Lords Supper may perchance improperly be called a Seale by way of allusion but yet not properly and directly since Master Rutherfurd himselfe puts many differences between it and a civill seale Due right of Presbyteries c. 4. sect 5. p. 212 to 218. and Christ himselfe ordained it not to be a Seale but Remembrance memoriall representation of his Death and Passion as is cleer by Luke 22. 19. 1 Cor. 11. 24 25 26. This is my Body which is given for you Doethis IN REMEMBRANCE OF ME This cup is the New Testament in my blood this doe ye as often as ye drink it in REMEMBRANCE OF ME For as oft as ye eat this Bread and drink this Cup YE DOE SHEW THE LORDS DEATH TILL HE COME Now being a Remembrance and Representation of Christs Death by divine institution which hath no Analogy with a Seale which serves not to commemorate or represent any thing and being no where tearmed a Seale in Scripture I conceive it farre more proper to stile the Lords Supper as the k Bishop Jewâ—ls Defence of the Apology part 2. cap. 13 Divis 1. p. 251 Fathers usually doe a Figure Signe Remembrance Memory or Representation of Christs Death then a Seale which phrase is the originall ground of mens bare suspention from it Fourthly It is admitted by all that Baptisme is a Seale of Grace and of the Covenant of Grace as well as the Lords Supper I would then gladly be informed by our opposite Brethen by what authority will and appointment of Jesus Christ those who are admitted to be partakers of one of the Seales of Grace and whose children by their owne resolution ought to be admitted unto Baptisme even for these their Parents externall profession of Christianity and membership in a visible Church should be thus suspended excluded from the Lords Sxpper the other Seale not being totally secluded from all other Ordinances having as good a title to the one Seale as the other to the Lords Table as to Baptisme or the Word it selfe If they reply as usually they doe that it is because we must not put a Seale unto a blanke nor give the Seale of grace to those that have no grace I answer First that this reason is a meer whimsey of their owne warranted by no Scripture Secondly it is contrary to Scripture their owne practice and confession who l Master Rutherfurds Due right of Presbyteries c. 4 sect 5. Master Marshals Deâ—f â—ce of Infants Baptisme grant First that the Sacrament and Seale of Baptisme may and ought to be given to the persons yea Infants of those who externally professe the christian Religion though they be not truly regenerate yea to the infants of Ignorant and Scandalous Christians though excommunicate even for these their Parents externall profession of Christianity Secondly that unregeherate persons who are not ignorant or notoriously scandalous cannot be suspended from the Lords Supper but must be admitted to it if they desire it Thirdly that in this case a Seale is not put put unto a blank for if their very baptizing at first was no sealing of a Blank then by the same reason their receiving the Lords Supper cannot be so Now that their baptizing was not so I shall prove by Master l A defence of Infant baptism London 1646. Dedicated to the Assembly of Divines p. 117 118. Marshals owne resolution approved by the Assembly You conclude writes he against Master Tombes that if there be not a promise of these saving graces to Infants in vaine are they baptized and the Seale is put to a blank My meaning is indeed according to the sense of the Directory and according to that direction I doe pray That God would make Baptisme to be a Seale to the Infant of adoption and the rest of the saving graces of the Covenant yet I utterly deny your consequence that unlesse there be absolute promises of saving grace to infants the scale is set to a blank for give me leave but to put the same case First for the Infants of the Jewes was the seale put to a blank with them or had they all promises of saving graces Secondly let me put the same case in growne men who make an externall visible profession and thereupon are admitted to baptisme can any man say that all the saving graces of the Covenant or the spirituall part of it is promised to all visible professors is it not abundantly knowne that in all Ages even in the best times even in the Apostles time multitudes were baptized to whom God yet never gave saving graces and therefore never promised them for had he made a promise he would have performed it But I shall desire you a little to consider the nature of a Sacrament in what sense it is a Seale and then you need stumble at this no longer These three things are necessary to be distinguished Note First the truth of the thing signified in a Sacrament and secondly my interest in that thing and thirdly my obligation to doe what is required in or by that Sacrament I say therefore that in every Sacrament the truth of the Covenant in it selfe and all the promises of it are sealed to be Yea and Amen Jesus Cbrist became a Minister of the Circumcision to confirme the Promises made unto the Fathers and so to every one who is admitted to partake of Baptisme according to the Rule which God had given to his Church to administer that Sacrament there is sealed the truth of all the promises of the Gospel that they are all true in Christ and whosoever partakes of Christ shall partake of all these saving promises this is absolutely sealed in Baptisme but as to the second which is interesse meum or the receivers interest in that spirituall part of the Covenant that is sealed to no receiver absolutely but conditionally in this particular all Sacraments are but Signa conditionalia conditionall Seales sealing the spirituall part of the Covenant to the receiver upon condition that he performe the spirituall condition of the Covenant thus our Divines use to answer the Papists thus Doctor Ames Anâ—wers to Bellarmine when Bellarmine disputing against our Doctrine that Sacraments are Seales alleages then they are falsly applyed oftentimes he diâ— wers to Bellarmine Sacraments are conditionall Seales and therefoâ—e not seales to us but upon condition Now for the third thing the obligation which is put upon the receiver a loâ—â— or tye for him to perform who is admitted to receive the Sacrament this third I say is also absolute all circumcised and baptized persons did or doe stand absolutely engaged to performe the conditions required on their part and therefore all circumcised persons were by the circumciâ—â—on obliged to keep the Law that is that legall and typicall administration of the Covenant which was then in force and Infants among the rest were bound to this though they had no understanding of the Covenant or that administration of the Covenant when this Seale
pardon and yet no right nor interest in the seales thereto affixed This certainly is a monster a solecisme in Law why not them in Divinity too especially in this point wherein Divines turne Lawyers and allude to Law assurances If then they will grant the Lords Supper to be a Seale of the Covenant and promises of Grace they must either deliver and give this Seale to all those visible Church-members to whom they daily preach and tender the Covenant and promises of Grace which is the maine the Seale being but the c Accossorium sâ—quitor principale Aâ—cessary which necessarily followes the principle as Lawyers determine or else deny to preach or tender the Covenant and promises to those to whom they deny the seal and so by consequence must exclude all ignorant at lestwise scandalous Christians from hearing the Word read or preached as well as suspend them from the Lords Supper which by their own assertition is but a Seale and appendant to the Covenant and Promises of Grace and must not be divided from them Fourthly it is objected Objection 4. p Antiquaeries Master Rutherfords divine right of Church-government p. 523 c. Answer That the Lords Supper is no converting Ordinance to conferre and begeâ—grace where it is wanting but onely to confirme it where it is already wrought therefore scandalous persons ought to be suspended from the Lords Supper though admitted to the preaching of the Word I answer First that I have sufficiently reâ—â—ted this Objection q See a Vindiâ—ation of four serious Questions pag. 40. c. elswhere and proved the the Lords Supper to be a converting Ordinance to beget grace as well as a confirming to encrease it by reasons not yet answered and as I conceive unanswerable which I shall not here repeat yet because r Sixteen Antiquaeries the Preface p. 1. 6. Doctor Drake and others out of their ignorance or wilfulnesse stile this A NEW PARADOX AND MISTAKE OF MASTER PRINNES as if I were the first broacher of this truth I shall onely adde something de novo for refutation of their mistake First it is most apparent that in the Primitive Church the Lords Supper was administred to Christians every day at lâ—ast every Lords day and that the Ministers and Fathers in those times pressed all their Auditors to a frequent participation of this heavenly Banquet upon this very ground that those who alwayes sinne might alwayes receive the medicine of this heavenly Sacrament against their sins and daily receive it that they might be daily healed by it and because nothing was more effectuall to an holy and unblamable life then the frequent participation of it This is irrefragably proved by Justin Martyr Apolog. 2. Ignatius Epist ad Ephesianos Tertullian Apologia Ambrose de Sacramentis l. 4. c. 6. l. 5. c. 4. Augustine Epist 108. ad Januarium Ep. de Ecclesiast Dogm c. 53. in soan 6. Tract Hierom ad Lucinium Epist Chrysostom Orat. de B. Philogonio Hom. 6. ad Pop. Antioch Cyprian de Caena Domini Gratian de consecrat Dist 2. Ivo Carnotensis Decret pars 2. c. 24. to 35. Durandus Rat. Diu. Offic. l. 4. with s Harmony of Confessions sect 14. sundry others and largly manifested by Thomas Beacon in his Catâ—chisme vol. 1. f. 463. When this pious custome began to be discontinued we find divers Decrees Canons made to enforce them to a frequent reception of this heavenly repast s Platina in vita ejus and The Becons Catechisme fol. 463. Anacletus Bishop of Rome decreed That Christians should receive the Eucharist every day and that those who would not thus communicate should be excommunicated But some of his Successors finding people more backwards to this holy Ordinance then formerly condiscending to their humours in some sort enjoyned by their Decrees That ALL persons should if not more frequently yet at leastwise thrice every yeer receive the Lords Supper to wit at Easter Pentecost the Nativity of Christ and every Lords day in Lent witnesse the Decrees of Pope Fabian Silverius recorded by t De Consect Dist 2. Gratian v Decretalium pars 2. c 27 29 Ivâ— Carnotensis and x Ivo Carnotensis Decret pars 2 c 28. Lutheri Carechismus major Saint Hilary decreed That if a mans sinnes were not so great as that he were to be excommunicated non debet a medicina corporis Domini seperari he ought not to be sequestred from the medicine of the Lords Body unde timendum est