Why must the Gentiles be taken into fellowship First because the wall of partition is taken down Secondly because God gives of his Spirit grace to them I pray see Peters Comment v. 35. In every Nation he that feareth God and worketh righteousnesse is accepted of him Such Gentiles as feare God yea all men fearing God must be embraced must all Gentiles be embraced No but such as believe receive the Word had the Holy Ghost and repentance unto life See Acts. 11.1.18 Acts. 10.46 The Gentiles upon this account are not accounted uncleane If your conscience be so large as not to account those men unclean who want all hopefull evidences of grace yet do not so abuse the Scripture and Peters example as to make these your supporters 9. His last texts are Isay 55.1 Ho every one that thirsteth come Rev. 22.17 Whosoever will let him take of the water of life freely Mat. 11.28 Come unto me all ye that labour 1 Tim. 2.4 Who will have all men to be saved John 6.37 All that the Father giveth me shall come unto me To speak nothing particularly unto these Scriptures here are two grosse mistakes 1. That the tender or offer of Christ in the Word preacht ought to be no larger then admission to the Lords Table Christ and grace are to be propos'd in the ministery of the Word even to the wicked being sensible of sinne yea to them that they may be sensible but that before men do beleeve or are converted they should have enjoyment of the Sacrament is contrary to all the practice of Christ and his Apostles 2. Another mistake is this That we so straighten the Ordinance as to shut out poor sinners from it This here and elsewhere he quaintly dilates on and aggravates to stir up hatred against godly Ministers But Sir I would have you know that we embrace every poor sinner so farre as we can discerne and they are only scandalous and grosse sinners such as want feeling of sinne and spirituall poverty that we willingly exclude do you no better understand who are poor sinners Alas poor Froome Having spoken to his Scriptures I come next to his Reasons and considerations which are six or seven as he numbers them Reas 1. His first Reason is shortly this The Sacraments are a visible word a declaring of Christ crucified This Sacrament spoken of sets forth Christ to the eyes as the Gospel preacht doth to the eare 't is only to diverse sences there is all the difference hence he confidently infers that the same latitude must be in communicating and hearing and here saith he I stand as upon a Rock Now I shall try whether he build upon a Rock indeed or upon the sand Sir you do in this tell us that the forenamed Ordinances aggree in their matter this is most true but that there is no difference between them but only in this that they are to diverse sences this is what you affirme but do not prove Some difference besides in their proper and peculiar use is apparent the Word serves to call sinners this Sacrament to nourish and confirme believers Multitudes of authorities even of the most learned and godly might I heap who are so rationall as to reject this Reason but I should argue and reason out the difference between us in this particular Where do you finde that ever the Sacrament was made use of but to confirme and comfort such as had already the effect of the Word upon their hearts Therefore although the Sacrament doth represent Christ to believers which is all you prove and this is not denyed yet it doth not follow but the Word hath a precedency and must first call and dispose before this Sacramentall declaration is propor for any eyes Go teach and boptize saith out Saviour first teach make disciples and then baptize this de adultis is found reasoning we must not baptize men of yeares much lesse give the Lords Supper without some fruits of teaching appears Our blessed Saviour only mentions those two Word and Baptizme for the gathering of Churches and so as the Word must go before Baptizme too As for the Lords Supper that follows both It is by the Gospel phreacht in a proper sence that sinners are gathered Eph. 1.10 Though we be not about gathering Churches unlesse our peoples obstinacy drives us to it but studying and striving to reforme our Congregations corrupted by a too long disuse of Scripture discipline yet here to persecute this rationally and effectually it will be necessary that we try who they be that are wrought upon by the word at least that we for a time keep off them from the Ordinance who appear to be wicked ones We are about I say to redresse and perfect our Church-communion according to the Word our Covenant and will of the chief Magistrate Now why may we not observe the same rule in reforming which the Apostle did in gathering So then I grant you what your texts say namely that the Sacrament doth declare Christ crusified to believers but it followes not as I take it that it must be a proper Ordinance for the ignorant and scandalous to partake of The Word in its proper latitude reaches to the world to every creature to the old creature as wel as to the new but if we make the Word Sacrament to be as you say of the same latitude we shall confound the Church and world which the Word distinguishes and opposes but you say are there any to whom the matter of the