Chapter IV: Part 4

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

6. That you would labour to be _good in all your relations_, good _Parents_, good _Masters_, good _Husbands_, dwelling with your wives according to knowledge, as being heires together of the grace of life, that your prayers be not hindered: _For if a man know not how to rule his own house, how shall he take care of the Church of God?_ How shall he be a good Ruling Elder, that doth not rule well his own house, _having his children in subjection with all gravity_? How can he perswade others to set up the worship of God in their families, that hath none in his own? And therefore, that you may rule the better in Gods Church, you must make your _houses_ as it were _little Churches_.

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

A Church-Officer must be like old _Eli_, who was more troubled at the losse of the _Ark_, then the death of his two sons. And like the Psalmist, that bewailed more the _burning of Gods house_, then his own; and the desolation of _Gods Church_, then of the _Kingdome_.[103]

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

9. That you would labour to be of a _courageous and resolute spirit, valiant for the truth and cause of God_; as _Luther_ was, who alone opposed a world of Enemies; and as _Athanasius_, who was both as an _Adamant_, and a _Loadstone_, in his private converse[104]; he was very courteous and affable, drawing all men to him, even as a Loadstone doth iron; but in the cause of God, and of his truth, he was _unmoveable_, and _unconquerable_ as an Adamant. There is nothing will cause you sooner to apostatize from your Principles, and from your practices, then base fear of men. This made even _Peter deny Christ_; and _David_, run to the _Philistines_, & _Abraham_, to dissemble. The Wise man saith, _The fear of man bringeth a snare, but who so putteth his trust in the Lord, shall be safe._ Our prayer to God for you, is, That the [105]_Lord would speak unto you with a strong hand; and instruct you, that you may not walk in the way of this people, saying a Confederacy unto those unto whom this people shall say a Confederacy; nor fear their fear: but sanctifie the Lord of hosts in your hearts, and make him your fear and your dread_. And you have a most blessed promise added, That _Jesus Christ will be unto you for a Sanctuary_, to protect and defend you in the day of your greatest fears and dangers.

10. That you would labour to be of a _tender spirit_, tender of the honour of God, of the blood of Christ Sacramental, of the souls of the people committed to your charge, of the truths and Government of Christ. A Church-Officer must not be a _Gallio_, not caring what becomes of Religion, and the interest of Christ. Nor a luke-warm _Laodicean_, neither hot nor cold, lest he be spewed out of the mouth of Christ. But he must be a _Josiah_, whose commendation was this, that his _heart was tender_, a _David_, _whose eyes ran down with rivers of tears, because men kept not the law_: a _Jeremiah_, who wished, that _his head were waters, and his eyes a fountain of tears, that he might weep day and night for the slain of the daughter of his people_.

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

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

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

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

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

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

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

6. That the greatest undertakings in the Church, have met with greatest difficulties and oppositions. [111]_Jerusalem_ was built again even in troublous times. _Tobia_ and _Sanballat_, and all their Adherents set themselves against it, both with scorns, false informations, and acts of violence, yet the work went on and prospered: and though it had very many years interruption, yet at last God raised up the spirit of _Haggai_, _Zecheriah_, and of _Zerubbabel_ and _Joshua_, and the work was suddainly finished. _Who art thou O great Mountain before_ Zerubbabel_? thou shalt become a plain_, &c. Oppositions should rather quicken, then cool activity.

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

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

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

10. God hath the hearts of all men in his hands, and he can in an instant raise up a _Cyrus_ to appear for his People, and his Cause; he can raise up _Zerubbabels_, _Nehemiah's_, and _Ezrah's_; he can, and he will raise up Kings to be the nursing Fathers, and Queens the nursing Mothers of his Church; he can turn the hearts of people, and make them willing to submit their necks to the yoak of the Lord; and he hath promised, _that in the day of his power, the people shall be willing_.

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

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

* * * * *

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

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

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

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

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

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

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

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

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

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

4. You must not leave off remembring Christ Sacramental, till your hearts be inflamed with an ardent love to Jesus Christ; for he is set forth in this Sacrament, in all the endearing expressions, as a crucified Christ, as pouring out his blood for us. Now it is an excellent expression of _Bernard_: [126]_The more vile Christ made himself for us, the more dear he ought to be unto us._ You must never leave meditating of his love, [127]_till he be as fast fixed in your hearts, as he was upon the Cross_.

5. You must so remember Christ, as to be willing to do and suffer any thing for that Christ, that hath done and suffered so much for you; till you can say with _David_, _What shall I render for all his blessings towards me?_ till you can say with _Thomas_, _Come, let us go dye with him_; and we add, _for him_: till with the Apostle, you can rejoyce to be _counted worthy to be whipt for his names sake_. And can with _Ignatius_ that blessed Martyr, [128]call your iron chains, not _bonds_, but _Ornaments_, and _Spirituall Pearls_; till you can say, as _Judg._ 8.22. _Rule thou over us_, &c. _for thou hast delivered us from the hand of Midian_. There is nothing hard to that Christian, that doth rightly remember Christ Sacramental.

