Motive 1.
The firstMotive, isfrom the evident necessity of it, especially now, while we are reforming the promiscuous admission of all sorts of people to the Lords Table, formerly so scandalous.
And this appears; because,
1. Without this, how canignorant persons(unfit to communicate) be detected? what other ordinary and regular course can be imagined, to discover who are insufficient in regard of their want of knowledge? And it is most certain, that there are many ignorant persons, old, as well as young, rich, as well as poor, in the most knowing Congregations; and many times, those whom we supposeto be very skilful in the word of Righteousnesse, uponExaminationare found to bebabes in knowledge.
2. Without this course, multitudes of ignorant persons, both old and young, will intrude themselves, who by reason of their ignorance, being not able to discern the Lords body, must needseat and drink Judgment to themselves, and become guilty of the body and blood of Christ, 1 Cor. 11.27, 29.
3. Without this, how shall Ministers and Elders ever come truly to know thespiritual stateof their Congregation, that they may watch over them in the Lord?
4. Unless every one of the Congregation give an accountof their Faith to the Eldership, as well as any one, the people will be extreamly apt to object unto theMinister and Elders, partial-dealing in this particular, which is contrary to that heavy charge of the Apostle,[196]I charge thee before God, and the Lord Jesus Christ, and the Elect Angels, that thou observe these things, without preferring one before another, doing nothing by partiality.And it will breeddiscontentsandanimositiesin the people against the Eldership, and greatdivisionsanddissentionsamong themselves.
5. This course should be submitted to by the most intelligent and knowing Christians in a Congregation, that by theirgood example, andprofessed subjectionto the Government of Christ, those that have not so great a measure of knowledge, and so have more need to come, may more readily and effectually be perswaded to do the same.
6. Finally, how can theMinisters and Elders, intrusted by God with theOversight of their flock, keep themselves pure from the sin of those Persons, who through ignorance cannot chuse but prophane the Lords Supper; unless by this means, they use their best endeavors to finde out where ignorance is, and to remove it: And it is their duty tokeep themselves pure,and not to be partakers of other mens sins.
Motive 2.
The second motive, is from thegreat profit and benefit that will redound to our respective Congregations, from this practice, prudently and faithfully undertaken, and universally submitted unto. For,
1. Hereby the whole Congregation, in all the members of it, shall receive much advantage and edification, whilest those that areknowing, shall be encouraged, and those that areweakerin understanding, further strengthenedin knowledg; and those that areignorant, put into a way of gaining knowledge, and so be prepared to partake of the Ordinance of the Lords Supper, more conscionably; and more comfortably discern the Lords body, which is done byknowledge; as well as byFaith, 1Cor.11.29.
2. Hereby the great offence of promiscuous, or mixt communion, will be prevented, which hath been heretofore, and is to this day, a great grief to the godly, both Ministers and people: and which hath been, and is daily objected against us, by them that separate from our Churches, as the ground why they are necessitated to depart from us; and are still discouraged from returning to us.
3. Hereby agood foundationwill be laid, of carrying on thatreall reformationwhich we havecovenanted for, both in Congregations, families, and particular persons;growth in knowledgebeing a great means to furtherour growth in the grace of our Lord Jesus Christ, 2 Pet. 3.18.
4. Hereby those uncomfortable and disorderly fractions and divisions among the members of our severall Congregations, (some refusing to submit to all orders, while others christianly submit themselves,) wil in good measure becured, and our Congregations to theglory of God, and the comfort ofMinister,and Elders, be reduced to a sweet Harmoniousunity and uniformity, not only in judgment, but in practice, both thinking and doing the same thing; which were aGospel-blessingmuch to be desired, as a fruit of that Ancient Promise,Jer.32.39.
Motive 3.
The third Motive is from theMischiefs that will inevitably ensue upon the neglect of this practice. For hereby,
1.Ignorant personsshall go on in their ignorance undiscovered, unreformed.
2. TheLords Supperin many Congregations will be wholly disused, or miserably prophaned. 3. Particular Congregations will be filled with distractions and discontents, whilest a great part among them refuse to walk orderly. 4. TheMinisters and Elders, who sincerely tender the spiritual welfare of their Congregations will be muchdiscouragedanddiscomforted.
5. TheWork of Reformation, and particularly the growth of people in knowledg and the grace of Jesus Christ, will extreamly be obstructed and hindered;and whosoever shall be any cause or occasion thereof, will but uncomfortably answer it unto Jesus Christ.
Motive 4.
The fourth Motive, is from theweaknesse and insuffiencyof the objections that are brought against this practice; To which we shall now (God assisting us) returndistinct, and we hope,satisfactoryAnswers.
