pleading thy right during thy priviledge of positive Church membership And in the last place I shall in all humility offer a few words to the reverend Ministers of God as a means to quench the present flames that are in the Church of Christ in England First let me beseech you not to urge upon your people any practise under necessity of duties of worship either publique or private that is not evidently commanded or at least deducted from the clear and genuine sense of holy Scripture by necessary consequence Secondly labour so to agree among your selves in the main essentials of Doctrine Worship and Discipline that in every place there may be a preaching and holding forth of the same things in all Thirdly condescend to the meanest of your people with an equall respect in all your ministeriall administrations both publique and private that none may be discouraged nor any indulged in an evill way Fourthly be as watchfull of those that are inclined to an inordinate zeal in the smaller matters of Religion as of those that expresse but little zeal at all in Gods worship Fifthly allow the worst of your people the title of Christians beleevers members and allow them all other externall priviledges which of right are theirs in regard of their relative state as they are such yet deal faithfully with them as touching their reall state in order to their eternall weal or woe Sixthly decline as much as may be novelty and variety in profession catechismes and all essentials of publique worship that your people may more willingly adhere to you and give you the greater advantage to advance the Christian Religion among them Lastly What in you lies restore with the spirit of meeknesse in your private admonitions weak brethren that through infirmity fall do not exasperate any w th pulpit invections unlesse it be in case of known obstinacy But I shall leave all to your charitable construction and sober apprehension of what I do here offer to your consideration I am a poor worm and look to be despised for medling with things out of my spheare but I see it 's the common lot of the most learned in these times to be reproached and therefore I shall the better bear it though for this my vindicating of Mr. Humfrey from reproach I be the more reproached I am sorry his principles be not vindicated from the reverend Doctors exceptions and objections by a better pen then his Who is thy humble servant breathing after the simplicity of truth John Timson The Barre to free Admission to the LORDS SVPPER removed MEEting with a Book called A Barre to free Admission to the Sacrament of the Lords Supper written by Doctor Drake in answer to Mr. Humphrey and having diligently read both I finde that even good men are too apt to reprove one another in things controverted betwixt them which ought not so to be As for Mr. Humphreys vindication of free admission as he states bounds and handles it it seems to me more rationall and clear then to deserve so many harsh expressions from the reverend Doctor as he hath let slip whether in haste or more deliberately I leave to himself to consider Sure I am some words might better have been spared then so published in print to the world it being not yet determined whether Mr. Humphreys discourse be untrue or no though disputable with the Doctor it seems whether it be more full of words or untruthes which is very uncharitable and unbrotherly dealing but I forbear Both the reverend Doctor and Mr. Humprey are Gentlemen I am altogether unacquainted with whose gifts learned abilities I yet much reverence and wish this poor distracted Church may never want such officers to rule and feed her in the Lord as the meanest of them be It 's an unhappy controversie I confesse and little cause there is to take content in these debates yet as times are it hath need of scanning and sifting because much of the unity and welbeing of the nationall Church depends upon the right stating and clearing of this Question our doubts and scruples concerning the holy Supper having upon the matter unsetled all Some mistakes about admission thereto have run thousands into faction schisme and separation under a zeal of separating the Precious from the Vile of withholding the childrens bread from dogs of preserving the Ordinances pure c. The premises are good conducing much to reformation were they not misapplyed in respect of persons and in respect of the right way and means of putting them in execution as things now stand as I beleeve it will appear they are by this following discourse wherein I shall endevour to vindicate that little Tract of Mr. Humphrey from the Doctors unbrotherly dealing with him according to my measure and meannesse Not that I intend an orderly and exact reply to every particular which neither my capacity nor occasions of my laborious calling will bear but to undermine his chiefest strength passing by the rest And first of all for the Text which Mr. Humphrey delivers his discourse upon though he may be thought not so happy in his choice of it in order to what he insisteth on as having rather a sound then a true and full sense of the question and point concluded yet I doubt not but the discourse will as to the substance thereof be warranted by other Scriptures And for Judas his receiving or not receiving I look not upon it as clearly argumentative one way or other Neither do I think that first president without the supply of other Scriptures would make much for or against us in this matter they being Apostles only that then received whose office in the Church is now ceased In short I shall not go about to defend every quotation or assertion in Mr. H. Book nor to clear him from some inconsistences pointed out by the reverend Doctor it 's sufficient that he hath made good the main thing asserted namely That all Church members of years and under Church indulgence not rightly excommunicated may come freely to the Sacrament of the Lords Supper His free Admission is limited with exceptions of infants distracted the excommunicated and he might say the drunk Now the Doctor saith That by the same reason that he excepts these we may may except the grosly ignorant and scandalous in the Church Concerning which this twofold inquiry is made 1. Whether Church members of years having the exercise of reason being ignorant be as uncapable of the Sacrament as Infants or distraught 2. Whether scandalous members under Church indulgence may be equally debarred this Church priviledge with the regularly excommunicated To the former of these the Doctor saith That the grosly ignorant are as uncapable to examine themselves and discerne the Lords body as Infants and therefore as justly to be excepted against nay more because Infants and distraught may have the grace of the covenant really the other not To which I answer what the secret working of the
Spirit may be in such comes not within the Churches cognisance to inquire but what is agreeable to the revealed will of God and then if any of years being baptized professing the true religion be in the same incapacity as Infants or distracted it 's true there is the same exception against them otherwise not For mine own part I never knew any of years but could take and eat and drink of the consecrated signes reverently and orderly according to the institution as to the externals of that service which the state of Infants is uncapable of And mad men would indanger the abuse of the holy signes by their undecent and unreverent demeanour in those necessary acts of communion and worship And it must be granted that persons at years are not under that naturall incapacity that infants are in order to the outward form of worship Neither are Infants as such under the obligation of precepts of worship as grown persons in the Church are Nor can it be reasonably imagined that such a state of persons in the Church should be admitted actually to receive that in the discretion of the Church are no proper objects of Church censures in point of offending which grown persons in the Church are though never so ignorant And what though the Doctor say he can teach a childe of three or four years old as much or more then some of our people at years have learned all their life time A Parrat may be taught to speak words but can he make such children rationally understand what they are taught and exercise devotion from a principle of conscience in reference to religious worship as in charity we may hope of grown ones according to that little they know which may be conceived by their desires after it and their demeanour in the Sacramentall actions Moreover I doubt not but the Doctor or any other Minister of the Gospell may