practise of the Greek Churches urged I say what is that to us when it is not agreeable to the practise of the first Apostolicall Church of Christ For upon the like ground on which they made four degrees of excommunication they might have brought in ten And therefore not so much their practise as the ground thereof is to be regarded in this point But then the Doctor addes That if this admitting of the excommunicated to be present at all ordinances be an error it is out of indulgence and an errour on the right hand for whereas he excludes from one ordinance he might exclude from all according to Mr. H. tenent c. 1. To this I answer right hand errours are evill as well as left and to be taken heed of and therefore not to be pleaded for but to be reformed 2. Suspension from the Sacrament only is no legall censure 1. Because it hath no ground nor footing in the Word 2. Because it is the same with excommunication according to the Doctors own principles and practise For he allowes presence at all the ordinances in the Church in both and his proceedings in order to both are the same And he and the rest of his opinion and way not coming up to the true nature of Church censures do as much as in them lies hinder the end of censures which is that the persons censured may either be ashamed and penitent and so return to Christian obedience or else renounce their profession and turn Apostates Thus I humbly conceive Mr. H. tenent is no bloudy tenent but a most mercifull way and means set up in the Church and left to be used as the last remedy for the cure of the most desperate souls And not to use this remedy according to its nature and true intent of Christ therein is to deprive the obstinate offendor of the only means left of his amendment and salvation and so is indeed far from being an errour on the right hand And yet by the way to expresse my thoughts a little further I hold that all unnecessarily friendly familiarity with scandalous disorderly brethren that sin out of wilfulnesse whether they be under Church induigence triall or censure is to be declined according to that 1 Cor. 5.10 11. which sense I humbly conceive comes neerer the meaning of the place then to understand it of or to inferre therefrom a suspension from the Sacrament The last thing that I shall speak to is the Doctors exceptions against some of Mr. H. quotations of Scripture concerning which I say let him but allow Mr. H. the same liberty he takes himself in some of his own quotations and then he will have little cause to finde fault for his impertinent allegations of Scripture I have given account of some of the Doctors already I shall here take notice of two or three more 1. He urges many texts of Scripture to prove that some in the Old Testament were debarred the priviledges of worship for morall uncleannesse but his proofs in that fal short of what they are brought to prove being in cases that will not serve his turn For such persons in the Jewish Church came under the censure of the Judicial Laws which were very severe against such offenders and there is nothing exprest in Moses or the Prophets that I know of in reference to excommunication And in that Church the porters charge concerning uncleannesse is to be understood of ceremoniall and Gentile uncleannesse Again for that Tit. 1.15 brought by the Doctor to prove that some in the Church not excommunicated were unclean I deny that those the Apostle there speaks of were of the Christian Church Let him consult with the tenth verse and he may easily see the Apostle means those vain talkers and deceivers that were especially of the circumcision they professe they know God as other unbeleeving Jewes did but in their works they deny him being abominable and disobedient and to every good work reprobate vers 16. They were either such as never were of the Christian Church or if they were once of it yet now were revolted and become Apostates by their horrid opinions and abominable impieties And then what is this to members of a Christian Church professing Christianity Again for Church examination in order to the Sacrament the Doctor alledges 1 Pet. 3.15 Be ready alway to give an answer to every man that asketh you a reason of the hope that is in you with meeknesse and fear having a good conscience c. The scope of the place is to shew what a Christians duty is when they are apprehended and under the terrour of persecuting adversaries which duty is to be so far from being affrighted from their Christian profession that in such case they should be alwaies ready to give a reason of the hope that is in them with meeknesse and fear c. And the Apostle urges them to this duty of constancy from a great incouragement If you suffer for righteousnesse sake happy are ye vers 14. Now how impertinent is this place for Church examination or examination by the Pastour or Elders before admittance to the Sacrament If such kinde of proofs be sufficient to warrant that practise of examination and suspension from the ordinance for neglect of it men may prove any thing they have a minde to and make every fancy of their own a necessary duty and so make void the necessary Lawes of God by their traditions I shal instance in one quotation more and then I have done and it is 2 Pet. 3.5 For this they are willingly ignorant of that by the Word of God the heavens were of old c. This the Doctor quotes to prove that grosse ignorance in Church members is a scandalous sin for which the Church may proceed to censure them and to suspend them from the Sacrament but sure this is not very pertinent to his purpose as will easily appear if he consult with the Context This second Epistle was written to stir up their pure mindes by way of remembrance that they might be mindfull of the words spoken before by the holy Prophets c. and to arme them against those Scoffers that should come in the last daies 2 Pet. 3.1 2 3. Knowing this first that there shall come in the last daies scoffers walking after their own lusts and saying Where is the promise of his coming c. Scoffers at the Promise which notes the highest degree of defection from and renouncing of piety so Psal 1.1 of the three degrees of ungodly men the scoffers or scorners is the last as being the worst And by these are meant such as fell off and joined their selves with the persecuting Jewes complying with them and falling into all the villany in the world exprest here by walking after their own lusts that is going on habitually as in a constant course doing whatsoever seemed right in their own eyes without any restraint of law of nature of Christ c. In the
pleading thy right during thy priviledge of positive Church membership And in the last place I shall in all humility offer a few words to the reverend Ministers of God as a means to quench the present flames that are in the Church of Christ in England First let me beseech you not to urge upon your people any practise under necessity of duties of worship either publique or private that is not evidently commanded or at least deducted from the clear and genuine sense of holy Scripture by necessary consequence Secondly labour so to agree among your selves in the main essentials of Doctrine Worship and Discipline that in every place there may be a preaching and holding forth of the same things in all Thirdly condescend to the meanest of your people with an equall respect in all your ministeriall administrations both publique and private that none may be discouraged nor any indulged in an evill way Fourthly be as watchfull of those that are inclined to an inordinate zeal in the smaller matters of Religion as of those that expresse but little zeal at all in Gods worship Fifthly allow the worst of your people the title of Christians beleevers members and allow them all other externall priviledges which of right are theirs in regard of their relative state as they are such yet deal faithfully with them as touching their reall state in order to their eternall weal or woe Sixthly decline as much as may be novelty and variety in profession catechismes and all essentials of publique worship that your people may more willingly adhere to you and give you the greater advantage to advance the Christian Religion among them Lastly What in you lies restore with the spirit of meeknesse in your private admonitions weak brethren that through infirmity fall do not exasperate any w th pulpit invections unlesse it be in case of known obstinacy But I shall leave all to your charitable construction and sober apprehension of what I do here offer to your consideration I am a poor worm and look to be despised for medling with things out of my spheare but I see it 's the common lot of the most learned in these times to be reproached and therefore I shall the better bear it though for this my vindicating of Mr. Humfrey from reproach I be the more reproached I am sorry his principles be not vindicated from the reverend Doctors exceptions and objections by a better pen then his Who is thy humble servant breathing after the simplicity of truth John Timson The Barre to free Admission to the LORDS SVPPER removed MEEting with a Book called A Barre to free Admission to the Sacrament of the Lords Supper written by Doctor Drake in answer to Mr. Humphrey and having diligently read both I finde that even good men are too apt to reprove one another in things controverted betwixt them which ought not so to be As for Mr. Humphreys vindication of free admission as he states bounds and handles it it seems to me more rationall and clear then to deserve so many harsh expressions from the reverend Doctor as he hath let slip whether in haste or more deliberately I leave to himself to consider Sure I am some words might better have been spared then so published in print to the world it being not yet determined whether Mr. Humphreys discourse be untrue or no though disputable with the Doctor it seems whether it be more full of words or untruthes which is very uncharitable and unbrotherly dealing but I forbear Both the reverend Doctor and Mr. Humprey are Gentlemen I am altogether unacquainted with whose gifts learned abilities I yet much reverence and wish this poor distracted Church may never want such officers to rule and feed her in the Lord as the meanest of them be It 's an unhappy controversie I confesse and little cause there is to take content in these debates yet as times are it hath need of scanning and sifting because much of the unity and welbeing of the nationall Church depends upon the right stating and clearing of this Question our doubts and scruples concerning the holy Supper having upon the matter unsetled all Some mistakes about admission thereto have run thousands into faction schisme and separation under a zeal of separating the Precious from the Vile of withholding the childrens bread from dogs of preserving the Ordinances pure c. The premises are good conducing much to reformation were they not misapplyed in respect of persons and in respect of the right way and means of putting them in execution as things now stand as I beleeve it will appear they are by this following discourse wherein I shall endevour to vindicate that little Tract of Mr. Humphrey from the Doctors unbrotherly dealing with him according to my measure and meannesse Not that I intend an orderly and exact reply to every particular which neither my capacity nor occasions of my laborious calling will bear but to undermine his chiefest strength passing by the rest And first of all for the Text which Mr. Humphrey delivers his discourse upon though he may be thought not so happy in his choice of it in order to what he insisteth on as having rather a sound then a true and full sense of the question and point concluded yet I doubt not but the discourse will as to the substance thereof be warranted by other Scriptures And for Judas his receiving or not receiving I look not upon it as clearly argumentative one way or other Neither do I think that first president without the supply of other Scriptures would make much for or against us in this matter they being Apostles only that then received whose office in the Church is now ceased In short I shall not go about to defend every quotation or assertion in Mr. H. Book nor to clear him from some inconsistences pointed out by the reverend Doctor it 's sufficient that he hath made good the main thing asserted namely That all Church members of years and under Church indulgence not rightly excommunicated may come freely to the Sacrament of the Lords Supper His free Admission is limited with exceptions of infants distracted the excommunicated and he might say the drunk Now the Doctor saith That by the same reason that he excepts these we may may except the grosly ignorant and scandalous in the Church Concerning which this twofold inquiry is made 1. Whether Church members of years having the exercise of reason being ignorant be as uncapable of the Sacrament as Infants or distraught 2. Whether scandalous members under Church indulgence may be equally debarred this Church priviledge with the regularly excommunicated To the former of these the Doctor saith That the grosly ignorant are as uncapable to examine themselves and discerne the Lords body as Infants and therefore as justly to be excepted against nay more because Infants and distraught may have the grace of the covenant really the other not To which I answer what the secret working of the
