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
support this new frame but popular not Logical discourses and similitudes rather then reasons adpopulum phaleras which is handsomely to paint a house that hath no solid foundations I cannot therefore but excuse such that at the sound of such Musick cannot fall down and worship the Image that Nebuchadnezzar hath set up The entrance and summe of the two first Sections The Authour shewing his way with some flowers of Reading and Rhethoriâ—k Apologizeth for himself as one that dotes not on Antiquity nor is led by Envy And after censures some men to be abettours of a new way whereon this character is set viz. being unsatisfactory to many good moderate and rational men not grounded on the practice of the primitive Church not rationally conducing to the advancement of godlinesse but supported and vindicated by popnlar arguments that is as we take it having the paint of perswasion without any life or strength of reason From these thoughts he concludes smartly if not bitterly I cannot therefore but excuse such that at the sound of such Musick cannot fall down and worship the Image that Nebuchadnezzar hath set up SECT I. Answering the Preface of this discourse § 1 The scope of the Preface is to advance Antiquity being as is supposed favourable unto the Author putting a visard of novelty upon an aged face to make a Scare-crow to fright weaker judgements from closing with the contrary opinion We shall first weigh these Prolegomina and answer the generalities of this Plea not forgetting the particulars wherein we shall take liberty to speak freely that we may more fully convince and yet carefully that it may be said (a) Eccles 12.10 That which was written was upright even Words of truth SECT II. What is due to Antiquity and what is true Antiquity We heartily embrace that saying §. 2. Quod antiquissimuÌ„ est verissimum That which is first is most true because true Antiquity is alwayes a friend to Truth and though all that is old be not good sin and Satan are both very old yet every good way is old and therefore in every good old way we may safely walk We are not moved to hear men count and call good wayes new who knowes not that the Adversaries of true Doctrine have alwayes loaded it with this title (b) Nostra omnia ut peregrina nova condemnaÌ„t Juel Apol. Eccl. Anglic p. 114 115. All our doctrines are condemned to be new and strange It confirmes us to see the wayes of government to have the same lot So that the principle of Antiquity yields but a (c) Satis sciunt nihil istis nominibus poâ—ularius esse aut in vulgusgratius Idem pag. 116. vol. c8 popular and fallacious argument yet it being the first-borne of the Paper and the first weapon form'd against us we might say much to it but that we think of dispatch Jerome is condemned by one for desiring leave of Austine to erre with seven Fathers which he found of his opinion We dare not take nor are we willing to give the liberty as the Scripture saith (d) Luk. 17.32 Josh ch 9. Remember Lots wife so do we to the pretenders of antiquity Remember the Gibeonites Scripture-antiquity is venerable but if the antiquity which we call others to signifie but custome as may be guest by some passages viz. what is settled by custome line 5. of the Paper we may be bold to say of such antiquity that in most things it is vetustas erroris the age of errour (e) Prov. 16.31 Ch. 20.29 The gray haires of opinions and practices are then beauty and a crowne when found in the way of truth and righteousnesse For matter of doctrine it must be spoken with thankfulnesse that long hath the light thereof filled our Horizon But the light of Discipline was not so forward and successeful Truths of this nature were a long while held by some men in (f) Rom. 1.18 unrighteousnesse corruptions in worship continued when corruptions in doctrine were generally decryed Now because the Sun shines not out till twelve Si ordo in DominicaÌ„ coenâ observandus Apostolorum praecepto definitus sit illi adhaerescendum quem Apostolica Scripta docent non quem sequiora secula introduxêre Spanhem dub Evan. Part. 3. p. 237. shall we say it riseth but then or not at foure Was America a second or new creation because found out but of late The present light of government contended for is elder then the former customes of our predecessours If any man can prove it younger then the Scriptures we will soon cast it out as an untimely birth we think it unreasonable and unsafe to look only on the customes and practices of the next ages before us while we are sure that they for a long time worshipped God impurely not doing as it was written (g) Josh 1.8 We may shut up this onely minding the lovers of truth that they be not frighted with a notion of novelty from a more excellent way (h) Mat. 5 47 1 Cor. 12.31 this being certaine that while we agree with the Word we never check with true Anquity SECT III. Unsatisfactory to many good moderate and rational men § 3 That which satisfies one good man may satisfie all when inform'd they having one and the same Spirit within and rule without Of all men we would study to satisfie good men It is possible some such may be unsatisfied with our way the time is not yet come Zach. 14.9 which will unite the mindes of Gods people till then differences in judgement will continue but without breach of affections if we do well We do not condemne all that differ from us in these outward things which may for a time be hid where Jesus Christ is revealed in most saving truths It is acknowledged that there are many learned and eminent men in parts and places not closing with us some of which we must think godly there are many no lesse godly unsatisfied but it is upon another account As others censure us for going too far those for not going far enough in our separation but as these last are above us so are they more against our opponents To speak freely who are foremost in opposition to us they are the most carnal and profane in the Countrey the scumme of whose choler we often see and hear these measurinp us by a fleshly line finde our work defective their own large principles not being able to bear the strictnesse of the Word SECT IV. Not grounded on the practice of the Primitive Church § 4 This is the great thing in question and subject matter of this congresse and therfore not to be begg'd in the entrance We make the Word our Antiquity as before and that which is so new as to have footing only on mens intentions and examples we reject as not old enough to be called truth We are contented Ifa 8.20 and desire it may be sealed on both sides that