in a short time inform the ignorant among their people so as to make them capable of discerning the Lords body and to eat and drink lawfully in the Apostles sense though not in the sense I shall give account of hereafter All which being laid together I conceive that Church members of years most ignorant are not so uncapable of the Sacrament as Infants or mad men are and therefore the same or like ground of excepting against the one will not equally reach the other And then the Doctors often retorting Mr. H. exception doth rather discover weaknesse then adde any strength to the cause This to the first inquiry As for the other namely whether the scandalous members under Church indulgence may be equally debarred this Church priviledge with the regularly excommunicated I do not finde the Doctors judgement so expresly delivered but he seems to debar such from the Sacrament But sure to debar Church members scandalous their externall priviledge during Church indulgence and toleration they being under triall or otherwise is contrary to the judgement and practise of the independent Churches and seems irrationall and unjust to execute before a judiciall triall and sentence I confesse I am unsatisfied with their proceedings as Presbytered toward Church members of years admitted 1. They set up an Eldership whose office is very doubtfull too doubtfull to assume and exercise the keyes of Christs Kingdome especially where there is no association of Churches so that upon the matter the power of sentence is in the Pastour alone or in those whom Jesus Christ never impowered with the keys at all to binde and loose authoratively 2. They set up such a way of triall and Church examination of native Church members in order to the Sacrament the observance whereof is both their duty and their priviledge as no word doth warrant discouraging the most from indevouring after their duty and priviledge so that upon the matter they are left out without any regular casting out 3. They cause a carelesse forbearance of the Sacrament and make their suspension and excommunication upon the matter all one and the Doctor allowes all presence at every ordinance denying only the act of receiving to the worst 4. They positively suspend Church members for ignorance and such like wants and comings short of what they should be to God for which there is not the least warrant either of rule or president in divine writ 5. They make excommunication lesse then it is indeed in allowing the excommunicate presence in the congregation at every ordinance and make it more then indeed it is in dismembring Church members by it it being appointed as the last remedy to heal diseased members not to destroy them They are not thereby dismembred but to be lookt upon saith Mr. Cawdry as diseased members under cure 6. No more priviledge is allowed to Church members not approved of by the eldership though not yet under any positive sentence then is allowed to Heathens and to the excommunicate as much of priviledge in the ordinances of the Church is allowed as to Heathens All which upon triall will be found to be beside the rule I think and yet such are the consequences that flow from the Doctors own principles and premises in his Bar to free admission to the Sacrament of the Lords Supper In the next place the Doctor declares his judgement concerning a scandalous member of a congregation impresbytered presuming to receive what is to be done in such a case As first the Minister is to tell him of the sinne and desire him to forbear if that will not do then to shew him the present danger of murdering Christ and eating and drinking judgement to himself and he hath done his duty But then it may be inquired whether he mean only in case of common fame the scandall having been publick otherwise I suppose it will not be a time to nominate any members sinne or person in publique first Then secondly I question whether a scandalous member doth necessarily murder Christ and eat and drink judgement to himself in the Scripture sense whether the person be regenerate or unregenerate For he may be Scandalous and yet knowing and able to put a difference between common bread and the instituted signs in order to their end He might be drunk the week before and yet sober scrious and reverent in the act of receiving and not guilty of the body and bloud of Christ nor eat and drink judgement to himself in the Doctors sense He often distinguishes of worthy Church members and unworthy according to the judgement of visibility accounting the regenerate in the Church only worthy of admittance but not the other they not having a personall worthinesse must necessarily eat and drink unworthily and so judgement to themselves in the Apostles sense c. Now because all his conclusions seem to be deducted from meer mistakes and misapplyings of the Apostles sense 1 Cor. 11.20 to the 34. to the great perill and danger of the visible Church of Christ as causing rents and divisions therein I shall therefore make
of the truth as the only means of ingraffing the unbeleeving Jew or Gentile into the true Olive or visible Church of Christ out of which is no salvation because they have not the ordinary means of attaining the same And where the means is the Word profits not when it is not mixt with faith in them that hear it The Jew beleeved not the truth of the Gospell at all And he that comes to God must beleeve in the first place Heb. 11.6 that God is and then that he is a bountifull rewarder of them that diligently seek him And that leads me to the next thing namely to conceive of all those that are in externall convenant with God in regard of their being in possession of the Divine oracles and ordinances precepts and promises that all such are under all the commands of Jesus Christ and the observance of those commands seems to me to be the condition of the Gospell and the grace thereof to be attained unto in the use of instituted means and wayes appointed by Jesus Christ in order to that end And I do also conceive that not only half promises and it may bees but whole promises seem to respect persons in the Church doing but the morall reasonable and externall duties Aske and ye shall receive knock and it shall be opened unto you seek and ye shall finde If you that are evill know how to give good things to your children much more will your heavenly Father give the Spirit to them that aske it even to them that have it not Hear ye deaf and see ye blinde that ye may see Isa 42.18 And again hear and thy soul shall live Isa 55.3 Cease to do evill learn to do well and then come and let us reason together though your sins be as scarlet they shall be white as snow though they be red like crimson they shall be as wool Isa 1.16 17 18. And after the Lord was pleased to express the greatest freeness of his grace to the house of Israel in promising to give to them a new heart and to put his spirit in them and to make them his people he addes yet will I be required of for this by the house of Israel to do it for them Ezek. 36 26 27 28 37. And as the Lord hath made many promises to the use of means so the use of means is ordinarily successefull and blessed to attainment of grace I do not say that any by the use of means deserve grace or that God is bound to give grace to all use of means or that he gives grace to any for the use of means and reasonable serving of God The blessing of grace is promised and also given freely according to the good pleasure of Gods own will And both the means the blessing upon the means is a fruit of Christs purchase by his bloud The like may be said of those in whom the promises of the first grace are performed they ought diligently to apply themselves to the use of all good means and walk in all holy waies of Christian obedience for further growth and increase therein All men stand bound to imploy all their abilities and to put forth themselves in all reall endevours to improve their talents either of common or generall endowments or more peculiar blessings of supernaturall grace according to the advantages and opportunities given them and shall be accountable to their Lord for them this is the tenour of Scripture and thus man is bound to do whether God give the blessing or no duties belong to man the issue is the Lords man is bound to him but he is free to do whatsoever he pleaseth in heaven and in earth And yet it 's true also that the promises of eternall glory and blessednesse belong only to those that are actually justified and sanctified and do patiently continue in weldoing Rom. 2.7 And this I think is neither Antinomianism nor Pelagianism but the tenour and scope of the Covenant of grace