Lord so nor are you in Gods House but according to the mind and will of Christ receiving whome He receiveth refusing whome He refuseth Casting-out whome He Casteth out whence Paul exhorted the Romans to receive unto them the weake in faith upon this ground Because the Lord hath received him Rom 14. 1 2 3. If it be said as a Learned man doth say That the Oeconomy of a Princes house is no rule for the Government of Gods house he is well answered That surely 't is a disgrace and dishonour to Gods house to be more loosely and dissolutely ordered than is the house of any Earthly King or Lord. And though the Oeconomy of Princes houses be no rule for the ordering of Gods house yet methinks th' ordering of Gods house the King of Kings might be a rule or patterne in some proportion for the Oeconomy of Princes houses and should not Stewards of Gods house blush That these stewards should be more Carefull about their Lords house which is but Earth upon Earth than Gods stewards are of His house which is Heaven upon Earth Rejoyce ye Heavens SECT VII IN the 7th place you have this to argue for the free admission to the Lords Table You Cannot Restraine It is not in your power to keepe them away we say you and they of your way looke for orders from our Rulers if they give us power we shall see it executed according as they shall prescribe So then without a Civill Sanction we may not expect Church-Reformation Our excellent Jewell speakes we thinke fully and not impertinently to this as Is generally knowne to all the Learned in his Epistle concerning the Councill of Trent we will abstract To segniâ—ur Sâ—â—piâ— a Gentleman in Venice p. 859 860. a few of his lines though all are worthy to be heard and read of all men Then belike it is not lawfull for any of us to beleive in Christ to professe the Gospell to serve God aright to fly Superstition and Idolatrie except they our Rulers will give us leave In humane Counsells it is the part of a wise man to expect the Judgement and Consent of men But in matters divine Gods word is all in all The which so soone as a Godly man hath received he presently yeeldeth and submitteth Himselfe He is not wavering nor expecting others He understandeth that he is not bound to give eare to the dictates of men the Pope or Counsell but to the will of God whose voyce is to be obeâ—ed though all men say nay If at the first Christ and His Apostles had staid for a Civill Sanction or Councill when had their sound gone out unto all Lands This is to our seeming very applicable to our purpose and may answer this your plea for a Civill Sanction from the Ruler thereby to impower you to keep off the grossely obstinately affectedly ignorant persons those sons and daughters of Beliall that cast-off Christs yoke from approaching the Lords Table If the Rulers would give you power you would doe it Possibly he may be such an one that is afraid to hedge-in the Sacrament and to make it inaccessible to the scandalous and prophane or to settle a faithfull and searching Minister in the place he lives in who will if he will approve himselfe faithfull make a difference between the precious and the vile for then he knowes he shall but make thereby a rod of Discipline for himselfe to drive himselfe forth from that sacred Assembly Therefore a Godly Minister is not to waite the Rulers pleasure or a Civill Sanction as we suppose But we crave leave to aske doe not you derogate much from Alas that a duty should be to be don but none found to doe it a power but non to act it keyes but no hand to hold them Mr. Sâ—nders p. 83. the power your Lord Christ hath given you and entrusted you with and from the Authority of His word Is not that sufficient to beare you out in the ordering matters in Gods house as Stewards there All power is given to Me in heaven and in earth goe yee therefore c. If the Ruler will doe his uttermost for your helpe in these matters moveing orderly and in his spheare And having the Interest of Christ full in his eye he shall doe well and his worke shall be accepted But if he forbeare be it at his perill You know your duty Blessed are you if you doe it You serve a Good Master able to beare you out if so be you order thing according to His mind and rule of His word All power is His originally and all yours is His derivatively lay out all for Him which you have received from Him and feare not the face of the Magistrate supposed setting himselfe against you you have power over him as a Steward in Gods house he none over you in reference to these sacred administrations as the Churches records rather the sacred Scripture tells you And you may be pleased to remember this for your great Comfort If through grace you endeavour to order matters by the rule of Gods word God will not be mastered by His owne guifts nor make derivative power too strong for originall power But blessed be God ye have no excuse here the powers on Earth at present are for you give encouragement to you Yet that there may be no mistake here about these two great hands through which the great God conveyeth so much good to his people Magistrates and Ministers we crave leave to add a little more The Donatists did aske as we have heard what had the Emperour to doe with the Church To whome it was answered That the Emperour could not rule the Common-wealth except he governed the Church for the Church is a Common-wealth So then The ordering the matters of Religion belongs to the Care of the Civill Ruler But then we must note There are two things in Religion first intrinsecall within the Church as to preach Administer the Sacraments and to ordaine Ministers these he ought not to doe But for those things which are without those belong unto him He is to see others doe their duty and Correct them that doe it not He ought to set all agâ—eing and to reforme abuses but not to meddle with things within the Chuâ—ch aforesaid as to execute the same but Read Dr Owâ—n his Sermon upon Dan p. 30. 49 51 52 53. to over-see and governe their executions and those persons whose proper office it is to execute them O it is a stately sight to behold that excellent and sweet harmonâ— in state where the Magistrate and Minister meet amiably conspireing together who shall doe most at the setting up of the Kingdome of Christ and carrying on His interest through the Nation The truth is The Lord Christ hath been little beholding to most Rulers that have lived upon Earth and He hath taken as little care of them as they tooke little care of His honour Yet in those seirce and
vile and debauched that he is more like a Devill than a Disciple then admit him not but excommunicate him Cast him out We cannot thank the man for his remedie It is not worth so much if he had been serious therein which we think he was not being against his own principles for whether shall we cast him unles into the same place Mâ— Hs. deserves to be himselfe cast and it is his lightest punishment for indeed he hath offended the Lords little ones every Math. 18. 