FOrasmuch as the Lord by unexpected and unspeak­able providence, hath so composed the grand quar­rell of the Kingdom: that notwithstanding the spi­rits of many the Arch Enemies of Church and King­dom are not subdued; yet their rage and mallice is so limited, that although like the surging untamed waves, they would a­gain break out, if not bounded, and their power so broken that the mightiest Leviathans are now held by the Hooke of God.

That God hath also in this breath of time, put into the heart of Parliament and Synod, to settle a Government in the Church; having laid a good foundation of Reformation of corruptions in and about the Ordinances, Officers, and Admi­nistrations thereof. And for that the spirits of men are won­derfully averse to this so necessary a work, that although it have cost so much time, treasure, and blood, to bring to this maturitie: yet glad they would be to bring religion to a very hotch-potch, as appears by those many vain and needless scru­ples and Stumbling-blocks which Satan; and such men are e­very day casting in to obstruct.

I have thought good, as in duty every Christian is bound, as [Page 2]much as in them lies to help the Lord against the mighty, and that no man that truly desires satisfaction may misse of it: I have endeavoured to enumerate all such objections as have any shadow of reason; that the ignorant may be informed, the wilfull convinced, and the weak Christian satisfied, that so the Church may be edified, and God glorified.

And that I may not be tedious, I shall without more adoe, lay down these following Truths, which by Gods grace I shall vindicate against all opposers,

1 That Reformation of corruptions in the Church of God is of absolute necessity: although not to the being, yet to the well being thereof, and that as well in Discipline, as Doctrine.

2 That the Government of the Church by Pastors, Teachers, and Elders, is of Divine institution.

3 That although all men ought to hear the word, yet neither the ignorant nor prophane ought to be admitted to the Sacra­ment of the Lords Supper.

4 That self examination although a duty of absolute necessitie in every Communicant, yet its not all required, And that Examination by the Eldership, is both grounded upon Scri­pture, and good reason.

For the First.

That Reformation of corruptions in the Church of God, is of absolute necessitie, &c. is granted of all; therefore needs no dispute: only,

1. Q. What is meant by Reformation?

A. The bringing of the Church and worship of God, to as neer a conformitie to the minde and will of God, and to the primative Institution as may be, both by casting out corrupti­ons, and by supply of defects in and about the Ordinances, Ad­ministrations, Officers, and Members thereof.

2. Object. Was not the government of the Church by Bi­shops, &c. according to the Word of God: they were Prote­stants; and we enjoyed far more peace in the Church then now: [Page 3]men enjoyed then the Ordinances without interruption, and doubtlesse many thousands went to heaven, by Gods blessing up­on means then in use.

A. I shall nor need now to spend time about that Argu­ment of the Government by Bishops and their Substitutes: a­bundance of satisfaction having by divers been given to that point. True it is, they were Protestant Bishops in point of Doctrine, if we look upon the Doctrine of the Church, gene­rally owned: but their standing was not of Divine Right, both Parliament and Synod having long since condemned that Hyrarchy: without doubt, that Lordly Prelacy over Gods heritage, being quite contrary to the word of God, 1 Pet. 5.3. Neither being as Lords over Gods heritage, but being examples to the flock. Its true, we enjoyed much Peace, because the strong man kept possession, none daring to question their pro­ceedings, though never so impious: but when the Lord called them to account for their oppression and tyranny, and that Sa­tan saw his Kingdom begin to shake, he mustered up all his servants to his support, which hath made our times so trouble­some. And although many by Gods blessing upon means and Ordinances then in use, were saved, this we must attribute to the work of Gods spirit, and to God owning his own Ordinan­ces in the midst of much corruption.

This therefore makes not at all against casting out abuses crept into the Church, neither can we expect so great a work as the turning of Church and State up-side down, can be done without much combustion, especially considering how most men are apt to be led by custom, though never so corrupt, and its a special mercy, considering how many grand Enemies we have had to do withall, that God hath put so timely a period to our old troubles: I pray God our corrupt hearts, and cause­lesse contentions, provoke him not to punish us yet seven times more.

3. Object. But are there not some that create Churches to themselves? what think ye of them?

A. I think if they deny our Congregations to be true Churches, they are erronious; and if they do not, their sepa­ration [Page 4]the more unlawfull: And I think, as there is many gon from us, because they were not of us; so many are joyned to other assemblies, because our Government was so long before setled, being too impatient to wait Gods leisure. Such men surely forgot the Israelites were forty years together without the Passeover, all the while they were in the Journy to Canaan, had they but well eyed the Church, they might have seen it (some years together) in a wildernesse of distraction, but still no way to Reformation, and therefore ought rather to have waited till God had brought them into the desired Land, then to turn their backs upon that work which fares the worse for their departure: many thousands are gone, that would (had they continued) have much added to the visible beauty of the Church, who are justly to be blamed: God and man looking for Reformation, not Separation: And its no marvell God so much confounds their Language, who will be building Babels to themselves.

For the Second, That Pastors, Teachers, Elders, &c.

4. Object. Can you make it dppear, that the Government of the Church, by Pastors, Teachers, Elders, &c. is of Divine Institution by the Word of God?

A. Yea, By divers places of Scripture, as 1 Tim. 4.14. the Apostle there saith, neglect not the gift that is in you, which was given with the laying on of the hands of the Tresbytery. Again 1 Cor. 12. and God hath set some in the Church, first Apostles, secundarily Prophets, thirdly, Teachers, after that miracles, then gifts of healing, helps in Government, &c. viz. men fit­ted with severall gifts suitable to the severall ages of the Church.

Again, 1 Tim. 5.17. Let the Elders that rule well be counted worthy of double honour, especially they who labour in the word and doctrine.

Likewise 1 Pet. 5.1. The Elders that are among you, I exhort, who also am an Elder, and a witnesse of the sufferings of Christ.

So also Rom. 12.6, 7, 8. Having gifts differing, &c. by all which places its apparent That the government of the Church, by Pastors, Teachers, Elders, &c. is according to God: that their Offices are also distinct, the Scriptures are so plaine, they need no interpretation: some rule, some labour in the word and doctrine.

5. Object. But what Elders are those spoken of in those Scriptures? are they lay Elders, or Ecclesiasticall?

A. The word of God makes no such distinction: I do not read in any place of Scripture of either Lay or Ecclesiastique; but Elders, they were endowed extraoadinarily with severall gifts, some to labour in the word and doctrine, although in that fence we take Lay, viz. for Tradesmen; I beleeve such for the most part, if not all, were the Elders in the Church of Christ in those times: And therefore it is, that the separate Churches rather question our Ecclesiastique Elders, then the Lay, to be of Divine Right. On the otherside, by reason our Churches have been governed by men devoted and set apart to the Ministery, many think there ought to be no other but Eccle­siasticall. I shall adhere with neither of them, but say with all Reformed Churches, that let men be gifted by God, whether by ordinary or extraordinary means, let them have a lawfull call to the function, whether Lay or Ecclesiastique, they are of Divine institution: only we must not expect all to be alike qualified, some gifted for the Ministery, others for Discipline, Order, Government; and others Church Administrations.

6. Object. What is the Office of a ruling Elder?

A. According to their severall titles in Scripture, so is their Office, and imployment: they are called Governours, Rulers, Overseers, Stewards, Watchmen, &c. and their Office is,

1. To govern and direct persons and things in the Church, and therefore the Apostle reproves, those that despise Govern­ment, in that 2 Pet. 2.10. but chiefly them that walk after the flesh in the lust of uncleannesse, and dispise Government: and indeed who are there dispise Government, more then dissolute vain persons?

1 Cor. 12.28. They are called Helps in Government, viz. [Page 6]such as together with the Pastor govern the Church; therefore 1 Tim. 5.17. Elders that rule well are worthy of double honour.

2. As Stewards and Overseers, they are to see the Lawes of their Masters house observed,Luk. 1 [...].41. 1 Pet. 4.10. to whom they must give account, and give each his portion: 1 Cor. 4.1. Let a man so account of as, as Stewards, &c. or dispensors, vers. 2. Moreover its required of a Steward, that he be found just and faithfull: so also, Heb 13.17. Obey them that have the oversight of you, and submit your selves, for they watch for your soules, as they that must give account, that they may do it with joy, and not with griefe, for that is unprofitable for you.

3. Their duty or office is, to edifie the body of Christ. (viz.) the Church, and this is the end why the Lord gave severall gifts to those that had the Charge of the Church committed to them. Ephes. 4.12. So also, 1 Cor. 14.12.

4. They ought to keep the Doctrine Discipline, and Ordi­nances, of the Church from corruption, the Church as much as in them lies, from scandall: 1 Cor. 11.2. Now I pray you brethren, that you remember me in all things, and keep the Ordi­nances as I deliver them to you. The Apostle speaks here to those that had power in the Church, and commends them for keeping the Ordinances and dispensations of the Church pure.

