all good thoughts and hopes May not our actings proceed as well from the tendernesse of our consciences and love of holinesse as from the base over-weening conceit of our own purenesse Surely it is possible they may May not a man be humble in his own eyes and yet be wary about his society in Gods Ordinance We are perswaded he may we see no incongruity in either of these Truly we desire more holinesse in our selves and others then is yet attained and we judge our present way conducing to it When you finde us boasting of our own holinesse condemne us boldly we wish all Pharisees had hypocrisie written on their foreheads with a Sunne-beame we should see many a worlding and Politician detected then As to that text of Esay it is spoken as the best think by the people to the Prophets Musculus on Esay 65. ch p. 851. who had reproved them for their corrupt worship in gardens and mountaines Stand by thy self say they to Esay come not near us Now if the speakers prove to be the people why are the Ministers marked with this coale for Pharisees Many like those in Esay's time stand off from us as too holy and the while blame us for standing off from them as Publicans The distance between us and others is not of our making but of their own SECT XXI Wherein of the fourth Querie namely Whether it mell not strongly of the spirit of Diotrephes that sought the preheminence and be not a Lording it over Gods heritage since it tends to reduce every one to an awful subjection to his Minister lest his reputation be blasted by being repelled from the Communion The fourth Querie ◠his is the more suspected because not only persons which they may think they have cause to suspect to be of incompetent knowledge must passe this trial by examination but generally every one not only such of whom they might be doubtful and yet in dubio melior est possidentis bonam famam as I said before yet when sure there can be no such violent suspition that makes the thing morally certaine and which onely by the opinion of the Casuists may warrant the trial but even those that perchance were more susceptible of Catechising the Minister and whose shekels are known to be double to those of the Sanctuary And to think there is cause to suspect every mans insufficiency in point of knowledge is to imply as the Papists have abusively perverted that of Gregory that while the Oxen laboured The fourth Querie in the tenth Section of the Paper they were all Asses that fed by them It grieves some that suffrage for Presbytery to see others hereupon to suspect that it was cast in like mould with that of Popery whose main if not only pinciple was the advance of the power and grandor of the Prelates and Priests As they among other things would seeme to have a power to damne any man while they taught a necessity necessitatem medii of partaking the Sacraments as absolutely medious to salvation and the efficacy of those Sacraments to depend upon the intention of the Minister so as it was no Sacrament where he intended it not vesting a power in the Pastor without any notorious offence to exclude from the Sacrament impowers him to reject any from the ordinary means of salvation and so coacts an awful dependance of all upon him in order to subjection § 21 We have transcribed the whole as the other tasted so this smells such hard thoughts we are more grieved to reade then troubled to answer The spirit of Diotrephes is that which seems to possesse and act us in our way Pudet haec opprobria dici potuisse non potuisse refelli Should we spread our selves upon every limbe and part of this Objection too much time would be spent in answering But why the spirit of Diotrephes 1. Because it designes reducing our people into awe 2. Because all are called to trial yea such as are more able then the tryers 3. Makes the people asses 4. Shapes Presbytery to Popery This is the series Answ Answer unto these severally 1. To Diotrephes and his Lording power See Estius on the 3. Epistle of John v. 9. It feems to us that the author is somewhat mistaken in the condition of Diotrephes The text tells us he sought preheminence and the learned tell us that his ambition rather crossed John then oppressed the people He was an heretick and sought to sit in the Church above an Apostle He receiveth not us saith John any thing over the people above the state of a Bishop we reade not of in him only he depressed John so that he was nearer the spirit of an Anti-apostolist then of a rigid and imperious Presbyter as to the people But what is it to Lord it over Gods heritage It is a going beyond Ministerial power and infringing the liberties and priviledges of the Saints 1. It is a going beyond Ministerial power Then if keeping away ignorant and scandalous persons be not an exceeding of this power it is no Lording 1 Cor. 4.1 c. or imperious thing That Ministers are Church-Officers and have committed to them as stewards in Christs house all the mysteries of the Gospel is too clear to be denied or doubted This Paper yields somewhere a Ministerial power as to the use of those two keyes of Doctrine and Censure we desire but Ministerial power If we act more we are deservedly blamed We shall not dispute here the proper and proximate subject of Church-power as Ministers we claime but what doth belong to Church-Officers without injury to the Church Now if stewards of the mysteries of the Gospel it behoves us to be faithfull as to the peoples right so to the dignity of the Sacrament Did we impose any thing not commanded of God or act Bishop-like in a sole jurisdiction we could never avoid this blame Let Lording fall so rule may stand some subjection is due by Gods Word to all godly Ministers from their people If when minded of this they crie out of Lording this is their own fault and ignorance of their duty In a way of surmising what godly courses but may be thus blasted and confuted With some men all rule is tyranny Some Anabaptists count all Magistrates Tyrants so do others all Church-power tyrannie Erastianisme and Anabaptisme do in this joyne hands Ph. Goodwin Evan. Communicant p. 206 A late godly Writer saith that in Luthers time some profanely professed that they had rather live under the dominion of the Turk then where all should be ordered according to the will of God Shall such thoughts and sayings now prejudice Gods wayes We read that the men of Israel counted Solomon a Tyrant 1 Kin. 9.22.10.27 yet the Queen of Sheba admires the happinesse of his servants and Subjects he made none of the people bondmen Yea he made silver to be as stones only he laid a tribute for the house of the