Word may not be declared Sir the bare declaring or setting forth of Christ is not the thing we stand upon we set not bars to mens hearing or seeing but to their receiving the Sacrament doth more then declare it doth seal Christ now this ought not to be done but to beleevers only I meane to such as in a rationall charity may be judged such The matter of the Gospel may be declard to any to the Word preacht or any other holy way even to the most scandalous if they will give it the hearing but it doth not follow that therefore in this Ordinance which doth not declare only but seal they should have equall fellowship The declaring or setting forth of Christ even to the worst dishonours not Christ but the taking of such as are scandalous into full communion and owning them as members of Christ I dare not say that this either pleaseth or honours Christ The Doctrine of the Sacrament or Christ Sacramentall may be set before them but it is their admission to partake that we oppose The Sacraments are you say seales as signes As much as they are signes as seales 'T is true these two signing and sealing are distinct ends of the Lords Supper they are signes to represent and seales to confirme So farre as they represent they may be somewhat suitable unto scandalous persons but nothing as they confirme Would you have them confirm'd in grace who have no true grace at all Your two
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
interest but at least out of a judgement much mistaken in the matters which do concerne the glory of Gods house One great mischief of the collapsed estate of the Church was this prostitution of Church-Priviledges and in the beginning of these contests not only complained of as a grievance by the godly but confessed as a disorder by them through whose neglect it first crept in and 't is strange that after the matter hath proceeded thus far any professing godlinesse should interpose for the continuance of this dust and filth which was in so fair a way to be swept out of Gods house And holy communion is the glory of the Church Holinesse becometh thine House for ever Psal 93.5 Christ would not be the head of an ulcerous body yea a monstrous body like that of Nebuchadnezzars image where the head was pure gold but the members were made up of brasse iron clay c. a thing the Lord cannot endure and therefore by a just providence all down along he hath broken off the branches of the Covenant when they began to run wilde and cast off his people when by the intermission of a vigorous and strict discipline they have suffered the Church to runne into the world and the world into the Church when the doore hath been too wide and kept too open only mischief hath entred in such a practice may fill the Church but heaven will be never the fuller Carnal men are but hardened in their senslesnesse and security whilest by mans charity they are suffered to enjoy Priviledges beyond Gods allowance and so as Salvian complained long ago it falleth out that * Multiplicatis fidei populis fides imminuta est whilest the Church is multiplied the faith is lessened and though more professe it yet with lesse vigour and power To prevent this abuse it hath pleased God to stir up many of his worthy servants to plead the necessity of a well-tempered Reformation amongst others this eminent godly Minister in this book which is now presented to thee a book which if my love to the person and cause deceive me not will contribute much light to the ending of this controversy The Answer to Mr. Humphreys was penned long since before any had as yet appeared against him The other discourse is in Answer to some Objections of a person of worth and quality in those parts where the Author liveth concerning the same matter both might have seen the light much sooner had they not beene kept private first by the Authors modesty since by some neglect and miscarriage here but we hope they are not borne out of due time the Controversie being returned every day and men either tired with opposition or out of other reasons growing faint in the cause of God generally now enclining to some remissenesse and carelessenesse in this weighty matter if these labours of the Author finde acceptance he will be encouraged I hope to go on with that which he hath been urged to to wit an Answer to Master Humphreys second Part. The Lord give us understanding in these and other truths I am thine in all Christian Bonds Tho. Manton ERRATA Reader The Presse hath made much work for thy pen this if done before thou read will prevent thy stumbling mistakes as to pointing are infinite and therefore not referred these which marre the sense crave this correction the other thy common charity Page 3. line 13. for shewing read strewing p. 9 l. 8 f. intentions r. inventions p. 20. l. 28. f accept r. expect p 38. l. 19. f. her r this p. 44 l. 8. f. Scripture r. paper p. 60 l. 5. f. Fryers r. Tryers p. 67 l. 16. f. calling r. callings p. 68 l 27. f. thâ—mes r. times p 70. l. 2 f. don r. do not p. 76 l 2. for apologicall r. apogogicall p. 85 l. 14. for in the margent for mour r. Mr p. 93 l. 17 for ill r. all p. 109 l. 2 for Puul r. Paul p. 137 l. 7 for expressed r. expresse p. 140 l. 1 signate and significate are