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
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
augetur totius Ecclesiae politia continetur ac conservatur NAM SPIRITUALEM HOMINI VITAM CONFERUNT BAPTISMUS EUCHARISTIA c. By all which it is apparent that the Lords Supper and Baptisme are converting as well as confirming Ordinances and were so reputed in most h See Occam 〈◊〉 4. sent qu. 1 Aretius Problem Theol. loc 76. former Ages till this present Secondly it is undeniable that Justin Martyr Dyonisius Arcopagita Athanasius Basil Ambrose Cyprian Augustine Bernard and other Ancients from Gal. 3. 17. Rom. 6. 3. Eph. 5. 26. Tit. 3. 5. 1 Pet. 5. 31. stile Baptisme the Sacrament of divine Generation the laver of Regeneration A New Birth the Regeneration of the soul the Mother of our Adoption c. and call Baptizing giving Gods Grace denying it denying Gods Grace as Master h Defence of Infant Baptisme par 1. â— Marshall proves at large and many of them hold That those who dyed without Baptisme could not be saved Yea most i In 4 sent Dist 1. 4. â—n theâ—â— Treatises of baptism Papists hold and many Protestants assert that Baptisme is not onely a badge but instrumentall meanes of our regeneration and first conversion unto God and if this Sacrament be a converting as well as a sealing Ordinance then the Lords Supper by like reason must be so too Thirdly all Popish Schoolmen Writers Councils unanimously assert That Sacraments especially Baptisme and the Lords Supper not only confirm but confer and beget grace even the very first grace of conversion and justification and that either in a physicall way ex opere operato as most of them affirme or as k Master Rutherâ—urds Due right of Presbyteries c. 4. sect 5. p. 212. morall causes as others teach and that they are the vessels in and by which the merits of Christ are conveyed to and conferred on us Witnesse Pascatius Rathbertus de Corpore Sanguine Domini c. 3. Aquinas Durandus Occam Bonaventura Scotus Media Villa Brulifer Egidus Romanus Joan de Carthagena Hadrianus Florentius Dom. à Soto Holcot Gabriel Biel Aliacensis and other Schoolmen in lib. 4. Sent. Dist 1. Alensis Summa Theologiae pars 4. qu. 5. mem 3. Art 5. Aquinas p. 3. q. 6. 2. 63. Art 6. Greg. de Valentia in 3. part Thomae Disp 3. qu. 3. de Offic. Sacr. c. 2. Vasquez in 3. Thomae Tom. 2. Disp 132. c. 4. Tannerus in Thom. Tom. 4. Disp 3. qu. 3. dub 5. Gamachaeus in 3. part Thom. qu. 62. c. 5. Sum. Angelica Tit. Sacram. Victor l. 6. De Sacramentis parte 9. cap. 2. Henricus quod l. 4. qu. 37. Gabriel Biel Super Can. Missae Lect. 85 86. Petrus Binsfieldius Enchirid. Theologiae pars 1. c. 2. 6. Joan de Lugo de Sacram. Disp 4. sect 4 5. Bechanus Theolog. Scholast pars 4. Tract de Sacram. qu. 7. Bellarmine De Sacram. l. 2. c. 1. to 6. 11. the Councill of Trent Sess 7. Can. 5 6 7 8. de Sacramentis with sundry others Therefore this is no new opinion invented by me Fourthly though l See Harmony of Confessions sect 12 13 14 Calvin Instit l. 4. c. 13 14 15. Peter Martyr in Rom. 4. Aretius Problem Theol. â—o cus 76 77 Willets Synopsis Pasmipi cent 2. Err. 97. 98. Amesius Bellar. Enerva â—s Tom. 3. c. 5. Protestant Writers unanimously and justly oppose the Papists in this That the Sacraments by a phisicall vertue or ex opere operato confer grace yet they generally grant that they are the meanes Organs or instrumentall causes of conferring confirming grace through the concurrence of Gods Spirit working in and by them as well as by the Word where they are worthily received by faith but that they originally beget saving grace faith and spirituall life in such in whom they were formerly wanting is denied by some of them yet affirmed by others Indeed the Author of the Confession of m Harmony of confessions sect 12. p. 279 280 281. l. 4. c. â—4 Bohemia n Decad. 