Part 6

But the _examination_ that we are now treating of, belongs to _Discipline and Government_; for it is not only a naked examination, but an _authoritative determining whether the party examined shall be detained from the_ Sacrament, _or admitted_; which is formally an act of Church-Government, and therefore belongs not to the Minister alone, but to all those whom Christ hath made Church-Governours, also: of which sort are the Ruling-Elders, as hath been sufficiently proved. The power of Discipline is given by Christ, not to one Elder, but to the united company of Elders: and for one Minister alone to assume this power unto himself, it is to make himself the Church; it is to make himself a Congregational Pope; it is a bringing in of a Power into the Church, that would have some resemblance (as was objected) to auricular confession.

Now there are two things we are very confident of;

1. That when the Parliament gave their allowance to the Presbyterial Government, if they had put the whole juridical power of the Church into the hands of the Minister alone, they that now seem so willing to come to be examined by the Minister without his Elders, would have more bitterly declaimed against that way, then now they do against this: For this indeed were to make every Minister a Prelate in his Congregation; and (as we now said) to bring in that which hath some resemblance to _auricular confession_.

2. That it is as warrantable by the Word of God, for one Minister to assume the whole power unto himself alone, of suspending persons from the Sacrament, who have been duly admitted thereunto (which is a graduall excommunication) as it is to assume the whole power of admitting unto the Sacrament; for _contrariorum eadem est ratio_. And oh that our Brethren in the Ministry, that take this power unto themselves, would seriously consider what is here said.

Secondly, the power cannot be placed in the whole Church collectively taken; for then it should be also in children and servants. The Scripture makes an exact distinction between Rulers, and Ruled; and we are very well assured, that if this power were seated in the Minister and whole Congregation, that they that are now so unwilling to come before the Minister and Elders, would be much more unwilling to come before the Minister, and whole Congregation. And therefore we conclude, That this power of examining, and receiving unto the Sacrament such are fit, and detaining such as are found to be grosly ignorant, and visibly wicked must needs belong to the Minister, assisted with the Elders, chosen out from amongst the rest of the Congregation: For if the Elders are Rulers, and Governours, seated by God in his Church, (as hath been abundantly proved) then it will undeniably follow, _That whatsoever is properly an act of Government, must belong to them as well as the Minister_. And who can deny, but that the power of admitting unto, or detaining from the Sacrament, is an act of Government? and therefore it doth by divine right belong to the Elders, as well as to the Minister. But yet here we must carefully distinguish between the _act of examination_, and the judgment given upon the person examined. The managing of the Examination, is the proper act of the teaching Elder; It is he that is to pray for a blessing; It is he, that is for order sake to ask the questions. But as for the _determining_, whether the party examined be fit or no to receive, this is an act of power and government, and belongs not to the Minister alone, but to the Eldership. And it is a very great wonder unto us, that people should profess so much dis-satisfaction and dislike, in coming before the Ruling-Elders whereas they cannot but take notice,

1. _That the Elders are such, as they themselves have, or might have chosen._

2. _They are chosen for the relief and benefit of the Congregation._ That so the Minister might not be _sole judge_ of those that are to 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 be managed for the good and edification of them, for whose sake they are chosen: which two particulars, if our people did seriously consider, they would quickly be perswaded to a hearty and an unanimous submission unto this ordinance of Jesus Christ.

There remains the fourth thing yet behind, which is an answering of the objections that are brought against this way of examination by Minister and Elders. But this, and divers other considerable things, which we shall propound, to perswade people unto a cheerful obedience to this part of Church-Reformation, so comfortably begun in many Congregations in this Kingdome; We shall leave, till we come to that part of this discourse, which we call, The EXHORTATION; to which we refer the Candid Reader, that desires further satisfaction.

And thus we have given you a short survey of the nature of the Presbyterial Government; together with an answer to the most material objections against it: which we have done only for this end, that so (as we have said) we might undeceive those, who look upon it as lordly and tyrannical; and by these bug-bears, are scared from submitting to it. And we beseech our several Congregations, to judge of it, as it is here represented, and to be willing to come under the yoke of it, which is light and easie, (being the yoke of Christ) and which will in a short time make our Congregations (if received into them) glorious for their unity, verity, and piety.

