The Sacramental STUMBLING-BLOCK Removed. Or a brief discourse concerning Examination by the Congregational Eldership, before admittance to the Sacrament. Wherein all contrary scruples are silenced: the Equity and Necessity of that duty vindicated, both by Scripture, and undeniable Arguments. Set forth for, 1. The Satisfaction of the Weak. 2. The Information of the Ignorant. 3. The Conviction of the Obstinate. 4. The Edification of the Church of God. by W. L. Cast ye up, Cast ye up, prepare the way, take up the Stumbling-block, out of the way of my people. Isa. 57.14. Obey them that have rule over you, and submit yourselves for they watch for your souls, as they that must give account, that they may do it with joy, and not with grief: for that is unprofitable for you. Heb. 13.7. But sanctify the Lord God in your hearts, and be ready always to give an answer to every man that asks you a reason of the hope that is in you, with meekness and fear. 1 Pet. 3.15. LONDON, Printed by James and Joseph Moxon; for Henry Overton, and are to be sold at his Shop, in Popes-head Alley. 1648. To the CHRISTIAN READER. Christian Reader, THe grand confusion and distraction of the Church, the great opposition that that so needful and desirable work of Reformation now meets with, together with the great pressures now lying upon the spirits of such as bear good will to the Peace and Prosperity thereof, hath compelled me to the Press. And although the unfittest of ten thousands; yet by drawing this Bush in the Gap, I may (by God's blessing) not only prevent that Devastation that (for aught I see) is like to follow; if not timely prevented: But also encourage some Masterbuilder, to repair the Breaches with better Materials, and more skilful hand. I call God to witness, Nothing more moves me, than the love I bear to the Peace of the Church of Christ, and its Reformation so much endeavoured both by Parliament and Synod, so much desired by the Saints, so much oppugned and oppossed by Satan and his Instruments: and if by this contemptible clay; the Cure be in any good measure effected, I have my aim; and desire thee with myself, to give the Glory to Jesus Christ. In whom I am thine, W. I. A CATALOGVE of such QVERIES and SCRUPLES, as are resolved in the ensuing Discourse. 1. Object. WHat is meant by Reformation? Pag. 2. 2. Object. Was not the government of the Church by Bishops, etc. according to the Word of God? they were Protestants; and we enjoyed far more peace in the Church then now: men enjoyed then the Ordinances without interruption, and doubtless many thousands went to heaven, by God's blessing upon means then in use. Pag. 3. 3. Ob. But are there not some that create Churches to themselves? what think ye of them? Pag. 3. 4. Object. Can you make it appear, that the Government of the Church, by Pastors, Teachers, Elders, etc. is of Divine Institution by the Word of God? Pag. 4. 5. Object. But what Elders are those spoken of in those Scriptures? are they lay Elders, or Ecclesiastical? Pag. 5. 6. Object. What is the Office of a ruling Elder? Pag. 5. 7. Object. But where I pray you, will men be found fit for such weighty Employments? Pag. 8. 8. Object. But why do they choose such young men, as in many places they have, and some of the meaner sort? me thinks they should choose the most ancient and able men in the Parish, who would better become both the title and office of Elders. Pag. 9 9 Object. Me thinks the Pastors and Elders in Presbyterian Congregations, are neither rightly called, nor fitly qualified. Pag. 12. 10. Object. Q. But why must we appeal to Classes? Have they any power to determine differences, and to reform abuses in particular Congregations? Pag. 13. 11. Object. But they say now, none must come to the Sacrament without Examination by the Eldership, which some hold to be no better than a point of Popery; however it's very needless and ridiculous for ancient men that have born all Offices in the Parish, and Church too, lived long under the means, often formerly admitted, now to be catechised like boys: neither do I believe there is any rule for it in the Word: the Apostle saith, Let every man examine himself, and so let him eat, etc. 1 Cor. 11.28. Pag. 17. 12. Object. 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 boys; this cannot be endured. Pag. 25. 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? Pag. 26. 14. Ob. But must women also be examined? is there any rule for that in Scripture? Pag. 27. 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. Pag. 28. 16. Ob. Methinks it were sufficient to suspend the scandalous: Is there any such need to keep off the ignorant? Is not the Sacrament a converting Ordinance? Pag. 29. 17. Ob. But do you what you can, yet many corrupt men will be admitted. Pag. 29. 18. Ob. Surely were it a good work, and according to God, good Ministers would promote it; but there are divers good Preachers about London, and in other parts of the Kingdom, that act little or nothing at all this way. Pag. 30. 19 Ob. But what if the King come home? think ye this Government will stand? Pag. 32. 20. Ob. Do ye not see how Parishes are divided about this business? in divers places they are altogether by the ears. Pag. 33. 21. Ob. But what's the reason so many Elders are chosen, in divers places and so few hold: not half in some places? Pag. 34. 22. Ob. But is it meet all men should come before the Eldership, to be examined before admittance? Methinks they should go to the houses of some men of best rank, and converse with them there. Pag. 35. 23. Ob. 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 lay, the unbelieving woman is sanct fied by the believing man, and the unbelieving man by the believing woman. 1 Cor. 7.14 Pag. 36. 