AN EXHORTATION Directed to the ELDERS Of the several CONGREGATIONS Within this Province of LANCASTER.  
By the Provincial Assembly at Preston, May 1. 1655.  
LONDON, Printed by J. M. for LUKE FAWN, and are to be sold at his Shop at the Sign of the PARROT in PAUL'S Churchyard. 1655.   

THis Synod taking notice of the want in many Congregations, and some whole Classical Presbiteries in this Province; and of the languishment of others of the exercise of that order, and power which our Lord Jesus Christ hath placed in his Church for the keeping out, and removing thence of defilements, and scandals; and for the restraining, and the recovering of offenders therein, and perceiving that the said want and languishment arise not from the lack, either of freedom to act, or of warrant, and call to it, either from God, or man; nor from the prevalency of Schism, either among the people, or the Elders (which through the special mercy of God, much to be admired, hath been in a great measure prevented in these parts) nor because there is no occasion to use it; there is, alas, but too much; nor so much from the backwardness, or averseness of the people; but mainly for the lack of resolution, care, zeal and diligence in those who have the charge thereof lying upon them, as having both been called to, and undertaken it: and considering on the one hand that there is a standing commission, and command for it in Scripture, and a perpetual need on man's part of the execution of it: and on the other hand that the ceasing of it (especially falling out in concurrence with the fickle, backssiding and corrupt temper of these times) is the inlet of many very great evils to Religion, to the Church of Christ, and to many particular souls: Hath thought meet to bespeak, by way of Exhortation: all their Brethren that are in place of Rule in the Churches of this Province, where any such defect is, whether they be the labourers in the word and Doctrine, or other Elders, unto the reassuming of the tender sense of their duty in this work into their hearts, and the renewed execution of it into their hands.  
We shall not here enter into the particular remembrance and persecution of the several grounds which are to prove, or motives which may press unto, or parts, and proceeding, which are to carry on this Discipline. Supposing those grounds were apprehended and weighed, when the work of the Reformation of our Church in the point of Discipline, was first (in these late years) covenanted and promoted, and the Office of Government was restored among us, and undertaken by you brethren. And for matter both of incitement unto, and delineation of the several branches of this work, we refer you to the hortation of this Assembly of February the seventh, 1648. The revival whereof both in memory and practice, we recommend unto you.  
Suffer us here but to suggest to your Consideration, that which ye already sufficiently know, that in Church-labour, and in work about souls want of success, want of the favour, or help of civil Authority, or the urgency of worldly occasions, none of these is any release from duty.  
Successesness, or slow going on, or the occurrence of difficulty therein, is no dismission from duty. We are to labour, and not to faint, even to the utmost extent of our commission, and to the utmost length of the time in which God is pleased to call us to, and continue us in his work, howsoever it may speed, and whatsoever may be the success. At the Word of Christ we must again let down our Nets for a draught, though we have already toiled a whole night, and caught nothing. At the Mission of God we must do our Errand, whether they (the persons we are sent to) will hear, or whether they will forbear. The Servant of the Lord must be apt to teach, patiented, in meekness instructing them that oppose themselves; if God peradventure will give them repentance: He must Magnify his Office (or put it forth to the utmost) if by any means he may provoke to Emulation his people, and save some of them.  
The distance, disfavour, yea, or oppositeness to it of State-Superiors, is no supersedeas. The Commission that doth enable, and the Command that doth set persons to this work is from God, whose imposal no change or crossness of humane affairs, affections or aspects is to infringe. Civil Authority is but accidental (though it maybe in its kind assistant) to divine Ordinances: and yet we do not conceive ourselves destitute of such Warrant: The Injunction for the Government that was given forth remaining (as we take it) still in force: and there is no man forbidding us to proceed in it. But if now we were, or hereafter should be either destituted by it, or inhibited, yet no such thing ought to take us off, or to disanimate us: neither should we therefore count ourselves ex authorized.  
