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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
scripture_n	apostle_n	church_n	saint_n	2,415	5	5.7571	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A94218	An anti-diatribe: or The apologie of some ministers and godly people, asserting the lawfulnesse of their administring the Lords Supper in a select company proving also the necessity of examination in our congregations, in order to a more holy church-fellowship. Wherein a paper is answered, bearing this title, viz, A diatribe concerning the administration of the Eucharist and examination thereunto precedent. Together, with a vindication of the Lords Supper from its manifest abuse by a general admission; being an answer to Mr. Humphrey. By Humphrey Saunders Minister of Hollesworthy in Devon.	Saunders, Humphrey.; Manton, Thomas, 1620-1677.	1655 (1655)	Wing S746A; ESTC R229794	95,185	240

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

punishment hangs over our heads if we suffer any to come that we know to live in any sinne He doth not say if he will not submit to tryall you are free and if you exhort you have freed your own soul No his principles were more strict and holy then so to speak His blood will be required of thy hands This is other See Chrysostome at large 38. Hom. on Matthew p. 198. yea higher language If it be said that Chrysostome spake of notorious known sinners and that such are not pleaded for We must answer nor are others pleaded against or willingly excluded by us Though knowing men and such as are of innocent lives may be called forth these make little worke for Friers and are good examples to their weak Brethren What is required of and done by them is chiefly to encourage others We wish we could but see notorious wicked ones kept off in the Assemblies obout us it would beget better thoughts in us of the spirits of some then now we can have but we hear of no such work rather we know the contrary The seventh Section of the Paper THE Eucharist was often in these Primitive times sent to persons absent The seventh Section of the Paper It was given to Strangers coming to Rome as a pledge or Symboll of their consent and communion in the same faith where was no probability surely no evidence of precedent examination SECT XIV Wherein is replied unto the seventh Paragraph about giving the Sacrament to strangers and sending it to the absent Arguments against Examination § 14 Sending the Elements to persons absent we take to be a corruption smelling of rank superstition The Paper you see fetcheth it from Rome prove it you to be an ancient practice and we will maintain it to be an ancient errour Antichrist hath been long working in the Church the Fathers might be too free 2 Thess 2.7 this will not excuse mens prodigality of Christs blood in these dayes Mens actings which have been without warrant are neither good presidents nor arguments such as are strangers by place may upon the knowledge of some members or certificate from their Church be admitted Strangers in place are not to be stood upon if they be not strangers in heart and condition He that dwells next door may be a stranger to Heaven and Jesus Christ The eighth Section of the Paper IN the first times they generally communicated daily which St. Hierom saith The eighth Section of the Paper Euseb ex Iren. cent 2. Magdeburg he neither approves nor reprehends Zepherinus Bishop of Rome about A. D. 300. ordained that generally every one pubertatem excessus which was about the 15. or 16. year should communicate once a year Fabianus that they should do it thrice so did the Agathense Councel This decree is found under the name of the Apostles Canons Can. 10. Which though I am not ignorant are not rightly fathered upon them yet are ancient and not contemptible As many of the faithfull as come into the Church and hear the Scriptures but continue not out the prayers nor receive the holy Communion let them be put from the Communion of the Church as men that work the breach of order And it is noted in the Margent upon the same Canons In old time all that were present did communicate And consonantly the Councel of Antioch decreed that all that come into the Church of God and hear the holy Scriptures and refuse the receiving of the Lords Sacrament let them be put from the Church In vain Hom. 3. ad Ephes saith Chrysostome we stand at the Altar when none will participate If thou stand by and do not communicate thou art wicked thou art shamelesse thou art impudent I would not only have you to participate but to be worthy partakers Thou wilt say I am unworthy to partake of the holy Mysteries then art thou unworthy to be partaker of the prayers not only by those things set before us but by Hymnes also doth the Holy Ghost descend you that are under pennance depart He that partakes not De medicina poenitent super illud 1 Cor. 5. Si quis frater c. is a penitent We can saith Augustine repell no man from the Communion but one that by his own confession and the sentence of the Ecclesiastical or Civil Judicatory shall be accused or convicted of some crime And in another place which Gratian cites under the name of St Hilary De consecrat dist 2.6 si non tanta Only for