punishment hangs over our heads if we suffer any to come that we know to live in any sinne He doth not say if he will not submit to tryall you are free and if you exhort you have freed your own soul No his principles were more strict and holy then so to speak His blood will be required of thy hands This is other See Chrysostome at large 38. Hom. on Matthew p. 198. yea higher language If it be said that Chrysostome spake of notorious known sinners and that such are not pleaded for We must answer nor are others pleaded against or willingly excluded by us Though knowing men and such as are of innocent lives may be called forth these make little worke for Friers and are good examples to their weak Brethren What is required of and done by them is chiefly to encourage others We wish we could but see notorious wicked ones kept off in the Assemblies obout us it would beget better thoughts in us of the spirits of some then now we can have but we hear of no such work rather we know the contrary The seventh Section of the Paper THE Eucharist was often in these Primitive times sent to persons absent The seventh Section of the Paper It was given to Strangers coming to Rome as a pledge or Symboll of their consent and communion in the same faith where was no probability surely no evidence of precedent examination SECT XIV Wherein is replied unto the seventh Paragraph about giving the Sacrament to strangers and sending it to the absent Arguments against Examination § 14 Sending the Elements to persons absent we take to be a corruption smelling of rank superstition The Paper you see fetcheth it from Rome prove it you to be an ancient practice and we will maintain it to be an ancient errour Antichrist hath been long working in the Church the Fathers might be too free 2 Thess 2.7 this will not excuse mens prodigality of Christs blood in these dayes Mens actings which have been without warrant are neither good presidents nor arguments such as are strangers by place may upon the knowledge of some members or certificate from their Church be admitted Strangers in place are not to be stood upon if they be not strangers in heart and condition He that dwells next door may be a stranger to Heaven and Jesus Christ The eighth Section of the Paper IN the first times they generally communicated daily which St. Hierom saith The eighth Section of the Paper Euseb ex Iren. cent 2. Magdeburg he neither approves nor reprehends Zepherinus Bishop of Rome about A. D. 300. ordained that generally every one pubertatem excessus which was about the 15. or 16. year should communicate once a year Fabianus that they should do it thrice so did the Agathense Councel This decree is found under the name of the Apostles Canons Can. 10. Which though I am not ignorant are not rightly fathered upon them yet are ancient and not contemptible As many of the faithfull as come into the Church and hear the Scriptures but continue not out the prayers nor receive the holy Communion let them be put from the Communion of the Church as men that work the breach of order And it is noted in the Margent upon the same Canons In old time all that were present did communicate And consonantly the Councel of Antioch decreed that all that come into the Church of God and hear the holy Scriptures and refuse the receiving of the Lords Sacrament let them be put from the Church In vain Hom. 3. ad Ephes saith Chrysostome we stand at the Altar when none will participate If thou stand by and do not communicate thou art wicked thou art shamelesse thou art impudent I would not only have you to participate but to be worthy partakers Thou wilt say I am unworthy to partake of the holy Mysteries then art thou unworthy to be partaker of the prayers not only by those things set before us but by Hymnes also doth the Holy Ghost descend you that are under pennance depart He that partakes not De medicina poenitent super illud 1 Cor. 5. Si quis frater c. is a penitent We can saith Augustine repell no man from the Communion but one that by his own confession and the sentence of the Ecclesiastical or Civil Judicatory shall be accused or convicted of some crime And in another place which Gratian cites under the name of St Hilary De consecrat dist 2.6 si non tanta Only for these sins that deserve excommunication may a man be driven from the Communion Ep. 118. c. 3. And the School if it hath any regard left it doth generally hold as also the Casuists and besides many reasons they cite the authority of Saint Augustine to abet their opinion that the Communion is not to be denied to a secret sinner that is not notorious if he desire it left he be thereby defamed Let it now be considered whether there can be any conformity between the Ancient Church and these men that are as careful and as earnest to exclude men from the Sacrament as the Ancients were to bring them to it Now men stand by and would but are not suffered to communicate where then and upon whom shall we lay Chrysastomes stigme of wicked shamelesse and impudent If the Pastor shall say of his flock as it seemes some of Chrysostomes auditours said of themselves they are unworthy the same Father will give the Pastor the same answer which he did his own flock they are then unworthy to be partakers of the prayers and the Councel of Antioch addes unworthy to heare the holy Scriptures If they are not under pennance they are not in that Fathers judgement to be rejected And I would have it laid to heart in a serious consideration that seeing the Word is the savour of death unto death unto some as well as he eates and drinks his damnation that eates and drinks unworthily why there should not be as great a necessity to examine men of their preparation and fitnesse in order to the hearing of the Word as to the receiving of the Sacrament especially seeing that precept of not casting pearles before swine or giving holy things to dogs which some alledge to justifie this Occonomy of excluding from the Sacrament such as they suspect unworthy is first and principally intended of preaching of the Word SECT 15. Wherein other Arguments from Antiquity are answered and the vote of the Schooolmen produced for the defendants § 15 Here are more lines then in the former Section but little that presseth us 1. What if they received often this was an argument of their faith and strength of love to Christ in those dayes we like their daily receiving better then their general unlesse the times were much better then ours It may be oft and yet not so oft There is no necessity nor hardly fitnesse in this daily receiving 1. How shall the Church
the exclusion of some If a misery why doth not the sense of this misery stirre up men to act in courses of reformation But they will tell you they want a command from men and therefore cannot do as they would This is but a shift of unwilling mindes Is not Gods Word our rule giving a command for all Gospel-duties We will not undertake to speak the minde of the higher powers in this matter only this we beleeve that they give more liberty then is taken and we hope they will satisfie the just desires of the godly in this thing The Magistrate doth command Ministers to do their duty but leaves them to the Word for their rule There be Ordinances of Parliament which are in force while the same Parliament sits that made them which do authorize the keeping back of all ignorant and scandalous persons It is not good to father our own corruptions and unwillingnesse to the work of reformation on the State Let not Ministers say they want authority while they have the authority of the Word Let us aske the learned what other warrant or authority besides the general rule fore-mentioned had the Ancients for all their wary discipline and separating and distinguishing orders about the Lords Supper No particular warrant from the Word we are assured as to their orders of Penitents and courses about them The Text then 1 Cor. 14.40 will yield this Argument Where is no due order in Sacramental administrations there Gods Word is not observed But where all are admitted there is no order Therefore in the admission of all Gods will is not observed The Major is very clear Gods Word commanding order it cannot be observed without it The Minor may be further proved Where there