Part 13

2. The Apostles words are not to be understood _restrictively and exclusively_. For he doth not say, Let a man examine himself _only_, But let a man _Examine himself_, that is, Let him _especially examine himself_. Take a parallel text, Rom. 14.12. _So then every one of us shall give an account of himself to God_; which text is not to be understood exclusively; For it is certain, that Ministers must give an account to God, not only of themselves, but also for their people; And Parents and Masters, for their children, and servants; so it is here, Let a man examine himself: This doth not exclude the duty of a father, in examining his children; or of a Master, Minister, or Elder, in examining those under his Charge: But it teacheth us, That we must not rest in, nor trust to the Examination of our Father, Master, Minister, or Elders, but likewise examine our selves: _If a childe, or servant should say unto his father, or master, when he is examined about his knowledge, or faith, The Scripture bids me examine my self, and therefore I will not be examined by you. Would not this be accounted a great affront, and an unnsufferable abuse to the holy Scriptures?_ and yet just so do they reason & argue, that from this Scripture, would exempt themselves from all examination by Minister & Elders. And so likewise when Christ saith, Matth, 7.1. _Judge not, that you be not judged_: He that should interpret that text _exclusively_, of all kind of judging; would overthrow all Magistracy. But it is to be understood only, as excluding private and rash judging, (when a man judgeth his Brother, and hath no calling to judge him, not a just cause:) so it is here; This text excludes all private Christians from examining others; but to say, that it excludes all men in office and place in the Church, and in the family, would at once destroy all Church-Government, and all family-government.

3. We might add, that those that are most ready to pretend, that it is needless to give an account before the Minister and Elders, because they are to _examine themselves_, it is to be feared, are as regardless of examining themselves, as unwilling to give an account to the Eldership.

[Sidenote: _Object._ 7.]

Doth not the Scripture also say, _whosoever eateth and drinketh unworthily, eateth and drinketh damnation to himself_? It is not said, to the Eldership.

[Sidenote: _Answ._]

That text is not to be understood _exclusively_, unless it relate to close hypocrites: An _hypocrite_ eats and drinks damnation to himself only, but if it relates to those that are _grosly ignorant and scandalous_, it cannot be understood exclusively. For when a man that is grosly ignorant and scandalous, receives the Sacrament, he not only eats and drinks judgment to himself, but the _guilt of the sin lyeth upon all those that knew of it, and did not do their duty for the hindering of it_, as we have formerly shewed.

[Sidenote: _Object._ 8.]

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

[Sidenote: _Answ._]

The ignorance of some Elders doth no more prejudice the office of an Elder, then the ignorance of some Physitians, or Ministers, doth the calling of Ministers and Physitians: If ignorant Elders be chosen, the fault is not in the Office, but in the Choosers.

2. This objection cannot be justly made against the Ruling-Elders within this Province; we hope we may say without boasting, that they are very knowing, and very godly; and we are confident, that all the reports that are vented concerning absurd and unbeseeming questions, &c. are meer lyes and falsities. In all such meetings, the Minister is the Moderator, and he onely propounds the questions; the Elders sit by and judge.

3. In those Parishes where there are none sufficiently qualified to be Elders, the Presbyterian Government doth not require them to chuse Elders, but Orders, _That all such Parishes should be under the immediate care, inspection, and government of the Classical Presbytery_.

[Sidenote: _Object._ 9.]

It is not enough for a _Minister to forewarn his people of the danger of unworthy coming to the Lords Supper; and if they will notwithstanding the warning, come unworthily, is not the Minister free?_

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

[Sidenote: _Object._ 10.]

I have _lived thus long, and never yet was examined, and certainly I will not now begin in my old age, I will rather never receive the Sacrament at all_.

[Sidenote: _Answ._]

Old Customes are no good principles to build upon; these are times of Reformation.