6. one of them we thought till we thought of you into the Sea with a mill-stone about his necke for all the dry Land is a Church as you so well know and can make full proofe In the next place SECT III. 3. WE would say in Allusion to excellent Calvin's words Si dimidio Christi convuti effemus if we could be content with half a Christ our work would quickly be at an end and we should agree So if we could be content with an halfe Reformation which will content the Godly party as the halfe of her deare Child the deare mother ye do not bid us the halfe no nor the least part or peice of Reformation for making no separation from the world at the Lords Table where or when will ye seperate All one at the Lords Table and every where one The world and you cannot be two while professedly one at the Lords Table We will take leave to set downe excellent Burroughs his words we have read or heard upon this subject Whensoever you receive the Communion with any Company Reade Master Palmer p. 100. you doe Confesse your selfe to be of the same body with that Company I must professe that I doe beleeve my selfe to be of the same Body that this drunkard is off this Idolater this covetous person is off this whore-master this swearer is off joyning with them to eate Bread at the Lords Table where these uncleane ones must needs be where all are admitted to be professing nothing against them nor taking any Course at all with them for the exclusion of them or purging of them-out Allowance of a thing done is as good as a Commission for the doeing of it Therefore it concernes us very much to looke unto it That it be an holy Communion we receive the bread and wine-in In the last place SECT IV. 4. WE would adde this That we are as unable to keepe silence Inveniar sanè superbus avarus omnium vitiorum reus modo impij silenâ—ij non arguar dum dominus â—atitur as we are to speake as the Learned doe observing the ordinance of our dearest Lord and Saviour so prophaned His owne order in His owne house whereof He is so tender so blasphemed and by those who should be most observant thereof His stewards there We professe we wish our eyes fountaines of teares and that our hearts could melt like wax and our Luth ep ad Staupitium bowells yearne upon these stewards in Gods house who admitt all to his Table come who will all are welcome Surely if they repent not of these horrid doings the Master of the house and Lord of the Table will rise-up against these stewards as once He did in Mount Perazim He will be wroth with them as in Mount Gibeon for by their meanes it is that a brutish sottish people admitted by them to eate and drinke at the Lords Table doe eate and drinke their owne damnation encreasing their guilt there and hardning themselves to their utter ruine and everlasting destruction And is this nothing Nothing saith Mr H s for which some other will deale with him assuredly and bray him in a morter that his folly may depart from him who saith in effect though not in terminis It is nothing to eate and drinke damnation to our selves as all must doe who eate and drinke unworthily upon account onely of Infant Baptism For by Comming or rashly like naturall bruite beasts rushing to the Lords Table before the word of life hath brought life to their soules they eate and drinke judgement to themselves and have put themselves into an utter incapacity or impossibility ever to be wrought upon thereby we meane as to the strength and power of ordinary meanes That worke on other men for their Conversion who have not willfully perverted the holy order of the Lord which He hath prescribed nor presumptuously passed over the ordinary meanes of Conversion They have hard hearts that doe not melt into teares beholding a poore sottish people encreasing their guilt every day and more and more hardning themselves to their eternall ruine Therefore for our deare Lords and Christs sake whose Body and Blood we cannot see with patience thus prostituted to dogges and swine for His Churches and Truths sake the onely two dearely beloved and regarded in the whole world for Soules sake purchased at so deare a rate which argues the pretiousnesse of them for your owne sakes whose foot stands fixed in Mr Hâ— way his owne a way of sin and death have we spoken hitherto and shall speake in these matters before us as we have beleived And as the Church of Christ hath practised in all times and ages though not with that freedome and blessed libertie as by the abundant riches of Gods goodnesse now they can doe for which liberty they blesse God night and day who hath so changed the times Time was and it was a sad time with all the godly Ministers and people all over the Land when there was no barre to keepe any from the Lords Table but one which superstition made And was it a just Greife to borrow Mr Sanders words then that there was no barre And is it your worke now to remove the Barres yea the Lords and his Churches antient Land-markes and lay all Common The Lord God of gods lookes upon this and will require it Therefore in our tenderest respects unto you we would Caution you in our entrance to this Treatise for with that or the like unto it we meane to end this of all murther take heed of Soules De Eccles lib. 2. murther your owne or others It is Salvians Caution It is true your people will be very wroth with you if you will not murther them let them eate and drinke damnation to themselves The most cruell bloody murther though Mr H s will not beleive it to suffer persons one or more to poison themselves with the Sacrament which workes strongly and kills presently as poison mixed with the strongest wine will doe Vineger you have read 't is filius vini and the sweetest wine degenerates into the sharpest * Gospel Coâ—dials to a fowle heart are thâ— deadliest pâ—yson Mr. Foâ—d Sp. Ad. 470. vineger As there are more liberall doles of Grace in time of the Gospell and specially given forth at the Lords Table to the worthy receivers So are there the largest violls of wrath there also given forth to eate and drinke downe by the unworthy
the Spirit of Christ The saving knowledge faith in Christ and this by the preaching of the Gospell Thereby the Spirit flowes into the Heart and all with Him Faith the mother Grace with all her daughters all at once and all together While Peter yet spake the Holy Ghost fell on them all which heard the Word Acts 10. 44. 11. 15. The Case is Cleare The word preached is the Appointment of Christ to quicken the dead The Sacrament of His body and blood is His Appointment together with His Word to maintaine and quicken that life when to sence and feeling it is in a swound and fainting away This being a point of high concernment to be cleare in we crave leave to proceed farther in it in way of Answer to that may be gathered from the holy Scriptures against what hath been last said That the word of God where it is preached is the onely meanes in the Spirits hand of Conversion And indeed to mention it onely in passage here some Godly Ministers as is meet for us to judge doe ascribe conversion not to the act of receiving as the man of your perswasion doth and truely we thinke not one godly Minister in the world is of the same mind with you but to the exhortations and prayers in use at that time before and after the Sacrament is administred To this we shall speake hereafter in its proper place where we shall tell our perswasion as to that matter So we come to that we intend here 1. It is said Rahab the Harlot had faith and it saved her from perishing yet living out of the Church she could not heare the Heb. 11. 31. Word To this it is answered by our Perkins of sweet and pretious memory That where ordinary meanes faileth God can work extraordinarily by reports and rumours Josuah 2. 9 10 11. 2. It is said Pauls conversion was without the Word True it was very extraordinary immediate by the Lords owne Hand yet He would put an honour upon the word of His grace which He hath appointed for conversion He sent Ananias unto him vers 11. though the great work was don for behold he prayes And in the next Chapter Cornelius now converted must send for Peter 3. It is said 1 Pet. 3. 1. That the husband without the Word may be won True Without the word he may be gained to come to the word to heare it by the entreaties and perswasions of the wife frequenting the meeting place and by her good example and Christian carriage adorning the word which she had heard she might by the blessing of God win upon him to goe along with her to the place of hearing his body was drawn within the Church-doores without the word but his heart could not be drawn up to God without the word the Spirit of God and of Glory accompanying the same which is learned Bezaes interpretation there the summe of it And we conceive that we reade 1 Cor. 7. 