and dispose them to a worthy receiving Petitur à te cura non curatio saith St. Bernard If thou teachest that is thine if he will not learne that is his take what is thine and go thy way saith the same Father If the watchman cry and the City will not be warned their blood shall be upon their own heads he hath delivered his soul Neither was the Pastor of Corinth blamed for admitting those that did eate and drink unworthily but they were reprehended that came so unprepared nor were the servants checked for bringing into the marriage-feast a man that had no wedding garment though himselfe were cast out into utter darknesse I know a man is guilty of every sinne he labours not to hinder but then first he must have a power to impede it and to say a Minister is impowered to put from the Sacrament without the party will submit to examination is petitio principii for that is the thing controverted And secondly if the matter be necessary and the failer be only in the manner of doing it the rule holds not for to crop one eare of a whole harvest and to instance in one of many cases How then could a Christian Prince from a Heathen for confirmation of a league take an oath made by his false gods And surely take eate and let a man examine himselfe and so let him eat being in the imperative and so consequently commands make the Communion a matter necessary and it is denied by none that the Sacraments are necessary necessitate precaepti if not medii It is true Chrysostome that so vehemently urgeth all to come as deeply chargeth Ministers not to admit known offenders to the Communion But if one saith he be ignorant that he is an evil person after that he hath used much diligence therein he is not to be blamed for those things are spoken by me of such as are known but this is not our present case for persons openly evil and scandalous we have before professed that we plead not for but I shall desire it may be thought upon whether or no while some men fear accidentally to lose or hazard soules they do not more endanger them and their own souls too by withholding from them the Sacrament the likeliest means of full and perfect recovery of them SECT 16. Wherein answer is given to the ninth Paragraph calling for reasons and grounds and containing some other arguments § 16 This Section is the largest yet affords little work for us There are in it some arrowes well drawn but aimed at a wrong mark In much the Paper objects and then answers it selfe there we shall not need to meddle as that the Sacraments are necessary necessitate praecepti true so they may be and yet to be administred in due manner and with due care It is still intimated that scandalous sinners should not come now we might take this for granted and say no more but that the concessions look one way and the arguments another how shall any be kept back if the Ministers have no power to impede unlesse men will submit no man saith the Minister or any other hath power to impede such as are not unfit If the unfit may be suspended it is enough and if not these the Minister hath no power at all If some be scandalous and unfit as is yielded in terminis then there must be a Judge of this unfitnesse which must not be themselves but the Ministers and Church-Officers But to come nearer to the very words and order we can yield no reason why men not scandalous nor ignorant should be kept off our mindes being to admit all that come not under those qualifications namely ignorant or some way scandalous if we could know men to be but formal that is dead and hypocritical though they were not scandalous they should be kept off for such are intruders have no right and are necessarily profaners of the Sacrament but we cannot ordinarily discerne this though we know that there are many such therefore we steere by another compasse We say further that the openly wicked only do defile the Sacrament in the worst sense secret sinners hypocrites and formalists in Gods eye profane ones in the Churches sight the first draw judgements on themselves the latter on others ungracious persons cannot actually and intentionally sanctifie Gods Name in their approaches to the Lords Table But if all these and such as these be excepted there will be no dunghils for the Ordinance of the Sunne of righteousnesse to shine upon and so no fear of manifest pollution Again Gods people themselves may be faulty through negligence but if Ministers and godly people do their duty then though ungodly ones be admitted they are blamelesse and the Ordinance may not be null to them nor polluted however if they know such to be admitted it must needs be a sore burthen to them Long have godly people in this land groaned Ministers especially under this heavy burthen from which as they hope they may now deliver themselves That which is affirmed here that a previous exhortation on the Ministers part frees his soule is to us an unsound position for we conceive much more required and incumbent on Ministers and the Church There is more required Why else doth Chrysostome bid them deny it to some If after he have admonished he admits such as he knows or may know to be wicked he sinnes against his own soul by defiling it with other mens sinnes The people also have somewhat to do on their parts namely praying against the toleration of the wicked besides informing and declaring against them that live loosely and are inordinate walkers as did the house of Cloe 1 Cor. 1.11 why should men think that publick warning is enough while some are not capable of the sight of the danger shewen or of performing the duty of self-examination others are hardened and will advance through a storme of the most terrible threats suspension is a more effectual meanes then a bare exhortation to teach men repentance we have seen the experience of both You will scarce finde one staying away in these Parishes where are warnings but no other discipline let not men deceive themselves and others It is objected that the Ordinance is defiled no more then the Sunne is by shining upon a dunghill We answer the Ordinance may be defiled that is profaned and abused though not corrupted in its essence The Sunne is a natural agent and in a Physical way cannot be defiled The Sacrament doth continue a holy and pure institution in it self while it is most profanely abused God is dishonoured truly yet he doth not become inglorious in himself by mens wickednesse the defilement of the Sacrament is this the society 1 Cor. 5.7 wherein the wicked are is corrupted leavened or troubled as the Spirit speaks defiled it is unto the wicked through the sinnes of their souls Yea unto the godly too they do become filthy if they be