We are not ignorant, that it hath many Adversaries. The obstinately ignorant hates it, because it will not suffer him to go blindfold to hell. The prophane person hates it, because it will not suffer him to eat and drink his own damnation, by unworthy coming to the Sacrament. The Heretique hates it, because after two or three admonitions, it rejects him. The Jesuite hates it, because it is an invincible bulwark to keep out Popery. The Schismatique, because the main design of it, is to make all the Saints to be of one lip, one heart, and one way. And above all, the Devil hates it, because if rightly managed, it will in a short time blow up his kingdome.

But notwithstanding all these great and potent enemies, our comfort is, That this Government is the Government of Jesus Christ, who is the King of his Church, and hath given unto us the keyes of his Kingdom, hath promised to be with us, to protect and defend us to the end of the world; upon whose shoulders the government is laid; & though we be utterly unable, yet he that was able to bear the wrath of God upon his shoulders, is able to bear up this Government against the wrath of man. For this end and purpose, all power in heaven and earth is given unto him; and he is now sitting at the right hand of God, for the more effectual exercising thereof: and will there remain, till he hath made all his enemies his foot-stool. Whose priviledge it is, to rule in the midst of his enemies: And will one day say, Those mine enemies, which would not that I should reign over them, bring hither and slay them before me. _Be wise now therefore, O ye Kings, be instructed ye Judges of the Earth; serve the Lord with fear, and rejoyce with trembling. Kisse the Son lest he be angry, and ye perish from the way, when his wrath is kindled but a little; blessed are all they that put their trust in him._

* * * * *

There remains the second particular yet behind; and that is the _Vindication of our persons_, (especially of such amongst us, who are teaching Elders,) from the slanders and cruel reproaches that are cast upon us; which we shall undertake, not so much for our own, as for our peoples sake, lest hereby our Ministry should be rendred useless and ineffectual; for (as [89]_Austine_ saith) _though a Ministers good conscience is sufficient for himself, yet his good name is necessary for his people_: who ordinarily dis-esteem the Doctrine of him, whose person they dis-esteem. We thank God, we can say with the Apostle, with us, _It is a very small thing that we should be judged of mans judgment: He that judgeth us is the Lord._ We remember what the Apostle tells us in that little Book of Martyrs, of divers Saints, whose _shoe-latchets we are not worthy to untye; who endured cruell mockings, yea moreover bonds and imprisonments, they were stoned, they were sawn assunder, were tempted, were slain with the sword_, &c. _of whom the world was not worthy_, and yet even they were not _thought worthy to live in the world_. And therefore we can with the more willingness, suffer our selves to be the _But_ of every mans malice, and the subject of every dayes Pamphlet. We read, that even _Elias_ himself was called the _troubler of Israel_, by him who was the chief _troubler thereof_. And that Saint _Paul_, who was wrapt up into the third heaven, was accused by _Tertullus_, to be _a Pestilent fellow, and a mover of sedition among all the Jews throughout the world_. And that the Primitive Confessors and Martyrs, famous for the holiness of their lives, were charged before the Heathen Emperors, to be the vildest of men; to be first murderers, and then eaters of their own children; to be guilty of incestuous marriages, and in their private meetings to commit uncleanness. And their Religion also was represented, as the cause of all the Earthquakes, famines, plagues, and other miseries of those times.[90]

We have formerly made mention of the reproaches which the _Anabaptists_ of _Germany_ cast upon _Luther_; and we might adde the horrible and prodigious lies & slanders raised by the _Arians_ against _Athanasius_, that great Champion of Jesus Christ, and the hideous and strange reports, and bitter invectives of _Michael Servetus_ and _Bolseck_, against _Calvin_. But that which doth quiet our spirits, more then all this, is, the consideration of Christ Jesus himself, who when he was here upon Earth, was accused to be an _Enemy to_ Cæsar, _a friend to_ Publicans _and_ Sinners, _a Glutton and a Wine-bibber_, &c. _It is enough for the_ Disciple _that he be as his_ Master, _and the_ Servant _as his_ Lord; _if they have called the Master of the house_ Belzebub; _how much more shall they call them of his Houshold?_