16. fals under the same construction 4. Before we can put a close to this we would put a Question here and then put it to the holy Scriptures for resolution thereunto The Question is Whether an holy Discipline in private houses we meane a godly education there be not sufficient to turne the hearts of the Children to God and to worke in them a true actuall faith Before we enquire farther for resolution hereunto we would say this first That this ruling well his own house having his children in subjection with all gravity workes marveilously upon them making such impressions upon the outâ—ard man as that they looke not as if they had been born dead in trespasses and sins Children under wrath as well as others Wee will proceed a little here to witnesse the honour we give to this Despised Discipline in families surely a family well Trained disciplined or Catechised is a very beautifull sight as is an Army well ordered all and every one keeping their ranks and doing their Duty A rulers walke before the ruled if according to the rule together with his exhorting comforting and charging every one of them as a Father doth his children is very winning and gaining upon the whole family to doe as the Ruler in cheife doth he being truely and indeed religious his very example is a command a Gâ—n 18 19. yea a compulsion b Gal 2. 14. to the ruled so as his whole family become religious too they give good hopes that way at least they seeme Jâ—h 24. 15. 〈…〉 so at the worst they oppose not for then they know they must be no longer there for a Ruler sits as in a Throne within his own house and scattereth away all evill with his eyes For the proofe hereof we entreat the Reader to consult with the Scriptures in the Margent We will note but one example of a Ruler whose carriage was so gratious in his family that he made not onely his family but his whole Court to be a Nurcery of Religion which may minde us what Philo Jud speaks of Joseph he made the Prison where he was a little Temple for the Spirit of God to dwell in And indeed it must be so He that knowes how to rule his own house well is in a good posture of spirit for publike rule The same wisdome and justice and holinesse for kinde onely more enlarged and extensive acts in eyther spheare and will regularly move in the little and the greater house The summe is A good Ruler who is norma publica is marvelously commanding for good as an evill example is marvelously compelling to evill Whence the complaints of our Godly Ministers in all ages which commands our mark and our mourning We will set downe here our excellent Burroughs his words upon Hosea 4. 25. Woe to such parents whose children if ever they come to themselves shall wish rather they had been of the generation of Dragons and off-spring of Vipers than begotten of such parents Adde hereunto worthy Mr Burges his words It is a woefull curse to be borne of wicked parents from whom the Children learne onely to curse sweare lie and rob prophane opposers of God and Godlinesse We will read M Baxters words also I know none on earth that play the Rest 3. 305. part of the Devill himselfe more truely than these men doe And if any thing that walks in flesh may be called a Devill I think it is a parent that hindereth his childe from salvation being carelesse of his education He goes on speaking terrible words to carelesse and negligent parents as the most are but our ears are sealed and our consciences sâ—ared we will not heare And so much to assure us that a pious education and holy discipline doth much where ever it is and the want of it doth much mischiefe but holy Doctrine doth all thereby the New Nature is wrought in young and old by God whereas by holy discipline our old nature is but painted and varnished over which
comes now to be proved when we have set downe Mr Baxters Pag. 129. 133. words which seeme to us to speak contrary we will note but one passage amongst many in his booke of Baptisme The Assembly I told you before that gave in their experiences about the time and manner of Gods working grace in their hearts did most give-in that it began as they thought in youth or childhood in very few by the Ministeriall teaching And for my own part I think that if ever I had true actuall faith it was by the benefit of education before ever I heard a Sermon We would speak three words to this 1 by way of Caution 2 By way of supposition 3 positively or Concludingly as we have been taught by our learned Godly Ministers 1. By way of caution we would wish no man to trust that Conversion whereof he can give no other Certificate but that he was virticiously educated 2. Suppose that a parent by his holy Discipline and pious education had converted his childe by the good hand of God with him we would aske hath he done this without the Word It could not then be called holy Discipline or pious education 3. But to speake positively and so to conclude this point that the word of the Lord may have in all things the pre-eminence Education or the bringing up of a childe in the Nurture and admonition of the Lord is but the externall moulding of a man not the internall Renovation of his heart Education fashions and frames the outside onely Conversion if true the inside Education changeth the actions onely Conversion not the actions onely but the Nature also for the effecting whereof there must be put forth an exceeding greatnesse of Power together with the Word once more and to doe our Utmost to drive it home we are borne every mothers child like a wild Asses Colt we love to be free or rather dissolute we cannot endure to be subdued to order we would know no Law but our own lusts nor rule but our own desire nor be servant to any but our own will Yet the Law of a virtuous education passing upon us we may be brought into some good order and under subjection we may be canded over and seeme more than Civill And yet there is as vast a difference betwixt what Education doth and the word preached doth as there is betwixt Nature and Grace and that is greater than between a mans Nature and a beast Education may pollish and beautifie yea and rectifie Nature put it into a pretty frame for a time But the word preached is appointed for this very thing to change Nature to put it into a right frame and to set it right for ever To change a sinner into a Saint To make a Beleever of an Infidell Therefore holy Cowper taking this very thing into Consideration That the word preached is the onely meanes of Conversion would alwayes as he went to Church send up this ejaculation or short prayer Lord bow my eare that I may heare thy word Amen He it is who hath an Almighty Arme and reacheth it forth by His Spirit with his Word and so maketh it a Converting word that He in all things may be Glorified through Jesus Christ To whom be Glory Praise and Dominion for ever and ever Amen SECT VI. IN the sixt place we have heard you say that you have done your duty when you have told your people theirs and the danger of unworthy receiving according to the tenour of those dreadfull words they find written 1 Cor. 11. 