to man So then if we consider men under sin and misery being in the Church they are under the commands of the Gospel which justifies their observance of those commands in hope of a blessing And according to promises in that particular case the unworthy guesse in the parable was not sentenced for his being unworthy and without the wedding garment when he was commanded to come to the feast for so were all that were bidden as well as he but his partaking of the Gospell and having liberty to sit down and eat of every dish of that feast of fat things and yet at the end of the feast being found to be one not having a wedding garment this was damning and for this he was sentenced to be bound hand and foot and to be cast into utter darkness where shall be weeping and gnashing of teeth Mat. 22.11 12 13. This is a place usually misapplyed for it proves no more then this That of those that have the advantage of Gospell administrations some may and do perish for not having the grace of the Gospell Many are called but few are chosen But this by the way I will return to the other part of the objection made by the Doctor against Mr. H. free admission which is this namely That it makes sad the hearts of the godly to see the ordinance profaned c. To which I answer Why should the hearts of the godly be made sad because unregenerate persons join with them in duties of homage and worship and are willing to join with them in the use of the Word and Prayer as well as the Sacrament as means of a blessing Why should any be grieved that wicked men and sinners are objects of Redemption Covenant blessings and mercy shall the eye of any be evill because God is good in sending Christ into the world to save sinners Should not all remember that they themselves were such though now through free grace they be washed and sanctified and justified Christians that are partakers of this grace are all this by vertue of Electing love Redemption and Covenant grace None of us by nature were any better then our fellow sinners It was the meer good pleasure of God in Christ that hath made us to differ And what have any that they have not received and that in the use of the same ordinary means you stomach at in others your fellow sinners Where would you have sinners to seek Christ Jesus but in the Temple Where shall they finde him but where he is Christ bids all that will come and take of the true bread and water of life freely Rev. 22.17 He doth no where discourage any from coming to him O that Ministers would rather woo sinners and seek by all fairnesse and love to draw them to wait upon Christ in the way of all his ordinances in order to blessing then causlesly upon mistake to discourage them and take them off from endevouring after their duty of remembring the love of
committing of some grosse and scandalous sinne is made by God an occasion of conversion shall any take warrant therefrom to commit scandalous sins c. To all which I answer That all which he hath to that purpose is argued from meer mistakes he taking for granted all along that the unregenerate in the Church do necessarily eat and drink unworthily in the Apostles sense whereas I conceive the contrary hath been already fully declared And therefore it would be well if he would see his mistake and alter his judgement that others might not be in danger of being misled by him In the mean time what he hath charged Mr. H. with in point of excommunication untruly may be retorted upon himself justly It is a cruell assertion a bloudy tenent c. And that not only in his depriving many souls of the benefit and spirituall good of so blessed an ordinance but in his detracting also from the goodnesse grace and power of God in that ordinance as if Christ had appointed it in the Church rather for the hurt then for the spirituall good of his visible subjects they partaking thereof conformly according to their present capacity Object But then saith the Doctor If it be a convering ordinance we may administer the Sacrament to the Heathen to convert them to Christianity for if it will convert those in the Church that have but the form to the power of Religion then it will sure convert the Heathen at least to the form if it will do the greater much more the lesser To this I answer Solution That an argument drawn from the greater to the lesser must be of things of the same kinde and so of men under an equall capacity else it will not hold I can throw a stone over a house can I therefore throw a feather this is lesse then the other and yet though the same arme and strength be put forth it will not do it The fallacy of the argument lies in this That there is not the same capacity of receiving good by the Sacrament in both the formall professing Christian is not in such an incapacity of receiving good by that ordinance as the Heathen are We know that to Heathens that never heard of Christ or at least do not acknowledge him their redeeming Lord so as to come under his Lawes no not so much as Baptisme the outward elements are but meer civill things And they might be easily perswaded to take and eat of those elements of Bread and Wine in order to the good of their bodies but not for the good of their souls before they own Christ to be their Lord Redeemer and Saviour till then they know not what these things mean But those among us educated in the true Religion do acknowledge Christ their redeeming Lord and they do know in some measure what these things of God mean so that the Sacrament in an ordinary way may work some proper effect upon the one but can have none upon the other without a miracle Besides it is clear enough that as no uncircumcised persons were to enter into the Sanctuary or to eat of the Passeover so no unbaptized person is to partake of the holy Supper in that Communion Were there the like ground of denying the Sacrament to the ignorant and scandalous persons under Church indulgence that there is of denying it to infidels this controversie had been at an end before this time It cannot be denyed but excommunication is appointed in the Church to convert and reduce the obstinate and wilful sinners therein doth it therefore follow that we may exercise this means of conversion to Heathens out of the Church What can be more absurd Nay what have we to do to judge them that are without 1 Cor. 5.12 The Doctor knowes well enough that different premises will not bear the same conclusions and the truth is for want of making premises equall according to Scripture presidents we have run upon false conclusions to instance in some 1. Because we finde in Scripture the distinction of beleever and unbeleever used to distinguish the Church from the World how commonly is the same used to make a distinction in the Church amongst us who in Scripture sense are all beleevers for it is evident that an unbeleever in the Scripture sense is either a Pagan infidell or an unbeleeving Jew that absolutely renounces Christ under the notion of a false Christ a deceiver a devill c. refusing to obey his Lawes or to expect salvation by him 2. Because we finde that these unbeleevers are under wrath Aliens from the common-wealth of Israel strangers to the Covenants of promise without hope and without God in the world Ephes 2.12 Which was true of the Ephesians before they received the Gospell that therefore the unregenerate in the Church are under the same condition though they beleeve in a true sense though not sincerely and are under the Covenant and persons to whom the adoption and the giving of the Law and the service of God pertains as once to the Jewes Rom. 9.4 34. finding warrant in the word to separate from the Infidell and idolatrous world especially in matter of worship therefore they conclude we must separate our selves from the unregenerate in the Church 4. Because we finde that some beleevers have by their unworthy and undecent behaviour in time of administration profaned the Sacrament to their own perill and judgement therefore we conclude First That those whose persons are unworthy as not being regenerate eat and drink unworthily Secondly That some other unworthy actions of Christians committed before their comming to the Sacrament renders them uncapable of worthy receiving and consequently renders them liable to judgement therein 5. Because we finde in the Scripture some excommunicated for foul and scandalous sins and blasphemous opinions therefore we conclude we may exercise Church censures for any sin even for omission of such duties as are dubious whether injoyned in the word or no but I have done with these false conclusions There is one objection more which the Doctor makes against Mr. H. Free Admission to which I desire to speak something The objection is this Object That Mr. H. Free Admission strengthens the hands of the wicked by promising them lies in the Name of the Lord and makes sad the hearts of the righteous whom God would not have made sad by their profaning the ordinance c. And this he endevours to back with the language of the Sacrament or words which the Minister uses in the delivering of the Sacrament to particular persons by his words and action giving and tendring Christ and all his benefits of grace and glory to the wicked as well as to the godly the which grace and glory the Sacraments are appointed to assure and confirm c. When as in the preaching of the word it is farre otherwise the Minister therein not dispensing the same to all alike but preaching comfort to whom comfort belongs and terrour to whom