Again, 1 Cor. 5.7. Purge out therefore the old leven, that ye may be a new lump as ye are unleavened.

5. Their Office is to redresse abules in the Church, order­ing the affairs thereof decently, as in the 1 Cor. 14.33. for God is not the Author of confusion, but of peace; as in all the Chur­ches of the Saints: implying all the Churches of the Saints, are kept in good order: vers. 40. Let all things be done decent­ly, and in order.

6. They are to end controversies, and to make peace, to help the weake, to restore the penitent, and to encorage every one in the wayes of peace and righteousnesse.

As in the 1 Cor. 6.5. I speak it to your shame, is it so, that there is not a wise man among you, no not one, that shall be able to judge between his brethren, but a brother goeth to Law with a brother? &c.

1 Cor. 10.32. Give no offence, neither to the Jew, nor to the Gentile, nor to the Church of God.

Philip. 2.3. Let nothing be done through strife, or vain glo­ry, but in lowlinesse of minde, Let each esteem others better then himselfe.

It was the sin of the shepheards of Israel, to neglect their duty, Ezek. 34.4. the diseased have ye not strengthned, nei­ther have ye healed that which was sick, neither have ye bound up that which was broken, neither have ye brought again that which was driven away, neither have ye sought that which was lost, but with force and with cruelty have ye ruled them. And indeed, this was the greatsin of our Episcopal Hyrarchy, and of too too many of our idle shepherds under them: the Lord re­form it in succeding times.

7. Their duty is to visite the sick, especially when sent for, and to pray for them, and give comfort to them: James 5.14. If any be sick among you, let him call for the Elders of the Church, and let them pray over him, anointing him with oyle in the Name of the Lord: and although this unction be now out of use; yet with subjection, I may say the Apostle intends that Prayer ought not to goe alone, without applying lawfull means, which indeed ought to be sanctifyed by the Word and Prayer.

8. Their office is, to admit such as are sit, and to suspend the unworthy from the Sacrament of the Lords supper: 1 Cor. 5.5. To deliver such a one to Satan, for the destruction of the flesh, that the Spirit may be saved, in the day of the Lord Jesus. vers. 11. If any that is called a brother, be a fornicator, or covetuous, or a drunkard, or an Extortioner, with such a one eat not. vers. 13. Therefore put away from you, that wicked person.

9. They ought to admit, or dismisse Officers in the Church, as occasion is offered, and these joyntly: Act. 6.6. And when they had prayed, they laid their hands upon them, &c. verse 2. Look ye out seven men of honest report, full of the Holy Ghost, and wisdom; whom we may appoint over this businesse.

So that by all that hath been said, it sufficiently appears, that Pastors, Teachers, and Elders, their Titles, Offices, and Imploy­ment, [Page 8]in and about Church Administrations, are of Divine In­stitution: and that they had need to be Godly, and discreet.

7. Object. But where I pray you, will men be found fit for such weighty Imployments?

A. Indeed there are none sufficient for these things, the best of men in all ages have been short of what they ought to be: we cannot expect perfection in this life, the most precious subject to manifold infirmities; all may say with the Apostle, 2 Cor. 2.16. Who is sufficient for these things?

Yet blessed be God, we have to do with him that is willing to passe by the weaknesses of his servants, and is also able to furnish all such whom he calls to his work with sutable abili­ties and qualifications: And herein the servants of God, have found much comfort, and with the Apostle have had occasion to say, (and that truly) that they are able to do all things through Christ, that strengthens them. And although none call'd to the work can be in every degree fit, or peradventure many call'd may have meaner parts then some others not call­ed; and notwithstanding all chosen are not alike quallified, yet where the Call is good, the heart upright to the work, there will not want a competent supply from him that gives to all liberally, and severally qualities for the good of his Church: and indeed, those that are most able, if they think themselves suffici­ent, know nothing: Therefore it becomes the best, to see and say with the Apostle, &c. 2. Cor. 3.5. Not that we are sufficient of our selves, to think any thing as of our selves, but our suffici­ency is of God. Neither would I have men too much stumble at their own insufficiency, so as to dispair either of supply or suc­cesse, if rightly call'd, and of upright hearts: but in midst of all discouragements, sincerely endeavour to improve the small talent received, resting upon God, for he that hath said, 2 Cor. 12.9. My grace is sufficient. Hath also said, I will never fail thee, nor forsake thee, Heb. 13.5.

2. We have experience that through mercy, many able and honest men are called to this work, and have lovingly ac­cepted the Trust; who I doubt not but will receive sufficient testimony of Gods presence with them, by their dayly improve­ment.

3. There is this remedy if men unfit or unable be chosen, they are to passe thorow examination; and if found unfit, are in a competent time to be excepted against, whether it be for ignorance or scandall, they are to be remedied and sitter chosen.

8. Object. But why doe they choose such young men, as in many places they have; and some of the meaner sort? me thinks they should chuse the most ancient and able men in the Parish, who would better become both the title and office of Elders.

A. They are not called Elders with respect to their age, but office: and although it were very comendable if men could every where be got, both Grave and Godly; to deal in so weighty affaires: and no doubt but in all places, care is and will be, not, to neglect such as are well grounded in Religion, sound in faith, and of good understanding: yet if it so fall out that young men are chosen, (if thus qualified) we must take heed of stumbling at their youth: Timothy was a very young man; but Paul gives command that no man should dispise his youth. 1 Tim. 4.12.

Its not age, but honesty and understanding, makes men fit for such imployment; and we know its not only possible, but very ordinary, for men of 30. or 40. years, to out-step many twice their age, both in grace and wisdom.

Neither should men stumble, if here and there men of ordi­nary ranke be chosen, if well quallified: although (blessed be God) our times afford as many that are both great and good, as any age since the world began; and many very able for estate, as otherwaies are chosen: yet its not to be questioned, but men of a lower ranke in the world, may be, and have been very ser­viceable to the Church; and therefore none ought to be offen­ded thereat.

For,

1. We know, men ordinaryly wise for the world, are not wisest to God-ward; the Lord having hid the secrets of his Kingdom from the wise and prudent, and revealed them to babes, Mat. 11.25. Luk. 10.21.

2. When the Lord Christ, who knew best whom to make [Page 10]choice of, would pick and chuse men out of the whole world to advance his cause and Kingdom, he counted it no policy to en­tertain the greatest men, but a company of poor Fisher-men, against whom the world might as easily be offended, it being as easie with him to have called great and rich men, and have enabled them for his work, as those despicable ones; yet he chose the poor, Iam. 2.5. Hath not God chose the poor in this world, rich in faith? So 1 Cor. 1.26. Not many wise men af­ter the flesh, not many mighty, not many noble are called, &c. And truly, as not many such men are effectually called to God, in Christ; so very few are fit to be imployed in Church dis­pensations: for rich, and men great in the world, will not take upon them care and trouble, which brings no outward advan­tage: they cry out Who will shew us any good? Psal. 4. Alas, they have their Farmes to see, their Oxen to prove, their wives to marry, &c. when they have nothing else to do, they'l come to Christ; looking all their life, with Felix, for a more convenient time: Act. 24.25. till time be no more.

3. Mean men in the worlds accompt (as before) are ordina­rily. wisest to God-ward, and we were better have no Gover­nours at all in the Church, though never so aged or rich, if ig­norant of God, and in those things; about which, they are especially conversant: certainly if ignorance and scandall, make men incapable of Sacramentall communion: much more of judicature in divine mysteries: yet as I said before, its not unpossible for rich men and great men to be good, and I doubt not we have our Abrahams, Lots, Noahs, Jobs, Davids, Da­niels, &c. men both great in the world, and rich in grace, but these are rare, as they were in their times.

4. Although in civil things men are to be distinguished and respected for their age, and other outward accomodations, yet Religion makes no such difference, but before God and good men, an honest understanding Christian is esteemed above men great in the world, desolute of saving grace: This worldly par­tiallity, the Apostle Iames utterly condemns, Iames 2.1.2. My brethren, have not the faith of our Lord Jesus Christ in respect of persons: read the 2.3. and 4. verses. Besides, in point of [Page 11]policie, if we would not befoole our selves, and misse of hea­ven, we should be very carefull to intrust those that are pious and prudent with the things of God, though never so meane outwardly. Certainly a skilfull Pilot with a homely hand­kerchief about his neck, will better conduct a ship to his right Port, then the Lord Major with his chain of Gold. Riches a­vail not in the day of wrath: Friends, its not a Ruff-band, a Beaver hat, a Gelding, a Gray beard, or thousands per Annum can do thy soul good, thou mayest perish for all that. I beleeve he thats diseased in his body, or hath a limb out of joynt, will rather listen to a skilfull Physitian or Chirurgion, in a thred­bare coat, then to an unskilfull Quack-salver in a Velvet suit: and certainly it will be our shame to be wiser for the body, then for the soule, which is more worth then the whole world.

