From the proportionable practice of Church-Officers under the Old
Testament, who kept the charge of the holy things of God, and were
appointed [80]to see that none who were unclean in any thing, or
uncircumcised in flesh, or in heart, should enter into the Temple, to
partake of the holy things of God, and [81]had a power to put
difference between holy and unholy, which power was not meerly
_doctrinall_ or _declarative_, _but decisive, binding_, and
_juridicall_, so far, as that according to their sentence, men were to
be admitted, or excluded. That there was a power in the Old Testament
to keep men from the Sacrament of the Passeover, for morall
wickednesse, _vide Aarons_ rod blossoming, lib. 1. cap. 9, 10, &c.
But also,
From that power of Government, and _key of Discipline_, committed by
Jesus Christ, to Church-Officers, under the New Testament. For Christ
hath given to them the keys of the Kingdom of heaven, which imply not
only a key of doctrine, but of discipline, and that both to _keep out
such as Christ would not have received in, and to shut out such as
Christ would not have to continue in_; The use of a key being for both
these purposes. For shutting out those that should not be continued
in, as is granted on all hands from divers Scriptures[82]. And
consequently, for _keeping out those that should not be received in_,
there being the same reason of both. _For to what purpose should such
be received in, as are by Christs command immediately to be cast out
again._
2. That divers ill consequences will otherwise ensue, if grosly
ignorant, and scandalous persons be not kept away, is plain.
1. _Church-Governours should be very unfaithfull Stewards of the
Mysteries of Christ, and perverters of his Ordinance._ If a Steward to
whom his Lord hath committed his goods to be carefully distributed, to
such as are honest, faithfull, and diligent in his field or Vineyard,
shall not only admit of _Loyterers_, and such as by their evill
example discourage others, but also shall give to such the bread and
wages which belongs to them who are faithfull and industrious, should
he not be accounted a very unjust and unfaithfull Steward, and an
abuser of his trust?
2. _They should be guilty of polluting and prophaning the_ Sacrament.
If a Minister should give this Sacrament to an Infant, or to a
Mad-man, or to a meer fool; or to a Swine, or a Dog, would not all men
say this were a horrible prophanation thereof? _Shall it then seem a
small prophanation to give it unto one who is as ignorant as an
Infant, and walloweth as a Swine in the mire of sin and uncleanness?_
3. _They should express a great deal of cruelty and inhumanity to the
soul of him to whom they give the Sacrament_; because they give it to
one who will eat and drink his own damnation.
4. _They will hereby make themselves accessary to his sin of unworthy
receiving_; For it is a certain Rule in Divinity; [83]_He that suffers
a man to commit sin, when it is in his power to hinder him, is
accessory to the sin that that man commits_; as appears by the
[84]example of _Eli_: And therefore, if the Officers of the Church
that are deputed by Christ to keep grosly ignorant, or scandalous,
from the Sacrament, shall yet notwithstanding suffer them to come, and
can hinder them, but will not, they themselves become guilty of his
sin.
5. _They do hereby grieve the Godly, that are members of the same
Congregation, and as much as in them lies, they pollute & defile the
whole Congregation: For know you not_, saith the Apostle, _that a
little Leaven leaveneth the whole lump?_
6. Adde lastly, that hereby they bring down the _judgments of God upon
the Congregation_; according to that text, 1 Cor. 11.30. _For this
cause many are sick._
From all this, we argue thus; If Church-Officers under the Old
Testament had an authoritative power to separate between the holy and
prophane; and if under the New Testament they have a power to keep out
from the Sacrament, such as are grosly ignorant, or scandalously
wicked; and if it be the Will of Christ, that the Officers of the
Church should be faithful Stewards of the Mysteries of Christ, that
they should not pervert, nor pollute his Ordinance; that they should
not be cruel to the souls of their Brethren, or be partakers of other
mens sins, that they should not grieve the Godly, nor bring guilt and
judgment upon the Congregation of which they are Officers: Then it is
the Will of Christ, that they should not give the Sacrament to such,
who are grosly ignorant, and scandalously wicked.
[Sidenote: 3. Proposition.]
_That it is the Will_ of Christ, _that_ Church-Governours _have some
sufficient way to discover who are such ignorant and scandalous
persons, that they may be kept away_.
This followeth clearly from the two former Proportions. For if it be
the Will of Christ, that no grosly ignorant, or scandalous person
should come to the Sacrament; and if they offer to come, should be
kept back by Church-Officers; then it follows, That they must have
sufficient way to detect who are ignorant and scandalous. _For Christ
never wills any end, but he wills also all necessary and sufficient
mean, conducing to that end._
Now what sufficient means can be propounded or imagined, for detection
of ignorant or scandalous persons, but by examination before these
Church-Officers; examination, we say, of the persons themselves in
case of ignorance, and of witnesses also in the case of scandal. For
though in some particular cases for private satisfaction, private
conference with the Minister alone may sufficiently discover the
knowledge or ignorance of persons, yet in this common case, for
publique satisfaction touching the fitness of persons for the Lords
Supper, no lesse then a publike and judicial examination before the
Eldership can be sufficient; inasmuch as an authoritative act of
admitting, or refusing the persons so examined, depends thereupon.
To illustrate this;
If a man by his last Will and Testament, should leave unto the Master
and Fellows of a Colledge in trust a sum of money; to be distributed
to hopeful poor schollars, such as were well verst in the learned Arts
and Tongues: Would it not hence follow?
1. That those _Trustees_ have a power granted them by the Will, to
examine those that come to desire that Legacie.
2. That if any refuse to be examined, or upon examination be found
insufficiently qualified, they have authority to refuse them.
3. That the most sufficient, proper, and satisfactory way, is not to
trust to Reports or Testimonials, but to examine the persons
themselves that sue for such a Legacie: So in the present case, Jesus
Christ hath left as a Legacie, the _Sacrament of his Body and Bloud_,
and hath left the Church-Officers in trust with it, and hath said in
his Will, That no grosly ignorant, or scandalous person ought to come
to partake thereof; and if any come, that he be debarred from it by
those Church-Officers. Hence it followeth inevitably.