27 28 29 c. THIS is well but not the whole of your duty no nor the least part They will not beleive that there is any danger in receiving at least such you speake of unto them being in your account and upon the same score admitted to the Table Beleivers Disciples and Saints why should they Question that which you doe not question Let Turkes and Pagans question those matters and not Disciples and Saints we meane Baptized-ones for eo nomine c. But Sir it is good to be serious in these matters as to be sâ—rvent in a cold matter is no signe of Wisdome So to bâ— câ—ld in an hot and fervent Buisinesse be vrayes folly Wâ— makâ— bold â—o put three questions to you Th' one relating to a gâ—â—â—t Loâ—d on Earth supposing you to be a steward in his housâ—â—â—d leâ—ve you to make answer to this Lord. The other relaâ—ing to the Lâ—rd of Heaven and Earth whose servant you profâ—sse your sâ—lfe â—o be and a steward in His house The third shall be put to your owne soule and as to the other so to this make you your answer Calling God to record upon your soule The first 1. Supposing you to be a steward to a great Lord on Earth would he take it well at your hands That you counselled yea threatened a rude and rascall Company nasty wretches and not worthy to enter your Lords house much lesse to approach His Table notwithstanding in they would Come which yet they Could not without your Connivance and more and sit downe with Him at his Lordâ—hips Table Answer this matter to your Great Lord and so we leave it 2. You are a servant to your great Master in Heaven and you say He hath made you a steward in His house Make your Answer to Him Questioning you at this great point why have you been so carelesse what manner of persons you have admitted to my Table make Answer to Him we leave this upon your thoughts also 3. Put it to your owne Soule Is it enough to warne Men we cannot doubt but you have been warning proud men and covetous and hypocriticall mockers and you know whome and yet they have Come Doubtlesse Sir you should have restrained them from drinking a Cup of poison and from Rushing upon their owne damnation Answer this to your owne Soule and when you are about it Call God to record therein Then perhaps you may tremble at Elies doome I will judge thy house for ever for the iniquity thou knowest because thy Sonnes made themselves vile and thou Restrainedst them not thou didst not bend thy brow nor frowne upon them A good man scatters the wicked with his eye they shall not pertake of holy things of bread ordained for Children This shall suffice for that If a Lord on Earth will not take these doings at your hand will your Master in Heaven And if your Conscience which is as we may say the Center of the soule placed betwixt the understanding and the will taking in the Result from both If this your Conscience acquit you not God is Greater than your Conscience how will you Answer Him It commandeth your serious thoughts in debateing these matters and then to give in your Answer thereunto We would remind you of this last said thereby to Render you the more serious That as a steward is not to doe any thing but according to the minde and will of his
order of nature Answer this to God see if He will accept of your replie which we may heare anon Wee proceed Secondly They that have no faith are not to be admitted to the Lords Table not onely because they receive nothing there but because they fearefully prophane the Holy things there They have no knowledge of those things none at all and none they looke after their soule is not good it is starke naught as darke Prov. 19. 2. as a Dungeon for what should enlighten it as noysome and loathsome as an open Sepulchre or a vessell wherein is no pleasure Prov. 13. 5. for what should discover this their filthinesse to them that they may appeare such in their owne eyes that doe not beleive Rom 15. 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are disobedient rebellious imperswadable ones unreasonable and wicked men that is the Apostles Character of them and he makes cleare proofe of it in these words they have no faith Are 2 Thes 3. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they at the Lords Table they are out of place sure as a swine is when he is in the Parlour absurd men so Erasmus Englisheth it though Beza liketh it not Quod mihi quidem absurdum videtur But our Learned Reinolds liketh it well The Apostle saith he calleth men without Faith Absurd men because it is an unreasonable and sottish thing for a workman to be without his cheifest Instrument and that is universally requisite to every one of his workes a husband-man without a plow or a builder without a rule preacher without a Bible or a Christian without faith are things equally absurd and unreasonable What reason have we to plead for those unreasonable men to be admitted to the Lords Table more than we have for the admitting of swine into our Parlour uncleane ones will make all things like themselves as uncleane too to themselves we meane Thirdly Persons that have no faith are not to be admitted to the Lords Table because they cannot shew the Lords death there 1 Cor. 11. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This Scripture Mr. Hâ— hath corrupted afâ—er his maÌ„ner with his glosse It is a grave and a weighty word that we English shew and we would rather leave it to you to unfold to your people whâ—ch may require one houâ—es worke But in a word a worthy receiver that brings faith with him he doth with all thankesgiving and praise shew forth the excellencies of Christ and the Glorious benefits of His bloodshed upon the Crosse the Bounties of His Goodnesse and Beauties of His Holinesse making an ostentation of them unto the world preaching to every one as he can This this is it wherein every true Christian is to glory and he orders his life accordingly The import of that word as we suppose Now they that Come to the Lords Table and have no faith are no more able to shew the Lords death there than a man of Clouts stuffed with Straw is able to gaine the victory in the day of warre Fourthly And to run over these Grave matters he that comes thither and brings no faith with him must needs receive unworthily that is other â—ise than is meete such mysteries should Neh. 27. be received And therefore shall be held as guilty before God as Judas was who betrayed the body of our Saviour or as the Jewes were who so villanously abused Him Binding His hands spitting in His sacred face and crowning Him with thornes and as the Souldiers were who peirced His sides and spilt His blood He shall be guilty of the body and blood of the Lord. Fifthly Free admission is not to be given those who cannot examine themselves about their faith that is search digg goe downe into the fouldings of their soules to enquire what their estate is what it is to be out of Christ or what it is to be in Him Infantes furiosos in verbo Dei minime instâ—uctos Bez. they cannot examine themselves about these matters no more than Children can for they are Children in understanding no more than mad men can for these are mad upon their Idol roprobates disallowed of God in a state of reprobation We will commend you to Beza's Annotations or rather those to you which we thought to have been large upon being so full to our purpose Sixthly Why should faithlesse men worse than Infidells because borne and bred in England a land of visions be suffered to come to the Lords Table They cannot discerne the Lords Body they can put no difference between that bread which represents the body of Christ Crucified and Common bread at their owne Tables nor between the wine there Sealeing to a worthy receiver a full discharge from all his sins in the blood of Jesus Christ No difference can he make betwixt this wine and common wine And now being suffered to come to the Lords Table he there drinks downe a Cup of damnation in stead of salvation a cup of cursing in stead of a cup of blessing and seales the Stone upon his graves mouth where he lies rotting in sinne as dead bodyes in their graves He eateth and drinketh damnation to himselfe not Verse 29. discerning the Lords body 1. As you have received mercy and now would shew mercy unto everlasting soules admit not these faithlesse these unreasoble and wicked ones that cannot shew forth the Lords death cannot examine themselves have no discernining of the Lords body admit them not to the Lords Table They have no faith then they must be full of themselves as a vessell being full and running over they cannot Eate and drinke there any other thing but damnation to themselves This Scripture also Mr H s the patron of fornicators and prophane persons as was Esau fearefully abuseth plucking out as he can the sting of it so as the most bruitelike person may come to the Lords Table and not be stung by it oh prophane man and past shame he and his booke stinketh in the nostrills of the Lord and of his people as the worst excrements of the Dragon doth 2. And now Sir we will spare you the labour if please you in making a reply to this and ours in making Answer thereunto This we heare is ordinarily said They were borne and Baptized in a Church and therefore beleivers we like not to make an Answer to such a foppery why but they say they beleive the same with the former they say it with their tongues what say they with their hands such are their words what are their workes They may say so and Blaspheme in so saying as was hinted more than once Rev. 2. 