these sins that deserve excommunication may a man be driven from the Communion Ep. 118. c. 3. And the School if it hath any regard left it doth generally hold as also the Casuists and besides many reasons they cite the authority of Saint Augustine to abet their opinion that the Communion is not to be denied to a secret sinner that is not notorious if he desire it left he be thereby defamed Let it now be considered whether there can be any conformity between the Ancient Church and these men that are as careful and as earnest to exclude men from the Sacrament as the Ancients were to bring them to it Now men stand by and would but are not suffered to communicate where then and upon whom shall we lay Chrysastomes stigme of wicked shamelesse and impudent If the Pastor shall say of his flock as it seemes some of Chrysostomes auditours said of themselves they are unworthy the same Father will give the Pastor the same answer which he did his own flock they are then unworthy to be partakers of the prayers and the Councel of Antioch addes unworthy to heare the holy Scriptures If they are not under pennance they are not in that Fathers judgement to be rejected And I would have it laid to heart in a serious consideration that seeing the Word is the savour of death unto death unto some as well as he eates and drinks his damnation that eates and drinks unworthily why there should not be as great a necessity to examine men of their preparation and fitnesse in order to the hearing of the Word as to the receiving of the Sacrament especially seeing that precept of not casting pearles before swine or giving holy things to dogs which some alledge to justifie this Occonomy of excluding from the Sacrament such as they suspect unworthy is first and principally intended of preaching of the Word SECT 15. Wherein other Arguments from Antiquity are answered and the vote of the Schooolmen produced for the defendants § 15 Here are more lines then in the former Section but little that presseth us 1. What if they received often this was an argument of their faith and strength of love to Christ in those dayes we like their daily receiving better then their general unlesse the times were much better then ours It may be oft and yet not so oft There is no necessity nor hardly fitnesse in this daily receiving 1. How shall the Church

done and all serious people may with no great paines embrace this priviledge frequently and purely they the generality scruple that which hath no sinne in it namely the going out of their Parishes a circumstance which defiles not the action The true administring of censures the earth cannot bear it The thiefe endureth to hear of hemp as well as unruly lustfull men to be shackled in the fear of being excommunicate Mr. Paul Baine on the Ephesians p. 293. so much as in appearance while we have professed as they know and are still resolved to return to our places as to this Ordinance too as soon as a competent number shall appear fit and willing to carry on so great a work Some yeares since and before we pitched at Pyworthy this our intendment was spoken of in the Pulpit and the people desired to discover their affection to the work but not a man in some places appeared Some through worldly fear doubting State-changes and revolutions others we fear for worse reasons and a few as we believe wanting zeal and boldnesse to go before others in the matters of God Upon this there being a Church form'd in one of our Congregations according to the rule of the Word in the choice of a Pastor Officers and Members other Ministers and people are joyned to this society for which we blesse God and in which we are likely to walk till we can see truth or reason against us which yet is not shewen us But lo what a dust doth this raise what rumours fill the Countrey as if some strange thing had happened how are we become our peoples enemies and grievous burthens we complaine not of uncivil disturbances we have found none but of hard thoughts and untempered words unto which that of the Historian concerning Germanicus may be applied * Tacitus He was hated saith he and maligned the more violently because unjustly Instead of six hundred necks in one man as one saith to submit to the Discipline of the Gospel we finde a thousand mouthes opened by one against it when we observe the disorder of mens spirits and their unthankfulnesse the * Joshua chap. 22. And for our much desired Discipline and holy order was there ever a people under beaven who called themselves reformers that opposed it mere desperately and that vi●ified it and railed against it more scurrilously as if it were but a device of ambition Presbyters that traiteronsly sought domination over their superiours and not the law and order established by Christ as if these men had never read Scriptures or will tread in the dirt the lawes of Christ which must judge them Mr. Baxter his Saints everlasting Rest p. 296. 