5. Although men be never so rich and great in the world, yet if they be called and quallified for this work, they must be­come fooles, children and servants, or else not fit,1 Tim. 5.17. either for the Kingdom of heaven or to be imployed in the Church of God. And this is one obsticle in the way of great men, who if they had eyes to see, they might know that the service of God and his Church, is not only the greatest freedom,1 Cor. 4.20. but the highest honour.

6. Its an Argument of an ignorant and carnall heart, and of such as are utterly unacquainted with Iesus Christ, thus to stumble at his crosse: was it not the ignorance and impietie of the Scribes and Pharisees thus to do? did not they say of the Lord Christ, Is not this the Carpenters sonne? are not his brethren with us? &c. Do any of the Rulers beleeve in him? &c. Who is it that counts the wisdom of God foolishnesse, but men worldly wise? And are not we apt to say, What is such or such a one? do not we know them well enough? taking exceptions at men excellently quallisied, if not so great in the world as our selves.

7. Know this is only a block cast in the way by Satan, that men may stumble without cause, and fall. Notwithstanding, men of abilicie and known fidelitie, be in most places chosen; yet its ordinary with the devil and his instruments, to obstruct; [Page 12]therefore if he cannot quarrell with the Ordinances, then with dispensations; if no cause there, then with the Instruments; and if with none of those, then with Christ, with Truth it selfe: For he knows the settlement of the discipline of the Church will exceedingly obstruct the increase of his Kingdom, when corruptions are cast out, and persons ignorant and scandalous debarred that Ordinance, which makes them ten fold more the children of the devil, by unworthy participating: For its all one to him, either to make men rush hand overhead upon the Ordinance, to their ruine, or to raise a prejudice against the duty and Instruments imployed, to deprive them of that mercy, which by Gods blessing might be very Instrumentall to their salvation.

8. If they be Legally chosen, have past the tryall, and the time of exception not made use of, blame your selves. Never­thelesse, if they be unfit, there is place of appeal, and remedy.

9. Ob. Me thinks the Pastors and Elders in Presbyteri­an Congregations, are neither rightly called, nor fitly qua­lified.

A I. Although, I doubt not but many, yea the most of them are as well qualified as we can expect, for that as we cannot expect perfection here, nor in a Legall sence, any fitly qualified, yet Evangelically considered, although none are sufficient, the Lord looks upon them with approbation and acceptance.

2. Notwithstanding, there is also sufficient provision made for the removall of such, whether Pastor or Elder, as are unca­pable either by ignorance or scandall: Its not here as in Inde­pendent Churches, where if the people injure their Pastor, or Elders, &c. or the Officers injure the people, without redresse; but if either party be found faulty, they are responsible, and sa­tisfaction is given to the suffering party according to the de­merit: and doubtlesse corruption will creep, especially in­to Churches where provision is not made to keepe it out.

3. Although I would not plead for the unsutablenesse or incapacitie of any cal'd to the meanest office in the Church of God, yet I would have them looked upon as men subject to infirmities, not as Angels; and if we would not have such, we must ascend higher, to look for Pastors, Elders, &c. then either God or man ordained or expects. And yet ordinarily those that stumble most, at the inablities of Church-Officers, are men most incapable of Church Communion.

Secondly, For the Calling of Church-Officers.

If Pastors, Teachers, Elders, &c. be chosen according to those directions laid down in the Ordinance, and have past thorow the door of tryall, accordingly as in most places they have; or otherwaies men disaffected to the Government, would quickly have let them know it. There can be no just exception, especially, if the time limited for exception be more then past abundantly: unlesse you deny the publique Congre­gations in England, to be true Churches, which hath been, and is generally attested, not only by the National Synod now sit­ting, the Godly Learned in generall, whether Episcopall or Presbyterian: but all the reformed Churches, nay, the most pious and prudent of the Independent judgement, also have publiquely positively and affirmatively declared them to be true Churches of Iesus Christ; however confessed on all sides to be full of corrupti [...]ns, or else we should have no need of Re­formation: many Godly and learned Divines having taken much pains in publique to defend the Truth, against all oppo­sers: and indeed the satisfaction of such weak Christians as stumbled hereat, together with that other scruple of partici­pating the Sacrament in mixt Assemblies, was the chief cause of my own undertaking that Subject published for common benefit, in the Book called the Bramble berry, wherein there is full satisfaction given to that point: therefore not willing now to insist further, I refer such as yet scruple; thither.

10. Q. But why must we appeal to Classes? have they any power to determine differences, and to reform abuses in particu­lar Congregations?

A. Yea, and that for very good reason, for

1. Besides the appointment by Parliament and Assembly, they are our own Trustees, or Representatives, such as are chosen by particular Congregations, to hear and determine differences, and reform such abuses as in case of error or injury they themselves cannot; for were it not for Classis, the Pastors, Elders, &c, might injure the Congregation, or the people, in­jure the Pastor, &c. and remain remedilesse: Classis therefore, are as Committees chosen out, or made up of pastors and El­ders out of particular Churches; and although they have ap­pointment by Authoritie of Parliament, and Assembly, so they are approved and chosen by particular Churches, as their Tru­stees: so that every particular Church hath like interest, and so receive like redresse in point of appeal. And that these may not be oppressive or injurous, they are responsible to the Pro­vincialls, which are also made up of so many delegates as are thought fit out of the severall Classis as their Representatives, and those also responsible to a National Synod, and they like­wise to a Parliament: so that as much provision as may be, is made to keep out Arbitrary proceeds and tyranny, and to re­dresse all abuses: and that neither Pastor or other Officer be wronged by the people, or the people by the Pastor, &c. or joyntly fall into errors without remedy.

2. Although its true wee read of no such power in the Church, as Classis Provincialls, Nationalls, &c. in the Scripture, yet we finde something as equivalent to them, as those times of the Church, and the condition thereof could admit: for in cases of controversie of doubt of error or injury, &c. we finde the particular Church, appealing to an Assembly of Apostles and Disciples from whom they received directions, decrees; and in whose determinations the particular Churches acquiesce: as in that great dissention that arose in the Church at Antioch, about circumcision: Paul and Barnabas are sent up to Jerusa­lem, by the Church, to receive the direction, and determina­tion of the Apostles and Elders there, Act. 15.1.2. Having had much debate and dispute of the matter, send down their de­termination by messengers, from amongst themselves, together [Page 15]with Paul and Barnabas, viz. Barsabas and Sylas who carry them, both by word and writing, the effect whereof is in 28, 29. verses: For it seemed good to the Holy Ghost and to us, to lay upon you no greater burthen then these necessary things, that ye abstain from meats offered to Idols, and from blood, and from things strangled, and from fornication: from which, if ye keep your selves, ye shall do well. Farewell. After the receiving of this determination, we read of no more contending about cir­cumcision, but all was quiet. So that we see here was some­thing of like nature to a Synodicall Assembly, although the constitution of the Church and State at that time neither had need of, nor could possibly set up either Nationall, Provinciall, or Classicall Assemblies.

• 1. They had lesse need then now, by reason the Chur­ches were not so numerous.
• 2. There Pastors and Elders being endowed with a more infallible spirit, lesse need of Apostles.

2. Not possible.

1. For that the Church being in its infancy, they had not a competent number of Apostles, Elders, &c. to make many Assemblies.

