1. It is a _spirituall plague_, which is so much greater then a
corporal, by how much the Soul is better then the Body.
2. It is a sign not only of Gods Fatherly, but revengeful displeasure,
_a brand of reprobation, and the high-way to damnation_.
3. It renders a man utterly uncapable (as such) of the Sacrament of
the body and bloud of Christ; for Christ ordained the Sacrament for
his friends, not for his enemies; to increase, not beget grace; for
those that are visible Saints, not for those that are visibly wicked.
4. It brings _Personall, Congregationall_, and _Nationall Judgments_,
Luk. 13.5. Isa. 5.
5. It makes a Christians condition at the day of Judgment more
intolerable, then the condition of _Sodom and Gomorrah_. It makes the
Gospel it self to be the chiefest inditement against him; and the
hottest place in Hell to be his portion for ever, and ever.
Oh that the Lord would give hearts to these men to meditate on these
things! and to repent of all their swearing, cursing, lying,
drunkenness, fornication, adultery, Sabbath-breaking, and such like
abominations! And let them not be offended with us, (as most of them
are) for not admitting them to the Sacrament; but rather offended with
their sins, that make them uncapable, as such, of the Sacrament. Let
not them cry out against us, but against themselves; and study to be
revenged, not of their Ministers and Elders, but of their sins, and
themselves. The Lord knows, that it is meer love to the Lord Jesus
Christ, and tender pity and compassion to their and our own souls,
that forceth us to deny them this Ordinance; lest we should be
instrumental to their eating and drinking their own damnation, and
accessary to their unworthy receiving, and to the prophanation of the
Sacrament; _Let not our pity, love, and care to them, breed hatred
against us, in them._ And why should they desire to partake in these
holy mysteries, whose hearts and lives are so full of unholinesse? why
should they that want spirituall life, desire to eat of spirituall
food? What should men spiritually dead, do at a spiritual feast? why
should they desire to eat that bread, which will certainly, as long
as they continue in this condition, be the bread of death, not of
life; and to drink that cup, which will certainly be a cup, not of
salvation, but of damnation! Let our counsel be acceptable to you;
_First wash you, make ye clean, put away the evill of your doings from
before Gods eyes, cease to do evill, learn to do well_; and then come
and see whether we will not receive you heartily and joyfully to the
Sacrament. _First wash your hands in innocency, and then you will be
fit to compasse the Lords Altar._ First get _spirituall life, and then
come and eat spirituall food_. First get to be a friend and Disciple
of Christ; and then not only We, but Christ himself, will bid you
welcome, and make you partakers of all the benefits and comforts of
the blessed Sacrament.
The third and last sort, _are such as come to our Congregation, and
live_ (for ought we know) _unblameably_; and yet refuse to joyn with
Us in the Sacrament upon this account, because they will not come to
be examined by the Minister and Elders. This (as we find by woful
experience) is the great mountain that lyeth in the way, and hindereth
the free passage of the Presbyterial-Government; and therefore we have
taken some pains in our Vindication for the removing of it; we have
shewed,
1. That the Ruling-Elder (which is the Officer so much opposed) hath a
Divine Warrant.
2. It is the Will of Jesus Christ, that they that come to the
Sacrament, should first submit themselves to Examination; and not only
so, but to _Examination by Minister and Elders_.
3. What this Examination is, which is required, and how often it is
required.
4. The reason why ancient men and women, that have formerly under the
Prelatical Government been admitted to the Sacrament, are required to
submit unto Examination, before they can be again admitted; It
remains, That we give Answers to the Objections that are brought
against this way of Examination; but before we do this, we will first
offer certain Reasons and Motives (besides those already named) to
perswade every one of our respective Congregations, as well old, as
young, rich as poor, freely and cheerfully to submit unto it.
[Sidenote: Motive 1.]
The first _Motive_, is _from the evident necessity of it, especially
now, while we are reforming the promiscuous admission of all sorts of
people to the Lords Table, formerly so scandalous_.
And this appears; because,
1. Without this, how can _ignorant persons_ (_unfit to communicate_)
be detected? what other ordinary and regular course can be imagined,
to discover who are insufficient in regard of their want of knowledge?