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
Lord. But they that cannot distinguish between pride and power between pride and discipline need somewhat to clear their eye-sight When the Apostle condemnes Lordship over the flock he takes not away government Heb. 13. ver 7.17.24 for that were to contradict Puul in three places in one Chapter the Pastor then hath rule but it must not be tyrannical 2. Lording is an overthrowing of the priviledges of the Saints and godly but we study to preserve their priviledges and to raise a fence that they may not be troden down by wilde beasts Esay 5.2 but preserved in their use from evident prophanation We gather out the stones of Gods vineyard Besides all that is done is by voluntary agreement our rules extend but to them that freely submit to them We excommunicate none nor meddle with other mens wayes Indeed we discover by our actings what we would draw our Congregations unto and that while they refuse to follow us therein our union with them in that Ordinance cannot be comfortable And this we do as being bound in conscience to use all good means to redresse abuses and to promote the National Engagement of Reformation Here now are essayes of rule and order but no imperiousnesse or usurpation When Moses stood for the Priests Office against the pride of Corah and his complices they tell him that the Priests took too much upon them Truth is only gracious spirits are fit to be governed in a Christian or Church-way Gods yoke is grievous to the sons of Belial Hinc illae lachrymae Is any thing put upon men but the light burthen of Christs lawes Is it intolerable to come under the duties of godlinesse is there cause given to men to crie out of Lording and blasting their reputation when so facile a thing is required as the discovery of their knowledge and clearing of their practices from known wickednesse Object 2 Object 2. But all are called to trial such as excell their teachers Answ Answ Why not all as well as some Duties of Religion are to be imposed without respect of persons It is possible though not so usuall that the Pastor may be exceeded in learning and gifts by some of his Congregation but doth this exempt such from obedience What if a wife have more knowledge then her husband some particular subjects more policy then their governours will this justifie the disobedience of the one or null the authority of the other An humble man may submit to one of meaner abilities then himselfe yea then when they are known and confessed to be so if for no other reasons yet to avoid exceptions and to encourage others such as are able and godly too do seldome scruple this because though they have great abilities yet they know them not so as to oppose them against their duty Again if the persons tried be found so knowing it will adde to their esteem and not diminish it in the least Among other mistakes this is one that our greatest suspition is of ignorance Alas many are better headed then hearted We believe were the truth known among them that stand off from us the greater part suspect their practice more then their knowledge For did they live as they should and as they conceive we expect the discovery of their knowledge of Jesus Christ before a few Christians would not appear so formidable a work yea should we know any under our charges or near us that were susceptible of Catechising any of us we might in policy forbear the calling of them forth without any other reason Nay we could ingenuously say to such as once John to Christ I had need to be taught of thee and comest thou to me which was the answer as I am informed of a Minister not long since to an eminent man submitting to his trial for admission to the Sacrament Shortly we envy no mans gifts but wish them more and their conversation suitable One saies of the present state of the University of Oxford There have been more Muses heretofore Cor. Ã Lap. in Exod. 6.30 p. 543 but never so many Graces as now We honour Graces above Muses We finde it to be a doubt among the learned whether the common shekel be greater or lesse then that of the Sanctuary Some make it lesse others greater we will not go about to determine this the allusion every one sees reflects upon the particular Ministers however we passe it by There were shekels of gold some others of brasse iron c. Answerable to these are the various kindes and degrees of mens gifts not the largest shekels but the holiest are the best a little piece of gold is better then a great piece of silver Knowledge adorn'd with humility and engaged to advance piety of whatever measure and content is after the shekel and standard of the Sanctuary Object 3 Object 3. We imply that our people are asses Answ Answ We need a paire of tongs to deal with so odious a comparison as this is let it returne to the place from whence it came we leave it to Popish Priests and Episcopal spirits whose guise it hath been to advance themselves and depresse