is mixture and confusion of good and bad fit and unfit there is no order But where all are admitted is this mixture Ergo. We do not well see what can be denied here Lastly as the course which others walk in is contrary to this rule so ours is according to it Which may be thus drawn out That course and way which doth naturally and directly tend to set up order and holinesse in the Church is warrantable by this text But our way doth so tend The Minor is thus proved Where only such are admitted and all such are admitted as can challenge right to the Sacrament by the Word of Christ there due order and decency are observed But so it is with us Therefore with us is a direct tendency unto holy order and decency SECT XXVI Wherein of that text Jer. 15.19 If thou takest forth the precious from the vile then shalt thou be as my mouth § 26 The second Proof Not to mention variety of interpretations it may be otherwise worded thus If thou separate the flexible ingenuous and godly Jews from the hardened profane and obstinate This is most likely to be the truth because he speaks of persons not of things not of graces and corruptions but of men namely precious ones and vile ones for he saith them namely men in the next words What by taking out This is a Metaphor alluding to Goldsmiths refining mettals taking the heaviest from the lighter the heaviest mettal being purest Some give the sense in this manner If thou seek to win the good from the bad Others thus If thou wisely make a difference between the prophane and godly Now there is a threefold separation as some distinguish 1. Ministerial or Doctrinal which is twofold 1. In preaching which is called a dividing the Word aright 2. By preaching namely when by Gods blessing the Word preached converts some and so separates them from the world or men uncalled 2. The other kinde is Practical separation this is when in some things of conversation we turne from some men of which the Apostle 2 Tim. 3.5 3. The third kinde of separation is Ecclesiastical which is properly the act of the Church or its Officers This is also twofold 1. When a company of men do separate from an Idolatrous Church as we from Rome justly and do make another Church See Camero de Ecclesia p. 402. of this Rev. 18.4 and many other Texts This the learned call a positive separation 2. Another is when a Church doth separate from the scandalous members of her own body or separate such as are scandalous from her This hath been and may be practised being grounded upon this and other texts of Scripture as 2 Thes 3.6 of which hereafter This is termed a negative separation in a Church not from it This is our case we separate only in that wherein those separated from cannot lawfully joyn the lawfulness of this is contended for by this and many other Scriptures The text in hand is by many taken as speaking only of doctrinal separation in preaching but this cannot be for the following words are expressed for more for a practicall separation at least Returne not thou to them let them come to thee that is walk thou Jeremy in a right way thy self and draw as many to thee as thou canst He speaks of making and maintaining a personal separation as to some things of God He speaks of separating persons Further if the opinion be true that the text alledged allows only a doctrinal separation in preaching and denies any other then Excommunication falls and all the Religious practices of the Ancients who make divers sorts in the Church The Ministers of the Gospel and New Testament ought to make difference between the godly and wicked as much as in them licih to accept and receive the one and to reject and exclude the other from the publick prayers of the Church from the sacred Table of Christ hence is the command to the Church of Corinth and to the Pastor as the principal man Adds these texts 2 Cor. 5.13 Jer. 15.19 See this and more in that learned godly man Mr. Stocke in his Commentary on Mal. p. 129 130. as hath been shewn must be and are condemned It hath been a rule in expounding Scripture that we must not limit it and straiten it when the Spirit leaves it free and general now they do limit for their own ends who will have it speak only of differencing mens spiritual estates by preaching Who knows not that Church-censures were under the Old Testament and that there was then an Ecclesiastical separation or casting out but that the love of carnall liberty makes men forgetful But to summe up this text also That which God commands is our duty But God commands more then a doctrinal separation in applying the Word Therefore more is our duty The Minor is proved in the opening of this text and by the reasons given upon it What reason and cause we have to make some separation in our Assemblies the whole land saw the godly party we mean in every corner of it as doth appear by their petitions and the Parliaments orders and acts upon them and truly he that sees it not necessary
lame similitudes contributes nothing that the seale is not to be divided from the writing we easily grant but you will have the writing seal'd to him which is no purchaser which is absurd You tell us how the writing and seal are delivered together unto the Church but our dispute is about the Churches delivery of them to creatures Baptisme and the Lords Supper were delivered together unto the Church must the Church therefore deliver them together then Infants must partake of the Lords Supper as well and as soone as of Baptisme What an absurdity is this Because men are under the declaration of such a bargaine as heaven that therefore the Church must seal it to them in particular in hope that they hereafter will have a minde to buy 't is pity such stuffe should stand under the notion of reason No man I grant will say that the Proclamation belongs to any to whom the seal belongs not nor will any one well advis'd say that either Proclamation or Seale doth belong to a Rebell that doth not lay downe his armes which are your owne wrods The Gospel belongs in a fence to all such as are under it God sends it to most wretched sinners offers them conditions of peace with himself seal'd with Christs bloud but the doubt is whether these promises and tenders must be actually and formally sealed to men because this Proclamation they being still in armes this you seeme to affirme What you mean by confirming men to come in I scarse understand I think they should come in before they be confirm'd or else your confirming will prove to be as it is a sad delusion The Authour adds force to his first Reason by four considerations He had need adde some force for his reason wants it His first consideration is this He findes the Gospel is to be preacht to every creature and baptizing which includes this Sacrament as he saith in the same Commission I Answer the Lords Supper is in the same Commission if you understand the whole Gospel else the Word and Baptisme are named you know without it If Baptisme as large as preaching of the Word because it is in the same commission I hope not you know many were preacht unto who neverthelesse were never baptized neither ought to be The Second consideration is The whole Gospel is to all and offers Christ freely therefore you infer that we who would have a poor soul come to Christ and yet will not have the same come to the Sacrament deale amisse Answer Sir you are a stranger as it seemes to the actings of godly Ministers you conceive so grossely of them 1. That they refuse to admit poor souls this is your slaunder I told you before of this you distinguish not between grosse sinners and sensible sinners 2. That they receive not men though qualified according to Christs minde This is another false witnesse Sir it is Christs minde that men should be qualified with grace as with knowledge to discerne Christ in that Ordinance c. And therefore do his faithfull Ministers look after these things 3. He coming with knowledge and repentance or requiring and looking after these contrary to free grace I had thought that free grace had only opposed merrit not cast off all qualifications as the fruites and signes of it Cannot Christ be free in the Sacrament unlesse the ignorant and scandalous person be also admitted to it I know well we must come to this Ordinance without