The Objections are:
Object.1.
Many who are well inclined, object their owntimorousness: And havejealousiesthat the Minister will propound such hard and unusual questions, as they shall not on a sudden be able to answer.
Answ.1.
The Questions to be propounded by the Eldership to persons, before they come to the Lords Table, are for the substance of them contained in theOrdinance of Parliament, of the 20thofOctober, 1643. the particulars thereof being thefundamentalls of Religion, contained usually in mostCatechismes, which persons of the meanest capacity ought to understand.
2. We doubt not but theMinisters with the Elders, will make it their serious Endeavours, to deal with all persons in allPrudence, meeknesse, tendernesse, and love, as the condition of those that come before them shall require; They being not insensible of their ownweaknesse, will take heed of Discouraging the meanest, or Quenching the smoaking flax, well knowing,That they are not to Lord it over Gods heritage, but to promote their growth, and to be Helpers of their joy.
Object.2.
Why may not people be now admitted to the Sacrament, without examination, as well as before the Elders were chosen?
Answ.2.
Because; 1. Before Elders were chosen, and the foundation of Church-Government begun to be laid, the Church ofEnglandwas inpoint of Church Governmentin an unreformed condition: But now (blessed be God) in a way of Reformation.And we have in ourNationall Covenant,sworn to endeavour a reformation in Church-Government, according to the Word of God. In pursuance of that Covenant, there are many Ordinances of Parliament, to require it; and accordingly it is practised in many Congregations; andshall we still persist in our old unreformed way?
2. ThePromiscuous admissionof all sorts of Persons heretofore without examination tended much to theProphanation of the Lords Supper, and was a greatscandallin our Church,Hazardedthe souls of thousands,occasionedseparations from our Churches, brought the judgments of God upon theKingdome, and was no small griefe to godly Ministers, &c. But now God having provided a further Remedy, we ought not only, not tooppose it, but tosubmitto it, with all readiness and thankfulness.
Object.3.
Will you have theAncient men of a Congregation, that have for divers years been partakers of the Sacrament, come now in their Old Age to be Examined; will you have Noblemen, and Rich men, and Aldermen, &c.
Answ.1.
We have formerly declared, That the Presbyteriall Government doth not precisely require of those that come to the Sacrament,That they should first be Examined by Questions and Answers: But if any man shall make a good profession of his Faith, in a continued discourse, without being asked any Questions, it will be accepted, as well as if they were Examined by particular Questions.
2. We have likewise shewed the Reason why Ancient men and women, that have formerly been admitted, are required to submit to Examination, before they can be again admitted, &c. We have intreated you, to distinguish between aChurch-reforming in Discipline, and reformed: When a Church is once reformed, and members admitted by Examination of the Eldership, there will never be any necessity of coming afterwards to Ministers and Elders, for re-admission; (unless it be in case of excommunication.) But in a Church reforming, as ours is, when allsorts have formerly been admitted, without any Distinction, thenOld menmust be willing to give an account, as well asyoung men, andrich men, as well aspoor: Because,
1. Old men and rich men are found to beignorant, and to prophane the Sacrament, as well asyoung men, andpoor men.
2. In Gospell-administrations God is no respecter of persons; neither must his Officers be, if they would be found faithfull in their places;It is not gray hairs, nor silken coats; but knowledg, faith, repentance, love and thankefulness, will qualifie a man for the Sacrament.
3. If old men and rich men are more gracious and knowing, then others, their good examples will be mighty incouragements, to draw on the younger, and poorer sort. And wherein canNoblemen, and Richmen, express their thankfulness to God, for his distinguishing mercies towards them, better, then in becoming patterns and presidents to others, in their ready obedience to the will of Christ, in this particular?
Object.4.
We are willing to come to theMinister alone, to be examined; But we will never come before theRuling-Elders.
Answ.1.
The Office of theRuling Elders, as they are distinct fromteaching Elders, is grounded upon Scripture; and is not an invention of man, but anOrdinance of Christ, (as we have shewed,) and therefore to be submitted unto.
2. Admission of members to the Sacrament, is an act of Church-Government, and therefore belongs to the Elders, as well as the Minister: (as we have likewise shewed.)Church-Government is not committed by Christ unto Ministers severally, but, to Ministers and Elders joyntly, Matth. 10.17. 1 Cor. 12.28. 1 Tim. 5.17. 1 Thess. 5.12. Act. 15.6. Act. 20.17, 28. And therefore in conscience, people ought to submit to the Ministers and Elders.
3. This is a Practice according to the example of thebest reformed Churches, wherein Elders are joyned with Ministers in this particular.