24. Ob. What are the principal points, that will be enquired of by the Eldership, what time men come before them? Pag. 39 25. Ob. What are the crimes that make unapable of admittance, in point of scandal. Pag. 41. THE SACRAMENTAL STUMBLING-BLOCK Removed. FOrasmuch as the Lord by unexpected and unspeakable providence, hath so composed the grand quarrel of the Kingdom: that notwithstanding the spirits of many the Arch Enemies of Church and Kingdom are not subdued; yet their rage and malice 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 Hook 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 maturity: yet glad they would be to bring religion to a very hotchpotch, 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 much as in them lies to help the Lord against the mighty, and that no man that truly desires satisfaction may miss of it: I have endeavoured to enumerate all such objections as have any shadow of reason; that the ignorant may be informed, the wilful 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 ado, lay down these following Truths, which by God's grace I shall vindicate against all opposers, 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. That the Government of the Church by Pastors, Teachers, and Elders, is of Divine institution. That although all men ought to hear the word, yet neither the ignorant nor profane aught to be admitted to the Sacrament of the Lords Supper. That self examination although a duty of absolute necessity in every Communicant, yet it's 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 necessity, etc. 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 near a conformity to the mind 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, etc. according to the Word of God: they were Protestants; and we enjoyed far more peace in the Church then now: men enjoyed then the Ordinances without interruption, and doubtless many thousands went to heaven, by God's 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 hierarchy: without doubt, that Lordly Prelacy over God's heritage, being quite contrary to the word of God, 1 Pet. 5.3. Neither being as Lords over God's heritage, but being examples to the flock. It's true, we enjoyed much Peace, because the strong man kept possession, none daring to question their proceed, 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 God's blessing upon means and Ordinances then in use, were saved, this we must attribute to the work of God's 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 withal, that God hath put so timely a period to our old troubles: I pray God our corrupt hearts, and causeless 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 erroneous; and if they do not, their separation the more unlawful: And I think, as there is many gone from us, because they were not of us; so many are joined to other assemblies, because our Government was so long before settled, being too impatient to wait God's leisure. Such men surely forgot the Israelites were forty years together without the Passeover, all the while they were in the Journey to Canaan, had they but well eyed the Church, they might have seen it (some years together) in a wilderness 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 it's no marvel God so much confounds their Language, who will be building Babel's to themselves. For the Second, That Pastors, Teachers, Elders, etc. 4. Object. Can you make it dppear, that the Government of the Church, by Pastors, Teachers, Elders, etc. 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, than gifts of healing, helps in Government, etc. viz. men fitted with several gifts suitable to the several 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 witness of the sufferings of Christ. So also Rom. 12.6, 7, 8. Having gifts differing, etc. by all which places its apparent That the government of the Church, by Pastors, Teachers, Elders, etc. is according to God: that their Offices are also distinct, the Scriptures are so plain, 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 Ecclesiastical? A. The word of God makes no such distinction: I do not read in any place of Scripture of either Lay or Ecclesiastic; but Elders, they were endowed extraoadinarily with several gifts, some to labour in the word and doctrine, although in that fence we take Lay, viz. for Tradesmen; I believe 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 Ecclesiastic Elders, than 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 Ministry, many think there ought to be no other but Ecclesiastical. 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 lawful call to the function, whether Lay or Ecclesiastic, they are of Divine institution: only we must not expect all to be alike qualified, some gifted for the Ministry, others for Discipline, Order, Government; and others Church Administrations. 6. Object. What is the Office of a ruling Elder? A. According to their several titles in Scripture, so is their Office, and employment: they are called Governors, Rulers, Overseers, Stewards, Watchmen, etc. 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 chief them that walk after the flesh in the lust of uncleanness, and despise Government: and indeed who are there despise Government, more than dissolute vain persons? 1 Cor. 12.28. They are called Helps in Government, viz. 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 Laws of their Master's 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, etc. or dispensors, vers. 2. Moreover it's required of a Steward, that he be found just and faithful: so also, Heb 13.17. Obey them that have the oversight of you, and submit yourselves, for they watch for your souls, as they that must give account, that they may do it with joy, and not with grief, for that is unprofitable for you. 3. Their duty or office is, to edify the body of Christ. (viz.) the Church, and this is the end why the Lord gave several 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 scandal: 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 redress 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 weak, to restore the penitent, and to encourage every one in the ways of peace and righteousness. 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? etc. 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 lowliness of mind, Let each esteem others better than himself. It was the sin of the shepherds of Israel, to neglect their duty, Ezek. 34.4. the diseased have ye not strengthened, 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 hierarchy, and of too too many of our idle shepherds under them: the Lord reform it in succeeding times. 7. Their duty is to visit 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 oil 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 go alone, without applying lawful means, which indeed ought to be sanctified 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 covetous, 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 dismiss Officers in the Church, as occasion is offered, and these jointly: Act. 6.6. And when they had prayed, they laid their hands upon them, etc. verse 2. Look ye out seven men of honest report, full of the Holy Ghost, and wisdom; whom we may appoint over this business. So that by all that hath been said, it sufficiently appears, that Pastors, Teachers, and Elders, their Titles, Offices, and Employment, 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 Employments? 