9. I pray you observe it and let this mocke-faith goe unlesse you will whip it like a vagrant and send it backe to the Devill whence it came We have been speaking of that faith which gives reall union and communion with Jesus Christ and of necessity brings forth good workes as a good tree good fruit he beares upon a
drinke of this And to make a round number and full and so to fill the Table that as there is no want of roome for a nationall Church is wide enough and rich for supply so there may be no want of Guests Come ye all ye stiffenecked and uncircumcised in heart and eares yee doe allway resist the Holy Ghost as your fathers did so doe yee What though ye see what provisions are made for you notwithstanding All ye drinke all of this for the bread ye have taken already Sir we have proceeded hitherto with some regret yea with some indignation to our soules yet for the Close hereof we beseech you Consider That by the gracious allowance of their Lord and Master they His Disciples all dranke of it The Lord Himselfe putting the Cup into their hand but these all afore-mentioned have drunke and dayly doe drinke of it by Man's Allowance Drinke ye all of this said Christ Jesus the Lord and what He bad them doe they did it and they all dranke of it Drinke ye all of this saith This-man without any the least warrant from God and how readily is he obeyed what he bad them doe they did and they all dranke of it Though he that bad them and they that did as they were bad have done and still doe as Crosse and Contrary to the mind of Christ as He Himselfe is to Beliall or to Anti-christ which is to be argued in the fift place so soone as we have put downe this for a conclusion That God hath not onely given us His Word for a secondary rule of Righteousnesse to walke-by but Himselfe and His Son the Highest patterne the primative or Originall prototype the clearest Copy without blot the fairest example of Holinesse Whence we conclude That Christ Jesus our Lord is both the principle and patterne of Holinesse The principle within His people the patterne of Holinesse without or before them Therefore will all His servants who in desire and endeavour approve themselves Faithfull doe as He did following-on in his steps He that saith He abideth in Him ought himselfe also to walke even as He walked 1 John 2. 6. SECT V. AS this free and Common admission is contrary to the practise of Christ so it is as it must needs be contrary to the mind of Christ we are forced as we conceive to argue distinctly from these the practise and mind of Christ though His practise Cleareth His mind as His mind His practise But yet we shall argue differently from it and we shall be breife in it It is cleane Crosse and Contrary to the mind of Christ why Because it is so pleasing and well agreeing and full-up to the minde of the world free admission to the Lords Table is The mind of Christ and the mind of the world commonly called the Church there doe stand as Crosse and Contrary each to other as doe heaven and hell the greatest opposites or remotest extreames What is the mind of Christ cannot be the mind of the world and what is the mind of the world cannot be the mind of Christ but most Contrary thereunto And to make full proofe of it let a Minister that hath the mind of Christ as every Godly person hath and then liveth-up to it as it is revealed to Him in His Word and acteth thereafter in giving out or with-holding those sacred signes and seales of His body Crucified and His blood powred forth he shall finde that he tormenteth the dwellers on the Earth the Common people commonly called the Church there who have no other plea for their Church-ship but that they were once washed The mind of Christ no other than the Spirit of Christ in His word is unto sensuall men not having the Spirit as the morning is to the evill doer even as the shadow of death But let a man doe Contrary to the minde of Christ and give out to these ignorant Brutish ones and will be such the fore-mentioned water to their Babes bread and wine to themselves and he gratifies them in the highest way of Gratification he gives them their hearts desire and now from that day forward they will put on high account upon themselves they will not thinke of themselves below the thoughts their Minister rates them at they will account themselves sith he hath accounted them such first Beleivers Disciples and Saints You remember who he was that when he would doe a man a mischeife he would Give him a sute of apparrell as rich as silver and gold could make it and now the man a proud creature and the worse he is the better he thinkes of Himselfe values himselfe his inside we meane according to the Rate of his outside and so as the Beasts you read of ingentes rollunt animis he was proud by nature more proud by accident now that he is put into such a dresse The application is plaine Take heed Sir of dressing up the people at the Lords Table though they delight as much to be dressed as ever a childe in yeares did in new and fine Clothes in a Saints dresse because he was borne and Baptized in England whereas they cannot make it out they ever heard a word from Christ yet that onely is prevailing to make Saints being obeyed and beleived You understand the purpose of this and therefrom how contrary your doings are to the mind of Christ for can that have any agreement with the minde of Christ which hath so full an agreement with the minde of His enemies and adversaries all over the Nation We proceed SECT VI. ALL are not to be admitted to the Lords Table because all are not visible Saints But none but visible Saints were to be admitted to Communion at the Lords Table as you so well know that know so well the Church Stories And those primitive practises And truely we are loth to minde you in those things Ne accedant nisi examinati Calv. Ep. 278. Eâ—it in examine ratio arceaâ—tur donec profectum ostenderint you are or should be able to instruct us however your practise be Contrary But this is the thing we cannot reach-to that you understand these things so well and your practise be not so well because commonly intellectus currit cum praxi praxis cum intellectu Therefore we doubt there is some failing in your understanding because you have not given it-up to God If so you should know they were trained up and Catechised first and yet they staid a while before admittance till they could make proofe that they were taught and so they had gained some Competent knowledge of those things they were there to receive together with their repentance toward God and their faith toward the Lord Jesus Christ And you can tell us moreover for we are in Comparison with you but Children and as yesterday in these things That huge personages Emperours and the like have thrust as presumptuously unto that Table as did Vzziah the King to burne 2 Chron.