ne DIU abstractus a Christi corpore alienus remaneat à salute nam manifestum est vivere qui corpuâ— attingunt Christi c. Besides these the y Surjus Concil Tom. 1. p. 712. Gratian de Consecr Dist 2. Ivo Decret pars 2. c 33. Councill of Agatha about the 440. yeerâ— after Christ decreed That secular men who receâ—vâ—d not the Lords Supper in Christs Nativity Easter and Pentecost should not be reputed Catholicks nor numbred among Catholicks which is seconded by sundry other forraigne Councils as z Bochellus decret Eccles Gal. l. 2 Tit. 7. c 5. l 3. Tit. 1 c 20 23 24 93 95 103 104 105 106 138. Synod Turon 3. sub Kar Magno Concil Burdig 1582. Concil Bitur 1584. Aquens 1585. Theodulphus Aurelian Epist An. 835. Synod Carnot 1526. Concil Rhomense 1583. Synod Paris 1557. Yea our owne ancient British Councils as a Spelmanni Concil Tom. 1. p 519 548 615 616. Concil Aenhamense Generale An. 1009. the Ecclesiaâ—icall Lawes of King Knute An. 1032. with other ancient chapters presâ—ribe that every Parishioner should receive the Sacrament at least thrice every yeer and the Bubrick in the old Common-Prayer Book after the Communion wth the 21 Canon made Anno 1505 enjoin That EVERY PARISHIONER shall receive the Lords Supper at lest three times every yeer of which Laster to be one And that in Cathedrall and Collegiall Churches where be many Priests and Deacons they shall all receive the Communion with the Minister EVERY SUNDAY AT THE LEAST except they have a reasonable cause to the conâ—rary Yea our learned b In his Catechisme vol. 1. f 461 463. Beacon reckons up this as a great abuse and POPISH INNOVATION that whereas the Lord Christ Jesus would have the holy communion of his blessed Body and precious Blood to be oft times received of the faithfull for a remembrance of his death and passion and for the worthy earnest diligent consideration of this inestimable benefit which we have obtained of God the Father through the Sonne his passion and death the custome of the Popes Church is that the people receive the Sacrament usually but once in the yeer that is to say at Easter by g See 〈…〉 p. 542. 〈◊〉 550. to like purpose which meanes the commandement of Christ is broken the Sacrament is neglected the death of Christ not so earnestly remembred the people become unthankefull dissolution of life breaketh in vice
increaseth vertue decreaseth which he condemnes as contrary both the Scripture and Antiquity informing us That among the Greeks even at this day if any man absent himselfe from the Lords Table by the space of fourteen dayes except be can render a reasonable cause of his absence he is excommunicate and put from the company of the faithfull and that in all those mighty large populous Kingdomes under that most puissant King Prceious John the holy communion of the Body and Blood of the Lord hath from the beginning been DAILY ADMINISTRED TO THE PEOPLE and yet is at this present day as Histories make mention All which as it justly refutes and censures the late unwarrantable that I say not impious popish tyrannicall practice of sundry of our Ministers who I know not out of what new whimseys pretended scruples of conscience contrary to Antiquity Scripture Law the constant practice of the Church in all Ages refuse to administer the Sacrament to their Parishoners for whole yeers together or more denying this heavenly Ordinance of Christ as well to the religious among them who desire it as to the ignorant scandalous prophane prostituting this Institution of Christ himselfe to their owne ambitious designes to encroach a jurisdiction over it and their peoples consciences by this irreligious stratagem no wayes justifiable before God or men so it yeelds me an unanswerable argument to prove these two conclusions necessarily slowing from the premises First that the Lords Supper by the judgement of Antiquity and the practice of the Church in all Ages belongs to all visible members of the visible Church able to examine themselves not actually excommunicated though they be not truly regenerated because all of them are thus equally enjoyned frequently to receive it as well as to heare the Word Secondly that the Lords Supper by the resolution of all these Fathers Authors and the Christian Church in all Ages is a converting regenerating as well as a confirming or sealing Ordinance for since every parishoner and member of each Congregation being of yeers of discretion was thus exhorted obliged to receive it at least three times every yeer under paine of excommunication and not being reputed a christian the greatest part of whom as the Scripture and experience informe us were unregenerate persons not inwardly converted and void of saving faith the eating of this heavenly Banquet could not be prescribed unto such as a bare sealing or confirming Ordinance of saving grace already received much lesse as a meanes of their condemnation or aggravation of their sinnes but onely as an instrument of their inward conversion and regeneration to beget saving faith and spirituall life within their soules and unite them unto Christ Hence the c Bochellus de cretâ— Eccles Gal. l 3. Tit. 1. c 2. p 356. Synod of Lingon An. 1404. defines thus Sacramentum Sanctae Eâ—charistiae est excellentissimum Sacramentum pro eo quod non solum IN EO GRATIA CONFERTUR sanctificat seu sanctitatem causat sicut alia Sacramenta sed etiam quia continet in se actorem totius gratiae sanctificationis Dominuin nostrum Jesum Christum Hence the Synod of d Bochellus de eret Eccles Gal. l 2. Tit. 1. c 34 p 152 153. Sennes An. 1521. refuting such who deny the power of conferring grace to the Sacraments not onely proves Baptismi Sacramentum sua virtute conferre Gratiam stiling it Lavacrum regenerationis quo denuo nastimur but likewise resolves thus of the Lords Supper Quis autem VIVIFIC UM neget Eucharistiae Sacramentum quod tam apertis Scripturae testimoniis comprobatur Calix enim benedictionis cui benedicimus nonne communio sanguinis Christi est panis quem frangimus nonne participatio corporis Domini est c. Quibus luce clarius constet hoc sacrosanctam Eucharistiae Sacramentum non solnm GRATIAM CONFERRE c. Which thus interpreted and seconded by the Synod of e Bochellus ibid. c. 32. p. 148 Paris Anno 1557. may passe for orthodox truth Sacramentum juxta nominis etymologiam id significat QUO QUID SACRATUR Sacramentum itaque ex more Catholicae Ecclesiae dicitur sacrae rei signum externum sensibile efficaci significatione insinuans internam invisibilem gratiam Dei aut effectum gratuitum ex divina institutione ad salutem mortalium destinatum Sacramenta duabus potissimum de causis a Deo esse instituta videntur Vna est ut sint invisibilis sanctificationis insignia externa signa Christiani ini illius quae magnae Congregationis quae est Ecclesia sigilla ne Domini familia aliarum gentium admixtione fiat incerta Altera causa est ut Sacramenta ipsa non tantum significent sed etiam sanctificent conferant invisibilem Dei Gratiam non propria aliqua rerum externorum vi aut merito ministri sed Domini secretius operantis quod instituit Itaque etsi decet bonum esse Sacramentorum ministrum tamen malus etiam potest utiliter dispensare Quum dicimus Sacramentum causam esse justificationis nostrae intellegimus non principalem sed instrumentalem sine qua res fieri non solet quamvis sine ea fieni possit nec enim virtus Domini potentia alligata est Sacramentis Ecclesiae Sacramenta sunt a Christo in morborum animi remedium curationem instituta quorum haec vis est ut sacros sanctosque faciant qui ea digne suscipitunt quando non signa quidem solum sunt gratiae sed ipsus causa his non modo signando sed efficiendo sanctitatem Christus nobis conferre voluit Sacramenta igitur non tantummodo signa sunt quae infusam gratiam contegant occultent sed quae efficiant reipsa prestant cujus notae sunt signa est autem Sacramentum divinae gratiae signum â—igura acinstrumentalis causa efficiens instrumeÌ„taliter quod sensibiliter figurat Hencâ— f Bochellus ibid. c. 5. p. 142. the Councill of Burdeaux Anno 1582. defines the like in these termes Cum Ecclesia nihil habet preciosius nihil ad aeternam salutem consâ—quendam magis necessarium quà m â Christo instituta Sacramenta quibus omnis justitia vel INCIPIATUR vel caepta augeatur vel amissa reparatur ac Domini Dei gratia quam ipsa Sacramenta seu vasa quaedam divina continent eamque ritè suscipientibus CONFERUNT nobis abunde communicetur pastores omni studio diligentia commissum sibi Christianum populum exhortare debent ad frequentem Augustissimi Eucharistiae Sacramenti usum And Concilium g Bochellus ibid. c â— p. 14â— Bitur Anno 1584. concludes thus Cum per primum parentem violata est originalis justitia in qua creatus fuerat peccato suo omnes pâ—stâ—râ—s infecit c. Providus Deus singulls morbis singula adhibuit remedia Sacramenta scilicet quibus peccata remittuntur â—ominis vita regâ—â—vr â—ides
SUSPENTION SUSPENDED OR The Divines of SYON-COLLEDGE late claim Of the Power of suspending Scandalous Persons from the LORDS SUPPER without sequestring them from any other Publicke Ordinance or the society of Christians and that by the very Will and Appointment of JESUS CHRIST not by vertue of any Ordinance of Parliament from whom they receive both their Office and Authority briefly examined discussed refuted by the Word of God and Arguments deduced from it and the contrary Objections cleerly Answered Wherein a bare Suspention of Persons from the LORDS SUPPER onely without a Seclusion of them from other Ordinances is proved to be no Censure or Discipline appointed by JESUS CHRIST in his Word That some Texts commonly alledged for proof of such a Suspention and of Excommunication doe really warrant neither That the Lords Supper is frequently not rarely to be Administred as well to unregenerate Christians to convert them as to regenerate to confirme them Whether it be a Seale of Grace or not and in what sense debated and some common mistakes therein rectified By WILLIAM PRYNNE of Lincolnes Inne Esq JER 14. 14. Then the Lord said unto me the Prophets prophesie lyes in my name I sent them not neither have I commanded them neither spake unto them they Prophesie unto you a false vision and divination and a thing of naught and the deceit of their heart 1 JOHN 4. 