4. To devolve this work upon one Minister alone, as it is sinful, so it will prove veryprejudicial, both to Minister and People: For in some placesMinistersmay not be so faithful and Prudentiall as they ought to be, and may, through pride, covetousness, partiality, or rashness, keep from the Sacrament, or admit to the Sacrament, whom Christ would not have admitted, or kept away. And in other places, whereMinistersare morewise, andhumble, andfaithfull, if they should assume the power of Examination, withoutEldersassisting of them, they will be wofullymis-reportedand scandalized by those that come before them, or by others, that are disaffected to them; For if such horrid and base reports are already raised about the Questions propounded by the Minister and Elders, when they sit together; (as by sad experience these wicked dayes of ours will witnesse:) what will not ungodly men be afraid to report, when the Minister alone shall ingross this power?
5. We have formerly shewed, that these Elders whom you so much oppose, are suchas you either have, or might have chosen; and they were chosen for the relief and benefit or the Congregation, that so the Minister might not be sole judge of those that come to the Sacrament, but might have others joyned with him, to see that he doth nothing out of envy, malice, pride, or partiality; but that all things may be managed for the good and edification of those for whose sake they are chosen: And therefore it is a wonder to us, to hear men speak so much againstRuling-Elders, when they are purposely chosen for theirown relief and benefit.
6. We have also formerly shewed, that when the Parliamentgave their allowance to the Presbyterial Government, if they had put the wholejuridical powerof the Church, into the hands of one Minister alone, they that now seem so willing to come to be examined by the Minister, without his Elders, would have more bitterly declaimed against that way, then now they do against this: For this indeed were to make every Minister aPrelatein his Congregation; and to bring in that, which hath some Resemblance toAuricular confession.
Object.5.
Though someMinisters rigidly keep all from the Sacrament, that will not come before the Eldership; yet there are others that are Presbyterians, and have Elders chosen, that examine without them, and will receive us to the Sacrament, without coming before them.
In answer to this,
Answ.
1. We doubt whether there be anyMinistersof the Presbyterian judgment, that do thus practise.
2. If there be any such, we conceive that herein they act not only contrary to anOrdinance of Parliament, but to anOrdinance of Christ, who hath given the power of Discipline, not toone Minister, (as we have said) but to anunited company of PresbytersAnd for one Minister to assume this power unto himself, is (as we have also declared)to make himself the whole Church; It is to build up what he hath destroyed, and to usurp the Prelaticall power of sole jurisdiction, in his Congregation.For he doth not only assume a Pastoral power of instructing those that are to come to the Sacrament, but an Authoritative power of admitting to, & keeping from the Sacrament; which is to take to himself an authority that Christ hath never given him. And we desire these Ministers to consider what we have formerly delivered,That it is as warrantable by the Word of God for one Minister to assume thewhole power of suspending persons from the Sacrament, who have been duly admitted thereunto, as it is to assume the whole power of admitting to the Sacrament, &c. And further we beseech and intreat them (if there be any such,) to consider what an offence they give in this particular, to all their Brethren in the Ministry; and what an argument they put into the mouthes of those that are disaffected to the government; and in the fear of God to forsake this way and course, lest while they thinkto build with us, they be found to be destroyers, both of the Presbyterian Government and Ministry, and to open a wide door to Sacramental Prophanation.
Object.6.
Doth not the Scripture say,Let a man examine himself, and so let him eat?&c. but it no where saith, Let a man be examined by the Minister and Elders.
Answ.
1. The text speaks of those that were formerly admited in a due way to the Sacrament; and of such it is only required, that they shouldexamine themselves: For the Examining of those amongst us that have formerly bin admitted, is occasioned by the great Church deformation that hath been amongst us; which being once healed, there will not be again that need afterwards ofChurch-Examination.
2. The Apostles words are not to be understoodrestrictively and exclusively. For he doth not say, Let a man examine himselfonly, But let a manExamine himself, that is, Let himespecially examine himself. Take a parallel text, Rom. 14.12.So then every one of us shall give an account of himself to God; which text is not to be understood exclusively; For it is certain, that Ministers must give an account to God, not only of themselves, but also for their people; And Parents and Masters, for their children, and servants; so it is here, Let a manexamine himself: This doth not exclude the duty of a father, in examining his children; or of a Master, Minister, or Elder, in examining those under his Charge: But it teacheth us, That we must not rest in, nor trust to the Examination of our Father, Master, Minister, or Elders, but likewise examine our selves:If a childe, or servant should say unto his father, or master, when he is examined about his knowledge, or faith, The Scripture bids me examine my self, and therefore I will not be examined by you. Would not this be accounted a great affront, and an unnsufferable abuse to the holy Scriptures?and yet just so do they reason & argue, that from this Scripture, would exempt themselves from all examination by Minister & Elders. And so likewise when Christ saith, Matth, 7.1.Judge not, that you be not judged: He that should interpret that textexclusively, of all kind of judging; would overthrow all Magistracy. But it is to be understood only, as excluding private and rash judging, (when a man judgeth his Brother, and hath no calling to judge him, not a just cause:) so it is here; This text excludes all private Christians from examining others; but to say, that it excludes all men in office and place in the Church, and in the family, would at once destroy all Church-Government, and all family-government.