practise of the Greek Churches urged I say what is that to us when it is not agreeable to the practise of the first Apostolicall Church of Christ For upon the like ground on which they made four degrees of excommunication they might have brought in ten And therefore not so much their practise as the ground thereof is to be regarded in this point But then the Doctor addes That if this admitting of the excommunicated to be present at all ordinances be an error it is out of indulgence and an errour on the right hand for whereas he excludes from one ordinance he might exclude from all according to Mr. H. tenent c. 1. To this I answer right hand errours are evill as well as left and to be taken heed of and therefore not to be pleaded for but to be reformed 2. Suspension from the Sacrament only is no legall censure 1. Because it hath no ground nor footing in the Word 2. Because it is the same with excommunication according to the Doctors own principles and practise For he allowes presence at all the ordinances in the Church in both and his proceedings in order to both are the same And he and the rest of his opinion and way not coming up to the true nature of Church censures do as much as in them lies hinder the end of censures which is that the persons censured may either be ashamed and penitent and so return to Christian obedience or else renounce their profession and turn Apostates Thus I humbly conceive Mr. H. tenent is no bloudy tenent but a most mercifull way and means set up in the Church and left to be used as the last remedy for the cure of the most desperate souls And not to use this remedy according to its nature and true intent of Christ therein is to deprive the obstinate offendor of the only means left of his amendment and salvation and so is indeed far from being an errour on the right hand And yet by the way to expresse my thoughts a little further I hold that all unnecessarily friendly familiarity with scandalous disorderly brethren that sin out of wilfulnesse whether they be under Church induigence triall or censure is to be declined according to that 1 Cor. 5.10 11. which sense I humbly conceive comes neerer the meaning of the place then to understand it of or to inferre therefrom a suspension from the Sacrament The last thing that I shall speak to is the Doctors exceptions against some of Mr. H. quotations of Scripture concerning which I say let him but allow Mr. H. the same liberty he takes himself in some of his own quotations and then he will have little cause to finde fault for his impertinent allegations of Scripture I have given account of some of the Doctors already I shall here take notice of two or three more 1. He urges many texts of Scripture to prove that some in the Old Testament were debarred the priviledges of worship for morall uncleannesse but his proofs in that fal short of what they are brought to prove being in cases that will not serve his turn For such persons in the Jewish Church came under the censure of the Judicial Laws which were very severe against such offenders and there is nothing exprest in Moses or the Prophets that I know of in reference to excommunication And in that Church the porters charge concerning uncleannesse is to be understood of ceremoniall and Gentile uncleannesse Again for that Tit. 1.15 brought by the Doctor to prove that some in the Church not excommunicated were unclean I deny that those the Apostle there speaks of were of the Christian Church Let him consult with the tenth verse and he may easily see the Apostle means those vain talkers and deceivers that were especially of the circumcision they professe they know God as other unbeleeving Jewes did but in their works they deny him being abominable and disobedient and to every good work reprobate vers 16. They were either such as never were of the Christian Church or if they were once of it yet now were revolted and become Apostates by their horrid opinions and abominable impieties And then what is this to members of a Christian Church professing Christianity Again for Church examination in order to the Sacrament the Doctor alledges 1 Pet. 3.15 Be ready alway to give an answer to every man that asketh you a reason of the hope that is in you with meeknesse and fear having a good conscience c. The scope of the place is to shew what a Christians duty is when they are apprehended and under the terrour of persecuting adversaries which duty is to be so far from being affrighted from their Christian profession that in such case they should be alwaies ready to give a reason of the hope that is in them with meeknesse and fear c. And the Apostle urges them to this duty of constancy from a great incouragement If you suffer for righteousnesse sake happy are ye vers 14. Now how impertinent is this place for Church examination or examination by the Pastour or Elders before admittance to the Sacrament If such kinde of proofs be sufficient to warrant that practise of examination and suspension from the ordinance for neglect of it men may prove any thing they have a minde to and make every fancy of their own a necessary duty and so make void the necessary Lawes of God by their traditions I shal instance in one quotation more and then I have done and it is 2 Pet. 3.5 For this they are willingly ignorant of that by the Word of God the heavens were of old c. This the Doctor quotes to prove that grosse ignorance in Church members is a scandalous sin for which the Church may proceed to censure them and to suspend them from the Sacrament but sure this is not very pertinent to his purpose as will easily appear if he consult with the Context This second Epistle was written to stir up their pure mindes by way of remembrance that they might be mindfull of the words spoken before by the holy Prophets c. and to arme them against those Scoffers that should come in the last daies 2 Pet. 3.1 2 3. Knowing this first that there shall come in the last daies scoffers walking after their own lusts and saying Where is the promise of his coming c. Scoffers at the Promise which notes the highest degree of defection from and renouncing of piety so Psal 1.1 of the three degrees of ungodly men the scoffers or scorners is the last as being the worst And by these are meant such as fell off and joined their selves with the persecuting Jewes complying with them and falling into all the villany in the world exprest here by walking after their own lusts that is going on habitually as in a constant course doing whatsoever seemed right in their own eyes without any restraint of law of nature of Christ c. In the
