Chapter V: Part 5

2. You must reject all such Doctrines, as hold forth a _strictnesse above what is written_. Papists teach many strict Doctrines, of self-whippings, and voluntary povertie, vows of continency, and many such like; but the Apostle gives you an _Antidote_ against them, _Col._ 2.18, 19, 20, 21, 22, 23. And so also our blessed Saviour, _Matth._ 15.1. to the 10. Devout people are much taken with Doctrines that carry a shew of strictness, and of much purity; but you must not be wise above what is written; You must be _Candidates_ of a _Canonicall_, not an _Apocryphal_ strictness; And therefore when you are taught, that whosoever will enter into _Church-fellowship_, must first take a _Church-Covenant_; and that whosoever will be admitted unto the _Lords Supper_, must not only be free from ignorance and scandal, but he must have other, and more strict qualifications; you must enquire what word they have for these assertions; and where _God hath not a mouth to speak, you must not have an ear to hear, nor an heart to believe_.

3. Whatsoever Doctrine tendeth to the _lifting up of nature corrupted_, to the _exalting of unsanctified Reason_, and giveth _free will in supernaturall things to a man unconverted, is a Doctrine contrary to the Gospell_. For this is one chief aym of _Pauls_ Epistles, to shew, [156]_That by nature we are dead in sins and trespasses, and that the naturall man receiveth not the things of the spirit of God, for they are foolishnesse unto him; neither can he know them, because they are spiritually discerned_, and that [157]_the carnall mind is enmity against God, for it is not subject to the Law of God, neither indeed can be_. This Rule will preserve you against all _Arminian Tenets_. For this is the main difference between the Doctrine of the Gospel, and the Arminians. The Gospel makes _free grace_ put the distinction between the Elect and Reprobate; and the Arminians _Free-will_.

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

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

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

7. That Doctrine that cryeth up _Purity to the ruine of Unity, is contrary to the Doctrine of the Gospel_. For the Gospel calleth for unity, as well as purity, 1 _Cor._ 1.10. _Phil._ 2.1, 2. _Eph._ 4.3, 4, 5, 6. And Christ prayed for the unity of his Church, as well as the Holiness, _Joh._ 17.21, 22. and it is prophesied of the times of the Gospel, That in those daies, God will give his people, _one heart, and one way, and to serve him with one consent_, _Jer._ 32.29. _Zeph._ 3.9. This Rule will teach you what to judg of the Congregational-way: For certainly that Government that carrieth in the front of it _A tolleration of different Religions_, and is not sufficient to keep the body of Christ in unity and purity, is not the Government of Christ.

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

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

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

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

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

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

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

* * * * *

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

1. Such as separate from our Churches.

2. Such as continue still with us, but do not joyn in the Sacrament.

The first of these admit of so many _divisions_, and _subdivisions_, and are so contrary not only to us, but one to another, as that we are hardly able to rank them into order; and yet for method sake, we will divide them into two sorts:

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

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

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

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

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

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

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

3. When it is Idolatrical.

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

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

[Sidenote: _Object._ 1.]

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

We answer,

[Sidenote: _Answ._ 1.]

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

[Sidenote: _Answ._ 2.]

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

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

[Sidenote: _Object._ 2.]

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

[Sidenote: _Answ._]

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

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

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

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

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

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

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

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

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

1. Because it is _against charity towards our Neighbour_, &c.

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

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

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

[Sidenote: Second sort of Separatists.]

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

Four things only we have to say:

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

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

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

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

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

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

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

And this appears,

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

2. Because since their Ordination, _God hath sealed the truth of their Ministry_ (as hath been said) _by his blessing upon it_. If they be _Antichristian Ministers_, how is your _conversion Christian_?

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

1. That by Scripture, a Bishop and Presbyter is all one, as appears by _Act._ 10.27, 28. _Tit._ 1.5, 6, 7, 8. _Phil._ 1.1. 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._