the laity and to this end wish their ignorance rather then their knowing much We maintaine a difference between Officers and members of Churches but we freely acknowledge all godly people to be the Lords Clergy however we are not ignorant of a more restrained use of that word in the Ancients Obj. 4 Object 4. We shape Presbytery to Popery c. Answ Answ These are the dregs of this bitter cup. We stand not much upon the sayings of them that have voted for Presbytery Perchance some voted and acted therein for wrong ends and their votes might prosper accordingly some we are sure were once in a nearnesse to act in that way who were very unmeet for such a work Last of all that Presbytery should be cast into the mould of Popery is a wilde fancy and argues both the corruption of the mans heart and darknesse of his minde that suspects it Men that like not the restraint of their lusts by any Church-government must crie out of Popery covetousnesse ambition Prelacy and such like which are but fig-leaves to cover their nakednesse In a word a man may say this for Presbytery though he be not fond of it that whatever it be else it is the strongest barre that ever was set against Popery SECT 22. Wherein of the fifth and last Querie namely Whether this be not halfe way towards the Independants and symbolize not with the congregational way For what difference is there between their gathering a Church and this collecting together of communicants The fifth query in the tenth section of the Paper some of one place some of another what material disparity is there between their covenant with the Church and this admitting none without satisfaction given and profession made of their sufficiency to the Minister They admit any to the hearing of the Word not
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
bitternesse Lastly that which is lawful in it self and the duty of all men may be done any where or in the presence of any but so are prayer and hearing 2. As to Baptisme Disciplina cum verbo Sacramentis conjungi solet ab optimis Theologis in Ecclesia Dei notanda quamvis non sit nota simpliciter essentialis reciproca Jicut neque reliquae duae ad completum tamen ecclesiae statum necessario debet idesse Ames Medul Theol. c. 37. p 285. we suppose our Churchss to be true but sick and corrupt the truth of some of them as to their essence we think we can prove A Church may be in a Parish as well as in a Countrey or City as Ephesus Corinth yea as well as in the world We do not say our Assemblies are Churches as Parishes but that they are Churches in Parishes and in that sense Parish-Churches They are Churches as having the matter and forme of Churches but not without great disorder at present We are willing to discusse in another fit place this question with our brethren otherwise minded Whether the Churches of England be true Churches because it is the hinge of many other controversies and we will undertake to prove that some are which is enough where all are denied for matter forme true Churches We suppose the Controversie would quickly be ended were the characters of visibility agreed on The Word and Sacraments have passed as notes of a visible Church in the judgement of Austin Calvin Zanchy and almost all good Writers unto this day and although we may and must allow discipline to have a place in the definition of sound and healthy Churches yet to put all or most upon this one is unwarrantable unreasonable Amesius speaks somewhat to the purpose and as we conceive fully and truly to whom we remit the Reader Men professing holinesse and not contradicting their profession are the proper matter of a true visible Church but such our Churches have though not only such which the Apostles Churches had not The forme of a Church is the union of the body with Jesus Christ which is visibly by living under Gospel-Ordinances conscienciously dispensed the forme of a man is the union of the soul and body together Ordinances are the ligaments that tye Christ and the Church together Now the means cannot be denied to be with us no nor the effect of the meanes therefore with us is the forme of visible Churches Now having a little cleared our supposition upon this account it follows that all infants borne in our Churches are to be baptized For Congregational Churches as they are called do baptize all their infants we follow in this the same ground and principle If any object that sundry of the Parents are ungodly whose children we baptize We ask whether they can deny baptisme to the childe of any member how offensive soever before the sentence of cutting off passe upon him These supposed wicked ones whether as carnal or prophane are not excommunicated what therefore should hinder their childrens baptisme Besides the children are not baptized in their right alone but in the Churches Where the childe is borne a member being holy federally by birth and therefore to be baptized We look to see so much as may perswde us in charity to take a mans profession to be serious before we think him fit to come to the sealing and distinguishing Ordinance Mr. Perkins on Gal. 3. ch 2. vol. p. 284. a remote right may serve to bring in his childe but a nearer right in actu primo as the learned speak that is present and visible is necessary to a mans self While a father is sequestrable or sequestred his sonne hath the right of an heire Under excommunication it self as some think it being for the souls good there remaines so terrible as it is some dormant or virtual right still and therefore it is a question whether formal excommunication of the Parents The Lord deliver us from this medicine of our dissensious that we be not made so to agree viz as Hooper and Ridley in the prison yea that we be not soder'd together with our own blood Mr. Burroughs