noted as adverbs but amisse p. 149. l. 17 for must r much p. 161. about l 12 in the marg for Clem r Clerum p. 162 l. 8 for provoke r. promote p. 167 l. â—0 for man r. men p 109 l. 11 for kâ—d r. wicked p. 173 l. 24 for freely r. truly p. 174 l. 8 for and devotion r. but religion p. 175 l. 4 for of r. in p. 182 l. 14 for commemorate r. commemorative p. 103 l. 22 for expect r. except p. 194 l. 22 for iâ— r. into p 19â— l. 24 for to r. in p. 200. l. 28 for creatures r. her men bers p 202 l. 13 for if r. his Baptisme p 203 l. 9 for he r is p. 204 l. 23 after will r. be p. 205 l. 13. for Prosoproprias r. Prosopopeias p. 205 l. 26 after they r. so p. 207 l. 8 for selves r. self p. 209 l. 200 blot out not p. 216 l. 11 for gous r. Gods p. 2 7 l. 29 for duties r. duty p. 218 l. 9. for Lily r. Lilly p. 222 l 20-for unworthy r. unworthily THE TWO FIRST SECTIONS OF THE Paper § i. ALthough I am none of the superstitious adorers of Antiquity for Antiquitas saecli est juventus mundi neither will be any of the froward retainers of custome which may be as turbulent a thing as innovation and Christ having said that he was Truth not custome yet I have learn'd from Scripture to make a stand upon the old wayes and then to look about and discover what is the straight and right way And sure novelty though it be not by and by rejected yet is alwayes suspected and what is settled by custome though it be not of the best yet at least may seem fit and therefore I remember that not only the Spartans set a mulct on the Musician that added one string more then ordinary to his Harpe but the Lycians suffered none to propose a new Law but with an halter about his neck that if the reason thereof were not approved he might forthwith be hanged for offering novelties and therefore I cannot but conclude with Vlpian In rebus novis constituendis evidens debet esse utilitas ut recedatur ab eo jure quod diu aequum visum est If this new way and I think I may without the hazard of a quarrel take the liberty to stile it so of administring the Eucharist and admitting and excluding Communicants had ground and warrant from Gods Word the practice of the Primitive Church the demonstration of reason or did manifestly conduce and tend to the advance of godlinesse and pure Religion I should not check with it for the novelty but when many good and moderate and rational men are much unsatisfied that it beares any such stamp or character And for mine own part unlesse I am blinde through infirmitie whose own heart witnesseth to me that I am not maliciously or wilfully so I can see nothing to
support this new frame but popular not Logical discourses and similitudes rather then reasons adpopulum phaleras which is handsomely to paint a house that hath no solid foundations I cannot therefore but excuse such that at the sound of such Musick cannot fall down and worship the Image that Nebuchadnezzar hath set up The entrance and summe of the two first Sections The Authour shewing his way with some flowers of Reading and Rhethoriâ—k Apologizeth for himself as one that dotes not on Antiquity nor is led by Envy And after censures some men to be abettours of a new way whereon this character is set viz. being unsatisfactory to many good moderate and rational men not grounded on the practice of the primitive Church not rationally conducing to the advancement of godlinesse but supported and vindicated by popnlar arguments that is as we take it having the paint of perswasion without any life or strength of reason From these thoughts he concludes smartly if not bitterly I cannot therefore but excuse such that at the sound of such Musick cannot fall down and worship the Image that Nebuchadnezzar hath set up SECT I. Answering the Preface of this discourse § 1 The scope of the Preface is to advance Antiquity being as is supposed favourable unto the Author putting a visard of novelty upon an aged face to make a Scare-crow to fright weaker judgements from closing with the contrary opinion We shall first weigh these Prolegomina and answer the generalities of this Plea not forgetting the particulars wherein we shall take liberty to speak freely that we may more fully convince and yet carefully that it may be said (a) Eccles 12.10 That which was written was upright even Words of truth SECT II. What is due to Antiquity and what is true Antiquity We heartily embrace that saying §. 2. Quod antiquissimuÌ„ est verissimum That which is first is most true because true Antiquity is alwayes a friend to Truth and though all that is old be not good sin and Satan are both very old yet every good way is old and therefore in every good old way we may safely walk We are not moved to hear men count and call good wayes new who knowes not that the Adversaries of true Doctrine have alwayes loaded it with this title (b) Nostra omnia ut peregrina nova condemnaÌ„t Juel Apol. Eccl. Anglic p. 114 115. All our doctrines are condemned to be new and strange It confirmes us to see the wayes of government to have the same lot So that the principle of Antiquity yields but a (c) Satis sciunt nihil istis nominibus poâ—ularius esse aut in vulgusgratius Idem pag. 116. vol. c8 popular and fallacious argument yet it being the first-borne of the Paper