1. _That those in trust have power to examine such as desire to
partake of this_ Legacie, _whether they be of sufficient knowledg, and
of good conversation, or no_. 2. _That they have power to refuse all
such as either refuse to be examined, or upon examination, are found
insufficient._ 3. _That if the Church Officers would give up their
account with joy at the great day of judgment, they ought not to rest
satisfied with private Reports or Informations of others; but to
examine the persons themselves, that thereby they may faithfully
discharge their trust in a matter of so great concernment_; And that
they that will have the Sacrament, according to the will of Christ,
ought first to submit themselves to such examination.
Besides this that hath been said, to prove that those that would come
to the Sacrament ought first to submit to examination; We shall
further offer these following Arguments.
1. We argue from that general exhortation of the Apostle, 1 _Pet._
3.15. _But sanctifie the Lord God in your hearts, and be ready alwayes
to give an answer to every man that asketh you a reason of the hope
that is in you, with meekness and fear._
Now if Christians are bound to give an account of their Faith and hope
to every one that asketh them, _yea even to heathen Persecutors_: how
much more ought they to do it to the Officers of the Church?
especially at such a time, when they desire to be admitted to an
_Ordinance_ that is not common to all sorts of Christians, but
peculiar to such as are indued with knowledg, and of an unblameable
life and conversation.
2. _From that power that Jesus Christ hath seated in his Church, of
examining such as are by the Will of Christ to be excommunicated from
the Sacrament._ That there is a power of examining, in order to
excommunication, appears from Matth. 18.16, 17. and from Revel. 2.2.
where Christ commends [85]the Angel of the Church of _Ephesus_, _because
he could not bear them which were evill, and had tryed them who said,
they were Apostles, and were not, and had found them lyars_. This
trying was not only _charitative_, and _fraternall_, but
_authoritative_ and _judiciall_. For it was an act of the Angel of the
Church; which Angel is not to be understood individually, [86]but
collectively, for all the Angels in _Ephesus_. And that there were
more Angels then one in _Ephesus_, appears from _Act._ 20.17. (The
like may be said of the Angel of the Church of _Smyrna_, _Pergamus_,
_Thyatira_, &c. for Christ speaks unto each Angel in the plural
number, Rev. 2.10, 13, 14.)
From hence we argue, _If Iesus Christ hath given power
Authoritatively, to examine such as are to be cast out from the
Sacrament, then he hath also given power to examine such as are to be
received in_. For there is the same reason of both. And as the power
of excommunication would be wholly useless and frustraneous, if there
were not a power of examination precedent thereunto; so would the
power of keeping such as are grosly ignorant or scandalous, from the
Sacrament, be utterly in vain, and of no benefit to the Church of
Christ, if the power of examination should be denyed unto it. And
certainly, whosoever is an enemy to this power, must be forced to
grant, that it is the _Will of Iesus Christ_, that all sorts of
people, though never so wicked, though actually drunk, though fooles,
though Turks, Iews, or Heathen, are to be admitted to the Sacrament,
if they come unto it.
_For if there be no divine right of Examination, or of rejection, how
dare any Church or State assume a power of making rules for keeping
any persons from the Sacrament?_ should they make rules for keeping
ignorant and scandalous persons from the hearing of the Word, would it
not be accounted a sin of an high nature? And is it not as great a sin
to keep any from the Sacrament, if Christ hath left no power for the
doing of it? is not this to be wise above what is written? And
therefore let us either admit all sorts to the Sacrament, without any
distinction of persons, and thereby become guilty of the body and
blood of Christ, and accessary to the sins of those that come
unworthily; (as hath been said, and formerly proved,) or else let us
diligently and conscientiously examine all of all sorts, that desire
to be made partakers of this distinguishing ordinance.
3. From the titles that are given to the Officers of the Church, and
from the duty that God requires at their hands. The Officers of the
Church are called _Rulers_ and _Governours_, & such as are _over their
people in the Lord_. And it is their duty _to watch over the souls of
their people, as such as must give an account for them into God_. Now
it is all the reason in the world, that they that must _give an
account to God for their people, should take an account of their
people_; and that they that _watch over their souls, should know the
state of their souls_. And that they that are _Governours, Rulers,
and Overseers, should teach, instruct, try and examine those over whom
they rule and govern_.[87]
[Sidenote: Quest.]
But you will say, who are these _Rulers and Governours_, by whom we
are to be examined?
[Sidenote: _Answ._]
The Answer to this, will lead us to the third thing propounded; and
that is to prove,
[Sidenote: The 3. Particular.]
_That the power of examining those that desire to be admitted to the
Lords Supper, belongs not to the Minister alone, nor to the Minister
with the whole Church, but to the Minister & Ruling Elders._
1. _Not to the Minister alone._ Indeed there is an examination, which
belongs only to the teaching-Elder, and that is [88]a catechizing of
his people in publique, by questions and answers; and this is part of
the key of doctrine.
[Sidenote: _Non uni, sed unitati._]
But the _examination_ that we are now treating of, belongs to
_Discipline and Government_; for it is not only a naked examination,
but an _authoritative determining whether the party examined shall be
detained from the_ Sacrament, _or admitted_; which is formally an act
of Church-Government, and therefore belongs not to the Minister alone,
but to all those whom Christ hath made Church-Governours, also: of
which sort are the Ruling-Elders, as hath been sufficiently proved.
The power of Discipline is given by Christ, not to one Elder, but to
the united company of Elders: and for one Minister alone to assume
this power unto himself, it is to make himself the Church; it is to
make himself a Congregational Pope; it is a bringing in of a Power
into the Church, that would have some resemblance (as was objected) to
auricular confession.
Now there are two things we are very confident of;
1. That when the Parliament gave their allowance to the Presbyterial
Government, if they had put the whole juridical power of the Church
into the hands of the Minister alone, they that now seem so willing to
come to be examined by the Minister without his Elders, would have
more bitterly declaimed against that way, then now they do against
this: For this indeed were to make every Minister a Prelate in his
Congregation; and (as we now said) to bring in that which hath some
resemblance to _auricular confession_.