1. Beloved beleeve not every Spirit but try the Spirits whether they be of God because many false Prophets are gone out into the world LONDON Printed by T. B. for Michael Sparke at the signe of the Blew-Bible in Green Arbour 1646. To the right Honourable HENRY Earle of Kent and the rest of the COMMISSIONERS for the Great Seale of England RIGHT HONORABLE THE Lords Supper being commonly tearmed by Divines both in their Writings and Sermons though never by the spirit of God in sacred Writ a Sacrament and a Seale yea Gods GREAT SEALE of Grace and of the Covenant of Grace wher of our Syon Colledg Ministers now preted themselves the divine LORD KEEPERS asserting that by the will and appointment of Jesus Christ himself they have both Commission and Authority to suspend al such whom they shall deem Ignorant or Scandalous from this SEALE though they earnestly thirst hunger after it and be not actually excoÌ„municated from any other publicke Ordinance or the society of Christians I conceived I could not so fitly Dedicate this Briefe Examination and Refutation of their Divine claim and new Institution of sole suspention from the Sacrament so much contested for to any others as to Your Honors the present Commissioners for the Custody of THE GREAT SEAL OF ENGLAND to whose Noble Patronage I humbly recommend it so farre forth onely as it shall appear to be consonant to the Word of Truth My little Treatise intituled The opening of the Great Seale of England was through Gods blessing on it one speciall meanes of passing the first Ordinance for the New great Seale of England which hath ever since continued in your keeping and I have some good hopes that by the like divine Benediction on this smaller Pamphlet the Lords Supper the GREAT SEAL OF HEAVEN as many stile it shall be opened and communicated to many poore soules cordially desirous to receive it who otherwise might have most injuriously by colour of the pretended Will and appointment of Jesus Christ been suspended from it Where this Will and Appointment of Christ is to be found in Scripture it rests on the Divines of Syon-Colledge to demonstrate for my part after many diligent inquiries to find it out either in the old or new Testament I alwayes returned with a Non est inventus only this I have observed in my reading that when ever any matters of Ecclesiasticall or Pontificall Jurisdiction have come to be debated the Clergy in all Ages have made very strange Interpretations and perversions of Scripture to maintaine their pretended Divine Authority What ridiculous Inferences the Popes of Rome with their Parasites have published in print to support their usurped Antichristian supremacy over all Bishops Churches and Kings themselves from Thou art Peter arise Peter kill and eat Lanch out into the deep Feed my sheepe God made two great lights Behold here are two swords Ye shall find an Asse and a Colt tyed loose them and bring them hither Tell it to the Church c. is known to all who peruse their Books of this controversie Whether some of our Divines have not incurred the like solecismes and made almost as grose Misapplications of Scripture as they in maintenance of their new Church-government and Discipline I submit to the determination of such who without partiality have perused their laâ—e Discourses of that subject For my part having neither any private interest nor Design to misbyas my judgment 2 Cor. 3. 8 I a can I dare do nothing against the Truth but for the Truth in this present controversie My impartiall debate whereof though it may displease some will I trust conduce much to the settlement of our publike peace which the unhappy controversies about Church-government have disturbed and find acceptance with all lovers of Truth in generall and your Honours in particular from the hands Of your Devoted Servant WILLIAM PRYNNE SUSPENTION SUSPENDED OR SYON-COLLEDGE Claime of the Power of Suspending Scandalous persons from the Lords Supper by the Will and Appointment of JESUS CHRIST and Authority derived to Church-Officers from him Examined Discussed Refuted by the Word of GOD. WEE Read that one one of the first and fiercest contestations which brake out among Christs owne Apostles even when he sent them out to Preach and when he was about to institute the Lords Supper was concerning Ecclesiasticall Jurisdiction a Luke 9. 46. cap. 22. 24 25 26. Mat. 20. 20. to 29. Mark 10. 35. to 46. which of them should be the greatest which though then severely checked and determined by Christ himselfe yet I know not by what unhappy uninterrupted succession it hath disturbed the peace of the Church and whole Christian world more or lesse in all succeeding Ages and in this last Age of ours as much or more then in any precedent Century whatsoever the wisdome of our wisest Counsellours united altogether in our greatest and wisest Counsell the high Court of Parliament being unable to quiet and conjure downe this ambitious restlesse spirit of Domination and contention about Ecclesiasticall Jurisdiction still predominating in the Clergy To instance but in one particular The Parliament after long and serious debate was pleased to approve and set up a Presbyteriall Government in our Church and at the Clergies extraordinary importunity in a prudentiall way to give Ministers and Presbyteries power to keep ignorant and scandalous persons from the Lords Supper confining them to a particular enumeraâ—ion of scandals not leaving it arbitrary and indefinite investing them with this authority not as a Jurisdiction bequeathed to them by the will and appointment
of Jesus Christ being not satisfied in their consciences that Christ had given them any such divine power in his Word but as an authority derived to them by Ordinance of Parliament and humane institution without declaring it to be of divine right The Ministers of London Westminster and within the Lines of Communication not satisfied with this New indulged Jurisdiction meeting at Syon Colledge June 9. 1646. agreed upon certaine Considerations and Cautions which they soon after published in print wherein contrary to the Parliaments intention and Ordinances they professedly claime this new authority and the exercise thereof by a Divine institution and from Jesus Christ himselfe not from the Parliaments grant witnesse this passage p. 5. We conceive the power of Church-censures and in particular the keeping of ignorant and scandalous persons from the Sacrament of the Lords Supper to be in Church Officers BY THE WILL AND APPOINTMENT OF JESUS CHRIST AND FROM HIM THEY RECEIVE THEIR OFFICE AND AUTHORITY Upon which ground they further Remonstrate That the Ordinances touching Presbyterial government do not hold forth a compleat rule nor are in all points satisfactory to their consciences and thereupon conclude thus Resolving by Gods grace to walke IN ALL THINGS ACCORDING TO THE RULE OF THE WORD not Ordinances and according to the Ordinances SO FARRE AS WE CONCIVE IT CORRESPONDENT TO IT so as they thrust the Ordinances and directions of Parliament quite out of doore and in so doing we trust we shall not grieve the spirits of the truly godly either at home or abroad nor give any just occasion to them that are contrary minded to blame our proceedings let the Parliament take it how they please For my owne opinion I really professe the Presbyteriall Government to be most agreeable to Gods Word and the Independent way to be a Seminary of Scisme Libertinisme Heresie Errors and a Babell of confusion And for the Ministers assembled at Syon Colledge who agreed upon these Considerations and Cautions though I cordially love and reverence their persons yet as others much blame their Discretions in publishing them so I cannot subscribe to this their New Paradox dogmatically asserted in them That the power of suspending Ignorant scandalous persons only from the Lords Supper is in Church Officers by the will and appointment of Jesus Christ and that they have received this Authority from him because I read of no such will or appointment of Jesus Christ in his Word nor of any such Authority exercised by him who admitted b See a Vindication of four serious Questions pag. 17. to 28. Thomas Becons Catechisme vol. 1. fol. 481 482 484. Judas himselfe to his last Supper or expresly delegated to any of his Apostles or any other Church-Officers by what names so ever distinguished True it is that Ministers of the Gospell have power given them to Instruct Exhort rebuke the Ignorant and scandalous with all Authority Tit. 2. 15. To informe and warne them of the great danger of unworthy hearing the Word and receiving the Lords Supper to dehort them under the paine of their owne soules and incurring of Gods judgements not to come unpreparedly to them Luk. 8. 18. Jam. 1. 22 23 25. 1 Cor. 10. 21 22. c. 11. 20. to 34. And when they have thus done they have discharged their duties freed their owne soules and are guiltlesse of the sins of such who will not be kept backe from these Ordinances and prove unprofitable hearers or receivers as Ezek. 3. 17. to 22. c. 33. 7. to 17. Acts 20. 26 27 28. resolve and I have c A Vindication of four serious Questions p. 28. to 48. elsewhere proved at large But that they have any Ministeriall or Magisteriall Authority to keepe back any unexcommunicated person from the Lords Supper onely who earnestly desires to receive it and promiseth reformation without suspending him from all other Ordinances and that by the very will and appointment of Jesus Christ seemes a meere erronious paradox unto me contrary to Isay 55 1. Mat. 11. 28. John 7. 33. Revel 22. 17. and other Scriptures which without any Relation at all unto or opposition against the Ordinances of Parliament for the suspending of Ignorant or scandalous persons from the Lords Supper by vertue of a meere Parliamentary Sanction I shall here summarily discusse and refute with reference onely to that pretended divine Authority will and appointment of Jesus Christ by which our Divines now claime it for the present and resolve to execute it for the future I shall contract the whole Controversie into this one Question wherein the very marrow and substance of it consists not hitherto exactly debated by any to my knowledge Question 1. WHether Ministers or Presbyteries Jurisdictionall Suspention of scandalous Church-members from the Lords Supper onely who desire to receive it without excluding them from all other publick Ordinances as Prayer Preaching Reading Fasting Catechising singing of Psalmes Baptizing of Infants c. he a divine Institution vested in them by the Word of God and the very will and appointment of Jesus Christ For my part with submission to better judgements I hold the negative upon these ensuing Reasons My first Reason is because there is no direct precept or president in the Old or New Testament yet produced by those who assert the contrary to warrant any such suspension of scandalous persons from the Lords Supper onely without a concurrent suspension of them from all other publick Ordinances and that in case onely of obstinate impenitency If any such be to be found I shall desire them to informe me thereof since I could never hitherto upon my exactest enquiry find out any such and then I shall either cleerly answer on submit unto it My second Reason is Because all and every the Texts produced for probate of the contrary opinion of Excommunication to be a divine Institution directly militate against it arguing a totall suspension exclusion from all publick holy Ordinances and Church-assemblies for ceremoniall or morall uncleannesses not from the Passover or Lords Supper onely I shall give you a taste of some of the principle Texts whereon our a See Master Rutherfords divine right of Church government cap 3. to 15. Opposites rely that you may discerne how cleerly they make against them The first is Levit. 13. 3 4 21 26 31 46. cap. 14. 3 8 9 11. He that was infected with the plague of Leprosie among the Israelites was to be b See 2 Kings 7. 3 4. cap. 15. 5. 2 Chro. 26. 20 21 23. shut up by the Priest and during all the time of his Leprosie and uncleannesse he was to dwell ALONE WITHOUT THE CAMPE for feare of Infecting others Upon which ground Miriam when leprous was shut out of the Campe seven dayes and after that received in againe Numb 12. 10. to 16. Ergo he was secluded from all publick Ordinances and religious society not from the Passeover or Lords Supper only if putting out of