2. Consider thine own spiritual wants, and what need thou hast of this blessed Ordinance; and remember what the servant of _Naaman_ said unto him, _If the Prophet had bid thee do some great thing, wouldest thou not have done it? how much rather then, when he saith, Wash and be clean?_ So give Us leave to say to you, _If Christ had commanded you to do some great thing, would you not have done it, rather then be deprived of this Ordinance? how much rather when he saith to thee only, Come and give an account of thy Faith before the Eldership, and thou shalt be made partaker of this Heavenly banquet?_

[Sidenote: _Object._ 11.]

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

[Sidenote: _Answ._]

This Vow is rash and sinful, a bond of iniquity; and therefore by keeping of it, you become guilty of a double sin: the Eldership is an Ordinance of Christ (as we have shewed) and therefore not to be vowed against.

[Sidenote: _Object._ 12.]

I am every way able to examine my self, and none knows what is in my heart; and therefore I will venture upon my own private examination.

[Sidenote: _Answ._]

How is it, that thou art unwilling to venture thy estate, without first advising with a Lawyer: and wilt advise with Physitians about thy bodily health; but wilt venture thy soul at the Sacrament, upon thine own head, without taking the advice of Minister and Elders; _Is thy soul less precious to thee, then thy body, or thy estate?_ Besides, if thou hast knowledg, why wilt thou not come to examination; if no knowledg, why wilt thou refuse the way & means to get knowledg? the truth is, the true ground why some men do oppose this way, is either,

1. Out of ignorance and pride, because they are impatient to have their ignorance discovered:

2. Or else, Secondly, it is from a prophane spirit of opposition; not onely against Church-Government, and all good order; but against all the wayes of Christ. But let such persons consider;

1. That it is far better to have their ignorance cured, then covered: Ignorance covered will make us go blindfold to Hell; But Ignorance cured, will make us go with open eyes to Heaven.

2. That Christ accounts them his enemies, that will not have him to [197]_reign over them_, and will destroy them as his enemies.

3. To hate Instruction and Reformation, is a certain sign of wickedness, which God abhors.

4. All the opposition that carnal and rebellious spirits have against Christ and his wayes, will in the end, prove kicking against the pricks, and most pernicious to their own Souls.

And thus we have answered all those objections, that are usually brought against this way of Examination, and herein (as we hope) have given abundant satisfaction to all those that are willing to receive it. And we have likewise finished our Exhortation. As for the successe of it, we leave it wholy to God; as having learn't, that _duty is ours_, but _success is Gods_. When _Paul_ had finished his Sermon at [198]_Athens, some mocked; and others said, we will hear thee again of this matter. Howbeit certain men clave unto him, and believed, &c._ We doubt not but there are many within the Province; whose hearts _the Lord will open, to attend to what is here said_. Our desire is to do good unto all, even unto those that are our greatest adversaries; and not _to be overcome of evil, but to overcome evil with good_. If they mock at us (as they did at _Paul_) yet surely, [199]_Our Judgment is with the Lord, and our work with our God; He that is filthy, let him be filthy still; and he that is unjust, let him be unjust still_: But we hope better things of you, that have submitted to the Presbyterian-Government. For whom we pray, [200]_That the God of peace, that brought again from the dead our_ Lord Jesus Christ, _that great Shepherd of his sheep, through the bloud of the everlasting_ Covenant, _would make you perfect in every good work, to do his Will; working in you, that which is well-pleasing in his sight, through_ Jesus Christ; _to whom be glory, for ever and ever_, Amen.

[96] Rom. 12.8.

[97] 1 Pet. 5.

[98] Luk. 22.25, 26.

[99] ἡγουμενος.

[100] Matth. 23.7, 8, 9, 10, 11.

[101] 2 Tim. 2.24, 25, 26.

[102] Phil. 1.

[103] Psal. 74. & 137.

[104] _unus homo, solus totius orbis impetum sustinuit._

[105] Isai. 8.11, 12, 13, 14.

[106] Matth. 18.20.

[107] Dan. 2.35, 45.

[108] Micah 4.1, 2.

[109] Isai. 61.12. 1 Tim. 5.17. 1 Thes. 5.13.

[110] 1 Pet. 5.4.