2. And more especially, they lived not under Christian Majestrates: there was then no Nationall Church, they neither had countenance, nor encouragement from the civil Majestra­cy: there was neither Nation, Province, or City, that gene­rally professed Christ; they had a particular Church here and there, and these lyable ever and anon to be dissipated by perse­cution, &c. Now there can be no Nationall Provinciall, or Classicall Assemblies, where the Nation, Province, or consi­derable part of the Kingdom do not professe Christ. Now if there bee much corruption where so great provision is made to reforme, how much more where there is no place of appeal: Therefore I shall affirm this to the whole world, that there is no other Government in the Church for the substantials of it held forth in the word of God, then Presbyterian: for the circumstancialls, the State of the times and constitutions of our Kingdom cannot expect to finde recorded in all things [Page 16]conduceable to the well being of a Church, in regard of union and order. I would to God we had more wisdom then to quarrell about circumstances; certainly, would we promote the substantialls of Reformation wherein both Presbyterian and Independent agree, other things would be easily reconci­led; but while we thus contend about that punctillo of ap­peal, the work of Reformation is most sinfully and shamefully neglected: for as I said formerly, Independent Government is Presbyterian, except in point of appeal; nay, Episcopacy regulated, viz. when their Lordly usurped power, their Dio­cesan Dominion, their temporall civil and secular Jurisdictions is taken off, is also Presbyterian: a Scripture Bishop is a Pa­stor, or Presbyter, or Elder; only every Pastor is an Elder, but every Elder not a Pastor: Some rule, some labour in the word and doctrine: so that Bishop, Pastor, Teacher, Presbyter, El­der, will admit of one and the same interpretation. Therefore let us cease contending about words, that tend rather to strife then edifying: let us not tythe Mint and Annis, &c. while we neglect Judgement, Mercy, and Fidelity, &c. while we quarrell in circumstances in the neglect of the substance of Gods worship: Like a foolish builder, we are convering the house, before the foundation be well laid: lie a Star-gazing while the ship is ready to sink under us: we quarrell about Rosemary and Bayes, while Church and State run both to ru­ine, and our neighbouring nation wallows in its blood: stand combing and triming our beards, while our house is on fire o­ver our heads. Truly thus, and far more ridiculous is our con­dition, the Lord help us to see it; and doubtlesse it were just with God to give us over to pursue shadows, and lying vani­ties, in the neglect of our own mercy, for that we are so wed­ed to promote the Circumstances in the retard, and overthrow of the substantialls of Gods worship, and the power of Godlinesse, &c.

The Third and Fourth particular, Concerning the Law­fullnesse and usefulnesse of Examination by the Eldership, as followeth

11. Ob. But they say now none must come to the Sacra­ment without Examination by the Eldership, which some hold to be no better then a point of Popery; however its very need­lesse and ridiculous for ancient men that have born all offices in the Parish and Church too, lived long under the meanes, often formerly admitted, now to be Catichised like boyes; neither doe I beleeve there is any rule for it in the Word: the Apostles saith, Let every man examine himselfe, and so let him eat; &c. 1 Cor. 11.28.

A. Its very true, that none are now to be admitted to the Sacrament of the Lords supper, but who ought to be exami­ned, and that upon good ground: neither is there the least punctillo of Popery in it; or is it either needlesse or ridiculous, but a very necessary duty, and grounded both upon Scripture and good reason, as well for ancient as young people: and see­ing this is the grand stumbling-block, I shall endeavour its re­movall, especially, and for that indeed without Examination there can be no true Reformation.

1. For that its objected as tending to Popery: whosoever thinks so, its not for want of ignorance, for it is not intended either by Parliament or Synod, or any par­ticular Congregationall Eldership, to expect auricular confession, but onely an account of a reason of mens Faith, which men may do, and yet have little share in Jesus Christ: True, if a man render a competent account of his knowledge in the mysteries of God, if nothing of scandall appear in the life, he cannot be kept back from Sacramentall visible commu­nion, although as before a stranger from union with Christ: therefore is it, there is a twofold Examination requisite.

1. Examination of a mans own heart, whether he have the sinceritie, Godly zeal, knowledge, faith, repentance, love, &c. with such graces as indeed give a man right, not onely to the [Page 18]Elements, but to Jesus Christ, without which, he can have no comfort in participating.

2. Examination by the Pastor and Elders, whereby he is known fit for visible communion; for although a man may give the Eldership a fair account, yet may he be an hypocrite, a childe of the devil: the principall part, (without which, all is vain) is to set things to rights between God and the soule in se­cret, which being the greater work, the Apostle urges that on­ly, not intending to exclude Examination by the Church as needlesse: and is it not for this purpose the Apostle Peter laies down that Apostolicall injunction, 1. Pet. 3.15. Be ready al­waies to give answer to every man that asks you a reason of the hope that is in you, with meeknesse and fear. First saith he San­ctifie the Lord God in your hearts: that is, be sure the heart be upright with God, and then be ready alwaies to render ac­count, &c. If a man must be alwayes ready, and to all men to give account; surely, especially to the Church of God. And although Christians ought not to be ashamed to confesse Jesus Christ, and to make profession of their faith, even to heathens, or persecutors, if called to it, yet its mainly intended that none should refuse to render a reason of their faith, to the Church of God: yea, and that Scripture holds forth that they must be both knowing and faithfull, that render account, as well as men ig­norant or scandalous.

Now that Examination by the Eldership is very requisite will appear by these and such like ensuing Arguments, it be­ing already sufficiently proved, that Pastors, Teachers, Elders, their Offices, titles, and imployments, are of Divine instituti­on: and also that their titles are sutable to their imployments, they are in scripture called Rulers, Governours, Overseers, Stewards, Watchmen, &c. and their Office as hath been large­ly proved, is to order out the administrations of the Church decently, to admit or suspend from the Sacrament according to mens severall capacities, &c. and therefore Examination must inevitably follow.

For,

Argum. 1 They that are bound to give account to God, concerning [Page 19]the Church, and the particular members thereof, ought to be acquainted with their spiritual condition.

But Pastors, Teachers, and Elders, of particular Congrega­tions, are bound to give account to God, of the particular mem­bers of their Churches.

Therefore ought to be well acquainted with their spirituall condition.

Argum. 2 Those to whom we are bound to submit and obey in the Church, to them we ought to render account of our faith, if called to it; Examination being an Ordinance of the Church.

But we are bound to submit to, and to obey the Pastors and Elders of the Church, in all Church ordinances.

Therefore we ought to obey them in this ordinance of Ex­amination.

Argum. 3 If none but men sit to participate the Sacrament, are to bee admitted, and that the unfit are to be kept back by the Elder­ship, its of necessitie they should know who are fit, and who are not; which cannot be done without Examination.

But the worthy are to be admitted, and the unworthy to be suspended by the Eldership, neither can they know mens seve­rall capacities or conditions without Examination.

Therefore Examination by the Eldership is of necessity, without which they cannot separate between the precious and the vile, as their duty is.Jer. 15..19

Many Arguments might more be offered, but the matter is so plain, that to any reasonable man, there can remain no seru­ple: neither do I quotescriptures to those Arguments by rea­son they are grounded upon the former scriptures, alledged for the proof of the Eldership, to be of Divine right: I shall only propound this one text which will answer all.

Obey them that have the rule over you, and submit your selves, for they watch for your soules, as they that must give ac­count; that they may doe it with joy, and not with grief, for that is not profitable for you. Heb. 13.17.

In which scripture all may clearly see that the foregoing Ar­guments, and many more is strongly held forth; there [Page 20]beeing contained in the words, these following Truths.

• 1. That subjection and obedience, is to be given to those that rule and governe in the Church.
• 2. That the reason why men must obey those that rule in the Church, is for that they are [set over] their soules, as watch­men, and must give account to God, concerning those commit­ted to their Charge.
• 3. That its an occasion of Joy to Governours in the Church, when people are obedient to the ordinances thereof; and of grief when they disobey.
• 4. That the hurt that follows upon the peoples non obedi­ence, and the good that attends their obedience redounds to themselves.
• 5. That its the sinne of particular members of the Church not to obey them that in the Lord are set over them in the Church.

Certainly, the consideration of their office, and the ends of their appointments to them, is Argument enough; doubtlesse he is not fit to be a Steward, nor can possibly give account, that knows not the state of his Charge: neither is he fit to be a Shepherd that knows not the state of his flock. And if Elders must reprove, rebuke, exhort, admonish and encourage, as oc­casion is, How shall they do this, without Examining those with whom they have to do?2 Tim. 4.2.

Notwithstanding, by reason of that generall aversenesse to this necessary duty, I add these ensuing considerations, being willing to satisfie all.

1. Consider, if publique profession and confession were re­quisite in men grown to maturitie, before they could be bap­tized; much more requisite is it before admittance to this or­dinance. The Eunuch, although a man of great authoritie, and well instructed by Philip, and although coming to Jerusa­lem to worship, yet could not be baptized, till he made pro­fession of his faith; and was first well Catechised concerning Christ, Act. 8.37. If thou beleevest with all thy heart, thou maiest? and he answered and said, I beleeve, &c. and although the Jewes were circumcised, and were of the Nationall Church [Page 21]of God, yet were none of them received into the particular Congregations and Churches of Jesus Christ, without professi­on of their faith, and confession of sins, out of which we may gather that our baptisme gives us no right at all to the Sacra­ment of the Lords Supper, unlesse we be sutably quallified, we may eat and drink our own damnation.

2. Consider there is in every Christian required not onely a believing heart, but a verball profession of Faith in Christ. Rom. 10.10. For with the heart man believeth unto righteous­nesse, and with the mouth confession is made to salvation.