5. Serm. 7 Calvin o Tract Theol p. 350 357. Bullinger Vrsinus seem to deny the Sacraments to be converting Ordinances but confirming onely Yet others especially the Lutherans hold the contrary Peter Martyr in his Commentary on Rom. 4. writes That one chiefe end of the Sacraments is Vt accendant in nobis fidem Dei and that they doe CONFERRE GRATIAM in that sense as Paul cals the Gospell the power of God unto salvation quod sanè nihil aliud est quà m vim potentiam Dei qua peccata remittit GRATIAM LARGITUR denique servat his instrumentis mediis uti ad salutem nostram Ad quod efficiendum quemadmodum utitur verbo Evangelii praedicatione Sacrarum Literarum ita etiam adhibet Sacramenta Per utraque enim praedicatur nobis liberalis Dei promâ—â—sio Therefore in his opinion the Word and Sacraments are both alike converting Ordinances Martin Luther in his h In concordia Lutheranaâ— p. 378. lesser Catechisme demanding this question What doth it profit us to eat and drink the Lords Supper returnes this answer Id indicant nobis â—â—c verba pro vobis datâ—râ—â— effunditur in remissionem peccutorum Nempe quâ—d nobis per verba illa in Sacramento REMISSIO PECCATORUM VITA JUSTITIA ET SALVS DONENTUR Vbi enim remissio peccatorum est ibi est vita salus Therefore he a So doe his followers see Brochman lyst Theol. To n. 3. de Sacram c. 21. quâ— 1. 6. deemed it a regenerating and converting as well as a confirming Ordinance Aâ—etius Problem Theolog. Locus 77. Sect. 7. determines thus Deo permittendâ— est libera agendi facultas alià s regenerat anâ—è alià s post alià s i Plane nemo dubitaâ—e debet quod in alvo Baptismi priusquam Infans a fonte surgat spirituâ— sanctus in animam renascentis in funditur c. Pascatius Rathhertus de corporo sanguine Domini c. 3. IN BAPTISMO sio alià s antè Coenam alià s post alià s IN ILLA CONVERTIT AD VERAM Pâ—NITENTIAM sed quotquot regenerat convertit ad veram paenitentiam illa bona in eis obsignat usu Sacramentorum Hence Augustine in Psal 73. torms them Sacramenta DANTIA SALUTEM And Hilary l. 8. de Trinitate writes thus of the Sacramentall Elements thus accompanied with the spirit Haec accepta atque exhausta EFFICIUNT Vs nos in Christo Christus in nobis sit Therefore by their resolutions the Lords Supper and Baptisme are converting as well as confirming or Sealing Ordinances Yea Victor Antiochenus in cap. 14. Marci together with Chrysostome and k Summa Theolog pars 4. qu. 11. Artic. 1. sect 3. Alensis affirme That Christ admitted Judas to his Supper for this very reason That he might leave no meanes unattempted to reclaime convert and reduce him to a soundâ—nind which cleerly proves it to be a converting Ordinance in their judgments The opinion of Augustine is
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
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
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
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
the Camp imply so much The second is Numb 5. 1 2 3 4. And the Lord spake into Moses saying Command the CHILDREN OF ISRAEL THAT THEY PUT OUâ— OF THE CAMPE every Leper and every one that hath an Issue and who soever is defiled by the dead both male and female shall be put out without the CAMPE shall ye put them that they defile not their Campe in the midst whereof I dwell And the children of Israel did so and put them out without the Campe. Ergo they equally secluded them from all publick Ordinances Sacrifices and their common society not from the Lords Supper or Passeover alone if this putting out of the Campe were an Ecclesiasticall censure and exclusion from Gods Ordinances and society of the faithfull as is pretended The third is Levit. 16. 26 27 28. Numb 19. 3 7. cap. 31. 19. 24. Deut. 23. 10. to 15. where we read of others who for other ceremoniall uncleannesses and nocturnall pollutions were to goe out of the Campe and not to come within it till they had washed themselves and then when they were cleansed and the Sunne was downe they might come into the Campe againe Ergo during the time of their exclusion they were equally debarred from all publick Ordinances whatsoever and not admitted unto any other Ordinance more then to the Passeover Numb 2. 