Spirit may be in such comes not within the Churches cognisance to inquire but what is agreeable to the revealed will of God and then if any of years being baptized professing the true religion be in the same incapacity as Infants or distracted it 's true there is the same exception against them otherwise not For mine own part I never knew any of years but could take and eat and drink of the consecrated signes reverently and orderly according to the institution as to the externals of that service which the state of Infants is uncapable of And mad men would indanger the abuse of the holy signes by their undecent and unreverent demeanour in those necessary acts of communion and worship And it must be granted that persons at years are not under that naturall incapacity that infants are in order to the outward form of worship Neither are Infants as such under the obligation of precepts of worship as grown persons in the Church are Nor can it be reasonably imagined that such a state of persons in the Church should be admitted actually to receive that in the discretion of the Church are no proper objects of Church censures in point of offending which grown persons in the Church are though never so ignorant And what though the Doctor say he can teach a childe of three or four years old as much or more then some of our people at years have learned all their life time A Parrat may be taught to speak words but can he make such children rationally understand what they are taught and exercise devotion from a principle of conscience in reference to religious worship as in charity we may hope of grown ones according to that little they know which may be conceived by their desires after it and their demeanour in the Sacramentall actions Moreover I doubt not but the Doctor or any other Minister of the Gospell may in a short time inform the ignorant among their people so as to make them capable of discerning the Lords body and to eat and drink lawfully in the Apostles sense though not in the sense I shall give account of hereafter All which being laid together I conceive that Church members of years most ignorant are not so uncapable of the Sacrament as Infants or mad men are and therefore the same or like ground of excepting against the one will not equally reach the other And then the Doctors often retorting Mr. H. exception doth rather discover weaknesse then adde any strength to the cause This to the first inquiry As for the other namely whether the scandalous members under Church indulgence may be equally debarred this Church priviledge with the regularly excommunicated I do not finde the Doctors judgement so expresly delivered but he seems to debar such from the Sacrament But sure to debar Church members scandalous their externall priviledge during Church indulgence and toleration they being under triall or otherwise is contrary to the judgement and practise of the independent Churches and seems irrationall and unjust to execute before a judiciall triall and sentence I confesse I am unsatisfied with their proceedings as Presbytered toward Church members of years admitted 1. They set up an Eldership whose office is very doubtfull too doubtfull to assume and exercise the keyes of Christs Kingdome especially where there is no association of Churches so that upon the matter the power of sentence is in the Pastour alone or in those whom Jesus Christ never impowered with the keys at all to binde and loose authoratively 2. They set up such a way of triall and Church examination of native Church members in order to the Sacrament the observance whereof is both their duty and their priviledge as no word doth warrant discouraging the most from indevouring after their duty and priviledge so that upon the matter they are left out without any regular casting out 3. They cause a carelesse forbearance of the Sacrament and make their suspension and excommunication upon the matter all one and the Doctor allowes all presence at every ordinance denying only the act of receiving to the worst 4. They positively suspend Church members for ignorance and such like wants and comings short of what they should be to God for which there is not the least warrant either of rule or president in divine writ 5. They make excommunication lesse then it is indeed in allowing the excommunicate presence in the congregation at every ordinance and make it more then indeed it is in dismembring Church members by it it being appointed as the last remedy to heal diseased members not to destroy them They are not thereby dismembred but to be lookt upon saith Mr. Cawdry as diseased members under cure 6. No more priviledge is allowed to Church members not approved of by the eldership though not yet under any positive sentence then is allowed to Heathens and to the excommunicate as much of priviledge in the ordinances of the Church is allowed as to Heathens All which upon triall will be found to be beside the rule I think and yet such are the consequences that flow from the Doctors own principles and premises in his Bar to free admission to the Sacrament of the Lords Supper In the next place the Doctor declares his judgement concerning a scandalous member of a congregation impresbytered presuming to receive what is to be done in such a case As first the Minister is to tell him of the sinne and desire him to forbear if that will not do then to shew him the present danger of murdering Christ and eating and drinking judgement to himself and he hath done his duty But then it may be inquired whether he mean only in case of common fame the scandall having been publick otherwise I suppose it will not be a time to nominate any members sinne or person in publique first Then secondly I question whether a scandalous member doth necessarily murder Christ and eat and drink judgement to himself in the Scripture sense whether the person be regenerate or unregenerate For he may be Scandalous and yet knowing and able to put a difference between common bread and the instituted signs in order to their end He might be drunk the week before and yet sober scrious and reverent in the act of receiving and not guilty of the body and bloud of Christ nor eat and drink judgement to himself in the Doctors sense He often distinguishes of worthy Church members and unworthy according to the judgement of visibility accounting the regenerate in the Church only worthy of admittance but not the other they not having a personall worthinesse must necessarily eat and drink unworthily and so judgement to themselves in the Apostles sense c. Now because all his conclusions seem to be deducted from meer mistakes and misapplyings of the Apostles sense 1 Cor. 11.20 to the 34. to the great perill and danger of the visible Church of Christ as causing rents and divisions therein I shall therefore make
duties are common and universall to all of the same relations and sex And what though it be not the duty of all Church members to preach and administer Sacraments yet it is the duty of all Ministers what ever so to do But Mr. H. argument is If all other service lie in common it is an intrenchment upon the common liberty to put an inclosure upon the Sacraments And if the Sacrament come under the obligation of the first Table as a part of Gods worship it is equally binding to all and so in common with the rest of worship notwithstanding any thing yet made out to the contrary It is true affirmative precepts do not binde to every moment of time but that will not justifie a carelesse and wilfull neglect at any time And whereas it is said that Church members are not bid absolutely to come but so to come it seems strange to me I had thought that all precepts of worship had been absolute to persons of years in the Church of Christ And do this in remembrance of me is absolute and the principall duty however the Doctor is pleased to call it carnall Divinity and a setting up the form above the power of worship For in every duty there is a forme which is heedfully to be observed and it 's impossible there should be the power of godlinesse without the form To obey the voyce of God in regard of the matter injoyned seems to be the main as respecting reasonable man and when there is an externall conformity to the commands of the Lord such are said to walk in the waies of the Lord failings in the manner there will still be both good and bad are under a necessity of failings and miscarriages in every thing which is to be imputed to the common frailty of man fallen But not 〈◊〉 what God commands at all is voluntary rebellion and that which the Scriptures most usually threaten severe judgements unto But I hope the Doctor doth not mean that the celebration of the Lords Supper is the form and self-examination the power which yet he seems to do by his exceptions against making receiving to be the principal the other but an accessary To which exceptions I say First that this duty of examination of our selves is a private duty and the private is subordinate to the publick Secondly This duty was prescribed occasionally as a remedy to that particular case of making a breach upon the materials of divine institution and order and therefore a means to further them in the right observance of the Supper and we may most safely say the end is most principall the means lesse Besides where the duty ceaseth in some respects it is not to be urged in those respects but it 's clear there is not the same reason for point of offending in the Church of England as there was at Corinth about the Administration of the Sacrament the work of our congregations demeaning themselves more reverently and orderly in a way sutable to the carrying on of that service in regard of the externall part according to the rule of institution And therefore that duty is not to be urged upon ours with the same necessity of danger of eating and drinking unworthily as to the Church of Corinth It is true their ignorance and not discerning of the Lords body represented by the instituted signs was the cause of all their other miscarriages But some may say Object Doth it not therefore follow that the ignorant amongst us do necessarily run upon the same danger of miscarriage I answer Solut. we know they do not for ours many of them rather erre on the other hand by putting too much holinesse in the consecrated elements then by using them as common things such hath been the education of the most every where that they conceive this Sacrament to be a most holy ordinance of God appointed for the good of their souls And therefore out of fear and reverence they do demean themselves orderly and regularly conform to the externals of the institution Had the Corinthians come up to that conformity of Sacramentall actions and order that ours generally do we should not have read of their punishment for unworthy receiving as I humbly conceive nor of their being urged so to come for that principall duty is not to be neglected though through carelesnesse the other be But then saith the Doctor It is a sen to disswade men from doing their duty Object be they never so vile To which I say Solut. the Doctor knowes there be other waies to reform such