3. Although every man ought to examine himself that comes to the Table of the Lord; yet the Officers of the Church must also examine, else how shall they know who is able to examine himself: And I fear they that plead most against ex­amination by the Eldership, are both least capable and most carelesse of that especiall duty of self examination: besides self examination is all that is required of any man after first admittance. Those the Apostle speaks to, 1. Cor. 11.28. were members of the Church, who had before admittance made profession of their faith in Christ.

4. Methinks particular men should not stumble at examination, seeing those that are in place of Judicature & trust in the Church ought and are first examined, as 1. Tim. 3. After the Apostle had laid down what manner of men they ought to be that are to bear office in the Church in the 10. v. saith, and let these also be rov'd: implying that all admitted to Church communion ought to be proved: but first such as are to rule and govern these (also) must be proved. And this the Parliament and Synod have made good provision for; in that Ordinance for setling the govern­ment of the Church, that none be admitted to that trust, but first to be proved by the triers, who must be found men of un­blameable Conversations, and sound in the Faith. And indeed there is great need that men that are to rule in the Church, should be both grave and godly: for if a man cannot tell how to rule his own house, how shall he take care of the Church of God? 1. Tim. 3.5.

5. No man can possesse outward things, but he must declare [Page 22]his title, and upon all occasions produce his evidences: and do we think the things of God are to be passed hand over head to such as are no way able to plead their proprietie? Thinke it requisite to deal securely for the body, and be so loose and carelesse of our immortall souls.

6. Consider who is it will suffer if men unworthy be ad­mitted, as of necessitie they will if not examined: shall not such a one reap his own ruine? Nay, and those that ought to have debarred him Inevitably, incur the guilt of his bloud: therefore it is farre better, and more agreeable to the word of God, & more tending to the edification of the Church; for men found unfit, a while to be suspended, till by the preaching of the VVord, Prayer, Christian admonition, &c. they become capable to participate to Gods glory, and their own comfort.

7. There is not so great cause of offence, (if any) to any man, if they confider it is but once: at first admittance its need­lesse when men are once sufficiently known to the Church, if it were to be done as often as the Sacrament were administred there were more cause of exception.

8. Consider Authority upon long and serious debate, hath found it a duty of especiall concernment, much conducing to the Reformation of abuses in the Church, having had sufficient consult with the Assembly of Divines, concerning the Legallity and necessity thereof; and have found it a duty of Divine right: and therefore have injoyned all in Authoritie that they admit none, but first examine their aptnesse both in point of knowledge and conversation: and this Ordinance will not on­ly debar the ignorant and scandalous, but also men of unsound and rotten judgements, who are as dangerous in the Church, and far more then scandalous livers: Now if we ought to sub­mit to every Ordinance of man for the Lords sake, let us sub­mit to this, especially wherein the glory of God, and our own eternall good is so much concernd: And certainly those that most pleaded for Conformity, for obedience to Authority in the Bishops dayes, should not now spurn so much at the Ordi­nances of the Church: yet so it is, that those formerly that were [Page 23]our greatest Conformists are in this point chief non-conformists: And such men who I am sure cast an evill eye upon the sepa­ration for making rents and divisions in the Church, by their spurning against the Ordinances of the Church, running hither and thither to promiscuous dispensations, lusting after their old onyons, become arch Seperatists: which disorder, doubtlesse as the work of Reformation goes on, and the government of the Church setled, will easily be prevented.

9. Consider, its the honour of a Christian to make professi­on of his Faith, although before persecutours, and tyrants, and in midst of sufferings, and wilt thou be ashamed to render a rea­son of thy Faith to thy fellow brethren and friends.

10. Nothing is required of any particular member, that both Pastor and Elders have not cherefully undergone, and that in a more serious and strict nature.

11. The turning our backs upon the Lords Supper, rather then to passe thorow this doore of examination, argues great sleighting of that sacred Ordinance, and herein we neglect our own mercy, and bewray aboundance of folly: certainly every man would charge him with folly, that is heire to a good estate, and will rather loose it, then plead his interest, or bring forth his evidences. And have we not as great reason to conclude him both ignorant and unworthy to participate the Lord Christ, that rather then show his right or plead his propriety, will loose his part in him▪ Therefore by all means take heed of contemning this weighty Ordinance wherein our spiritual life & nutriment consists. And the more thy heart is avers to submit, the more certainly conclude the Ordinance is of Divine Insti­tution for naturally our hearts are averse to God and goodnes.

12. By coming in, we shall declare our selves friends to Re­formation, Promoters of the Peace of the Church, Enemies to those that would gladly increase our confusion, who with San­ballat and Tobiah, cast their daily scoffs and reproches upon the wayes, people, and Ordinances of God; besides it is farre better for men found uncapable by examination to be a while suspended, then if promiscuously admitted in a croud to be cast out by excommunication.

13. Consider the great mischiess that attend the admitting of all sorts of men to the Table of the Lord.

First,

‘Hereby occasion is given to the weaker, to dispise and dis­like the Ordinances of God, and to contemne our Re­ligion, this being the very reason why many now of the separation have forsaken our Assemblies; and do at this day power so much reproach and contempt upon us, although they are to be justly condemned in so doing: Wo be to them that give occasion of offence; but withall wo be to them that take offence hereat: The sinne of Elies sonnes, 1. Sam. 2.17. was great in making the Lords people to abhor the offerings of the Lord: yet this was also called the transgression of the people, so that they both sinned; even so promiscuous dispen­sation of divine Ordinances gives occasion of offence to ma­ny, especially to God, therefore sinfull: but yet its their sin that turn their backs upon the Ordinances for that ground.’

Secondly,

‘Its a grand cause of the growth of sinne: hereby prophane men are incouraged to go on in their impieties, by being ad­mitted into Church priviledges, as well as the best men, and not discountenanced by casting out that, that makes Gods Vineyard fruitfull, as a reverend able Divine not long since well shewed, is the fencing of it, and casting out the stones thereof, Esay 5.2. But if the fence be so broken down, that swine, and all manner of beasts break in, and if the stones be not cast out, to wit, men ignorant and scandalous, its im­possible for the Church to edifie or bring forth fruit pleasing to God, nothing but wild and sower grapes can be expected.’

Thirdly,

‘The holy things of God are hereby profained, childrens bread given to dogs, Pearls cast before swine, the uncircum­cised admitted, no difference put between the precious and the vild; giving the Lord just cause to deprive us of his Ordi­nances, and to say as sometime he did of his Israel, What hath my beloved to do in my house, Jeremiah, 11.15.’

Fourthly.

It will abundantly grieve and burthen the godly party; even as putrified and rotten members, grieve the whole body; and as its death for a dead carcasse to be joyned to a living man: and as in the best framed Fabrick, although much of the materials are very sound and good, yet one rotten pillar or beam, may bring all about our ears. And as no man will put an old peece into a new garment, so is it not only unsutable, but very unsafe, nay, destructive to admit men ignorant and scandalous, to fellow­ship with the Saints; what fellowship can light have with darknesse? or God with Belial? And for this cause was it, the hand of God lay so heavy upon the Corinthians, many of them visited with sicknesses and death, for their unworthy par­ticipating the Lords body. 1 Cor. 11.

14. Consider that Apostolical injunction is binding to all Governours in Churches, in this case, 1 Cor. 5.11. If any that is called a Brother be a fornicator, or covetuous, or an Idolater, or a rayler, or a drunkard, or an Extortioner; with such a one eat not. The Apostle prohibits not eating common bread, with such, (for then we must go out of the world,) but Sacra­mentall bread: And therefore appointed this remedy: vers. 13. Put away therefore from among you that wicked person.

12. Ob. Methinks if they would Catechise the young people it would do well, but for ancient men that have received the Sacrament twenty or thirty years together, or more; that have born all Offices in both Church and Parish, to be now called to account like boyes; This cannot be endured.

A. Its very good indeed for young people to be well cate­chised in the grounds and principles of Religion, and in the Doctrine of the Sacrament, that may become capable of those holy mysteries; and if in publick, the ancient loose nothing by it: yet its too too common for old men to be very ignorant of Jesus Christ; and therefore have need enough of Examinati­on; and yet respect had to their yeers also: neither Parliament or Eldership intending such a particular Catechistical account of ancient men, as of the younger sort; it being to pedagogicall: but if the soules of the anciont be as precious as the souls of the [Page 26]young, and if the blood of the ancient as well as the younger people, will be required at their hands, that willingly receive them into Sacramental communion; that by unworthy par­ticipating become guilty of the body and blood of Jesus Christ: then I say it is of as great necessity for the old as well as young people to render a reason of their faith to the Church.