on Hosea p. 131. do cut off the seed from all Church-priviledges Charity may embrace the childe in some one initial Ordinance when it cannot embrace the Parent in all But to close this We are not of those that take delight in making differences among the godly more wide but as equally tender of peace and holinesse of unity and piety do humbly desire all professing religion in earnest to lay to heart Satans and profane mens advantage by the Churches divisions O pray for the peace of Jerusalem they shall prosper that love it But alas instead of prayers fightings The godly were better friends when they enjoyed lesse liberty but this doth not please God nor become his children our fear is that if the godly unite not under mercies God may bring together by some common calamity SECT XXV Wherein the Scripture-grounds and proofes for our way and practice are held forth § 25 The texts which contribute more or lesse to warrant our practice are these among many others 1 Cor. 14.40 Jer. 15.19 2 Thes 3.2 6 14 15 verses 1 Cor. 5.11 Mat. 7.6 1 Cor. 11.27 unto the end compared with Jude ver 23. 1 Tim. 5.22 Heb. 13.17 1 Pet. 3.15 2 Chron. 23.19 Joel 3.17 Nahum 1.15 Zach. 12.21 Unto all these And 1. Unto 1 Cor. 14.40 The first Proof Let all things be done decently and in order This is a general rule serving unto the worlds end to direct the Churches in matters of outward worship whereof this of admission to and exclusion from the Lords Table is one suppose now we had no particular warrant from Gods Word to beare us out yet if our course be holy and orderly it hath warrant from that general rule Courses that have an excellent and holy use in the Church may be justified by this text being well managed against all the world B. Abbot against Church forsakers p. 116. It is confessed by one and it is the minde we beleeve of the most moderate and ingenuous of our adversaries that it were a glorious and comfortable thing if none but holy persons did draw neer to this holy Table We assume But a general rule will beare up a glorious and comfortable practice in the Church He sayes in another place that it is the Ministers misery that he must admit all This must is without either command of God or man If it seeme necessary but yet a misery and they the Ministers sensible of it why embrace they not with joy the liberty now given to exclude the unworthy He is not sensible of his misery that embraceth not the remedy It could not be a misery but as it is sinne and if a sinne to admit all as undoubtedly it is as our Congregations are a great one then Gods Word must warrant
at this day is not a little blinde now if some separation must be made then examination and such like proper meanes must be alse SECT XXVII Wherein of 2 Thes 3.2 6 14 15. verses § 27 The third Proof He speaks of wicked men verse 2. which he will have noted verse 14. that is censured as is plaine and that not as to civil conversation only 1 Cor. 5.10 Ità sanè ut nec emendationis vigilatia quiescat corripiendo degradando excommunicando caeterÃsque coercionibus licitis c. Aug. lib. 4. contra Donatistac for herein more liberty hath been and may be taken as hereafter may be shewn The best Divines do expound verses 14.15 of Church-censures So by Austin of old speaking touching mixture in the Church This may be provided that Church-censures be not neglected saith Austin alledging the Words of our text So by many choice ones of latter dayes Here is first a character of some false brethren unreasonable wicked men then a command ver 6. to withdraw and after to note and have no company ver 14. which by the following words we are constrained to understand of some exclusion from fellowship in some Ordinances or act of Church-communion Note that is put a marke upon him that he may be ashamed Non significatè sed signatè as Erasmus and others What should this black mark be Is it casting out by excommunication No that is too much at first 1 Cor. 5.13 the excommunicate is to be accounted as a Heathen not as a brother What is it only by leaving his society in civil things No that is as much too little and hardly to be done such may his relations be Dr. Sclater 1 Thes 2. p. 284. Therfore meant of withdrawing in sacris namely in holy things Thus judge the best and soundest Interpreters Some censure either the greater as Excommunication or the lesser as Suspention from the Lords Table must be It is noted as a punishment to be in the sight of the Church such a noting and withdrawing as tends to the shaming and reforming of scandalous and misliving brethren Suspension from civil society is lesse shaming But to end this text Noting offending brethren so as to shame them is holy and necessary But such is our suspension of misliving men Therefore holy and necessary That it hath and doth humble experience proves What noting or shaming is there or can there be in general caveats and warnings who sees not that the grossest men take neither shame nor warning by them SECT XXVIII Wherein of these words If any man 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 no not to eate 1 Cor. 5.11 The fourth Proof We will not cloy the Reader with authorities of most learned and holy men § 28. Centurists lib. 1. cap. 2. p. 275. Atque ità excluduntur à communione Ecclesiae which might here be multiplied The Centurists apply this text to the Sacrament that he will not have meat taken this belongs to Discipline saith Tossanus upon the place Others are as expresse as Martyr Beza in his Annot. in locum p. 526. Beza who defends Aquinas in this against Erasmus This text affords an argument which way soever taken against admission of drunkards Quantò magìs convictu sacro saith Pareus on the place and such like to the Sacrament If by eating you will understand common bread then it