enormities He instances in perswading to forbear duties of homage and worship but not only Mr. H. but many other sober Christians Ministers and others judge that all the visible subjects of Christs Kingdome are under the obligation of his commands And do this in remembrance of me is one not to be restrained to sex sunction or any particular relations but to be observed in common by all the baptized of years under Church indulgence And if the Doctor hath any thing further to say that may give satisfaction in that point my self and others will be very thankfull 9. And so I come to the last Querie propounded namely whether there be any thing in the nature language actions or end of the Sacrament in that place of the Corinths or elsewhere incongruous to the actuall receiving of the unregenerate in the Church Before I come to answer directly to the Querie I shall lay down these six propositions 1. I conceive that Sacraments in generall and this in particular were instituted for the spirituall good of the visible Church of Christ comprehensively taken in which every particular member is included 2. That the visible Church of Christ consists of persons regenerate and unregenerate professing the true religion and their seed 3. That the unregenerate in the Church are the only proper and immediate objects of the most sundamentall promises in the Gospell Covenant of the giving the first grace 4. That the whole administration of the Covenant belongs to those in the Church that are the immediate objects of the absolute promises in the Covenant they being of years of discretion to use the same in order to the Lords putting the promises into execution and performance 5. That whom the promises of grace do respect to them the use of the Sacraments do belong Sacraments being visible representations of the death and bloud of Christ on which those promises of grace are founded and by which they are confirmed 6. That those in the Church and of years whom we cannot exclude from covenant relation we may not exclude from the Sacraments they being visible seales and pledges of Covenant love to that people that are in possession of Covenant administrations of divine Ordinances of worship as ours are These being truths as I conceive they all are I think it will follow that there is nothing in the Word against the receiving of the unregenerate in the Church being of years
those spirituall ends the institution directs us to the which actions the unregenerate are in a naturall and rationall capacity to performe externally as the Word requires Though the Doctor be pleased to judge them altogether uncapable as not having a hand to take he making faith the hand which he saith they have not which indeed is true of the unregenerate but is he able to prove that by the act of taking and eating exprest in the institution is meant the act of faith I rather conceive it one thing among many others he takes for granted which would give better satisfaction to hear soundly proved by the Word then to leave us meerly to credit the dictates of men 4. The language of Sacraments runs in generall and indefinit termes This cup is the New Testament in my bloud shed for many for the remission of sins drink ye all of it so saith Matthew and Mark indeed Luke and Paul restrain the word many to you as being a part of that many in the judgement of charity and so Paul judges of the Corinthians I doubt not but if the Doctor examine the institution well he may finde enough to warrant a forbearance of that particular application in the delivery of the Sacrament which he so much urges in his Book I cannot finde in Scripture language any such thing as he makes giving and receiving to be Pag 4â—2 What danger is there of confirming the unregenerate in presumption if they take and cat in remembrance of Christs death Who have more need of remembring the death of Christ then they that must perish for ever dying without the saving benefits thereof Who have more need of those gracious tenders of life favour then such in the Church For is not regenerating grace a benefit that comes by the death of Christ And is not remission of sins a benefit that comes by the death of Christ And is not Christ and all his benefits exhibited by those outward signs And doth not that include or suppose a proper subject of those benefits present which the unregenerate and unpardoned in the Church are What incongruity is there in all this Besides it sounds very harsh in the Church to exclude this ordinance of Christ from being a renewing and a converting ordinance or a means of renewing and converting grace to the unregenerate they being the most proper objects of that grace as it is held forth in the promises for the putting of which into execution all the ordinances seem to be subservient Again that one main end of the work of the Ministry is the conversion of souls none will deny and I think none can exempt any essentiall part of that work from being a means subservient to this end and if no essentiall part can be exempted then not this of administring this Sacrament of the Supper which none can deny to be an essentiall or necessary part of the Ministers work in reference to the good of souls That ordinance in the Church that was instituted to shew forth the death of Christ till he come is a means of conversion But the Sacrament is an ordinance in the Church instituted to shew forth the death of Christ till he come Therefore the Sacrament is a means of conversion What may more strongly move a sinner to convert then the death of Christ which sets forth the hainousnesse of sin the wretched condition of the sinner in himself without Christ and yet a possibility of salvation by Christ Thirdly The word and prayer confessedly means of conversion are so necessary to the right administration of the instituted signs that without them there is no Sacrament and therefore to deny the Sacrament to be a means of conversion is to deny the Word and Prayer to be a means of conversion unlesse we shall say that the adding of the instituted signs to the Word and Prayer hinders the power and efficacy of them from their intended end so that though the Word and Prayer be means of conversion out of the administration of the Sacrament yet in it they are not And whereas the Doctor saith There is no promise made to that Ordinance in that respect it is easily answered for there is a promise of Christs presence in every ordinance Mat. 28.20 Besides Precepts and Promises are relatives in Precepts we are to understand Promises included and in Promises Precepts are understood As sinners are to seek God while he may be found and to call upon him while he is neer so they must seek him where he will be found As we may not exclude the mercifull presence of Christ from the Sacrament so neither may we exclude sinners in the Church from seeking Christ there We know not but that a wilfull or carelesse neglect of this one duty of worship and homage may hinder a blessing from all the rest as he that turns his ear from the Law his prayer shall be abominable But when the Doctor cannot with any clearnesse answer the argument to satisfaction he would evade it by allowing all presence at the administration which he saith is profitable and answers the end pleaded for c. 1. And indeed in that his device Church members of years are beholding to him for his charity in allowing them as much priviledge in order to the Sacrament as he allowes to infidels and the excommunicated 2. If that bare presence answer that end then much more actuall receiving having the advantage of more of their bodily senses then meerly to be spectators and I think that in yeelding this he hath granted the argument and his putting the question to actuall receiving is not to any purpose because the act of receiving abstracted from word and prayer necessary essentials to the very being of the ordinance is but a civill thing only And therefore the whole must goe together to make up that service and his question is beside the question It is sufficient to prove the argument that the whole administration be blessed to that end as Mr. H. states the question But what devices do men finde out in pretence of advancing Sacraments Some exclude all Infants others some Infants in the Church The papists will give the Sacrament but in one kinde many among us in neither kinde The Doctor will allow all presence at the Sacrament they may hear and see but they may not taste they may not take and eat according to the Commandement But why will he allow all to be present Why because presence may convert but actuall receiving not because naturall men being present may get good without that sinne which they are in danger of by unworthy receiving but by their receiving they can receive no benefit but do prejudice themselves by their unworthy receiving besides their being guilty of murdering Christ And shall we think that that act wherein they eat and drink judgement to themselves shall be so blessed of God as to become a means of conversion to them c. And besides because the
committing of some grosse and scandalous sinne is made by God an occasion of conversion shall any take warrant therefrom to commit scandalous sins c. To all which I answer That all which he hath to that purpose is argued from meer mistakes he taking for granted all along that the unregenerate in the Church do necessarily eat and drink unworthily in the Apostles sense whereas I conceive the contrary hath been already fully declared And therefore it would be well if he would see his mistake and alter his judgement that others might not be in danger of being misled by him In the mean time what he hath charged Mr. H. with in point of excommunication untruly may be retorted upon himself justly It is a cruell assertion a bloudy tenent c. And that not only in his depriving many souls of the benefit and spirituall good of so blessed an ordinance but in his detracting also from the goodnesse grace and power of God in that ordinance as if Christ had appointed it in the Church rather for the hurt then for the spirituall good of his visible subjects they partaking thereof conformly according to their present capacity Object But then saith the Doctor If it be a convering ordinance we may administer the Sacrament to the Heathen to convert them to Christianity for if it will convert those in the Church that have but the form to the power of Religion then it will sure convert the Heathen at least to the form if it will do the greater much more the lesser To this I answer Solution That an argument drawn from the greater to the lesser must be of things of the same kinde and so of men under an equall capacity else it will not hold I can throw a stone over a house can I therefore throw a feather this is lesse then the other and yet though the same arme and strength be put forth it will not do it The fallacy of the argument lies in this That there is not the same capacity of receiving good by the Sacrament in both the formall professing Christian is not in such an incapacity of receiving good by that ordinance as the Heathen are We know that to Heathens that never heard of Christ or at least do not acknowledge him their redeeming Lord so as to come under his Lawes no not so much as Baptisme the outward elements are but meer civill things And they might be easily perswaded to take and eat of those elements of Bread and Wine in order to the good of their bodies but not for the good of their souls before they own Christ to be their Lord Redeemer and Saviour till then they know not what these things mean But those among us educated in the true Religion do acknowledge Christ their redeeming Lord and they do know in some measure what these things of God mean so that the Sacrament in an ordinary way may work some proper effect upon the one but can have none upon the other without a miracle Besides it is clear enough that as no uncircumcised persons were to enter into the Sanctuary or to eat of the Passeover so no unbaptized person is to partake of the holy Supper in that Communion Were there the like ground of denying the Sacrament to the ignorant and scandalous persons under Church indulgence that there is of denying it to infidels this controversie had been at an end before this time It cannot be denyed but