Christ unto Ministers severally, but, to Ministers and Elders joyntly, Matth. 10.17. 1Cor. 12.28. 1Tim. 5.17. 1Thess. 5.12. Act. 15.6. Act. 20.17, 28. And therefore in conscience, people ought to submit to the Ministers and Elders. 3. This is a Practice according to the example of the best reformed Churches, wherein Elders are joyned with Ministers in this particular.

4. To devolve this work upon one Minister alone, as it is sinful, so it will prove very prejudicial, both to Minister and People: For in some places Ministers may not be so faithful and Prudentiall as they ought to be, and may, through pride, covetousness, partiality, or rashness, keep from the Sacrament, or admit to the Sacrament, whom Christ would not have admitted, or kept away. And in other places, where Ministers are more wise, and humble, and faithfull, if they should assume the power of Examination, without Elders assisting of them, they will be wofully mis-reported and scandalized by those that come before them, or by others, that are disaffected to them; For if such horrid and base reports are already raised about the Questions propounded by the Minister and Elders, when they sit together; (as by sad experience these wicked dayes of ours will witnesse:) what will not ungodly men be afraid to report, when the Minister alone shall ingross this power?

5. We have formerly shewed, that these Elders whom you so much oppose, are such as you either have, or might have chosen; and they were chosen for the relief and benefit or the Congregation, that so the Minister might not be sole judge of those that come to the Sacrament, but might have others joyned with him, to see that he doth nothing out of envy, malice, pride, or partiality; but that all things may be managed for the good and edification of those for whose sake they are chosen: And therefore it is a wonder to us, to hear men speak so much against Ruling-Elders, when they are purposely chosen for their own relief and benefit.

6. We have also formerly shewed, that when the Parliament gave their allowance to the Presbyterial Government, if they had put the whole juridical power of the Church, into the hands of one Minister alone, they that now seem so willing to come to be examined by the Minister, without his Elders, would have more bitterly declaimed against that way, then now they do against this: For this indeed were to make every Minister a Prelate in his Congregation; and to bring in that, which hath some Resemblance to Auricular confession.

Though some Ministers rigidly keep all from the Sacrament, that will not come before the Eldership; yet there are others that are Presbyterians, and have Elders chosen, that examine without them, and will receive us to the Sacrament, without coming before them.

In answer to this,

1. We doubt whether there be any Ministers of the Presbyterian judgment, that do thus practise.

2. If there be any such, we conceive that herein they act not only contrary to an Ordinance of Parliament, but to an Ordinance of Christ, who hath given the power of Discipline, not to one Minister, (as we have said) but to an united company of Presbyters And for one Minister to assume this power unto himself, is (as we have also declared) to make himself the whole Church; It is to build up what he hath destroyed, and to usurp the Prelaticall power of sole jurisdiction, in his Congregation. For he doth not only assume a Pastoral power of instructing those that are to come to the Sacrament, but an Authoritative power of admitting to, & keeping from the Sacrament; which is to take to himself an authority that Christ hath never given him. And we desire these Ministers to consider what we have formerly delivered, That it is as warrantable by the Word of God for one Minister to assume the whole power of suspending persons from the Sacrament, who have been duly admitted thereunto, as it is to assume the whole power of admitting to the Sacrament, &c. And further we beseech and intreat them (if there be any such,) to consider what an offence they give in this particular, to all their Brethren in the Ministry; and what an argument they put into the mouthes of those that are disaffected to the government; and in the fear of God to forsake this way and course, lest while they think to build with us, they be found to be destroyers, both of the Presbyterian Government and Ministry, and to open a wide door to Sacramental Prophanation.

Doth not the Scripture say, Let a man examine himself, and so let him eat? &c. but it no where saith, Let a man be examined by the Minister and Elders.

1. The text speaks of those that were formerly admited in a due way to the Sacrament; and of such it is only required, that they should examine themselves: For the Examining of those amongst us that have formerly bin admitted, is occasioned by the great Church deformation that hath been amongst us; which being once healed, there will not be again that need afterwards of Church-Examination.

2. The Apostles words are not to be understood restrictively and exclusively. For he doth not say, Let a man examine himself only, But let a man Examine himself, that is, Let him especially examine himself. Take a parallel text, Rom. 14.12. So then every one of us shall give an account of himself to God; which text is not to be understood exclusively; For it is certain, that Ministers must give an account to God, not only of themselves, but also for their people; And Parents and Masters, for their children, and servants; so it is here, Let a man examine himself: This doth not exclude the duty of a father, in examining his children; or of a Master, Minister, or Elder, in examining those under his Charge: But it teacheth us, That we must not rest in, nor trust to the Examination of our Father, Master, Minister, or Elders, but likewise examine our selves: If a childe, or servant should say unto his father, or master, when he is examined about his knowledge, or faith, The Scripture bids me examine my self, and therefore I will not be examined by you. Would not this be accounted a great affront, and an unnsufferable abuse to the holy Scriptures? and yet just so do they reason & argue, that from this Scripture, would exempt themselves from all examination by Minister & Elders. And so likewise when Christ saith, Matth, 7.1. Judge not, that you be not judged: He that should interpret that text exclusively, of all kind of judging; would overthrow all Magistracy. But it is to be understood only, as excluding private and rash judging, (when a man judgeth his Brother, and hath no calling to judge him, not a just cause:) so it is here; This text excludes all private Christians from examining others; but to say, that it excludes all men in office and place in the Church, and in the family, would at once destroy all Church-Government, and all family-government.

3. We might add, that those that are most ready to pretend, that it is needless to give an account before the Minister and Elders, because they are to examine themselves, it is to be feared, are as regardless of examining themselves, as unwilling to give an account to the Eldership.