And it is most certain, that there are many ignorant persons, old, as
well as young, rich, as well as poor, in the most knowing
Congregations; and many times, those whom we suppose _to be very
skilful in the word of Righteousnesse_, upon _Examination_ are found
to be _babes in knowledge_.
2. Without this course, multitudes of ignorant persons, both old and
young, will intrude themselves, who by reason of their ignorance,
being not able to discern the Lords body, must needs _eat and drink
Judgment to themselves, and become guilty of the body and blood of
Christ_, 1 Cor. 11.27, 29.
3. Without this, how shall Ministers and Elders ever come truly to
know the _spiritual state_ of their Congregation, that they may watch
over them in the Lord?
4. Unless every one of the Congregation give an account of their
Faith to the Eldership, as well as any one, the people will be
extreamly apt to object unto the _Minister and Elders_,
partial-dealing in this particular, which is contrary to that heavy
charge of the Apostle, [196]_I charge thee before God, and the Lord
Jesus Christ, and the Elect Angels, that thou observe these things,
without preferring one before another, doing nothing by partiality._
And it will breed _discontents_ and _animosities_ in the people
against the Eldership, and great _divisions_ and _dissentions_ among
themselves.
5. This course should be submitted to by the most intelligent and
knowing Christians in a Congregation, that by their _good example_,
and _professed subjection_ to the Government of Christ, those that
have not so great a measure of knowledge, and so have more need to
come, may more readily and effectually be perswaded to do the same.
6. Finally, how can the _Ministers and Elders_, intrusted by God with
the _Oversight of their flock_, keep themselves pure from the sin of
those Persons, who through ignorance cannot chuse but prophane the
Lords Supper; unless by this means, they use their best endeavors to
finde out where ignorance is, and to remove it: And it is their duty
to _keep themselves pure_, _and not to be partakers of other mens
sins_.
[Sidenote: Motive 2.]
The second motive, is from the _great profit and benefit that will
redound to our respective Congregations, from this practice, prudently
and faithfully undertaken, and universally submitted unto_. For,
1. Hereby the whole Congregation, in all the members of it, shall
receive much advantage and edification, whilest those that are
_knowing_, shall be encouraged, and those that are _weaker_ in
understanding, further strengthened in knowledg; and those that are
_ignorant_, put into a way of gaining knowledge, and so be prepared to
partake of the Ordinance of the Lords Supper, more conscionably; and
more comfortably discern the Lords body, which is done by _knowledge_;
as well as by _Faith_, 1 _Cor._ 11.29.
2. Hereby the great offence of promiscuous, or mixt communion, will be
prevented, which hath been heretofore, and is to this day, a great
grief to the godly, both Ministers and people: and which hath been,
and is daily objected against us, by them that separate from our
Churches, as the ground why they are necessitated to depart from us;
and are still discouraged from returning to us.
3. Hereby a _good foundation_ will be laid, of carrying on that _reall
reformation_ which we have _covenanted for_, both in Congregations,
families, and particular persons; _growth in knowledge_ being a great
means to further _our growth in the grace of our Lord Jesus Christ_,
2 Pet. 3.18.
4. Hereby those uncomfortable and disorderly fractions and divisions
among the members of our severall Congregations, (some refusing to
submit to all orders, while others christianly submit themselves,) wil
in good measure be _cured_, and our Congregations to the _glory of
God_, and the comfort of _Minister_, _and Elders_, be reduced to a
sweet Harmonious _unity and uniformity_, not only in judgment, but in
practice, both thinking and doing the same thing; which were a
_Gospel-blessing_ much to be desired, as a fruit of that Ancient
Promise, _Jer._ 32.39.
[Sidenote: Motive 3.]
The third Motive is from the _Mischiefs that will inevitably ensue
upon the neglect of this practice_. For hereby,
1. _Ignorant persons_ shall go on in their ignorance undiscovered,
unreformed.
2. The _Lords Supper_ in many Congregations will be wholly disused, or
miserably prophaned. 3. Particular Congregations will be filled with
distractions and discontents, whilest a great part among them refuse
to walk orderly. 4. The _Ministers and Elders_, who sincerely tender
the spiritual welfare of their Congregations will be much
_discouraged_ and _discomforted_.