Nor yet is a temporal calling, or negotation, anexcuse from this work. The Kingdom of God, and its Righteousness claims the first place in every one's seeking that belongs to Christ. Earthly affairs may be a Christians vocation, but must not be his entanglement, or avocation from the business of God's House: No natural relations or civil Employments may impeach a Christians freedom to Christ's Service.  
Having spoken this word to all persons charged with this work as taken together, we would now have to our Brethren of the Eldership that are called only to Rule and to those also who labour in the word, and Doctrine, to each of these a word severally.  
To our Brethren who are only called to Rule, we shall say but this: As their Office is not superfluous, or indifferent, so their Station in it is not arbitrary to them, that it may be put on, or off by them, merely upon their own choice, or judgement; They have put their hands to the Plough, and what therefore is it for them to look back from it? their Office in the valuation of the holy Ghost, is a good work, and worthy of double honour: but withal, it should be remembered, it is a Work; and a work, wherein they are required to rule well, and to rule with diligence: We all own, and must come to an account unto our great Master now in heaven, how we have received, how we perform, and how we part with any trust we have from him: And the soundness, and edification of the Flock, the saving of others souls, and their own rejoicing in the day of the Lord Jesus Christ, doth depend upon the discharge of their Office.  
Our Brethren that labour in the Word and Doctrine, we wish seriously to consider, how behooveful for them in that their heavy charge it is, to have the Discipline up, and in exercise: We would hope, every one of them to be sensible of the miss of it (where any is) both in relation to the people, and to themselves. As to their people, how for lack of it they are exposed to, if not infested with irreligion, ignorance, error, division, a spirit of security, pride, and self-willedness, and manifold profaneness in life, and now of late, very strange, strong, and most dangerous Satanical delusions; and how the Ordinances of God, which yet they retain among them are through that defect subject to inefficacy, contempt, and profanation, much more than it might be hoped they would be, if the Discipline were in force. As to themselves that by the same means they are brought under much difficulty, perplexity, and grief of soul, in, and about their administrations: their charge, as to the knowledge of particular persons, and cases, being not distinctly enough known to them, and so they are left uncertain to whom to apply themselves, and what, and how to administer so, as to give to each their portion in due season.  
Moreover, hence it is that in public Dispensations there is an offensive diversity betwixt the practice of one Minister, and of another; from whence arise distastes, censures, and stomaching betwixt Minister and Minister, betwixt people and people, and betwixt people and minister; together with disorderly rangings of people from their proper places; as there is particularly in the use of both the Sacraments: And in relation to that of the Lords Supper, we observe that Ministers in many, if not the most places where the Government is not used, find no other way to acquit themselves, but either to dispense it promiscuously, or to lay aside, and bereave their flocks, and themselves wholly of it: neither of which ways we think can be justified.  
Here is no room for discussion in relation to each of those courses: Only to promiscuous admission to the Table of the Lord (it being the commoner, and the loser way) we will say this, The Church of God (especially as assembled, and employed about the Ordinances of the Gospel) is a Temple, a City, a Flock, an Army. To expose then her communion, and the Ordinances of Christ peculiar to her, unto all comers, is to make her a Temple without a Court, Doares, or Porters; a City without walls, Gates, and Bars; a Flock without Fold or Shepherd; and an Army without Guard or Discipline. The Temple of God (which the Church of Christ is) is holy: the Lord's Supper is an holy thing, as in some other respects, so in as much as the Elements of it were by our blessed Saviour both instituted, and solemnly set apart by prayer unto a holy use; which latter by virtue of that first institution, and benediction, is continually done by the Minister: the prohibition of Christ is indefinite, Give not that which is holy unto the Dogs: And indeed the nature of holiness consists in a separation from common commerce, or use: the measure of which separation, is the will, or rule of him that is the Founder, or Author of that holiness. The Rule of the Gospel is, If thy brother go on in an offence to the neglecting of the Church's admonition, let him be unto thee as an heathen man, and a Publican. Again, Mark them which cause offences, contrary to the Doctrine which ye have learned, and avoid them. And again, Looking diligently lest any man fail of the Grace of God: Lest any root ●f bitterness springing up trouble you, and thereby many be defiled: lest there be any Fornicator, or profane person, etc. And elsewhere, We command you Brethren, in the name of our Lord Jesus Christ, that ye withdraw yourselves from every Brother that walketh disorderly. And, if any man obey not our word, note that man, and have no company with him. And in another place, Ye have not rather mourned, that he that hath done this deed might be taken away from among you. Know ye not that a little Leaven leaveneth the whole lump? Purge out therefore the old leaven, that ye may be a new lump. Now I have written unto you, not to keep company, if any man that is called a Brother be a Fornicator, or Covetous, or an Idolater, or a Railer, or a Drunkard, or an Extortioner, with such an one, no not to eat. Do not ye judge them that are within? Therefore put away from among yourselves that wicked person.  
