Chapter VI: Part 6

And if Parents and Masters, much more ought Ministers to be very conscientious in the diligent discharge of this duty. Our Saviour Christ layeth an express command upon them, not only _to feed the sheep_, _but also the lambs of Christ_. It is no disparagement to a _Peter_, to be a _feeder of Christs lambs_. Oh that Ministers would unanimously and universally set to this duty! We commend it to them, as a most _Soveraign Antidote_, to preserve their Congregations from the errours of these times. It is reported of _Julian_, that amongst other subtile plots he used for the rooting out of Christian Religion; One was the _suppression of all Christian Schools_, and places of catechizing. [193]And as one saith, _If he had not been as a Cloud that soon passeth away, it had been to be feared, lest within a short time he had overshadowed all Religion._ For when Catechizing was taken from the Church, it was presently all overspread with ignorance. And it is further added by the same Author, That the Papists themselves acknowledg, that all the advantage the Protestants got of them in the beginning of Reformation, was by their catechizing; because they began sooner to catechize, then they did. And it is to be feared, saith he, if ever the Papists get once again advantage of Us, it will be by their exacter catechizing, then ours. And therefore, if ever you would prevent the further _corruption_ of mens Judgments, and secure them from the infection of _errour_, and preserve Religion from ruine. We exhort you in the bowels of our Lord Jesus Christ, to practise this duty; and intreat our people with all readiness and constancie, to submit unto this Ordinance of God, which with so much publique prejudice, hath been so long neglected.

And to perswade people thereunto, let them consider further,

1. If Ministers are bound to catechize; then people are bound to be catechized.

2. That they are baptized, and thereby consecrated unto Christ, and obliged by promise, to give up themselves unto instruction.

3. That ignorance, though it be not the greatest, yet it is a most dangerous sin: All sin is wrapt up in ignorance, as a child in swadling clouts. The Scripture saith, [194]_That Christ will come in flaming fire to render vengeance upon all those that know him not_, &c.

It makes the _ignorance of God_ to be the cause of all sin, 1 _Sam._ 2.12. 1 _Joh._ 2.4. _Eph._ 4.19. And _David_ prayeth unto God, [195]_To pour out his wrath upon the heathen that know him not_; how much more upon the Christians that know him not? As toads and Serpents grow in dark and dirty sellars: so all sin and wickednesse in an ignorant and blind soul. Now there is no ordinary way for young people to gain the knowledge of God, but by _Catechizing_.

4. That the time of youth is the _golden Age_, the _seasoning age_, and a time in which men are apt to receive abiding impressions of evil, or good. And if they can learn to say to _Elisha_, _Bald-pate_, why should they be unwilling to learn to sing to Christ, _Hosanna_?

5. That it is not so great a shame for young people to be ignorant, as to be wilful and obstinate in ignorance. And if they refuse to be _Catechised_, they shall perish in their ignorance; but the _Minister_ is free from the blood of their souls.

The second sort are such _as live within the bounds of our Province, and come to our Congregations, and yet are wicked and prophane, and such, as if they should come to be examined by the Minister and Elders, would not be received to the Sacrament_. These are Christians in _name_, but they are a shame to the _name_, and bear it (as _Urijah_ did a letter to _Joab_) _for their ruine and destruction_. We beseech and intreat them to consider, what a sinful and cursed condition it is to live ungodlily and unrighteously under the abundance of Gospel-Ordinances.

First, what a _sinful condition_ it is; For,

1. It is as much as in them lyes, a frustrating of the great love of Christ in dying for them: For, therefore Christ dyed, _that they which live, should not henceforth live unto themselves, but unto him which dyed for them, and rose again_, 2 Cor. 5.13.

2. It is a frustrating of the gracious design of God, in sending the Gospel to them; for one chief errand of the Gospel, is to _teach us to deny ungodlinesse and worldly lusts, and to live soberly, righteously, and godly in this present world_, Tit. 2.12.

3. It is not only to sin against the _light of nature_, but against the _light of the Gospel_.

4. Not only against the _creating and preserving mercies of God_, but against the _heart-blood mercy_ of Jesus Christ.

5. It is a sin of _horrible ingratitude and unthankfulness_; a sin that makes God himself to stand, as it were, amazed, that any man should be so wicked, as to be guilty of it, _Isai._ 1.2. _Jer._ 2.11, 12.