excommunication is appointed in the Church to convert and reduce the obstinate and wilful sinners therein doth it therefore follow that we may exercise this means of conversion to Heathens out of the Church What can be more absurd Nay what have we to do to judge them that are without 1 Cor. 5.12 The Doctor knowes well enough that different premises will not bear the same conclusions and the truth is for want of making premises equall according to Scripture presidents we have run upon false conclusions to instance in some 1. Because we finde in Scripture the distinction of beleever and unbeleever used to distinguish the Church from the World how commonly is the same used to make a distinction in the Church amongst us who in Scripture sense are all beleevers for it is evident that an unbeleever in the Scripture sense is either a Pagan infidell or an unbeleeving Jew that absolutely renounces Christ under the notion of a false Christ a deceiver a devill c. refusing to obey his Lawes or to expect salvation by him 2. Because we finde that these unbeleevers are under wrath Aliens from the common-wealth of Israel strangers to the Covenants of promise without hope and without God in the world Ephes 2.12 Which was true of the Ephesians before they received the Gospell that therefore the unregenerate in the Church are under the same condition though they beleeve in a true sense though not sincerely and are under the Covenant and persons to whom the adoption and the giving of the Law and the service of God pertains as once to the Jewes Rom. 9.4 34. finding warrant in the word to separate from the Infidell and idolatrous world especially in matter of worship therefore they conclude we must separate our selves from the unregenerate in the Church 4. Because we finde that some beleevers have by their unworthy and undecent behaviour in time of administration profaned the Sacrament to their own perill and judgement therefore we conclude First That those whose persons are unworthy as not being regenerate eat and drink unworthily Secondly That some other unworthy actions of Christians committed before their comming to the Sacrament renders them uncapable of worthy receiving and consequently renders them liable to judgement therein 5. Because we finde in the Scripture some excommunicated for foul and scandalous sins and blasphemous opinions therefore we conclude we may exercise Church censures for any sin even for omission of such duties as are dubious whether injoyned in the word or no but I have done with these false conclusions There is one objection more which the Doctor makes against Mr. H. Free Admission to which I desire to speak something The objection is this Object That Mr. H. Free Admission strengthens the hands of the wicked by promising them lies in the Name of the Lord and makes sad the hearts of the righteous whom God would not have made sad by their profaning the ordinance c. And this he endevours to back with the language of the Sacrament or words which the Minister uses in the delivering of the Sacrament to particular persons by his words and action giving and tendring Christ and all his benefits of grace and glory to the wicked as well as to the godly the which grace and glory the Sacraments are appointed to assure and confirm c. When as in the preaching of the word it is farre otherwise the Minister therein not dispensing the same to all alike but preaching comfort to whom comfort belongs and terrour to whom
of the truth as the only means of ingraffing the unbeleeving Jew or Gentile into the true Olive or visible Church of Christ out of which is no salvation because they have not the ordinary means of attaining the same And where the means is the Word profits not when it is not mixt with faith in them that hear it The Jew beleeved not the truth of the Gospell at all And he that comes to God must beleeve in the first place Heb. 11.6 that God is and then that he is a bountifull rewarder of them that diligently seek him And that leads me to the next thing namely to conceive of all those that are in externall convenant with God in regard of their being in possession of the Divine oracles and ordinances precepts and promises that all such are under all the commands of Jesus Christ and the observance of those commands seems to me to be the condition of the Gospell and the grace thereof to be attained unto in the use of instituted means and wayes appointed by Jesus Christ in order to that end And I do also conceive that not only half promises and it may bees but whole promises seem to respect persons in the Church doing but the morall reasonable and externall duties Aske and ye shall receive knock and it shall be opened unto you seek and ye shall finde If you that are evill know how to give good things to your children much more will your heavenly Father give the Spirit to them that aske it even to them that have it not Hear ye deaf and see ye blinde that ye may see Isa 42.18 And again hear and thy soul shall live Isa 55.3 Cease to do evill learn to do well and then come and let us reason together though your sins be as scarlet they shall be white as snow though they be red like crimson they shall be as wool Isa 1.16 17 18. And after the Lord was pleased to express the greatest freeness of his grace to the house of Israel in promising to give to them a new heart and to put his spirit in them and to make them his people he addes yet will I be required of for this by the house of Israel to do it for them Ezek. 36 26 27 28 37. And as the Lord hath made many promises to the use of means so the use of means is ordinarily successefull and blessed to attainment of grace I do not say that any by the use of means deserve grace or that God is bound to give grace to all use of means or that he gives grace to any for the use of means and reasonable serving of God The blessing of grace is promised and also given freely according to the good pleasure of Gods own will And both the means the blessing upon the means is a fruit of Christs purchase by his bloud The like may be said of those in whom the promises of the first grace are performed they ought diligently to apply themselves to the use of all good means and walk in all holy waies of Christian obedience for further growth and increase therein All men stand bound to imploy all their abilities and to put forth themselves in all reall endevours to improve their talents either of common or generall endowments or more peculiar blessings of supernaturall grace according to the advantages and opportunities given them and shall be accountable to their Lord for them this is the tenour of Scripture and thus man is bound to do whether God give the blessing or no duties belong to man the issue is the Lords man is bound to him but he is free to do whatsoever he pleaseth in heaven and in earth And yet it 's true also that the promises of eternall glory and blessednesse belong only to those that are actually justified and sanctified and do patiently continue in weldoing Rom. 2.7 And this I think is neither Antinomianism nor Pelagianism but the tenour and scope of the Covenant of grace to man So then if we consider men under sin and misery being in the Church they are under the commands of the Gospel which justifies their observance of those commands in hope of a blessing And according to promises in that particular case the unworthy guesse in the parable was not sentenced for his being unworthy and without the wedding garment when he was commanded to come to the feast for so were all that were bidden as well as he but his partaking of the Gospell and having liberty to sit down and eat of every dish of that feast of fat things and yet at the end of the feast being found to be one not having a wedding garment this was damning and for this he was sentenced to be bound hand and foot and to be cast into utter darkness where shall be weeping and gnashing of teeth Mat. 22.11 12 13. This is a place usually misapplyed for it proves no more then this That of those that have the advantage of Gospell administrations some may and do perish for not having the grace of the Gospell Many are called but few are chosen But this by the way I will return to the other part of the objection made by the Doctor against Mr. H. free admission which is this namely That it makes sad the hearts of the godly to see the ordinance profaned c. To which I answer Why should the hearts of the godly be made sad because unregenerate persons join with them in duties of homage and worship and are willing to join with them in the use of the Word and Prayer as well as the Sacrament as means of a blessing Why should any be grieved that wicked men and sinners are objects of Redemption Covenant blessings and mercy shall the eye of any be evill because God is good in sending Christ into the world to save sinners Should not all remember that they themselves were such though now through free grace they be washed and sanctified and justified Christians that are partakers of this grace are all this by vertue of Electing love Redemption and Covenant grace None of us by nature were any better then our fellow sinners It was the meer good pleasure of God in Christ that hath made us to differ And what have any that they have not received and that in the use of the same ordinary means you stomach at in others your fellow sinners Where would you have sinners to seek Christ Jesus but in the Temple Where shall they finde him but where he is Christ bids all that will come and take of the true bread and water of life freely Rev. 22.17 He doth no where discourage any from coming to him O that Ministers would rather woo sinners and seek by all fairnesse and love to draw them to wait upon Christ in the way of all his ordinances in order to blessing then causlesly upon mistake to discourage them and take them off from endevouring after their duty of remembring the love of
Christ in his laying down his life for sinners but I must contract But then saies the Doctor If this be so Object let all come pell-mell and then where is the reformation so much indevoured after of late To this I answer Solut. That if by coming all pell-mell be meant all though they come to mock at or openly to abuse the ordinance I say it doth no way follow from what I have asserted nor from any thing Mr. H. hath said For he hath very well stated the question and excepted infants distracted and justly excommunicated persons and these being excepted if he or I say let all come that will I think it neither to be absurd nor dangerous seeing that Christ when he offers himself and the thing signified in the Sacrament saith Let him that is athirst come and whosoever will let him take the water of life freely Rev. 22.17 Why may not we say of all of years under Church indulgence whether Presbytered or not Presbytered they offering themselves to receive are not to be denyed the Sacrament for supposed incapacity or unworthinesse Besides Mr. H. hath given a rationall account of his own practise to acquit himself from such reproachfull expressions as are used against him namely That he hath done his utmost de jure that all come prepared And that none may charge him with arrogance he modestly and humbly breaks out into this patheticall expression But woe is me if I justifie my self who am a man of unclean lips and dwell among people of unclean lips eminent only in failings By which words he doth not detract what he had said before but only shewes that though such were his frailty that he as all other failed and came short in every duty yet he had not willingly neglected or wholly omitted any duty in that respect which Christ requires of him And so whether Mr. H. or the Doctor favours most of pride and vanity let the intelligent and sober judge Now to the other part of the objection namely Where is the reformation so long indevoured after if we allow of such a free admission I answer 1. I would learned men did more study by the right means and in the right way to reform a true Church labouring under some corruptions in Doctrine worship and discipline which is our case 2. I would fain know whether the debarring of Church members of years and not excommunicated from the Sacrament be a means of reforming approved in the Word 3. Whether the want of discipline