the exclusion of some If a misery why doth not the sense of this misery stirre up men to act in courses of reformation But they will tell you they want a command from men and therefore cannot do as they would This is but a shift of unwilling mindes Is not Gods Word our rule giving a command for all Gospel-duties We will not undertake to speak the minde of the higher powers in this matter only this we beleeve that they give more liberty then is taken and we hope they will satisfie the just desires of the godly in this thing The Magistrate doth command Ministers to do their duty but leaves them to the Word for their rule There be Ordinances of Parliament which are in force while the same Parliament sits that made them which do authorize the keeping back of all ignorant and scandalous persons It is not good to father our own corruptions and unwillingnesse to the work of reformation on the State Let not Ministers say they want authority while they have the authority of the Word Let us aske the learned what other warrant or authority besides the general rule fore-mentioned had the Ancients for all their wary discipline and separating and distinguishing orders about the Lords Supper No particular warrant from the Word we are assured as to their orders of Penitents and courses about them The Text then 1 Cor. 14.40 will yield this Argument Where is no due order in Sacramental administrations there Gods Word is not observed But where all are admitted there is no order Therefore in the admission of all Gods will is not observed The Major is very clear Gods Word commanding order it cannot be observed without it The Minor may be further proved Where there is mixture and confusion of good and bad fit and unfit there is no order But where all are admitted is this mixture Ergo. We do not well see what can be denied here Lastly as the course which others walk in is contrary to this rule so ours is according to it Which may be thus drawn out That course and way which doth naturally and directly tend to set up order and holinesse in the Church is warrantable by this text But our way doth so tend The Minor is thus proved Where only such are admitted and all such are admitted as can challenge right to the Sacrament by the Word of Christ there due order and decency are observed But so it is with us Therefore with us is a direct tendency unto holy order and decency SECT XXVI Wherein of that text Jer. 15.19 If thou takest forth the precious from the vile then shalt thou be as my mouth § 26 The second Proof Not to mention variety of interpretations it may be otherwise worded thus If thou separate the flexible ingenuous and godly Jews from the hardened profane and obstinate This is most likely to be the truth because he speaks of persons not of things not of graces and corruptions but of men namely precious ones and vile ones for he saith them namely men in the next words What by taking out This is a Metaphor alluding to Goldsmiths refining mettals taking the heaviest from the lighter the heaviest mettal being purest Some give the sense in this manner If thou seek to win the good from the bad Others thus If thou wisely make a difference between the prophane and godly Now there is a threefold separation as some distinguish 1. Ministerial or Doctrinal which is twofold 1. In preaching which is called a dividing the Word aright 2. By preaching namely when by Gods blessing the Word preached converts some and so separates them from the world or men uncalled 2. The other kinde is Practical separation this is when in some things of conversation we turne from some men of which the Apostle 2 Tim. 3.5 3. The third kinde of separation is Ecclesiastical which is properly the act of the Church or its Officers This is also twofold 1. When a company of men do separate from an Idolatrous Church as we from Rome justly and do make another Church See Camero de Ecclesia p. 402. of this Rev. 18.4 and many other Texts This the learned call a positive separation 2. Another is when a Church doth separate from the scandalous members of her own body or separate such as are scandalous from her This hath been and may be practised being grounded upon this and other texts of Scripture as 2 Thes 3.6 of which hereafter This is termed a negative separation in a Church not from it This is our case we separate only in that wherein those separated from cannot lawfully joyn the lawfulness of this is contended for by this and many other Scriptures The text in hand is by many taken as speaking only of doctrinal separation in preaching but this cannot be for the following words are expressed for more for a practicall separation at least Returne not thou to them let them come to thee that is walk thou Jeremy in a right way thy self and draw as many to thee as thou canst He speaks of making and maintaining a personal separation as to some things of God He speaks of separating persons Further if the opinion be true that the text alledged allows only a doctrinal separation in preaching and denies any other then Excommunication falls and all the Religious practices of the Ancients who make divers sorts in the Church The Ministers of the Gospel and New Testament ought to make difference between the godly and wicked as much as in them licih to accept and receive the one and to reject and exclude the other from the publick prayers of the Church from the sacred Table of Christ hence is the command to the Church of Corinth and to the Pastor as the principal man Adds these texts 2 Cor. 5.13 Jer. 15.19 See this and more in that learned godly man Mr. Stocke in his Commentary on Mal. p. 129 130. as hath been shewn must be and are condemned It hath been a rule in expounding Scripture that we must not limit it and straiten it when the Spirit leaves it free and general now they do limit for their own ends who will have it speak only of differencing mens spiritual estates by preaching Who knows not that Church-censures were under the Old Testament and that there was then an Ecclesiastical separation or casting out but that the love of carnall liberty makes men forgetful But to summe up this text also That which God commands is our duty But God commands more then a doctrinal separation in applying the Word Therefore more is our duty The Minor is proved in the opening of this text and by the reasons given upon it What reason and cause we have to make some separation in our Assemblies the whole land saw the godly party we mean in every corner of it as doth appear by their petitions and the Parliaments orders and acts upon them and truly he that sees it not necessary