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

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

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

[Sidenote: Quest.]

But how shall we be inabled thus to apply Christ?

[Sidenote: _Answ._]

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

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

1. As it is a _spirituall medicine_ to cure the remainders of your corruption.

2. As it is _spirituall food_ to strengthen your weak graces.

3. As it is a _spiritual Cordial_ to comfort your distressed consciences.

4. As it is a _strong obligation_ and forcible engagement to all acts of thankfulness and obedience unto Jesus Christ.

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

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

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

3. You must consider what _doubt_ it is, that doth most obstruct your full assurance of salvation; and you must come to the Sacrament, as to a cheering Cordial, made for this very end, to revive your fainting spirit. It is also a _sealing Ordinance_ to seal up the love of God in Christ, and to be as a _golden clasp_ to fasten you to Christ, and Christ to you: And in which Christ doth often go from man to man, with his _privy seals_, and his _hidden manna_ of heavenly consolation.

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

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

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

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

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

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

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

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

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

And therefore we further perswade you, _to watch over one another, to bear the burdens one of another, and so fulfill the Law of Christ. To consider one another, to provoke unto love and good works, not forsaking the assembling of your selves together, as the manner of some is, but exhorting one another, and so much the more, as you see the day approaching_. And we likewise desire you not to neglect private meetings together for holy conference and prayer; that hereby you may be better acquainted one with another, and be mutual helps one to another in spirituall things. We think that speech of _Cain_ unbefitting the mouth of any Christian; _Am I my brothers keeper?_ And though we believe, that none ought to take the Office of a Minister, but he that is elected and ordained thereunto, yet we believe also, _that it is the duty of all private Christians, in a brotherly way, out of the common bond of charity, to build up one another in their most holy Faith_. And therefore let those [149]_that fear the Lord, speak often one to another_, especially in these evil daies: _and strive together for the Faith of the Gospel, standing fast in one spirit with one mind_. For it seemeth to us to be very unchristian, that they especially, that have chosen one and the same Minister, and wait constantly upon his Ministry, and that break bread together, should live together like Heathens and Publicanes: at as great a strangeness one from another, as if they lived many miles asunder. And that Drunkards and Adulterers should meet together to dishonor God, and to encourage one another in wickednesse; and you should not assemble your selves together, to honour God, to strengthen and edifie one another, and to confirm one another in the truth. Only be careful in your meetings, to take heed of [150]_doting about questions, and strifes of words, whereof cometh envy, strife, railing, evill surmises, perverse disputings of men of corrupt minds, and destitute of the truth_. And [151]_avoid all foolish and unlearned Questions, for they are vain and unprofitable, and gender nothing but strife_; But help one another in that _one thing necessary_, how to _grow up in Christ_; how to _make your calling and election sure_; how to _thrive under Ordinances_; to be _faithfull under Relations_, to adorn the Gospel you profess; how to advance the power of godliness in your several spheres; and to be more spiritually serviceable unto God in your generations, and such like.

And we further exhort you, that if any Brother in the Congregation walk _disorderly_ and _scandalously_, that you would carefully remember, It is your duty, first, _to tell him privately_; (and not to tell it to Others, to his and the Churches disgrace, as the manner of some is,) The text is plain, _Go and tell him his fault betwixt him and thee alone_; and if he shall hear thee, thou _hast gained thy Brother_. But if he will not hear thee, _then take with thee one or two more, that in the mouth of two or three witnesses, every word may be established_. And if he shall neglect to hear them, _tell it to the Church_. And consider, we beseech you, that the most part of Sacramental reformation, begins with your performing of this dutie. For how can the Elders judicially take notice of any scandall, till it be brought unto them, in the way of Christ, by you that are Church-Members? There is great complaint amongst well-affected people, of _Sacramental pollutions_; and many thereupon, though groundlesly, separate from our Congregations. But if things were rightly considered, it would appear, that the people themselves are the chief causes of this pollution; for you are the _first wheel_ of this part of reformation, and if you neglect your part, how can we discharge ours? And therefore we intreat you, even for Christs sake, as ever you desire to keep your selves pure from the sin of those that receive unworthily, and from being Authors of the prophanation of the Sacrament, faithfully to discharge this your dutie. And we shall (by the help of God) be exactly careful of ours, that so the Lord may delight to dwell in the midst of us.