and Church priviledges and be incouraged unto Church communion in all the waies of Christ that so they may come under Church discipline the best remedy to reclaim the obstinate and wilfull offenders 6. I wish the gifted brethren were better imployed then in unchurching our Churches and gathering Churches out of them it were a work more proper and acceptable either to be content to exercise their gifts to the edifying and building up of that Church in which they received them or else to goe into the infidell world as the Apostles did and preach the Gospel and plant Churches there The Scripture Raile Examined REader since I parted with what I had written in answer to Doctor Drake in the foregoing discourse there came to my hand Mr. Humfreys Rejoyner in vindication of himself a work very well performed by him wherein the truth formerly by him asserted is better cleared and confirmed to the satisfaction of many souls fearing God and breathing forth their earnest desires after the settlement reformation and uniformity of the Church of God in England according to the Word of God Be not prejudiced against his book by other learned men who have and still do appear with much bitternesse and passion against him more to affright with words and humane dictates meerly then with matter of grounded truth according to the sense of the holy Scripture witnesse that book put forth by some Ministers of Glocester-shire intituled A Scripture Raile to the Communion Table I confesse the title is good for we do acknowledge there ought to be such a thing but not in their sense as I hope shall appear by the discovery made in this short discourse following in which I shall wave what hath been already written in answer to D. Drake by Mr. Humfrey and my self and take notice only of some things in the Scripture Raile which have not yet been spoken to that I know of And this I shall do as briefly as I can because I would not anticipate him whom it doth more nearly concern And first of all because I would not leave the weak and incautelous Reader deceived with vain and groundlesse words in reading this Scripture Raile let this be noted that I take Scripture discipline to be the only Rail for the Communion Table which I hope both the Author reproached and my self earnestly desire may be set up and all our indevours tend as conducible means to that end as being assured that the first stone in the building of the reformation as to our case is holy discipline And whether their principles or ours tend most to that I hope to make appear to sober and unprejudiced Christians And the way I shall take shall be to discover some of these Gentlemens unbrotherly dealings with Mr. Humfrey first in perverting his sense Secondly in setting up a Raile to the Lords Table by perverting Scripture and so making that Raile to be a pretended discipline meerly 1. They have damned and censured his Book to be an ungodly pamphlet in which is a masse of perverting Scriptures tending to destroy all Church reformation little better then carnall and profane reasoning sophistry a heterodox piece abomination a vile piece with divers other such hard censures language enough to affright any from ever looking into it that have any care of their souls to avoid their own destruction in complying with that soul damning practise of maintaining mixt communion as they call it I must confesse these men seem very confident in reproaching and censuring both the Book and the man but in this their indeavour to make it thus vile and odious to the world they have not the least evidence of truth or strength of reason to evince it that I can finde in their Book And it will so appear if you minde what is Mr. H. scope and end in his discourse and what are the principles upon which it is founded As 1. That the visible Church of Christ consists of men making a profession of faith in Jesus Christ and so are Saints by calling what ever they are in truth while they so professe and adhere to the true worship the means and matter of which are hearing the word receiving the Sacrament and prayer and of these many are called and few are chosen 2. That all of these of years come under the obligation of Christs commands and are bound to do their duty homage to Christ their Lord as well as they can according to Mat. 28.19 20. 3. That all such ought to submit to Church discipline and not to be excluded from any observance nor denyed any Church priviledge untill they be judicially proceeded against and debarred by vertue of positive excommunication 4. That Ministers by vertue of their function and office may lawfully administer the Sacraments to Church members though they be ignorant and scandalous he doing his duty as well as he may in preparing them in the want of Church discipline These I dare boldly affirme are the main things asserted in that little despised piece which with a sober spirit the Author hath soberly discussed and cleared from the common exceptions made against it by men of different mindes for which his pains first and last I verily beleeve the Church of God in England have great cause to be thankfull to the Lord of the harvest for sending such a faithfull plain-hearted labourer amongst us the sweet temperature of his spirit so adorned with wisdome charity and such a peaceable frame bespeaks him taught of God the true sense of his will in his holy Scriptures rather then his reproachers 1. Touching the visible Church what evill hath he done in asserting it to consist of men making a profession of faith in Christ Wherein doth he dissent from the most orthodox writers in all ages in judging the Church of England a true Church It is confessed by the adversaries and also that a parochiall congregation where the Word is truly preached and the Sacraments administred according to order being a part of the whole is a true Church likewise And this is also confessed by these Gentlemen for they grant that our parochiall Churches are true Churches in a large sense and that is enough as to this and so I hope there is no evill in this first position 2. For the next thing by him asserted namely that all of years in a parish being baptized come under the obligation of all Christs commands it is proved by the text before cited Mat. 28.19 20. And that in order to the Lords Supper Do this in remembrance of me is a known duty belonging to every particular member of the Church in common with all other parts of the worship and service of God And is it then profane reasoning to urge Church members to do their duty and homage in this particular more then in all others To this these Gentlemen have said but little that I can finde to take off what is urged by Mr. H. As for that of the Passeover Mr. H.
are so are out of Christs family nor the unbaptized as being against divine order nor any that renounce the Christian Religion casting off the yoke of Christ in defiance of him or the like In the next place I shall take notice how the Gentlemen do most notoriously abuse Mr. Humfreys sense in a passage of his Book telling their reader That Mr. Humfrey saith those dreadfull expressions of the Apostle of being guilty of the body and bloud of Christ and eating and drinking judgement to themselves were not to affright any from coming to the Sacrament pag 39. But whosoever shall but look into Mr. Humfreys Book pag. 71. may easily see what design these men have upon Mr. H. The truth is be it right or wrong they are resolved if possible to render him odious to the inconsiderate who are apt to beleeve every thing they hear from men that can but speak smooth words without further search And who would think that men of such language pretending so much to holinesse and power of religion should dare to pervert and tear in pieces sentences that they might have something to say against the Author to render him odious to the worst of men Mr. H. words are these It is certain those dreadfull expressions of being guilty of the bloud of Christ and eating and drinking damnation are to make men take heed that they prepare themselves and come worthily but saith he I cannot think they are to affright any from the Sacrament This is the result of what went before where he urges both the principall duty and the accessory we are bound to come and to come worthily If a man fail in the one and be not sufficiently prepared I dare not say saith he that must keep him from the Sacrament I am sure it will not excuse him from the other that is the principall duty Besides they should have remembred what Mr. H. laid down in stating his Free Admission before they had made such an outcry against him What not one say they what not an idolater an incestuous person a hater of the godly a witch c. Why doth not Mr. H. after his urging the necessity of coming and that with such strength of argument as I beleeve will never be taken off by any distinguish between a profane and presumptuous coming to an ordinance and a Christian coming in conformity to Gods worship and he saith Though it be better not to come then to come in a profane way that being rebellion and sin in the fact yet it is better to come in a Christian way though but in an outward conformity to Gods service then altogether to neglect it the which being granted and practised of all in all other duties he thinks it but a begging of the question to deny it in the Sacrament pag. 73 74. I professe the Gentlemen in their answer to what Mr. H. hath written in three or four pages together have done nothing but trifle as if they were glad they could but shift their hands of what is urged against them miserably begging the question in every thing they assert But pag. 147. they aske if those do not come in a profane way that come but in an outward conformity and whether the most profane wretches do not so come and think they have done enough and they urge many places of Scripture against this as Isa 1.11 66.5 Jer. 6. 