6. It is a sin that will make us speechlesse, and unexcusable at the great day, _Joh._ 15.22.

7. It is a sin that renders a Christian worse then the very bruit creatures, _Isa._ 1.3. And in this one sense, worse then the Devills themselves, because the Devills never refused so great salvation.

2. Consider what a cursed condition this is: For,

1. It is a _spirituall plague_, which is so much greater then a corporal, by how much the Soul is better then the Body.

2. It is a sign not only of Gods Fatherly, but revengeful displeasure, _a brand of reprobation, and the high-way to damnation_.

3. It renders a man utterly uncapable (as such) of the Sacrament of the body and bloud of Christ; for Christ ordained the Sacrament for his friends, not for his enemies; to increase, not beget grace; for those that are visible Saints, not for those that are visibly wicked.

4. It brings _Personall, Congregationall_, and _Nationall Judgments_, Luk. 13.5. Isa. 5.

5. It makes a Christians condition at the day of Judgment more intolerable, then the condition of _Sodom and Gomorrah_. It makes the Gospel it self to be the chiefest inditement against him; and the hottest place in Hell to be his portion for ever, and ever.

Oh that the Lord would give hearts to these men to meditate on these things! and to repent of all their swearing, cursing, lying, drunkenness, fornication, adultery, Sabbath-breaking, and such like abominations! And let them not be offended with us, (as most of them are) for not admitting them to the Sacrament; but rather offended with their sins, that make them uncapable, as such, of the Sacrament. Let not them cry out against us, but against themselves; and study to be revenged, not of their Ministers and Elders, but of their sins, and themselves. The Lord knows, that it is meer love to the Lord Jesus Christ, and tender pity and compassion to their and our own souls, that forceth us to deny them this Ordinance; lest we should be instrumental to their eating and drinking their own damnation, and accessary to their unworthy receiving, and to the prophanation of the Sacrament; _Let not our pity, love, and care to them, breed hatred against us, in them._ And why should they desire to partake in these holy mysteries, whose hearts and lives are so full of unholinesse? why should they that want spirituall life, desire to eat of spirituall food? What should men spiritually dead, do at a spiritual feast? why should they desire to eat that bread, which will certainly, as long as they continue in this condition, be the bread of death, not of life; and to drink that cup, which will certainly be a cup, not of salvation, but of damnation! Let our counsel be acceptable to you; _First wash you, make ye clean, put away the evill of your doings from before Gods eyes, cease to do evill, learn to do well_; and then come and see whether we will not receive you heartily and joyfully to the Sacrament. _First wash your hands in innocency, and then you will be fit to compasse the Lords Altar._ First get _spirituall life, and then come and eat spirituall food_. First get to be a friend and Disciple of Christ; and then not only We, but Christ himself, will bid you welcome, and make you partakers of all the benefits and comforts of the blessed Sacrament.

The third and last sort, _are such as come to our Congregation, and live_ (for ought we know) _unblameably_; and yet refuse to joyn with Us in the Sacrament upon this account, because they will not come to be examined by the Minister and Elders. This (as we find by woful experience) is the great mountain that lyeth in the way, and hindereth the free passage of the Presbyterial-Government; and therefore we have taken some pains in our Vindication for the removing of it; we have shewed,

1. That the Ruling-Elder (which is the Officer so much opposed) hath a Divine Warrant.

2. It is the Will of Jesus Christ, that they that come to the Sacrament, should first submit themselves to Examination; and not only so, but to _Examination by Minister and Elders_.

3. What this Examination is, which is required, and how often it is required.

4. The reason why ancient men and women, that have formerly under the Prelatical Government been admitted to the Sacrament, are required to submit unto Examination, before they can be again admitted; It remains, That we give Answers to the Objections that are brought against this way of Examination; but before we do this, we will first offer certain Reasons and Motives (besides those already named) to perswade every one of our respective Congregations, as well old, as young, rich as poor, freely and cheerfully to submit unto it.

[Sidenote: Motive 1.]

The first _Motive_, is _from 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 can _ignorant 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 suppose _to be very skilful in the word of Righteousnesse_, upon _Examination_ are found to be _babes 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 needs _eat 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 the _spiritual state_ of their Congregation, that they may watch over them in the Lord?