[111] Dan. 9.25.

[112] Neh. 4.3, 4.

[113] Neh. 4.10.

[114] Zech. 4.10.

[115] and Zech. 4.9. 6.8.

[116] Jer. 4.14. Isai. 1.16.

[117] Rom. 2.29.

[118] _In te stas, & non stas._

[119] _Frustra nititur qui non innititur._

[120] 2 Tim. 1.6.

[121] _Manducatio Indignorum, & Manducatio Indigna._ Alsted.

[122] 1 Pet. 1.12.

[123] επιθνμουςιν αγγελοι παρακυψαι.

[124] Joh. 6.51. and 56.

[125] τροϕη ευχαριστηθεισα.

[126] _Quantò pro nobis vilior, tantò nobis charior._

[127] _Donec totus fixus in Corde qui totus fixus in cruce._

[128] _Non vincula sed ornamenta, & spirituales Margaritæ_, quoted by _Nyc. Vedelius_, in his Epistle before his Commentary upon _Ignatius_.

[129] _Festum Aquilarum, non Graculorum_.

[130] Rom. 5.8.

[131] Lam. 3.

[132] Luk. 7.6, 7.

[133] 2 Sam. 9.

[134] _Utimur perspecillis magis quàm speculis._ Senec.

[135] Matth. 5.44, 45, 46.

[136] Col. 1.10, 11.

[137] Phil. 1.9, 10, 11.

[138] Heb. 13.17.

[139] 1 Thess. 5.12.

[140] 1 Tim. 5.17, 18.

[141] Gal. 6.6.

[142] 1 Cor. 9.13, 14.

[143] Φιλοξενοι. Tit. 1.8.

[144] 1 Thess. 5.11, 14, 15.

[145] Col. 3.1, 6.

[146] 1 Cor. 10.24.

[147] Rom. 15.2, 3.

[148] Phil. 2.3.

[149] Mal. 3.16.

[150] 1 Tim. 6.4, 5.

[151] 2 Tim. 2.23.

[152] Rev. 3.4.

[153] Rom. 16.17.

[154] 1 Tim. 6.3, 4, 5.

[155] Tit. 1. 1 Tim 3.16. Tit. 2.12.

[156] Eph. 2.1. 1 Cor. 2.14.

[157] Rom. 8.7.

[158] Gal. 5.17. Rom. 7.18, 19, 23, 24. Isa. 64.6. Rom. 3.28. Phil. 3.9. 2 Cor. 5.21.

[159] Rom. 8.1, 13. 1 Joh. 3.14. Eph. 2.16. Titus 3.16. 1 Thess. 4.3. Heb. 12.14.

[160] Heb. 7.22. Heb. 8.6.

[161] 2 Tim. 3.1, 2, &c.

[162] Isai. 1.5, 6.

[163] _Schisma, ni fallor, est eadem opinantem, & eodem ritu utentem solo Congregationis delectari dissidio, & Schismaticos facit non diversa fides, sed communionis disrupta societas_, Aug. contra Faustum. lib. 20. cap 3.

_Schisma dicitur a scindendo, & est scissio, separatio, disjunctio, aut dissolutio unionis illius, quæ debet inter Christianos observari. Quia autem hæc Scissio maximè perficitur, & apparet in debitâ communione Ecclesiasticâ recusandâ, idcirco illa separatio per appropriationem singularem, rectè vocatur Schisma._ Ames. cas. consc. lib. 5. cap 12.

_Schisma est secessio in religionis negotio, vel temeraria, vel injusta, sive facta sit, sive continuata_, Camero, de Eccles. tom 1. pag 396.

[164] _Schisma aliud est, ut loquuntur in scholis, negativum, aliud positivum. Negativum vocamus, quod non exit in cœtum & societatem aliquam religiosam, sed simpliciter secessio est, & subductio; cum non instituitur Ecclesia, facto schismate &c. Positivum tum fit, cum instituitur Ecclesia, hoc est, cum fit consociatio quædam, quæ legibus Ecclesiasticis, & Dei verbo atque Sacramentorum administratione utitur separatim: quod quadam formulâ desumptâ ex Scriptura dicitur struere altare adversus altare, hoc est, quod Schisma Antonomasticωs dicitur, &_ κατ' εξοχην, _&c._ Camero de Schismate, pag. 402.