3. We might add, that those that are most ready to pretend, that it is needless to give an account before the Minister and Elders, because they are toexamine themselves, it is to be feared, are as regardless of examining themselves, as unwilling to give an account to the Eldership.
Object.7.
Doth not the Scripture also say,whosoever eateth and drinketh unworthily, eateth and drinketh damnation to himself? It is not said, to the Eldership.
Answ.
That text is not to be understoodexclusively, unless it relate to close hypocrites: Anhypocriteeats and drinks damnation to himself only, but if it relates to those that aregrosly ignorant and scandalous, it cannot be understood exclusively. For when a man that is grosly ignorant and scandalous, receives the Sacrament, he not only eats and drinks judgment to himself, but theguilt of the sin lyeth upon all those that knew of it, and did not do their duty for the hindering of it, as we have formerly shewed.
Object.8.
There are manyEldersthat are very ignorant, and fiter rather to beexamined, then toexamine; and that propound unbeseeming and absurd questions.
Answ.
The ignorance of some Elders doth no more prejudice the office of an Elder, then the ignorance of some Physitians, or Ministers, doth the calling of Ministers and Physitians: If ignorant Elders be chosen, the fault is not in the Office, but in the Choosers.
2. This objection cannot be justly made against the Ruling-Elders within this Province; we hope we may say without boasting, that they are very knowing, and very godly; and we are confident, that all the reports that are vented concerning absurd and unbeseeming questions, &c. are meer lyes and falsities. In all such meetings, the Minister is the Moderator, and he onely propounds the questions; the Elders sit by and judge.
3. In those Parishes where there are none sufficiently qualified to be Elders, the Presbyterian Government doth not require them to chuse Elders, but Orders,That all such Parishes should be under the immediate care, inspection, and government of the Classical Presbytery.
Object.9.
It is not enough for aMinister to forewarn his people of the danger of unworthy coming to the Lords Supper; and if they will notwithstanding the warning, come unworthily, is not the Minister free?
It is not enough for a father to tell his child, that he must not drink such a cup of poyson, and yet afterwards (when he seethhis child very greedy of it) to give it him; especially, when he knoweth that it will certainly poyson him. It was not enough for oldElito admonish his Sons; but because he did not use his power, in hindring them, he is reproved, as accessary to their sins.
Object.10.
I havelived thus long, and never yet was examined, and certainly I will not now begin in my old age, I will rather never receive the Sacrament at all.
Answ.
Old Customes are no good principles to build upon; these are times of Reformation.
2. Consider thine own spiritual wants, and what need thou hast of this blessed Ordinance; and remember what the servant ofNaamansaid unto him,If the Prophet had bid thee do some great thing, wouldest thou not have done it? how much rather then, when he saith, Wash and be clean?So give Us leave to say to you,If Christ had commanded you to do some great thing, would you not have done it, rather then be deprived of this Ordinance? how much rather when he saith to thee only, Come and give an account of thy Faith before the Eldership, and thou shalt be made partaker of this Heavenly banquet?
Object.11.
But I have made a Vow, that I will never come before the Elders.
Answ.
This Vow is rash and sinful, a bond of iniquity; and therefore by keeping of it, you become guilty of a double sin: the Eldership is an Ordinance of Christ (as we have shewed) and therefore not to be vowed against.
Object.12.
I am every way able to examine my self, and none knows what is in my heart; and therefore I will venture upon my own private examination.
Answ.
How is it, that thou art unwilling to venture thy estate, without first advising with a Lawyer: and wilt advise with Physitians about thy bodily health; but wilt venture thy soul at the Sacrament, upon thine ownhead, without taking the advice of Minister and Elders;Is thy soul less precious to thee, then thy body, or thy estate?Besides, if thou hast knowledg, why wilt thou not come to examination; if no knowledg, why wilt thou refuse the way & means to get knowledg? the truth is, the true ground why some men do oppose this way, is either,
1. Out of ignorance and pride, because they are impatient to have their ignorance discovered:
2. Or else, Secondly, it is from a prophane spirit of opposition; not onely against Church-Government, and all good order; but against all the wayes of Christ. But let such persons consider;
1. That it is far better to have their ignorance cured, then covered: Ignorance covered will make us go blindfold to Hell; But Ignorance cured, will make us go with open eyes to Heaven.