2d. part Divine history brings to our mindes that passion which was once stirred up in the other tribes against the two tribes and halfe when they supposed a schisme to be hatching yea broken forth they censure deeply and prepare cruelly but the issue was peace at the last the like approbation and blessing we hope for when a good understanding is begot In the mean time better is dissension for Piety then corrupt communion As to them that traduce and revile us did they know how sweet God makes their gall to our tastes they would soon grow weary of their reproaches out of very envy Let no good soul faint for men but eye God whose Word must be our Sunne and shield whatever we suffer in our estates names and quiet we shall have him a faithfull debtour and seasonable pay-master SECT 24. Wherein of this Why we separate not in all Ordinances § 24 It is because we are for Surgery not for Butchery Physicians seek all meanes to cure before they cut off but a member should not we before we cut down a Church Here we must answer them that condemne us for coming short as others do for going too farre and doing too much Camero praelect de Escles p. 402. The learned distinguish of a twofold separation namely positive and negative The first we condemne unlesse upon weighty and just grounds The second we are acting in namely making a separation in our Congregations not separating from our Churches but from some corruptions in them in order unto Reformation So did our Saviour he lived in unity with the Jewish Church in necessary Ordinances but yet separated from it in regard of corruptions in some things as in the washings Mr. Hildersham on Joh. p. 167. and mis-observation of the Passeover namely on a wrong time Churches are to be made new as Christians are by restoring that which was lost We are not so strong Mr. Cotton against Williams p. 117 118 119. in the 5. part as they seem to be who renounce their Ministery and Congregations as nullities It is no small matter to destroy Churches and to scatter flocks It hath been matter of repentance unto some the seducing of men from hearing in Parish-Churches and teaching them to account their Ministery a false Ministery and our professors no visible Saints It is supposed by us that some at least of our Congregations are sound in their essentials and so capable of Reformation these we would cure not destroy We are afraid of schisme as of a great sinne and work of the flesh We professe before God Angels and men that our consciences tremble at the destruction and confusion of true Churches in the lowest capacity we may not as we conceive safely forsake Assemblies which God hath not forsaken but is present with in the Word and Doctrine of salvation Rigid and absolute separation carries contempt with it and rather hinders then furthers the amendment of evil men The rigid separatist hath seldome been steady or rested till all instituted worship and morall lawes of God are separated from It is the saying of acute Baxter Commonly the truest opinion lies in the midst But more particularly 1. We separate not as to the Word and prayer because a mixture is allowed here not only in the judgement of the godly learned as before but by the example of the Word and true reason all sorts have been admitted to both these and necessarily must being the ordinary means of begetting faith Christ taught the multitude The Apostles sent to preach unto the world The godly have prayed in the presence of unbelievers He gave thanks which is prayer in the presence of them all namely passengers in his ship Act. 27.35 Elisha prayed in the presence of Gehazi Dr. Gouge in his whole armour p. 216. as is collected by some of note from 2 King 4.33 We may pray for wicked men which is not denied then why not in their presence or with them To pray for is more then to pray with their presence at the duty can be no sinne while 't is that they are commanded to do though at present their own evils make them unable to do as they should Peter bids Simon Magus to pray Act. 8.22 and yet he saw him in the gall of

it to this end that things spirituall be not abused by carnall and ungodly ones which is our aime and desire 5. His next argument is from the Parable of the feast Mat. 22. and Luk. 14. This to serve his turne must signifie the Sacramental Supper whereas it seems much more to point unto the preaching of the Gospel or the Supper of grace to which souls are invited It is that feast which the Prophets called to before ever this Ordinance was instituted See Isai 55.1 c. The scope of Parables I grant is argumentative but you shall finde him arguing from particular branches as that of compelling men to come in which he will have to signifie their duty which is a wilde fancy rather as I apprehend the scope of this Parable may be either First by sending three several times to signifie the three several dispensations of the Gospel First as a breakfast Gen. 3. Secondly under the Law as a Dinner Thirdly under the Gospel as a Supper For that which is a Supper in Luke is a Dinner in Matthew Secondly in that it is a Supper it shews we have now the fullest and last dispensation of Christ as a Supper is the last meale of a day Thirdly it may note Gods sending first to the Jews who for the generality refused then to the Gentiles who were far off The compelling may signifie the Spirits convincing or Gods drawing of souls to Jesus Christ The love of Christ constraines saith the Apostle and the Spirit of Christ doth convince when it begins conversion and the