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 pass by the weaknesses of his servants, and is also able to furnish all such whom he calls to his work with suitable 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 called to the work can be in every degree fit, or peradventure many called may have meaner parts than some others not called; and notwithstanding all chosen are not alike qualified, 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, etc. 2. Cor. 3.5. Not that we are sufficient of ourselves, to think any thing as of ourselves, but our sufficiency is of God. Neither would I have men too much stumble at their own insufficiency, so as to despair either of supply or success, if rightly called, and of upright hearts: but in midst of all discouragements, sincerely endeavour to improve the small talon 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 God's presence with them, by their daily improvement. 3. There is this remedy if men unfit or unable be chosen, they are to pass thorough examination; and if found unfit, are in a competent time to be excepted against, whether it be for ignorance or scandal, they are to be remedied and sitter chosen. 8. Object. But why do they choose such young men, as in many places they have; and some of the meaner sort? me thinks they should choose 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 commendable if men could every where be got, both Grave and Godly; to deal in so weighty affairs: 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 despise his youth. 1 Tim. 4.12. It's not age, but honesty and understanding, makes men fit for such employment; and we know it's 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 rank be chosen, if well qualified: 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 otherways are chosen: yet it's not to be questioned, but men of a lower rank 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 ordinarily 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 choice of, would pick and choose 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 Fishermen, against whom the world might as easily be offended, it being as easy 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, jam. 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, etc. And truly, as not many such men are effectually called to God, in Christ; so very few are fit to be employed 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 show us any good? Psal. 4. Alas, they have their Farms to see, their Oxen to prove, their wives to marry, etc. when they have nothing else to do, they'll 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 world's account (as before) are ordinarily. wisest to God-ward, and we were better have no Governors 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 scandal, make men incapable of Sacramental communion: much more of judicature in divine mysteries: yet as I said before, it's not impossible for rich men and great men to be good, and I doubt not we have our abraham's, Lots, Noah's, Jobs, david's, daniel's, etc. 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 accommodations, 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 partiality, the Apostle james utterly condemns, james 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 policy, if we would not befool ourselves, and miss of heaven, we should be very careful to intrust those that are pious and prudent with the things of God, though never so mean outwardly. Certainly a skilful Pilot with a homely handkerchief about his neck, will better conduct a ship to his right Port, than the Lord Major with his chain of Gold. Riches avail not in the day of wrath: Friends, it's not a Ruff-band, a Beaver hat, a Gelding, a Grey beard, or thousands per Annum can do thy soul good, thou mayest perish for all that. I believe he that's diseased in his body, or hath a limb out of joint, will rather listen to a skilful Physician or Chirurgeon, in a threadbare coat, then to an unskilful Quack-salver in a Velvet suit: and certainly it will be our shame to be wiser for the body, then for the soul, which is more worth than the whole world. 5. Although men be never so rich and great in the world, yet if they be called and qualified for this work, they must become fools, children and servants, or else not fit, 1 Tim. 5.17. either for the Kingdom of heaven or to be employed 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. It's an Argument of an ignorant and carnal heart, and of such as are utterly unacquainted with jesus Christ, thus to stumble at his cross: was it not the ignorance and impiety of the Scribes and Pharisees thus to do? did not they say of the Lord Christ, Is not this the Carpenter's son? are not his brethren with us? etc. Do any of the Rulers believe in him? etc. Who is it that counts the wisdom of God foolishness, 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 ourselves. 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 fidelity, be in most places chosen; yet it's ordinary with the devil and his instruments, to obstruct; therefore if he cannot quarrel 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 itself: 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 it's all one to him, either to make men rush hand overhead upon the Ordinance, to their ruin, or to raise a prejudice against the duty and Instruments employed, to deprive them of that mercy, which by God's blessing might be very Instrumental to their salvation. 8. If they be Legally chosen, have past the trial, and the time of exception not made use of, blame yourselves. Nevertheless, 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 Legal sense, 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 removal of such, whether Pastor or Elder, as are uncapable either by ignorance or scandal: It's not here as in Independent Churches, where if the people injure their Pastor, or Elders, etc. or the Officers injure the people, without redress; but if either party be found faulty, they are responsible, and satisfaction is given to the suffering party according to the demerit: and doubtless corruption will creep, especially into Churches where provision is not made to keep it out. 3. Although I would not plead for the unsuitableness or incapacity of any called 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, etc. 