They that would construe it of the Magistrate forget themselves very much for though they be Rulers in a true sense yet the Apostle could not mean such here He speaks of actual Governours at that time Now were there any then that did watch over the soules of beleevers Were they not enemies to them and their faith But now if we take Guides and Rulers to be Ministers which is the opinion almost of all Expositors then these things will follow 1. 1 Thes 5.2 1 Tim. 3.5 4.11.5.17 That the people under them must be ruled and governed by them for the title of Rulers enforceth duty 2. Ministers must give an account of them which cannot be well done without taking knowledge of their estates 3. They must not only preach and exhort but do all else which may conduce to the peoples salvation 4. If people obey not they hurt themselves two wayes 1. By sinning directly against this command 2. By sadding their Pastors heart and so lessening their profit by his Ministery All these are applicable to our purpose urging activity on the Ministers as well in discipline as in preaching and calling loudly for compliance from the people SECT XXXIII On Lev. 13.5 2 Chron. 23.19 Joel 3.17 Nahum 1.15 Zach. 14.21 § 33 The 11.12 13 14 15. Proofs These Texts Lev. 13.5 2 Chron. 23.19 have an equity in them which is Argumentative May none enter the gates of Gods house being unclean in any thing then still there need Porters in Gods house to keep out men morally uncleane shall we be lesse tender in the substance then they were in the type and shadow That of Leviticus shews that the Priests were made Judges of the peoples fitnesse Priests and Prophets under the Law ought to reject and exclude much more they in the Gospel that which was not tolerable then cannot be now Holy Mr. Stocke p. 130. on Malachi as to the legal qualification then may Ministers try and discern by vertue of this of mens fitnesse for spiritual communion Lastly these Texts Joel 3.17 Nahum 1.15 Zach. 14.21 All these are against the impure and horrid mixtures which in our dayes are without sufficient check in most Assemblies God hath promised this happinesse unto his people under the Gospel that there shall come no more into them the uncircumcised and unclean So shall you know that I am the Lord your God dwelling among you See Mr. Caryll in his 5. Vol. on Job p. 85. Esay 52.1 Now if strangers and men of Belial that is not enduring the yoke of Christ shall still be mixed knowingly with Gods people How is this promise made good The times of the Gospel will never appeare pure and Gospel-like while this is unredressed and he that suffers such to passe and stand approved in the fellowship of the Gospel will be found one day a back-friend to holinesse God looks now for a more real and spiritual people and will not own such for his people as are gracelesse whatever their profession may be Camero observes well That in the Old Testament they that were jews without Camero to 3. p. 538 539. In populo Novi Test Deus omnia voluit esse spiritualia realia In Novo Test nusquam populi Dei nomen tribuitur prophanis impiis hominibus utcunque extrinsecus nomen Christo dederint though inwardly and really pâ—ophane yet they were called Gods people but saith he in the New it is not so found because the present state is more spiritual The name or title of Gods people is never given to wicked men though they professe unlesse by antieipation as Act. 18.10 Here is an end of the texts which conclude positively for our endeavour and practice in gathering and distinguishing our Communicants by examining What all these lights will do being set up together who knows There remaines yet a fourth proposal which we intend to finish in a few Sections and so an end of this discourse Three heads are intended Of 1. Arguments 2. Objections 3. Queries upon the whole businesse SECT XXXIV Wherein of some Arguments as seconds to the Scriptures alledged § 34 We shall speak here of convincing Arguments In the next of moving and perswading That there should be examination and differencing of men in order to the reformation of an undisciplined Church and prevention of unworthy receivers of the Lords Supper This may convice 1. Because this Sacrament belongs only to godly ones all admitted upon good grounds are supposed to be such in the judgement of charity viz. to be true and real beleevers Men have a right in Gods sight only as such the wicked eat panem Domini not panem Dominum as by Protestants is maintained against Papists and they that have no true grace have a seal to a blanck as their case is commonly expressed by our Divines Men stand in the visible Church as they are apprehended to belong to the invisible All this is foundly proved by our Saviour Christ administring at first to Disciples only Mat. 26.26 Not to Disciples in the largest acceptation for many professed besides but to such as were more peculiar was it given Nor can we without much weakness take this to be an accidentall circumstance it being fore-determined by Christ so to have it and his practice being a rule to the Church Such as are not learners of Christ as the grossely ignorant or such as are not sincere lovers of Christ but lovers of and livers in known sinnes how can any man make those to be Disciples of Christ An unregeuerated person is far from a Disciple He cannot examine himself as before not act graces which he wants None can take Christ in the Sacrament who have not taken him first in the Word Shall souls be thought to extend spiritual acts which are carnal This being so cleare it must needs be agreeable to the Word and minde of Christ to examine men in order to a worthy receiving walking up to the rule example of Christ 1. Posito fine ponuntur media couducentia ad finem The meanes Quae Deus prohibet in Ecclesia fieri ea vult Ecclesiae judicio vitari and the end come under the same command this passes with all learned and intelligent men Now we finde the end commanded Unworthy ones are forbidden and denied Who will say that ignorant and scandalous in life are to be admitted In opere Catech. Ursiâ—i Parei oper â recognito p. 538. Now this being granted any proper and sufficient way to this end namely exclusion of the unfit cannot want a probation from the Word For the end is attained by meanes and is in vaine set forth without them Christs will is that only Disciples real souls should come to this Ordinance Must there not then be a means and a way found to distinguish them from others London Ministers Vindication p. 66 67 The point is handsomely expressed by this similitude A man gives a legacy by will