2. That it is as warrantable by the Word of God, for one Minister to
assume the whole power unto himself alone, of suspending persons from
the Sacrament, who have been duly admitted thereunto (which is a
graduall excommunication) as it is to assume the whole power of
admitting unto the Sacrament; for _contrariorum eadem est ratio_. And
oh that our Brethren in the Ministry, that take this power unto
themselves, would seriously consider what is here said.
Secondly, the power cannot be placed in the whole Church collectively
taken; for then it should be also in children and servants. The
Scripture makes an exact distinction between Rulers, and Ruled; and we
are very well assured, that if this power were seated in the Minister
and whole Congregation, that they that are now so unwilling to come
before the Minister and Elders, would be much more unwilling to come
before the Minister, and whole Congregation. And therefore we
conclude, That this power of examining, and receiving unto the
Sacrament such are fit, and detaining such as are found to be grosly
ignorant, and visibly wicked must needs belong to the Minister,
assisted with the Elders, chosen out from amongst the rest of the
Congregation: For if the Elders are Rulers, and Governours, seated by
God in his Church, (as hath been abundantly proved) then it will
undeniably follow, _That whatsoever is properly an act of Government,
must belong to them as well as the Minister_. And who can deny, but
that the power of admitting unto, or detaining from the Sacrament, is
an act of Government? and therefore it doth by divine right belong to
the Elders, as well as to the Minister. But yet here we must carefully
distinguish between the _act of examination_, and the judgment given
upon the person examined. The managing of the Examination, is the
proper act of the teaching Elder; It is he that is to pray for a
blessing; It is he, that is for order sake to ask the questions. But
as for the _determining_, whether the party examined be fit or no to
receive, this is an act of power and government, and belongs not to
the Minister alone, but to the Eldership. And it is a very great
wonder unto us, that people should profess so much dis-satisfaction
and dislike, in coming before the Ruling-Elders whereas they cannot
but take notice,
1. _That the Elders are such, as they themselves have, or might have
chosen._
2. _They are chosen for the relief and benefit of the Congregation._
That so the Minister might not be _sole judge_ of those that are to
come to the Sacrament, but might have others joyned with him, to see
that he doth nothing out of envy, malice, pride, or partiality, but
that all things be managed for the good and edification of them, for
whose sake they are chosen: which two particulars, if our people did
seriously consider, they would quickly be perswaded to a hearty and an
unanimous submission unto this ordinance of Jesus Christ.
There remains the fourth thing yet behind, which is an answering of
the objections that are brought against this way of examination by
Minister and Elders. But this, and divers other considerable things,
which we shall propound, to perswade people unto a cheerful obedience
to this part of Church-Reformation, so comfortably begun in many
Congregations in this Kingdome; We shall leave, till we come to that
part of this discourse, which we call, The EXHORTATION; to which we
refer the Candid Reader, that desires further satisfaction.
And thus we have given you a short survey of the nature of the
Presbyterial Government; together with an answer to the most material
objections against it: which we have done only for this end, that so
(as we have said) we might undeceive those, who look upon it as lordly
and tyrannical; and by these bug-bears, are scared from submitting to
it. And we beseech our several Congregations, to judge of it, as it is
here represented, and to be willing to come under the yoke of it,
which is light and easie, (being the yoke of Christ) and which will in
a short time make our Congregations (if received into them) glorious
for their unity, verity, and piety.
We are not ignorant, that it hath many Adversaries. The obstinately
ignorant hates it, because it will not suffer him to go blindfold to
hell. The prophane person hates it, because it will not suffer him to
eat and drink his own damnation, by unworthy coming to the Sacrament.
The Heretique hates it, because after two or three admonitions, it
rejects him. The Jesuite hates it, because it is an invincible bulwark
to keep out Popery. The Schismatique, because the main design of it,
is to make all the Saints to be of one lip, one heart, and one way.
And above all, the Devil hates it, because if rightly managed, it will
in a short time blow up his kingdome.
But notwithstanding all these great and potent enemies, our comfort
is, That this Government is the Government of Jesus Christ, who is the
King of his Church, and hath given unto us the keyes of his Kingdom,
hath promised to be with us, to protect and defend us to the end of
the world; upon whose shoulders the government is laid; & though we be
utterly unable, yet he that was able to bear the wrath of God upon his
shoulders, is able to bear up this Government against the wrath of
man. For this end and purpose, all power in heaven and earth is given
unto him; and he is now sitting at the right hand of God, for the more
effectual exercising thereof: and will there remain, till he hath made
all his enemies his foot-stool. Whose priviledge it is, to rule in the
midst of his enemies: And will one day say, Those mine enemies, which
would not that I should reign over them, bring hither and slay them
before me. _Be wise now therefore, O ye Kings, be instructed ye Judges
of the Earth; serve the Lord with fear, and rejoyce with trembling.