followes à minori from the lesser to the greater that if we may not eat common much lesse sacred bread with such men But 3. If we take it for Sacramental eating then we have an Apostolical injunction against the coming of ungodly ones to the Lords table and by consequence an allowance of â—eparation as to such and of trial in order to it Now that this is the true meaning of the words is to be proved many wayes 1. By the context for the whole Chapter concernes Church-fellowship and censures It is about casting out of the Incestuous person as every one sees marke these words which follow immediately Do not we judge them that are within then he speaks of judging that is of a Church-censure therefore inferres as a conclusion Put away from among you that or the like wicked person 2. It may be proved by these reasons out of the text 1. If meant of common bread then this absurdity followes that I may not sit at an ordinary or dine or sup any where if any ungodly man be present what a snare will this be to mens consciences considering that we account all brethren in a larger sense that professe Christ so that it must send us out of the world and put us to borrow Novatus his ladder 2. He means not the withdrawing of civil society by particular persons in a private way but of the Church for to them he writes therefore meant of Church-eating 3. The nature of the recited sinnes shew that he intends scandals calling for Discipline and coming under the like censure with incest 4. He had spoken of keeping company before therefore eat not containes more then a denial of civil converse SECT XXIX of Matth. 7.6 Give not that which is holy unto dogs neither cast ye your pearles before swine § 29 The fifth Proof The conceit here of some is that this is meant of preaching the Gospel unto the Gentiles but much besides the marke Some restriction we read of as to going into the way of the Gentiles Mat. 5.10 but this was but for a time Act. 13.46 afterwards we reade Lo we turne unto the Gentiles this fancy evacuates the text and makes it to be as a Bee without a sting Others will have the words to be meant onely of those that be open persecutors or of dogs by a legall censure namely such as have been proved and judicially so made which they do suppose none to be in actu vel potentia because Church-government is unsettled There is some truth in this last but yet as it is urged by some it is but a shift The truth that we grant is that every private Christians Censure does not make a man to be a dogge but the sentence of such as have some power from Christ to keep back from an Ordinance but the shift is this That because now gouernment is unsetled therefore none may be taken or lookt on as such This we cannot close with we beleeve that Ministers of the Gospel may act by vertue of their commission from Christ upon their own knowledge or conscience as to censuring by not admitting such as are scandalous Do prophane men cease to be dogges because there is not a compleat Judicatory to judge them No they are so voted by the Word their sinnes and contempt of Gods wayes make them such the Scripture interprets this expression to signifie men of a profane life See 2 Pet. 2.18 19 20 22.
to certaine poor Scholars Now shall the trustees of this Will take mens own sayings or trust reports that they are Scholars or try their ability in arts and tongues All will say the Trustees may examine such as desire the Legacy and refuse them that will not submit Now let this Sacrament be this Legacy of Christ as 't is you know the New Testament in his body and blood and then apply and resolve accordingly If there be a work to be done there must be powers to act it for powers are in vaine unlesse drawn into act and a work is in vaine commanded without a power somewhere If admonition will not serve there must be a further power of suspension and censure Christ hath not only a purpose that this ordinance should be continued but that it should be fenced from profanation in the continuance He that holds up the use of this Ordinance without setting up a fence to keep it pure respects too little the will and glory of Jesus Christ 2 Cor. 13.8 We can do nothing saith the Apostle against the truth but for the truth He speaks not of doctrinal truth alone but chiefly of practical or true administration of Church-power in matters of plety for before he threatens the use of Apostolical power in punishing The end of which power is the supporting of the Church by upholding godlinesse and purity of Ordinance therein and suppressing the contraries so that to make no separation is to crosse the very end of Church-power and to do against the truth of Piety which the Apostle could not do and we should not though we be as reprobates or unapprov'd by some for it SECT XXXV Motives unto Ministers and others serving to move them unto a right transaction of the Lords Supper § 35 We shall commend divers heads of consideration and perswasion without much enlargement 1. See Motive and lay to heart the evils following the neglect of this or any like course these will make a large Catalogue See Mr. Hilder-sham on Joh. 4 p. 167. 