do justifie a totall neglect or suspension of Sacraments in order to reformation 4. Whether separation in the Church be a good expedient to further the reformation of the whole 5. Whether to abolish the essentials of Church discipline in the use thereof for some exorbitant abuses be a good expedient to reform the thing 6. Whether denying the Sacrament to those whom the Church cannot justly proceed against the positive excommunication be any furtherance to reformation 7. Whether there can be any reformation of the Church in that respect untill discipline be restored and uniformly exercised in the same and if so whether the Sacrament must be suspended till then and whether it be any thing towards reformation so to doe 8. Whether the very nature and being of reformation in the visible Church stands not only in the externall conformity to the indisputable Lawes of Christ their head constraining all to an uniformity thereunto When these few queries are answered either by the reverend Doctor or any other that holds the Church of England a true constituted Church as to its essentials and being if I live and God enable me thereto I may take occasion to make a further and more direct answer to that latter part of the objection concerning reformation In the mean time I shall go on to vindicate Mr. H. in what he asserts touching excommunication and censures of the Church For what he hath asserted concerning these is by the Doctor charged to be false bloudy tenants c. And here I shal first assert what I conceive is truth and then answer to what the Doctor hath said 1. I conceive that none are proper objects of excommunication but such as are in the true Church of God and in fellowship with the Saints in all acts of communication and worship publick For what have I to do to judge them that are without them God judges 1 Cor. 5.12 2. That no one is to be excommunicated but in case of violating some manifest and known Law of Christ and that violation peristed in to obstinacy after a judiciall triall conviction and patient waiting of the Church for his reformation 3. That none may exercise the key of Ecclesiasticall Discipline but such persons in office to whom all the keys of Christs Kingdome are committed being appointed by him to preach the Word and administer the Sacraments as well as exercise discipline 4. That no single pastour alone but such as are so in an association as to derive authority from the whole can exercise Church censures authoritatively and that every Presbyter in generall is not to have a part in this power but some in speciall chosen by the whole Church which are more eminently qualified and fitted for the exercise of Ecclesiasticall rule and government 5. That excommunication when it is just is a solemn ejecting or putting out of obstinate sinners in the Church from all acts of communion and worship of God in the publick congregation untill by repentance they manifest both their shame and sorrow for their sin and upon the manifestation of this and publick promise of amendment the Church ought to be satisfied therewith and the penitent offender to be restored and regularly admitted to all externall Church priviledges again 6. That those have much to answer for that were the occasion of laying Gods vineyard waste by throwing down the wall and plucking up the hedge of discipline established before they were agreed of another warranted by the Word to be set up in stead thereof By this time they may both see their folly and feel the smart of it in the evil effects and consequences Well having laid down these propositions let me a little apply them and shew you what will follow upon the truth of them And first if the first be true as I conceive it is then those that never were admitted to the Lords Supper are not in a capacity of these censures of the Church nor to be amended by them what ever their enormities be If the second be true then none in the Church may be censured for ignorance or for the omitting of doubtfull duties especially that of submitting to Church examination in order to the Sacrament If the third be true then not only the common members but the ruling Elders will be called in question for usurping the key of Discipline they not having power to exercise the key of Doctrine and Sacraments If the fourth be true then we may take notice how little
of true discipline is practised in the Church of England and in what an incapacity we are for the present of any true reformation whatever some pretend But the sixt and last I intend more especially to clear up in vindication of Mr. H. And take it thus Excommunication is a delivering to Satan for the destruction of the flesh that the spirit may be saved in the day of the Lord. It 's a great thunder-bolt punishment inflicted by the Church as the last remedy to reduce the obstinate from the way of perishing Calvin saith As Christ is in the Church so Satan is out of the Church to which condition the excommunicated are sentenced but with a mercifull end to reduce them to Christian obedience where God gives the blessing Otherwise it is the very beginning of hell and eternall wrath when the sentence is just it being confirmed in heaven Put out from among you that wicked person 1 Cor. 5.13 He must be put out from among themselves and so out of all communion The same word seems to be Joh. 9.22 and 12.42 where it is said of some that they durst not confesse Christ for fear of the Jews for they had a greed that if any did confesse him they should be put out of the Synagogue So that if the Apostle Paul in the censure of the incestuous person have any reference to the practise of the Jewes as the Doctor seems to hint why then doubtlesse he was put out of the Churches assemblies For it is most certain the Synagogues were places of case where the Jewes publiquely assembled for divine worship of prayer reading preaching c. Act. 13 14 15 16. So that I say if Paul followed the practise of the Jewes or meant that the Corinthians should proceed according to their practise in this then his meaning was that they should put out that wicked person from their assemblies for communion and worship I professe I cannot but wonder the Doctor should be so tart with Mr. Humphrey in this thing he having the very letter of the Text and the practise of the Jewes Church to warrant what he hath asserted in this point For let me aske the reverend Doctor how he or any other of his opinion will reconcile that delivering to Satan out of the Church and allowing their presence in the congregation in all acts of worship and spirituall communion except actuall receiving of the Sacrament of the Supper To put out that wicked person from among themselves and at the same time to allow him presence among themselves and to have communion with them in all acts of worship except the Supper are altogether inconsistent Neither doth that any thing at all help which the Doctor so often urges in his book Let him be as a Heathen or publican But Heathens and publicans may be present at all the ordinances 1 Cor. 14.24 And therefore the excommunicate may because they are not to be unto the Church worse then a Heathen c. For to this I have many words to say which I think will answer the argument 1. It will appear that scandalous brethren are in some respect worse then infidels If any provide not for his own specially for those of his own house he hath denyed the faith and is worse then an infidell 1 Tim. 5.8 And it had been better for revolting Christians never to have known the way of righteousnesse 2 Pet. 2.21 And there was not such a thing so much as named among the Gentiles that one should have his fathers wife 1 Cor. 5.1 And when scandalous brethren are worse then Heathens in sinning under such means of better obedience that Heathens have not there is reason they should be denied something of priviledge that Heathens may have 2. It 's clear that scandalous brethren are to be denied that priviledge in civill commerce and familiarity that Heathens are allowed to have with Christians and Christians with them 1 Cor. 5.9 10 11. 2 Thess 3.14 1 Cor. 10.27 compared Liberty is given to Christians to have civill and friendly familiarity with infidels and fornicators of the world which yet is absolutely to be denyed to scandalous and disorderly brethren as a means to bring them to shame And if scandalous brethren under triall or actuall censure are to be debarred of some priviledge that heathens are allowed it will somewhat weaken the strength of the Doctors argument 3. The Apostles had direct and expresse commission after Christs ascension to preach unto the Heathen and therefore had warrant to admit of their voluntary presence to hear in any place where opportunity might give the advantage of converting them But yet upon their rejecting the Gospel when it was faithfully tendred to them the Apostles might shake off the dust of their feet against them and leave them deeper under wrath The unbeleeving Jewes were within the commission too but when they rejected the words of eternall life and abused the messengers of Christ that preached this to them it 's said they judged themselves unworthy of eternall life and upon that account the Apostles forsake them Most terrible things are written against the disobedient to the Gospell And I am sure Christians that reject the Lawes of Christ as the excommunicated are supposed to do are worse then Infidels that never had the means of knowing and doing what Christ commands As in respect of sin and eternall punishment those that live under the Gospell but refuse to submit to it may be said to be worse then Heathens so why not in point of externall Church priviledge likewise they having forfeited all those priviledges of word prayer Sacraments ingaging all powerfull means of their reformation which heathens never had the advantage of And it is supposed that Christ is rejected in all the ordinary means appointed to reclaim the scandalous and obstinate in the Church before this sentence of excommunication is pronounced and put in execution against them And just it is that they that obstinately reject all should be banished from all that they may either return to their duty by repentance and thereby give satisfaction to the Church and be again received into communion or else adde to obstinacy apostasie also be rejected for ever that the Name of God be not evill spoken of because of such scandalous members 4. Let him be to thee as a Heathen or Publican that is let the excommunicated be as odious and as abominable to thee as a Publican or Roman officer sitting at the receit of custome was to the Jewes or as a Heathen was to the Jewes during the present state of the Jewish Church with respect to which Christ speaks when the uncircumcised were an abomination to the Jewes they being forbidden to let any stranger or uncircūcised in the flesh come into Gods Sanctuary or partake of any priviledge of worship but upon being a Proselyte And let the excommunicated be as such a one and then what hath the Doctor and his party gotten Touching the