and the first weapon form'd against us we might say much to it but that we think of dispatch Jerome is condemned by one for desiring leave of Austine to erre with seven Fathers which he found of his opinion We dare not take nor are we willing to give the liberty as the Scripture saith (d) Luk. 17.32 Josh ch 9. Remember Lots wife so do we to the pretenders of antiquity Remember the Gibeonites Scripture-antiquity is venerable but if the antiquity which we call others to signifie but custome as may be guest by some passages viz. what is settled by custome line 5. of the Paper we may be bold to say of such antiquity that in most things it is vetustas erroris the age of errour (e) Prov. 16.31 Ch. 20.29 The gray haires of opinions and practices are then beauty and a crowne when found in the way of truth and righteousnesse For matter of doctrine it must be spoken with thankfulnesse that long hath the light thereof filled our Horizon But the light of Discipline was not so forward and successeful Truths of this nature were a long while held by some men in (f) Rom. 1.18 unrighteousnesse corruptions in worship continued when corruptions in doctrine were generally decryed Now because the Sun shines not out till twelve Si ordo in DominicaÌ„ coenâ observandus Apostolorum praecepto definitus sit illi adhaerescendum quem Apostolica Scripta docent non quem sequiora secula introduxêre Spanhem dub Evan. Part. 3. p. 237. shall we say it riseth but then or not at foure Was America a second or new creation because found out but of late The present light of government contended for is elder then the former customes of our predecessours If any man can prove it younger then the Scriptures we will soon cast it out as an untimely birth we think it unreasonable and unsafe to look only on the customes and practices of the next ages before us while we are sure that they for a long time worshipped God impurely not doing as it was written (g) Josh 1.8 We may shut up this onely minding the lovers of truth that they be not frighted with a notion of novelty from a more excellent way (h) Mat. 5 47 1 Cor. 12.31 this being certaine that while we agree with the Word we never check with true Anquity SECT III. Unsatisfactory to many good moderate and rational men § 3 That which satisfies one good man may satisfie all when inform'd they having one and the same Spirit within and rule without Of all men we would study to satisfie good men It is possible some such may be unsatisfied with our way the time is not yet come Zach. 14.9 which will unite the mindes of Gods people till then differences in judgement will continue but without breach of affections if we do well We do not condemne all that differ from us in these outward things which may for a time be hid where Jesus Christ is revealed in most saving truths It is acknowledged that there are many learned and eminent men in parts and places not closing with us some of which we must think godly there are many no lesse godly unsatisfied but it is upon another account As others censure us for going too far those for not going far enough in our separation but as these last are above us so are they more against our opponents To speak freely who are foremost in opposition to us they are the most carnal and profane in the Countrey the scumme of whose choler we often see and hear these measurinp us by a fleshly line finde our work defective their own large principles not being able to bear the strictnesse of the Word SECT IV. Not grounded on the practice of the Primitive Church § 4 This is the great thing in question and subject matter of this congresse and therfore not to be begg'd in the entrance We make the Word our Antiquity as before and that which is so new as to have footing only on mens intentions and examples we reject as not old enough to be called truth We are contented Ifa 8.20 and desire it may be sealed on both sides that
come together 2. What shall become of their calling 3. What time of preparation This often receiving touches not us but checks those that while they dislike us do content themselves with receiving it once or twice a yeare if they make it not an Easter-formality alone 2. What if they received at fifteen or sixteen years old so they be godly young ones we see no fault in that neither we have had some taken in among us about that age 3. Suppose it were decreed that all present at the Word should communicate this might well be if such as were under censure or obnoxious to it were excepted We also beleeve that such as belong to a reformed and orderly Church cannot without offence unlesse the cause be shewn go away from the Eucharist having been present at the Word when it is administred All this while these men are no enemies to Antiquity While we are considering these authorities we see more confusion then variety How agrees that note upon the Margent of the Canons In old time all did communicate yea all that hear the Word by the appointment of the Councel of Antioch and no difference between presence at the Churches prayers and at her breaking of bread This was in old time and truly unlesse the thimes were holier then ours now are they were old dark times when such things were practised Thus the