2. That Christ accounts them his enemies, that will not have him to[197]reign over them, and will destroy them as his enemies.
3. To hate Instruction and Reformation, is a certain sign of wickedness, which God abhors.
4. All the opposition that carnal and rebellious spirits have against Christ and his wayes, will in the end, prove kicking against the pricks, and most pernicious to their own Souls.
And thus we have answered all those objections, that are usually brought against this way of Examination, and herein (as we hope) have given abundant satisfaction to all those that are willing to receive it. And we have likewise finished our Exhortation. As for the successe of it, we leave it wholy to God; as having learn't, thatduty is ours, butsuccess is Gods. WhenPaulhad finished his Sermon at[198]Athens, some mocked; and others said,we will hear thee again of this matter. Howbeit certain men clave unto him, and believed, &c.We doubt not but there are many within the Province; whose heartsthe Lord will open, to attend to what is here said. Our desire is to do good unto all, even unto those that are our greatest adversaries; and notto be overcome of evil, but to overcome evil with good. If they mock at us (as they did atPaul) yet surely,[199]Our Judgment is with the Lord, and our work with our God; He that is filthy, let him be filthy still; and he that is unjust, let him be unjust still: But we hope better things of you, that have submitted to the Presbyterian-Government. For whom we pray,[200]That the God of peace, that brought again from the dead ourLord Jesus Christ,that great Shepherd of his sheep, through the bloud of the everlastingCovenant,would make you perfect in every good work, to do his Will; working in you, that which is well-pleasing in his sight, throughJesus Christ;to whom be glory, for ever and ever, Amen.
[96]Rom. 12.8.[97]1 Pet. 5.[98]Luk. 22.25, 26.[99]ἡγουμενος.[100]Matth. 23.7, 8, 9, 10, 11.[101]2 Tim. 2.24, 25, 26.[102]Phil. 1.[103]Psal. 74. & 137.[104]unus homo, solus totius orbis impetum sustinuit.[105]Isai. 8.11, 12, 13, 14.[106]Matth. 18.20.[107]Dan. 2.35, 45.[108]Micah 4.1, 2.[109]Isai. 61.12. 1 Tim. 5.17. 1 Thes. 5.13.[110]1 Pet. 5.4.[111]Dan. 9.25.[112]Neh. 4.3, 4.[113]Neh. 4.10.[114]Zech. 4.10.[115]and Zech. 4.9. 6.8.[116]Jer. 4.14. Isai. 1.16.[117]Rom. 2.29.[118]In te stas, & non stas.[119]Frustra nititur qui non innititur.[120]2 Tim. 1.6.[121]Manducatio Indignorum, & Manducatio Indigna.Alsted.[122]1 Pet. 1.12.[123]επιθνμουςιν αγγελοι παρακυψαι.[124]Joh. 6.51. and 56.[125]τροϕη ευχαριστηθεισα.[126]Quantò pro nobis vilior, tantò nobis charior.[127]Donec totus fixus in Corde qui totus fixus in cruce.[128]Non vincula sed ornamenta, & spirituales Margaritæ, quoted byNyc. Vedelius, in his Epistle before his Commentary uponIgnatius.[129]Festum Aquilarum, non Graculorum.[130]Rom. 5.8.[131]Lam. 3.[132]Luk. 7.6, 7.[133]2 Sam. 9.[134]Utimur perspecillis magis quàm speculis.Senec.[135]Matth. 5.44, 45, 46.[136]Col. 1.10, 11.[137]Phil. 1.9, 10, 11.[138]Heb. 13.17.[139]1 Thess. 5.12.[140]1 Tim. 5.17, 18.[141]Gal. 6.6.[142]1 Cor. 9.13, 14.[143]Φιλοξενοι. Tit. 1.8.[144]1 Thess. 5.11, 14, 15.[145]Col. 3.1, 6.[146]1 Cor. 10.24.[147]Rom. 15.2, 3.[148]Phil. 2.3.[149]Mal. 3.16.[150]1 Tim. 6.4, 5.[151]2 Tim. 2.23.[152]Rev. 3.4.[153]Rom. 16.17.[154]1 Tim. 6.3, 4, 5.[155]Tit. 1. 1 Tim 3.16. Tit. 2.12.[156]Eph. 2.1. 1 Cor. 2.14.[157]Rom. 8.7.[158]Gal. 5.17. Rom. 7.18, 19, 23, 24. Isa. 64.6. Rom. 3.28. Phil. 3.9. 2 Cor. 5.21.[159]Rom. 8.1, 13. 1 Joh.3.14. Eph. 2.16. Titus 3.16. 1 Thess. 4.3. Heb. 12.14.[160]Heb. 7.22. Heb. 8.6.[161]2 Tim. 3.1, 2, &c.[162]Isai. 1.5, 6.