4. Unless every one of the Congregation give an account of their Faith to the Eldership, as well as any one, the people will be extreamly apt to object unto the _Minister 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 breed _discontents_ and _animosities_ in the people against the Eldership, and great _divisions_ and _dissentions_ among themselves.

5. This course should be submitted to by the most intelligent and knowing Christians in a Congregation, that by their _good example_, and _professed subjection_ to 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 the _Ministers and Elders_, intrusted by God with the _Oversight 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 to _keep themselves pure_, _and not to be partakers of other mens sins_.

[Sidenote: Motive 2.]

The second motive, is from the _great 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 are _knowing_, shall be encouraged, and those that are _weaker_ in understanding, further strengthened in knowledg; and those that are _ignorant_, 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 by _knowledge_; as well as by _Faith_, 1 _Cor._ 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 a _good foundation_ will be laid, of carrying on that _reall reformation_ which we have _covenanted for_, both in Congregations, families, and particular persons; _growth in knowledge_ being a great means to further _our 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 be _cured_, and our Congregations to the _glory of God_, and the comfort of _Minister_, _and Elders_, be reduced to a sweet Harmonious _unity and uniformity_, not only in judgment, but in practice, both thinking and doing the same thing; which were a _Gospel-blessing_ much to be desired, as a fruit of that Ancient Promise, _Jer._ 32.39.

[Sidenote: Motive 3.]

The third Motive is from the _Mischiefs that will inevitably ensue upon the neglect of this practice_. For hereby,

1. _Ignorant persons_ shall go on in their ignorance undiscovered, unreformed.

2. The _Lords Supper_ in 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. The _Ministers and Elders_, who sincerely tender the spiritual welfare of their Congregations will be much _discouraged_ and _discomforted_.

5. The _Work 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_.

[Sidenote: Motive 4.]

The fourth Motive, is from the _weaknesse and insuffiency_ of the objections that are brought against this practice; To which we shall now (God assisting us) return _distinct_, and we hope, _satisfactory_ Answers.

The Objections are:

[Sidenote: _Object._ 1.]

Many who are well inclined, object their own _timorousness_: And have _jealousies_ that the Minister will propound such hard and unusual questions, as they shall not on a sudden be able to answer.

[Sidenote: _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 the _Ordinance of Parliament_, of the 20th of _October_, 1643. the particulars thereof being the _fundamentalls of Religion_, contained usually in most _Catechismes_, which persons of the meanest capacity ought to understand.

2. We doubt not but the _Ministers with the Elders_, will make it their serious Endeavours, to deal with all persons in all _Prudence, meeknesse, tendernesse, and love_, as the condition of those that come before them shall require; They being not insensible of their own _weaknesse_, 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_.

[Sidenote: _Object._ 2.]

Why may not people be now admitted to the Sacrament, without examination, as well as before the Elders were chosen?

[Sidenote: _Answ._ 2.]

Because; 1. Before Elders were chosen, and the foundation of Church-Government begun to be laid, the Church of _England_ was in _point of Church Government_ in an unreformed condition: But now (blessed be God) in a way of Reformation. And we have in our _Nationall 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; and _shall we still persist in our old unreformed way?_

2. The _Promiscuous admission_ of all sorts of Persons heretofore without examination tended much to the _Prophanation of the Lords Supper_, and was a great _scandall_ in our Church, _Hazarded_ the souls of thousands, _occasioned_ separations from our Churches, brought the judgments of God upon the _Kingdome_, and was no small griefe to godly Ministers, &c. But now God having provided a further Remedy, we ought not only, not to _oppose it_, but to _submit_ to it, with all readiness and thankfulness.

[Sidenote: _Object._ 3.]

Will you have the _Ancient 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.

[Sidenote: _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 a _Church-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 all sorts have formerly been admitted, without any Distinction, then _Old men_ must be willing to give an account, as well as _young men_, and _rich men_, as well as _poor_: Because,

1. Old men and rich men are found to be _ignorant_, and to prophane the Sacrament, as well as _young men_, and _poor 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 can _Noblemen, 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?

[Sidenote: _Object._ 4.]

We are willing to come to the _Minister alone_, to be examined; But we will never come before the _Ruling-Elders_.

[Sidenote: _Answ._ 1.]