children of Israel In respect of which command the Jewes accused Paul Acts 21. 28 29. for bringing Greekes into the Temple and polluting that holy place Which Text if it make any thing for excommunication as some pretend though others upon good reason deeme the contrary it speaking onely of excluding uncircumcised Heathens not any uncleane or scandalous circumcised Israelites out of the Temple at Jerusalem not the Jewish Sinagogues nor of secluding or excommunicating any baptized Christians under the Gospel from the Church though uncircumcised either in the flesh or heart yet certainly it proves nothing for any sole suspention from the Passeover or Lords Supper since such strangers were totally secluded both from the Temple and all Ordinances therein used not suspended from one Ordinance alone but admitted to all others The sixt Text is Matth. 18. 17. If he neglect to heare the Church let him be to thee as a Heathen and a Publican that is as our l Master Rutherfurds Divine right of Church-Government cap. 8. and Due right of Presbytâ—ries c. 4. sect 5. p. 187. Opposites expound it a person cut off and secluded from the visible Church and people of God and all communion in holy Ordinances as Ezek. 44. 7 8 9. Acts 21. 28 29. Ephes 2. 11 12. insinuate Which if objected for proofe of suspention from the Lords Supper onely not from other Ordinances then the meaning and sense of the place must be no more but this Let him be to thee as a Heathen and a Publican that is let him be suspended onely from communicating at the Lords Table once a moneth a quarter a yeer but let him constantly resort unto and communicate in all other Ordinances and duties of Gods worship every Lords day and Lecture day without the least suspention or impediment which Heathens never used to doe and very few Publicans A very pretty exposition of this much controverted Text. The seventh Scripture is John 9. 22 34 35. chap. 12. 42. chap. 16. 2. Where we read that those who professed Christ were put or cast out of the Synagogue by the Jewes Ergo they were debarred from preaching reading of the Word prayer and all other publjck Offices of Gods worship used in the Jewish Sinagogues not from the Passeover or Lords Supper onely never administred in any Sinagogue that we read of in Scripture And to intepret putting out of the Sinagogue to be nothing else but a bare suspention from the Lords Supper without any exclusion from other Ordinances is a meer Bull and miserable perverting of these Texts it being an unlawfull act done by the unbeleeving Jewes not against scandalous offenders but faithfull beleevers and professors of Jesus Christ The eighth is the 1 Cor. 5. where the Apostle writes to the Church at Corinth To take away from among them the incestuous person to deliver him to Satan To purge out the old Leven that they might be a new lump not to keep company with a Brother that is a fornicator c. with such a one no not to eat and to put away from among themselves that wicked person From which place our m Master Rutherfurds Divine right of Church-Government c. 4. qu. 1. p. 238. to 240. Opposites instruct us That to deliver to Satan is to cast out of the Church and to declare such an offender to be of the number of the wicked world of which Satan is Prince and to be purged out of the Church least he should infect the Sheep and Christians are not to beare company with him nor to eat with him and he was judged to be cast out as a heathen and Publican and deprived of the comfortable communion of the Saints and of the prayers of the Church and meanes of Grace Ergo by their owne argumentation confession exposition this Text enjoynes a totall excommunication from all publick Ordinances meanes of grace and communion of the faithfull not a naked suspention onely from the Lords Supper with free admission to all other Ordinances But if this Text be meant of a Suspention onely from the Lords Supper then the delivering of that incestuous person to Satan the purging out of the old leaven the not keeping company the not eating with him the taking and putting away of him from among them must be all reduced to this one negative act not to admit him to the Lords Table once a moneth a quarter a yeere yet to communicate with him in all other Ordinances every day and week in the yeer without scruple or scandall an interpretation as point blank against the very words and meaning of the Text as may be The ninth is Rom. 16. 17. Now I beseech you Brethren marke them that cause divisions and offences contrary to the Doctrine ye have received and avoid them To which I shall annex n Master Rutherfurds Divine right of Church-Government p. 249 269 c. 12. qu. 8. Mr. Walkers Modell of the Government of the Church p. 17. 2 Thes 3. 14. And if any man obey not our word by this Epistle note that man and have no company with him that he may be ashamed And 2 John 10. If there come any unto you and bring not this Doctrine receive him not into your house neither bid him God speed Which if meant of publick communion conversation in Ordinances of Gods worship with Schismaticall Hereticall scandalous Christians as well as in private prohibit communion with them in all other publick Ordinances as well as in the Lords Supper but if appropriated to a single suspention onely from the Lords Table then they must run into this absurdity that to avoid such persons not to keep company with them not to receive them into our houses or bid them God speed is onely not to eat the Lords Supper with them and to suspend them from it alone which neither the words nor meaning of these Texts will beare The tenth is Tit. 3. 10. A man that is an Heretick after the first and second admonition reject That is as our o Mr. Rutherfurd and Mr. Walker ibid. Opposites interpret it excommunicate and cast him out of the Church But if objected to prove a bare suspention from the Eucharist then reject must signifie suspend him from the Lords Table onely not from any other Ordinance he may preach and broach his heresies still to poyson and canker others To which I shall subjoyne Rev. 2. 20. Notwithstanding I have a few things against thee because thou sufferest that woman Jezabel to teach and to seduce my servants to commit fornication and to eat things sacrificed unto Idols Which if it proves ought for excommunication yet certainly makes nothing for a sole suspention from the Sacrament but against it The eleventh is the 3 John 9 10. Neither doth Diotrephes himselfe receive the Brethren and forbiddeth them that would and casteth them out of the Church that is excommunicates them as all accord Which if objected for proof of suspention of scandalous persons from
the Lords Table only then not to receive the Brethren and to cast them out of the Church is meerly to debarre them from the Lords Supper onely which the words will no wayes beare The twelfth is the 1 Cor. 16. 22. If any man love not the Lord Jesus Christ let him be Anathema Maranatha Admit this Text to containe the highest degree of excommunication in the Church as many m Master Rutherfords divine right of Church-government p. 372. with others dogmatize yet to interpret Anathema Maranatha to be no more but let him he suspended from the Lords Table is to contradict all Expositors and to speak little better then pure nonsense These severall Texts of Scripture produced by our Antagonists for proof of Excommunication by divine institution doe utterly subvert the maine thing they now contend for to wit a divine Authority vested in Ministers Presbyteries not to excommunicate scandalous impenitent sinners from all Ordinances and Christian society but barely to suspend those they repute scandalous from the Lordr Supper onely though they desire to receive it without sequestring them from any other publick Ordinances to whom n Doctor Drake in his sixteen Anti-queries in the Preface and p. 6. some of them are likewise so indulgent as to assert in print that a scandalous person yea Heathen may be present at the Lords Supper and all the Sacramentall actions and that with a great deale of profit onely they must not actually receive the outward Elements But when we demand a proofe from Scripture for justificarion of this new Paradox they câ—n produce none at all My third reason is because it is directly contrary to the very end of Christs pretended giving excommunication to the Church which in o Divine right of church-government cap 4. sect 4. qu. 5 p. 76. Master Rutherfurds owne words is thus expressed The power of Excommunication is given by Christ to a Congregation not upon a positive ground because it is a visible institute Church or as it is a Congregation but this power is given to it upon this formall ground and reason Because a Congregation is a number of sinfull men who may be scandalized and infected with the company of a scandalous person this is so cleere that if a Congregation were a company of Angels which cannot be infected no such power should be given to them even as there was no need that Christ as a member of the Church either of Jewes or Christians should have a morrall power of avoiding the company of Publicans and sinners because he might possibly convert them but they could no wayes pervert or infect him with their scandals and wicked conversation therefore is this power given to a Congregation as they are men who through frailty of nâ—â—â—re mey be levened with the bad conversation of the scandalous who are to be excommunicated as is cleere If a little body of a Congregation in a remote Isle have power from Christ to cut off a rotten member least it infect the whole body shalâ— we doubt but our wise Law-giver hath given the same power to a greater body of many visible Congregations which is under the danger of the same contagious infection 1 Cor. 5. 6. Your glorying is not good know ye not that a little leaven leaveneth the whole lump Therefore are we to withdraw our selves from Drunkards Fornicators Exportioners Idolaters and are not to eat and drink with them verse 10. and from those who walk inordinately and are disobedient 2 Thes 3. 