5. The _Work of Reformation_, and particularly the growth of people in
knowledg and the grace of Jesus Christ, will extreamly be obstructed
and hindered; _and whosoever shall be any cause or occasion thereof,
will but uncomfortably answer it unto Jesus Christ_.
[Sidenote: Motive 4.]
The fourth Motive, is from the _weaknesse and insuffiency_ of the
objections that are brought against this practice; To which we shall
now (God assisting us) return _distinct_, and we hope, _satisfactory_
Answers.
The Objections are:
[Sidenote: _Object._ 1.]
Many who are well inclined, object their own _timorousness_: And have
_jealousies_ that the Minister will propound such hard and unusual
questions, as they shall not on a sudden be able to answer.
[Sidenote: _Answ._ 1.]
The Questions to be propounded by the Eldership to persons, before
they come to the Lords Table, are for the substance of them contained
in the _Ordinance of Parliament_, of the 20th of _October_, 1643. the
particulars thereof being the _fundamentalls of Religion_, contained
usually in most _Catechismes_, which persons of the meanest capacity
ought to understand.
2. We doubt not but the _Ministers with the Elders_, will make it
their serious Endeavours, to deal with all persons in all _Prudence,
meeknesse, tendernesse, and love_, as the condition of those that come
before them shall require; They being not insensible of their own
_weaknesse_, will take heed of Discouraging the meanest, or Quenching
the smoaking flax, well knowing, _That they are not to Lord it over
Gods heritage, but to promote their growth, and to be Helpers of their
joy_.
[Sidenote: _Object._ 2.]
Why may not people be now admitted to the Sacrament, without
examination, as well as before the Elders were chosen?
[Sidenote: _Answ._ 2.]
Because; 1. Before Elders were chosen, and the foundation of
Church-Government begun to be laid, the Church of _England_ was in
_point of Church Government_ in an unreformed condition: But now
(blessed be God) in a way of Reformation. And we have in our
_Nationall Covenant_, _sworn to endeavour a reformation in
Church-Government, according to the Word of God_. In pursuance of that
Covenant, there are many Ordinances of Parliament, to require it; and
accordingly it is practised in many Congregations; and _shall we still
persist in our old unreformed way?_
2. The _Promiscuous admission_ of all sorts of Persons heretofore
without examination tended much to the _Prophanation of the Lords
Supper_, and was a great _scandall_ in our Church, _Hazarded_ the
souls of thousands, _occasioned_ separations from our Churches,
brought the judgments of God upon the _Kingdome_, and was no small
griefe to godly Ministers, &c. But now God having provided a further
Remedy, we ought not only, not to _oppose it_, but to _submit_ to it,
with all readiness and thankfulness.
[Sidenote: _Object._ 3.]
Will you have the _Ancient men of a Congregation, that have for divers
years been partakers of the Sacrament, come now in their Old Age to be
Examined; will you have Noblemen, and Rich men, and Aldermen_, &c.
[Sidenote: _Answ._ 1.]
We have formerly declared, That the Presbyteriall Government doth not
precisely require of those that come to the Sacrament, _That they
should first be Examined by Questions and Answers: But if any man
shall make a good profession of his Faith, in a continued discourse,
without being asked any Questions, it will be accepted, as well as if
they were Examined by particular Questions._
2. We have likewise shewed the Reason why Ancient men and women, that
have formerly been admitted, are required to submit to Examination,
before they can be again admitted, &c. We have intreated you, to
distinguish between a _Church-reforming in Discipline, and reformed_:
When a Church is once reformed, and members admitted by Examination of
the Eldership, there will never be any necessity of coming afterwards
to Ministers and Elders, for re-admission; (unless it be in case of
excommunication.) But in a Church reforming, as ours is, when all
sorts have formerly been admitted, without any Distinction, then _Old
men_ must be willing to give an account, as well as _young men_, and
_rich men_, as well as _poor_: Because,
1. Old men and rich men are found to be _ignorant_, and to prophane
the Sacrament, as well as _young men_, and _poor men_.