Kisse the Son lest he be angry, and ye perish from the way, when his
wrath is kindled but a little; blessed are all they that put their
trust in him._
* * * * *
There remains the second particular yet behind; and that is the
_Vindication of our persons_, (especially of such amongst us, who are
teaching Elders,) from the slanders and cruel reproaches that are cast
upon us; which we shall undertake, not so much for our own, as for our
peoples sake, lest hereby our Ministry should be rendred useless and
ineffectual; for (as [89]_Austine_ saith) _though a Ministers good
conscience is sufficient for himself, yet his good name is necessary
for his people_: who ordinarily dis-esteem the Doctrine of him, whose
person they dis-esteem. We thank God, we can say with the Apostle,
with us, _It is a very small thing that we should be judged of mans
judgment: He that judgeth us is the Lord._ We remember what the
Apostle tells us in that little Book of Martyrs, of divers Saints,
whose _shoe-latchets we are not worthy to untye; who endured cruell
mockings, yea moreover bonds and imprisonments, they were stoned, they
were sawn assunder, were tempted, were slain with the sword_, &c. _of
whom the world was not worthy_, and yet even they were not _thought
worthy to live in the world_. And therefore we can with the more
willingness, suffer our selves to be the _But_ of every mans malice,
and the subject of every dayes Pamphlet. We read, that even _Elias_
himself was called the _troubler of Israel_, by him who was the chief
_troubler thereof_. And that Saint _Paul_, who was wrapt up into the
third heaven, was accused by _Tertullus_, to be _a Pestilent fellow,
and a mover of sedition among all the Jews throughout the world_. And
that the Primitive Confessors and Martyrs, famous for the holiness of
their lives, were charged before the Heathen Emperors, to be the
vildest of men; to be first murderers, and then eaters of their own
children; to be guilty of incestuous marriages, and in their private
meetings to commit uncleanness. And their Religion also was
represented, as the cause of all the Earthquakes, famines, plagues,
and other miseries of those times.[90]
We have formerly made mention of the reproaches which the
_Anabaptists_ of _Germany_ cast upon _Luther_; and we might adde the
horrible and prodigious lies & slanders raised by the _Arians_ against
_Athanasius_, that great Champion of Jesus Christ, and the hideous and
strange reports, and bitter invectives of _Michael Servetus_ and
_Bolseck_, against _Calvin_. But that which doth quiet our spirits,
more then all this, is, the consideration of Christ Jesus himself, who
when he was here upon Earth, was accused to be an _Enemy to_ Cæsar, _a
friend to_ Publicans _and_ Sinners, _a Glutton and a Wine-bibber_,
&c. _It is enough for the_ Disciple _that he be as his_ Master, _and
the_ Servant _as his_ Lord; _if they have called the Master of the
house_ Belzebub; _how much more shall they call them of his Houshold?_
As for the particular accusations that are charged upon us, they are,
we confess, very many, and very great; and if to be accused, were
sufficient to make us guilty, we were of all men most miserable. But
we hope it may be said of us, as it was once of _Cato_, _That as he
was 32. times accused, so he was 32. times cleared and absolved_. And
we trust, that the Lord will in due time, dispell all these thick
mists and fogs which our adversaries have raised up against us, and
bring forth at last our _Righteousnesse as the light, and our judgment
as the noon day_. And we do here profess before the great God, that in
all the great changes that have bin lately made amongst us, it hath
been our great endeavour to keep our selves unchanged, making the
_unchangeable Word_ our _Rule_, and the _unchangeable God_ our _Rock_.
And we are confident, that no man will account us _Apostatized from
our principles_, but such as are in a great measure _Apostatized from
their own professions_. There are some men that _Proteus_-like, can
transform them into all shapes, for their own advantage, according to
the times wherein they live; and _Camelion-like_, can change
themselves into any colour but white, can turn any thing, but what
they should be. And because we cannot change our consciences with the
times, as some do; therefore, and therefore only, are we counted
_Changlings_. It is just with such men, as with men in a ship at Sea,
that will not be perswaded, but that the shore they pass by moves, and
not the ship wherein they are. As for Us, we are, and hope (through
Gods grace) ever shall be fixt and immoveable in our first
principles. We were not the causers of the first War, between King and
Parliament; but were called by the Parliament to their assistance: and
the ground of our ingaging with them was, _The Propositions and Orders
of the Lords, and Commons in Parl. Jun. 10. 1642._ for bringing in of
mony and plate, &c. wherein they assured us, that whatever should be
brought in thereupon, should not at all be employed upon any other
occasion, _Then to maintain the Protestant Religion, the Kings
authority and his person, in his Royall Dignity; the free course of
justice; the Laws of the Land, the peace of the Kingdom; and the
Priviledges of Parliament, against any force which shall oppose them._
And in this we were daily confirmed & incouraged more and more, by
their many subsequent Declarations and Protestations, which we held
our selves bound to believe, knowing many of them godly and
conscientious men, of publique Spirits, zealously promoting the good
both of Church and State. The War we ingaged in by Authority of
Parliament, was only defensive, (which not only [91]Bishop _Bilson_,
and [92]Bishop _Bedell_, but divers others of the Prelatical way hold
to be just and warrantable.) We never opposed the King further, then
He opposed His own Laws: Our aym in all that great Undertaking (as the
great Heart-searcher knows) was to _secure Religion, to preserve the
Government of the Kingdom, and to remove the Wicked from before the
King, that his Throne might be established in Righteousness_.
And this Act of ours, was not at all contrary to the _Oath_ of
_Allegeance_ which we have taken; because the intent of that Oath can
be no other, then to oblige to obey the King, according to the Laws of
the Kingdome; and to our knowledg, we never disobeyed the King in his
legall and political capacity; though we confess we did, and by the
Law were allowed to deny obedience unto him in his personall capacity,
when it did cross his legall. And therefore they that charge us so
deeply, and reiterate their charge by their multiplyed Pamphlets,
_That we Ministers are the cause of all the Murders and Blood
sheddings of these late years, and other horrid practices which we
forbear to mention, have the greater sin_.
But our comfort is, the witness of our Consciences, and the integrity
of our Carriages; and we doubt not but we can truly appeal, as
_David_, did when he was accused for seeking the life of _Saul_. _The
Lord judg between them and us, and plead our cause, and deliver us out
of the hands of these cruell and unreasonable accusers._ This is all
we shall return in answer to the first War; As for the second War, we
profess, we stand amazed at the impudency of that man[93], who is not
afraid, even against his own conscience (we fear) to say of the
Presbyterian Ministers, _That they did separate their consecrated
Lungs, for Bellows to blow up the Coals amongst the People this last
Summer; That they were the Ghostly Fathers of all or the greatest part
of those Anti-Parliamentary Barabasses, who so lately commenced
Masters of Mis-rule in_ Surrey, Sussex, Kent, Essex, Wales, &c. _That
in stead of lifting up their voyces like Trumpets, to cause the People
to know their abominations, they lift them up like Trumpets, to
prepare them to commit abominations, &c._ That Tumults, Insurrections,
and Rebellions of the People against Authority, _in order to the
advancement of High Presbytery, seem lawfull, yea, and commendable
practices unto many of them_. To all which, and Multitudes of such
like cruel invectives, we return the answer of the Archangel, _Jude_ 9.