26. Incense before the Lord or as men and women of the world or Church there Children of Disobedâ—ence doe now adayes but have been withstood as he was and as these should be we thinke by the Ministers of the Lord and thrust away with the breath of tthose words spoken to Vzziah It belongeth not to you Sir how great soever you are at your owne Table to thrust into this before you have given satisfaction to the Church of Christ for your abhominable doeings against Him So they thrust him and them away and so they were reproved as you should thrust away your nominall Beleivers Disciples and Saints members of the world the Church there whose Christian Name doth adorne them as a Jewell doth a swine in his snout But thus it was once visible Duâ—â— promiscuè quâ—slibet admittunt porcis canibus c. Calv. Ep 278. Saints were to be admitted and surely if there be a Communion of Saints on Earth there they should be seene at the Lords Table and why now visible Devills SECT VII IN the 7th place we would mind you of what the Lord God of hosts saith to them that will contend with Him Remember the Battle doe no more If you will contend for this free admission you contend with God to whome you must answer this with other matters He saith and so say His faithfull Servants with Him Ye shall not prostitute these sacred things to swine and dogges But what shall we more say time would faile us to tell what Chrysostome had rather suffer even the spilling of his own heart blood rather than give out the Seale of the same to non-Disciples prophaners of it how high and great soever We purposely passe over what Cyprian Martyr Musculus Marlorate Ambrose See Marlor on Revel 11. 1 2. and those fore-mentioned about free admission to Baptisme what these said and did as to these matters very much to our purpose We will onely heare what Zanchi speakes to this and Calvin after him because it is urged very much That you doe your Potitur a me cura in Curatio duty when you bid your people beware No saith Zanchi yee doe not your duty you neglect the best part of it and so you pertake of their sinnes suffering unworthy ones to pertake at the Lords Table yee draw upon your selves Eli's vengeance by giving such an allowance When you doe not frowne upon these scattering them with your eye you violate Charity and are guiltie of iniquitie your owne and their's when you suffer men to damne themselves with a Sacrament when you might restraine yea yee are guilty of their damnation as we are of that man's death whome we suffer with his sword to stabb himselfe out of whose hands we could have kept that Instrument of death so farre Zanchi And give us leave to adde a word more thereunto because we know it is the Ministers common plea we warne all our people mention unto them the fiery indignation of the Lord against unworthy receivers This will not doe you admit them under the notion of Saints why should they thinke themselves Devills You may threaten hell to them but they will take heaven Read Mr. Coll. p. 14. and thinke they have good right so to doe while you bid them take and eate take and drinke you know what followes They never swallowed wine so sweetly at the Taverne as they doe now damnation at the Lords Table But they thinke not so because you have brought them into such a fooles Paradise by making them beleive they are what they are not no more than an Ape is a man Beleivers Disciples in name onely are Saints indeed O Sir what ever others doe be you aware here what you suffer the people to doe give them scope here we mean full liberty or free admission like a rope long enough to a wicked man and you may tell your selfe what he would doe by what you have seene him doe so often You know no creatures almost but man loves that which will be its owne bane indeed we have heard say that sheepe catch at that grasse most greedily which soonest rotts them we are sure it may be said of us men what the Greeke Father said of some in his time Give us that which is sweete though it choake us wine at the Lords Table Why because of the sweet words which follow but how mistaken onely wretched man seekes a blessing in a direct way to a Curse happinesse in the way to misery life in the way to death heaven in the way to hell If you consider all this you will doe more than give your people warning against the next Communion day You will tell them and assure them you have Scripture warrant for so doing That they must shew more for their Admission to the Lords Table than this That they were borne and Baptized in a Church or else they shall be dealt with as doggs and swine And droven from the Lords Table as we drive swine from ours And you cannot doe them a greater reall favour than so to deale with them And to presse you and your brethren of the same perswasion with you unto this we will remember you of Calvin's Calâ— lib. 4. cap. 12. sect 5. words That a Minister who admitteth unworthy persons to Communicate at the Lords Table is altogether as guiltie of Sacriledge as if he should prostitute to dogges the Blessed Body of the Lord Sacramentally in the Bread And to prevent this horrid usage and Contempt done to that blessed thing he thus prescribes and expects it to be done Epiâ—l 302. Gaspaâ—i oleviano Let no person be admitted to the Lords Table till he hath professed his faith and put it not off to the day before the Supper be administred But goe to the man's house if he hath one and looke over his family let him give you an account what order he observeth in his owne house and at his owne Table before he be admitted to the Table of the Lord and how peaceable and helpfull he is among his neighbours and note well how well he ruleth his Children and Servants whether he hath these in subjection with all gravity observe also this with it or else you observe nothing to purpose whether there are not some sloathfull and wicked persons in his house who would runne to the Lords Table but are very slacke and more than slugges when they should goe to the place of hearing We see now how truely it was spoken of him he would choose an hundred deathes rather than suffer the prophanation of the Lords Supper This is so full to our purpose that we thinke fitt to make a full point here and Come in the next place CHAP. IV. TO tell you Mr Baxter's judgement as to this point of free admission Surely he is point blanke against it as farre from Mâ— Hs judgement as Mr H is from the Bap 96. Truth Thus saith M Baxter Though I admit
many hundred to the Sacrament yet I administer it to none that I know to be unbeleivers nay nor that I judge not probably or hopefully beleivers In another booke thus he saith for my Aph. App. 108. selfe I doe administer the Sacrament to none that doe not solemnly professe their assent to every fundamentall Article of faith expressely mentioned to them and their Consent that Christ shall their Lord and Saviour and that they will faithfully and syncerely obey His Scripture Lawes Can a man speak more fully to the point against free admission Truely he might be numbred among the men of the Congregationall way but that it would not be for his honour And yet he may thanke himselfe for that for he indeed hath numbred those holy ones amongst the uncircumcised ones those sons and daughters of Belial And dealt little lesse unmercifully with them than did the persecutors in old time deale with the faithfull witnesses of Christ they put them into beasts skins that so the dogges might hurry them to death But let that passe which we hope he will not passe without Repentance not making a difference he speakes well for the way we wish he walkes with a right foote in it though it is as much above us to reconcile him to himselfe as a Mountainâ— is above a Mole-hill and possible so others may finde it also Heaâ—e â—im what he saith in a third booke You remember when you called R 4. 