2. In Gospell-administrations God is no respecter of persons; neither
must his Officers be, if they would be found faithfull in their
places; _It is not gray hairs, nor silken coats; but knowledg, faith,
repentance, love and thankefulness, will qualifie a man for the
Sacrament._
3. If old men and rich men are more gracious and knowing, then others,
their good examples will be mighty incouragements, to draw on the
younger, and poorer sort. And wherein can _Noblemen, and Richmen,
express their thankfulness to God, for his distinguishing mercies
towards them, better, then in becoming patterns and presidents to
others, in their ready obedience to the will of Christ_, in this
particular?
[Sidenote: _Object._ 4.]
We are willing to come to the _Minister alone_, to be examined; But we
will never come before the _Ruling-Elders_.
[Sidenote: _Answ._ 1.]
The Office of the _Ruling Elders_, as they are distinct from _teaching
Elders_, is grounded upon Scripture; and is not an invention of man,
but an _Ordinance of Christ_, (as we have shewed,) and therefore to be
submitted unto.
2. Admission of members to the Sacrament, is an act of
Church-Government, and therefore belongs to the Elders, as well as the
Minister: (as we have likewise shewed.) _Church-Government is not
committed by Christ unto Ministers severally, but, to Ministers and
Elders joyntly_, Matth. 10.17. 1 Cor. 12.28. 1 Tim. 5.17. 1 Thess.
5.12. Act. 15.6. Act. 20.17, 28. And therefore in conscience, people
ought to submit to the Ministers and Elders.
3. This is a Practice according to the example of the _best reformed
Churches_, wherein Elders are joyned with Ministers in this
particular.
4. To devolve this work upon one Minister alone, as it is sinful, so
it will prove very _prejudicial_, both to Minister and People: For in
some places _Ministers_ may not be so faithful and Prudentiall as they
ought to be, and may, through pride, covetousness, partiality, or
rashness, keep from the Sacrament, or admit to the Sacrament, whom
Christ would not have admitted, or kept away. And in other places,
where _Ministers_ are more _wise_, and _humble_, and _faithfull_, if
they should assume the power of Examination, without _Elders_
assisting of them, they will be wofully _mis-reported_ and scandalized
by those that come before them, or by others, that are disaffected to
them; For if such horrid and base reports are already raised about the
Questions propounded by the Minister and Elders, when they sit
together; (as by sad experience these wicked dayes of ours will
witnesse:) what will not ungodly men be afraid to report, when the
Minister alone shall ingross this power?
5. We have formerly shewed, that these Elders whom you so much oppose,
are such _as you either have, or might have chosen; and they were
chosen for the relief and benefit or the Congregation, that so the
Minister might not be sole judge of those that come to the Sacrament,
but might have others joyned with him, to see that he doth nothing out
of envy, malice, pride, or partiality; but that all things may be
managed for the good and edification of those for whose sake they are
chosen_: And therefore it is a wonder to us, to hear men speak so much
against _Ruling-Elders_, when they are purposely chosen for their _own
relief and benefit_.
6. We have also formerly shewed, that when the Parliament gave their
allowance to the Presbyterial Government, if they had put the whole
_juridical power_ of the Church, into the hands of one Minister alone,
they that now seem so willing to come to be examined by the Minister,
without his Elders, would have more bitterly declaimed against that
way, then now they do against this: For this indeed were to make every
Minister a _Prelate_ in his Congregation; and to bring in that, which
hath some Resemblance to _Auricular confession_.
[Sidenote: _Object._ 5.]
Though some _Ministers rigidly keep all from the Sacrament, that will
not come before the Eldership; yet there are others that are
Presbyterians, and have Elders chosen, that examine without them, and
will receive us to the Sacrament, without coming before them._
In answer to this,
[Sidenote: _Answ._]
1. We doubt whether there be any _Ministers_ of the Presbyterian
judgment, that do thus practise.