the least thought of the merit of our graces but yet he that comes to the Lords Table without this price in his heart and life will be dealt with as he was that wanted a wedding garment Indeed by your arguing you make grace not free but loose The third consideration is an inconsiderate one a very darke and sad one It doth affirme or suppose that the giving or applying the seale of the New Covenant is a proper means to convince and save them Answer Sir the use of the Ordinance of the Gospel in Christs owne way and order is best I am confident you neever read that Christ or the Apostles used this way of conviction The experience of the most godly in all parts of the land and of the world will rise up against this your assertion The sealing of the Covenant to men before they understand it and take hold of it is the common cut-throats of souls in our Parishes Which way soever we take it it is the spirit and his fulnesse that doth convince The Sacrament is not the fulnesse of the Word but the Spirit the Word may come with the outward seal and yet not come in its full vertue as you say The fourth consideration is That the Gospel is a Gospel of peace but the course of separation or admitting only some this is unpeaceable Answer Have you never read those words of Christ I came not to send peace but a sword The godly will more peacable and quiet when the scandalous are put from them You would have a worldly and fleshly unity kept up whatever become of purity and Reformation Sir The peace of the Church will not well nor long stand without a holy use of all Church Censures It is the sweet saying of a godly man It is farre better to occasion wrath in the bad then grief in the good We are and must be tender of unity but not insensible of corruptions in Gods worship We look upon the distempers in many mens spirits their railing and many created difficulties to the godly to be evidences that the work is Gods who can if not calme yet restraine the spirits of the worst you are told that wounded sinners are not to be rejected in your next impression leave out your Prosopopria's we take Saints of the lowest forme and acknowledge none to be such unlesse they acknowledge themselves to be the chiefest of sinners Reas 2. This is from the nature of the visible Church containing a mixture now our Congregations being Churches they should have this Sacrament in a free and mixt way Answ I shall in this oppose you upon your own principles let the Churches of England be true Churches as it wil not be hard to prove many of them to be yet are they corrupted through the negligence of former times that there may be need of Reformation or separation in our Churches to prevent separation from them I do not beleeve nor can you prove that we should own men for Church-members for bare profession Sir We are not about to take this Ordinance from our Churches but to fit our Churches for this Ordinance so that what you say is little to the purpose you allow particular Churches to use the highest censure of Excommunication why not this of Suspension acting in and for the Reformation of our Discipline according to Gods Word and our Covenant whereof you take as little notice as if you were a man of another Nation What you say about the nature of a visible Church I
Paper IN the Primitive Church were excluded from the Communion the Catechumeni The sixth Section of the Paper Energumeni persons excommunicate and penitents and such as lapsed into Heresie untill they repented and I should be glad to be taught for sure it is out of my learning where or when any others were rejected but only under this notion and capacity In these ancient times I finde that mutual reconciliations and in Affrican Churches vigils with prayers and in Chrysostomes times fastings and sometimes in some places the publick renouncing in some particular heresies were antecedent to the Synaxis but I finde no necessity of previous examination When the Church saw the benefit of publick confessions for publick offences as well for the subduing of the stubbornnesse of their hard hearts and the improving of their deep humiliation as for the raising up again by those sensible comforts which they received by the publick prayers of the Church and use of the Keyes Some men reflecting hereupon and finding their consciences smarting for like fins which being secretly carried were not obnoxious to the censures of the Church to the end they might obtaine like consolation and quiet minde did voluntarily submit themselves to the Churches Discipline herein and underwent the burthen of publick confession and pennance and to the end this publication of secret offences might be performed in the best way and discreetest manner some prudent Minister was first acquainted therewith by whose direction the Delinquent might understand what sins were first to be brought to the publick notice of the Church and in what manner the pennance was to be performed by them At first it was left free to the penitent to choose his Ghostly Father but at length by the general consent of the Bishops it was ordained that in every Church one certaine discreet Minister should be appointed to receive confessions untill at length in the time of Nectarius Bishop of Constantinople who died An. D. 401. Socrates Hist l. 5. c. 19. upon occasion of the infamy drawn upon the Clergy by the confession of a Gentlewoman defiled by a Deacon in that City it was thought fit it should be abolished and liberty should be given to every man upon the private examination of his own conscience to resort to the holy Communion which doubtlesse occasioned Chrysostome the successor of Nectarius to make those deliveries of himself which are prementioned The result of those premises is this that the ancient Church sometime thought it requisite that confession of penitents should precede the Communion but not the examination of all or any that communicated I shall desire that it may be deliberately considered First Whether repentance be not as necessary to worthy receiving and as principall a part of that examination which every one ought to make of himself as knowledge and then as advisedly to perpend Secondly Whether there be not as great a reason to revive Auricular confession in some qualified and rectified manner as to introduce a particular examination especially since the Church of Rome asserts and practiseth it upon this same principle Greg. Valentia tom 3. disp 6. quest 8. punct 3. pag. 43. which these men do their precedaneous examination viz. because it is the duty of the Priest to repell unworthy and to admit the worthy which is best done upon the knowledge of the penitents estate in confession SECT XIII Wherein of the practice of Antiquity in preparation for and exclusion from the Lords Supper In the sixth Paragraph he passeth from Scripture-Argument to Antiquity Illi verò quamvis non habent sacras literas habent fortasse doctores veteres sanctos Patres Juel Apol. p. 114. which discourse is continued in the seventh and eighth Sections In this a line is drawn from the Primitive Church down to the time of Chrysostome or rather a circle about that age he lived in In whose time the yoke of Auricular confession was broken and liberty granted to every man to resort to the Communion upon the private examination of his own conscience We shall now make triall of the strength of this also where we finde some things yielded others affirmed and supposed all which we will consider We might here shew many reasons against building too much on the Fathers and Antiquity this objection being raised upon the sand thereof and taken not for Scripture-Antiquity but upon humane account of Fatherss and Councels Sibrandus Lubertus de principiis c. dogm p. 7. It is received among all Orthodox Divines that the Books of the Prophets and Apostles are the onely principle of Christian belief The Fathers have their errours sometimes they agree in mistakes and another while are divided in truths It is the saying of an eminent man L. Verulam Essays p. 140. They that teverence old times too much are a scorne to the new in his Essay on Innovation whereon by some passages in the first Section of the Paper sent we conjecture the Authors eye to have been Justine Martyr refers the opinion