1. And chiefly God is provoked to remove our Candlestick for neglect of Church-Censures upon scandalous offenders considering the Apostles Words A little leaven leaveneth the whole lump 1. Cor. 5.6 Alas we have not only a little leaven in our Congregations but are many where 's even lumps of leaven as to the practice of known sinnes Our corruptions unlesse appeared against will provoke God to depart from us Thy Camp shall be holy that he may see no uncleane thing in thee and depart from thee Deut. 32.14 2. The second evil is the confusion of soules by ordinary and common profanation eating and drinking their own damnation 3. Abuse of the blood of Christ by being too prodigal thereof 4. Obstructing the reformation of the Churches we live in 5. Crossing the desires of the godly in the land and the actings of the State herein 6. * p. 33. Omnes simpliciter pellamus quos indignè accedere videmus Chrys in Hom. 83. on Mat p. 198 Degenerating from the primitive times and all true Antiquity Witnesse the forecited courses of the Ancient Churches and the Words of Chrysostome Let us keep away all without exception that we see to come unworthily These and many more we might represent viz. all former attempts this way fall to the ground Malignants and Neuters made to rejoyce at our confusion grieving the godly in communion who though they dare not rashly separate from a Church yet desire a differencing by censure in it Thus not of late but of old Laurentius Humphredus de religionis conservatione confirmatione vera ad Nobil Clem. populum Anglicanum p. 23. We shall present but one or two of former times One of good learning and good esteeme writes thus from abroad of the Church where he was I cannot wonder enough saith he or grieve enough when I perceive in these places Church-discipline to be rejected And to be either none or too loose or not vigilantly administred where yet else a true image of religion is seen as if the Gospel could be where men live not Evangelically Interea non desperandum libenter esse fateor dabit posterior aetas tractabiliores fortè animas mitiora pectora quà m nostra habent secula Aret. Probl. p. 132. thus he Aretius living in such evil times as ours are wherein men were impatient of any restraint or censures as to Church-fellowship comforts himself with hopes of better dayes Lastly the want of making some separation as to the Lords Table hath given occasion to such as have absolutely forsaken our Congregations Mr. Cotton Bloody Tenent 2. p. p. 138. Sacramental stumbling-block removed p. 24. Motive 2 See Master Cotton and others All these well weighed they will prove the Churches best friends that in an humble and moderate way desire the best meanes to be used to provoke its purity 2. The second Motive and consideration containes the great advantages got by acting in some courses of discipline 1. We shall the better defend the truth of our Churches Disciplina est pars regni Christi sic câdem ratione est pars Evangelii est sanctus modus Evangelii promovendiin ipso Evangelio institutus Neque igitur totum Christi regnum neque Evangelium recipiunt qui rejiciunt disciplinam Ames Medul p. 287. while the whole Gospel is with us and not a part only and the holy means of promoting the Gospel as Reverend Amesius 2. We shal see the more comfort in our preaching have the better satisfaction in our own consciences whil'st God is our witnesse that we have taken paines drawn losse upon our estates stirred up the envy of the multitude against us for his service sake and adorne our Ministery This is your dignity saith Chrysostome speaking to Ministers about keeping off from the Lords Table this your stability and crown in the fore-cited Homily 3. We shall enjoy the sweet society oftentimes of them that feare the Lord The communion fellowship of the Saints is the lower beaven of Saints Mr. Caryl 5. vol. on Job p. 254. which the godly finde to be a rare cordial Men of this world great ones think they do not live longer then they have their matches and meetings in a fellowship suitable to their spirits A soul having real union with sesus Christ findes the communion of Saints its proper and natural element out of which he languisheth and in which he liveth with much pleasure 4. We shall have the honour of professing Christ beyond the line of former customes and formality and shall bear witness to the excellency which the Word places in those that be really gracious None are now counted by some men sublime but such as are of good blood and birth above common men the excellency that is by grace is little noted The world looks on them as Jewels who have some naturall and outside-lustre though never so low and dark creatures as to the wayes
Here we cannot easily be too careful or curious but as to externall fellowship though the minde of Christ in this also be to be sought and followed yet so much earnestnesse and confidence needs not as in the other unlesse men take care how they live 't is not much matter how they worship Thou may'st be in a purer Church-way then another and yet be the impurer and vainer soul of the two It is better to see a mans conversation commending his way then to see men beholding to their way for their esteem AN ANSWER TO Mr. HVMPHREYS FIRST SERMON I Shall make two stands upon the whole How this Doctrine is 1. Raised 2. Managed I. How this Doctrine is raised His Text is Mark 14.23 And they all drank of it These all he saith were the twelve Apostles and Christs whole Congregation whence he gathers his free admission to this Ordinance Answ Two things are here supposed or affirmed 1. That they were the twelve Apostles which did communicate with Christ 2. That these twelve were his whole Congregation This is the Basis of the whole so that if these communicants were rather lesse then twelve or not Christs whole Congregation then all is lost on his side 1. That all then present when this Ordinance was instituted by Christ did partake thereof is to be granted so far the universality holds right but 2. That these all which dranke were the twelve Apostles is more then is said and is at least a disputable point Now to suppose or begge that which a man knowes to be doubted and denied by many eminent Divines this is not Scholastical They might sit down all in his sense and yet might not all continue out all the several actions which were performed at that sitting 3. To gather hence that all howsoever professing