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, etc. be chosen according to those directions laid down in the Ordinance, and have passed thorough the door of trial, accordingly as in most places they have; or otherways 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 than passed abundantly: unless you deny the public 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 general, whether Episcopal or Presbyterian: but all the reformed Churches, nay, the most pious and prudent of the Independent judgement, also have publicly positively and affirmatively declared them to be true Churches of jesus 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 public 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 mixed 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 trusties, 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, etc. and remain remediless: Classis therefore, are as Committees chosen out, or made up of pastors and Elders out of particular Churches; and although they have appointment by Authority of Parliament, and Assembly, so they are approved and chosen by particular Churches, as their trusties: so that every particular Church hath like interest, and so receive like redress in point of appeal. And that these may not be oppressive or injurous, they are responsible to the Provincials, which are also made up of so many delegates as are thought fit out of the several 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 redress all abuses: and that neither Pastor or other Officer be wronged by the people, or the people by the Pastor, etc. or jointly fall into errors without remedy. 2. Although its true we read of no such power in the Church, as Classis Provincials, Nationalls, etc. in the Scripture, yet we find something as equivalent to them, as those times of the Church, and the condition thereof could admit: for in cases of controversy of doubt of error or injury, etc. we find 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 dissension 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 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 burden than 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 yourselves, 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 Synodical Assembly, although the constitution of the Church and State at that time neither had need of, nor could possibly set up either Nationall, Provincial, or Classical Assemblies. 1. They had less need than now, by reason the Churches were not so numerous. 2. There Pastors and Elders being endowed with a more infallible spirit, less need of Apostles. 2. Not possible. 1. For that the Church being in its infancy, they had not a competent number of Apostles, Elders, etc. to make many Assemblies. 2. And more especially, they lived not under Christian Magistrates: 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 liable ever and anon to be dissipated by persecution, etc. Now there can be no Nationall Provincial, or Classical Assemblies, where the Nation, Province, or considerable part of the Kingdom do not profess Christ. Now if there be much corruption where so great provision is made to reform, 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 find recorded in all things conducible to the well being of a Church, in regard of union and order. I would to God we had more wisdom then to quarrel about circumstances; certainly, would we promote the substantials 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 temporal 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 tithe Mint and Annis, etc. while we neglect Judgement, Mercy, and Fidelity, etc. while we quarrel in circumstances in the neglect of the substance of God's worship: Like a foolish builder, we are convering the house, before the foundation be well laid: lie a Stargazing while the ship is ready to sink under us: we quarrel about Rosemary and Bays, while Church and State run both to ruin, 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 doubtless 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 wedded to promote the Circumstances in the retard, and overthrow of the substantials of God's worship, and the power of Godliness, etc. The Third and Fourth particular, Concerning the lawfulness and usefulness 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 than a point of Popery; however it's very needless and ridiculous for ancient men that have born all offices in the Parish and Church too, lived long under the means, often formerly admitted, now to be Catichised like boys; neither do I believe there is any rule for it in the Word: the Apostles saith, Let every man examine himself, and so let him eat; etc. 1 Cor. 11.28. A. It's 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 needless 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 removal, especially, and for that indeed without Examination there can be no true Reformation. 1. For that it's objected as tending to Popery: whosoever thinks so, it's not for want of ignorance, for it is not intended either by Parliament or Synod, or any particular congregational Eldership, to expect auricular confession, but only an account of a reason of men's 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 scandal appear in the life, he cannot be kept back from Sacramental visible communion, although as before a stranger from union with Christ: therefore is it, there is a twofold Examination requisite. 1. Examination of a man's own heart, whether he have the sincerity, Godly zeal, knowledge, faith, repentance, love, etc. with such graces as indeed give a man right, not only to the 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 child of the devil: the principal part, (without which, all is vain) is to set things to rights between God and the soul in secret, which being the greater work, the Apostle urges that only, not intending to exclude Examination by the Church as needless: and is it not for this purpose the Apostle Peter lays down that Apostolical injunction, 1. Pet. 3.15. Be ready always to give answer to every man that asks you a reason of the hope that is in you, with meekness and fear. First saith he Sanctify the Lord God in your hearts: that is, be sure the heart be upright with God, and then be ready always to render account, etc. If a man must be always ready, and to all men to give account; surely, especially to the Church of God. And although Christians ought not to be ashamed to confess Jesus Christ, and to make profession of their faith, even to heathens, or persecutors, if called to it, yet it's 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 faithful, 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 employments, are of Divine institution: and also that their titles are suitable to their employments, they are in scripture called Rulers, Governors, Overseers, Stewards, Watchmen, etc. 