the Church and Covenant in which and indeed God himself to whom he is borne as to his earthly parent 4. Therefore the children are said to be holy themselves as well as their parents 1 Cor. 7. 14. that is federally and that which is a reason of this foederal holinesse is equally a reason of their foederal faith 5. Indeed nor we nor our children have any right in Abrahams Covenant but as we and they are Abrahams children he is the great root and we and ours branches upon him now none are Abrahams children but beleevers he is the father of the faithful therefore our children being children of Abraham are beleevers as we are 6. Therefore children may be known as Christ himself intimates to believe in his Name i. e. by their being born within the Church Mat. 18. 6 7. or else they could not be received or offended as such as Christ supposeth 7. Lastly none but an Anabaptist will deny our children to be both of the Church and the subject of their own Church-membership and therefore to be sealed such in themselves and not onely in their parent by baptisme and consequently the Camero distinguisheth of real holinesse one sort consists in the bare relation of the person c. as Mr. Blake notes Seals 150 subjects of their own faith seeing baptism is also a seal of the righteousness of faith 2. Neither let any reply that this is not a real because it is a relatiue faith for even therefore it is real real being opposed here to that which is either false or not at all and not unto relative is not a childe a son really because relatively 2. That must needs be real in it self which hath real effects but this relative faith hath real effects hereby we are borne to God and Tametsi relatio est Ens debilis entitatis tamen est magnae efficaciae in the Covenant hereby we have a right to baptisme and all other Ordinances so far as we are capable of them being members of the visible Church and body of Christ and all these really and truely so 3. Now that this foederal faith differs from that which justifieth The Church in dispensing looketh into visibility of interest in the Covenant to guide her nor is the saving interest of the persons her rule c. Cobbet cited by Blake Seals p. 124. and saveth which is necessarily a quality of the person so justified or saved or at least that we need not respect the saving grace of the childe whom upon this foederal and relative consideration we are about to receive and admit to Baptisme I think none but an Anabaptist will stick to question 2. Habitual or qualitative faith may be considered also to be a true faith when not saving both as it is an historical and as it is a temporary faith as Divines distinguish Both which viz. the historical and temporary faith are distinguished from justifying and saving faith generally by most Protestant Assensus ille generalis quem poutisicii fidem statuunt non est fides i. e. justificans quia ipsis fatentibus potest esse sine ulla vita Am. Med. p 8 Virtutis activae quantitas ex quantitatis effectu cognosci debet Trel Inst Theol. p. 114 Divines yea those which hold as the Papists generally do that historical faith doth justifie even they do yet grant that there is an historical faith in some degree and acts thereof that is not saving which is most apparent in the other viz. temporary faith which is doubtlesse a higher degree of faith if there be a difference and evidently includes a dogmatical faith within it for this being but temporary cannot be saving Now that both these are real though not saving appears by the truth of their effects an Historical faith doth generally produce a temporary faith wherein there is still more or lesse of an Applicative faith though never so much as a justifying faith Sometimetimes this temporary faith sheweth it self by a strong application bringing its subject truely to answer though Efficacitas vocationis est interna cum tanguntur intellectus voluntas Tre. Inst 114. Ex modo vocandi non ex effectu vocationis Inst Theol. but in part the call of God which renders him really though but commonly called yet not outwardly but in a very deep measure inwardly called for as Trelcatius hath most accurately noted this common calling is termed external onely with respect to the manner of calling and not with respect to the effect of the call this common call being as truely though not so throughly an inward call as that which is saving for it reacheth the minde and produceth its change truely there by bringing it to see danger and vanitie in the wayes of sinne and to judge the wayes of grace and holinesse better and safer it toucheth and turneth the will also to perfer and choose and accordingly to apply it self to the true Religion it unlocks interrupts and partially awakens the deepest part and secretest closet of the soul the conscience by convincing it of sinne and the wrath and terrours of the Lord accompanying sin by perswading it of a necessity of repentance unto life of beleeving to the saving of the soul of mortification of sinne and of becoming a new creature by letting in the flashes of hell for duties omitted and evils practiced and allowed against light and truth imprisoned this makes a change and disturbance in the passions quencheth love to the world breaketh or at least disorders and shakes the quiet hope joy and delight in sinne c. and on the other side draweth it into a good compliance with better ways makes it to attend on the word gladly to receive it with joy to yeeld some outward conformity to the will of God and even to taste of the powers of the world to come and not onely to deserve the title of beleever but even of one sanctified with the blood of the Covenant and yet all the while but such as is but for a while and therefore not