The EXHORTATION. (continued 2)

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. 1 Tim. 3.1, 2, &c. 1 Pet. 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, 1 Sam. 2.12. 1 Joh. 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, 2 Cor. 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.

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.

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.

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.

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:

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.

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 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.

Object. 2.

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

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.

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.

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?

Object. 4.

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

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.

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,

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.

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.

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.

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.

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.

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.

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.

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.

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.

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?

Object. 11.

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

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.

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.

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.

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.