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 men's several capacities, etc. and therefore Examination must inevitably follow. For, Argum. 1 They that are bound to give account to God, concerning the Church, and the particular members thereof, aught 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 aught to be well acquainted with their spiritual 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 be admitted, and that the unfit are to be kept back by the Eldership, it's of necessity 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 men's several 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 scruple: neither do I quotescriptures to those Arguments by reason they are grounded upon the former scriptures, alleged 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 yourselves, for they watch for your souls, as they that must give account; that they may do 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 being contained in the words, these following Truths. 1. That subjection and obedience, is to be given to those that rule and govern 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 souls, as watchmen, and must give account to God, concerning those committed to their Charge. 3. That its an occasion of Joy to Governors 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 sin 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; doubtless 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 general averseness to this necessary duty, I add these ensuing considerations, being willing to satisfy all. 1. Consider, if public profession and confession were requisite in men grown to maturity, before they could be baptised; much more requisite is it before admittance to this ordinance. The Eunuch, although a man of great authority, and well instructed by Philip, and although coming to Jerusalem to worship, yet could not be baptised, till he made profession of his faith; and was first well Catechised concerning Christ, Act. 8.37. If thou believest with all thy heart, thou mayest? and he answered and said, I believe, etc. and although the Jews were circumcised, and were of the Nationall Church 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 baptism gives us no right at all to the Sacrament of the Lords Supper, unless we be suitably qualified, we may eat and drink our own damnation. 2. Consider there is in every Christian required not only a believing heart, but a verbal profession of Faith in Christ. Rom. 10.10. For with the heart man believeth unto righteousness, 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 careless of that especial 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 roved: 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 settling 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 possess outward things, but he must declare 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 propriety? Think it requisite to deal securely for the body, and be so lose and careless of our immortal souls. 6. Consider who is it will suffer if men unworthy be admitted, as of necessity they will if not examined: shall not such a one reap his own ruin? Nay, and those that aught to have debarred him Inevitably, incur the guilt of his blood: therefore it is fare 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 Word, Prayer, Christian admonition, etc. they become capable to participate to God's glory, and their own comfort. 7. There is not so great cause of offence, (if any) to any man, if they consider it is but once: at first admittance its needless when men are once sufficiently known to the Church, if it were to be done as often as the Sacrament were administered there were more cause of exception. 8. Consider Authority upon long and serious debate, hath found it a duty of especial concernment, much conducing to the Reformation of abuses in the Church, having had sufficient consult with the Assembly of Divines, concerning the legality and necessity thereof; and have found it a duty of Divine right: and therefore have enjoined all in Authority that they admit none, but first examine their aptness 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 than 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 eternal good is so much concerned: And certainly those that most pleaded for Conformity, for obedience to Authority in the Bishop's days, should not now spurn so much at the Ordinances of the Church: yet so it is, that those formerly that were our greatest Conformists are in this point chief non-conformists: And such men who I am sure cast an evil 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 onions, become arch Separatists: which disorder, doubtless as the work of Reformation goes on, and the government of the Church settled, will easily be prevented. 9 Consider, it's the honour of a Christian to make profession of his Faith, although before persecutors, 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 cheerfully undergone, and that in a more serious and strict nature. 11. The turning our backs upon the Lord's Supper, rather than to pass thorough this door of examination, argues great slighting of that sacred Ordinance, and herein we neglect our own mercy, and bewray abundance of folly: certainly every man would charge him with folly, that is heir to a good estate, and will rather lose 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 than show his right or plead his propriety, will lose 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 goodness. 