12 13 14. And from Hereticks after they be admonished least we be infected with their company just as nature hath given hands to a man to defend himselfe from injuries and violence and hornes to Oxen to hold off violence so hath Christ given the power of Excommunication to his Church as spirituall armour to ward off and defend the contagion of wicked fellowship Now this reduplication of fraile men which may be levened agreeth to all men of many consociated Congregations who are in danger to be infected with the scandalous behaviour of one member of a single Congregation and agreeth not to a Congregation as such therefore this power of Excommunication must be given to many consociated Congregations for the Lord Jesus his Salve must be as large as the Wound and his meane must be proportionable to his end Since then by Mr Rutherfurds owne assertion o Master Walkers Modell c. p. 18. and others concurrent suffrages who write in defence of Excommunication the very ground and end of instituting Excommunication in the Church is to prevent infection contagion by the company bad conversation and wicked fellowship of scandalous persons and to cut off a rotten member least it infect the whole body It must necessarily follow that contagious scandalous Church-members continuing obstinate and impenitent in their sins ought not to be suspended barely from the Lords Supper but likewise from all other publick Ordinances and Christian society as well as it nay rather from any other Ordinance then from the Lords Supper upon these ensuing grounds First because the Lords Supper is now more rare and infrequent then any other publick Ordinance administred in few Churches above once a moneth in many not once a quarter nay scarce once in a yeer or two in these late unhappy times anâ— then but once in a day whereas we have prayers preaching reading of the Word Baptisme singing of Psalmes exposition of Scriptures Catechizing in many Crurches every day of the week at leastwise morning and evening in all or most of our Churches every Lords day if not on week dayes too besides publick monethly Fasts and frequent Thanksgivings Now there is farre greater danger of infection contagion by scandalous sinners in conversing with them in these common publick Ordinances every week or day almost morning and evening in keeping company w th them in private of which few or none make conscience then there is in eating and drinking with them at the Lords Table once a month a quarter or happily scarce once a yeer as common reason will informe us therefore we should rather exclude them from those publick Ordinances wherein they daily or weekly at least converse with us then from the Lords Supper whereat we more rarely meet or communicate with them it being a strange kind of madnesse or folly to shun the company of a Leper or one infected with the pestilence one half houre onely in a moneth or yeere at a Supper and yet to fit with him at Breakfast and Dinner two or three hours every day or week Secondly because few or no scandalous persons are so desperately wicked or cauterized as experience informes us but when they come to receive the Lords Supper they will promise a great deale of repentance of reformation and behave themselves very piously devoutly in outward shew laying aside all their scandalous courses on the whole day at least whereon they receive it and come with some preparation thereunto
a meere Heathen without the Church witnesse 1 Cor. 5. 10 11 12 13. I wrote to you in an Epistle not to keep company with fornicators yet not altogether with the fornicators of this world or with the covetous or with extortioners or with Idolaters for then ye must goe out of the world But now I have written unto you not to keep company if any man that is called a Brother be a fornicator or covetous or an Idolater or a Rayler or a Drunkard or an Extortioner with such a one NO NOT TO EATE of which few make any conscience that presse this place so much for what have I to doe to judge them that are without doe ye not judge them that are within But them that are without God judgeth Therefore put away from among you that wicked person In which words the Apostle informes us First That scandalous Christians are z Which Master Rutheâ—furd affirmes Divine right of Church Government p. 357. worse then Heathens that are scandalous in the same kind Secondly That Christians in some cases may keep company a Soe 1 Cor. 10. 27 28. and eat with the one but not so much as keep company or eat with the other Thirdly That they ought to judge censure put away from among themselves the scandalous Christian but not the Heathen which had the Doctor well observed he would never have desired me to instruct his ignorance in this kind Fourthly had the Doctor considered Matth. 7. 6. Give not that which is holy unto the dogs neither cast ye your Pearles before swine least they trample them under their feet and turne againe and rent you spoken principally of the preaching of the Word not of the Lords Supper then not knowne nor instituted Or Matth. 10. 14 15. Mark 6. 11 12. And whosoever shall not receive you nor hear your words when ye depart out of that house or City shake off the dust of your feet for a testimony against them Verily I say unto you it shall be more tolerable for the Land of Sodom and Gomorrah in the day of Judgement then for that City Or Acts 13. 45 46 50 51. But when the Jewes saw the multitudes they were filled with envy and spake against those things that were spoken by Paul contradicting and blaspheming Then Paul and Barnabas waxed sâ— bold and said It was necessary that the Word of God should first have been spoken to you but seeing you put it from you and judge your selves unworthy of everlasting life loe we turne to the Gentiles But the Jewes stirred up devout and honourable women and the chiefe men of the City and raised persecution against Paul and Barnabas and expelled them out of their coasts but they shook off the dust of their feet against them and came unto Iconium Or Luke 14 16 17 24. A certaine man made a great Supper and bade many and sent his servants at Supper time saying to them that were bidden Come for all things are now ready but they all with one consent began to make excuse c. So that servant came and shewed his Lord these things Then the Master of the house being angry said to his servant Goe out into the lanes and streets of the City and bring in hither the poore and the maimed and the halt and the blind c. and compell them to come in that my house may be full For I say unto you that none of those men that were bidden shall taste of my Supper Or Luke 19. 41. And when he came neere the City he wept over it saying if thou hadst knowne even thou at least in this thy day the things which belong unto thy peace but now they are hid from thine eyes with sundry other Texts of this kind He might have learned from them That such Christians who contemne and neglect the Gospel and word of Grace when offered to them may be justly deprived of and secluded from them when as others though Pagans may be admitted to enjoy them according to that expresse Text Mat. 21. 33. to 45. where the Lord of the Vineyard when his servants were beaten and his son slaine by the husband-men from whom he required fruits threatens he will miserably destroy those wicked men and will let out his Vineyard to other husband-men which shall render him their fruit in due season Christ himselfe thus closing up the Parable with reference to the obstinate Jewes Therefore I say unto you the Kingdome of God shall be taken from you and given to a Nation bringing forth the fruits thereof which you may read fully executed and ratified Rom. 11. 7. to 26. 1 Thes 2. 15 16. Isa 5. 1. to 8. This Objection therefore will no wayes fortifie our Opposites weak Cause but confirme my tenets But it is secondly objected by our Antagouists Objection 2. b Mâ—ster Rutheâ—fâ—rds Divine right of Presbyterâ—eâ— p. 361 362 524 525. that the Word may and must be preached to meere Pagans and Infidels to convert and instruct them but the Lords Supper is not to be administred to such as all acknowledge Therefore there is a vast difference in this respect between the preaching of the Word and receiving of the Lords Supper and so by consequence scandalous persons which are as Heathens may and ought to be suspended from the one though they be admitted to the other I answer Answer First this Objection if examined is but a meere fallacy and inconsequent the controversie not being Whether Infidels Turks and Pagans ought to be admitted to the Lords Table before they publickly embrace and professe the Christian faith But Whether scandalous Christans externally embracing professing the faith of Christ endued with competent knowledge professing unfainâ—d repentance for their sinnes past promising reformation for the future and earnesily desiring to be admitted to the Lords Supper may by any instituâ—ioâ—â— or appointment of Jesus Christ be suspended from it when not secluded from but admitted free accesse to the Word and all other pulick Ordinances Therefore to argue thus the Lords Supper ought not to be administred to Turkes and Infidels Ergo not to scandalous Christians is a meere Nonsequitur and departing from the point in issue Secondly the reason why the Lords Supper and Baptisme ought not to be administred to Turks and Pagans before their externall conversion to the Christian faith though the Gospell may be preached to them is not because preaching of the Gospel is a converting Ordinance and the administration of the Sacraments onely a confirming but not converting Ordinance as is pretended but because the Sacraments as all c Calvin Peter Martyr Aretitâ— Jewel Beacon Paraeus Willet others and Master Rutherfurd himselfe Divine right of Presbyteries cap. 4. sect 5. p. 212. Divines accord are badges of our externall Christian profession yea solemne Covenants or Oaths to oblige us to yeeld all obedience and subjection unto Christ and distinguishing signes to difference Christians from all Infidels and Pagans in the