5. _To labour to keep your selves free from the Errours, Heresies, and Blasphemies of these Times._ For it is evident to every impartial Observer, that false teachers, evil men, and seducers are gone abroad amongst us; subverting of Souls and overthrowing the Faith of some; speaking perverse things, to draw away disciples after them; subverting whole Housholds, teaching things they ought not for filthy lucres sake; creeping into houses, and leading captive silly women, laden with divers lusts; and by good words, and fair speeches, deceiving the hearts of the simple; yea, by slight and cunning craftiness, lying in wait to deceive (if it were possible) the very Elect; and not only privily; but now openly and avowedly bringing in damnable Heresies, denying the Lord that bought them. The _Divine Authority_ of the Scriptures is oppugned, the _Deity of Christ opposed_, and his _Holy Spirit_ blasphemed, the Doctrine of the _Blessed Trinity_ questioned, the _Holy God_ made the _Author of sin_ and sinfulnesse, _Universall Redemption_ preached, and the ends of Christs death evacuated, _Free-will_ by nature to do _good_ maintained, the _mortallity_ of the _Soul_ affirmed; the _Use of the Morall Law of God_, the _Observation of the Christian Sabbath_, the _very calling and Function of the Ministry_, the _very being of a Church_ amongst Us, and all _the Ordinances of Christ_, are slighted and rejected. These, and too many more such _monstrous Opinions_ in the very spring-time of _Reformation_ do so multiply amongst vs, that the _tares_ are like to _overgrow the Wheat_, if God prevent not. And that which aggravates the evil of these things is, That _London_ should be guilty of such _Apostacy_ from the truth. _London_! which hast had able and faithful Ministers of the Word preaching to thee; that hast been so miraculously preserved from the Sword, Famine, and Pestilence these last Years, yet have Heresies been hatched and nourished up under _thy wings_; and from thee have they been spread all the Kingdom over. How many in this City have turned away their ears from the truth, faithfully preached by their _Pastors_; and being turned unto fables, have already followed the pernicious waies of Seducers, whereby the way of truth is evil spoken on! How is _Religion degenerated_ into vain janglings, and the _power of Godlinesse_ eaten up by perverse disputings! And that which should fill Us with more grief and astonishment is, That this inundation of Errours and Heresies hath increased upon Us, after such _prayers_, _preachings_, _disputes_, and _testimonies_ against them; after a _Covenant_ solemnly sworn to _God_, with hands lifted up to heaven, for the extirpation of them; and after a solemn Fast commanded by Authority, and observed throughout the whole _Kingdom_, for our humiliation for them. And yet (with grief of heart we mention it) those Errours which in the Prelates time were but a few, are now many: Those that of late crept into corners, now out-face the Sun: Those which the _Godly_ abhor'd from their hearts, are now vented as _new and glorious truths_: Nay, to such a degree of _Apostacie_ are some arrived, being waxen worse and worse, that they are labouring for an _odious tolleration_ of all those _abominable opinions_, as can shroud themselves under the name of Christian Religion.

Wherefore, in the Name of Jesus Christ, we warn you all to take heed of these _Impostors_ and _Seducers_; and to keep close to those _good_ and _old_ principles of Christianitie, which you have suck't in at _your first conversion, out of the Word_, from your godly Ministers: And seeing ye know these things before, _beware lest you also being led away with the errour of the wicked, fall from your own stedfastnesse; But grow in grace, and in the knowledge of our Lord and Saviour_ Jesus Christ; _to him be glory, both now and for ever_, Amen. Oh how happy were it, if it might be said of all You that submit to the Presbyterian Government; as once of the _Godly_ in _Sardis_. [152]_There are a few names even in_ London, _that have not defiled their Garments, and they shall walk with me in white, for they are worthy._ Which that you may the better be inabled to do, We beseech You Brethren, in the words of the Apostle, [153]_To mark them which cause divisions and offences, contrary to the Doctrine which ye have learned, and avoid them, for they that are such, serve not our Lord_ Jesus Christ, _but their own belly_. Observe here, that you are not only required to avoid their _Doctrines_, but their _persons_. And so likewise the same Apostle, [154]_If any man teach otherwise, and consent not to wholsome words, even the words of our Lord_ Jesus Christ, _and to the Doctrine which is according to Godlinesse, he is proud, knowing nothing_, &c. _From such withdraw thyself._ It is your dutie, not onely to keep your selves from the Heresies of these times; but, that you may be preserved from the Heresies, you must keep your selves, and all under your charge, from such as spread them, and from their meeting-places. For he that without a just cause goeth into a _Pesthouse_, may thank himself, if he get the plague. And he that runs headily into temptation, _hath no promise from God to be delivered out_. The Apostle _John_ refused to tarry in the same _Bath with Cerinthus_; and he commands us in his second Epistle, _If there come any unto you, and bring not this Doctrine, receive him not into your house, neither bid him God speed; for he that biddeth him God-speed, is partaker of his evil deeds._

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

1. Whatsoever Doctrine is _contrary to Godlinesse_, and opens a door to Libertinism and Prophaneness, you must reject it as _Soul-poyson_. Such are Doctrines against the _Sabbath_, _Family-duties_, and _publique Ordinances_: Such is the Doctrine of an _Universall tolleration_ of all Religions. The Doctrine of the Gospel, is a Doctrine [155]_according to Godliness_; It is a _Mysterie of Godliness_; _It teacheth to deny all ungodlinesse and worldly lusts, and to live soberly, righteously, and godly in this present world_.