7. chap. from whence they inferre that the distinction is abhorred of the Lord and that whosoever comes in an outward conformity only comes in a presumptuous and profane way I answer that notwithstanding these Scriptures Mr. Humsreys position is still a truth namely that it is better to come in a Christian way though but in outward conformity to Gods service then altogether to neglect it For as he saith it is confessed by all in all other duties therefore it is but a begging of the question to deny it in this And besides these Scriptures do no more respect the Passeover then all other parts of Gods worship and service And I beleeve these Gentlemen will not deny but in other duties of Gods service as prayer hearing the Word and singing of Psalmes c. externall conformity is better and not so abhorred of the Lord who commands these duties as wholly to neglect them But they say Object whosoever comes in a meer outward conformity comes in a presumptuous and profane way Gods commands free such comers from presumption and profanenesse in that particular Solut. as to the matter of obedience and I know nothing in all the holy Scripture against this but doubtlesse the want of outward conformity unto the Lawes of God is accounted rebellion and that which the Lord alwaies complained of in Israel of old and punished them for too And they had many promises and incouragements unto externall obedience and it never went ill with them so long as they outwardly conformed to Gods own appointments nay we know wicked men have been rewarded for outward obedience to the word of the Lord. For that first of Isaiah the scope of the chapter is to demonstrate and shew what a most horrible apostasie there was of the whole people of Judah at that time but especially of the rulers and judges over them vers 21 22 23. in so much that vers 10. they are called rulers of Sodom and princes of Gomorrah because they were so degenerate from what they should be according to divine appointment and therefore no wonder if the Lord do upbraid them with their sacrifices new moons sabbaths and solemn meetings and that the Lord regarded them not why their hands were full of oppression and bloud there was no answerablenesse in other things to the duties of worship they did perform and yet they thought because they had the worship of God amongst them they might do all manner of abominations and that was the use they made of former deliverances And yet it is hard to say that they had been lesse sinfull if they had altogether omitted the duties of worship or that they were condemned because they did perform them The Lord tels them that if they would put away the evill of their doings and cease to do evill and learn to do well seek judgement relieve the oppressed judge the fatherlesse plead the cause of the widow the which things they might do then the Lord promises grace and favour pardon of sin and acceptance in his worship but the want of obedience in those particulars made them not accepted in the things of Gods commanded worship yet they might not leave off the worship of God neither is here any thing to affright them from it but motives and argument used to make them more obedient in all other observances answerable to that worship of God as they expected good from him Now what is all this to them that yeeld an outward conformity at least in all or most things which God requires to prove that it is no better for
can and what they cannot let them patiently suffer and with love groan and lament it And to the same purpose he brings in the advice of Augustine touching the abounding of drunkennesse in Africa this and the like evils according to his judgement are to be taken away not roughly nor after an imperious manner but more by teaching then commanding more by admonishing then by threatning and that is the way to deal with a multitude of sinners severity must be exercised on the sin of a few c. And he concludeth thus The command of the Apostle 1 Cor. 5.7 to cast out the wicked is in no case to be neglected when it may be done without perill of breaking the peace of the Church Institut lib. 4. cap. 12. Sect. 11.13 And we may take notice that where there is mention made of the Apostles exercising of Discipline it is only upon particular persons and not upon a multitude when he findes many guilty of evill practises he reproves admonishes and threatens to come with the rod 2 Cor. 12.20 13.21 1 Cor. 4.21 And truly as the state of things now stands I think it will be found a very difficult thing to get into possession of the true way of discipline and to make that use of it that the Churches peace and edification may be promoted and not prejudiced by it For either the supposed unregenerate in the Church shall on the one hand be cast off and separated from as in the Independent way and some others or else on the other hand the dissenting brethren will be judged schismatical for causing divisions and separations in the Church contrary to the Doctrine of Jesus Christ And therefore our condition is the more sad in that Discipline which tends so much to the wel-being of the Church can so hardly be attained amongst us Thus I have given you my judgement and apprehensions in this point Now in the next place Because these Gentlemen have commended a way of Discipline to the godly I shall crave leave a little to examine it whether it be such a one as godly men may safely receive and use as the discipline of Jesus Christ and not rather reject it as having nothing of Christ in the rise and root of it according to holy Scripture and this I shall do very briefly because I have said so much to the point already 1. It 's well they acknowledge our parochiall congregations to be true Churches though it be but in a large sense for being such they come under the same lawes and priviledges externally which belong to true Churches in the strictest sense that is unlesse they can finde a different rule in Scripture for true Churches though not in the same degree of purity which I believe they cannot because I do not finde but Laodicea and Philadelphia as they were both true Churches so they were both under the same rule c. 2. They confesse that none but such as are already excommunicated and such as ought to be excommunicated are to be kept from the Sacrament and in this Mr. H. and they seem to be agreed pag. 27. provided say they that Mr. H. mean such as of right ought to be excommunicated by the Church For his meaning they may be sure he doth not mean that Church members should be censured without regular triall and that by a Church that is in a fit capacity to hear and judge and sentence according to divine rule But how will these gentlemen prove that the greater part in a parish are such as of right ought to be excommunicated and never put it to the triall whether their sinfulnesse be of that nature for which excommunication may and ought to be inflicted It is obstinacy and wilfull persisting in grosse sins after private and publick admonition that is to be punished with excommunication and how can they know that the greater part of a parish do so sin when they never admonish them either privately or publickly Sure there must be a clear conviction of their sins and all fair and amicable Christian means used to reclaim them before they can judge any in their parish excommunicable were they in a capacity thus authoritatively to deal with them which I think they are not 3. But they say This is a most generally received truth that every particular congregation hath power in it self to reforme it self according to what shall be practicable to them pag. 158. To which I shall oppose their own words pag. 7.10 Where first they say That the ignorant and profane must be withdrawn from because it is clear they cannot be regularly cast out by discipline neither is there any way how they should be rightly excommunicated for that the major part of the Church is corrupt and the same may be well supposed of most of the mixt parochiall congregations in England and will not excommunicate nor are fit to do so nor to chuse officers to do it pag. 9 10. Now is not this a strange thing they condemn Mr. Humfrey for not setting up Discipline in his Church and strongly assert That every Congregation hath power to reform it self and yet they say it is clear that the ignorant and profane cannot be regularly cast out by Discipline nor is there any way how they should be rightly excommunicated Reader Canst thou desire a better justification of Mr. Humfreys present practise in the matter of the Sacrament then these mens own words If he cannot reform in a right way must he and others undergoe reproach because they dare not exercise discipline in a wrong way as these gentlemen do There are many sober and godly Ministers that judge it better not to pretend to discipline at all then to take up that way to which some give the name when there is nothing of the nature of true discipline If we cannot exercise it aright why should any be censured for not exercising it wrong To doe evill that good may come the Apostle judges damnable so rarely it is that good ends and evill means stand together But they say Object If they cannot regularly excommunicate the ignorant and scandalous that are excommunicable then the Minister and those that are convinced of their duty to come up to a more close communion and fellowship in the Gospell must withdraw from the corrupt majority and wait for their coming in upon the same termes agreed upon by the minor part and for this they commend to us Mat. 18. 