of the Chiliasts which hath been taken for an errour to the Apostles Irenaeus sayes that he had by tradition that Jesus Christ lived fifty years on earth which is false It is the manner of the Fathers saith our Author when they would commend a thing Sib. Lub de p. c. dog p. 130. not knowing its Original to refer it to the Apostles and Primitive Church In the three first ages or centuries of the Fathers the Learned are perplexed with spurious works so that there is great uncertainty as to the Fathers and state of the Primitive Church as it is reported by Writers Besides the Primitive Church is stretched somewhat too farre when it is brought down to the time of Chrysostome who lived in the fourth Century when in the judgement of some it extends not beyond the Apostles dayes or but to the third Century We wonder most at this that devout Chrysostome is brought in for this suggested liberty Let the Reader consult him especially on Matth. Hom. 38. Chrrysost Hom. 28. on Mat. p. 98 toward the end of the Homily and if he finde not Chrysostome of another minde we are deceived We shall set down his words hereafter But what if such a thing be concluded on will it therefore be a truth not to be gainsaid No the consent of Bishops is not alwayes so authentick Here again Auricular confession is made our patterne and so presented as to cast an odium upon the Ministers and their actings in this businesse What else that story of unclearmesse serves for we know not As to the Queries and demands in the end of the Section we answer 1. Repentance is as necessary as knowledge and is a part of examination or rather examination is a part or act of repentance 2. That private confession in a right and rectified manner hath never been totally disused the private unburthening of grieved soules into the bosome of some Christian friend
Minister or other in some difficult cases hath been and is practised home to this day We hope that the Authour may see in time that the Ministers principles in their separation and examination are not Romish We abhorre the Church of Romes rotten Principles We abhorre her her wayes and friends Some of her Principles may be good yet then her inferences are base These men pointed at in the Paper do undertake to shew that as they dislike not that Christian refuge of private confession which is the very word and will of God Jam. 5.16 So they can maintaine their course of examination without use of the Philistines forge nor do they introduce anything only they desire that all whether publick or private duties to God or the Churches honour may be upheld We come next to consider what is produced from Antiquity and yielded in this Controversie as also to see whether this be for the Paper or against it A smatterer in Antiquity may know that the Ancients rejected and suspended divers sorts of men under sundry considerations and that they were exceeding cautelous about admission to this Ordinance no print whereof is to be seen in the common practice of our Assemblies Such orders or distinctions of men as are named may be found some make three some foure sorts of these as Catechumeni Energumeni c. All which formes were in order to a holy Communion that persons ignorant and unfit might be kept off First The Catechumeni were such as the Church nurtured in the fundamentals of Religion being unbaptized the children as we suppose of Pagans The Energumeni were a sort of men possessed of Satan or men excommunicate as Peter Martyr * P. Mart. loc com p. 835 831. Illi dicuntur energumeni qui interiùs laborant pervexationem daemonis c. Joh. Alstaig Lex Th. p. 282. thinks because such were delivered unto Satan Energumeni ab energia as others from an inward labouring under Satan What the penitents were is more easily known by the sound of the Word namely such as became scandalous by their manners or opinions Now that such as these are mentioned in ancient Writers is granted nor is it necessary we should assigne other qualifications when these distinctions in Antiquity were in order to a more holy Communion which is our end that persons ignorant and unfit might be kept off Such as speak of the Discipline of these times do relate their courses more fully about admitting penitents and such as had been scandalous 1. They were admitted to the limits of the Church 2. To lie down in the Church-porch 3. To hearing of the Word but not to stay at prayers 4. Next to see the Sacrament not receiving till they were sufficiently humbled These things without doubt had a good use and do shame the ordinary Administrations in our Parishes where no such things are thought on See Evangel Com. in Episle in p. 4. but all to the Sacrament is the plea and practice Thus farre Antiquity is for us rather then against us Let us take a little more of what is granted The Primitive Church sayes the Paper saw the use of publick confession Now our examination is little more or other The admission of very many of our members was only by publick confession and that some others have done the same thing more privately before two or three witnesses this hath been out of our tendernesse and condescension to their bashfulnesse Otherwise we think the publick we mean the presence of the Church to be the fittest place so that here is little varying from Antiquity Now if this be considered what comfort can Ministers or others take in holding larger and wider principles then the ancient godly did the clear light of the Doctrine of Grace calling now for more purenesse in our own wayes and in the Churches and the times now being more enlightened and discerning godly men then submitted to the Churches discipline why are such as would be so esteemed averse now That the practice of publick confession at first pure did afterward become corrupt by the working of Antichrist this is to be bewailed but it is no argument against the use of the same o◠a very like course by us The rejection spoken of was after the abuse appeared but now men to use the Proverb sweat to see the saddle or rather bridle to curbe their lufts It seems to us the authorities urged should constrain men we speak to the better sort of Ministers to do somewhat equivalent to what the Ancients did rather then to stickle against the day of small things It affects us to read in the few Ancients we converse with such passages as these Sancta Sanctis Holy things to holy men which was pronounced by the Deacon before the administration of the Lords Supper which shewes their purity this way the very Heathens had one to cry Procul hinc J. Mich. Dilherrus lib. 2. Elect c. 1. Be gone you that are profane We see by what we have read that the Ancients require as much or more then we do and therefore are censured by one for going too farre this way Now what if some difference be in the formality of our actings a distingue tempora will take off that We live in a Church corrupted through the negligence of latter dayes If we redressing differ something from them in gathering and ordering it is not much to be stood upon We shall shut up this Section with one or two testimonies by which the Reader may see of what Spirit the best of the Ancients were as to the point in hand namely about suspension or admission to the Lords Table They thought it saith one detestable to God and man not only for them that were defiled with lesser sins but if but under a cloud of suspicion to come to the Eucharist and they judged it dangerous for absolv'd penitents to touch those things If not thought holy enough by them to whom the care of the Sacrament was committed Chrysostome is as full as can be wished I would not suffer these things to be done speaking of the approaching of men unfit rather will I give my life Albaspinaeus lib. 2. obser 25. Nulla potest congruentior commodiórque afferri ratio speaking of the strictnesse of the Ancients quà m quae ex reverentia ac Religtone petitur quâ adversus Sanctam Eucharistiam ferebantur detestabile quippe Deo hominibus non solùm existimabant hominem vel levissimâ maculâ inquinatum ac maculae nebulâ offensum ad Eucharistiam accedere c. and poure out my own blood After he had admonished Ministers not to deliver the Eucharist to the unworthy he addes these words if therefore any general if the Consul himself if one that weares the Crown come unworthily forbid and restrain him thou hast greater authority then he How round are these words Let us therefore keep off all absolutely that we see to come unworthily No small