52. me to be your Teacher You promised me under your hands that you would faithfully and conscientiously endeavour the receiving every truth obeying every command which I should from the word of God manifest unto you I now Charge your promise upon you he goes on bending to his highest end everlasting rest We borrow his words doing him or them no wrong we hope bending to our scope There is not a more apparent Truth than that the Table of the Lord should not be polluted nor a more apparent duty that the Stewards in Gods house should look to it that doggs swine be not admitted to Come thither The sacred Scripture speaks clearely out to this And we thinke if a Child should shew us Scriptures and speake to us the word of God we should not dare to disobey it We might goe on in his words But we passe them taking this onely from them to justifie the Ministers in the Congregationall way for proposing a Covenant to their people So it seemes Mr B. did doe We mention it not as if the Ministers of Christ have no better â—arrant than his example they take their warrant as we hope he doth from the Scriptures of God and example of all the Godly who can make out their interest in the Covenant of Gods grace with them by Jesus Christ and now enter into Covenant one with another to walke together as fellow-helpers of the truth in the fellowship of the Gospell according to the rule thereof with full consent of minde and heart to promote the prosperity of the same and the Interest of Christ in their soules and through the Nation And they that sticke at this and are strangers to it and will be so doe as is to be feared sticke as much at the Covenant of God to give up themselves in full obedience to it and to Him who is the Mediator of it We have seene Mr Bs. manner with his people and surely it is Commendable and he hath a sure word for it That Minister and people They that owne him for their Minister should walke together in a Gospell-way by a Gospell rule full-up in desire and endeavour to That Covenant Jehojada made between him and all the people that they should be 2 Chron. 28. the Lords people O it is good to be the same we professe to be the Lords and to make cleare proofe that we are His by our circumspect walking watching over each other in our way rendring an account of our way when required so to doe â—eareing each others burthen supplying each others wants pertaking of each others graces doing all things as becometh a Communion of Saints alwayes doing or receiving good O it is good to stand bound with these Cords bonds and engagements of God upon our Spirits we are the Lords people He hath taken us into Covenant with Himselfe In desire and endeavour we will walke as becometh a people in Covenant with their God and one with another Certainly nothing is done decently and in order where this Covenant is not or where it is and is not stood unto there is a Confusion and every evill worke The way of the world right of a Nationall Church there whose way is as broad as the Nation is and puts them that walke in it to no Cost none at all therein they may walke with all their uncleannesses upon them onely they must put themselves into a Comely dresse against the next Communion day as is becoming Beleivers Disciples and Saints who say they are such and their word must be taken having no other testimony of their goodnesse but from themselves and others like themselves or from the mistaken Charity of the Godly if it be possible for Charity it selfe to be mistaken in those who have no other plea for their Christianitie but that they were baptized But now the way of Christ with His people in Covenant with Him and in fellowship one with another is a straight and narrow way it pincheth the flesh still yea it is still storming of it And the orders therein prescribed His followers are so selfe-denying so holy and so heavenly as few that hold for a Nationall Church will arise to the obedience of them which made some prophane Men professe they were of a Nationall Church sure enough when the reformation began in Luther's time That they would rather live under the government of the Turk than where all things should be ordered according to the word of God We thought fitt to adde this thereby to justifie the Brethren of the Congregationall way in Gospell fellowship one with another and in desire and endeavour keeping close to the Covenant of their God taking the hint of it from Mr Bs manner with his people To the close of this Chapter we crave leave to adde a very good man's jealousie Godly we beleive it to be as he himselfe is We thinke our brethren goe beyond their warrant while they take Saints of the first magnitude onely into fellowship God hath a people of all sizes there is the same holinesse but not the same degree of true holinesse in all Beleivers We make bold to tell our perswasion as to this godly jealousie in this matter which may passe as farre as his heare-say whereupon he grounds we thinke what he saith which we in favour of his pietie and goodnesse doe call His jealousie and allow it to be godly That the Brethren of the Congregationall way who walke with a right foote therein are as deare Children ought to
will and as often as you will at the Lords Table and the reason of this is because thereby their lusts are fattened and cherished 2. Therefore Sir presse upon your people the necessitie of heareing and observe them well at their coming to That place and as narrowly their sitting and attending there And having done this doe not thinke you have done all your duty or more than the least part of it They may give you the eare while they give the flesh the world and the Devill their heart You know and you must teach them to know it It is easier to heare an hundred Sermons than to practise one Therefore let them know you will deale with them apart and alone you will single them out of the throng of the world or National Church and out of the crowd of the Common hearers before you admitt them to eate and drinke at the Lords Table They shall give you a perticular account of what they have gained by all their heareing This was the practise of the Lord Christ when He was upon the Earth He spake alone and apart with His Disciples And indeed the Lords people love to be so dealt withall alone and apart from the throng and tumult of the world or a Nationall Church there The Spouse of Christ is modest and will not come to Thee in the throng of worldly Company and employment saith Bernard Come my Beloved saith the Spouse let us goe forth Cant. 7. 11. into the fields and lodge in the Villages Let us get from the Tumult of the world The Bridegroome of His Church loves to finde His Spouse alone retired into a Chamber And so must His Paranymphs too give the Church a meeting in some retired place 3. Now because this lyeth under so much obloquy we crave leave to speake a little to it in passage onely in this place we are not ignorant how this Assembling together of Gods people is reproached if not blasphemed thus At your private meetings errours and haeresies what not have been fomented brooded upon and hatched Truely this cannot be denied it is so cleare and evident The Father of lyes with his Children must have their meeting places too wherein to lay their heads together plotting and contriving we are not ignorant of his devises how they may mischiefe if not ruine for they levell to shoot so high the Church of Christ and build up their owne Babel But here is your Comfort they are Masters neither of the meanes nor of the end their endeavours are above their performances as their malice is above their witt which for that is it's doome drinkes-up the greatest part of its owne poison or like Gun-powder consumes it selfe in the flame it hath caused But should not this teach us to assemble our selves together as often as we can there to lay our heads together and contrive the most Compendious way of building-up the Church of Christ and our selves therein the most contemptible parcells thereof O it is good to be plotting for the Church and for the Truth for this is to be plotting for eternity O that all would meete together here and there and every where there to plott how to avoyd Satans plotts Let it be our awakening that Satan is plotting And that our time is short opportunity the flower of time shorter our talents are many our accounts strict our Judge Impartiall O let us not forsake the Assembling our selves together as the manner of some is Having taken off as we could we intend more hereafter that reproach wherewith the enemies of the Lord have reproached the foote-steps of His annointed-ones we proceed to put it upon your thoughts whether it be not your duty to give a meeting to your people in a private place there and then to learne from them what they have gained by all their heareings what a worke is wrought in them or upon them by the word of His grace with power It is not what shew they make in words what doe they that you may beleive them or how humbly doe they speake so as you may conceive hope there is sincerity at the bottome a sparke of fire for there is smoake a little strength though but as much as a reed hath it is in the gaineing hand O how would he and desireous is he in the use of meanes to gaine more Indeed it will be worth your labour to take time and place for the searching out of this You must find-out their desire after the syncere milke of the Word by their growth thereby 1 Pet. 2. It is a Common