world therefore not to be administred to any but such who actually embrace and professe the faith of Christ and are admitted members of his visible Church whereas the bare externall hearing of the Word preached wherein the hearers are only passive but no wayes active or stipulative unlesse they embrace it is no such badge or emblem of Christianity nor such an externall Oath of Alleagiance to tye us to the obedience of Christ as Baptisme and the Lords Supper are which belong to none but such who professe themselves Christians and are members of the visible Church of Christ Thirdly It is generally agreed by all orthodox Divines that Baptisme and the Lords Supper are by the will and appointment of Jesus Christ given not simply and solely to the elect and invisible Church of Christ certainly knowne to God alone not to any Ministers or Presbyteries upon earth but to all the visible members of the visible Church not cut off from it by a legall Excommunication or hindred by some naturall disabilities who have a true right to and interest in them though not actually regenerated and endued with saving faith Upon which grounds Master d Due right of Presbyteries cap. 4. sect 6. throughout Rutherfurd and Master e A defence of Infants Baptismâ— part 3. p. 106. to 130. Marshall expresly maintain the lawfulnesse of baptizing the children of excommunicate persons Hereticks Schismaticks and Christians unregenerate even for the externall profession of the Christian faith by their ancesters though their immediate Parents be Hereticks or persons excommunicated from the visible Church Which being granted resolved as an undoubted truth in the Sacrament of Baptisme must likewise thus farre hold in case of the Lords Supper That a visible member of the visible Church endued with competent knowledge and not actually excommunicated ought not to be suspended from it for any pretended scandalous crime in case he desire to receive it since his very membership in the visible Church intitles him thereunto as well as himselfe or his children to Baptisme and gives him a right to receive it Objection 3. yea makes him guilty of sinne in case he neglect to participate thereof when publickly invited to receive it as our owâ—e Homilies concerning the receiving the Lords Supper resolve which fully answers this fallacious Objection Thirdly it is objected f Master Rutherfurds divâ—ne râ—ght of Church-Government c. 5. Due right of Presby â—ries c. 4. sect 5 That the Sacrament of the Lords Supper is a Seale of Grace and of the Covenant of Grace as it is a Sacrament which the preaching of the Word is not therefore scandalous persons ought to be suspended from it though they be admitted to the preaching of the Word and other publick Ordinances else we should put a sezle unto a blank I answer Answer First that the Lords Supper is by no Text in Scripture stiled a Seale or Seale of Grace or of the Covenant of Grace though many Divines without any Scripture authority stile it so Secondly it is true that Circumcision is once onely in the Now Testament to wit Rom. 4. 11. stiled The SIGNE of Circumâ—ision A SEALE of the righteousnesse of faith which Abraham had yet being uncircumcâ—sed Whence g Calvin Peter Martyr Paraeus and Doctor Willet on Rom 4. Aretii Problem Locus 77. Amesii Bellarminus Enerva us Tom. 4. qu 4. and others Divines inferre That Baptisme and the Lords Supper are both Sacraments and Seales of Grace and of the Covenant of Grace But that it should hence necessarily follow that Baptisme and the Lords Supper are Sacraments are Seales of Grace and of the Covenant of Grace though never so called in Scripture nor yet the Passeover because Circumcision is called a Signe and a Seale of the righteousnesse of faith which Abraham had yet being uncircumâ—ised is expresly denied by h Stapletoni Antld. p. 225. Pererius Disput 4. num 〈◊〉 Bellarminus l. 2. c. 10. De Sacram. Remonstr in Apol. c. 23. Episcopius Disp 29. Thes 8. Smalci cont Franzium Disp 9. p. 199. Socin de offic Hom. Christ c. 4 and others some doubted by others and cannot infallibly be inferred thence for ought appeares to me Thirdly admit the Lords Supper be a Seale of Grace as Circumcsiion was of faith yet in what sense or in what respects it is or may be i See Willets six-fold Comentary on Rom. 4. qu. 7. stiled a Seale and what kind of Seale it is is questioned by many and very difficult to determine Origen thinks Circumcision was called a Seale of the righteousnesse of faith because in Circumcision was sealed and lay bid the righteousnesse of faith which should afterward be revealed and unfolded in Christ and a Seale to the unbeleeving Jewes shutting them up in unbeliefe untill they should be called in the end of the world Chrysostome Theodoret and others expound it to be a Seale that is a testimony onely of faith received Aquinas thinks it was called a Seale because it was an expresse Signe having a similitude of the thing received Others affirme it was tearmed a Seale because it distinguished the Israelites from other people as Seales distinguish one Merchants Goods and Letters from another But Calvin Paraeus Fayus Aretius Peter Martyr Marlorat Willet and the streame of moderne Divines tearme it a Seale because it is a visible confirmation of Gods promises to his people as Kings and other mâ—ns Seales confirme their Patents and Deeds being added to them for better assurance And in this last sense our Divines generally tearme Baptisme and the Lords Supper SEALES that is externall visible confirmations of Gods promises Indeed though I find not the Lords Supper or Baptisme called Seales in Scripture yet I read therein of a six-fold use of Seales The first is to conceale and close up things from publick view as Cant. 4. 12. Isa 29. 11. Job 41. 15. Dan. 9. 24. chap. 12. 9. Revel 10. 4. chap. 22. 10. chap. 5. 1. to 10. chap. 6. 1. In which sense the Greekes tearme Sacraments Mysteries or hidden things the phrase used by Paul Eph. 3. 9. chap. 5. 32. and k Decana Dom. Baptismo Seâ—m Bernard with others stiles a Sacrament Satrun secretum a sacredâ—secret The second to preserve shut up and keep things safe Deut. 32. 43. Dan. 6. 17. Job 34. 16. chap. 37. 7. Matth. 27. 66. Job 14. 17. The third to distinguish one thing from another 1 Tim. 2. 19. Revel 7. 3. to 9. chap. 9. 10. The fourth to appropriate things and mark them for our owne 2 Cor. 1 22. 2 Tim. 2. 19. chap. 7. 2. to 8. Ephes 1. 13. The fift to authorize and give commission John 6. 26. The sixt to confirme ratifie assure charters Deeâ— Promises Covenants Nehem. 9. 38. Ester 8. 8 10. chap. 3. 12. Cant. 8. 6. Jer. 32. 10 15 44. Dan. 6. 17. 2 Cor. 1. 22. Ephes 4. 3. 2 Tim. 2. 19. 1 Cor. 9. 2. In some of these senses the
was administred to them Now then since in Baptisme there is such an absolute Seale of the truth of the Covenant of Grace in it selfe a conditionall Seale of the receivers interest in the Covenant and an absolutâ— obligation upon the receiver to make good the Covenant on his part IS THERE ANY REASON YOU SHOULD SAY THAT THE SEALE IS PUT TO A BLANK WHERE THE SPIRITUALL PART OF SAVING GRACE IS NOT PARTAKED OF This answer of Master Marshall to Master Tombes approved by the Assembly of Divines and Commissioners of the Church of Scotland to whom it is Dedicated in the case of Baptisme gives a full answer to the self-same objection of our Antagonists in case of the Lords supper they being both Sacraments and Seales alike and subverts the very maine foundation of Suspention onely from the Lords Table for if the Lords Supper be in truth a Seale of Grace as is alleaged yet seeing it is onely a conditionall Seale of the receivers interest in the Covenant but an absolute Seale to every worthy and unworthy receiver of the Covenant of Grace in it selfe and an absolute obligation to make good the Covenant on their parts as Master Marshall determines and Master Rutherfurd himselfe concludes against the Anabaptists in his Due Right of Presbyteries cap. 8. sect 5. p. 214 215 216. Nay more which I shall adde if it be a visible memoriall Remembrance and Representation of the Passion of Jesus Christ to every receiver a badge of distinction to difference Christians from Turks Pagans Insidels Jewes and a strong incitation and engagement to them to many Christian vertues duties as namely to Faith Hope Charity Thankfulnesse Mortification of their carnall lusts Patience under the Crosse unfained love to the Lord Jesus Christ and all his members hatred of and watchfulnesse against sinne and universall obedience to Christ as m Aretius Calvin the Harmony of Confessions and Master Rutherfurd himselfe Due right of Presbyteries c. 4. sect 5. p. 212. Divines unanimously accord and if it be in truth but a meere visible Word or Preaching of the Gospel and Christs passion to the eye as all accord no scandalous unexcommunicated person ought to be suspended from it that is not actually suspended from hearing the Word and all other publick Ordinances the rather because n Docâ—or Drake in his sixteen Anti-queries in the Preface and p. 6. Doctor Drake himselfe asserts That not onely a scandalous Christian but a very Heathen may be present at the Lords Supper and heare the prayers and exhortations see the Elements consecrated and all the Sacramentall actions and that with a great deale of profit if the Lord please to sanctifie these things to him yet neither of them may be admitted to partake of the Ordinance it selfe or outward Elements though of all the concomitants and actions of it a prettty novell Popish whimsey contrary to Antiquity and the practice of the purest times who admitted none to be present at the Sacrament but such as did actually receive it as Thomas Beacon proves at large in his Catechisme vol. 1. f. 462. Finally it is asserted by all our o Master Rutherfards Due right of Presbyteries c. 9. sect 9. c. 4. sect 5. p. 186. Opposites That the true Saints of God endued with saving faith may fall into scandalous sinnes as well as unregenerate persons for which they may be justly suspended from the Lords Supper though admitted to other Ordinances Now such cannot be suspended from the Lords Supper if they desire to receive it as it is a Seale of Grace because they have a true interest in the Covenant of Grace and by reason of their frailty and lapse into sinne have more need of this confirming sealing Ordinance to strengthen encrease their graces and fortifie them the more against all future relapses after their fals then before Wherefore this Objection extends not unto such To close up my Answer to this grand Objection admit the Sacraments to be such Seales of the Covenant of Grace as Divines now make them I would then be resolved by them First Whether the Covenant of Grace and promises of salvation which God hath ratified a Heb. 6. 1â— to 20. with an Oath and by the death and passion of Jesus Christ b 2 Cor. 1. 19 23. in whom all the promises of God are Yea and in him Amen to the praise and glory of God be compleat firme valid in themselves without these Seales annexed to them or meerly void and null in Law as Kings or mens Deeds and Charters are without a Seale to ratifie them If firme valid compleat without them then how are they seales and ratifications of the Covenant of Grace as seales are of royall Charters If incompleat infirme invalid that were extreamly derogatory to the Covenant promises themselves to the Oath the truth of God the death of Christ yea directly contrary to Gen. 17. 7 8. Exod. 6. 4 5. Levit. 26. 42. 1 Sam. 16. 15 16 17 18. 2 Chron. 6. 14. Nehem. 1. 5. chap. 9. 32. Psal 89. 28 29 34. Psal 105. 10. Psal 111. 5 7 8 9. Isa 54. 7. to 11. Isa 55. 3. Isa 61. 8. Jer. 31. 31. to 38. chap. 33. 20 21. chap. 50. 5. Ezek. 37. 26 27. Heb. 6. 17 18. chap. 13. 20. Therefore they are not properly seales Secondly Whether these Seales are inseparably annexed to the Covenant and promises of Grace in the Old or New Testament as parts or parcels of them as seales are annexed to Charter If yea then shew us to what Covenants and promises and in and by what Texts they are thus inseperably annexed and how any can be saved or made partakers of the benefit of the Covenant and promises of Grace who doe not actually receive these Seales of Grace when as your selves with all c Harmony of Confessions sect 13. 14. orthodox Divines must grant that many who were never baptized and infinite who never received the Lords Supper are and may be saved and are made partakers of the Covenant the promises of Grace without receiving or enjoying these Seales of Grace If no then how can these be tearmed Seales of the Covenant and promises of Grace which are not inseparably affixed to them as seales are to Charters since many receive the Covenant and promises of Grace without these Seales and others receive these Seales without the Covenant or promises the benefit whereof they never enjoy Thirdly By what reason or upon what solid grounds they can deny the Seales of the Covenant and promises to those very scandalous or ignorant Christians once a moneh a quarter a yeer to whom they every day or week without any scruple preach tender hold forth the very Covenant and promises of Grace to which they say these Seales are annexed Can men have an interest in any Covenant Deed Charter made tendred 〈◊〉 them and yet have no right nor interest in the Seals annexed to them an interest in a Coporation Patent or Charter of