come together 2. What shall become of their calling 3. What time of preparation This often receiving touches not us but checks those that while they dislike us do content themselves with receiving it once or twice a yeare if they make it not an Easter-formality alone 2. What if they received at fifteen or sixteen years old so they be godly young ones we see no fault in that neither we have had some taken in among us about that age 3. Suppose it were decreed that all present at the Word should communicate this might well be if such as were under censure or obnoxious to it were excepted We also beleeve that such as belong to a reformed and orderly Church cannot without offence unlesse the cause be shewn go away from the Eucharist having been present at the Word when it is administred All this while these men are no enemies to Antiquity While we are considering these authorities we see more confusion then variety How agrees that note upon the Margent of the Canons In old time all did communicate yea all that hear the Word by the appointment of the Councel of Antioch and no difference between presence at the Churches prayers and at her breaking of bread This was in old time and truly unlesse the thimes were holier then ours now are they were old dark times when such things were practised Thus the former authorities But the following testimonies remember of some restraint upon that Ordinance which is the true account of Antiquity as is confessed in the Paper and hath been demonstrated by us It is as cleare as the light at noon-day that all under the Word were not suffered to come to the Lords Table though this be the minde and desire of most in those dayes and that which commonly lies in the deck where examination and such like distinguishing courses were opposed Mr. Ph. Goodwin All to the Sacrament being as a godly man speaks the great Goliah of these dayes with whom the little Davids of this age are encountring Amesius in medulla Th. p. 288 289. As little weight has that testimony which allows no cause of suspension from the Communion lesse then that which deserves excommunication whereas the Paper makes the excommunicate but one of those sorts of the excluded Antiquity hath distinguished between suspension and excommunication which are now termed the greater and the lesser excommunication We come now to give an account of our regard of the Schoolmen and of their respect to us in the present debate We shall desire those that have them to consult them upon the third part of Thomas Aquinas and to bring us word whether they don ot put it into the hands of Ministers to deny the Sacrament unto all such as they do judge to be scandalous sinners or unworthy persons We have given a taste of the words of one of these This dispensation or denial of the Sacrament Haec dispensatio vel negatio Sacramenti non est consideranda ut actio judicialis c. is not to be considered as a judicial or penal act but as a prudent and faithful administring and therefore depends not upon witnesses and proofs but only upon that judgement and knowledge which in a prudent existimation by occurrent circumstances is judged sufficient that without any offence the Sacrament may be and ought to be denied see the Schools say so much Suarez par 3. Tho tom 3. disp 6 7. Sect. 3 p. 856. that they say more then we would have them that whole Section and all the Sections of that disputation tend to the same purpose The Pastor must more regard the reverence or dignity of the Sacrament then the right of the sinner In the sixth Section are these words A violent suspicion is enough to deny the Sacrament Ib. Sect. 6 p. 863. according to the common opinion of Divines Now to prove from the Schoolmen and Casuists that all but the scandalous were admitted or that secret sinners are not to be kept off is to prove nothing at all Greg. Mag. Epist lib. 2. cap. 66. for we sinde that only such ought to be excluded as are some way scandalous If it be manifest to our knowledge of any man that he is guilty of some ungracious fault let him by our authority be deprived of the communion of Christs body and blood It is a sad charge which closes these authorities but being misapplied it troubles not us much we leave it to the Reader to judge whether there be not more conformity between us and Antiquity then our Adversaries can make good of their practice while they make no separation and set no bounds or fence against profaners Who they be that are so careful to repell and exclude men as the Ancients were to bring them to the Sacrament we know not Nor will we too hastily resolve where that stigme of Chrysostome being so foule should rest a man may see with halfe an eye where the Paper would fix it nay where it doth but no matter harder words then these must the servants of Christ bear with joy With more truth and candor may it be laid at their doors that are more careful and forward to have men partake then to have them worthy partakers as many are this was not Chrysostomes minde we have cause to blesse God for the comfort he hath given us in our weak endeavours to preserve the dignity of his Ordinance Nor have we the least touch of guilt as to our excluding some many are worthily excluded some stand off and exclude themselves upon some poore pretences We shall not beare their guilt at the last day It is not much what men think mans judgement is much easier borne then Gods There is yet one thing unanswered in this Section which we are requested to consider It is Whether it be not as necessary to examine men before they hear the Word See Ursini Cateche à Pareo illust p. 531. See Evang com p. 178. See Gillespy Aarons Rod. p. 489. Canes quidem quibus sanctum non est dandum porci ante quos margaritae non suntt abjiciendae Mat. 7.6 ab ista sacra mensa abigantur At in quibus seriae poenitentiae signa deprebenduntur illi non diuâ—urnis remoris c. Harm Evang. Ger. fol. cap. 66. p. 941. as before the holy Supper becanse the Word hath the savour of death to some and that Scripture Cast not your pearles before swine is meant of hearing the Word It seemes to us to be below reason to see no difference between other Ordinances and the Lords Supper as to mat-of examination Those words Cast not your pearls c. may extend to hearers of the Word this is not denied but where one applies it so many do apply it to the Communion So by Alexander Halensis and others of note Who knows not that distinction between a converting and confirming Ordinance Some indeed have contested against this difference but with slender
successe The Word Heathens are capable of Go preach the Word to every creature The other is proper to Saints to comfort and strengthen the begotten So that there is not the same reason for a preced aneous examination in these two Ordinances As to that controversie Whether the Sacrament may convert which borders upon this opinion so much is said about it by two learned and godly men as little can be added Gillespy One in a vigorous reply to Master Prinne by whom though a man free of his pen no answer hath been given Ph. Good The other is a late cleare and sweet discourse Consult these we are sailing with a side-winde being not directly ingaged by the Paper to speak our thoughts yet we shall spare a few words to it Conversion of souls is Gods work who is not limited by his own Ordinances but is above them while we are under them he can without any or by unsanctified meanes call a soul We read of one converted by often seeing a deaths head in a ring another by a mans falling down dead in his sight these you will say are not proper or sanctified means Again by prayer a soul may be converted in some sense As 1. Grace may be then given in 2. In prayer much of the Gospel may be held out as to sinnes guilt misery and remedy and so a soul may be wrought upon this is by prayer but not as such The scope of it being to beg grace to seek a blessing on the Word and sanctifie that meanes Further a soul may be wrought upon by a Sacrament-Sermon or Sacrament-exhortation or one may be turned from the