The Office of the _Ruling Elders_, as they are distinct from _teaching Elders_, is grounded upon Scripture; and is not an invention of man, but an _Ordinance 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 the _best 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 very _prejudicial_, both to Minister and People: For in some places _Ministers_ may 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, where _Ministers_ are more _wise_, and _humble_, and _faithfull_, if they should assume the power of Examination, without _Elders_ assisting of them, they will be wofully _mis-reported_ and 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 such _as 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 against _Ruling-Elders_, when they are purposely chosen for their _own relief and benefit_.

6. We have also formerly shewed, 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 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 a _Prelate_ in his Congregation; and to bring in that, which hath some Resemblance to _Auricular confession_.

[Sidenote: _Object._ 5.]

Though some _Ministers 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,

[Sidenote: _Answ._]

1. We doubt whether there be any _Ministers_ of the Presbyterian judgment, that do thus practise.

2. If there be any such, we conceive that herein they act not only contrary to an _Ordinance of Parliament_, but to an _Ordinance of Christ_, who hath given the power of Discipline, not to _one Minister_, (as we have said) but to an _united company of Presbyters_ And 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 the whole 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 think _to 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_.

[Sidenote: _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.

[Sidenote: _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 should _examine 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 of _Church-Examination._

2. The Apostles words are not to be understood _restrictively and exclusively_. For he doth not say, Let a man examine himself _only_, But let a man _Examine himself_, that is, Let him _especially 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 man examine 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 text _exclusively_, 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 to _examine themselves_, it is to be feared, are as regardless of examining themselves, as unwilling to give an account to the Eldership.

[Sidenote: _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.

[Sidenote: _Answ._]

That text is not to be understood _exclusively_, unless it relate to close hypocrites: An _hypocrite_ eats and drinks damnation to himself only, but if it relates to those that are _grosly 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 the _guilt 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.

[Sidenote: _Object._ 8.]

There are many _Elders_ that are very ignorant, and fiter rather to be _examined_, then to _examine_; and that propound unbeseeming and absurd questions.

[Sidenote: _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_.

[Sidenote: _Object._ 9.]

It is not enough for a _Minister 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 seeth his child very greedy of it) to give it him; especially, when he knoweth that it will certainly poyson him. It was not enough for old _Eli_ to admonish his Sons; but because he did not use his power, in hindring them, he is reproved, as accessary to their sins.

[Sidenote: _Object._ 10.]

I have _lived 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_.

[Sidenote: _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 of _Naaman_ said 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?_

[Sidenote: _Object._ 11.]

But I have made a Vow, that I will never come before the Elders.

[Sidenote: _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.

[Sidenote: _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.

[Sidenote: _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 own head, 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, that _duty is ours_, but _success is Gods_. When _Paul_ had 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 hearts _the 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 not _to be overcome of evil, but to overcome evil with good_. If they mock at us (as they did at _Paul_) 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 our_ Lord Jesus Christ, _that great Shepherd of his sheep, through the bloud of the everlasting_ Covenant, _would make you perfect in every good work, to do his Will; working in you, that which is well-pleasing in his sight, through_ Jesus 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 by _Nyc. Vedelius_, in his Epistle before his Commentary upon _Ignatius_.

[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] _Musculus_ on 1 Cor. 11.

[170] _Thomas Goodwin_, in his Sermon upon _Zech._ 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_:

1 _Quia adversatur charitati erga proximum, & privat eum spirituali bono_.

2 _Adversatur ædificationi illius qui facit separationem, quatenus privat semetipsum Communione in bono spirituali_.

3 _Adversatur Christo, quatenus unitatem corporis ejus mystici suo modo tollit_.

4 _Viam facit ad hæresin & separationem à Christo_.

[176] 1 Cor 9.2.

[177] _Subsequens consensus_ Jacobi _in_ Leam, _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] Eccl. 12.1. בחרותיך.

[185] _Discipulum minimum Iesus amavit plurimùm_, Hieron.

[186] _Non minus placet Deo_ Hosanna _puerorum, quàm Hallelujah virorum, Dr._ Andrews _in 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. _Cheynell_ in a Sermon before the House of Commons.

[192] Ephes. 6. εκτρεφειν.

[193] Dr. _Andrews_ in 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,

_George Walker_, Moderator. _Arthur Jackson_, } _Edmund Calamy_, } Assessors.

_Roger Drake_, Scriba. _Elidad Blackwell_, Scriba.

FINIS.

Reader, be pleased to read in page 111. line 23. _And let every one_, &c.