is another beaten Objection from 1 Cor. 11.28 This hath two supporters 1. That it is the very Canon for the Sacrament 2. The fulnesse of the Scripture Answ We answer There is a twofold fulness of the Scripture In its parts and in the whole There is a fulnesse in every part in every phrase and sentence The smallest filing of this wedge is pure gold Mountaines of matter hang upon the smallest syllable as the Jewes use to speak so in the whole The whole is a full rule of faith Now so far we agree but that all of any matter is contained in any one place which is here supposed will be hard to prove We are not wanting to the due respect of Scripture while we hold the whole to be a most compleat rule of faith and manners That which is wanting in one place is supplied in another It hath been the ill hap if I may so speak of all the Arguments hitherto alleadged to dash upon that Rock ab authoritate Scripturae negativè which makes them all deficient in their authority while the Scripture stands for a firme and full rule to all the godly That the Apostle doth purposely handle the Doctrine of the Sacrament in that place we freely grant but that nothing can be necessary about the practice of it which is not there exprest we see no reason to yield We are sure there is that elsewhere which is not there and we hope all is necessary that is revealed For redundancy is a blemish the word is as free of as it is of defect Besides reasons may be given why no mention there and then of any preparatory work by the tryall of others 1. Because those spoken unto namely the Corinthians were before and newly admitted into Church-fellowship by profession of their faith and therefore needed not to be called to this again Whereas ours are borne in a Church where hath been a long neglect of true Discipline and where an unfitnesse in many is confessed by all that are ingenuous 2. The Apostle in this Scripture eyes Christs performance with his Disciples where was no need of this examination they being all formerly joyned to Christ and known of him You may finde learned Zanchy the Protestant Schoolman as he is deservedly stiled making and in some part resellng your objection so farre as that this Precept doth not deny the inspection of others If none of these were of weight why may not the examination of Pastors and Church-Officers well stand with that of a mans self These being not contrary but subordinate the Precept is not exclusive It is not Let a man examine himself only Small hopes of that mans self-examining who cannot bear the friendly tryal of his Minister It is meant as Zanchy well of secret sins we may adde and of sincerity of graces which men cannot see in others But our examination is for the satisfaction and honour of the Church and is of that which may be known and judged by others Mens own is for the reformation and comfort of their own consciences We believe that those Ministers that hold it necessary as the case now stands with our Congregations to examine others are yet little behinde their Opponents in earnest pressing upon mens consciences the examination of themselves charging such as they deal with not to rest on the trial and approbation of others but to approve themselves to God in the searching and judging of themselves Lastly because the Scripture stands for such a fulnesse in that single Scripture as to leave out no one necessary thing Let us aske whether a godly Communicant be bound to no other duty besides what is there particularly exprest We hope prayer at least and sundry other duties which are not mentioned may yet be regarded and practised and have their warrant elsewhere Some Fathers and others do glosse these words as is said in the Paper but not in that sense Their minde was and so is ours that men should not busie themselves about others neglecting their own condition nor rest upon other mens opinions of them without discerning a difference from themselves formerly and from others at present Chrysostome speaks well when rightly taken for private examination should be in a secret place where the soul may freely have communion with God but that which is for reformation and satisfaction of the Church should neverthelesse be with witnesses If Clemens Alexandrinue counted every mans conscience his best director we hope he meant this of consciencious men not of men void of true conscience which is the condition of all such as we willingly keep off Pareus in verba id est 1 Cor. 11.28 in parte altera p. 563. Pareus is one brought in to side with the Fathers unto him we are contented to hearken We have sought the words alledged and finde him thus speaking Non dicit Apostolus Sacerdoter probent c. that is The Apostle doth not say Let the Priests examine or try the Communicants but Let every one examine himself to shew the Reader what an unison this is We must freely point at a great mistake and that in three points 1. Pareus speaks this of Popish Priests 2. Of Auricular confession 3. In the following words he is ours justifying what he is alledged against Examina publica vel privata that is Examina publica veprivata minimè improbamus sed requirimus publick or private examinations of Communicants we by no means condemne but require So that however he grants the examination there commanded to be especially of a mans self which we freely assent unto yet he is not against that which we contend for It is here and elsewhere hinted that our examination is risen out of the ashes of Auricular confession but alas the difference between these is easily shewed and the harshnesse of the comparison is as evident 1. Examination defended is sometime before the whole society and never so private as is suggested but always before two or three witnesses at the least 2. Auricular confession is constantly and continually renewed so often as the Ordinance is made use of this is never but once 3. Ratione subjecti they are as wide as a Minister of the Gospel and a Frier or Jesuite It is not for want of ignorance ill will to the truth that examination by Church Officers to finde out mens fitness for visible communion is counted by many a point of Popery but enough of this Shortly he that builds upon the alledged Text that no others have to do with mens fitnesse to the Sacrament because a private self-examination about the sincerity of their graces to ground a judgement of faith upon is commended or that it is against charity to suspend any man that professeth himself prepared he that layes this upon the Text layes more upon it then it will bear and which the Ancients and Moderne approved Authors will not own as we hope more fully to prove anon The sixth Section of the