12. By coming in, we shall declare ourselves 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 reproaches upon the ways, people, and Ordinances of God; besides it is fare better for men found uncapable by examination to be a while suspended, then if promiscuously admitted in a crowd 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 despise and dislike the Ordinances of God, and to contemn 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: Woe be to them that give occasion of offence; but withal woe be to them that take offence hereat: The sin of Elies' sons, 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 sinful: but yet it's their sin that turn their backs upon the Ordinances for that ground. Secondly, It's a grand cause of the growth of sin: hereby profane men are encouraged to go on in their impieties, by being admitted into Church privileges, as well as the best men, and not discountenanced by casting out that, that makes God's Vineyard fruitful, as a reverend able Divine not long since well showed, 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 edify or bring forth fruit pleasing to God, nothing but wild and sour grapes can be expected. Thirdly, The holy things of God are hereby profaned, children's 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 burden the godly party; even as putrified and rotten members, grieve the whole body; and as its death for a dead carcase to be joined to a living man: and as in the best framed Fabric, 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 piece into a new garment, so is it not only unsuitable, but very unsafe, nay, destructive to admit men ignorant and scandalous, to fellowship with the Saints; what fellowship can light have with darkness? 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 Lord's body. 1 Cor. 11. 14. Consider that Apostolical injunction is binding to all Governors in Churches, in this case, 1 Cor. 5.11. If any that is called a Brother be a fornicator, or covetous, or an Idolater, or a railer, 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 Sacramental 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 boys; This cannot be endured. A. It's 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 public, the ancient lose nothing by it: yet it's 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 years also: neither Parliament or Eldership intending such a particular Catechistical account of ancient men, as of the younger sort; it being to pedagogical: but if the souls of the anciont be as precious as the souls of the 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 Jews; 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 entrusted in it, to be carried on with all humility, love, and Christian tenderness; 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 mind: neither as being lords over God's 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 woeful 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 loss 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 suitable: 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 them of meaner abilities, than 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 less pains need be taken; it's not needless to render an account of the reason of our faith, but according to Apostolical injunction. Certainly, when the Apostle enjoins 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, do seldom or never scruple this; their hearts being most averse that have least knowledge of God: ignorance and scandal being the grand reason of men's 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 positive 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 doubtless did participate the body and blood of Jesus Christ Sacramentally, as well as men. And if they have immortal souls, 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 shamefac'dnesse and modesty, (subject to that Sex) may at first a little be some hindrance; but doubtless every knowing Christian woman that desires communion with jesus Christ in his Ordinances, the premises considered, will not reject their own mercy, in turning their backs upon so weighty an Ordinance, rather than do that duty, which we see both God and man enjoins and expects; and wherein their own safety is so much concerned: and I am confident out times have as many Maries, Priscillahs, hannah's, Lydiaes, etc. (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 lose and fantastic fashions, not becoming the Gospel, then contemn the Ordinances of jesus 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 useless to the Church, but may with Priscilla, help forward the work of Christ, in the services of the Church, Rom. 16.3. And doubtless they will not miss 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. It's not otherways intended but the Pastor or Minister, shall propound such plain and necessary queries, as are requisite: which indeed are so few and easy, that none need scruple. Neither can any be ignorant of, that know any thing of God: especially being so clearly laid down in the Ordinance of Church government: the Elders for the most part being auditors, only with the Pastor approving, or otherwise of men's aptness, etc. for so weighty an Ordinance. 2. It's for very good reason there should be Elders to join with the Pastor in this work, otherwise the business would be arbitrary, and more apt to corruption: it's not fit the power of admission or suspension, should rest in any particular breast. 3. The Pastors and Elders doubtless know its their duty to avoid preposterous and partial proceeds, vain glory, provocation to strife, etc. And although they ought to be jealous, yet must they also be tender over the souls of such who are committed to their charge: and to do all in long suffering and meekness, 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 discern the Lords body: Nay, men ignorant and erroneous, are more dangerous in the Church, than 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 fundamentals, doth not only go himself hudwinked to hell, but if God be not the more merciful, draws others along with him. Therefore as a man would keep a sword or other hurtful weapon out of a Child's or a mad man's hand, so careful should we be of admitting men either scandalous, ignorant, or erroneous, to Sacramental communion, lest they ruin themselves and others: for the Sacrament of the Lords supper is a consuming, but not a converting Ordinance, Preaching, Reading, Prayer, etc. 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 divers good Preachees about London, and in other parts of the kingdom, that act little or nothing at all this way. A. It's true, that good Ministers do promote the work very much, and many Congregations have made good progress where the Ministers or Pastors are hearty to the work of Reformation. And indeed where there are good Elders, it betrays 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 it's the fault of Elders, considering remedy may be had, if they suffer under an Episcopal or malignant Pastor. 