[163]Schisma, ni fallor, est eadem opinantem, & eodem ritu utentem solo Congregationis delectari dissidio, & Schismaticos facit non diversa fides, sed communionis disrupta societas, Aug. contra Faustum. lib. 20. cap 3.Schisma dicitur a scindendo, & est scissio, separatio, disjunctio, aut dissolutio unionis illius, quæ debet inter Christianos observari. Quia autem hæc Scissio maximè perficitur, & apparet in debitâ communione Ecclesiasticâ recusandâ, idcirco illa separatio per appropriationem singularem, rectè vocatur Schisma.Ames. cas. consc. lib. 5. cap 12.Schisma est secessio in religionis negotio, vel temeraria, vel injusta, sive facta sit, sive continuata, Camero, de Eccles. tom 1. pag 396.[164]Schisma aliud est, ut loquuntur in scholis, negativum, aliud positivum. Negativum vocamus, quod non exit in cœtum & societatem aliquam religiosam, sed simpliciter secessio est, & subductio; cum non instituitur Ecclesia, facto schismate &c. Positivum tum fit, cum instituitur Ecclesia, hoc est, cum fit consociatio quædam, quæ legibus Ecclesiasticis, & Dei verbo atque Sacramentorum administratione utitur separatim: quod quadam formulâ desumptâ ex Scriptura dicitur struere altare adversus altare, hoc est, quod Schisma Antonomasticωs dicitur, &κατ' εξοχην,&c.Camero de Schismate, pag. 402.[165]Temeritas secessionis deprehenditur, ut loquuntur, a posteriori, si ejus occasio levis sit: erit autem levis, nisi vel inciderit gravis & intolerabilis persecutio, vel ille cœtus unde fit secessio laboret hæresi, aut verò deditus fit Idololatriæ.Camero, pag. 399. And afterwards, pag. 405.Quarta verò causa (cujus non meminimus supra, quia versabamur in thesi, hic vero meminimus, quia ventum est ad hypothesim) si agnitus fuerit Antichristus.[166]Etiam secessio fit temerè, cum fit ob morum corruptelas; quorsum illud Christi pertinet, Sedent in Cathedra Mosis, facite quæcunque dixerint vobis.Cujus rei hæc est ratio, quòd ubicunque viget puritas doctrinæ, Deum in eo cœtu necessse est habere Ecclesiam, tametsi obrutam penè multitudine scandalorum. Itaque qui secessionem faciunt ab ejusmodi cœtu, haud dubiè inde secedunt ubi Deus colligit Ecclesiam.Camero, pag. 400.[167]Mr. Carthwright. Mr. Dod. M. Hildersham. Mr. Bradshaw. Mr. Ball.[168]Matth. 13.9.[169]Musculuson 1 Cor. 11.[170]Thomas Goodwin, in his Sermon uponZech.4.[171]1 Cor. 1.10. Phil. 2.1, 2. Eph. 4.3, 4, 5, 6.[172]Jer. 32.39. Zeph. 3.9. Zach. 14.9.[173]Joh. 17.21.[174]Phil. 3.15, 16.[175]Schisma propriè dictum est peccatum gravissimum:1Quia adversatur charitati erga proximum, & privat eum spirituali bono.2Adversatur ædificationi illius qui facit separationem, quatenus privat semetipsum Communione in bono spirituali.3Adversatur Christo, quatenus unitatem corporis ejus mystici suo modo tollit.4Viam facit ad hæresin & separationem à Christo.[176]1 Cor 9.2.[177]Subsequens consensusJacobiinLeam,fecit eos conjuges. Pareus,&c.[178]1 Tim. 4.14.[179]Act. 14.23. 1 Tim. 5.22. Tit. 1.5.[180]Smectymnuus.The answer of Mr.Marshal,Mr.Vines,Mr.Caryl,Mr.Seaman, returned to the late King, in the Treaty at the Isle of Wight.[181]Ambros. in cap. 4. ad Ephes. & in 1 Tim. 3. Hier. in Tit. 1. & ad Euagrium. Aug. epist. 19. Chrys. in 1 Tim. 3.[182]2 Tim. 3.13. 2.16, 17.[183]Levit. 13, 14.[184]בחרותיך.[185]Discipulum minimum Iesus amavit plurimùm, Hieron.[186]Non minus placet DeoHosannapuerorum, quàm Hallelujah virorum, Dr.Andrewsin his Preface to the Command.[187]Gal. 6.6.[188]Quoted by Dr. Andrewes, in his Preface to the Com.[189]Deut. 6.7.ושננתם.[190]Zanch. in 4. præceptum.[191]Mr.Cheynellin a Sermon before the House of Commons.[192]Ephes. 6.εκτρεφειν.[193]Dr.Andrewsin the forementioned Preface.[194]2 Thess. 1.8.[195]Psal. 79.6.[196]1 Tim. 5.21.[197]Luk. 19.14, 27.[198]Act. 17.32, 34.[199]Isa. 49.4.[200]Heb. 13.19, 20.