saying amongst us shew me not the meate but the man So saith the great Shepheard to His sheepe and sheweth what His under-Shepheards should say to them too Not shew me the hay that I have given you but the wooll and the milke that is shew me the fruits and effects of all your heareing What supernaturall worke can you tell us off Is the life of Grace put into the heart by the Spirits working together with the meanes thereof the word of His grace Is there a thorow change not of the actions onely but of the Nature wrought in them The Spirit with the Word changeth the inward man with the outward it changeth the whole frame of the soule it is no halfe-change for that is to be halfe a Christian or allmost which is to be an Infidell indeed It is no light alteration but as the old stamp these are excellent Preston's words one of the usefullest Preachers in His time that was in the world must be obliterate before the new can be imprinted and as the old building must be pulled downe before you can set up a new So this old nature of ours must be broken to peices and new cast and moulded for we are bell-mettle before a man can be made a living man which is done by the infusion of Supernaturall qualities of Grace and holinesse supernaturall he saith for even as the earth may bring forth grasse and common flowers of it selfe but it must be plowed and sowne before any choice herbs and plants can grow there even so those common natures which we all have may bring out things that are morally good but before they can bring forth fruits of true righteousnesse we must be plowed and sowen plowed that is man must be broken in heart for all his animosities and indignities put forth when time was against Christ and the Gospell of His Glory for all those slightings of Spirit he found in himselfe of those glories tendred to him in the Covenant of Gods grace when he was full of himsele and wanting nothing and knew not his owne beggery and nothingnesse and want of all things broken in heart for all this Upon those heads Sir your examination must passe if you doe according to the manner of Gods people and a set time and place must be appointed for it If you cannot goe from house to house as Pauls manner was and Calvins also as
you heard then must they come to yours Could our Voyce be heard all over the Nationall Church all the world over this is it we would say and presse upon the Ministers there You must give your people a meeting time and place for it there to take an account of them what they have profitted And you must not take their bare say so their profession onely they are Beleivers Disciples and Saints beleive them not not their owne word bring their words and lives both to the test or touchstone of the Word for they expect admittance to the Lords Table This must be done first diligent search must be made and evidence given-in how fitt they are and prepared guests for That Table what kinde of faith they have whether it be active or dead They are Cunning enough yet perhaps not enough to deceive you unlesse you are willing to be deceived you can aske them how it was wrought in them and by what meanes in the Spirits hand But still remember them how they and their faith must be tryed And let this come often into your minde what self-seekers and self-pleasers we are and that self-pleasing and self-seeking is the first stone that is laid in the Hypocrite's building Therefore if he be let alone he will flatter himselfe to his death-bed yea to Hell perswading himselfe still that he is an heire of Heaven being borne in England and Baptized there And indeed this will serve the turne to make him a member of a Nationall Church or as you know who said it a Câ—tizen of the world But if he make cleare proofe that he is a member of the True Church you must take some paines with him in point of examination of him in these matters And your hardest worke will be to remove that stone you have helped to lay beareing him up with this conceite that he is a Beleiver Disciple a Saint because borne and baptized in a Church remove but this stone and downe falls the building The hardest worke we beleive you have to doe is to plucke downe what ye have built-up That Castle in the Aire raised-up as high as Heaven by a false hope or presumption rather but now there is a possibility they may be built-up as true Beleivers Disciples and Saints are in whose building the first stone that is laid is self-deniall and flesh-crucifying These are the points you we hope will treate about with them and search them in and doe not be put off which was hinted before with their bare profession you know we may make a bare profession and deny Him in our workes whom we doe professe in words and declare our selves abominable and disobedient and unto every good worke reprobate We can Tit. 1. 16. lye as fast as we can goe it is so naturall to us for ever since we could goe we have gone astray and ever since we could speake Psal 58. â— we have spoken lyes What mighty reason is there and what enforcement unto you from hence to doe this If you will doe your duty give the people a meeting we meane those that you intend to meete at the Lords Table and hope anon to meete them in heaven Give them a meeting that you may try upon Scripture Grounds what alteration is made in them what change They were estranged from the womb they were gone astray out of the way are they yet reclaimed can they shew for it that they are returned have repented unto life and doe beleive in the Lord Jesus Christ Above all put them from their vaine boasts and out of their fooles paradise that they were borne in England and Baptized Indeed it is a glorious outward priviledge to be borne where the Gospell Sunne shineth but if we gaine no inward glory by it we are made twofold thereby more the Children of Hell than the Pagans are which was said before but we are dull of heareing O bid them beware therefore it is for their life which shall last as long as the long day or night of Eternity You remember Cecil Lord Burt Counselled his Son not to build his house upon any impropriation well knowing it would be built upon a sandy foundation Yet it did but endanger a house which built-up never so strong and settle it never so sure though upon a rocke yet as sure as it was builded-up it must fall downe But to build the house of our Confidence and for a Minister to make us bold in it upon this That we are to be accounted Beleivers Disciples and Saints and to be admitted to the Table of the Lord because we were borne in England this is to build upon a quicksand If a fox goe up Neh. 4. which was scornefully spoken of Jerusalems wall it shall even breake downe the wall of this their Confidence It shall not need though yet they shall meet with it a stormy wind to rent it â—zr 14. To put a close to our good Counsell and this second part of our undertaking The Ermine they say is so neate a Creature that if a puddle be on the one side and dogges on the other it will rather run into the dogges mouth there to be devoured than into the puddle so much it hates filthinesse And you know who said it and as they said they did If fire were on the one hand and sin on the other they would rather be consumed than defiled Certainly it is so with the people of God doe you in these matters what you will they will doe as God Commands them they will seperate the precious and the vile And they will advise Counsell and pray you and your brethren while they have an hand to move or a tongue to speake that you would Consider what you doe and what you ought to doe in Gods house as to those sacred administrations there least upon your neglect therein you become the greatest sinners in the World The sinnes of the whole Nation the Church theirs become yours O Consider Qui peccata non corrigit aliena facit sua He that doth not correct or hinder the doeing of a Crime the polluteing of the Lords Table when he can and it is in his hands to doe it he is no lesse guiltie of the Crime than is the offender himselfe There is a person presumes to come in his filthinesse The Minister such as he is consenteth to it saith in effect come and welcome This Consenter is as deeply guiltie as is the presumer you know who said it Why but this Minister is as full of Charity and hope too as Mr Hâ— is hee hopes well of all Yea but whereon doth he ground his hope no other ground but this That person was borne in a Church and baptized there So was the veriest Rebell your selfe have knowne or heard off made longer by the neck or shorter by the head therefore this hope is like the house of a Spider the beesome of destruction will sweepe it away the man dyes and his hope