Christ should be admitted to this Ordinance seems to me weake and most unsound My reasons are 1. Because Christ did not then call all that did professe him and so belong to him he had many more Disciples besides the twelve as is well known which were part of Christs followers though not so nearly altogether related as these To say that the twelve were Christs whole Congregation is but a fancy however serviceable to the designe in hand Christs followers were his Congregation at least the seventy were surely part of it and therefore the twelve were not his whole Church as is boldly affirmed These then were but part of his Disciples the chiefest and most reall as Elders or Officers in a Church may be so that their general admission is no plea for free admission If all named Disciples had been called to this holy Institution there had then been some footing for such a Collection but not so not all but only the choicest are called Besides 2. Christs words point not out only this generality but rather by that restriction ye Take ye drink ye shew us that Christ did not intend that spiritual feast for all howsoever professing but that such as were his true Disciples should partake All Disciples we say should drinke of Christs cup and only Disciples not bare born professors whose prophanenesse plainly sheweth them to want all true love and duty to Jesus Christ You see how sandy the foundation is on which the whole Book and Discourse is built viz. on a forced and wrested sense of Scripture Thus shortly of the first II. How his Doctrine is managed The management is in three things 1. Apology 2. The state of the question 3. Proof by Scriptures and Reasons 1. His Apology wherein he commends his own meaning to be honest so it may be and yet his plea evil sometimes the meaning is better then the matter 2. In his stating of the point 1. He distinguisheth the people of a visible Church into capable and uncapable The uncapable are of three sorts Infants Mad men and Excommunicate persons all besides he saith are capable And why are these uncapable The Church he will say hath censured one sort but the other I hope are uncapable because they cannot discerne the Lords body or examine themselves and if so then all that cannot performe those duties are uncapable also Now it is sure that all grossely ignorant of Christ all impenitent sinners are unable to do these therefore his own reason will constraine him to allow the keeping back of others viz. as well spiritual fools and mad men as natural Folly and madnesse can never be denied to be where-ever sinne reignes 1. He distinguishes of mens capacity 1. In regard of themselves this he dares not affirme as to all in the Church should he the very stones might cry out and confute him 2. In regard of the Church or Ministers and thus all are capable that do or may come But what Scripture hath this distinction footing on Those that are incapable in themselves we knowing them to be so we should judge to be such and exclude them Can necessary profaners of the Sacrament be capable in respect of the Church whose duty it is to preserve the dignity of all Christs appointments The Church must take none but such as she sees and may suppose capable The reason to colour this distinction is this Ministers are to offer Christ freely which is more formally laid downe afterwards here but in a Parenthesis therefore an universall capacity for all men whoever comes It seemes by this that even Jewes and Pagans may not be denied this Saerament if they come and aske it for these are called to beleeve even all that beleeve not within the sound of the Gospel so that here he seemes to forget his former limitation as to the Church his Scripture is Revel 22.17 and Esay 55.1 which indeed do hold out a free admission of all sensible sinners to beleeve on Christ but to ground on this a liberty for the most insensible soul to come to this Ordinance is a non sequitur with a witnesse In the foot of all he beleeves that none except ipso jure or de facto that is such as are or ought to be excoÌ„municated should be excluded Here is somewhat more then was before he seemed to speak of actual excommunication alone now if there be but such as ought to be excomunicated they may be kept back Truly this wil almost maâ— the mans market Such as he speaks against do desire to exclude none but these that â—â—jure of right should be censured by the Church for this very exclusion is a noting or censuring of them as some wayes offending Now let the Reader judge what weight and light these distinctions carry wherein he rather contradicts himself then cleares his matter 3. His Scripture-proofs His first Text is Exod. 12.3 47 50. verses They shall take every man his lambe that is This is my law concering every family in Israel all the congregaion and every person rightly disposed in their families must observe this Of these generall termes every man all the Congregation the whole people I may