justifying or saving faith as sadly appears Heb. 6. and Heb. 10. Therefore is but deservedly stiled by Matthew and Mark 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 temporary Object I cannot foresee what can possibly interrupt us by way of objection here unlesse it be said that real faith is taken aequivocè and though an historical and temporary faith are real in their kinde yet is not these but a justifying and saving faith which is to be understood in the definition when the Church is defined societ as fidelium Answ But even this was prevented for though Ames doth evidently mean a faith which justifieth or saveth yet it hath appeared the Scripture doth not in the former instances wherein persons that are evidently denied to have this justifying saving faith are yet as evidently allowed to have real faith and that such as interests in visible Church-membership 1. None according to Scripture are denyed to be
he giveth this in charge at the privy sessions that a man should examine himselfe and so eat and so drink Quest 2. But then in what court is this trial to passe Answ I conceive that self-examination and self-judging v. 31. can passe no where but in the conscience therefore I conclude that a mans own conscience is not onely the party witnesse and judge but the very court also wherein this trial the issue of this trial onely passeth Grotius thinketh this place may not unfitly be expounded of the publick Church censures and consequently maketh the Church the Court wherein this trial and judging is to be made but then I think the command would rather have been to examine and judge others then our selves It is true the Epistle is sent to the whole Church yet may not he that sent it speak therein of every one in particular and though the disorder were a general fault yet I conceive the disorder 1 Cor. 12. 27 Eph. 5. ult was not properly a Church-fault but rather the fault of the particular disorderly brethren and the connivance or non-punishing this disorder was rather a Church-fault It is also granted that this required a Church-redresse yet I humbly conceive this place giveth direction for a Church-reformation in calling every one to reforme one besides there is another salve provided for the sore and put into the hands of the ruling Church in chap. 5. 5 12. That the conscience and not the Church is the Court here intended for this great trial without taking any advantage from the necessity of self-examination in order to the worthy receiving this Sacrament the use of this one Text above all others to presse it and the general streame of Interpreters forcing it for us I shall briefly cleare it or at least labour so to do from the reason of the context and the Scripture-sense of the word in the Text. 1. For the context I can find nothing there but it is of a private nature and such as concerneth conscience and not the Church 1. Remembring Christ 2. Discerning the Lords body 3. Judging our selves Now in the last of these viz. judging our selves three special ends of self-examination seeme to be included and indeed they are expressed in the text Let a man examine himself 1. That he may judge himself and not that he may be judged of others 2. That he may escape the judgement of the Lord and not the judgement of the Church 3. That he may have private warrant from the Word of God in his own breast and not publick admission by the power of the Church to come to the Sacrament 't is not said so permit him or admit him to eat from the liberty the Church gives but so let him eat as his own single act from the liberty the Lord in his Word giveth him this indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth put the usual interpretation of the Text out of doubt with me especially after I had searcht a little after the usual signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of which I shall now give a briefe account with the favour and patience of my Reader 2. The word in the text is known to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which I humbly conceive never exceeds three steps of signification either in Scripture or profane authors viz. to try to judge upon trial to approve in judging 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is found sometimes I conceive to signifie onely a direct act to try examine by a searching into or a fixed considering of a thing thus the fire trieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 3. 1 Pet. 1. 7. 1 Thes 2. 4 Jer. 12. 3. 2 Cor. 8. 8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proprie est explorare c. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast proved or tried us Psalme 66. 10. but more plainly 1 John 4. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 try the spirits the meaning cannot be that they must judge them and approve them for the first intention of the duty was to discover such as were not to be approved as appears by the next words for there are many false prophets thus we must prove all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Thes 5. 21. and approve onely that which is good so the man Luk. 14. 19. went to try his Oxen properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 now in this sense none can doubt but a man is here bound to examine himself Secondly it sometimes steps into the Throne and passeth an higher act viz. to judge that which it hath tried to bring the Et a diversis aut contrariis discernere Leighs Crit. Sacr. in verbum trial to some issue and conclusion though it doth not necessarily inforce that the issue must be either to acquitting or condemning approving or disapproving the thing tried thus Luke 12. 56. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. rendred ye can discerne the face of the skie but how is it that ye cannot discerne this time now here is more then bare trial supposed for they examined the skie and said or thence concluded c. v. 54 55. and yet not so much as approbation they concluded that raine or heat would come not that either was good or bad much lesse that they were both good so 't is plainly applied by Christ in the next words why judge ye not what is right not what is good ver 57. In this sense I conceive we have the word againe Rom. 12. 2. Eph. 5. 10. Now in this sense I humbly conceive it is most properly to be taken in this 1 Cor. 11. 28. 1. Because many have right in the Supper that cannot approve themselves 2. None have right therein but such as do examine and judge themselves 3. Therefore the Apostle thus explaineth himself v. 31. let a man examine himself and so eat for if we judge our selves we shall not be judged of the Lord but more of this when I speak of the issue of this trial onely to prevent exception it may be noted that wicked men and hypocrites may try and finde themselves resolv'd sinners but not try and judge themselves they do not cannot dare not as Master Burges hath it upon the Of self judging pag. 26. place Thirdly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though not always yet very often riseth higher viz. to approve in judging or that which it trieth and judgeth thus in a great many Scriptures Rom. 14 22 and 2. 18 and 1. 28. 1 Cor. 16. 3. 2 Cor. 8. 22. Phil. 1. 10. 1 Tim. 3. 10. 1 Thes 2. 4. in all which places I cannot see how it can be otherwise understood yet note that in all these places the same person is both the examiner and the approver so that if this 1 Cor. 11. 28. should bear this sense of the word it would be onely this that a man must examine and approve of himself and not approve himself to another and so eat yet I must subjoyne this exception here
or actual right to be admitted by the Church to the Lords Supper but may and in some cases ought to he debarred thetefrom First that every person lawfully baptized hath a right to the Lords Supper appears from precept promise and ptecedent in Scripture and Reason grounded upon or drawn from Scripture 1. Those whom Christ commands to celebrate his Supper have certainly some kind of right so to do fot what better right or Reas 1 from the command Debitum agendi debitum habendi warrant can we have to do any thing or receive any thing then our Masters command Thus duties and priviledges are inseparable what God commands is both These things I command for your own good and if we must do what God commands as our duty then we may do what God commands as our tight and priviledge But now God commands every disciple and lawfully baptized person to receive the Supper and to do all that Christ hath commanded his Church Do this in remembrance of me Teach them to observe and do whatsoever I command you This will not conclude that every Church-member must receive the Supper without any further consideration This hath been and may be further cleared for this command is but mediate and consequently gives but a mediate obligation to such as cannot and a mediate right to such as can and do not examine themselves yet it is a right though but remote or mediate and it is an obligation though it be conditional seeing the condition is commanded also and though the condition of this obligation be such as we before have heard 2. God hath conveyed and granted all Covenant-priviledges from the promise Reas 2 and consequently this of the Supper to all that are taken into and sealed in Covenant else why are we taken into Covenant if not to enjoy the priviledges of the Covenant yea what is the object of our right by Covenant but the priviledges of the Covenant Therefore the Covenant still runs thus I will be thy God and I will give thee c. yea can we have a right in God the greater and not in the Ordinances of God which is the lesse qui habet habentem omnia habet omnia how shall he not with him give us all things and with a right in him give us a right in all things I grant the Covenant is but a conditional Covenant and therefore a right unto the priviledges thereof is but a conditional right But now though differences rise high about the way and terms of being in covenant yet al agree that Church-membership discipleship and lawful baptism are of equal latitude with being in covenant Therefore wherever God begins with I will be thy God it necessarily follows and thou shalt be my people and wherever God ownes a people to be his is to be his Covenant-people 3. Those whom the Scripture admits to actual possession from example Reas 3 without requiring any new evidence or title have a plain and evident right to the Supper without any new evidence or title This cannot be denied because we have no other rule to judge of persons right to the Supper but the Scripture and because that would not admit to possession such as have no right unto it But now we finde Acts 2. 41 42. the Scripture admitteth persons baptized putting no barre by ignorance or scandal against themselves immediately without requiring any new evidence or title of them to actual communion with the Church in doctrine fellowship breaking of bread and prayers viz. in all Gospel-worship 4. A baptized Church-member stands not at the same distance from Scripture-ground Reas 4 from the Supper with persons that are neither Church-members nor baptized for he is visibly at least drawn out of that state of distance and being afarre off wherein the world of Infidels lies and is in Scripture acknowledged to be made nigh in opposition to Infidels Gentiles and those without Eph. 2. 