notorious that the Sacraments both of Baptisme and the Lords Supper are so necessary that none could be saved without them and therefore â—e and the Church of Carthage maintained That not only Baptisme but the l Epist 23. contra Pelagianos Hypognost l. 5. cont duas Epist Pelagii ad Bonefacium lib. 1. c. 22. l. 4 c. 4. contr Julianum Pelag. l. 1. 2. Tit. 3. 1 Pet. 3. Lords Supper also ought to be given unto Infants else they could not be saved I shall quote but one place of his instead of many De peccatorum Meritis Remissione de Baptismo parvulorum l. 1. c. 24. Optimè Punici Christiani Baptismum ipsum nihil aliud QUAM SALUTEM Sacramentum corporis Christi nihil aliud QUAM VITAM VOCANT Vnde nisi ex anti qua ut existimo Apostolica traditione qua Ecclesiae Christi insitum tenent praeter Baptismum participationem Dominicae mensae non solum ad regnum Dei sed nec AD SALUTEM ET VITAM AETERNAM posse quenquam hominum perâ—enire Hoc enim Scriptura testatur secundum ea quae supra diximus Nam quid aliud tenent qui Baptismum nomine salutis appellant nisi quod dictum est Salvos nos fecit per lavachrum regenerationis Et quod Petrus ait sic vos simili forma Baptismus salvos fecit â—oan 6. Qâ—id aliud etiam qui Sacramentum mensae Dominicae VITAM vocant nisi quod dictum est Ego sum panis vitae qui de Coelo descendi panis quem ego dedero caro mea est pro seculi vita Et Si non manducaveritis carnem filii hominis sanguinem biberitis non habebitis vitam in vobis si ergo ut tot tanta divina testimonia continunt NEC SALUS NEC VITA AETERNA sine Baptismo cortore sanguine Domini cuiquam â—peranda est frustra sine his promittitur parvulis After which he concludes Proindè parvuli si PER SACRAMENTUM QUOD AD HOC DIVINITUS INSTITUTUM TUM EST IN CREDENTIUM NUMERUM NON TRANSEANT profectò in his tenetris peccatorum remaâ—â—bant Therefore by his and the Church of â—arthage resolution yea the l See Capit. Karol Ludovici l. 1. c. 161. Churches judgment from the Apostles dayes it being an Apostolicall tradition embraced by the Church as he avers these Sacraments are the originall primary meanes both of conversion spirituall life and salvation and so converting as well as confirming Ordinances Cypriam de Coena Domini writes That the Lords Supper Ad totius hominis vitam salutem quâ— proficâ—â— simul medicaâ—mentum holocauâ—ium ad sanandas infirmitates purgandas miquitates existens Therefore a converting Ordinance as well as a confirming Cyrill of Alexandria De Justificatione in Christo lib. 3. affirmes That Death fed upon men on earth untill the institution of the Lords Supper wherein we eat the living Bread from Heaven from which time death hath ceased and the inhabitants of the holy City the Church are perfected unto sanctification by that living bread Therefore in his opinion it is a means of our spirituall life and sanctification and so a converting Ordinance The sayings of the Fathers to this purpose are almost infinite I shall therefore pretermit them challenging my Opposites to produce any solid Antiquity to the contrary to prove them not converting as well as corroborating institutions Neither is this Doctrine a stranger in our owne Church for Bishop Jewell in his Defence of the Apology of the Church of England part 3. ch 15. Divis 2. p. 349. determines thus But TO BREED AND ENCREASE FAITH IN US there are more wayes then can be reckoned Some men are moved onely by the hearing of Gods Word some others by the beholding and weighing of Gods Miracles Justinus the Martyr was first allured to the faith by the cruelty of the Tyrants and by the constancy and patience of the Saints c. Among OTHER CAUSES THE SACRAMENTS SERVE SPECIALLY TO DIRECT AND TO AYD OUR FAITH For they are as Saint Augustine calleth them Verba visibilia visible words and Seales and testimonies of the Gospell c. Our learned Thomas Beacon in his Catechisme f. 425 426. thus defines a Sacrament A Sacrament is an holy Action and exercise of Christs Church IN which the redemption and partaking of our Lord Jesus Christ IS GIVEN TO US through the Word and the Signes INSTITUTED FOR THIS PURPOSE OF GOD. After which he propounds this pertinent Question What need have we of Sacraments seeing we have the holy Ghost and the sacred Scriptures of God to lead us unto all necessary truth which can abundantly informe us of the grace favour mercy and good will of God towards us Which he answers thus Christ the wisdome of the Father knowing our grossenesse and dulnesse in understanding matters that belong unto our salvation wishing our health and commodity and minding to remedy and help this our great infirmity and to bring us unto some knowledge of Gods mysteries that we may be saved hath not onely given us his holy spirit to informe instruct and teach our inward man but to make us perfect both in body and soule he hath also given his Word to instruct our eares and his Sacraments to serve our eyes For whatsoever the holy Ghost saith inwardly unto us the very same doth the Word of God unto our eares and the Sacraments to serve our eyes preach declare and set forth outwardly Note that we may be taught both corporally and spiritually Againe who knoweth not that things seen with eyes are more surely fixed in the minds of men then those things which are onely heard And therefore a Sacrament may right well be called a visible word For whatsoever the word is to the eare the very same thing is the Sacrament to the eye The Word of God saith to mine care the Body of Christ was broken for thee the very same thing doth the Sacrament preach to mine eye while in the holy action of the Lords Supper I see the bread broken and the wine shed Therefore Christ the Lord to informe and instruct our outward senses ordained these outward signes and Sacraments that by the consideration and beholding of them the thing might the more easily slide into our minds which hath been inculked and beaten into our ears through the voice of the Preaher If we had been without bodies Christ would have given unto us those spirituall gifts nakedly and simply which are given to the faithfull in the deliverance of the Sacraments but forasmuch as we have bodies joyned to our soules therefore in sensible things he doth communicate unto us the gifts of grace and this hath been the property of God not onely in the New but also in the old Testament If then the Sacraments be but visible words which preach the self-same things yet in a more lively and sensible manner to our
of God and as God is laid hold on in the Word upon our beliefe so likewise is he apprehended in the Sacrament when we beleeve Wherefore as the Word is an instrument by which the holy Ghost is effectuall as Paul saith The Gospell is the power of God to every one that beleeveth Also Faith is by hearing c. So BY THE SACRAMENTS the holy Ghost IS EFFECTUALL namely when they are received by faith FOR THEY ADMONISH AND MOVE US TO BELEEVE AS THE WORD DOTH Therefore by his resolution the Sacraments are converting Ordinances and meanes of begetting grace as well and in like manner as the Word and not confirming Ordinances onely of grace begun Yea he b Ibid loc de Sacramentorum numero positively affirmes and so did our English Apostle c Dialogorum l. 4. c. 1. f. 101. â—imiliter praedicatio verbi Apostolici Videtur esse Sacramentum â—o quod est â—ignum sanctitatis auditorii ita significanter in â—ide Scripturae in jung 〈…〉 exercâ—ium alteâ—ius Sacraments c John Wickliffe long before him That the very preaching of the Word is a Sacrament instituted in the Gâ—spell Maximè autem placet mihi Ordinem ut vocant inter Sacramenta numerari modâ— ut intelligatur ipsum ministerium Evangelii vocaâ—io ad hoe ministerium docendi Evangelium administrandi Sacramenta c Hoc modo numerare Ondinem inter Sacrâ—mentaâ— fuerit utilissimum scilicet ad illustrandam dignitatem ministeriâ— verbiâ— And he addes That Prayer likewise may be called a Sacrament because it hath great promises anneâ—ed to it If then Sacraments doe onely confirme grace where it is begun before not confirme and beget grace where it is wanting then by this new Divinity neither the Ministry of the Word nor Prayer shall be converting and regenerating but onely confirming Ordinances Since in Melanchtons and Wickliffes opinions to omitâ— others they are and may be called Sacraments as well as the Lords Supper or Baptisme which Wickliffe d Dialogorum l. 4. â— 1. termes primum Sacramentum CONFERENS GRATIA PRIMAM SPIRITUALITER GENERANTEM Asserting likewise in the same Chapter Etsi diffinitio Sacramenti sit sacrae rei signum videtâ—r quod omne signabile sit eâ—iam Sacramentum Quià omnis creatura signat suam creationem etiam creatorem sic rem sacram signat Deus multas sacras creaturas signat seipsum Quod si Sacramentum sit invisibilis gratiae visibilis forma ut fimilitudinem gerat causa existat Cum visibilis forma in proposito signat quamcunque formam vel quidditatem sensibilem videtur quod quaelibet sensibilis creatura SIT ETIAM SACRAMENTUM quia est visibiliâ— sorma invisibilis gratiae creatoris geret similitudinem Idaearum causa existit similitudinis suae intelligentiae creaturis Quomodo sunt ergo solum septem Sacramenta distincta specivocè Which I wish my Opposites to consider who advance the Sacraments so much above the Word which makes them SacrameÌ„ts and appropriate the tilet of a Sacrament onely to Baptisme and the Lords Supper from which they exclude and suspend all scandalous persons their children too from e Apology of the Churches in New-England against the exceptions of Richard Bernard ch 8. See Mr. Rutherfurds due right of Presbyteries c. 4. sect 5 p. 221 c. Baptisme in New-England upon pretence they are onely confirming Ordinances Sacraments and Seales of grace upon which pretext they may as well suspend them from the Ministry of the Word and prayer and from the use of any of Gods Creatures which may be termed Sacraments as well as these if these two eminent Divines mistake not I shall close up this point with the resolution of the whole Church of England both in the Articles of Religion compiled and published in King Edward the VI his Reigne Anno 1553. Artic. 