2. If there be any such, we conceive that herein they act not only
contrary to an _Ordinance of Parliament_, but to an _Ordinance of
Christ_, who hath given the power of Discipline, not to _one
Minister_, (as we have said) but to an _united company of Presbyters_
And for one Minister to assume this power unto himself, is (as we have
also declared) _to make himself the whole Church; It is to build up
what he hath destroyed, and to usurp the Prelaticall power of sole
jurisdiction, in his Congregation._ For he doth not only assume a
Pastoral power of instructing those that are to come to the Sacrament,
but an Authoritative power of admitting to, & keeping from the
Sacrament; which is to take to himself an authority that Christ hath
never given him. And we desire these Ministers to consider what we
have formerly delivered, _That it is as warrantable by the Word of God
for one Minister to assume the whole power of suspending persons
from the Sacrament, who have been duly admitted thereunto, as it is to
assume the whole power of admitting to the Sacrament_, &c. And further
we beseech and intreat them (if there be any such,) to consider what
an offence they give in this particular, to all their Brethren in the
Ministry; and what an argument they put into the mouthes of those that
are disaffected to the government; and in the fear of God to forsake
this way and course, lest while they think _to build with us, they be
found to be destroyers, both of the Presbyterian Government and
Ministry, and to open a wide door to Sacramental Prophanation_.
[Sidenote: _Object._ 6.]
Doth not the Scripture say, _Let a man examine himself, and so let him
eat?_ &c. but it no where saith, Let a man be examined by the Minister
and Elders.
[Sidenote: _Answ._]
1. The text speaks of those that were formerly admited in a due way to
the Sacrament; and of such it is only required, that they should
_examine themselves_: For the Examining of those amongst us that have
formerly bin admitted, is occasioned by the great Church deformation
that hath been amongst us; which being once healed, there will not be
again that need afterwards of _Church-Examination._
2. The Apostles words are not to be understood _restrictively and
exclusively_. For he doth not say, Let a man examine himself _only_,
But let a man _Examine himself_, that is, Let him _especially examine
himself_. Take a parallel text, Rom. 14.12. _So then every one of us
shall give an account of himself to God_; which text is not to be
understood exclusively; For it is certain, that Ministers must give an
account to God, not only of themselves, but also for their people; And
Parents and Masters, for their children, and servants; so it is here,
Let a man examine himself: This doth not exclude the duty of a
father, in examining his children; or of a Master, Minister, or Elder,
in examining those under his Charge: But it teacheth us, That we must
not rest in, nor trust to the Examination of our Father, Master,
Minister, or Elders, but likewise examine our selves: _If a childe, or
servant should say unto his father, or master, when he is examined
about his knowledge, or faith, The Scripture bids me examine my self,
and therefore I will not be examined by you. Would not this be
accounted a great affront, and an unnsufferable abuse to the holy
Scriptures?_ and yet just so do they reason & argue, that from this
Scripture, would exempt themselves from all examination by Minister &
Elders. And so likewise when Christ saith, Matth, 7.1. _Judge not,
that you be not judged_: He that should interpret that text
_exclusively_, of all kind of judging; would overthrow all Magistracy.
But it is to be understood only, as excluding private and rash
judging, (when a man judgeth his Brother, and hath no calling to judge
him, not a just cause:) so it is here; This text excludes all private
Christians from examining others; but to say, that it excludes all men
in office and place in the Church, and in the family, would at once
destroy all Church-Government, and all family-government.
3. We might add, that those that are most ready to pretend, that it is
needless to give an account before the Minister and Elders, because
they are to _examine themselves_, it is to be feared, are as
regardless of examining themselves, as unwilling to give an account to
the Eldership.
[Sidenote: _Object._ 7.]
Doth not the Scripture also say, _whosoever eateth and drinketh
unworthily, eateth and drinketh damnation to himself_? It is not said,
to the Eldership.
[Sidenote: _Answ._]
That text is not to be understood _exclusively_, unless it relate to
close hypocrites: An _hypocrite_ eats and drinks damnation to himself
only, but if it relates to those that are _grosly ignorant and
scandalous_, it cannot be understood exclusively. For when a man that
is grosly ignorant and scandalous, receives the Sacrament, he not only
eats and drinks judgment to himself, but the _guilt of the sin lyeth
upon all those that knew of it, and did not do their duty for the
hindering of it_, as we have formerly shewed.
[Sidenote: _Object._ 8.]
There are many _Elders_ that are very ignorant, and fiter rather to be
_examined_, then to _examine_; and that propound unbeseeming and
absurd questions.