11 12 Therefore a baptized Church-member must needs be granted to have some kinde of right to all Ordinances and consequently to the Supper for though there be a latitude in right yet there is no medium betwixt est and non est right and no right And if the baptized be nearer in right to all Ordinances then an Infidel he hath some kinde or degree of right thereunto not to be questioned if he be not ar the same distance with such as have no right he must needs have some kinde of right He that is not so far off from the Supper is nearer to it and he that is nearer to the Supper is nearer only in a way of right for there is no proceeding towards a legal possession but by a line of right Digression 4. The Grounds of the Churches power to deny the Supper to some Church-members materially considered Though every person lawfully baptized hath some kinde of right to the Lords Supper yet the Church hath power to withhold the present use thereof from some persons lawfully baptized The truth of this Proposition is generally allowed even in the granting 1. That children are lawfully baptized 2. That children are not to receive or not to be admitted to the Lords Supper I shall rather therefore spend this digression in digging for or fixing the grounds of this truth according to Scripture Which Grounds may be aptly considered Materially Formally The material Grounds are the objects about which this power of denying the Sacrament is exercised the Matter for which persons though baptized are to be denied the Supper or the grounds of denying the same to such persons The formal grounds are the grounds of the power it selfe by which the Church denieth the Sacrameâ—t to such the grounds on which this authority of the Church is built So that the present discourse is visibly engaged upon these two questions Quest 1. What are the just and lawful causes for which the Church may deny the Sacrament to baptized persons Quest. 2. On what is this power of the Church to deny the Sacrament upon such causes fixed or whence is it taken or derived Quest 1. First then what are the just and lawful causes of denying the Sacrament to baptized persons I answer that these causes are either privative viz. the want of some necessary qualifications conditional to this Communion or positive viz. some apparent ill quality or blemish for which a person though baptized ought to be debarred from this Communion the first is more eminently noted in 1 Cor. 11. and the latter in 1 Cor. 5. the first may be termed unworthinesse 1 Cor. 11. 29. the latter wickednesse or scandal 1 Cor. 5. ult persons under the first of these may be thought to be unfit and to be kept off upon principles of care and merciful caution persons under the latter may be thought to be und eserving and to be cast out upon principles of Justice The first are therefore rather not to be admitted ratione cautelae whose suspension called
same ground viz. without a censure may it not Answ I must have leave to speak my minde and to say it doth not follow indeed there seemes to be the same reason for both had not God in Scripture otherwise disposed I affirme that persons found ignorant may be deniedt his communion without a Church censure upon the foresaid grounds and I grant that so also might the scandalous but that God hath provided a heavier punishment for them Mat. 18. 17. 1 Cor. 5. by the censure of the Church If it be Gods will that scandalous persons must be excommunicated and thus denied this Sacrament what are our reasons to the contrary Therefore the consideration of such as will not examine themselves as appeareth by their obstinacy in scandal is to be referred to the next head viz. of censure and the case of ignorance alone is to be tried here Quest 4. But who are those that appear by ignorance not able to examine themselves Answ Certainly not onely children fools and madmen nor these properly indeed these are reduced under the rank of the ignorant but even thereby 't is evident that ignorance is more properly attributed to persons of years and in the use of reason then unto these However children c. are debarred quia ignorant the ignorant as such and not as children or as in any other consideration are immediately incapable of performing the condition of self-examination and therefore as such are not to be admitted and 't is all as proper to say that growns affectedly ignorant persons cannot examine themselves as children fools if we know they cannot by reason of ignorance The duty to be performed is such as necessarily requireth knowledge and where there is want of knowledge whether naturally or morally there we are sure the condition of right is wanting and consequently admission is to be denied when all is done This Text is conditional or not if not then none for want of self-examination are to be suspended no not so much as children c. but if then all that appear not to be able to examine themselves are to be suspended equally with them and I despair of seeing any reason to the contrary for if persons quia non-self-examining are forbidden then all persons non-self-examining are forbidden and consequently all ignorant persons whatsoever Quest 5. But what degree of ignorance is sufficient to ground suspension upon Answ This must be left in the hands of prudence and charity but it may be measured by its influence upon this duty of self-examination if a person hath not so much knowledge as in any good measure to see his sinnes and to discerne the Lords body aright in the Sacrament of which he is to examine himselfe this is a sufficient â—ause of denying the Sacrament to such a person in my opinion Digression 5. The grounds of denying the Sacrament to some Church-members formally considered We have last considered the Object about which this is conversant or to be exercised