practice of a particular sin and may have his conversion cleared at such a time Or thus the time of receiving the Sacrament may be the time of his first sensible feeling of grace wrought yet all this doth not make it a converting Ordinance in an ordinary way such as in faith may be used for that end No Faith comes by hearing Rom. 10.17 which is meant of preaching as a distinct Ordinance see ver 15. But this is more then we owe the Paper which doth not affirme in terminis that the Lords Supper is a converting Ordinance but only this that the danger is alike of unworthy hearing as of unworthy receiving and therefore examination is no more necessary to the one then before the other there being no examination before hearing why before the Lords Supper 1. But this conceit hath no conformity with Antiquity for the Catechumeni and penitents were admitted to the Word but put from the other as all men know 2. Heare a worthy or two in this case The Word goeth before faith the Sacraments follow saith learned Amesius Peter Martyr speaks thus in English Moreover Amesius Bel. Enerv. tom 3. lib. 1. cap. 1. Pet. Martyr upon Mat. 18.17 Adbaec praedicandum est eis qui nondum audierunt aut certè nondum perceperunt attamen utcunque feratur impuritas conventuum ubi ver bum praedicatur quam Christus Apostoli tulcrunt coenae tamen communio ut dixi purior esse debet c. we must preach to those that have not yet heard or not understood Yet though the impurity and mixture of Assemblies where the Word is preached be to be born with which Christ and his Disciples did beare yet the communion of the Supper should be purer as I said for it is a publick thanksgiving for redemption given of them who do openly professe themselves Christians The nineth Section of the Paper WHat apological reason can there be shewed to obstruct or impede the admission of all that professe the faith of Christ The ninth Section of the Paper though formally and are not scandalous by a manifest belying of their profession The Sacrament is not defiled by their partaking no more then the Word is by being preacht unto faithlesse people and that is no more then the Sunne is polluted by shining upon a dunghill Those that communicate with them are not polluted or defrauded thereby of the fruit and efficacy of the Sacrament neither doth God binde us to dive into other mens consciences nor can their fraude or deceits or cold formal profession hurt any beside themselves To God they seem such as they are but of us they must be taken for such as they seem In the eye of God they are against Christ that are not truly and sincerely with him in our eyes they must be received as with Christ that are not in outward shew against him Beside that it was said by Tully to be Cato's fault that he was so strict and severe as if he had lived in Plato's Common-wealth not in the dregs of Romulus The Church at no time can pretend to or hope for perfection of degrees rarely that of parts Jacobs ladder had several degrees in it and all were not of one height or rising The floore hath in it wheat and chaff the field corn and tares the net good fish and bad and which I would have more especially taken notice of at the nuptial banquet was one found without a wedding garment I keep the Church saith St. Augustine full of wheat Contra. Crescon l. 3. c. 15 36. and chaff I amend whom I can I tollerate whom I cannot I fly the chaff lest I become the same thing but not the floore lest I be nothing Accuse thou with all thy forces if they be innocent thy ventosity shall not hurt them as being corne if nocent the corn ought not to be deserted for the chaffe Accuse them what thou canst I overcome if thou provest it I am victor if thou provest it not If thou prove it not I overcome be thy selfe Judge if thou doest prove it I am victor by the judgement of Cyprian who taught that the barn was not to be forsaken for the chaffe To forsake the Assemblies because of the mixture and communion of hypocrites and evil men I should willingly know if it be not to revive the old heresies of Donatus Lucifer Novatus and Audius And to make the Church of the called to be of no greater latitude then that of the elect whereas many are called but few are chosen And as the people may not withdraw themselves from the Communion upon that pretence so neither may the Minister withhold the Communion from them for can it be thought rational that the holy desire of a competent number should be unsatisfied because the greater part is carelesse and indisposed to joyne with them Is not this to eradicate the corne for the tares sake whereas rather both should be suffered to grow together untill harvest And as it is no prejudice to the rest of the people to communicate with them so none likewise to the Pastor to administer it to them so as he have by publick and preparatory teaching and as he shall finde it fit and seasonable and meet with opportunities to do it by private conference endeavoured to principle
to the Communion and such is the method also of this Difcipline Are not both equally guilty of an Allotrioepiscopacy of removing the ancient land-markes and confounding of Churches and limits And taking in such of whose soules they have by no law nor consonancy to good order any proper or special cure And of a resemblance with the Partridge Jer. 17.11 which gathereth the young which she bringeth not forth The fifth querie of the tenth section of the Paper as was the ancient and is still the marginal reading and of that Magick which some Romanes were slandered with of charming and bringing other mens fruits into their fields Consider what I say and the Lord give me and thee understanding in all things § 22 Here we shall only answer for our selves though others be charged with us Independants are no such formidable creatures to us there are many eminently godly men that lie under that distinction of judgement we see some imperfection in their way nor do we know our own altogether free our present reformation is not the measure of our will but of our power though some difference between us and them be professed yet we look upon them as dear brethren and defire so to walk waiting for theirs and our own suller satisfaction We agree in the greater and differ but in lesser things we conceive the interest of both parties to be the same the rule one so that accommodation is neither sinfull nor impossible We are so much for peace that we could if our hearts deceive us not go many miles barefoot to meet it We are very sensible of that of the Apostle Paul and wish others to minde it Gal. 5.15 If ye bite and devour one another take heed ye be not consumed one of another They are strangers at home and to the times that see not truth and holinesse losing sensibly and fearfully by our rents Lastly Of infant-baptisme p. 228. we commend the opinion in some branches of holy master Baxter to serious scanning Notwithstanding all this if our neighbours will see how farre we are from compliance with rigid Independants One blow more to Babylon p. 21. let them consult a late book written by an affectionate opposite We leave them to answer the confounding of Churches when we have fully embraced their principles we will reply to this charge also In the mean time that which is called disorder against law and Magick is but the effect of such speeches as we have often heard terming our meeting schismatical and seditious but we are assured the society is guilty of neither not of Schisme because we separate not from true Churches but only aime at the Reformation if possible of those Congregations we watch over and in the Countrey about us not of sedition while the present authority is for us at least not against us and we no underminers of them nor are we tumultuous or injurious we constraine none that which is done is a voluntary and free work If we cannot convince and satisfie other mens consciences we leave them to themselves nor is there any injury to other Ministers We do not clock their chickens from them but it may be if it be serious enough so to speak as we are in a sort urged we may have hatched some egges of their nest and this offence we hope they will forgive us But to answer the comparison taken out of Jeremy We shall borrow a like resemblance from a learned