_The Lord rebuke thee._ It is well known to all that are not wilfully
and maliciously blind, what help the Presbyterian Ministers and People
did contribute towards the quenching of those flames; and that in all
probability, the Army had been utterly destroyed, had not the
Presbyterian Forces in _Lancashire_, _Suffolk_, _Essex_, and in divers
other places (incouraged by the Ministers) come in timously, and
vigorously to their assistance. And the time was, when this was
ingenuously acknowledged by one of the chiefest of the Army, though
the forementioned Pamphleter, possessed with prejudice against us,
will not remember any such thing; and though some of us be like to be
dealt withall by way of recompence, just as _M. Tullius Cicero_ was,
who had his head cut off by _Popilius Lænas_, whose head he had saved
from cutting off; or as _Constans_, the Son of _Constantine_ the great
was served, who was kil'd by one _Magnentius_, whose life he had
formerly preserved.[94] And what the Ministers of _London_ in
particular did in this kind, is well known to all unprejudiced
Citizens. We did not abet (as we are falsly accused) but abhor and
detest, that _horrid violence offered to the Parliament, upon that
fatall Munday_, July 6. 1647. We have always been, and still are
friends to the _Priviledges of Parliament, according to our Covenant_.
And for this very cause it is, even because we will not break the
priviledges of Parliament, that we suffer so deeply from these kind of
men at this day. Although we could (if recriminations were good
answers) put them in mind of Pamphlets, not a few, written by them,
and those of their way, _in justification of as horrid acts of
violence offered to the Parliament_. When the Scottish Army came last
into _England_, (though we are shamefully traduced, as if we had
encouraged and invited them to come in,) yet our consciences do
witness with us, and our _Auditors_ can testifie for us, that we did
unanimously oppose them, as men that pretended the _Covenant_, but
acted quite contrary unto it. We profess, that in conscience we are
bound, and in practice we shall endeavour to obey _lawfull Authority
in all lawfull things_; and when we cannot actively obey, we shall be
ready _passively to submit_. If our hearts deceive us not, we have no
design but the _glory of God_, _no interest like that of Religion_. We
desire more to _sow spiritualls_, then _reap temporalls_. And that
Christ and his Gospel, may be exalted, though upon our ruines. Pardon
us, that we become fools in glorifying, for ye have compelled us. We
hunt not after tythes, and great Livings, but seek the salvation of
our peoples souls; and had our enemies a window into our hearts, they
would finde these our professions to be true and unfeigned. And yet we
must crave leave to tell these men, _That the design of taking away
Tythes from the Ministry, was first invented by that cursed Apostate_
Julian, _who (as Mr._ Stock _that Reverend, pious, and painfull
Preacher hath observed[95],) by this means is noted, more to have
overthrown the Church, then all the Persecuting Emperours before him.
Because they took away Presbyters, and their Martyrs blood was the
seed of the Church, but he took away Presbyterium, the Ministry it
self, in withdrawing the maintenance from the Church, and so overthrew
the Worship of God._ As for our way of preaching, though we are far
from justifying any _indiscreet and passionate expressions_, yet we
conceive it to be very hard measure, to have our integrity arraigned
and condemned for humane infirmities. And we hope we may, without
boasting, say thus much; That the _setled Ministry of England_ was
never more _censured, molested, impoverished and yet never more pious,
peaceable, and painfull_. And that our condition in this juncture of
affaires, is just like that of the _Romane, That had a suit commenced
against him, because he did not receive the sword of his enemy far
enough into his bowels_. And that therefore it is that some men
rail against us, because we will not break our _Oaths and Covenants_,
and will not _serve the times_, but _serve the Lord_. It is a great
refreshing to us, to consider the wise dispensation of God, in
ordering the affaires of this Kingdome, so, as he hath thereby
discovered the hidden hypocrisie and cousenage of many men, unto those
who otherwise would not have believed it. And we earnestly intreat
these men to consider, as in the sight of God, before whose dreadfull
judgment Seat, both we and they must shortly give an account of all
things done in these our mortall bodies; Whether in that dreadful day
it will appear a _righteous thing_, If those who have cryed down
_Persecution so much_, should now themselves become the _greatest
Persecutors_. And if they who have formerly abhorred others, as men
transported with an _Antichristian spirit_, but for a bare suspition,
that if they got power into their hands, they would prove _cruell and
tyrannicall to poor tender consciences_, should now actually attempt
to do that themselves, the which upon bare suspition, they did condemn
in others: And if any who have accused others for seeking great
Offices, and places of gain and preferment, should now manifest
themselves to be none of the least self-seekers. Alas! who knows, or
can discern the deceitfulness of our hearts? and that if we give way
upon meer outward occurrences, to change our principles, but that upon
further changes, the Righteous Lord may leave us to Satans stronger
delusions, to transport us further, then at present can come in our
hearts to imagine; that so after all the glorious beginnings in the
Spirit, we should fearfully Apostatize, and end in the flesh. For our
parts, we tremble to think of those formidable Judgments of our
Righteous God. And our prayer to God is, that he would keep us sincere
in all changes, and that he would plead our cause for us. And our
_rejoycing, is the testimony of our consciences, that in simplicity
and godly sincerity, not with fleshly wisdome, but by the grace of
God, we have had our conversation in the world_. It is the integrity
of our consciences, that carries us above all the reproaches and
slanders that are cast upon us: and that makes us go on in doing our
duties, maugre all opposition; and to commit the maintaining of his
own cause, and the cleering of our callings and persons unto the Lord,
who judgeth righteously.
[1] Ezra 4.15, 24.
[2] _Justini Martyris Apologia. Tertul. Apol._
[3] _Juell. Apolog._
[4] Psal. 80.12, 13, 14, 15.
[5] Psal. 51.18.
[6] 1 Tim. 3.15.
[7] 2 Tim. 3.16, 17. Psal. 19.7.
[8] 2 Cor. 5.20. Eph. 4.11.
[9] Matth. 18.20.
[10] Iam. 4.12. Isa. 33.22.
[11] Matth. 28.19. 1 Cor. 11.23. &c.