we proceed to the ground or principle of it formally considered the authority whence it is derived 1. Negatively 2. Positively The power of the Church to keep back the ignorant from the The ground of denying the Sacrament negatively considered 1. Not Reason Lords Table is not founded in reason as if because that through ignorance men have no rational capacity of improving this Sacrament therefore reason discovering this should warrant the Church in denying the Sacrament to them this is but a being wiser for God then he is for himself 't is but bad reasoning against Gods Will if God will have such in Covenant as cannot express consent and such sealed in Covenant as in reason cannot improve it what is that to us God may do what he will with his own this would reason children out of the Church and Covenant out of Baptisme and Circumcision as well as the Supper who are all as capable of acting at a few years old in eating and drinking bread and wine as of suffering at a few dayes old in Circumcision or Baptisme or in their Church and Covenant-relation as soon as they are borne and as able to improve that as these 2. Neither is this power grounded in prudence or a prudential Nor prudence care and caution for the good of our peoples soules who not discerning the Lords body may eat and drink judgement to themselves prudence is a good assistant but a bad principle of Church power Interest in priviledges especiully this of the Supper falls under the head of spiritual property and right which prudence serveth well to discerne but not to make or alter prudence ought indeed to labour to the utmost that persons come not to the Supper unworthily but doubtlesse she goeth beyond her laste if she once ventures to deny those whom God doth not or whom he doth deny if she hath no call thereunto matters of property are matters of necessity and justice as before but prudence hath to do onely with things in themselves indifferent 3. Neither is mutual consent in ecclesia consederata by a Nor mutual confederation or consent Church-Covenant a sufficient ground of thâ—s power as if because a company of people do agree together not to give the Sacrament to the ignorant c. therefore they may deny it to such 't is known that upon this ground a learned man of late hath L. M. fixed all Church-power but I verily beleeve that the confederated Churches dare not trust themselves upon this foundation or venture their power or government to stand or fall upon this bottome Doubtlesse mutual consent is of great power in all societies and may dispose even of all indifferent things for order and decency in Christian societies or Churches but are denying Sacracraments casting out Churches c. things indifferent The persons under Church power are allowed this dommunion in the Word of God or not if they be allowed it by the word how can mutual consent warrant the Church to disallow it if not then it is determined before by the word that such persons should not be admitted that wicked persons should be put away from among us and then the power in the Church to do this is plainly derived thence I mean from those Scriptures and not from mutual consent though this be very useful quoad exercitium for the putting of this power in execution according to those Scriptures To me this seems nothing but a pretty device to make the confederated Churches fall to the ground between two extreams They have hitherto pleaded much for Scripture for every circumstance of Church-government but thus they should stride too large from hence upon the sole ground of prudence and mutual consent for the very substance of it as if the former Basis would bear neither any longer 4. Neither is this power grounded on Mat. 7. 6. or such like Scriptures for we here treat of that power to suspend such persons as are not censured but dogs and swine
assigned by us in our Answ agreement of this our desire 1. That we might the better understand In our Agreement the state of our flocks 2. And be the better enabled to edifie the same 3. That we might discerne such as are fit from such as are unworthy of this holy Communion in point of knowledge 4. That we might be freest from offence in such our proceedings The third of these reasons doth quit from suspecting all of ignorance for it supposeth some to be worthy in point of knowledge though others not and in the last reason we intimate this way of conference to be the best and most inoffensive way of putting the difference as doubtlesse it is where prejudice rules not but now are there not two other reasons sufficient to warrant our desire of conference with the rest of our people though not suspected of ignorance viz. our knowing their state and edifying their soules 't is one thing to require a conference or an account of knowledge as a necessary condition of admission to the Supper and another thing to desire it as a good and expedient mean of edification and in this sense I know none that in dispute will deny it though in practice many do In this sense the words of that worthy Gentleman last named are of much weight We do not saith he altogether dispute whether they may call men to examination as whether it be so necessary ratione medii so as that if they will not come under it they have power for that cause only to keep them from the Sacramâ—nt Mr. Morris p. 85 Such a conference as we desire is an evident mean of edification as it is a mean of informing the ignorant reproving and reforming the carnal and diâ—obedient quickning the carelesse and slothful comforting the sad strengthning the weak increasing knowledge grace peace settlement and love in all And that the Minister hath power to desire the practice of so happy a means is clearly manifest in the very nature and end of his office in his warrant to do all things to edifying in his duty if so it be or at least Apostolical practice in teaching from house to house and more especially his having power to catechize Gal. 6. 