former authorities But the following testimonies remember of some restraint upon that Ordinance which is the true account of Antiquity as is confessed in the Paper and hath been demonstrated by us It is as cleare as the light at noon-day that all under the Word were not suffered to come to the Lords Table though this be the minde and desire of most in those dayes and that which commonly lies in the deck where examination and such like distinguishing courses were opposed Mr. Ph. Goodwin All to the Sacrament being as a godly man speaks the great Goliah of these dayes with whom the little Davids of this age are encountring Amesius in medulla Th. p. 288 289. As little weight has that testimony which allows no cause of suspension from the Communion lesse then that which deserves excommunication whereas the Paper makes the excommunicate but one of those sorts of the excluded Antiquity hath distinguished between suspension and excommunication which are now termed the greater and the lesser excommunication We come now to give an account of our regard of the Schoolmen and of their respect to us in the present debate We shall desire those that have them to consult them upon the third part of Thomas Aquinas and to bring us word whether they don ot put it into the hands of Ministers to deny the Sacrament unto all such as they do judge to be scandalous sinners or unworthy persons We have given a taste of the words of one of these This dispensation or denial of the Sacrament Haec dispensatio vel negatio Sacramenti non est consideranda ut actio judicialis c. is not to be considered as a judicial or penal act but as a prudent and faithful administring and therefore depends not upon witnesses and proofs but only upon that judgement and knowledge which in a prudent existimation by occurrent circumstances is judged sufficient that without any offence the Sacrament may be and ought to be denied see the Schools say so much Suarez par 3. Tho tom 3. disp 6 7. Sect. 3 p. 856. that they say more then we would have them that whole Section and all the Sections of that disputation tend to the same purpose The Pastor must more regard the reverence or dignity of the Sacrament then the right of the sinner In the sixth Section are these words A violent suspicion is enough to deny the Sacrament Ib. Sect. 6 p. 863. according to the common opinion of Divines Now to prove from the Schoolmen and Casuists that all but the scandalous were admitted or that secret sinners are not to be kept off is to prove nothing at all Greg. Mag. Epist lib. 2. cap. 66. for we sinde that only such ought to be excluded as are some way scandalous If it be manifest to our knowledge of any man that he is guilty of some ungracious fault let him by our authority be deprived of the communion of Christs body and blood It is a sad charge which closes these authorities but being misapplied it troubles not us much we leave it to the Reader to judge whether there be not more conformity between us and Antiquity then our Adversaries can make good of their practice while they make no separation and set no bounds or fence against profaners Who they be that are so careful to repell and exclude men as the Ancients were to bring them to the Sacrament we know not Nor will we too hastily resolve where that stigme of Chrysostome being so foule should rest a man may see with halfe an eye where the Paper would fix it nay where it doth but no matter harder words then these must the servants of Christ bear with joy With more truth and candor may it be laid at their doors that are more careful and forward to have men partake then to have them worthy partakers as many are this was not Chrysostomes minde we have cause to blesse God for the comfort he hath given us in our weak endeavours to preserve the dignity of his Ordinance Nor have we the least touch of guilt as to our excluding some many are worthily excluded some stand off and exclude themselves upon some poore pretences We shall not beare their guilt at the last day It is not much what men think mans judgement is much easier borne then Gods There is yet one thing unanswered in this Section which we are requested to consider It is Whether it be not as necessary to examine men before they hear the Word See Ursini Cateche à Pareo illust p. 531. See Evang com p. 178. See Gillespy Aarons Rod. p. 489. Canes quidem quibus sanctum non est dandum porci ante quos margaritae non suntt abjiciendae Mat. 7.6 ab ista sacra mensa abigantur At in quibus seriae poenitentiae signa deprebenduntur illi non diuâ—urnis remoris c. Harm Evang. Ger. fol. cap. 66. p. 941. as before the holy Supper becanse the Word hath the savour of death to some and that Scripture Cast not your pearles before swine is meant of hearing the Word It seemes to us to be below reason to see no difference between other Ordinances and the Lords Supper as to mat-of examination Those words Cast not your pearls c. may extend to hearers of the Word this is not denied but where one applies it so many do apply it to the Communion So by Alexander Halensis and others of note Who knows not that distinction between a converting and confirming Ordinance Some indeed have contested against this difference but with slender