[12] 1 Cor. 5. Ioh. 20.21, 22, 23. Matth. 28.18, 19, 20.
[13] Eph. 4.11. Eph. 1.22. 1 Tim. 3.15.
[14] Heb. 3.2, 3. Ha. 5.1, 7. Cant. 4.16, 6.2. Eph. 2.12.
[15] Eph. 4.12. Matth. 18.15. 1 Cor. 5.5.
[16] Eph. 4.11.
[17] 1 Tim. 5.17. 1 Cor. 12.28. and Rom. 12.6, 7, 8.
[18] Act. 6.5, 6. Phil. 1.1. and 1 Tim. 3.8.
[19] 1 Tim. 3.2. to 13. &c. Act. 6.3.
[20] Act. 6.5, 6. 1 Tim. 3.10. Act. 13.1, 2, 3. and 14.23.
1 Tim. 5.22. and 4.14.
[21] Act. 6.4.
[22] Act. 15.21. Act. 13.15.
[23] Matth. 16.19. 2 Tim. 4.1, 2.
[24] Numb. 6.23. Luk. 24.50. 2 Cor. 13.14.
[25] Matth. 28.19, 20. Mat. 26.26. to 31. 1 Cor. 11.23.
[26] Tit. 3.10. 2 Thess. 3.14, 15. Mat. 18.15. to 21. 1 Cor. 5.3. and
2 Cor. 2.6, 7, 8, 9, 10.
[27] Act. 4.35 and 6.1, 2, 3. Act. 11.29, 30. Rom. 12.8.
[28] 1 Cor. 14.34. Rom. 16.1.
[29] Act. 2.41, 47. Act. 5.4. Act. 6.1. Act. 21.20.
[30] Act. 15.
[31] Deut. 17. to the 12. Mat. 18.15, 16, 17, 18.
[32] 2 Pet. 2.10.
[33] Deut. 17.18, 19. & cap. 31.9. Josh. 1.7, 8.1. 2 King. 11.12.
[34] Isa. 49.23.
[35] Ezr. 7.26, 27. 1 Pet. 2.14. compared with Gal. 5.19, 20. & Phil.
3.2. & 2 ep. Joh. 10. 2 Chron. 15. & 2 Chron. 17.6. 2 Chron. 19.3.
2 Chron. 29. 2 Chron. 33.15, 16. 2 Chron. 34.31, 32, 33. Nehem. 13.15
_ad finem_. Dan. 3.29. 1 Tim. 2.2. Rev. 17.16, 17.
[36] 1 Pet. 2.14. Rom. 13.3, 4.
[37] Επισκοπος των εξο της εκκλησιας, _Euseb. vit. Constant._ cap. 24.
[38] Isa. 49.22. Psal. 72.10, 11. Isa. 60.10. Rev. 21.24.
[39] 1 Cor. 5.12.
[40] _Ab Apostolis usque ad nostri temporis fecem, Ecclesia Christi
nata & Adulta persecutionibus crevit, Martyriis coronata est; et
postquam ad Christianos Principes venit, potentiâ quidem & divitiis
major, sed virtutibus minor facta est._ Hieron. tom. 1. in vitâ
Malchi.
[41] Act. 28.22.
[42] Act. & Mon.
[43] _Spanhemius_ in a Book, called _Englands warning, by Germanies
woe_; or, An Historicall Narration of the Anabaptists in _Germany_,
&c.
[44] By Mr. _Carthwright_, against Archb. _Whitgift_. Mr. _Vdal_. Mr.
_Hildersham_. Mr. _Traverse_, &c.
[45] Heb. 13.17, 24.
[46] 1 Pet. 5.3. Ier. 10.16.
[47] _Non quia soli, sed quia solùm præsunt._
[48] _De divers. grad. Minist. Evang._ cap. 11, p. 108.
[49] _Calvin. in locum. Chrysostom._ upon 1 Cor. 12.28. _Estius_ upon
1 Cor 12.28.
[50] [Syriac: two words] ומעדרנא ומדברנא.
[51] Κυβερνησειζ.
[52] _Gerhardus de Ministerio Ecclesiastico_, Calvin. _in locum_, P.
Martyr, _in locum_. Beza _in locum_. Piscator _in locum_. Ambros. _in
locum_. Chrys. _in locum_. Salmer. _in locum, Septimo loco ponit
gubernatores, id est, eos qui præsunt aliis, & gubernant, plebemque in
officio continent. Et Ecclesia Christi habet suam politiam, & cum
Pastor per se omnia præstare non posset, adjungebantur ille duo
Presbyteri, de quibus dixit_, Qui bene præsunt Presbyteri, duplici
honore digni habeantur, maxime qui laborant in verbo & doctrina; _Qui
una cum Pastore deliberabant de Ecclesiæ cura, & instauratione: qui
etiam fidei atque honestæ vitæ consortes erant_.
[53] Estius _in_ Rom. 12. _Aliis placet etiam hac parte speciale
quoddam charisma sive officium significari, & misereri dicatur is qui
ab Ecclesia curandis miseris, potissimum ægrotis, præfectus est,
iisque præbet obsequia; velut etiam hodie fit in nosocomiis; qui
sensus haudquaquam improbabilis est._
[54] _Cornelius à Lapide_, in Rom. 12.6, 7, 8.
[55] _Whitak. in prælectionibus suis, ut refert in refutatione Dounami
Sheervodius_, cited by the Author of Altare Damascen. cap. 12. pag.
925, 926.
[56] Whitgift against Carthwright.
[57] In a Sermon of his in print.
[58] _De perpetua Eccl. gubernat._
[59] 2 Cor. 11.27. 1 Thess. 2.9.
[60] Beza in 1 Tim. 5.17. Piscator in locum. Calvin. in loc.
[61] _Non enim una persona potest dici Ecclesia cum Ecclesia sit
populus & Regnum Dei._
[62] Heb. 13.17, 24.
[63] _Chrys._ upon Matth. 18.
[64] _Camer. de Ecclesia_, upon Matth. 18.
[65] pag. 208, 209, 221.