As for the particular accusations that are charged upon us, they are, we confess, very many, and very great; and if to be accused, were sufficient to make us guilty, we were of all men most miserable. But we hope it may be said of us, as it was once of _Cato_, _That as he was 32. times accused, so he was 32. times cleared and absolved_. And we trust, that the Lord will in due time, dispell all these thick mists and fogs which our adversaries have raised up against us, and bring forth at last our _Righteousnesse as the light, and our judgment as the noon day_. And we do here profess before the great God, that in all the great changes that have bin lately made amongst us, it hath been our great endeavour to keep our selves unchanged, making the _unchangeable Word_ our _Rule_, and the _unchangeable God_ our _Rock_. And we are confident, that no man will account us _Apostatized from our principles_, but such as are in a great measure _Apostatized from their own professions_. There are some men that _Proteus_-like, can transform them into all shapes, for their own advantage, according to the times wherein they live; and _Camelion-like_, can change themselves into any colour but white, can turn any thing, but what they should be. And because we cannot change our consciences with the times, as some do; therefore, and therefore only, are we counted _Changlings_. It is just with such men, as with men in a ship at Sea, that will not be perswaded, but that the shore they pass by moves, and not the ship wherein they are. As for Us, we are, and hope (through Gods grace) ever shall be fixt and immoveable in our first principles. We were not the causers of the first War, between King and Parliament; but were called by the Parliament to their assistance: and the ground of our ingaging with them was, _The Propositions and Orders of the Lords, and Commons in Parl. Jun. 10. 1642._ for bringing in of mony and plate, &c. wherein they assured us, that whatever should be brought in thereupon, should not at all be employed upon any other occasion, _Then to maintain the Protestant Religion, the Kings authority and his person, in his Royall Dignity; the free course of justice; the Laws of the Land, the peace of the Kingdom; and the Priviledges of Parliament, against any force which shall oppose them._ And in this we were daily confirmed & incouraged more and more, by their many subsequent Declarations and Protestations, which we held our selves bound to believe, knowing many of them godly and conscientious men, of publique Spirits, zealously promoting the good both of Church and State. The War we ingaged in by Authority of Parliament, was only defensive, (which not only [91]Bishop _Bilson_, and [92]Bishop _Bedell_, but divers others of the Prelatical way hold to be just and warrantable.) We never opposed the King further, then He opposed His own Laws: Our aym in all that great Undertaking (as the great Heart-searcher knows) was to _secure Religion, to preserve the Government of the Kingdom, and to remove the Wicked from before the King, that his Throne might be established in Righteousness_.

And this Act of ours, was not at all contrary to the _Oath_ of _Allegeance_ which we have taken; because the intent of that Oath can be no other, then to oblige to obey the King, according to the Laws of the Kingdome; and to our knowledg, we never disobeyed the King in his legall and political capacity; though we confess we did, and by the Law were allowed to deny obedience unto him in his personall capacity, when it did cross his legall. And therefore they that charge us so deeply, and reiterate their charge by their multiplyed Pamphlets, _That we Ministers are the cause of all the Murders and Blood sheddings of these late years, and other horrid practices which we forbear to mention, have the greater sin_.