faulty Object But why do the wicked more defile the Communion then the Word Answ They may defile the one and not the other seeing Gods Word allows a visible mixture at the one but not in the dispensing of the other as was plainly proved before All that follows about the errors of Novatus and others Gal. 5.12 Holymour Stocke on Mala. p. 30. By Ministers continuance and suffering wicked men not censuring them they may be many ways hurtful and infect the cleane and holy these being more capable of the others evils then they are able to communicate good to them as health is not so communicable as contagion 1 Cor. 5.6 Then if they desire to keep them whole from pollutions they must separate the wicked as shepherds saith Chysostome separrate the infected and scabbed from the whole The distinguishing of the Church visible from the invisible the state of the Church here below c. We yield all this and yet can see nothing gained upon us thereby there will be tares among the wheat unto the worlds end onely we are not taught that tares do signifie profane men but rather hypocrites such as come so near Christians that we cannot distinguish them Tares are very like the wheat in the growing up as one observes out of Jerome * Gospel-worship p. 239. but scandalous men are not like beleevers Object But is it not rational that the desire of a competent number be satisfied though the greater part be indisposed Answ Yes it is fit they should be satisfied in a lawful and due way But what if such a competent number hath not appeared when proposals have been made upon this supposition that such might be found We know of no godly and well-disposed people within our precincts but may have the Ordinance if they desire it nor is it our desire to straiten the Ordinance causelesly we are joyful when any discover a serious minding of that holy businesse The fewnesse of those that are accepted is either from mens own unfitnesse or from their own unwillingnesse The truth is men will have it where they please and in what manner they please otherwise they are not so godly but they can neglect so precious an institution But still the strong hold and place of retreat we finde to be this If men come unworthily it is to themselves the Minister can but teach and warne so doing he needs not fear the guilt of other mens sinnes for he hath no power to do more We answer 1. The zeal of Chrysostome and Ambrose will rise up against those who taught not only to admonish but to keep back Ambrose kept off Theodosius an Emperour 2. The partaking of other mens sins will not be so easily avoided Can I clear my self by telling one that there is poison in such a cup that will be his death and yet he desiring afterwards give it him What a folly is this But the Minister hath no power to do more That is a question not yet fully resolved Though the power be not solely in him yet if it be in the Church-Officers it is enough and surely there is a power to that end somewhere or almost all the learned men in the world have mistaken the doctrine of the keys from that text Mat. 16.19 We should confirme this more See the 3d. Section of the Paper but that we finde the paper in a sort granting it If Ministers have not a power who have If there be such a thing to be done the power is somewhere shall we raise up Bishops and their Substitutes out of their graves to leade us herein Is not the Word Christ enough Alas that a duty should be to be done but none found to do it a power but none to act it keys but no hand to hold them What a vanity is this If the Schooles be regarded they impower the Minister as was shewed before And the Authority we live under did and for ought we know does authorize the keeping back of the unfit See the several Ordinances of Parliament and unworthy If you say This is granted you that scandalous persons should not be admitted We must needs say we have observed such words often But how are they made good while this passeth so current that a Minister hath no power to keep him back that will not submit to his trial which is here affirmed If you say He may keep back the scandalous but not whom he pleases or men well qualified nor is this desired or pleaded for Let coming to this Ordinance stand and passe for a Disciple-priviledge and Ministers authorized and allowed to discerne Disciple properties in them that come and we are agreed Other allegations seeme to us to lessen the care and take off the activity of Ministers in casting out or turning off the unworthy The Pastor of Corinth you say is not blamed for admitting those that eat and drink their own damnation but they themselves are reprehended not he We grant he is not there or elsewhere blam'd alone but the whole Church whose the duty is and not the Ministers alone is blamed 1 Cor 4.21 This Rod was for abuses among them and their negligence in this might be one Object Again the servants are not checkt when one is brought in without a wedding garment Answ Our Answer is 1. This is a Parable so proves nothing but onely in the scope of it 2. It is a great Question whether this be not to be understood of the Preaching of the Gospel or of the Supper of grace at large in the Word taught and not of this Ordinance alone We do not finde that the servants brought in that man Mr. Phil. Goodwin p. 125. for then they might have been questioned too and not he himself alone One sayes well Parables are like spectacles they help some to see Ne quem à gratia Dei excludat impiis quoque illam iniquis proponit Musc in Isa cap. 55 p. 745. but others see the worse for them So shall we if we build a liberty of coming to the Lords Supper and an exemption of Ministers from blame upon this Scripture 'T is true Ministers must preach Christ freely bidding all according to the universal tenders of grace in the Gospel See we not the greatest sinners sometimes foremost in coming to Christ So that the Gospels way of inviting all sensible sinners suits this parable right well But should the utmost be made of each branch thereof to advance Sacramental liberty not onely admitting but even constraining of the worst might be inferred and this foundation every one would see to be sandy The unsealed may be called or invited but the uncalled may not be sealed We like a free Pulpit well but condemne a too free Table Object Now to shut up our reply to this Section There is a serious caveat given us not to hazard and lose our own soules while we are scrupulous about others We answer we do not