Divine and so end He speaking to that word of Peter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 4.4 alludes thus Mr. Hoskins Dr. of law in his 7. Serm. p. 22. The henne that hath hatched Partridges or Pheasants egges seeing them soare aloft looks strangely after them because she knowes not that they are of a higher kinde This is the reason saith he why men of the world do gaze and grudge at such as take a flight somewhat above them because they are ignorant of this that they are of a better generation We have gone step by step with the Author to the end of his walk To satisfie the Reader and more fully to lay open our mindes and desires as to the use of the Lords Supper These foure following heads we purpose to passe over 1. Why not the Sacrament in our own Congregations 2. Why we seperate not in other Ordinances 3. What are the Scripture-grounds and proofes for our way and practice 4. Some other queries about this businesse in the close of all SECT 23. Why not the Sacrament in our own Congregations § 23 To open our selves in such points as this only the law of love and condescension bindes us we stand not upon termes of policy and closenesse while we have hopes of doing good to soules and therefore answer It is in some but not yet in the rest of our Assemblies and this is because there is no fit matter or rather not sufficient at home not that we think all our people uncapable as is by some enviously surmised and suggested No it is unto some more their own unwillingnesse then any thing else that keeps them off They that will partake must not only be fit for such an Ordinance but willing for such a work as we designe viz. Reformation of corruptions and noting of corrupt members we know not how these Ministers and people do satisfie themselves who wholly neglect the Ordinance We must needs say our former corruptions are justly punished with these interruptions which are as well the sinnes as judgements of most places Most particular Churches have been fed of late with one breast the other being dry though we doubt not but the Lord hath supplied this to all his who is able to make this non-use useful holding forth a crucified Christ in the Word and giving soules to eate and drink the flesh and blood of Jesus Christ by faith See Calvin on Joh. 6 p. 806. Perperam hanc locum de caena of which John the sixth Chapter while they have wanted the Sacramental eating yet we conceive the Word of Christ to be peremptory and therefore the duty so incumbent on all believers as upon no pretence whatsoever if necessaries be not wanting altogether Evang. Commun 403. or long to be discontinued One Objection without any long digression we may consider It is better saith one to delay then to defile an Ordinance better to delay that we may not defile then to defile that we may not delay the delay only opposing the circumstance c. We shall more fully answer this in another place Here in a word the delay doth more then oppose the circumstance as it may be prolonged it doth oppose the command it selfe time here being of the substance of the command Do this as often But to return whatever others think we could not satisfie our consciences as to our own duties without procuring opportunities for them that were godly to enjoy this so blessed an institution but when this is
done and all serious people may with no great paines embrace this priviledge frequently and purely they the generality scruple that which hath no sinne in it namely the going out of their Parishes a circumstance which defiles not the action The true administring of censures the earth cannot bear it The thiefe endureth to hear of hemp as well as unruly lustfull men to be shackled in the fear of being excommunicate Mr. Paul Baine on the Ephesians p. 293. so much as in appearance while we have professed as they know and are still resolved to return to our places as to this Ordinance too as soon as a competent number shall appear fit and willing to carry on so great a work Some yeares since and before we pitched at Pyworthy this our intendment was spoken of in the Pulpit and the people desired to discover their affection to the work but not a man in some places appeared Some through worldly fear doubting State-changes and revolutions others we fear for worse reasons and a few as we believe wanting zeal and boldnesse to go before others in the matters of God Upon this there being a Church form'd in one of our Congregations according to the rule of the Word in the choice of a Pastor Officers and Members other Ministers and people are joyned to this society for which we blesse God and in which we are likely to walk till we can see truth or reason against us which yet is not shewen us But lo what a dust doth this raise what rumours fill the Countrey as if some strange thing had happened how are we become our peoples enemies and grievous burthens we complaine not of uncivil disturbances we have found none but of hard thoughts and untempered words unto which that of the Historian concerning Germanicus may be applied * Tacitus He was hated saith he and maligned the more violently because unjustly Instead of six hundred necks in one man as one saith to submit to the Discipline of the Gospel we finde a thousand mouthes opened by one against it when we observe the disorder of mens spirits and their unthankfulnesse the * Joshua chap. 22. And for our much desired Discipline and holy order was there ever a people under beaven who called themselves reformers that opposed it mere desperately and that viâ—ified it and railed against it more scurrilously as if it were but a device of ambition Presbyters that traiteronsly sought domination over their superiours and not the law and order established by Christ as if these men had never read Scriptures or will tread in the dirt the lawes of Christ which must judge them Mr. Baxter his Saints everlasting Rest p. 296. 2d. part Divine history brings to our mindes that passion which was once stirred up in the other tribes against the two tribes and halfe when they supposed a schisme to be hatching yea broken forth they censure deeply and prepare cruelly but the issue was peace at the last the like approbation and blessing we hope for when a good understanding is begot In the mean time better is dissension for Piety then corrupt communion As to them that traduce and revile us did they know how sweet God makes their gall to our tastes they would soon grow weary of their reproaches out of very envy Let no good soul faint for men but eye God whose Word must be our Sunne and shield whatever we suffer in our estates names and quiet we shall have him a faithfull debtour and seasonable pay-master SECT 24. Wherein of this Why we separate not in all Ordinances § 24 It is because we are for Surgery not for Butchery Physicians seek all meanes to cure before they cut off but a member should not we before we cut down a Church Here we must answer them that condemne us for coming short as others do for going too farre and doing too much Camero praelect de Escles p. 402. The learned distinguish of a twofold separation namely positive and negative The first we condemne unlesse upon weighty and just grounds The second we are acting in namely making a separation in our Congregations not separating from our Churches but from some corruptions in them in order unto Reformation So did our Saviour he lived in unity with the Jewish Church in necessary Ordinances but yet separated from it in regard of corruptions in some things as in the washings Mr. Hildersham on Joh. p. 167. and mis-observation of the Passeover namely on a wrong time Churches are to be made new as Christians are by restoring that which was lost We are not so strong Mr. Cotton against Williams p. 117 118 119. in the 5. part as they seem to be who renounce their Ministery and Congregations as nullities It is no small matter to destroy Churches and to scatter flocks It hath been matter of repentance unto some the seducing of men from hearing in Parish-Churches and teaching them to account their Ministery a false Ministery and our professors no visible Saints It is supposed by us that some at least of our Congregations are sound in their essentials and so capable of Reformation these we would