2. Pastor's ought to seek both the Elders and People, and so the Elders and People their Pastor from God, and all jointly to seek God; (viz.) the godly for direction and protection; for it's 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 thorough his strength to rush thorough 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 divers discouragements arise both to the Pastors and Elders. As, 1. That natural and general averseness of men to come in, whence it comes to pass that although the Confines of a Parish 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 general toleration; and this makes many Episcopally, neutrally, or malignantly affected run hither and thither, rather than come in at the door of examination; hoping this Government will not long stand, rather lust after their old fleshpots, and Egyptian onions, etc. 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, etc. 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 general averseness that is in men to the work, should be a strong persuasion to us that it's of God. 2. That although the Confines are large and populous, and but few come in, know its a mercy rather than any cause of discouragement; for as many are called, and but few chosen; so many hear 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 withal be not troubled: God had ever the smallest number: and for my part if the work be once in any good forwardness, I believe there is more cause to fear too many will lay claim to it, than 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 world's account: and let not those poor souls be deprived of their desired spiritual nutriment by any causeless obstructions. 3. For that fear of violence, etc. It cannot enter into my heart that men will be so impudently guilty of this high piece of spiritual sacrilege, to lay violent and foul hands upon the body and blood of Christ: such must especially hale the guilt of his blood upon their own heads. And yet if any such be, it concerns those entrusted with the Holy Ordnance to oppose them, by doing all in them lies; either by persuasion, admonition, complaint to the civil Magistrate; who in such cases bears not the swore in vain, and who I am confident if applied to, will not be wanting to punish such according to demerit, and to encourage those concerned: And if neither admonition, or Christian persuasion, will serve, it's very lawful 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 hour to his dying day; which plainly shows that God is present in his Ordnances, and will undoubtedly avenge abuses offered to him in their dispensations; and without speedy repentance, and Gods wonderful mercy, such men may justly expect the reward of Corah, etc. 4. Whereas some expect either Independency, or a general toleration; I answer, For general toleration there is no great fear, and if their should, the Presbyterian government I hope, will have its freedom as well as others: and as for Independency, 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, etc. The same Ordnances only differ in point of appeal; the truth is, Independent Churches are Presbyterian only: Presbyterian as now stated, not Independent; I look upon the Independent government as a Presbyterian tree with one branch cut off; by reason there is not that provision made in point of error or injury, as in Presbyterian government: but in neither none can communicate without being examined before admittance, nay Episcopal government reform, will not admit of promiscuous dispensations. 19 Ob. But what if the King come home? think ye this government will stand? A. I believe many in our days there are, that despise the day of small things; and with Sanballet and Tobiah, say, What will these weak jews do? and who, as I said, are lusting after their old Egyptian fleshpots, not caring at all for the Milk and Honey of Canaan, who hope to see the wheel 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 wonderful works God hath wrought for us of late years, in order to Reformation, he knows little of God, that doubts of his assistance for future, much less such as hope for any obstruction. 20. Object. Do ye not see how Parishes are divided about this business? 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 yoke 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 scorn, and he will in due time make his stoutest foes his footstool. 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, etc. 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 militant, 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 undergo that trouble, as many other are to come in to Communion, and refuse to hold from divers grounds. Some, for that they fear they shall reap displeasure of their neighbours, not having learned to go thorough good and evil report for Christ. Others fear they shall spend too much time from the world. Some out of fear of opposition and difficulty they shall meet withal in the work, being as unwilling to enter upon the Office by Examination or Trial, as others to come to Sacrament. But to decline their trust from such sinister ends, is an unworthy thing; neither ought those that do embrace that office, be discouraged, although the sons of Anak be many and great: it's the work of God: and as the Lord Christ said in an other case to his Disciples, [it is I,] be not afraid, so say I to all that God hath called to the work, Be not afraid, its God's work, and he will give all suitable assistance, and will in despite of men and devils, set his Son upon his Holy hill. 2. No man ought to be discouraged, for that the half of those chosen hold not; For doubtless, many that have declined after chosen, have done it out of a sense of their own unfitness; who if they had held, would either have been found unfit upon trial, or if not hearty to the work, would have hindered the success thereof. 3. If but one third part of those chosen hold, and who are upon trial found fit; being confirmed by them; their authority is as binding as if five times their number had embraced it, and the fewer there are, the more commendable is their resolution against difficulty, and the less fear of dissension: who also if they find the work too hard, as opportunity is offered may admit of additional assistance. 4. The numerousness of the Presbytery, is one of the blocks cast in the way of reformation; therefore there is less 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. Unless in case of sickness or the like, it is very unfit. For, 1. It's exemplary, giving occasion to others to expect the like, and sets open a door of chargeing the Eldership with partiality and un-even dealing, in distribution of Divine Ordinances. 