love of Christ drawes when it seazeth upon a wounded and bleeding heart for sinne So that all these flourishes from this Parable restraining it to the Sacrament seem much besides the minde of God therein I might note other defects as where he saith the servant brought in the man without the wedding-garment which the text doth not say Lastly the man will have a free Table and a free Pulpit to be one I meane the same liberty and latitude in coming to the Sacrament as in hearing which is a grosse mistake contrary to Scripture reason and Antiquity 6. Another Scripture is Mat. 3.11 with Mark 1.5 where John baptizeth all whence is inferred an equall latitude for the other Sacrament this argument he takes to be very strong but the Reader searching the Scripture will finde it weak 1. John did baptize none but such as came in a capacity for it and he required confession of sinnes yea fruits of repentance too give us these and we shal ask no more Johns example serves us much better then him 1. John did not baptize those Pharisees which he calls a generation of Vipers they wanted the fruits he called for the Publicans came in a capacity the Pharisees not therefore checkt by Christ See Luk. 7.29 30. And all the people that heard him and the Publicans justified God being baptized with the baptisme of John But the Pharisees and Lawyers rejected the counsel of God against themselves being not baptized of him The Pharisees came to his baptisme which might be to see the administring of it or as sent See John 1.24 And they which were sent were of the Pharisees which is the judgement of diverse godly learned this might be and yet they not be baptized the text is plaine that some did refuse if not all and therefore are checkt by John for resting on that carnall priviledge of being Abrahams seed had some of the Pharisees only resused they had not been more to be blam'd then the Publicans for some of them rejected also Secondly those that were baptized by John whether Pharisees or Publicans did all confesse their sinnes they were first tryed by that now grant this to be done before the Lords Supper in a serious way and we are friends The drunkards and profane persons which he would have freely admitted must first confesse their drunkennesse to be a foule sinne and take shame to themselves for it or we may exclude them by his own argument for Eadem est ratio utriusque Sacramenti and John did not baptize any without this triall by confession of sinnes which was an act and evidence of their repentance 7. The next Text is Acts. 2.41 Then they that gladly received his word were baptized c. And did communicate How little this Text helps him the Reader will plainly see when he hath noted the great difference between those thousands and our multitudes 1. These were all converted ones ours many of them making but a dead and contradictory profession some as void of the knowledge of Religion as the Heathen and others worse then Pagans in their practice Is it not the mans doting on his Sacramentall liberty which keeps him from seeing any difference betweene those converts and some loose professors among us I would faine learne from this Author what more could be said of the truest Saints then is said of these Acts. 2. First they are pricked in heart ours alas many insensible sinners blinded and hardened creatures Secondly they affectionatly desirous after the ways of salvation ours some enemies in heart and very crosse to good wayes Thirly they were stedfast and constant in the communion with the Apostles and practice of holy duties these stand off from the people of God as hypocrites maligning and defaming them what they can not having so much as a forme of godlinesse if you expect their customary coming to the Church It seems to argue some want of spiritual sight and love to holinesse when scandalous persons only because they professe must be admitted to the Lords Table upon this ground alone because thousands of precious godly ones had this liberty of generall admission in his next let him teach us how we shall know common drunkards and swearers to be converted which must be or this argument dies it was I know some twenty yeares a go the opinion of Chancellours and Officials that albaptized persons were to be held regenerate and upon this account their use was to check such Ministers as did difference mens spirituall estates in their preaching 8. Acts. 10.28 God hath shewed me that I should not call any man common or unclcane He very much likes this place as peculiar for expression See how fancy may bring a man in love and make him blesse God for that which should make him mourne he judges no man unclean and yet the Apostle teacheth us to call and account some swine even all such as wallow in their sins But let us see his strength from this Scripture Peter he saith was scrupulous about admitting the Gentiles in Christian communion and well he might till God resolved him I much question whether Mr. Humfry can shew so good a warrant for his resolvednesse to admit scandalous ones to the Lords Table If he have had a vision from heaven to justifie his general admission let him tell us He hath not any clear light from Scripture and yet he is resolved so was not Peter