[Sidenote: _Answ._]
The ignorance of some Elders doth no more prejudice the office of an
Elder, then the ignorance of some Physitians, or Ministers, doth the
calling of Ministers and Physitians: If ignorant Elders be chosen, the
fault is not in the Office, but in the Choosers.
2. This objection cannot be justly made against the Ruling-Elders
within this Province; we hope we may say without boasting, that they
are very knowing, and very godly; and we are confident, that all the
reports that are vented concerning absurd and unbeseeming questions,
&c. are meer lyes and falsities. In all such meetings, the Minister is
the Moderator, and he onely propounds the questions; the Elders sit by
and judge.
3. In those Parishes where there are none sufficiently qualified to be
Elders, the Presbyterian Government doth not require them to chuse
Elders, but Orders, _That all such Parishes should be under the
immediate care, inspection, and government of the Classical
Presbytery_.
[Sidenote: _Object._ 9.]
It is not enough for a _Minister to forewarn his people of the danger
of unworthy coming to the Lords Supper; and if they will
notwithstanding the warning, come unworthily, is not the Minister
free?_
It is not enough for a father to tell his child, that he must not
drink such a cup of poyson, and yet afterwards (when he seeth his
child very greedy of it) to give it him; especially, when he knoweth
that it will certainly poyson him. It was not enough for old _Eli_ to
admonish his Sons; but because he did not use his power, in hindring
them, he is reproved, as accessary to their sins.
[Sidenote: _Object._ 10.]
I have _lived thus long, and never yet was examined, and certainly I
will not now begin in my old age, I will rather never receive the
Sacrament at all_.
[Sidenote: _Answ._]
Old Customes are no good principles to build upon; these are times of
Reformation.
2. Consider thine own spiritual wants, and what need thou hast of this
blessed Ordinance; and remember what the servant of _Naaman_ said unto
him, _If the Prophet had bid thee do some great thing, wouldest thou
not have done it? how much rather then, when he saith, Wash and be
clean?_ So give Us leave to say to you, _If Christ had commanded you
to do some great thing, would you not have done it, rather then be
deprived of this Ordinance? how much rather when he saith to thee
only, Come and give an account of thy Faith before the Eldership, and
thou shalt be made partaker of this Heavenly banquet?_
[Sidenote: _Object._ 11.]
But I have made a Vow, that I will never come before the Elders.
[Sidenote: _Answ._]
This Vow is rash and sinful, a bond of iniquity; and therefore by
keeping of it, you become guilty of a double sin: the Eldership is an
Ordinance of Christ (as we have shewed) and therefore not to be vowed
against.
[Sidenote: _Object._ 12.]
I am every way able to examine my self, and none knows what is in my
heart; and therefore I will venture upon my own private examination.
[Sidenote: _Answ._]
How is it, that thou art unwilling to venture thy estate, without
first advising with a Lawyer: and wilt advise with Physitians about
thy bodily health; but wilt venture thy soul at the Sacrament, upon
thine own head, without taking the advice of Minister and Elders; _Is
thy soul less precious to thee, then thy body, or thy estate?_
Besides, if thou hast knowledg, why wilt thou not come to examination;
if no knowledg, why wilt thou refuse the way & means to get knowledg?
the truth is, the true ground why some men do oppose this way, is
either,
1. Out of ignorance and pride, because they are impatient to have
their ignorance discovered:
2. Or else, Secondly, it is from a prophane spirit of opposition; not
onely against Church-Government, and all good order; but against all
the wayes of Christ. But let such persons consider;
1. That it is far better to have their ignorance cured, then covered:
Ignorance covered will make us go blindfold to Hell; But Ignorance
cured, will make us go with open eyes to Heaven.
2. That Christ accounts them his enemies, that will not have him to
[197]_reign over them_, and will destroy them as his enemies.
3. To hate Instruction and Reformation, is a certain sign of
wickedness, which God abhors.
4. All the opposition that carnal and rebellious spirits have against
Christ and his wayes, will in the end, prove kicking against the
pricks, and most pernicious to their own Souls.