lawfully refuse to baptize them at the present without any long deferring of it although they had been Heathens born I would I did but understand your answer to this supposition I conceive that all those that being of years are in a capacity for Baptisme are in a capacity also of all other Christian communion I presume the Apostles baptized upon as easie termes and so might you except you have a different commission or understand the Apostles commission in some other sense then they themselves did But I must contract my self aske you once again whether you ever found any president in the Word for what you practise in this point what Church under the administration of the Gospell will afford a president for your practise Do you separate according to Apostolicall order and rule or by vertue of some new commission or light the Scriptures never taught you I pray you again consider you had need be sure of good warrant to bear you out for you have been the cause and means of our being without discipline Sacraments union and communion with other reformed Churches indulgence to you hath been the occasion of an unlimited Toleration the misery of all those factions Schismes Heresies Blasphemies now abounding in every corner of the Land Well if your foundation be only the wisdome of the flesh and a worldly interest time will discover more of the Babel you are building when the consequences of your principles practise and design are come to full maturity It may come to that passe and it is much to be feared it will that you would retreat if you could tell how In the mean time the wilde beasts of the wildernesse come into Gods vineyard and by heresies destroy the tender grapes and many follow their pernicious wayes by reason of whom the way of truth is evill spoken of Men arise from among our selves speaking perverse things to draw away Disciples after them 2 Pet. 2.2 Act. 20.30 But mark them thut cause divisions and avoid them Rom. 16.17 But let me speak one word more in order to discipline which as you were never yet willing to come under as to the reforming of the whole so have your indevours been all along most fierce to obstruct and retard the discipline debated on in order to that end Again when the fittest way in Christian prudence according to rule was agreed upon as a means to reforme the whole and confirmed by the supreme Authority of this Nation designs were driven on to obstruct it and such things attempted as are the greatest scandals to the Protestant Religion that ever it suffered under And thirdly notwithstanding many symptomes and sad omens of a carnall design tending to the confusion and ruine of the whole and those the proper products of your own miscarriages do already appear yet you persist in your own contrivances and will not retract untill not only the Church but also the flourishing state of the Common wealth be involved in the same confusion and ruine The very sinewes of the Common-wealth are the fear of God and divine order in carrying on the same in all its parts uniformly different parties and factions too much indulged do ever beget jealousies and fears the common nursery of sedition and rebellion And that which cannot be held without gratifying of all factions and parties cannot in reason and policy hold long Why may not men truly fear God and carry on the power of godlinesse in their several functions and places under an establishment of Doctrine worship and order the only way to honour God And the best expedient to preserve the whole uniformity in the Church is a good foundation of peace and tranquillity in the Common-wealth And that is ever the best policy amongst Christians that is subordinate to true piety and our greatest freedome desired will be soonest attained in the way of religiousnesse when sin will be a snare to any people I confesse it is meerly occasionally that some things have dropped from my pen of this nature I would not offend any nor have I undertaken to meddle with the Independent way strictly taken they have been sufficiently answered by divers learned and reverend Gentlemen and the inconsistences contradictions absurdities and mistakes of their way discovered and not yâ—t vindicated by any that ever I heard of I only have hinted some things tending as I conceive to the Churches peace and unity in vindicating Church members from reproach and slander and inference to the preceding discourse And therefore I shall end with Mr. Humphreys wishes adding some of mine own 1. I wish we had a government establisht in the Church the nearest in Christian prudence that may be to the word of God 2. I wish the duty of fraternall correption a watching over and admonishing one another in love were better known and practised amongst us 3. I wish that men would look more to their own consciences and leave the judging of others spirits heart and reins alone to the judgement seat of Christ 4. I wish though there may be some judging by the fruits that wise religious men would be more cautious of countenancing the separations in the visible Church seeing upon the same ground that you go to gather a Church out of any mixt congregation another will gather a separation out of your Church and so continue as I have intimated from our sad experience an endlesse separating untill this first separation shall in a few years be able to take up the saying of that greatest Grand-mother unto those many Schismes shee shall see issuing as her naturall off-spring out of her owne bowels Rise up daughter go to thy daughter for thy daughters daughter has a daughter for this separations separation has a separation so farre Mr. Humfrey I adde 1. I wish that the distinction of beleevers and unbeleevers Church and world Christ and Belial holy and profane worthy Church members and unworthy were used in the Church of God according to Scripture meaning and with due caution and no otherwise 2. I wish that Sacraments were more clearly understood in respect of their nature and end attributing unto them their due according to the Scripture avoiding all humane boldnesse either in adding to advance them or in diminishing them so as in the least degree to debase them 3. I wish that the Lord Jesus may have the liberty and full scope of his own instituted ordinances given for the spirituall good of his Church that he may use them as instruments of his Spirit in order to that end upon the spirits of all his subjects according to their necessities and spirituall wants 4. I wish that a godly care may be taken in the education of all borne in the Church that being instructed in the plainest way of faith and obedience in the Christian religion they may be prepared to profit by every ordinance in the Church when they come to years 5. I wish that all of years may be made to understand their duties
and Church priviledges and be incouraged unto Church communion in all the waies of Christ that so they may come under Church discipline the best remedy to reclaim the obstinate and wilfull offenders 6. I wish the gifted brethren were better imployed then in unchurching our Churches and gathering Churches out of them it were a work more proper and acceptable either to be content to exercise their gifts to the edifying and building up of that Church in which they received them or else to goe into the infidell world as the Apostles did and preach the Gospel and plant Churches there The Scripture Raile Examined REader since I parted with what I had written in answer to Doctor Drake in the foregoing discourse there came to my hand Mr. Humfreys Rejoyner in vindication of himself a work very well performed by him wherein the truth formerly by him asserted is better cleared and confirmed to the satisfaction of many souls fearing God and breathing forth their earnest desires after the settlement reformation and uniformity of the Church of God in England according to the Word of God Be not prejudiced against his book by other learned men who have and still do appear with much bitternesse and passion against him more to affright with words and humane dictates meerly then with matter of grounded truth according to the sense of the holy Scripture witnesse that book put forth by some Ministers of Glocester-shire intituled A Scripture Raile to the Communion Table I confesse the title is good for we do acknowledge there ought to be such a thing but not in their sense as I hope shall appear by the discovery made in this short discourse following in which I shall wave what hath been already written in answer to D. Drake by Mr. Humfrey and my self and take notice only of some things in the Scripture Raile which have not yet been spoken to that I know of And this I shall do as briefly as I can because I would not anticipate him whom it doth more nearly concern And first of all because I would not leave the weak and incautelous Reader deceived with vain and groundlesse words in reading this Scripture Raile let this be noted that I take Scripture discipline to be the only Rail for the Communion Table which I hope both the Author reproached and my self earnestly desire may be set up and all our indevours tend as conducible means to that end as being assured that the first stone in the building of the reformation as to our case is holy discipline And whether their principles or ours tend most to that I hope to make appear to sober and unprejudiced Christians And the way I shall take shall be to discover some of these Gentlemens unbrotherly dealings with Mr. Humfrey first in perverting his sense Secondly in setting up a Raile to the Lords Table by perverting Scripture and so making that Raile to be a pretended discipline meerly 1. They have damned and censured his Book to be an ungodly pamphlet in which is a masse of perverting Scriptures tending to destroy all Church reformation little better then carnall and profane reasoning sophistry a heterodox piece abomination a vile piece with divers other such hard censures language enough to affright any from ever looking into it that have any care of their souls to avoid their own destruction in complying with that soul damning practise of maintaining mixt communion as they call it I must confesse these men seem very confident in reproaching and censuring both the Book and the man but in this their indeavour to make it thus vile and odious to the world they have not the least evidence of truth or strength of reason to evince it that I can finde in their Book And it will so appear if you minde what is Mr. H. scope and end in his discourse and what are the principles upon which it is founded As 1. That the visible Church of Christ consists of men making a profession of faith in Jesus Christ and so are Saints by calling what ever they are in truth while they so professe and adhere to the true worship the means and matter of which are hearing the word receiving the Sacrament and prayer and of these many are called and few are chosen 2. That all of these of years come under the obligation of Christs commands and are bound to do their duty homage to Christ their Lord as well as they can according to Mat. 28.19 20. 3. That all such ought to submit to Church discipline and not to be excluded from any observance nor denyed any Church priviledge untill they be judicially proceeded against and debarred by vertue of positive excommunication 4. That Ministers by vertue of their function and office may lawfully administer the Sacraments to Church members though they be ignorant and scandalous he doing his duty as well as he may in preparing them in the want of Church discipline These I dare boldly affirme are the main things asserted in that little despised piece which with a sober spirit the Author hath soberly discussed and cleared from the common exceptions made against it by men of different mindes for which his pains first and last I verily beleeve the Church of God in England have great cause to be thankfull to the Lord of the harvest for sending such a faithfull plain-hearted labourer amongst us the sweet temperature of his spirit so adorned with wisdome charity and such a peaceable frame bespeaks him taught of God the true sense of his will in his holy Scriptures rather then his reproachers 1. Touching the visible Church what evill hath he done in asserting it to consist of men making a profession of faith in Christ Wherein doth he dissent from the most orthodox writers in all ages in judging the Church of England a true Church It is confessed by the adversaries and also that a parochiall congregation where the Word is truly preached and the Sacraments administred according to order being a part of the whole is a true Church likewise And this is also confessed by these Gentlemen for they grant that our parochiall Churches are true Churches in a large sense and that is enough as to this and so I hope there is no evill in this first position 2. For the next thing by him asserted namely that all of years in a parish being baptized come under the obligation of all Christs commands it is proved by the text before cited Mat. 28.19 20. And that in order to the Lords Supper Do this in remembrance of me is a known duty belonging to every particular member of the Church in common with all other parts of the worship and service of God And is it then profane reasoning to urge Church members to do their duty and homage in this particular more then in all others To this these Gentlemen have said but little that I can finde to take off what is urged by Mr. H. As for that of the Passeover Mr. H.