6. such as communicate to him of all good things where surely house-keepers and grown persons are not excluded But why then do we desire a conference with our people Obj. before their admission to the Supper rather then at any other time Such a conference for such serious ends is seldome unseasonable Answ but especially before the administration of the Supper Because 1. This is a more weighty and momentous period of our Christian-Profession and hath more danger and comfort attending it 2. Therefore the people have more need of assistance for their due preparation of which this conference is an especial mean 3. Besides now the submission of the better sort will be seasonably exemplary to draw on the ignorant to this means of their instruction and preparation or else detection and suspension But then why do you not conferre with the people Obj. before every particular administration of the Sacrament Because our great end of desiring a conference with the more knowing is attained by their yielding first to confer viz. the Answ drawing others on that are more suspicious by their example But 2. For such as are found ignorant we do desire to confer with them not only before every Sacrament but at other times even until they are better instructed and prepared 3. But in general the reason is because we have laine long in some disorder and confusion and we would endeavour in some measure for a Reformation who have some hopes that a labouring to fit our people for a worthy receiving of this solemn Supper may have a general influence upon their lives and conversation and that if they be once prepared aright for it we have no reason to draw them back under new suspicious without new grounds of ignorance or unworthinesse But a calling all to trial because some are suspected is as if Obj. because some are suspected of Felony we should bring all to the barre Answ Not so neither really or seemingly if we publish as I suppose we do that we desire a conference with all not as if all were suspected to be unworthy but for the other ends before specified and without which indeed I see not how we can attaine a conference with almost any that are truely suspitious Now let me with all meeknesse and in the Name of Jesus Christ beg my brethren that oppose us herein to consider what a hard burden they lay upon us while they tye us to conferre onely with such as lie under suspition of ignorance 1. We can do nothing by force or without our peoples consent then it is most likely that if many be excused the rest will think and plead Why may not they be excused as well as these 2. The Minister must passe a judgement who are suspitious before he try them and how that will relish I leave to be seriously considered 3. Such as are first suspected and upon tryal found to be knowing will in likelihood hold themselves much wronged 1. Yet I grant that had we a power to assist us and to compel all that are suspected we should not need to presse a conference to this end of discovering the ignorant any further or so generally at least 2. Further I humbly crave leave to offer that could we be secured of any other likely way of bringing the suspected to tryal we would no longer presse this as a meane thereof 3. 'T is well known to many that where conscience is seriously pleaded against it as sometimes hath been we are here agreed to hold communion with such as are not suspected though refusing to confer with us upon the terms aforesaid or in order to admission to the Sacrament 4. Yea lastly if we should at length with tears in our eyes be made to see that this urging our people unsuspected to this conference or examination is likely to provoke them to Schisme or to incurre any other great inconveniency or hazard to the Church which the good Lord prevent I hope both my selfe and brethren would as readily lay it aside as we have eagerly either indeed or in others opinion taken it up Thus let us be beleeved to presse a general conference with our people onely as a point of great conveniency as none can doubt it is and not of necessity much lesse absolute as we do not affirme but indeed denie it to be Object But why then do you deny the Sacrament to those that do not submit to this conference with you though they be not suspected of ignorance by you Answ The true reason hereof I presume is because we take our selves to have the care of all the flock as well as of particular sheep and to be obliged to do all things to the edification of the whole as
handsome remain successeless Here we may see with tears in our eyes and pity and sorrow in our hearts the blessed childe of Reformation stick notwithstanding all our care pains and diligence for strict admissions to the Sacraments or the hot separations of others from our Churches Yet let me not be mistaken I know we ought to proceed in censure according to rule in fit season not when it is like to do no good in due measure not publikely when the fault is private in a right manner with shew of love and prudence and by a person that is likeliest to prevail if the Lord will And lastly we are not to proceed to excommunication as before was noted until obstinacy appear after admonition yet though it must be done fitly it must be done though all the circumstances must be heeded the substance may not be sleighted though there must be a right object place time measure manner and person observed as near as we can in doing the duty yet it is still in it self a duty and to be undertaken by us though it seem grievous 