[96]Rom. 12.8.
[97]1 Pet. 5.
[98]Luk. 22.25, 26.
[99]ἡγουμενος.
[100]Matth. 23.7, 8, 9, 10, 11.
[101]2 Tim. 2.24, 25, 26.
[102]Phil. 1.
[103]Psal. 74. & 137.
[104]unus homo, solus totius orbis impetum sustinuit.
[105]Isai. 8.11, 12, 13, 14.
[106]Matth. 18.20.
[107]Dan. 2.35, 45.
[108]Micah 4.1, 2.
[109]Isai. 61.12. 1 Tim. 5.17. 1 Thes. 5.13.
[110]1 Pet. 5.4.
[111]Dan. 9.25.
[112]Neh. 4.3, 4.
[113]Neh. 4.10.
[114]Zech. 4.10.
[115]and Zech. 4.9. 6.8.
[116]Jer. 4.14. Isai. 1.16.
[117]Rom. 2.29.
[118]In te stas, & non stas.
[119]Frustra nititur qui non innititur.
[120]2 Tim. 1.6.
[121]Manducatio Indignorum, & Manducatio Indigna.Alsted.
[122]1 Pet. 1.12.
[123]επιθνμουςιν αγγελοι παρακυψαι.
[124]Joh. 6.51. and 56.
[125]τροϕη ευχαριστηθεισα.
[126]Quantò pro nobis vilior, tantò nobis charior.
[127]Donec totus fixus in Corde qui totus fixus in cruce.
[128]Non vincula sed ornamenta, & spirituales Margaritæ, quoted byNyc. Vedelius, in his Epistle before his Commentary uponIgnatius.
[129]Festum Aquilarum, non Graculorum.
[130]Rom. 5.8.
[131]Lam. 3.
[132]Luk. 7.6, 7.
[133]2 Sam. 9.
[134]Utimur perspecillis magis quàm speculis.Senec.
[135]Matth. 5.44, 45, 46.
[136]Col. 1.10, 11.
[137]Phil. 1.9, 10, 11.
[138]Heb. 13.17.
[139]1 Thess. 5.12.
[140]1 Tim. 5.17, 18.
[141]Gal. 6.6.
[142]1 Cor. 9.13, 14.
[143]Φιλοξενοι. Tit. 1.8.
[144]1 Thess. 5.11, 14, 15.
[145]Col. 3.1, 6.
[146]1 Cor. 10.24.
[147]Rom. 15.2, 3.
[148]Phil. 2.3.
[149]Mal. 3.16.
[150]1 Tim. 6.4, 5.
[151]2 Tim. 2.23.
[152]Rev. 3.4.
[153]Rom. 16.17.
[154]1 Tim. 6.3, 4, 5.
[155]Tit. 1. 1 Tim 3.16. Tit. 2.12.
[156]Eph. 2.1. 1 Cor. 2.14.
[157]Rom. 8.7.
[158]Gal. 5.17. Rom. 7.18, 19, 23, 24. Isa. 64.6. Rom. 3.28. Phil. 3.9. 2 Cor. 5.21.
[159]Rom. 8.1, 13. 1 Joh.3.14. Eph. 2.16. Titus 3.16. 1 Thess. 4.3. Heb. 12.14.
[160]Heb. 7.22. Heb. 8.6.
[161]2 Tim. 3.1, 2, &c.
[162]Isai. 1.5, 6.
[163]Schisma, ni fallor, est eadem opinantem, & eodem ritu utentem solo Congregationis delectari dissidio, & Schismaticos facit non diversa fides, sed communionis disrupta societas, Aug. contra Faustum. lib. 20. cap 3.
Schisma dicitur a scindendo, & est scissio, separatio, disjunctio, aut dissolutio unionis illius, quæ debet inter Christianos observari. Quia autem hæc Scissio maximè perficitur, & apparet in debitâ communione Ecclesiasticâ recusandâ, idcirco illa separatio per appropriationem singularem, rectè vocatur Schisma.Ames. cas. consc. lib. 5. cap 12.