Had not (I pray you) Nichodemus need enough of cate­chising? an ancient man, a Ruler of the Jewes; yet utterly ignorant of the doctrine of Regeneration: and as ignorant are many of our great and ancient men, both of Regeneration, and also of the work of Reformation, & doctrine of the Sacrament: yet no doubt but all the respect that may be, will be had both to age and sex; the work being intended by all intrusted in it, to be caried on with all humilitie, love, and Christian tender­nesse; laying aside all sinister respects, or ambitious ends, ac­cording to the exhortation of the Apostle, 1 Pet. 5.23. speak­ing there to the Elders, exhorts them to feed the flock of God, which is among them; and of whom they have oversight, not by constraint, or for filthy lucre, but of a ready minde: neither as being lords over Gods heritage, but to be ensamples to the stock.

And, for that some have received the Sacrament twenty or thirty years together; the longer the worse with many, for we know by wofull experience, how promiscuously the Ordi­nances of God, have been even hand over head dispensed, to the great dishonour of God, the shame of such as had power in the Church, and much to be feared and lamented, to the losse of many a poor soul: and indeed, this being one of the grand corruptions to be cast out of the Church, ought not to be plea­ded for in the least. Old customs have begot old corruptions.

13. Ob. But must all men be examined? Certainly some men are as able to examine the Eldership, as the Elders them; What need is there to examine such?

A. Would to God all men were so: and their conversations as sutable: With Moses, I wish all the Lords people were Prophets; yet men never so well qualified must be examined before admitted; yea, and by men, peradventure some of [Page 27]them of meaner abilities, then those Examined. For,

• 1. The Ordinance of Parliament, although made upon long and serious debate for that purpose, exempts none.
• 2. If men be never so able or honest, if not known, the du­ty may not be omitted.
• 3. If they be known to be such, yet to avoid exception, and to encourage others, although lesse paines need be taken; its not needlesse to render an account of the reason of our faith, but according to Apostolical injunction. Certainly, when the Apostle enjoynes all to this duty, he means not only men of weak abilities, but even the strongest Christian.
• 4. Although men be never so able, yet they must obey them that are set over them in the Lord, and who are lawfully called to that function, and who have received authority from God, abilities must not make men shake off obedience.
• 5. Such men as are able and Godly, doe seldom or never scruple this; their hearts being most averse that have least knowledge of God: ignorance and scandal being the grand reason of mens standing out: were not men in the dark, they would not stumble.

14. Ob. But must women also be examined? is there any rule for that in Scripture?

A. There is as much rule for Examination of women, be­fore their first admittance, as there is for their coming to the Sacrament; there being no possitive precept for it; although very undeniable consequences from the Word. Certainly, women were conversant with Jesus Christ, as well as men; and although not recorded in holy Writ, yet doubtlesse did participate the body and blood of Jesus Christ Sacramentally, as well as men. And if they have immortal soules, and must live by faith as well as men, and have no other way to salvati­on but Jesus Christ, as well as men: and if the guilt of their blood may by unworthy rushing upon the Ordinance of God, be charged upon the Eldership, as well as upon themselves, certainly, as much care had need to be taken how they be ad­mitted, and what right they have to the sacred and divine mi­resteries.

Peradventure shame-fac'dnesse and modesty, (subject to that Sex) may at first a little bee some hinderance; but doubt­lesse every knowing Christian woman that desires communion with Iesus Christ in his Ordinances, the premises considered, will not reject their own mercy, in turning their backs upon so weighty an Ordinance, rather then do that duty, which we see both God and man enjoyns and expects; and wherein their own safety is so much concerned: and I am confident out times have as many Maries, Priscillahs, Hannahs, Ly­diaes, &c. (viz.) women fearing the Lord, and not ashamed of their profession, as any time since the world began: and who I hope, are rather ashamed of taking upon them loose and fan­tastick fashions, not becoming the Gospel, then contemne the Ordinances of Iesus Christ: and who with those Godly Ma­trons of old, make their chief ornament the hidden man of of the heart; the ornament of a meek and quiet spirit: accor­ding to the exhortation of the Apostle, 1 Pet. 3.4.5. also in 1 Tim. 2.9.10. both places worth the taking special notice of, by every woman fearing God.

Neither are such uselesse to the Church, but may with Pri­scilla, help forward the work of Christ, in the services of the Church, Rom. 16.3. And doubtlesse they will not misse of that respect and tender care from the Eldership, as be seems both their age and Sex.

15. Ob. Were it only to be examined by the Minister, it were not so much; but for a man or woman to come before so many, dashes them out of Countenance.

A. 1. Its not otherwaies intended but the Pastor or Mini­ster, shall propound such plain and necessary queries, as are re­quisite: which indeed are so few and easie, that none need scru­ple. Neither can any be ignorant of, that know any thing of God: especially being so cleerly laid down in the Ordinance of Church government: the Elders for the most part being au­ditors, only with the Pastor approving, or otherwise of mens aptnesse, &c. for so weighty an Ordinance.

2. Its for very good reason there should be Elders to joyne with the Pastor in this work, otherwise the businesse would [Page 29]be arbitrary, and more apt to corruption: its not fit the power of admission or suspension, should rest in any particular breast.

3. The Pastors and Elders doubtlesse know its their duty to avoid preposterous and partial proceeds, vain glory, provoca­tion to strife, &c. And although they ought to be jealous, yet must they also be tender over the soules of such who are com­mitted to their charge: and to doe all in long suffering and meeknesse, forbearing one another in love: that no offence be given, according to the Apostles rule, Phil. 2.3. Gal. 5.26. 2 Cor. 63, 4. 1 Pet. 5.1, 2, 3.

16. Ob. Me thinks it were sufficient to suspend the scanda­lous: Is there any such need to keep off the ignorant? Is not the Sacrament a converting Ordinance?

A. Ignorance as well as scandal make men uncapable: for ignorant men are not able to discerne the Lords body: Nay, men ignorant and erronious, are more dangerous in the Church, then the scandalous: for the scandalous is palpably known to himself and others, to be in an undone condition: but an ig­norant man, or a man of corrupt judgement in fundamentalls, doth not only go himself hud-winked to hell, but if God be not the more mercifull, draws others along with him. There­for [...] as a man would keep a sword or other hurtfull weapon out of a Childes or a mad mans hand, so carefull should we be of admitting men either scandalous, ignorant, or erronious, to Sacramental communion, least they ruine themselves and o­thers: for the Sacrament of the Lords supper is a consuming, but not a converting Ordinance, Preaching, Reading, Prayer, &c. are converting Ordinances: and till men are converted, and well seen in the Doctrine of Faith, Repentance, Justification, and Sanctification, they are very unfit for Sacramental communion.

17. Ob. But do what you can, yet many corrupt men will be admitted.

A. True, but the fewer the better, if men be inwardly depraved, God only judges; the Eldership sees only as man sees. And if notwithstanding all care, some will be corrupt, much more would be, if men were admitted hand over head, as formerly, without Examination.

18. Ob. Surely were it a good work and aceording to God, good Ministers would promote it; but there are diverse good Preachees about London, and in other parts of the kingdome, that act little or nothing at all this way.

A. Its true, that good Ministers do promote the work very much, and many Congregations have made good progresse where the Ministers or Pastors are hearty to the work of Re­formation. And indeed where there are good Elders, it be­wrayes either a nutral, Episcopal, or a malignant spirit, in those Ministers that act not: Let them preach how they will, if they stir not up both People and Elders to improve their ability to the utmost, to put forward the work, there is but little zeal for God: And if the Elders be backward, the Minister ought to use all means, either to cause them to mend their pace, or have them outed; and its the fault of Elders, considering remedy may be had, if they suffer under an Episcopal or malignant Pastor.

2. Pastors ought to seek both the Elders and People, and so the Elders and People their Pastor from God, and all joyntly to seek God; (viz.) the godly for direction and protection; for its very unlikly, else the work should prosper: A work well begun is half ended, no doubt but Satan and our corrupt hearts, will cast blocks in our way that we might stumble and fall; but we have a strong God whose grace is sufficient. Therefore all should resolve thorow his strength to rush thorow all oppositi­on; he that hath promised to be with his servants in Gospel Or­dinances and Dispensations to the end of the world, is semper idem: I know there are diverse discouragements arise both to the Pastors and Elders.

As,

1. That natural and general aversenesse of men to come in, whence it comes to passe that although the Confines of a Par­rish be very large and populous, yet few are fit to be admitted, and those peradventure of the lower sort.

2. Multiplicity of such as turn their backs, and lift up the heel.

3. Some again, expect either Independency will be esta­blished, or a generall tolleration; and this makes many Epis­copally, neutrally, or malignantly affected run hither and thither, rather then come in at the doore of examination; hoping this Government will not long stand, rather lust after their old flesh-pots, and Egyptian onyons, &c.

4. Some are discouraged upon fears of violence offered to the Ordinances by profane men, that will in despite both of God and Man, lay foul hands upon the sacred Elements, &c.