[66] pag. 146.
[67] _unde & Synagoga, & postea Ecclesia Seniores habuit, quorum sine
consilio nihil agebatur in Ecclesia; quod qua negligentiâ obsoleverit
nescio, nisi forte Doctorum desidiâ, aut magis superbiâ, dum soli
volunt aliquid videri_, Ambros. in 1 Tim. 5.
[68] _Præsident probati quique Seniores honorem istum non pretio sed
testimonio adepti._ Tertull. Apolog. cap. 39.
[69] _Nonnulli præpositi sunt qui in vitam & mores eorum qui
admittuntur inquirant, ut qui turpia committant iis communi cœtu
interdicant, qui vero ab istis abhorrent, ex animo complexi meliores
quotidie reddant_, Orig. lib. 3. _Contra Celsum_.
[70] Basil in Psalm 33. _Ubi quatuor gradus Ministrorum constituit,
quod scilicet alii sint in Ecclesia instar oculorum, ut Seniores; alii
instar linguæ, ut Pastores; alii tanquam manus, ut Diaconi_, &c.
[71] Optatus lib. 1. _advers. Parmen._ mentioning a persecution, that
did for a while scatter the Church, saith, _Erant Ecclesiæ ex auro &
argento quam plurima ornamenta, nec defodere terræ, nec secum portare
poterat, quare fidelibus Ecclesiæ Senioribus commendavit_.
_Albaspinæus_ that learned Antiquary upon that place acknowledged,
That besides the Clergy, there were certain of the Elders of the
people, men of approved life, that did tend the affaires of the
Church, of whom this place is to be understood.
[72] _Et nos habemus in Ecclesia Senatum nostrum, cœtum Presbyterorum;
cum ergo inter cœtera etiam senes Judea perdiderit quomodo poterit
habere concilium, quod proprie Seniorum est?_ Hier. _in_ Is. 3.2.
[73] Aug. writing in his 137. Epistle to those of his own Church,
directs his Epistle, _Dilectissimis Patribus, Clero, senioribus, &
universæ plebi Ecclesiæ Hipponensis_.
So again. Aug. lib. 3. _contra Cresconium_, cap. 56. _Peregrinus
Presbyter, & Seniores Ecclesiæ Musticanæ regionis._
Again, Sermo. 19. _de verbis Domini. Cum ob errorem aliquem a
Senioribus arguuntur & imputantur alicui de illis, cur ebrius fuerit?_
&c.
Again, _Epistola Synodalis Concilii Carbarsussitani apud eundem_, Aug.
_enar. in_ Psalm 36. _Necesse nos fuerit Primiani causam quem plebs
sancta Carthaginensis Ecclesiæ Episcopum fuerat in oculis Dei sortita,
Seniorum literis ejusdem Ecclesiæ postulantibus audire atque
discutere._
[74] Gregor. Magnus. _lib._ 11. _ep._ 19. _Si quid de quocunque
Clerico ad aures tuas pervenerit, quod te juste possit offendere,
facile non credas, sed præsentibus Ecclesiæ tuæ Senioribus diligenter
est perscrutanda veritas, & tunc si qualitas rei poposcet, Canonica
districtio culpam feriat delinquentis._ We should have added before,
that _in actis purgationis Cæciliani & Fælicis_; We read _Episcopi,
Presbyteri, Diaconi, Seniores_. Again, _Clerici & Seniores Cirthensium_.
Sundry Letters were produced and read in the conference: one directed,
_Clero & Senioribus_: another, _Clericis & Senioribus_. The Letter of
_Purpurius_ to _Sylvanus_, speaketh thus, _Adhibete conclericos, &
Seniores plebis Ecclesiasticos viros, & inquirant diligenter quæ sint
istæ dissensiones_.
[75] Sutlivius _de Concil. ab_ 1. _cap._ 8 saith, that among the Jews
_Seniores tribuum_, the Elders of the Tribes did sit with the Priests
in judging controversies of the Law of God. Hence he argues against
_Bellarmine_, that so it ought to be in the christian Church also,
because the priviledge of christians is no less then the priviledg of
the Jewes.
[76] 1 Cor. 10.16, 17.
[77] Rom. 4.11.
[78] Joh. 6.63.
[79] 1 Tim. 4.8.
[80] 2 Chr. 23.19. Ezek. 44.7, 8.
[81] Levit. 10.10. Ezek. 22.26.
[82] 1 Cor. 5.13. Rev. 2.14, 15, 20. Tit. 3.10.
[83] Levit. 19.17.
[84] 1 Sam. 2.
[85] _Zelum singularem laudat in tuenda disciplina Ecclesiæ, quod
vitiis in cœtu grassantibus se fortiter opposuerit, scandalosos
censuris debitis correxerit, vel Ecclesiæ communione ejecerit. Ita
enim præcepit Christus & Apostolus, & viguerunt censuræ in primitiva
Ecclesia magno bono_, Pareus in locum.
[86] That the Church of _Ephesus_, is not Individually, but
collectively to be taken, _vide Smectymnuum_.
[87] 1 Cor. 12.28. 1 Tim. 5.17. 1 Thess. 5.12. Heb. 13.17.
[88] Gal. 6.6. where the word κατηχουμενος properly signifieth a
teaching by questions and answers.
[89] _Mihi quidem sufficit conscientia mea, vobis autem necessaria est
fama mea._ Aug. ad fratr. in Eremo.
[90] Tertullian. Apologet.
[91] In his Book of Christian subjection, _&c._
[92] In his letters to _Wadesworth_.
[93] _J.G._
[94] Pezelii mellificium historicum, pars 2. pag. 268.
[95] _M. Stock_ upon Malachy, cap. 3.
The EXHORTATION.
Having thus in few words, vindicated both our Government and our
Persons, we conceive it necessary to subjoyn an Exhortation unto all
the Ministers, and Elders, and people, that are within the Province;
which we shall branch into these ensuing particulars:
1. We shall direct our speech _unto the Ministers and Ruling Elders,
that have accepted of, and do act according to the Rules of the
Presbyterian Government, as they are conjoyned in one and the same
Presbytery_.