And whereas there are some who would have these five last passages (all comprised in one chapter) or some of them to be taken only of private converse, or fellowship, not of public, or Church-communion: besides their presumption in putting a restriction upon the Scripture, serving their own turn without warrant from itself, they are confuted by the Text itself, which in every one of those passages insisteth on the same thing, to wit, the ejection of the wicked person from among them, to whom he writes, the Church of God at Corinth, the which he resembleth to a whole lump or mass, in danger to be tainted by the corruption of that person, while he was continued among them, as one particle, or piece thereof. Yea further, the Apostle in his urging upon them the performance of that act of ejection, inserteth this as an Argument (by which he plainly applieth the whole discourse to this matter of the Lords Supper) For even Christ our Passover is sacrificed for us: therefore let us keep the Feast, not with old leaven, neither with the leaven of malice and wickedness. What can the Apostle, as to his Argument in hand, mean by holding out Christ as our Passover, which is sacrificed for us, and by calling us, therefore, to keep the Feast with the exclusion of old leaven, but that Christ in the public administration of his Supper in his Church, is the same in substance to us Christians, which the Passover was to the Israelites, that this Supper succeedeth in the room of that Passover, and that the Rite of that Passover in the expurgation of leaven, is a rule or instruction to us in our keeping of this Supper; when Christ's last Passover was ended, and in the evening in which he was betrayed, and led away to death, he instituted this Supper, to be a continual memorial of the Sacrifice of his death; therefore, as the Israelites, during the feast of the Passover, were to abstain from leavened bread, and for that purpose they were to put away leaven out of their houses, no leaven was to be seen with them in all their quarters; so is the Church of Christ now to observe the Feast of their Passover, the Supper of the Lord, without the association of wicked persons; that is, not only those that are out of the Church, but such as, being among them, and of their Brotherhood, and Body, have lapsed into gross sins, and have not manifested their repentance: and for that end, when they go about the celebration of that Feast, they are to look intently to the exclusion of such persons, if any be, from among them, and to see that their Assembly be a refined, or new lump. This appears to us to be the clear importance of that place. These are some of the rules describing the sanctimony of the Church's communion, particularly in the celebration of the Lords Supper.  
Doubtless a Minister hath not done his part when he hath publicly warned, or Doctrinally to all in general, declared against unworthy receiving at the Lords Table; he hath invested in him the Keys of the Kingdom of Heaven: not only a Key, but Keys; that is, as we understand, A Key to bind or shut, as well as a Key to lose or open; and a Key of Power, or Discipline as well as a Key of Knowledge or Doctrine. He hath a Watch to keep, as well as a Word to declare; as he may not be a dumb Dog that cannot, or will not bark, so he must not be a blind, sleeping, or unobserving watchman; as his work is to feed the Church of God, so he is charged, and that in order thereunto, to take heed to all the flock, and to take the oversight thereof. That which we read practised by the ministers of Christ, or committed to any such to be practised, or commended in them when practised, in order to the fulfilling of the Ministry, and to the edifying of Churches, that we conceive to be matter of rule now to them who are set in the same calling, and relation. Now we find that the Apostles, Paul and Barnabas, were careful, after they had preached the word of the Lord, and planted Churches, to go again to them, and to see (or, look into) them, how they did. That Tychicus was sent by the Apostle Paul to the Colossians for the same purpose, that he might know their estate: that in like manner Paul sent Timotheus to the Thessalonians, to know their faith: and that the Angel of the Church of Ephesus is noted, and praised by the Lord Jesus, for that he could not bear them which were evil, and had tried them, which said, they were Apostles, and were not, and had found them liars. As on the contrary hand, it was a charge which he had against the Angel of the Church of Pergamos, that he had them that held the Doctrine of the Nicholaitans, so hateful to him: and semblably he objecteth against the Angel of the Church in Thyatira, That he suffered the woman Jezebel, which called herself a Prophetess, to teach, and to seduce his servants to commit fornication, and to eat things sacrificed to Idols.  