But our comfort is, the witness of our Consciences, and the integrity of our Carriages; and we doubt not but we can truly appeal, as _David_, did when he was accused for seeking the life of _Saul_. _The Lord judg between them and us, and plead our cause, and deliver us out of the hands of these cruell and unreasonable accusers._ This is all we shall return in answer to the first War; As for the second War, we profess, we stand amazed at the impudency of that man[93], who is not afraid, even against his own conscience (we fear) to say of the Presbyterian Ministers, _That they did separate their consecrated Lungs, for Bellows to blow up the Coals amongst the People this last Summer; That they were the Ghostly Fathers of all or the greatest part of those Anti-Parliamentary Barabasses, who so lately commenced Masters of Mis-rule in_ Surrey, Sussex, Kent, Essex, Wales, &c. _That in stead of lifting up their voyces like Trumpets, to cause the People to know their abominations, they lift them up like Trumpets, to prepare them to commit abominations, &c._ That Tumults, Insurrections, and Rebellions of the People against Authority, _in order to the advancement of High Presbytery, seem lawfull, yea, and commendable practices unto many of them_. To all which, and Multitudes of such like cruel invectives, we return the answer of the Archangel, _Jude_ 9. _The Lord rebuke thee._ It is well known to all that are not wilfully and maliciously blind, what help the Presbyterian Ministers and People did contribute towards the quenching of those flames; and that in all probability, the Army had been utterly destroyed, had not the Presbyterian Forces in _Lancashire_, _Suffolk_, _Essex_, and in divers other places (incouraged by the Ministers) come in timously, and vigorously to their assistance. And the time was, when this was ingenuously acknowledged by one of the chiefest of the Army, though the forementioned Pamphleter, possessed with prejudice against us, will not remember any such thing; and though some of us be like to be dealt withall by way of recompence, just as _M. Tullius Cicero_ was, who had his head cut off by _Popilius Lænas_, whose head he had saved from cutting off; or as _Constans_, the Son of _Constantine_ the great was served, who was kil'd by one _Magnentius_, whose life he had formerly preserved.[94] And what the Ministers of _London_ in particular did in this kind, is well known to all unprejudiced Citizens. We did not abet (as we are falsly accused) but abhor and detest, that _horrid violence offered to the Parliament, upon that fatall Munday_, July 6. 1647. We have always been, and still are friends to the _Priviledges of Parliament, according to our Covenant_. And for this very cause it is, even because we will not break the priviledges of Parliament, that we suffer so deeply from these kind of men at this day. Although we could (if recriminations were good answers) put them in mind of Pamphlets, not a few, written by them, and those of their way, _in justification of as horrid acts of violence offered to the Parliament_. When the Scottish Army came last into _England_, (though we are shamefully traduced, as if we had encouraged and invited them to come in,) yet our consciences do witness with us, and our _Auditors_ can testifie for us, that we did unanimously oppose them, as men that pretended the _Covenant_, but acted quite contrary unto it. We profess, that in conscience we are bound, and in practice we shall endeavour to obey _lawfull Authority in all lawfull things_; and when we cannot actively obey, we shall be ready _passively to submit_. If our hearts deceive us not, we have no design but the _glory of God_, _no interest like that of Religion_. We desire more to _sow spiritualls_, then _reap temporalls_. And that Christ and his Gospel, may be exalted, though upon our ruines. Pardon us, that we become fools in glorifying, for ye have compelled us. We hunt not after tythes, and great Livings, but seek the salvation of our peoples souls; and had our enemies a window into our hearts, they would finde these our professions to be true and unfeigned. And yet we must crave leave to tell these men, _That the design of taking away Tythes from the Ministry, was first invented by that cursed Apostate_ Julian, _who (as Mr._ Stock _that Reverend, pious, and painfull Preacher hath observed[95],) by this means is noted, more to have overthrown the Church, then all the Persecuting Emperours before him. Because they took away Presbyters, and their Martyrs blood was the seed of the Church, but he took away Presbyterium, the Ministry it self, in withdrawing the maintenance from the Church, and so overthrew the Worship of God._ As for our way of preaching, though we are far from justifying any _indiscreet and passionate expressions_, yet we conceive it to be very hard measure, to have our integrity arraigned and condemned for humane infirmities. And we hope we may, without boasting, say thus much; That the _setled Ministry of England_ was never more _censured, molested, impoverished and yet never more pious, peaceable, and painfull_. And that our condition in this juncture of affaires, is just like that of the _Romane, That had a suit commenced against him, because he did not receive the sword of his enemy far enough into his bowels_. And that therefore it is that some men rail against us, because we will not break our _Oaths and Covenants_, and will not _serve the times_, but _serve the Lord_. It is a great refreshing to us, to consider the wise dispensation of God, in ordering the affaires of this Kingdome, so, as he hath thereby discovered the hidden hypocrisie and cousenage of many men, unto those who otherwise would not have believed it. And we earnestly intreat these men to consider, as in the sight of God, before whose dreadfull judgment Seat, both we and they must shortly give an account of all things done in these our mortall bodies; Whether in that dreadful day it will appear a _righteous thing_, If those who have cryed down _Persecution so much_, should now themselves become the _greatest Persecutors_. And if they who have formerly abhorred others, as men transported with an _Antichristian spirit_, but for a bare suspition, that if they got power into their hands, they would prove _cruell and tyrannicall to poor tender consciences_, should now actually attempt to do that themselves, the which upon bare suspition, they did condemn in others: And if any who have accused others for seeking great Offices, and places of gain and preferment, should now manifest themselves to be none of the least self-seekers. Alas! who knows, or can discern the deceitfulness of our hearts? and that if we give way upon meer outward occurrences, to change our principles, but that upon further changes, the Righteous Lord may leave us to Satans stronger delusions, to transport us further, then at present can come in our hearts to imagine; that so after all the glorious beginnings in the Spirit, we should fearfully Apostatize, and end in the flesh. For our parts, we tremble to think of those formidable Judgments of our Righteous God. And our prayer to God is, that he would keep us sincere in all changes, and that he would plead our cause for us. And our _rejoycing, is the testimony of our consciences, that in simplicity and godly sincerity, not with fleshly wisdome, but by the grace of God, we have had our conversation in the world_. It is the integrity of our consciences, that carries us above all the reproaches and slanders that are cast upon us: and that makes us go on in doing our duties, maugre all opposition; and to commit the maintaining of his own cause, and the cleering of our callings and persons unto the Lord, who judgeth righteously.