2. _Unto those of our respective Congregations, that submit unto the
Government, and are admitted unto the Sacrament of the body and blood
of Christ, in the Presbyterian way._
3. _Unto those that live within the bounds of the Province, and have
not yet submitted to the Government, nor are admitted to the
Sacrament, in the Presbyteriall way._
1. We shall direct our speech unto the Ministers and Ruling-Elders,
that have accepted of, and do act according to the Rules of the
Presbyterian Government, as they are conjoyned in one and the same
Presbytery.
That which we have to say unto them, is,
To perswade them to be _faithfull in the discharge of the great trust
committed unto them_. To be a _Ruler in Gods house_, as it is a place
of _great honour_, so also of _great trust_; and he that hath this
trust committed unto him, ought to be one of a thousand. It is a good
saying of an Heathen, _Magistratus virum indicat_, Magistracy will try
a man what he is, so will this office you. Such are the mountains of
opposition you are like to meet withall; such is the courage you must
put on; such is the wisdome and piety you must be cloathed withall,
that we may truly say with the Apostle, _Who is sufficient for these
things?_ As _Tacitus_ saith of _Galba_, that he was _Capax imperii,
nisi imperasset_, thought very fit to have been an _Emperour_, had he
not been an _Emperour_; so there are many that have been thought fit
to be _Elders_, till they were made _Elders_. Many that seemed very
good, when private Christians; when advanced into places of trust,
have proved very wicked. To have the _body and blood of Christ
Sacramentall in your custody_; To be made _Keepers of Christs
Vineyard_, and _watchmen over his flock_; To have the _keyes of the
Kingdom of Heaven_ committed unto you: This is not only a great
honour, but a great burden. And therefore it must be your exceeding
great care, so to behave your selves in the Church of God, which is
his house, that you may give up your account with joy at that great
day. For this purpose we Exhort you;
1. That you would labour to discharge your Office with care and
diligence, according to the advice of the Apostle, [96]_Let him that
Ruleth, Rule with diligence_. The Apostle foresaw how negligent Elders
would be, in the trust committed unto them; and therefore he chose to
lay this speciall injunction upon them. You must not suffer the key of
discipline to rust for want of using, but must remember, that the life
of discipline is in the execution; and that the _unprofitable servant
was cast into Hell, not for abusing; but for not improving of his
Talent_.
2. That you would study to Rule with all humility and Self-denyal,
[97]not as lording it over Gods heritage, but as being examples to the
flock, remembring the saying of our blessed Saviour, [98]_The Kings of
the Gentiles exercise Lordship; And they that exercise authority upon
them, are called Benefactors: But ye shall not be so. But he that is
greatest among you, let him be as the younger; and he that is chief_,
(or, as it is in the Greek[99], he that Ruleth,) _as he that serveth_.
You must not be as _Diotrephes_ who loved to have the _Preheminence_;
not as the _Pharisees, [100]who loved the uppermost roomes at feasts,
and the chief seats in the Synagogue_.
3. That you would labour to Rule the Church of God with all
_peaceablenesse_, and _quietness_; doing nothing out of contention,
envy, or malice; but all out of pure love, with the spirit of meekness
and patience. That the people may read love and gentleness written
upon all your admonitions and censures. [101]_For the servant of the
Lord must not strive, but be gentle unto all men, apt to teach,
patient, in all meekness instructing those that oppose themselves, if
God peradventure will give them repentance, to the acknowledgment of
the truth; And that they may recover themselves out of the snare of
the Devill, who are taken captive by him at his will._ Famous is
the saying of our Saviour, _Have salt in your selves, and peace one
with another_. By _salt_, is meant (as _Chemnitius_ and others
observe,) _sincere doctrine and discipline_ whereby the people of God
are seasoned, and kept from the putrefaction of sin and errour; this
_salt_ is so to be sprinkled, as that if it be possible, it may have
peace joyned with it. _Have salt in your selves, and peace one with
another._ There are that think, that sincere discipline and peace
cannot stand together, but they are confuted by Christs own words. The
readiest way to have true peace one with another, is to have salt
within our selves. There are indeed, some Congregations, that have
this salt, without this peace; which is a misery to be exceedingly
bewailed. There are others which have _peace_ without this _salt_, but
this _peace_ is a wicked _peace_; a peace with sin and errour, which
will end in damnation. But blessed and happy are those Congregations,
that have _salt in themselves, and true Christian peace one with
another_. A Church-Officer must not be a _bramble_, rending and
tearing the people committed to his charge, but as a _fig tree_,
_vine_, and _olive tree_, refreshing them with his _fatnesse,
swetnesse, and fruitfulnesse_.
4. That you would labour to make your Congregations pure, as well as
peaceable; following after piety, as much as verity and unity. That
all your people under your charge, may be visible Saints at least. It
is the great complaint that some take up against the _Presbyteriall
Government_, that it studieth unity and truth, but neglecteth holiness
and purity. And therefore we beseech you Brethren, by our Lord Jesus
Christ, who is called _the holy One_, that you would labour to free
the Government from this scandal. If there be any under your
inspection grosly ignorant, or of scandalous life and conversation,
you ought not to admit him to the Sacrament; for if you do, you are
accessary to his sin of unworthy receiving; you are instrumentall to
the damnation of his soul, you pollute the ordinance; you offend the
godly amongst you; you render the Government obnoxious to just
exception; and you bring down the heavy judgments of God upon the
Congregation. If there be any that after admission prove scandalous,
you are to admonish him; and if he continue obstinate, you are _to put
away from among your selves that wicked person_, to purge out the _old
leaven_, that you may be a _new lump_. And this you are to do:
1. _For the Churches sake_; that the Church in which you are Rulers,
may not be infected; _for know you not, that a little leaven leaveneth
the whole lump?_
2. _For the sinners sake_; you must deliver such a one _unto Satan_,
for the _destruction of the flesh, that the spirit may be saved in the
day of the Lord Jesus_.
3. _For Christs sake_, that his name may not be dishonoured, and that
he may not be forced to depart from your Assemblies.