We are persuaded to extricate a Minister from that labyrinth he may suppose himself in, betwixt a promiscuous administration on the one hand, and a laying down that Ordinance on the other; there are other ways besides the choosing and practising of either of these, and those clear, and warrantable ones, which (to our judgement) these are not. And if there be any of our Brethren who cannot find out any such way, we wish they would be present at our next Provincial meeting, and concur with us, in advising upon it for their resolution: which offer we expect they will hearken to, in reference not only to themselves, but to many of their Brethren (of which number ourselves are) who are much unsatisfied both with the non-administration of some, and with the boundless administration of others. And we do hereby declare unto them the offence which is taken (we think justly) by others, and ourselves, at the practice of them both, especially at the latter, that, if they will own their duty in the case of offences, they may be moved to accept of this our admonition and offer. And for the latter, as we know, and resent it to be a plainly anti-scriptural, and very harmful and offensive practice, so we judge it to be a novel course, against the constant judgement, and order of the Church of Christ in all ages, and scarce ever professed, or defended by any one before this age, nor in the latitude it's now held, practised till these very few years. And whereas divers that hold this course, seem to have a zeal for the continuance in public of the Book of Common Prayer, we wish them to remember, that in this they themselves do manifestly cashier and cross it, and that, whether they admit persons without beforehand requiring, and taking notice of their intent to communicate, or they receive such as are uncatechized, or they administer to them that are openly scandalous livers 
* See for this the Rubric, or Rules prefixed to the Order for the administration of the Lords Supper. The first and third Reasons for Catechising, prefixed to the Order of Confirmation, with the last rule suffixed to that Order; and the beginning of the Commi●ation against sinners. . And for that Book in general (having upon this occasion mentioned it) we may make this observation truly, that the wholesome Order therein, is for substance, retained by those that think fit to lay aside the reading, or reciting its lines verbatim, whilst it is broken, and abolished by those that would (in what suits with their minds) keep up its form of words: But we thus leave this point, and this our particular address to our Brethrens in the Ministry.  
Upon these, and other the like considerations, we exhort you all (our beloved Brethren) of every congregational Presbytery, whether Ministers, or other Elders, that have heretofore joined in the Government, to own that work of God, by applying yourselves diligently, and faithfully, to execute the same in all the duties thereof; and for that end, to cast your eyes continually upon the flock for the inspection thereof, and constantly, as opportunity is afforded, to keep the meetings of the Presbyteries, whether congregational, or classical.  
And because all men called to this work are not of equal forwardness, and that which are so far lapsed, as to be out of use may be not easily or suddenly to be restored, we desire neighbour Brethren of the Ministry, to excite and strengthen the hands of each other, by mutual exhortation, and counsel; and every of them to persuade the Elders of their own, and of the adjoining Congregations to the work: And though all whom it concerns be not presently gained to it, yet to pursue them still with brotherly invitations, while there is any hope. And if at the first they attain not to a competent number fully to act, yet those that are disposed to it, if they have any to concur with them, let them meet constantly, both Congregationally, and Classically, and we doubt not but their so doing (through God's acceptance of, and blessing upon their willing mind, and offer of themselves to this his work) may have some effect worth that labour, either to the public advancement of this work, or to their own edification, and comfort of conscience.  