'T is sad to observe how froward the spirits of most are unto a right execution of this great duty which I must have leave to note in a few particulars 1. There are some that hold themselves obliged to admonish Some will admonish the Communicants only such only as are fellow-communicants with them at the Lords Table and this we have cause to bewail as a general errour though a very great one Are not the rest of the Congregation brethren and within and Church-members as well as the Communicants do their prejudices and surmizes against the proceedings about admission which hinders their present communion or their scandalous conversation destroy their Church-relation and cut off their brotherhood yea this Ordinance of brotherly admonition the very excommunicate have interest in account him not as an enemy but admonish him as a brother 2. Others there are that though they do sometimes in a cold Some admonish but look not after the issue Mat. 18. 15 and carelesse manner tell a brother of his fault yet they look not after the issue they go no further in the way of Christ then this one step whereas they are charged to expect repentance or else to proceed with a further application towards excommunication Here also we might sit down and weep this is the great Remora of Reformation on the peoples part and their general and deep guilt for my part I cannot see any ground to hope for any considerable suecesse of discipline until this plain and weighty duty be wisely seriously and resolvedly undertaken by our people and chearfully and faithfully gone through withal For if that famous text Mat. 18. 15 16. were but once suffered to write it selfe in its power upon our hearts we should be fully satisfied that all the work of Discipline and Church-Reformation doth not lie upon the Ministers hands 3. Above all those of the people must needs be blamed that Some expect the Minister should do all and separate for that which is their own fault are either departed already or are still threatning to separate from us because many of our members are scandalous Alas that such would look throughout the Bible and see that the scandal of the brethren is no just ground of separation Besides the true reason why our members are so scandalous is their own neglect of this duty of Admonition which ought to precede their excommunication Had such first observed their duty according to the degrees of it enjoyned by Christ and brought the businesse to the hearing of the Church or but their Minister and then such admonished-scandalous-obstinate persons had been cherished and indulged and his good and regular endeavours discountenanc't there had been some cause indeed to complain though not to depart but alas the world knows the matter is otherwise Such persons generally first neglect their own duty of admonition and then unreasonably clamour against their Minister for either not doing their duty for them or for suffering that which he cannot help and then labour to set all on fire and run away I had now ended but that me thinks I hear the people murmure and some of my brethren in the Ministry object against what hath now been urged The people I know are apt to say What must we admonish Obj. all that are scandalous why this is to bring the world about our ears Besides many are dogs and swine and we must not cast Mat. 7. 6. our pearls before swine nor give holy reproof unto dogs But such may be easily answered though hardly satisfied Let us do our duty and though the heavens fall we shall catch no harme who is he that shall harme you if ye be followers of that which is good How safe is that soul that commits it selfe in well-doing into the hands of a faithful Creator how happy is he whom when the great Master cometh he shall finde so doing in the midst of a people so carelesse of this great duty Again how do we know our brethren to be dogs and swine before we have tried and found them such by their evil entertainment of the pearle of admonition and the holy thing of reproof but suppose the worse thy labour of duty to Christ and love to thy brother is not wholly lost for thou hast prepared him for a further Ordinance appointed by Christ for his repentance recovery and salvation viz. the admonition of the Church and Excommunication That which some of my brethren are apt to say me thinks is Obj. this That the Censures so much pressed seems contrary to the general practice of the Ministers who only suspend the scandalous from the Supper of the Lord and do not excommunicate any True I choose rather to terme this censure excommunication Answ or a rejecting and casting out but for no other reason but because thus it seemeth more warrantable from Scripture 2. Because the true meaning of the word Suspension is in controversie And 3. This term of suspension in this sense seemeth offensive to some brethren And I intend it in no other sense then Amesius doth upon the head of Ecclesiastical discipline where lie purposely treats of excommunication and calleth Suspension from the Supper c. Excommunicatio minor The truth is that which I have so much pressed under the name of Excommunication is no other thing then that which other brethren call suspension And provided that this suspension be intended and regularly proceeded unto as a Church-censure distinct from the suspension of the ignorant which is no censure and which we have debated before Me thinks this might at least for the present suffice us Considering 1. That all do maintain without difference that uspension from the Supper is a necessary and main part of the greater excommunication grounded on all those Scriptures that warrant that greater censure 'T is therfore also called Excommunicatiominor as before as the first