In answer to all these and many more such unworthy fcars, I could speak much, but that I have exceeded already and ac­count them not worthy much debate; therefore I answer briefly,

To the first and second.

1. That generall aversnesse that is in men to the work, should be a strong perswasion to us that its of God.

2. That although the Confines are large and populous, and but few come in, know its a mercy rather then any cause of discouragement; for as many are called, and but few chosen; so many heare the Word, and but few fit for Sacramental Com­munion, and so long as those that do come in, are such as we may comfortably have fellowship withall be not troubled: God had ever the smallest number: and for my part if the work be once in any good forwardnesse, I beleeve there is more cause to fear too many will lay claim to it, then too few; and will come in fast enough if they may be received.

3. Consider the condition of those that reject the Ordinance, and those that with humble and holy hearts offer themselves to the work, those received are godly: Let that comfort, and despise not the Day of small things. No matter how mean in the worlds account: and let not those poore souls be deprived of their desired spirituall nutriment by any causelesse obstructions.

3. For that fear of violence, &c.

It cannot enter into my heart that men will be so impudent­ly guilty of this high peece of spirituall sacriledge, to lay vi­olent and foul hands upon the body and bloud of Christ: such must especially hale the guilt of his blood upon their own heads.

And yet if any such be, it concerns those intrusted with the Holy Ordnance to oppose them, by doing all in them lies; ei­ther by perswasion, admonition, complaint to the civil Magi­strate; who in such cases bears not the swore in vain, and who I am confident if applyed to, will not be wanting to pu­nish such according to demerit, and to encourage those con­cernd: And if neither admonition, or Christian perswasion, will serve, its very lawfull to reprove them sharply, and to make open opposition to them, let them be never so great. A notable example of this we have in Azariah the Priest, who when Vzziah the King would burn Incense upon the Altar,2 Chron. 26.18, 19. the Priests are commended for withstanding him, and thrusting him out of the Temple, and the Lord left him not unrewarded, for he was a Leper from that very houre to his dying day; which plainly shews that God is present in his Ordnances, and will undoubtedly avenge abuses offered to him in their dispen­sations; and without speedy repentance, and Gods wonderfull mercy, such men may justly expect the reward of Corah, &c.

4. Whereas some expect either Independency, or a gene­rall tolleration; I answer, For general tolleration there is no great fear, and if their should, the Presbyterian govern­ment I hope, will have its freedome as well as others: and as for Independencie, there is no such difference between the Presbyterian government, and that, as can any way give a nullity or change to Church Ordinances: for they must have both Pastors, Teachers, Elders, Deacons, &c. The same Ord­nances only differ in point of appeal; the truth is, Independant Churches are Presbyterian only: Presbyterian as now stated, not Independant; I look upon the Independant government as a Presbyterian tree with one branch cut off; by reason there is not that provision made in point of errour or injury, as in Presbyterian government: but in neither none can communi­cate without being examined before admittance, nay Episco­pall government reformed, will not admit of promiscuous dispensations.

19. Ob. But what if the King come home? think ye this government will stand?

A. I beleeve many in our dayes there are, that dispise the day of smal things; and with Sanballet and Tobiah, say, What will these weak Iews do? and who, as I said, are lusting after their old Egyptian flesh-pots, not caring at all for the Milk and Hony of Canaan, who hope to see the wheele turn: but let such know, their hope is as the crackling of thernes: the foun­dation of God stnads sure, and he that hath laid the foundation will also lay the top-stone. The government of the Church of God is not grounded upon the King, but upon Jesus Christ,Isa. 9.6. that rock against which the gates of hell shall never be able to prevail: and considering the wonderfull works God hath wrought for us of late years, in order to Reformation, hee knows little of God, that doubts of his assistance for future, much lesse such as hope for any obstruction.

20. Object. Doe yee not see how Parishes are divided about this businesse? in divers places they are altogether by the ears.

A. 1. You may easily perceive by the persons that make opposition, that the government is of God: carnal and profane men cannot endure it, they cannot subject to the yoak of Christ; the cause is not in Reformation, but in our own cor­rupt hearts: and hence is it men band themselves against the Lord Christ, saying, Let us break his bands asunder, and cast his cords from us, but the Lord hath them in derision, he laughs them to scorne, and he will in due time make his stout­est foes his foot-stool.

2. It was said by Christ himself, that he came in the flesh, to make division, to set the father against the son, son against father, mother in law against the daughter in law, &c. And although this was not the intent of his coming, yet it is so ac­cidentally, so it ever was and will be so long as there is seed of woman, and seed of the serpent; there will be, if a Church millitant, a Church malignant, and so long as there is flesh and spirit.

21. Ob. But what is the reason so many Elders are chosen in divers places, and so few hold? not half in some places.

A. Many men that are chosen, are as unwilling to undergoe that trouble, as many other are to come in to Communion, and refuse to hold from divers grounds.

Some, for that they feare they shall reape displeasure of their neighbours, not having learned to goe thorow good and evil report for Christ.

Others feare they shall spend too much time from the world.

Some out of fear of opposition and difficulty they shall meet withall in the work, being as unwilling to enter up­on the Office by Examination or Tryall, as others to come to Sacrament.

But to decline their trust from such sinister ends, is an unworthy thing; neither ought those that doe imbrace that office, be discouraged, although the sonnes of Anak be many and great: its the work of God: and as the Lord Christ said in an other case to his Disciples, [it is I,] bee not afraid, so say I to all that God hath called to the worke, Bee not afraid, its Gods worke, and hee will give all suitable assistance, and will in di­spite of men and devils, set his Sonne upon his Holy hill.

2. No man ought to be discouraged, for that the halfe of those chosen hold not; For doubtlesse, many that have declined after chosen, have done it out of a sence of their own unfitnesse; who if they had held, would either have been found unfit upon tryall, or if not hearty to the worke, would have hindred the successe thereof.

3. If but one third part of those chosen hold, and who are upon tryall found fit; being confirmed by them; their au­thoritie is as binding as if five times their number had im­braced it, and the fewer there are, the more commendable [Page 35]is their resolution against difficulty, and the lesse fear of dis­sention: who also if they find the work too hard, as op­portunitie is offered may admit of additional assistance.

4. The numerousnesse of the Presbytery, is one of the blocks cast in the way of reformation; therefore there is lesse need to stumble at their paucity if able to carry on the work.

Ob. 22. But is it meet all men should come before the El­dership to be examined before admittance? me thinks they should go to the houses of some men of best rank and converse with them there.

Answ. Vnlesse in case of sicknesse or the like, it is very unfit.

For,

1. Its exemplary, giving occasion to others to expect the like, and sets open a doore of chargeing the Eldership with partiallity and un-even dealing, in distribution of Divine Or­dinances.

2. It must needs draw contempt both upon Governours, and Government, and Ordinances.

3. It were an endlesse work, and let men be never so high in the world, yet if they ow not so much respect for the work sake to those whom God hath set over them in the Church, as to come before them, such men will never receive benefit by the Ordinance: And if such a spirit predominate, I am sure its against the rule laid down by the Apostle, 1 Tim. 5.17. Yea and derogates very much from the disposition of every one that are either fit for Church Communion, or Heavenly intertain­ment; Mark 10.15. Verily, verily, I say unto you, whosoever shall not receive the Kingdom of God, as a little child, he shall not enter therein: So also Matth. 18.4. Whosoever therefore shall humble himself as this little child, the same is greatest in the Kingdome of God: David a King, yet thought it his honour to be humble,Psal. 131.2. professing himself to be as a weaned child.

4. Where the soul truly thirsts after Jesus Christ in the Or­dinances, it will easily step over this block, hunger will break stone walls. And although the Devil and wicked men indea­vour to hedge up thy way to the Ordinances, yet if thou spiri­tually hunger and thirst, all these will be laid low; every one that hath the knowledge of Jesus Christ, hath learned to deny himself.

5. Although the Eldership would willingly use all good means to win men by love, and ready to deny themselves as its their dutie for the avoyding of offence, and the enlargement of the Church, yet herein they should but please some, and dis­please many more, and bring such an endlesse task upon them­selves as would take up much time, and abundantly retard the work.

6. Its not a work either commanded or commended to any particular Eldership by the Classical assembly; how ever in some extraordinary cases, something of this nature may be done, left to the discretion of the particular Presbytery, and who I doubt not, but will condescend to any thing that may promote the work of God.

Ob. 23. But if men and women must both be examined it may fall out, a man may be found unfit, and his wife may be re­ceived, sometime the man received, and his wife unfit: what a kind of confusion will this be? doth not the Apostle Paul say, The unbelieving woman is sanctified by the believing man, and the unbelieving man by the believing woman, 1 Cor. 7.14?