cure not destroy We are afraid of schisme as of a great sinne and work of the flesh We professe before God Angels and men that our consciences tremble at the destruction and confusion of true Churches in the lowest capacity we may not as we conceive safely forsake Assemblies which God hath not forsaken but is present with in the Word and Doctrine of salvation Rigid and absolute separation carries contempt with it and rather hinders then furthers the amendment of evil men The rigid separatist hath seldome been steady or rested till all instituted worship and morall lawes of God are separated from It is the saying of acute Baxter Commonly the truest opinion lies in the midst But more particularly 1. We separate not as to the Word and prayer because a mixture is allowed here not only in the judgement of the godly learned as before but by the example of the Word and true reason all sorts have been admitted to both these and necessarily must being the ordinary means of begetting faith Christ taught the multitude The Apostles sent to preach unto the world The godly have prayed in the presence of unbelievers He gave thanks which is prayer in the presence of them all namely passengers in his ship Act. 27.35 Elisha prayed in the presence of Gehazi Dr. Gouge in his whole armour p. 216. as is collected by some of note from 2 King 4.33 We may pray for wicked men which is not denied then why not in their presence or with them To pray for is more then to pray with their presence at the duty can be no sinne while 't is that they are commanded to do though at present their own evils make them unable to do as they should Peter bids Simon Magus to pray Act. 8.22 and yet he saw him in the gall of
shall not oppose only I must point at your ignorance in making our separation and Christ to be one Christs is a final determination of all men as to their estates Ours is but a severing of some in order to their future salvation if they belong to God We note some for ignorance that they may get knowledge and others for their wickednesse that they may repent We should indeed presume and as you say anticipate Christs work did we attempt or designe a general or final separation Hypocrites as the tares will grow together with the wheat to the end This is all the scope of that Parable but the force of your argument is built not upon the scope but upon the circumstance namely the servants discerning which is but a branch of the Parable and added to fill up this Similitude of no vertue therefore to prove that known sinners must not be kept off when discerned The Parable speaks of hypocrites as you your selves say well now hypocrites are not discerned but by God onely Is not here a contradiction If we put these things together Let us come now to Christs example What is that 1. He converses with Publicans and sinners but where I pray you Was it at the Sacrament I hope not but at their owne Table This he did that he might have occasion to do them good by his Word But what is this to the purpose We know it is our duty to hold forth Christ to the worst of men if they will hear us 2. But in this Ordinance Christ also conversed with Judas something you say for this and I could quickly say as much against it I will only tell you what a learned man saith to others that you have chosen a bad Porter to let in men to the Sacrament nor have you well studied the Evangelists I see for you might have found the three Evangelists to differ somewhat which might have abated your confidence Luke indeed speaks of Judas after the Cup but Matthew and Mark before and it is the opinion of very many godly and learned that there is a recapitulation in Lukes Narration As for John he is expressely against you Immediately after the Sop saith he which was before the Sacrament Judas went out being now discovered and in a sort cast out as those words intimate John 13.30 which was before the Suppers administring so then what was dark as to the disagreeing of the other Evangelists about the order and Judas his presence that John clearly resolves saying That he went immediately out upon our Saviours discovering him That which thou doest do quickly which words were spoken before the Sacrament Here is little argument in all this But he will tell you that it is a poore shift to say Judas was a close hypocrite Answ He aimes I know at an Objection lying against him namely this That though Judas had received yet this will not help him or his cause Had he prov'd that to be a shift which he so stiles he had written ingenuously but he sayes it and proves it not The truth is That though the most eminent of our Divines at least many of them oppose Judas his receiving which should have moved this Author unto a little more consideration and modesty in faying down his opinion yet the thing is left by others as doubtful and so hath it ever stood in the Church so that there is no such evidence of fact as he speaks of if there had men of cleare heads and upright hearts would see it as well as himself Sir let me give you and others this Caveat You know the story of Judas beware lest your contending for a free admission to the Lords Table prove not as traiterous to the Churches purity as Judas did to Christ himself Reas 3 Reas 3. Admission to and transaction of the businesse of this Sacrament must be with much charity and humility without judging especially in Ministers But this is impossible where there is not a free admission Thus he Answ But what time will he take to prove his Minor He shews us not the least proof or reason onely flies to his own experience which is a weak prop. Should a Jew go this way to work how might the precious doctrine of our Saviour be decried That Doctrine which is of God ought to bring forth and continue love among men but see the Gospel doth the contrary What sects what warres what bitternesse from this way The Popishly affected commonly argue in this sort against the Gospel Look say they what stirs and blood since Luther the founder of their Reformation The truth is That when men faile in their judgements they must needs faile in their observations so doth this Authour He is fallen in love with a free admission to the Sacrament and so is the generality of men and therefore layes load upon our opinion and practice voting it to be the ready way to heart-burnings and such like evils in mens spirits I will not say but these courses of Reformation may occasion and draw forth such evils but surely mens own lusts and wickednesses are the causes of them And why so much pride and hatred and contempt of others in Ministers and other Christians perswaded to exclude some from the Lords Table May we not be humble and loving too and yet careful and tender over the Ordinances of Christ The Spirit of a Minister of Jesus Christ as I take it carries him to a special love of the godly Can we not be loving to men unlesse we be cruel to the blood of Christ Lay down therefore these uncharitable conjectures and evil surmises of Gods servants the faithfulnesse humility and gentlenesse of some of these is very evident to the hearts of the godly and yet of a contrary judgement to you in this matter of the Sacrament Your text 2 Tim. 2.24 25. is not to be understood of such forbearing of evil men as rationally conduces to please them in their sins and blinde their souls such suffering and bearing with evil ones is most ungracious see what follows his suffering and bearing In meeknesse instructing ver 25. This all godly ones will strive to observe such as they debar they also lovingly informe of their unfitnesse and intreate to forbear till they shall be apprehended to be in a better capacity Can you tell us of any won to repentance by your free way truly we know none but if we may speak our experiences as you do yours we finde very many hardened in their sins by this indulgence which you plead for Here you minde us of three passages of our Saviours 1 From that Parable of the Pharisee and Publican where you go about to fasten Pharisaisme upon us but with some mollifying not a proud only a strict and rigid Pharisaism here he is somewhat more modest then others who are of his minde in our dispute We are Puritans Novatians Chatharists Donatists or what you will if we be found desirous to mend our