[165] _Temeritas secessionis deprehenditur, ut loquuntur, a posteriori, si ejus occasio levis sit: erit autem levis, nisi vel inciderit gravis & intolerabilis persecutio, vel ille cœtus unde fit secessio laboret hæresi, aut verò deditus fit Idololatriæ._ Camero, pag. 399. And afterwards, pag. 405. _Quarta verò causa (cujus non meminimus supra, quia versabamur in thesi, hic vero meminimus, quia ventum est ad hypothesim) si agnitus fuerit Antichristus._

[166] _Etiam secessio fit temerè, cum fit ob morum corruptelas; quorsum illud Christi pertinet_, Sedent in Cathedra Mosis, facite quæcunque dixerint vobis. _Cujus rei hæc est ratio, quòd ubicunque viget puritas doctrinæ, Deum in eo cœtu necessse est habere Ecclesiam, tametsi obrutam penè multitudine scandalorum. Itaque qui secessionem faciunt ab ejusmodi cœtu, haud dubiè inde secedunt ubi Deus colligit Ecclesiam._ Camero, pag. 400.

[167] _Mr. Carthwright. Mr. Dod. M. Hildersham. Mr. Bradshaw. Mr. Ball._

[168] Matth. 13.9.

[169] _Musculus_ on 1 Cor. 11.

[170] _Thomas Goodwin_, in his Sermon upon _Zech._ 4.

[171] 1 Cor. 1.10. Phil. 2.1, 2. Eph. 4.3, 4, 5, 6.

[172] Jer. 32.39. Zeph. 3.9. Zach. 14.9.

[173] Joh. 17.21.

[174] Phil. 3.15, 16.

[175] _Schisma propriè dictum est peccatum gravissimum_:

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

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

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

4 _Viam facit ad hæresin & separationem à Christo_.

[176] 1 Cor 9.2.

[177] _Subsequens consensus_ Jacobi _in_ Leam, _fecit eos conjuges_. Pareus, _&c._

[178] 1 Tim. 4.14.

[179] Act. 14.23. 1 Tim. 5.22. Tit. 1.5.

[180] Smectymnuus. _The answer of Mr._ Marshal, _Mr._ Vines, _Mr._ Caryl, _Mr._ Seaman, returned to the late King, in the Treaty at the Isle of Wight.

[181] Ambros. in cap. 4. ad Ephes. & in 1 Tim. 3. Hier. in Tit. 1. & ad Euagrium. Aug. epist. 19. Chrys. in 1 Tim. 3.

[182] 2 Tim. 3.13. 2.16, 17.

[183] Levit. 13, 14.

[184] Eccl. 12.1. בחרותיך.

[185] _Discipulum minimum Iesus amavit plurimùm_, Hieron.

[186] _Non minus placet Deo_ Hosanna _puerorum, quàm Hallelujah virorum, Dr._ Andrews _in his Preface to the Command._

[187] Gal. 6.6.

[188] Quoted by Dr. Andrewes, in his Preface to the Com.

[189] Deut. 6.7. ושננתם.

[190] Zanch. in 4. præceptum.

[191] Mr. _Cheynell_ in a Sermon before the House of Commons.

[192] Ephes. 6. εκτρεφειν.

[193] Dr. _Andrews_ in the forementioned Preface.

[194] 2 Thess. 1.8.

[195] Psal. 79.6.

[196] 1 Tim. 5.21.

[197] Luk. 19.14, 27.

[198] Act. 17.32, 34.

[199] Isa. 49.4.

[200] Heb. 13.19, 20.

Subscribed in the Name, and by the Appointment of the Assembly,

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

_Roger Drake_, Scriba. _Elidad Blackwell_, Scriba.

FINIS.

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