Schisma est secessio in religionis negotio, vel temeraria, vel injusta, sive facta sit, sive continuata, Camero, de Eccles. tom 1. pag 396.
[164]Schisma aliud est, ut loquuntur in scholis, negativum, aliud positivum. Negativum vocamus, quod non exit in cœtum & societatem aliquam religiosam, sed simpliciter secessio est, & subductio; cum non instituitur Ecclesia, facto schismate &c. Positivum tum fit, cum instituitur Ecclesia, hoc est, cum fit consociatio quædam, quæ legibus Ecclesiasticis, & Dei verbo atque Sacramentorum administratione utitur separatim: quod quadam formulâ desumptâ ex Scriptura dicitur struere altare adversus altare, hoc est, quod Schisma Antonomasticωs dicitur, &κατ' εξοχην,&c.Camero de Schismate, pag. 402.
[165]Temeritas secessionis deprehenditur, ut loquuntur, a posteriori, si ejus occasio levis sit: erit autem levis, nisi vel inciderit gravis & intolerabilis persecutio, vel ille cœtus unde fit secessio laboret hæresi, aut verò deditus fit Idololatriæ.Camero, pag. 399. And afterwards, pag. 405.Quarta verò causa (cujus non meminimus supra, quia versabamur in thesi, hic vero meminimus, quia ventum est ad hypothesim) si agnitus fuerit Antichristus.
[166]Etiam secessio fit temerè, cum fit ob morum corruptelas; quorsum illud Christi pertinet, Sedent in Cathedra Mosis, facite quæcunque dixerint vobis.Cujus rei hæc est ratio, quòd ubicunque viget puritas doctrinæ, Deum in eo cœtu necessse est habere Ecclesiam, tametsi obrutam penè multitudine scandalorum. Itaque qui secessionem faciunt ab ejusmodi cœtu, haud dubiè inde secedunt ubi Deus colligit Ecclesiam.Camero, pag. 400.
[167]Mr. Carthwright. Mr. Dod. M. Hildersham. Mr. Bradshaw. Mr. Ball.
[168]Matth. 13.9.
[169]Musculuson 1 Cor. 11.
[170]Thomas Goodwin, in his Sermon uponZech.4.
[171]1 Cor. 1.10. Phil. 2.1, 2. Eph. 4.3, 4, 5, 6.
[172]Jer. 32.39. Zeph. 3.9. Zach. 14.9.
[173]Joh. 17.21.
[174]Phil. 3.15, 16.
[175]Schisma propriè dictum est peccatum gravissimum:
1Quia adversatur charitati erga proximum, & privat eum spirituali bono.
2Adversatur ædificationi illius qui facit separationem, quatenus privat semetipsum Communione in bono spirituali.
3Adversatur Christo, quatenus unitatem corporis ejus mystici suo modo tollit.
4Viam facit ad hæresin & separationem à Christo.
[176]1 Cor 9.2.
[177]Subsequens consensusJacobiinLeam,fecit eos conjuges. Pareus,&c.
[178]1 Tim. 4.14.
[179]Act. 14.23. 1 Tim. 5.22. Tit. 1.5.
[180]Smectymnuus.The answer of Mr.Marshal,Mr.Vines,Mr.Caryl,Mr.Seaman, returned to the late King, in the Treaty at the Isle of Wight.
[181]Ambros. in cap. 4. ad Ephes. & in 1 Tim. 3. Hier. in Tit. 1. & ad Euagrium. Aug. epist. 19. Chrys. in 1 Tim. 3.
[182]2 Tim. 3.13. 2.16, 17.
[183]Levit. 13, 14.
[184]בחרותיך.
[185]Discipulum minimum Iesus amavit plurimùm, Hieron.
[186]Non minus placet DeoHosannapuerorum, quàm Hallelujah virorum, Dr.Andrewsin his Preface to the Command.
[187]Gal. 6.6.
[188]Quoted by Dr. Andrewes, in his Preface to the Com.
[189]Deut. 6.7.ושננתם.
[190]Zanch. in 4. præceptum.
[191]Mr.Cheynellin a Sermon before the House of Commons.
[192]Ephes. 6.εκτρεφειν.
[193]Dr.Andrewsin the forementioned Preface.
[194]2 Thess. 1.8.
[195]Psal. 79.6.
[196]1 Tim. 5.21.
[197]Luk. 19.14, 27.
[198]Act. 17.32, 34.
[199]Isa. 49.4.
[200]Heb. 13.19, 20.
Subscribed in the Name, and by the Appointment of the Assembly,
FINIS.
Reader, be pleased to read in page 111. line 23.And let every one, &c.