26. refined and confirmed by Act of Parliament Anno 1562. in Queen Elizabeths Reigne Art 25. of Sacraments which determines thus Sacraments ordained of Christ are not onely badges and tokens of Christian mens profession but rather they be certaine sure witnesses and EFFECTUALL SIGNES of Grace and Gods good will towards us by the which he doth WORKE INVISIBLY IN US and doth NOT f ONELY QUICKEN The holy Spirit doth seale Christians Eph. 1. 13 c. 4. 30. Rom. 8 10 11. Yet it regenerats and converts them tos John 3. 6. to 9. Rom. 8. 10 11. 2 Cor. 3. 18. So doe the Sacraments by its concurrence with them but ALSO STRENGTHEN AND CONFIRME OUR FAITH IN HIM Therefore by our own Churches resolution which all our Ministers have actually subscribed to the Sacrament of Baptisme and the Lords Supper too is both a converting and regenerating Ordinance to quicken and beget as well as a confirming Ordinance to strengthen and confirme grace and so it is no New Paradox of mine but an ancient resolved truth yea the very received Doctrine of our Church and of the Churches of Christ in former Ages and the contrary opinion a meere upstart errour maintained purposely by some Divines against their owne subscriptions if not their consciences too to justifie and support the sole suspention of scandalous persons from the Lords Supper as a Divine institution by the will and appointment of Jesus Christ which else would necessarily fall unto the ground if this maine pillar of it be subverted As for Master Rutherfurds Objection 5. Doctor Drakâ—s and others maine reason to the contrary That no man can receive the Lords Supper worthily unlesse he come unto it with a true lively faith and sincere repentance which graces he cannot enjoy without he be first really converted else he eats and drinks damâ—â—ation not conversion to himselfe Ergo This Sacrament is no first converting but onely a confirming Ordinance I answer Answer First that the argument is but a meere fallacy which will either nullifie all Ordinances or prove no Ordinance no not the preaching of the Word or Prayer to be converting but meerly confirming for the very preaching of the Word will neither profit nor externally nor really convert any that heare it unlesse they heare it with faith as is resolved by Heb. 4. 2. But the Word preached did not profit them not being mixed with faith in them that heard it Rom. 1. 16 17. Heb. 11 4. 6. Mar. 16. 15 16. 1 Pet. 2. 1 to 9. So Prayer without Faith is vain ineffectuall receiveth nothing from the Lord Jam. 1. 5 6. ch 5. 15. Ergo by this reason if allowed a man must have saith and spirituall life wrought in him before he can either heare or pray with profit as he ought and so must be first converted ere he can heare the Word or Pray What then shall we conclude hence that men neither may nor ought to pray heare or receive the Lords Supper untill they be actually regenerated and inspired with saving faith God forbid for then
clean things prescribed by the ceremoniall Law not a judiciall power or Ecclesiasticall jurisdiction to excommunicate unholy and uncleane persons from the publick Ordinances or society of the holy and cleane much lesse a power to suspend them onely from the Passeover or Lord Supper as is pretended by the Objectors This I shall further cleer by Haggai â— 11 12 13. the place objected Thus saith the Lord of Hosts Aske now the Priests concerning the Law saying If one beare holy flesh in the skirt of his garment and with his skirt doe touch bread or pottage or wine or any meat shall it be holy and the Priests â—nswered No Then said Haggai if one that is uncleane by a dead body touch any of these shall it be UNCLEANE And the Priest answered and said It shall be UNCLEANE And by Levit. 20. 25 26. Ye shall therefore PUT DIFFERENCE between CLEAN AND UNCLEAN BEASTS and between UNCLEANE FOWLES AND CLEANE c. And ye shall be holy unto me for I the Lord am holy and Levit. 11. 46 47. where after God had made a large description what flesh Birds and Beasts were ceremonially uncleane and not to be eaten by the Israelites and what cleane and to be eaâ—en by them he concludes thus This is the Law of Beasts and of Fowles and of every living thing that moveth in the waters and of every thing that creepeth upon the earth THAT YE MAY PUT A DIFFERENCE not the Priests between the uncleane and cleane and between the Beasts that may be eaten and the Beasts that ought not to be eaten If then this be the genuine meaning of these Texts as is cleer in my apprehension by paralelling them together then all the argument that can be thence deduced is but this inconsequent The Aaronicall Priests were to teach the people to put a difference between Beasts Fowles Meats that were cleane and uncleane and between things holy and unholy by the Leviticall Law Ergo Presbyters and Presbyteries under the Gospell have a judiciall Ecclesiasticall authority vested in them by the will and appointment of Jesus Christ to suspend ignorant and scandalous persons from the Lords Supper and excommunicate obstinate sinners from the Church and publick Ordinances What ill logick sense and coherence is in this argument I referre to the meanest capacity to determine Yet this is all these Scriptures yeeld our Opposites for proofe of excommunication or suspention though they much insist upon them they might as well or rather better argue hence that the people themselves not the Priests ought to excommunicate or suspend scandalous persons from the Lords Supper because the people were to put a difference between creatures cleane and uncleane and the Priests themselves were but to teach the people to put the difference between the holy and unholy cleane and uncleane as these Texts resolve the rather for that the Apostle Jude in his Epistle verse 1 22 writes to all Christians who are called and sanctified not to Ministers and Presbyteries to have compassion of some MAKING A DIFFERENCE and others to save with feare c. Fiftly admit the Priests had power to put a difference between holy and unholy cleane and uncleane persons as well as Beasts by vertue of these Texts as is pretended yet putting a differerence is no infallible proofe of a power vested in them much lesse in the Ministers of the Gospell or Presbyteries to excommunicate unholy or uncleane persons or suspend scandalous or ignorant ones from the Lords Supper onely since every private Christian is to put a difference between spiritually holy and uncleane persons and those that are morally unholy and uncleane yet it followes not thereupon that he may judicially excommâ—icate or suspend them from the Sacrament the Ministers and private Christians must put a differente between such as these First in their affections and esteem of them they must g John 13. 34 35. Eph. 1 15 c. 5. 2. 1 John 3. 11 14. Psal 15. 2. love and honour the one but h 2 Chron. 19 2. Psal 15. 4 Psal 139 21 22. Prov 29. 27. 2 Kings 3 13 14. hate and disrespect the other Secondly in their carriage towards them they must i Titus 1. 13. c 2. 15. Luke 13 3 5. Levit 19 17. Eph 5. 11 admonish and sharply rebuke the one denouâ—cing Gods judgements against their sins but k Isa 41. 1 2. Col. 3. 16. Gal 6. 1 2. exhort encourage and comfort the other with Gods promises they must l Psal 16. 3. Psal 101. 6. Acts 2. 44 44 familiarly converse with and lovingly embrace and delight in the company of the one but avoid all m 1 Cor. 5. 9 10 11. 2 Thes 3. 14. 2 John 10 11. Tit. 3. Psal 101. 4 7 8. familiar conversation and intimacy with the other Such a putting of difference as this between holy and unholy we admit of but any other then this is no wayes warranted from these objected Texts I shall therefore conclude from all the Premises till convinced by better Scripture Authorities Arguments Reasons then ever I could yet meet with in any Forraigne or Domestick Writers That Suspention of scandalous persons from the Lords Supper onely who desire to receive it without excommunicating them from all other publick Ordinances and Christian society though it be somewhat ancient in the Church introduced prescribed at first by the Canous n See Concil Ancyranum can 5 6 7 8. Nicaenum 1. can 11 12 13. Eliberinum can 1 2 3. A relatense 2. can 11 12. apuâ— Laur. Suriam Concil Tom 1. of certaine Councils in speciall cases of Apostacy in times of persecution as a meere Ecclesiasticall punishment of humane institution as the Canons themselves demonstrate which seem very unreasonable or fictitious and o De Rebus Ecclesiast cap. 17. Wâ—llafridus Strabo intimates who termes it A sanctis Patribus constitutum a constion of the Fathers not of Christ in which sense I oppugne it not nor as prescribed by the Parliament in a prudentiall way yet it is no Divine Censure or Institution and that there is no power to inflict any such suspention vested in Ministers Presbyteries or Church-Officers by the will and appointment of Jesus Christ revealed in the Scripture as many now most confidently averre both in Presse and Pulpit without any solid reason or authority to justifie their assertion Wherefore consider seriously what I have written and the Lord give us understanding in all things that we may no longer disturbe the peace both of Church and State with any groundlesse pretended divine Censures and Jurisdictions which Christ never exercised nor instituted in his Church nor deprive the people of those divine repasts at the Lords Table which should be frequently administred to them for their conversion edification and spirituall consolation upon meer new crochets and grounds of conscience never once insisted on heretofore till this new project of claiming an Ecclesiasticall power of suspention from the Lords Supper onely by the will and appointment of Jesus Christ was set on foot but rest satisfied with the Apostles resolution and councell with which I shall conclude Rom. 14. 16 17 18 19. Let not then your good be evill spoken of for the Kingdome of God is not meat and drink I may adde nor yet Excommunion nor suspention from the Lords Supper as some now make it but righteousnesse and peace and joy in the holy Ghost for he that in these things serveth Christ is acceptable to God and approved of men let us therefore follow after the things which make for peace and things wherewith one may edifie another not domineer or tirannize one over another and the Lords Supper too Alensis Summa Theol. par 4. qu. 22. mem 1. Art 4. Pluribus conceditur clavis absolutionis quà m gladius excommunicationis quiâ pauci sunt qui sciunt hoc ense percutere undè propter periculum paucorum manibus tradi debet FINIS Errata Page 1. line 8. dele one p 4 l 20 for 2 read 9. l 36 for 37 r 33 p 5 l 40 thrust ouâ— p 7 l 3 for or p 11 l 31 Churches p 12 l 44 unfit p 13 l 44 dele a. p 23 l 27 Charters p 25 l 42 the to p 27 l 33 conferunt l 44 all many In the Margin p 5 l 2 23 r 29. l 10 179 r 278.