A. The Apostle speaks there concerning the reason why unbelievers and believers might cohabit and continue in a con­jugal estate of matrimony. And is not so to be understood, as that the wife can be saved by the husbands faith, or the husband by the wives: this were to crosse the doctrine of Scripture, and the analogie of faith; for every man must know and believe for himself. The just shall live by his faith; neither Abraham, Noah, Iob or Daniel, could deliver any mans soul by their faith though never so nearly related.

The Apostle only signifies three, that it was unlawfull to depart matrimonial society, because both were not believers; for that if the one did believe it gave their children right to external Christian Church priviledges, and such Ordinances as they were capable of, as Circumcision under the Law, Bap­tisme in time of the Gospel; not that the Parents can either adde or infuse Grace into their children, (for the dearest of Gods Saints may have children destitute of Grace, and uncapable either of Church-fellowship, or the least share in Jesus Christ;) neither is there the least hint of any thing in this Text of Sa­cramental Communion, or of things pertaining to life and sal­vation; for in such cases every man and woman must plead their own interest, and either have particular and peculiar sa­ving Grace; or the nearest relation they have to the most Ho­ly can do them no good. He that believes, shall be saved; he that believeth on the Sonne, hath everlasting life; and he that believeth not the Sonne shall not see life, but the wrath of God abides on him. Iohn 3.16.

And hence is it that in the great and general judgement, men and women of nearest relations are separated: Two shall be in the field, the one taken and the other left; two women grinding at the mill, the one taken and the other left, March. 24.40, 41.

2. As in the Kingdome of Heaven there is neither marry­ing,Mark 12.16. nor giving in marriage but all are as the Angels; so the Church of God on earth, take, no cognizance, whether men be married, or single, wives, or Virgins; but he or she thats ca­pable of Church Communion, ought to be admitted, and must be visible Saints: And although never so nearly related, if not, so, ought to be shut out.

3. Suppose a man up [...] examination be admitted, and his wife respited for her incapacity a while, till God shall enable her; or suppose the wife be admitted, and her husband for like reason suspended, is it not better for that party found fit to be admitted, and the party unfit to be debarred, then either both to be admitted, or both kept back; or that either of them [Page 38]should deny themselves the benefit of the Ordinance.

For,

1. Its agreeable to the Word of God, and Ordinances of the Church, and tends much to the comfort of the Communicant to be admitted, if worthy; and to admit the unworthy, is con­trary to all.

2. What comfort can it be to thee, while thou art participa­ting the body and bloud of Jesus Christ, if thy wife unworthi­ly admitted, not discerning the Lords Body, be eating and drinking damnation to her self? or contrariwise, if thy wife be a worthy Communicant, it will be the terror of her soul, to see her husband hailing destruction upon himself, by preposte­rous and unwarrantable thrusting himself upon such Divine displeasure.

Why shouldst thou endeavour to draw the guilt of thy bloud upon the Eldership? or why shouldst thou pull ruine upon thy self? And although thou beest not capable, blesse God for a believing wife, or if thy wife uncapable and thou admitted, endeavour her instruction that she may in due time be also re­ceived in to Sacramental Communion here, and both spiritu­ally united to Jesus Christ.

3. Its the want of knowledge of Jesus Christ, ignorance of the Doctrine of regeneration and reformation, that makes men scruple hereat, for any such reason, none being more ready to rush upon Divine Ordinances to their ruine, then men and wo­men most uncapable to receive them rightly.

Ob. 24. What are the principal points that will be en­quired of by the Eldership what time men come before them?

A. They are very plain and easie to be understood, and every man and woman may reade them in the Ordinance of Parliament, wherein are set down certain rules and directions concerning Admission and suspension in point of ignorance and scandal, but for that all have not that Ordinance, I shall [Page 36]hint out the Heads briefly as followeth. All admitted ought to know.

1. That there is a God: That there is but one True and everliving God, maker of Heaven and Earth, and Governour of all things. That this onely true God is the God whom we worship. That this God is but one, yet three distinct Per­sons: the Father, Sonne and Holy Ghost, all equally God.

2. That God created man in his own Image in Know­ledge, righteousnesse, and true holinesse. That by one man sinne entred the world, and death by sinne. That thereby al­so all men are dead in trespasses and sinnes, and are by Nature children of wrath, and so liable to eternal death, the wages of every sinne.

3. That there is but one Mediator between God and man, the man Christ Jesus, who is also over all, God blessed for ever; neither is their salvation in any other. That he was concei­ved by the Holy Ghost, and born of the Virgin Mary. That he died upon the Crosse to save his People from their sinnes. That he rose the third day from the Dead: ascended into Hea­ven: sitteth at the right hand of God; and maketh continual Intercession for us, of whose fulnesse we receive all Grace ne­cessary to salvation.

4. That Christ and his benefits are applied onely by Faith: that Faith is the gift of God; and that we have it not of our selves, but is wrought in us by the Word and Spirit of God.

5. That Faith is that Grace whereby we believe and trust in Christ for remission of sinnes, and life everlasting, accord­ing to the promise of the Gospel: That whosoever believes not on the Sonne of God, shall not see life, but the wrath of God abides on him to Eternity.

6. That they who truely repent of their sinnes, do see them sorrow for them, and turn from them to the Lord, and that ex­cept men repent, they shall surely perish.

7. That a godly life is conscionably ordered according to [Page 40]the Word of God in holynesse and righteousnesse, without which no man shall see the Lord.

8. That the Sacraments are Seals of the Covenant of grace, in the bloud of Christ. That the Sacraments of the New Te­stament are Baptisme, and the Lords Supper. That the outward Elements in the Lords Supper, are Bread and Wine, and do sig­nifie the Body and Bloud of Christ crucified, which the worthy receiver by Faith, doth partake of in this Sacrament, which Christ hath likewise ordained for a remembrance of his death. That whosoever eateth and drinketh unworthily, is guilty of the Body and Bloud of the Lord; and therefore that every one is to examine himself, lest he eat and drink judgement to himself, not discerning the Lords Body.

9. That the souls of the Faithfull after death, do imme­diately live with Christ in blessednesse. And that the souls of the wicked do immediately go into Hell torments. That there shall be a Resurrection of the bodies both of just and unjust, at the last day, at which time all shall appear before the judge­ment seat of Christ, to receive according to what they have done in the body, whether it be good or evil, and that the righ­teous shal go into Life eternal, and the wicked into everlasting punishment.

Ob. 25. What are the crimes that make men uncapable of admittance in point of scandal,

A.

• 1. All persons that shall blasphemously speak or write any thing of God, his holy Word or Sacraments.
• 2. An Incestuous person.
• 3. An Adulterer.
• 4. A Fornicator.
• 5. A Drunkard.
• 6. A profane Swearer or Curser.
• 7. One that hath taken away the life of any Person mali­ciously.
• 8. All worshippers of Images, Crosses, Crucifixes, or Reliques: All that shall make any Image of the Trinitie, or [Page 41]any person thereof, all Religious worshippers of Saints, An­gels, or any meer Creatures.
• 9. Any person that professeth himself not to be in charitie with his Neighbour.
• 10. Any person that shall challenge any other person by word, message, or writing, to fight, or that shall accept such challenge, and agree thereunto: any person that shall know­ingly carry any such challenge by word, message, or wri­ting.
• 11. Any person that on the Lords-Day shall use any Dancing, Playing at Dice or Cards, or any other Game, Masquing, Wake, Shooting, Bowling, playing at Foot­ball, or Stool-ball, Wrestling, or that shall make or re­sort to any Playes, Interluds, Fencing, Bull-baiting, or Bear-baiting; or shall use Hawking, Hunting, or Cour­sing, Fishing, or Fowling: or that shall publikely expose any Wares to sale, otherwaise then is provided by an Or­dinance of Parliament of the 6. of April, 1644. Any per­son that shall travel upon the Lords-Day, without reaso­nable cause.
• 12. Any person that keepeth a known Stewes or Brothel­house, or that shall solicit the Chastitie of any person for him­self or any other.
• 13. Any person, Father or Mother, that shall consent to the marriage of their Child to a Papist, or any person that shall marry a Papist.
• 14. Any person that shall repair for any advice to any Witch, Wizard, or Fortune-teller.
• 15. Any person that shall assault his Parents, or any Ma­gistrate, Minister, or Elder, in the Execution of his Of­fice.
• 16. Any person that shall be Legally attainted of Bar­retrie, Forgerie, Extortion, or Briberie: And the seve­rall Elderships shall have power likewise to suspend from [Page 42]the Sacrament of the LORDS-Supper, all Ministers that shall be duely proved to be guiltie of any of the Crimes aforesaid, from giving or receiving the Sacrament of the LORDS-Supper.