1. Answ It is very harsh to say that the ignorant in the Church are for that excommunicable they may expresse their desires to learn and use the means appointed to that end and so not be excommunicable nor to be separated from And for the scandalous they are to be tryed as was hinted before and then excommunicated if there be just cause else they shall be deprived of a speciall ordinance of the Church intended as the last remedy to convert the obstinate sinner from his evill waies And as
framing such expedients as in a manner bring in all under a capacity of Sacramentall communion and discipline as in Worcestershire and other places or else carry on the Ordinances of Jesus Christ by vertue of their office as well as they can without Discipline as being convinced of their incapacity for the present so attain unto the true end and exercise thereof notwithstanding all their search disquisition and indevours to satisfie one another therein And the serious debates and seeking of God concerning this should move to own and assent to what is concluded thereupon I conceive it more safe to adhere to the greater part of sober Divines that have been serious in the use of these and all other means to satisfie themselves and others as well as those men and yet dare not in the least degree countenance their way and practise I would aske them this question whether they did ever read of any such practise that a few particular Ministers by their own authority have had the boldnesse to withdraw from the greatest part of their flocks and set up a way of Discipline of their own framing and upon the matter unchurch the greatest part of their congregations allowing them no other priviledge in the Church then they would to Pagans Did the Apostles ever make so bold with any Christian congregation that adhered to the Gospell administrations or did they ever authorize ordinary Presbyters to do so Nay did any ordinary Presbyter in the Apostles time exercise Discipline but upon the command of the Apostles or do we finde them any where blamed because they did not do it I verily beleeve these Gentlemen may not assume such an interest in the exercise of the Key of Discipline as the Apostles had and yet they are more busie with the rod then ever any of the Apostles were Alas it's pity some care is not taken to restrain their imperious usurpation over their severall flocks I think since the ceasing of the Apostles office it is more sutable to the Scripture alledged and other Scriptures to elect such Presbyteries to judge of manners in the Church as were constituted in the Church of the Jewes which our Saviour approved of which yet would come short of being equall with the Apostles in respect of the authority which they had in the Church of Christ though they were in all places men of the best qualifications for Rule that any attain to in our times and so I have done with that Scripture Mat. 18. I will trouble the reader but with two or three passages more about their new modell for I have a good minde to draw to an end and my other occasions will not permit me to do much in these waies Pag. 4. they tell us of the drawing up a profession of faith wherein they acknowledge their former Abominations in worship professing their repentance before the Lord for them Concerning which I say It is a strange expression of Christians except they were such as came newly out of Paganisme or Popery at least What abominations of worship have been established or practised in our Church since the reformation of it Is it not strange that the Ministers of the Church who should be ready to defend the Church from the wicked slanders and reproaches of Anabaptists and other Separatists should thus publickly join with them and that in such a publick way before the world too How many powerfull and successefull Ministers of the Gospell now with Jesus Christ in glory have justified all the ordinary parts of Gods worship as it was practised in our publick assemblies all along and conformed thereunto chearfully in respect of the substance of our worship Indeed there were some needlesse ceremonies used about worship which were declared by the Church to be no part of the worship now these were born as burthens which many of the godly desired to be eased of by their removall but it never came into their thoughts that they were guilty of abominations in worship because of them How doth Mr. Hildersham in his Lectures upon Joh. 4. justifie the Church of England as a true Church and the severall parts of worship practised therein as being according to the institution of the Lord And how doth he from thence blame those that separated or neglected the publick prayers of the Church and yet himself was one of the old non-conformists And Mr. Cotton that went into new England writing an Epistle to that Book doth therein highly commend the Author for many things but in a speciall manner for confuting the separations of the Brownists and he repeats what another reported of him styling him the hammer of Schismaticks commonly called Brownists Those Gentlemen talk of the Covenant established in Christ into which they require a profession to enter of those they admit to partake of the Seal of that Covenant pag. 10. Concerning this I say it were well if they would act according to their own words for 't is certain all Church communion is sounded upon covenant relation And those whose admittance to the Sacrament we plead for are supposed to have entred Covenant relation either in their parents or in their own personall profession of the true Religion that holy Scriptures teach or both and their voluntary adhering to the administrations of the Covenant doth attest their entring the Covenant and their continuing and abiding in that relation let them say what they can to the contrary But they say Object Persons that have entred Covenant may back-slide and so that relation cease and they instance in Simon Magus but those that brake bread were such as continued in the Apostles doctrin Act. 2.42 And back-sliders are not to be admitted to surther communion 1. Answ How do they know that Simon Magus fell off rom the Christian profession when the last we read concerning him is his retracting his erroneous the uphts desiring the Apostle to pray for him that none of those evils might come upon him 2. Suppose he did backslide and renounce his Baptisme and profession would he then have desired Christian communion in the Ordinances of Christ what more absurd 3. We only plead for such to break bread that continue in the Apostles Doctrine which we say all do that adhere to the administrations of Jesus Christ set up in his Church as the ordinary means of obtaining Covenant grace And for what they say concerning renewing of our Covenant with God after defection from him we heartily allow of it provided it be done according to the Scripture Deut. 29.10 11 12 c. Nâ—hem 10.29 Where in the persons of the chief the whole ingaged to walk in all the waies of the Lord and to observe and do all his commandements and his judgement and his statutes This is contrary to these men that would set up a Rail to hinder Christians from observing all Gods Commands nay rather to uncovenant a people in Covenant then ingage them to renew Covenant and walk worthy their Covenant relation in their observance of all covenant Ordinances in hope of blessing And I wish that if the Church cannot the Magistrate would take down the high places that hinder the Lords people from worshipping at the only place of worship If some have liberty to worship at Dan and Bethel why should any be restrained from worshipping at Jerusalem and doing their homage and service in remembrance of Christ who died for sinners I had thought to have added a word concerning the fourth