Doth not the Scripture also say, whosoever eateth and drinketh unworthily, eateth and drinketh damnation to himself? It is not said, to the Eldership.

That text is not to be understood exclusively, unless it relate to close hypocrites: An hypocrite eats and drinks damnation to himself only, but if it relates to those that are grosly ignorant and scandalous, it cannot be understood exclusively. For when a man that is grosly ignorant and scandalous, receives the Sacrament, he not only eats and drinks judgment to himself, but the guilt of the sin lyeth upon all those that knew of it, and did not do their duty for the hindering of it, as we have formerly shewed.

There are many Elders that are very ignorant, and fiter rather to be examined, then to examine; and that propound unbeseeming and absurd questions.

The ignorance of some Elders doth no more prejudice the office of an Elder, then the ignorance of some Physitians, or Ministers, doth the calling of Ministers and Physitians: If ignorant Elders be chosen, the fault is not in the Office, but in the Choosers.

2. This objection cannot be justly made against the Ruling-Elders within this Province; we hope we may say without boasting, that they are very knowing, and very godly; and we are confident, that all the reports that are vented concerning absurd and unbeseeming questions, &c. are meer lyes and falsities. In all such meetings, the Minister is the Moderator, and he onely propounds the questions; the Elders sit by and judge.

3. In those Parishes where there are none sufficiently qualified to be Elders, the Presbyterian Government doth not require them to chuse Elders, but Orders, That all such Parishes should be under the immediate care, inspection, and government of the Classical Presbytery.

It is not enough for a Minister to forewarn his people of the danger of unworthy coming to the Lords Supper; and if they will notwithstanding the warning, come unworthily, is not the Minister free?

It is not enough for a father to tell his child, that he must not drink such a cup of poyson, and yet afterwards (when he seeth his child very greedy of it) to give it him; especially, when he knoweth that it will certainly poyson him. It was not enough for old Eli to admonish his Sons; but because he did not use his power, in hindring them, he is reproved, as accessary to their sins.

I have lived thus long, and never yet was examined, and certainly I will not now begin in my old age, I will rather never receive the Sacrament at all.

Old Customes are no good principles to build upon; these are times of Reformation.

2. Consider thine own spiritual wants, and what need thou hast of this blessed Ordinance; and remember what the servant of Naaman said unto him, If the Prophet had bid thee do some great thing, wouldest thou not have done it? how much rather then, when he saith, Wash and be clean? So give Us leave to say to you, If Christ had commanded you to do some great thing, would you not have done it, rather then be deprived of this Ordinance? how much rather when he saith to thee only, Come and give an account of thy Faith before the Eldership, and thou shalt be made partaker of this Heavenly banquet?

But I have made a Vow, that I will never come before the Elders.

This Vow is rash and sinful, a bond of iniquity; and therefore by keeping of it, you become guilty of a double sin: the Eldership is an Ordinance of Christ (as we have shewed) and therefore not to be vowed against.

I am every way able to examine my self, and none knows what is in my heart; and therefore I will venture upon my own private examination.

How is it, that thou art unwilling to venture thy estate, without first advising with a Lawyer: and wilt advise with Physitians about thy bodily health; but wilt venture thy soul at the Sacrament, upon thine own head, without taking the advice of Minister and Elders; Is thy soul less precious to thee, then thy body, or thy estate? Besides, if thou hast knowledg, why wilt thou not come to examination; if no knowledg, why wilt thou refuse the way & means to get knowledg? the truth is, the true ground why some men do oppose this way, is either,

1. Out of ignorance and pride, because they are impatient to have their ignorance discovered:

2. Or else, Secondly, it is from a prophane spirit of opposition; not onely against Church-Government, and all good order; but against all the wayes of Christ. But let such persons consider;

1. That it is far better to have their ignorance cured, then covered: Ignorance covered will make us go blindfold to Hell; But Ignorance cured, will make us go with open eyes to Heaven.

2. That Christ accounts them his enemies, that will not have him to [197]reign over them, and will destroy them as his enemies.

3. To hate Instruction and Reformation, is a certain sign of wickedness, which God abhors.

4. All the opposition that carnal and rebellious spirits have against Christ and his wayes, will in the end, prove kicking against the pricks, and most pernicious to their own Souls.

And thus we have answered all those objections, that are usually brought against this way of Examination, and herein (as we hope) have given abundant satisfaction to all those that are willing to receive it. And we have likewise finished our Exhortation. As for the successe of it, we leave it wholy to God; as having learn't, that duty is ours, but success is Gods. When Paul had finished his Sermon at [198]Athens, some mocked; and others said, we will hear thee again of this matter. Howbeit certain men clave unto him, and believed, &c. We doubt not but there are many within the Province; whose hearts the Lord will open, to attend to what is here said. Our desire is to do good unto all, even unto those that are our greatest adversaries; and not to be overcome of evil, but to overcome evil with good. If they mock at us (as they did at Paul) yet surely, [199]Our Judgment is with the Lord, and our work with our God; He that is filthy, let him be filthy still; and he that is unjust, let him be unjust still: But we hope better things of you, that have submitted to the Presbyterian-Government. For whom we pray, [200]That the God of peace, that brought again from the dead our Lord Jesus Christ, that great Shepherd of his sheep, through the bloud of the everlasting Covenant, would make you perfect in every good work, to do his Will; working in you, that which is well-pleasing in his sight, through Jesus Christ; to whom be glory, for ever and ever, Amen.

Subscribed in the Name, and by the Appointment of the Assembly,

George Walker,	Moderator.
Arthur Jackson,	}Assessors.
Edmund Calamy,	}
Roger Drake,	}Scriba.
Elidad Blackwell,	}

FINIS.

---

Reader, be pleased to read in page 111. line 23. And let every one, &c.

---