Why must the Gentiles be taken into fellowship First because the wall of partition is taken down Secondly because God gives of his Spirit grace to them I pray see Peters Comment v. 35. In every Nation he that feareth God and worketh righteousnesse is accepted of him Such Gentiles as feare God yea all men fearing God must be embraced must all Gentiles be embraced No but such as believe receive the Word had the Holy Ghost and repentance unto life See Acts. 11.1.18 Acts. 10.46 The Gentiles upon this account are not accounted uncleane If your conscience be so large as not to account those men unclean who want all hopefull evidences of grace yet do not so abuse the Scripture and Peters example as to make these your supporters 9. His last texts are Isay 55.1 Ho every one that thirsteth come Rev. 22.17 Whosoever will let him take of the water of life freely Mat. 11.28 Come unto me all ye that labour 1 Tim. 2.4 Who will have all men to be saved John 6.37 All that the Father giveth me shall come unto me To speak nothing particularly unto these Scriptures here are two grosse mistakes 1. That the tender or offer of Christ in the Word preacht ought to be no larger then admission to the Lords Table Christ and grace are to be propos'd in the ministery of the Word even to the wicked being sensible of sinne yea to them that they may be sensible but that before men do beleeve or are converted they should have enjoyment of the Sacrament is contrary to all the practice of Christ and his Apostles 2. Another mistake is this That we so straighten the Ordinance as to shut out poor sinners from it This here and elsewhere he quaintly dilates on and aggravates to stir up hatred against godly Ministers But Sir I would have you know that we embrace every poor sinner so farre as we can discerne and they are only scandalous and grosse sinners such as want feeling of sinne and spirituall poverty that we willingly exclude do you no better understand who are poor sinners Alas poor Froome Having spoken to his Scriptures I come next to his Reasons and considerations which are six or seven as he numbers them Reas 1. His first Reason is shortly this The Sacraments are a visible word a declaring of Christ crucified This Sacrament spoken of sets forth Christ to the eyes as the Gospel preacht doth to the eare 't is only to diverse sences there is all the difference hence he confidently infers that the same latitude must be in communicating and hearing and here saith he I stand as upon a Rock Now I shall try whether he build upon a Rock indeed or upon the sand Sir you do in this tell us that the forenamed Ordinances aggree in their matter this is most true but that there is no difference between them but only in this that they are to diverse sences this is what you affirme but do not prove Some difference besides in their proper and peculiar use is apparent the Word serves to call sinners this Sacrament to nourish and confirme believers Multitudes of authorities even of the most learned and godly might I heap who are so rationall as to reject this Reason but I should argue and reason out the difference between us in this particular Where do you finde that ever the Sacrament was made use of but to confirme and comfort such as had already the effect of the Word upon their hearts Therefore although the Sacrament doth represent Christ to believers which is all you prove and this is not denyed yet it doth not follow but the Word hath a precedency and must first call and dispose before this Sacramentall declaration is propor for any eyes Go teach and boptize saith out Saviour first teach make disciples and then baptize this de adultis is found reasoning we must not baptize men of yeares much lesse give the Lords Supper without some fruits of teaching appears Our blessed Saviour only mentions those two Word and Baptizme for the gathering of Churches and so as the Word must go before Baptizme too As for the Lords Supper that follows both It is by the Gospel phreacht in a proper sence that sinners are gathered Eph. 1.10 Though we be not about gathering Churches unlesse our peoples obstinacy drives us to it but studying and striving to reforme our Congregations corrupted by a too long disuse of Scripture discipline yet here to persecute this rationally and effectually it will be necessary that we try who they be that are wrought upon by the word at least that we for a time keep off them from the Ordinance who appear to be wicked ones We are about I say to redresse and perfect our Church-communion according to the Word our Covenant and will of the chief Magistrate Now why may we not observe the same rule in reforming which the Apostle did in gathering So then I grant you what your texts say namely that the Sacrament doth declare Christ crusified to believers but it followes not as I take it that it must be a proper Ordinance for the ignorant and scandalous to partake of The Word in its proper latitude reaches to the world to every creature to the old creature as wel as to the new but if we make the Word Sacrament to be as you say of the same latitude we shall confound the Church and world which the Word distinguishes and opposes but you say are there any to whom the matter of the Word may not be declared Sir the bare declaring or setting forth of Christ is not the thing we stand upon we set not bars to mens hearing or seeing but to their receiving the Sacrament doth more then declare it doth seal Christ now this ought not to be done but to beleevers only I meane to such as in a rationall charity may be judged such The matter of the Gospel may be declard to any to the Word preacht or any other holy way even to the most scandalous if they will give it the hearing but it doth not follow that therefore in this Ordinance which doth not declare only but seal they should have equall fellowship The declaring or setting forth of Christ even to the worst dishonours not Christ but the taking of such as are scandalous into full communion and owning them as members of Christ I dare not say that this either pleaseth or honours Christ The Doctrine of the Sacrament or Christ Sacramentall may be set before them but it is their admission to partake that we oppose The Sacraments are you say seales as signes As much as they are signes as seales 'T is true these two signing and sealing are distinct ends of the Lords Supper they are signes to represent and seales to confirme So farre as they represent they may be somewhat suitable unto scandalous persons but nothing as they confirme Would you have them confirm'd in grace who have no true grace at all Your two