and last thing proposed in the beginning of this Examination as it was urged by Mr. Humfrey namely that Ministers ought to do their duties as they are Ministers though Discipline be wanting and cannot well be attained as things stand of which duties the administration of the Sacrament is one which by their office they are bound to performe as they will answer the neglect thereof to Jesus Christ himself who commands the observance of all his holy Ordinances in the Church for the feeding of his flock And those that love him will make conscience in their places to be faithfull to him that hath appointed them But I fear I have been too tedious already And Mr. Humfrey in his Rejoynder to Doctor Drake hath abundantly given satisfaction in the vindication of this and other truths asserted in his former Book And if he shall think these Gentlemen worthy of any further answer I shall rather leave it to himself then do any thing that may hinder the Church of God of the faithfull and profitable labours of him or any others FINIS ERRATA PAg. 1. line 7. for reprove read reproach p. 4. l. 24. put out may p. 12. l. 8. f. when r. what p. 21. l. 25. f. many r. main p. 32. l. 12. put out be p. 33 l. 14 f. such r. say p. 34. l. 28. r. not allow p. 35. l. 16. r. simply p. 39. l. 16. in the margin for 42 2. r. 42. p 49 l. 5. l. 34. r. 3. which should begin the line and senâ—ence p. 51. l. 3. r. premise l. 22. f. baptized r. lapsed p 60. l. 26. r. guest p. 65. l. 27. f. the r. by p. 67 l. 8. f. communication r. communion p. 71. l. 13 put a period after worship p. 74. l. 25. f. all r. and p 75. l. 12. f. also r. and so p. 91. l. 18. r. relation p. 99. l. 9. r. reference p. 110. l. 29. f. and Gentiles r. assembilies p. 116 l. 1 2. r. Gillespy p. 117. l. 22. put in the margin 1 Cor. 10.7 8 9 10. p. 120 l. 10. f principles r. priviledges p. 127. l. 5. f. God r. Gospel p. 151. l. 1. s no r not p. 164. l. 14. s drived r. derived p. 173. l. 7. put out the stop after sense
as proselytes or Disciples by preaching of the Word Where do we finde that any were received to Baptisme and yet denied the Supper or what essentiall difference is there between Baptisme and the holy Supper that the same profession that fits for the one will not serve for the other being persons of years The Bloud of Christ crucified is represented in both for remission of sins Act. 2.37 And by consent of all both seal to the same Covenant in which the unregenerate as well as the regenerate are included and concerned and that as well when grown to years as in their minority they adhering to the ordinary means of grace as wel as others that they may obtain the blessings of the Covenant promised and sealed by the Sacrament And I think the wofull consequences and runnings out into such exorbitances amongst the godly in these times may make intelligent and sober men sensible of their own inconsistences and interfeering in things concerning the Sacraments Suppose the unregenerate in the Church not baptized till grown to years could that discovenant or dismember them it not being their own fault but the fault of their parents might not such challenge their priviledge of that Church in which they were born members by vertue of that membership meerly their membership not being an effect or consequent of Baptism but Baptism a consequent priviledge of membership though I confesse it 's true of aliens they are formally installed into membership in the Church by Baptisme upon their profession of faith Fourthly did not all godly Ministers in the Bishops time that were for conformity administer the Sacrament to all without excluding any and shall we judge that they practised against their judgement and conscience Mistake me not good Reader whosoever thou art as if I did indulge or labour to foster any in their grosse ignorance by the following discourse or any thing therein or the sloth and not profiting under the means or that I plead for a dispensation for the profane and scandalous in the Church poor creatures they shall know it one day to their cost if they repent not what it is to abuse the grace of holy administrations and to neglect the means of their salvation God will be sanctified by or in all he admits to come neer him and all his holy ordinances are a sweet savour to him in them that perish as well as in them that are saved in the use thereof Most terrible things are written of them that have the light and walk in darknesse that have the means to know and do and yet will not but remain both ignorant and disobedient to the Gospell of Jesus Christ Dreadfull will be the doom of all those that have had their residence at the feast of fat things of the Gospell and shall be found without the wedding garment at the last Therefore I shall desire and intreat all to take heed of this and to submit themselves to those that are over them in the Lord as to them that are appointed by Jesus Christ to watch over their souls as they that must give account thereof I say let me perswade you to be willing to be instructed catechized and tried refuse no means that tends to your edification instruction and salvation I beseech you I know your ignorance and unanswerable walking to the rules of the Gospell is such that most are unwilling to go to their Minister to be examined and admonished in private in order to the Sacrament I but remember you must be brought to a stricter search and account before you can be saved And if you be unwilling to give an account of your faith and hope that is in you to your Minister that would incourage you in your Christian profession and take such advantages to instruct you and confirm you in the grounds and practise of Christianity what would you do if a persecuting enemy to the Protestant Religion should put you upon the renouncing of the true Religion and turning Turk or Papist or else be put to death as hath been a common lot of the professors of the Christian Religion in most ages since the coming of Christ Oh be not such strangers to your Pastours that labour among you what shall they be appointed to bring your souls to heaven and will you not acquaint them with your ignorance and other wants and doubts which are impediments in your way Would you be more frequent friendly and familiar with your Pastours you would not be afraid to have conference with them in things concerning Gods Kingdome and the good of your own souls Let not good Reader shame of thy ignorance hinder thee from presenting thy self to be proved and taught in order to the Sacrament For ignorance continued in under the means of knowledge is damnable Barren branches of the true vine shall be cut off and burned Remember the barren fig-tree Though as yet thy profiting hath not been answerable to the cost and charge God hath been at or his grace mercy goodnesse and patience toward thee do require yet now let the patience and goodnesse of God so long abused lead thee to repentance and inquiring after him Let not sense of thine own ignorance make thee rather forbear the Sacrament then go to thy Minister to be better informed but rather implead thy right and come and do thy homage and service as well as thou canst though not so well as thou shouldst Put case thou be judged unfit to come to the Sacrament yet follow on doubling thy desires and endevours to receive as farre as thou canst If thou be desired to forbear untill the next Sacrament let it humble thee but not discourage thee that being better prepared thou mayest expect a greater blessing But if thou art beat off with delaies wait and be aspectator of thy bleeding Saviour set forth crucified before thine eyes by instituted signes of Bread and Wine and if thou maist not take and eat in remembrance that Christs bloud was shed for many for remission of sins and to save sinners by giving them grace and glory yet let me perswade thee to give thy presence to hear and see in that remembrance thou knowest not but that the sight of such an object the effect of love and bleeding bowels may melt thy heart and draw thy soul after him thy mercifull Redeemer it not being thy fault thou doest not actually receive Be it so that thou art still repulsed as like to eat and drink judgement to thy self yet let not that affright thee from the ordinance of Christ so long as thou art art a visible subject in his Kingdome Plead thy duty and homage how thou art obliged to Christ in this observance and say thou art so well perswaded of the goodnesse of Christ in all that he commands his subjects that thou wilt humbly venture upon his mercy in doing thy duty as thou art able But I shall commend thee to the ensuing discourse for further knowledge of thy duty and