And we propose to them, as a seasonable action, when they reassume this work, solemnly to humble themselves before God, under the remembrance and sense of all bypast backwardnesses and obstructions, and of all present imperfections and impediments; and to seek unto him for his presence, instruction, and help in this attempt: and then to proceed faithfully, industriously, and resolutely, as he shall please to lay their duty before them, and open a door to them for the execution of it, though attended with manifold discouragements and oppositions. In the carrying on of which, it had need still to be remembered, that we are to take heed as well unto ourselves, as to all the flock. Let each of us therefore look carefully to himself, and all of us one to another that we may be both blameless, and ensamples to the flock.  
Where any of our Brethren in the Ministry shall be ready to do his part for the restoring of the Discipline, and he be destitute of an Eldership to join with him, either by reason there hath not hitherto, been any elected, or for that they that have been chosen to it, persist in refusal to act, or that otherwise the Presbytery be fallen, as also where the number of Elders is not competent to the charge; we desire our Brethren in every such place to look into their respective Congregations, and to essay if any fit persons can be found, and brought in by election to make up an Eldership, and therein to use the advice of the classical meeting, or, in supply thereof, the neighbour Ministers.  
And if yet any Minister should be unprovided of an Eldership in his congregation, we exhort him still to beware of running upon a promiscuous admission of persons to the Lords Supper, and to use all lawful means for the prevention of such persons as would, from either seeking, or obtaining it; and particularly, to endeavour this by a personal address before, to those that offer themselves to that ordinance, by way of communication with them touching their understanding and faith; and by instructing, and admonishing them, in reference to their coming to, or refraining from it, as they shall find their capacity to be: as also, to repair for mutual advisement and help, to the classical meeting, and to the Provincial, if they find themselves still difficultated.  
Lastly, We desire, that in every Classis, an account be taken by the meeting thereof, from time to time, of the state, and proceeding (in relation to this work) of the Brethren of each congregation within their precincts; as also, that from every classis, there be sent to the Provincial Assemblies successively an account of their classical constitution and progress; and particularly, that the next Provincial meeting be from every classis certified of their receipt of this our address to them, and of their active concurrence in the subject matter of it.  
For a close of this our Invitation unto the necessary things above pressed, let us call to mind, and put you in remembrance (Brethren) how those primitive Elders we read of in the writings of the New Testament stood disposed unto their respective charges. The Scripture records to us, They were affectionately desirous of them. They were willing to have imparted to them, not the Gospel of God only, but also their own souls, because they were dear unto them. Like mothers of their children, they traveled in birth of them, until Christ were form in them. As nurses do their children, they cherished them, and were gentle among them. Like as Fathers do their children, they exhorted, and comforted, and charged every one of them. They could not forbear to seek to know their faith, and to endeavour their establishment, and comfort concerning it. Their cares of their Churches were like a tumult thronging in upon them daily. They sought not theirs, but them. They would gladly spend, and be spent for their souls. In the things wherein they were free, they made themselves servants unto all, that they might gain the more. They pleased all men in all things, not seeking their own profit, but the profit of many, that they might be saved. They naturally cared for their people's estate. They had great zeal for them. They prayed exceedingly, and laboured fervently in prayers for them. They had great conflicts (or ag●●●●●) for them. They greatly longed after them all in the bowels of Jesus Christ. They wished above all things that they might prosper. They had no greater joy then to hear that those their children walked in the Truth. It was their life to know them to stand fast in the Lord. They were to them their hope, joy, crown of rejoicing, glory, their dearly beloved, and longed for. Not only were their mouths opened, but their hearts were enlarged to them. They were in their hearts to die and live with them. They were jealous over them with godly jealousy, that they might present them as a chaste Virgin unto Christ. These were some of the workings of the minds and affections towards their flocks of those our Fore-leaders. Now the Father of mercies, and God of all Grace, grant you, and us, to be  towards the flock of God which is among us.  
This Exhortation is immediately sent, and committed to the hands of our beloved Brethren undernamed, to be by them communicated to the rest of our Brethren, to whom it is addressed, within their respective Classes, and with them jointly to be considered, and put in practice.  
FINIS.