the Passeover was of absolute force in respect of all the congregation of Israel is so obvious and manifest that I need not say any thing for proof thereof Exod. 12. Numb 9. is without all gainsaying And though the end of that observance were spirituall and the service it self mysterious yet those that were most ignorant and carnall were as much under the obligation of that holy service as those that were regenerate and really holy it concerned them all to conforme to the externals of that service upon their lives no excuse would serve for the omission of it but that of legall uncleannesse and being in a journey and that but for the present only Thirdly That the Church of the Jewes was a mixt people in respect of reall goodnesse and badnesse even as ours are I know none will deny and yet in respect of their relative state in reference to the Covenant made with their fathers they were all equals in the enjoyment of the externall priviledges and observances of the Covenant and the Church of God in order to that blessednesse promised to all that diligently observed the duties of the Covenant And no people so happy and prosperous as they while they adhered to Gods worship prescribed unto them but when they forsook the waies of God and followed their own waies and went after other gods c. then it ever went ill with them I know the Lord required truth and power as well as externall form in worship yet they are not usually blamed for want of power but for want of form in not doing what God commanded 4. That the severall Churches of the Gentiles now are under the same Covenant of grace and added to or graffed into the Church of the Jewes and their Church constitution I think cannot be denied For though the administration of the Covenant now be different from what it was before Christ was exhibited yet there is no more change of the Church properly and formally considered then there is change of the Covenant or change of the head Christ the same yesterday to day and for ever on whom as the chief corner stone the Church in all ages hath been and still is built and founded The same persons that by birth priviledge were born members of the Jewes Church and beleeving in Christ kept their station were alwaies members they and their seed never ceasing so to be even thousands of the Jewes Jesus Christ had many Disciples while he himself was a member and a Prophet of that Church and conformed unto the ceremoniall Administration The twelve whom he chose were before most of them members of the Jewish Church and though not after the order of Aaron yet after the order of Melchisedech as being King and Lord of all he gave them authority to preach and baptize and work miracles in the Jewish Church only while he was conversant among them And those that beleeved in him and those that beleeved not were all one Church adhering to the same worship and order of that Church untill Christ was raised from the dead and had compleated the work of mans redemption then all those carnall ordinances were abolished he put an end to them all and those that never did beleeve that he was the true Messias did then unchurch themselves and their seed For they still adhering unto Moses and looking upon Christ as a false Christ refused to submit to the administration of the Lord Jesus and so lost their station in the Church but so many as were convinced that he was the true Messias adhered unto the Apostles Doctrine and came under all Church administrations so that for a good space of time the Apostles preached the Lord Jesus in Jury only before they preached to the Gentiles so that there was I beleeve many thousands of souls of the newly reformed Church of the Jewes before there were any particular Churches of the Gentiles And where it is said they were added to the Church it is not to be understood that here was now a new Church constituted where was none before but still the same Church under a different administration And the Jewes that were of the Church before beleeving in Christ as in him that was promised should come are now by the preaching of the Apostles convinced that Jesus whom their Rulers crucified is the Christ already come And this beleeving of theirs was no new faith but the same which they had before in respect of the object though under another consideration And for those Jewes which beleeved and adhered to the Apostles Doctrine many of them for a great while would not be taken off from their former customes and observations It is said that salvation is of the Jewes Joh. 4.22 Out of Sion shall go forth the Law and the Word of the Lord from Jerusalem Isa 2.3 After Christs ascension the Apostles were to preach the God to all nations but beginning first at Jerusalem Luk. 24.47 And they that were scattered abroad upon the persecution that arose about Stephen travelled as far as Venice and Cyprus and Antioch preaching the Word to none but the Jewes only Act. 11.19 Certainly the Jewes were the first that came under the Gospell Ministry and although some of them did not beleeve yet that did not make the faith of God of none effect that did not deprive the beleevers of their Church state nor make void the promises of God made to them Rom. 3.3 The faithfulnesse of God appeared in the effects of great Covenant love to that people in opening the eyes and hearts of so many thousands to receive the Gospell There were but some of the branches that were broken off and not all Rom. 11.17 Besides the Gentiles received all from the Jewes they were the only instruments of their conversion there being few or none in authority to preach but such as were Jewes by nation at first All this being so it must needs follow that the beleeving Gentiles were but added to or graffed into the Church of the Jewes and baptized into the same body and so made partakers of the same hope and calling being made the children of the same God fellow heirs and of the same body and partakers with them of his promise in Christ by the Gospel Ephes 3.6 Fellow citizens with the Saints the beleeving Jewes and of the houshold of God Ephes 2.19 And true it is that the Churches of the Gentiles had a very reverent esteem of the Church of the Jewes and did readily conform to the directions of the Church at Jerusalem and were carefull in their charity to gather and distribute to their necessity confessing themselves their debtors having received from them their spirituall things and that alone by their means Rom. 15.26 27. So that all make up but one Church and all walk by the same rule having one faith one Lord one Baptisme All submitted themselves to the rule and order of the Apostles they undertaking the care and order of all
elements as common things to please the outward man and not to that end for which the Lord Jesus appointed them And these men in a manner confesse as much that they being newly come out of idolatry in imitation of their idolatrous feasts had their love-feasts when they came to the Lords Supper and that there was excesse among them though not precisely at the Lords Supper These men are not willing to yeeld they were drunk at the administration precisely but immediately before or if at the time of receiving yet not with the wine consecrated for that holy and spirituall end the remembrance of the death of Christ And therefore as most Divines conjecture their excesse was at their love-feast spoken of in Jude But I conceive it is very uncertain whether they had any such feast or no that place in Jude doth not determine it much lesse the keeping of it immediately before the Lords Supper or in the place where they met together for the celebration of that holy service But whether they came drunk or eat and drank unto excesse of the elements liberally provided it was such a profanenesse that neither 〈…〉 nor Mr. H. I hope shall never 〈…〉 what ever these men charge 〈◊〉 with in this respect telling the 〈…〉 he 〈…〉 the admission of idolaters drunkards and impenitents to the Sacrament pag 32.33 34. compared But is this brotherly dealing think you to mâ—ke such a wilde in 〈…〉 a Minister shew what 〈…〉 was â—or which God so severely punished the Câ—â—intâ—â—anâ— but he must be reproached as â—ne pleading for the admittance of idolaters drunkards and impenitentâ— to the Sacrament Hath not Mr. H. said enough in his Book to free himself from this crime He said indeed there was nothing against their coming for that was their duty which these men deny unlesse they be so qualisied but he doth not only say they ought to come but to come prepared yet mens impenitency and unpreparednesse doth not make void the commandement of God neither is the principall to be neglected for an 〈…〉 subservient thereto And I pray you whom doth the Apostle set up to be judge of theâ—â—â—â—â—â—â—fications in the Church What 〈…〉 hath he appointed for this Is it not clear that every man is to examine himself and judge himself that he may not be judged of the Lord Can men devise better waies to carry on Gods Ordinances with purity thâ—n himself hath prescribed The Câ—rinthians sinning was in unworthy actions at the time of the administration and I pray you who could foresee that to prevent it better then themselves And as for their persons and reall worthinesse the Apostle meddles not with it at all Neither may we denominâ—te men such in person really as some unworthy acts done by them do import for if we do so we shall condemn the generation of the just righteous men may be overtaken with some unrighteous actions for in many things we offend all Jam. 3.2 And I grant this unworthy receiving was out of weaknesse and ignorance as these Gentlemen plead the Corinthians coming newly out of their heathenism but what is this to them that are not guilty of their unworthy receiving at all as for matter of order and reverent decorum in the observances not one among a thousand offending therein And for unworthinesse of person there is not one word in the Text in reference to coming to the Sacrament and yet that makes all the trouble