And thus we have answered all those objections, that are usually
brought against this way of Examination, and herein (as we hope) have
given abundant satisfaction to all those that are willing to receive
it. And we have likewise finished our Exhortation. As for the successe
of it, we leave it wholy to God; as having learn't, that _duty is
ours_, but _success is Gods_. When _Paul_ had finished his Sermon at
[198]_Athens, some mocked; and others said, we will hear thee again
of this matter. Howbeit certain men clave unto him, and believed, &c._
We doubt not but there are many within the Province; whose hearts _the
Lord will open, to attend to what is here said_. Our desire is to do
good unto all, even unto those that are our greatest adversaries; and
not _to be overcome of evil, but to overcome evil with good_. If they
mock at us (as they did at _Paul_) yet surely, [199]_Our Judgment is
with the Lord, and our work with our God; He that is filthy, let him
be filthy still; and he that is unjust, let him be unjust still_: But
we hope better things of you, that have submitted to the
Presbyterian-Government. For whom we pray, [200]_That the God of
peace, that brought again from the dead our_ Lord Jesus Christ, _that
great Shepherd of his sheep, through the bloud of the everlasting_
Covenant, _would make you perfect in every good work, to do his Will;
working in you, that which is well-pleasing in his sight, through_
Jesus Christ; _to whom be glory, for ever and ever_, Amen.
[96] Rom. 12.8.
[97] 1 Pet. 5.
[98] Luk. 22.25, 26.
[99] ἡγουμενος.
[100] Matth. 23.7, 8, 9, 10, 11.
[101] 2 Tim. 2.24, 25, 26.
[102] Phil. 1.
[103] Psal. 74. & 137.
[104] _unus homo, solus totius orbis impetum sustinuit._
[105] Isai. 8.11, 12, 13, 14.
[106] Matth. 18.20.
[107] Dan. 2.35, 45.
[108] Micah 4.1, 2.
[109] Isai. 61.12. 1 Tim. 5.17. 1 Thes. 5.13.
[110] 1 Pet. 5.4.
[111] Dan. 9.25.
[112] Neh. 4.3, 4.
[113] Neh. 4.10.
[114] Zech. 4.10.
[115] and Zech. 4.9. 6.8.
[116] Jer. 4.14. Isai. 1.16.
[117] Rom. 2.29.
[118] _In te stas, & non stas._
[119] _Frustra nititur qui non innititur._
[120] 2 Tim. 1.6.
[121] _Manducatio Indignorum, & Manducatio Indigna._ Alsted.
[122] 1 Pet. 1.12.
[123] επιθνμουςιν αγγελοι παρακυψαι.
[124] Joh. 6.51. and 56.
[125] τροϕη ευχαριστηθεισα.
[126] _Quantò pro nobis vilior, tantò nobis charior._
[127] _Donec totus fixus in Corde qui totus fixus in cruce._
[128] _Non vincula sed ornamenta, & spirituales Margaritæ_, quoted by
_Nyc. Vedelius_, in his Epistle before his Commentary upon _Ignatius_.
[129] _Festum Aquilarum, non Graculorum_.
[130] Rom. 5.8.
[131] Lam. 3.
[132] Luk. 7.6, 7.
[133] 2 Sam. 9.
[134] _Utimur perspecillis magis quàm speculis._ Senec.
[135] Matth. 5.44, 45, 46.
[136] Col. 1.10, 11.
[137] Phil. 1.9, 10, 11.
[138] Heb. 13.17.
[139] 1 Thess. 5.12.
[140] 1 Tim. 5.17, 18.
[141] Gal. 6.6.
[142] 1 Cor. 9.13, 14.
[143] Φιλοξενοι. Tit. 1.8.
[144] 1 Thess. 5.11, 14, 15.
[145] Col. 3.1, 6.
[146] 1 Cor. 10.24.
[147] Rom. 15.2, 3.
[148] Phil. 2.3.
[149] Mal. 3.16.
[150] 1 Tim. 6.4, 5.
[151] 2 Tim. 2.23.
[152] Rev. 3.4.
[153] Rom. 16.17.
[154] 1 Tim. 6.3, 4, 5.
[155] Tit. 1. 1 Tim 3.16. Tit. 2.12.
[156] Eph. 2.1. 1 Cor. 2.14.