Prov. 26.11 Adogge turneth to his vomit and so a foole to his folly that is a wicked man to his sinne Now if the will of Jesus Christ be that this fountaine be kept pure as Chrysostome speaks that is that the precious Ordinance of the Lords Supper be not prostituted unto men of vicious lives then our endeavour to keep off the unfit is fully the minde of Christ too But the first is true Therefore c. Lastly where none are kept back where no courses of discipline are acted in but preaching alone there this Command of Christ is not observed at all It is cleare that the Sacrament is holy and that vicious men are swine then to give them the Sacrament is to prophane it which should not be given way unto But See more of this Text pag. 42. Object Object It is objected by some that the Word preached is a pearle too and upon this account not to be preacht unto swine Answ Answ The word is indeed a pearle and some men are so swinish and dogged that this text will warrant our silence toward them but the objection is weak for non est eadem ratio as we say the reason is not the same For though the Word and Sacrament be both jewels yet the one is necessary to conversion to make them that be swine to become sheep and dogges lambs but of this before So then sancta canibus is a harsh discord to that sweet note of the Ancient Church Sancta sanctis namely holy things to holy men SECT XXX Of 1 Cor. 11.27 unto the end of the Chapter compared with ver 23. of the Epistle of Jude § 30 The sixth Proof Many things for our purpose may be drawn hence In the former text there is a fiery danger represented and detected in unworthy receiving In the other text a duty towards them that are apt to runne into this danger and to neglect their warning In that the Apostle would have men to examine themselves and so to eat he shews that such as do eat worthily must be people of knowledge and grace for such onely can and will examine themselves So that if self-examination be necessary to go before receiving then such as do not or cannot ought to be excluded and the danger being so capital there should be a preventing thereof in others to their utmost Now it is very certaine that a natural man an ignorant impenitent person cannot prforme his duty of examining therefore all such ought to be excluded That which we examine for as to one principal part is whether people can examine themselves which we are assured many canot do who yet are left by many Ministers to themselves and desire so to be Upon this ground infants fooles and mad men are not admitted because unable to examine themselves now such as be wicked men cannot be rationally supposed either able or willing to try or judge themselves they are spiritually fooles wanting that prudence patience and self-suspicion which are the principles of this examination they suspect neither good absent nor evil present but are full of false confidence and Laodecean security How should a natural man be willing to such a work He that lives in sinne and is unconverted hath no principle to walk in the wayes of God freely he may play the Ape and do as to outward works what he sees others do but as for discerning in the Ordinance or searching his own heart before these are things far above him We do then our own work not other mens while we try their fitnesse and capacity to examine themselves SECT XXXI On 1 Tim. 5.22 Neither be partakers of other mens sins § 31 The seventh Proof Other mens sinnes becoming ours will prove as terrible to our consciences as any originally our own The evasions applied to this text are many We are not partakers of other mens sins say some while we exhort the unworthy not to come setting before them the danger of such coming which is all that lies on us to do But we suspect the insufficiency of this excuse If a Minister be silent and do not reprove the sinnes of his Congregation he is guilty by silence of their sinnes this is truth But yet though silence makes guilty yet bare reproving doth not make innocent because not our full duty A Ministers reproving binding the impenitent in the Congregation by denunciation of Gods judgements may clear him ad hoc or as a Preacher but not as a Ruler or Steward For if the same Minister shall loose the same men by giving them the seales of the New Covenant which is in effect to tell them that they are Saints interested in Gospel-priviledges and promises or justified persons we must fear that the guilt which was thrust out at the fore-doore comes in again at the back-doore It must needs be that Ministers observing the state of their flock shall and will finde and know among them some that are very sottish worldly and wicked now are they not guilty of these or such mens sinnes when they admit them knowing them to be in the gall of bitternesse so far as fruits can shew it In the text we are upon the Apostle speaks of Ordination of Ministers wherein by not examining the persons to be ordained guilt is contracted and this is when that great work is done without examining or proving As 1 Tim. 3.10 then it is sudden In like manner the giving of the Sacrament is sudden and guilty though but once in a yeare where no difference or trial is made of them that come but as in Jeroboams dayes he that would might be a Priest so he that will though of the basest of the people may be a guest at the Lords Table men may put all this off by thinking the fault is is not theirs while the act is other mens but other mens sins may be ours As in civil Judicatories there are Principals and Accessories so before God there will be too and non-examiners are Accessories before the fact SECT XXXII On Heb. 13.17 Obey them that have the rule over you 1 Pet. 3.15 Be ready alwayes to give an answer to every one that asketh you a reason of the hope that is in you with meeknesse and feare § 32 The eighth and. nineth Proofes We joyne these together that we may be the shorter Here are two famous Apostles appearing for us the one requiring confession of faith even before enemies that which we desire in order to mens discovery of their knowledge is but in effect the confession of their faith or an answer or reason of their hope Now if this were to be given before an enemy then much more and easier is it to be made before friends Such as desire to be helpers of mens faith not upbraiders of their weaknesse Not expecting more submission from any then they hope to shew meekness and gentlenesse to all As to the other text Obey them that have he rule over you