2. It must needs draw contempt both upon Governors, and Government, and Ordinances. 3. It were an endless work, and let men be never so high in the world, yet if they owe 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 it's 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 entertainment; 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 Kingdom 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 endeavour 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 it's their duty for the avoiding of offence, and the enlargement of the Church, yet herein they should but please some, and displease many more, and bring such an endless task upon themselves as would take up much time, and abundantly retard the work. 6. It's 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 husband's faith, or the husband by the wives: this were to cross the doctrine of Scripture, and the analogy of faith; for every man must know and believe for himself. The just shall live by his faith; neither Abraham, Noah, job or Daniel, could deliver any man's soul by their faith though never so nearly related. The Apostle only signifies three, that it was unlawful to departed matrimonial society, because both were not believers; for that if the one did believe it gave their children right to external Christian Church privileges, and such Ordinances as they were capable of, as Circumcision under the Law, Baptism in time of the Gospel; not that the Parents can either add or infuse Grace into their children, (for the dearest of God's 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 Son, hath everlasting life; and he that believeth not the Son shall not see life, but the wrath of God abides on him. john 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 Kingdom 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 that's capable of Church Communion, aught to be admitted, and must be visible Saints: And although never so nearly related, if not, so, aught 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 should deny themselves the benefit of the Ordinance. For, 1. It's 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 blood of Jesus Christ, if thy wife unworthily admitted, not discerning the Lords Body, be eating and drinking damnation to herself? 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 blood upon the Eldership? or why shouldst thou pull ruin upon thyself? And although thou be'st not capable, bless 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. It's 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 ruin, than 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 easy to be understood, and every man and woman may read 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 hint out the Heads briefly as followeth. All admitted aught to know. 1. That there is a God: That there is but one True and everliving God, maker of Heaven and Earth, and Governor of all things. That this only true God is the God whom we worship. That this God is but one, yet three distinct Persons: the Father, Son and Holy Ghost, all equally God. 2. That God created man in his own Image in Knowledge, righteousness, and true holiness. That by one man sin entered the world, and death by sin. That thereby also all men are dead in trespasses and sins, and are by Nature children of wrath, and so liable to eternal death, the wages of every sin. 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 Cross to save his People from their sins. That he risen the third day from the Dead: ascended into Heaven: sitteth at the right hand of God; and maketh continual Intercession for us, of whose fullness we receive all Grace necessary to salvation. 4. That Christ and his benefits are applied only by Faith: that Faith is the gift of God; and that we have it not of ourselves, 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 sins, and life everlasting, according to the promise of the Gospel: That whosoever believes not on the Son of God, shall not see life, but the wrath of God abides on him to Eternity. 6. That they who truly repent of their sins, 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 the Word of God in holiness and righteousness, without which no man shall see the Lord. 8. That the Sacraments are Seals of the Covenant of grace, in the blood of Christ. That the Sacraments of the New Testament are Baptism, and the Lords Supper. That the outward Elements in the Lord's Supper, are Bread and Wine, and do signify the Body and Blood 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 Blood 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 Faithful after death, do immediately live with Christ in blessedness. 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 shall 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 Relics: All that shall make any Image of the Trinity, or any person thereof, all Religious worshippers of Saints, Angels, or any mere Creatures. 9 Any person that professeth himself not to be in charity 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 Lordsday shall use any Dancing, Playing at Dice or Cards, or any other Game, Masking, Wake, Shooting, Bowling, playing at Football, or Stoolball, Wrestling, or that shall make or resort to any Plays, Interluds, Fencing, Bull-baiting, or Bear-baiting; or shall use Hawking, Hunting, or Coursing, Fishing, or Fowling: or that shall publicly 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 Lordsday, without reasonable cause. 12. Any person that keepeth a known Stews or Brothel-house, or that shall solicit the Chastity 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 Barratry, Forgery, Extortion, or Bribery: And the several Elderships shall have power likewise to suspend from the Sacrament of the LORDS-Supper, all Ministers that shall be duly proved to be guilty of any of the Crimes aforesaid, from giving or receiving the Sacrament of the LORDS-Supper. FINIS. Imprimatur, James Cranford. John Bellamy. Errata. Pag 4. line 6. For the journey read their journey. l. 9 for no way, r. in a way. p. 4. Ob. 4. r. appear. p. 4. l. 24 for tresbytery, r. Presbytery. p. 10. l. 34. for desolute, r. destitute. p. 11. l. 8. for gelding, r. gold ring. p. 12. l. 5. for which, r. when. p. 15. l. 17. for Aposiles, r. appeals. p. 16. l. 10. for hardly, r. Lordly. p. 16. l. 11. for dominum, r. dominion. p. 16. l. 31. for record, r. retard. p. 22. l. 9 for injustifiably, r. inevitably. p. 24. l. 34. for their Idols, r. the jews. p. 30. l. 3. for preaches Preachers.