[157] Rom. 8.7.
[158] Gal. 5.17. Rom. 7.18, 19, 23, 24. Isa. 64.6. Rom. 3.28. Phil.
3.9. 2 Cor. 5.21.
[159] Rom. 8.1, 13. 1 Joh. 3.14. Eph. 2.16. Titus 3.16. 1 Thess. 4.3.
Heb. 12.14.
[160] Heb. 7.22. Heb. 8.6.
[161] 2 Tim. 3.1, 2, &c.
[162] Isai. 1.5, 6.
[163] _Schisma, ni fallor, est eadem opinantem, & eodem ritu utentem
solo Congregationis delectari dissidio, & Schismaticos facit non
diversa fides, sed communionis disrupta societas_, Aug. contra
Faustum. lib. 20. cap 3.
_Schisma dicitur a scindendo, & est scissio, separatio, disjunctio,
aut dissolutio unionis illius, quæ debet inter Christianos observari.
Quia autem hæc Scissio maximè perficitur, & apparet in debitâ
communione Ecclesiasticâ recusandâ, idcirco illa separatio per
appropriationem singularem, rectè vocatur Schisma._ Ames. cas. consc.
lib. 5. cap 12.
_Schisma est secessio in religionis negotio, vel temeraria, vel
injusta, sive facta sit, sive continuata_, Camero, de Eccles. tom 1.
pag 396.
[164] _Schisma aliud est, ut loquuntur in scholis, negativum, aliud
positivum. Negativum vocamus, quod non exit in cœtum & societatem
aliquam religiosam, sed simpliciter secessio est, & subductio; cum non
instituitur Ecclesia, facto schismate &c. Positivum tum fit, cum
instituitur Ecclesia, hoc est, cum fit consociatio quædam, quæ legibus
Ecclesiasticis, & Dei verbo atque Sacramentorum administratione utitur
separatim: quod quadam formulâ desumptâ ex Scriptura dicitur struere
altare adversus altare, hoc est, quod Schisma Antonomasticωs dicitur,
&_ κατ' εξοχην, _&c._ Camero de Schismate, pag. 402.
[165] _Temeritas secessionis deprehenditur, ut loquuntur, a
posteriori, si ejus occasio levis sit: erit autem levis, nisi vel
inciderit gravis & intolerabilis persecutio, vel ille cœtus unde
fit secessio laboret hæresi, aut verò deditus fit Idololatriæ._
Camero, pag. 399. And afterwards, pag. 405. _Quarta verò causa (cujus
non meminimus supra, quia versabamur in thesi, hic vero meminimus,
quia ventum est ad hypothesim) si agnitus fuerit Antichristus._
[166] _Etiam secessio fit temerè, cum fit ob morum corruptelas;
quorsum illud Christi pertinet_, Sedent in Cathedra Mosis, facite
quæcunque dixerint vobis. _Cujus rei hæc est ratio, quòd ubicunque
viget puritas doctrinæ, Deum in eo cœtu necessse est habere
Ecclesiam, tametsi obrutam penè multitudine scandalorum. Itaque qui
secessionem faciunt ab ejusmodi cœtu, haud dubiè inde secedunt ubi
Deus colligit Ecclesiam._ Camero, pag. 400.
[167] _Mr. Carthwright. Mr. Dod. M. Hildersham. Mr. Bradshaw. Mr.
Ball._
[168] Matth. 13.9.
[169] _Musculus_ on 1 Cor. 11.
[170] _Thomas Goodwin_, in his Sermon upon _Zech._ 4.
[171] 1 Cor. 1.10. Phil. 2.1, 2. Eph. 4.3, 4, 5, 6.
[172] Jer. 32.39. Zeph. 3.9. Zach. 14.9.
[173] Joh. 17.21.
[174] Phil. 3.15, 16.
[175] _Schisma propriè dictum est peccatum gravissimum_:
1 _Quia adversatur charitati erga proximum, & privat eum spirituali
bono_.
2 _Adversatur ædificationi illius qui facit separationem, quatenus
privat semetipsum Communione in bono spirituali_.
3 _Adversatur Christo, quatenus unitatem corporis ejus mystici suo modo
tollit_.