and causes many to run into a world of mischief in the Church Hence they inferre that the unregenerate in the Church receiving eat and drink judgement to themselves and therefore teach them to omit the duty contrary to all rule both in the Old and New Testament and all Scripture Churches And hence they make schismes and separations in the Church And hence they make this the highest ordinance as being a communion for Saints only and upon the matter the least of all in other respects detracting from the wisdome power and goodnesse of God in denying it to be a means of regenerating grace unto Church members And hence they have invented suspension from the Lords Supper with the losse or neglect of true discipline And hence these tlemen have commended unto us as the only expedient for reformation to begin with the minor part leaving out the rest as judged to be excommunicable without any tryall Hence it is that many are afraid of being guilty in partaking with others in their sins in unworthy receiving especially in the sin of murdering Christ And many other like errors they run into by reason of this one error in taking that eating and drinking unworthily to be meant of unworthinesse of person The holy Ghost intends the manner of eating but they will have it to be intended of the worthinesse of the man that eats And upon this error is grounded all that these men have to say against M. H. book I could wish they would better consider of it For still I say the Corinthians were commended for keeping this ordinance as well as any other in the Church and reproved only for some great abuse in their manner of carrying on that service the which abuse did not lie in coming unworthily nor in their other miscarriages which were many upon other occasions but in this their abusing of the holy signs unto câ—â—nall and common ends For this 〈…〉 and sickly amongst them an 〈…〉 So that this place cannot be urged against any that are Christians and exâ—â—nally at least commâ—â— to the holy actions required in this service but against open abuses of the institution But these men will say of me Object as they do of M. H. pag. 88 That I know well enough but that I would blinde poor souls that Do this in remembrance of me was spoken to the Disciples such as were of Christs family and not to all c. I know sure enough Answ that this command was spoken to the Disciples of Christs family not to all but then I know also and so might they that all that are born in the Church of Christ and baptized and of years and under Church indulgence are Disciples of Christs family and therefore that command is spoken to them and they are bound to observe it except they can produce some dispensation for the neglect of duty in this more then in all other observances for the baptized come under the obligation of doing all that Christ commands Mat. 28.19 20. And let the reader then judge who are most guilty of blinding poor souls they that teach them to observe and do all that Christ commands or they that teach men to omit and neglect some necessary duties of homage and service which Christ commands for the good of their souls as these Gentlemen make very bold to do but how they will answer it before their Master I leave to themselves to consider And when I say all ought to come I do not mean the justly excommunicated who while they
them to perform duties of worship then to omit them altogether or that it is better for all unregenerate persons not to come to the Sacrament then to come in a Christian way though but in outward conformity only which is the main thing now in question And the like may be said of that Isa 66.3 He that killeth an oxe is as if he slew a man and he that sacrificeth a lambe as if he cut off a dogs neck c. What is the reason of all this Because they have chosen their own waies and their soul delighteth in their own abominations therefore the Lord will also chuse their delusions and bring their fears upon them c. vers 3.4 The truth is the fault lay not in doing those things but in not doing all that the Lord required as well as they could but they would do some things he commanded and other things of their own chusing even their own abominations like those spoken of Jer. 7. that cry The Temple of the Lord the Temple of the Lord and yet will steal murder and commit adultery and swear falsly and burn incense to Baal and walk after other gods and come and stand before God in his house and say We are delivered to commit all these abominations This is a profane presumptuous coming to an ordinance of God but to come in a Christian conformity unto duties of worship in hope of a blessing being restrained from such enormities as are spoken of in these Scriptures is a different thing especially these places respecting nationall sins rather then of particular private persons But these Gentlemen judge that this outward consormity in the duties of Christianity according to the present capacity of persons in the Church as they are able to performe is a sweet bit for the Devill and a means to keep up rotten formality still But I pray you what is reformation in the Church but to bring people to yeeld an outward conformity to the clear and undisputable Lawes which Jesus Christ hath set up in the Church I wish with all my heart the generality of Christs subjects in the Church of England were reduced to that obedience though but meerly externall I should then think we were very happy and should much rejoice to see such daies and times in England and I must confesse my desires and prayers unto the Lord are that all our exorbitances may be reduced unto uniformity of Christian obedience though it were but in respect of the outward man in doctrine worship and discipline that all might come under the ordinary means and waies of their salvation and that we might teach our posterity in the way of holy profession and establishment of the true and lively oracles of God in respect of which for the present we are the most unhappy of all the reformed Churches in Christendome For some men cannot indure to hear of such words as uniformity in Religion under the establishment of Christian Lawes of the nation nor of a form of godlinesse and holy order in the Church of Christ but in the Kingdome of Christ would upon the matter have every one left to his liberty to do what seems good in his own eyes But our God is the God of order and not of confusion And I doubt not but the Christian Magistrate hath as much power to reform Religion in times of defection and apostasie according to the manifest Lawes of Jesus Christ by whom they rule as the Kings and rulers of the house of Judah had and ought to follow those glorious presidents Josiah Hezekiah and Nehemiah who were carefull to reform Religion in all things according to the known Lawes of God These examples are recorded for our learning and for the incouragement of those whose hearts are warmed with the love of God and zeal for his glory to improve the advantages of power and opportunity to bring both Ministers and people to a conformity in the externals of holy worship and order And the memory of Queen Elizabeth in this Nation is blessed because of her care to reftrain the Papists from their superstition and cruelty and to draw on the whole people of the Nation to the Protestant Religion And the successe of this her care in reforming and restoring the true Religion hath been very glorious in all reformed Churches abroad and indeed was instrumentall of the greatest blessing that ever this nation was possessed of for being put into a peaceable injoyment of covenant ordinances and godly order we are still by that means a people in Covenant and have the Lord for our God yet not without our fears lest the lukewarmnesse of all in the things of our God especially in the matters of his worship will in a short time darken all our glory and render us a people most despicable and odious to God and men if not utterly unchurch and discovenant us as some do slanderously report that we are already But I shall now come to the third thing propounded namely that all in the Church and of years ought to submit themselves to the discipline of the Church not to be denyed any externall Church priviledge untill they be judicially proceeded against and justly excommunicated To omit what hath been already said in answer to the Doctor touching excommunication I shall propose some few things further to be considered for the stating and clearing of the true discipline and then I shall examine whether that which these Gentlemen commend to their reader be any thing like the discipline of Christ held forth in Scripture and practised by the primitive Churches of Christ 1. That all that are baptized and of years must of necessity come under the obligation of all the Lawes and Ordinances of Christ of which Discipline is one and therefore none may plead exemption from it whosoever he be that is a brother and within comes under the Church judgement and censure Mat. 18.1 Cor. 5. 2. That although all ought to come under the discipline of that Church of which they are members yet may not any be denied Church priviledges for the state of unregeneracy meerly nor for barrennesse and unfruitfulnesse under the ordinary means of grace or not coming up to the practise of such duties as are private and more doubtfull then the duties of publick worship are For it is certain that Jesus Christ hath his elect ones lost sheep and children of God among the naturall seed of Christians or to come of them as he had among the Jewes and these elect ones he is pleased more savingly to call some at the third hour others not untill the eleventh hour of the day of grace vouchsafed to them And these being the speciall objects of redemption included in the Gospell Covenant to whom the promises of the first grace do properly belong we must suffer Jesus Christ to have the liberty of his own appointments in the Church as the only means of gathering in such unto himself that they may have life in him