[1] Ezra 4.15, 24.

[2] _Justini Martyris Apologia. Tertul. Apol._

[3] _Juell. Apolog._

[4] Psal. 80.12, 13, 14, 15.

[5] Psal. 51.18.

[6] 1 Tim. 3.15.

[7] 2 Tim. 3.16, 17. Psal. 19.7.

[8] 2 Cor. 5.20. Eph. 4.11.

[9] Matth. 18.20.

[10] Iam. 4.12. Isa. 33.22.

[11] Matth. 28.19. 1 Cor. 11.23. &c.

[12] 1 Cor. 5. Ioh. 20.21, 22, 23. Matth. 28.18, 19, 20.

[13] Eph. 4.11. Eph. 1.22. 1 Tim. 3.15.

[14] Heb. 3.2, 3. Ha. 5.1, 7. Cant. 4.16, 6.2. Eph. 2.12.

[15] Eph. 4.12. Matth. 18.15. 1 Cor. 5.5.

[16] Eph. 4.11.

[17] 1 Tim. 5.17. 1 Cor. 12.28. and Rom. 12.6, 7, 8.

[18] Act. 6.5, 6. Phil. 1.1. and 1 Tim. 3.8.

[19] 1 Tim. 3.2. to 13. &c. Act. 6.3.

[20] Act. 6.5, 6. 1 Tim. 3.10. Act. 13.1, 2, 3. and 14.23. 1 Tim. 5.22. and 4.14.

[21] Act. 6.4.

[22] Act. 15.21. Act. 13.15.

[23] Matth. 16.19. 2 Tim. 4.1, 2.

[24] Numb. 6.23. Luk. 24.50. 2 Cor. 13.14.

[25] Matth. 28.19, 20. Mat. 26.26. to 31. 1 Cor. 11.23.

[26] Tit. 3.10. 2 Thess. 3.14, 15. Mat. 18.15. to 21. 1 Cor. 5.3. and 2 Cor. 2.6, 7, 8, 9, 10.

[27] Act. 4.35 and 6.1, 2, 3. Act. 11.29, 30. Rom. 12.8.

[28] 1 Cor. 14.34. Rom. 16.1.

[29] Act. 2.41, 47. Act. 5.4. Act. 6.1. Act. 21.20.

[30] Act. 15.

[31] Deut. 17. to the 12. Mat. 18.15, 16, 17, 18.

[32] 2 Pet. 2.10.

[33] Deut. 17.18, 19. & cap. 31.9. Josh. 1.7, 8.1. 2 King. 11.12.

[34] Isa. 49.23.

[35] Ezr. 7.26, 27. 1 Pet. 2.14. compared with Gal. 5.19, 20. & Phil. 3.2. & 2 ep. Joh. 10. 2 Chron. 15. & 2 Chron. 17.6. 2 Chron. 19.3. 2 Chron. 29. 2 Chron. 33.15, 16. 2 Chron. 34.31, 32, 33. Nehem. 13.15 _ad finem_. Dan. 3.29. 1 Tim. 2.2. Rev. 17.16, 17.

[36] 1 Pet. 2.14. Rom. 13.3, 4.

[37] Επισκοπος των εξο της εκκλησιας, _Euseb. vit. Constant._ cap. 24.

[38] Isa. 49.22. Psal. 72.10, 11. Isa. 60.10. Rev. 21.24.

[39] 1 Cor. 5.12.

[40] _Ab Apostolis usque ad nostri temporis fecem, Ecclesia Christi nata & Adulta persecutionibus crevit, Martyriis coronata est; et postquam ad Christianos Principes venit, potentiâ quidem & divitiis major, sed virtutibus minor facta est._ Hieron. tom. 1. in vitâ Malchi.

[41] Act. 28.22.

[42] Act. & Mon.