Church-society by examining and severing of our people But what if this be his own blinde zeal For first he knows not that we turn off any poore sinners no we embrace where we see any though the least measure of true spiritual poverty Secondly I might tell him that he rather inverts the use of this blessed Ordinance and by his freenesse layes it open to manifest prophanation Christ ordained it to be a Disciple-priviledge a bond to unite his people and he would have it lie common even to them that have not the face of Christians in their practice O blessed Lord open the eyes and rectifie the zeal of these men who are more forward to satisfie the desires and cries of carnal men then they are to advance the Churches holinesse or preserve the dignity of thy holy institutions 2. The second memorable passage concludes Christs freenesse in eating with sinners to be a reason for a free communion but I have told him already Christ was more free at the Pharisees Table then at his own Christ that did eat with Publicans did celebrate his Supper with his own Disciples onely he took none of them in there nay he left out very many that professed him to be their Lord How impertinent therefore is that passionate exclamation O sweet Jesus c. I see Rhetorick must serve when Logick failes 3. The third place is in John 8. of the woman taken in adultery of whom our Saviour saith Let him that is without sin himself cast the first stone at her I could tell him of a better use to be made of this example though Christ knew this woman to be a grievous sinner yet because no proof came he would not censure her he would act so as he might example us not as a God who knew all things but as a Judge who must know but what is prov'd And this may afford a reason why Judas was not excluded if we grant him admitted because Christ would not exclude him upon his divine knowledge as he would not condemne the woman spoken of as to men Judas was as free from scandal as any of the rest besides if this be a reason why we should not censure and note open offenders because we our selves have sins and corruptions about us then why should not this hinder the Church from excommunicating also which he himself grants to be a Christian censure I confesse the feeling of our own sins should make us act humbly and compassionately but that this should take us off from censuring others in the way of our callings and offices because God may censure us this is a meere fancy God without doubt can censure us all and will as for other sinnes so for our unrighteous censures of others yea for our not censuring when there is cause Why falls he so foule upon the Churches censures Why doth he not tell the Judges on the bench that they are sinners themselves and therefore should not condemn theeves and murtherers The Churches spiritual censures are in the hands of men subject to like passions with others even to all humane infirmities and if this had been a barre to their execution Christ would not doubt have found other hands for them Reas 4 Reas 4. This is drawn from the vanity as he saith formality impossibility of selecting people to this Ordinance all these separations come to nothing Answ Answ He hath heard I beleeve of some rash groundlesse separations to have run unto a shameful extreme What of this doth it follow that a moderate severing as to some Ordinance of the more precious in a visible Church from the vile must needs end so too he might were he willing observe the contrary in many places of this land where this discipline hath been long practis'd and the Churches standing to this day and the godly walking with much stedfastnesse in them so then here an untruth is affirm'd he bids men to look for that which I hope they shall never see here he makes this query under his reason Who are to be accounted fit Are all that make profession or only real beleevers the men I answer We do not think bare profession to be enough to challenge admission unto this Ordinance where there is a denial thereof by ignorance or a contradiction by ungodlinesse of life and yet we do not stand to this that all must be sincere you are out therefore in your division it wants a member we expect rationall grounds for our hopes of mens seriousnesse in what they professe but are not for certainty and infallibility as to their gracious estates We are not asham'd to professe that we would have our Churches as pure as by any sanctified meanes we can make them and yet are enemies to the endlesse infinite separation you point at As for your girds at Purity God may perchance make you mourne without an Onion Reas 5 Reas 5. This is gathered from a supposed uniformity of Gous service in all other parts of worship the command of God is universal therefore should be so as to the Communion Answ Some inclosure you your self have yielded as to children mad men c. All therefore may not do this In a Church reformed as to goverment all I grant should be admitted which are not under the Churches censure but with us hath been a long neglect of discipline with us are multitudes of prophane ones and no such thing as excommunication in use The present inclosure put upon this Sacrament is a way to redresse our fellowship and communion which are grown so corrupt that without a purge there can be small hopes of ever seeing order or discipline among us Had you and others the patience to wait till the Churches hedge be made up you might then have your desired freedome While the Church is without inclosure the Sacrament will need one very much When the street-doore lies open there is the more need to lock the inner roomes You say that unregenerate men who cannot performe duties without sinne are not yet to be excluded from any You say This is your strength and common thunderboult should I but say the contrary this were a just answer to you But to give you better then you bring you would faine I see have all duties alike but this will not be yielded you There be duties that be naturall and there be duties that be instituted These you should learn to distinguish There be intiall duties To these unregenerate men must be call'd and mov'd as to pray beleeve repent Prayer and hearing of the Word are such that whatever the men be they are to endeavour and act in these as the meanes of grace Notwithstanding that it is any ones duty to come to the Sacrament being unregenerate this you will hardly prove Certainly Christ commanded not those to come that cannot performe what he wills nor discerne what he offers Every one must pray to God and praise God It is their duties as creatures to do those things