6. to 13. From these Texts much c Master Rutherfords divine right of Church-government cap. 5 and elsewhere urged for proofe of an Ecclesiasticall Jurisdiction vested by divine institution and the will of Jesus Christ in Priests under the Law and Ministers and Presbyteries under the Gospel to excommunicate and suspend from the Lords Supper scandalous and unclean persons I shall onely propound four Questions to the Objectors of them wherein I desire satisfaction First Whether the Camp of the children of Israel was not rather a Type of their Religious Civill State and Republick then of their Church and the exclusion of Lepers and those that had Issues with others out of the Campe for these naturall infirmities and ceremoniall uncleannesses were not rather a temporary civill sequestration to prevent infection and diseases in the Camp then an Ecclesiasticall censure of Excommunication orsuspention from the Tabernacle and publique Ordinances used in it to prevent spirituall infections of the soule or prophanation of the publick Ordinances of Gods worship The reason why I propound this Quere is because Exod. 37. 7. to 12. expresly resolves that the Tabernacle of the Congregation representing the Church of the Jewes wherein God himselfe manifested his speciall presence in the Cloud and Pillar where all publicke Sacrifices and duties of Gods worship were performed by the Priests and people and where God met with Moses and answered him and the people face to face was not placed within the Camp of the Israelites but a farre off without it witnesse the expresse words of the Text And Moses took the Tabernacle and pitched it WITHOUT THE CAMPE A FARRE OFF FROM THE CAMPE and called it the Tabernacle of the Congregation And it came to passe that EVERY ONE THAT SOUGHT THE LORD went OUT unto the Tabernacle of the Congregation which WAS WITHOUT THE CAMPE c. Which is likewise fully seconded confirmed by Numb 11. 24 to 30. And Moses gathered the seventy men of the Elders of the people and set them round about the Tabernacle and the Lord came downe in a cloud and spake unto him and took of the spirit that was upon him and gave it unto the seventy Elders And it came to passe that when the spirit rested upon them they prophesied and did not cease But there remained two of the men in the Camp and the name of the one was Eldad and the name of the other Medad and the spirit rested upon them and they were of them that were written but went not out to wit of the Camp unto the Tabernable and they Prophesâ—ed in the Camp And there ran a young man and told Moses and said Eldad and Medad doe prophesie in the Camp and Joshua the Son of Nun the servant of Moses one of his young men answered and said My Lord Moses forbid them And Moses said unto him Enviest thou for my sake would God all the Lords people were Prophets and that the Lord would put his spirit upon them And Moses gat him into the Camp he and the Elders of Israel compared with Levit. 17. 3. to 7. By which it is most cleere that the Tabernacle stood without the Camp where they used both to sacrifice and prophesie not within it Hence it is in regard the Tabernacle was placed and all the Ceremoniall Sacrifices under the Law killed and sacrificed to God without the Camp that Christ himselfe of whose passion they were Types suffered without the gates of Jerusalem typified by the Camp that his death might the more exactly answer to these Types as the Author to the Hebrewes thus resolves chap. 13. 10. to 15. We have an Altar whereof they have no right to eat which serve the Tabernacle for the bodies of those Beasts whose blood is brought into the Sanctuary by the high Priest for sinne ARE BURNT d Numb 19. 3 11. Exod. 23. 13 14 Levit. 4. 11 12 21. c. 8 17. c. 16. 26 27. WITHOUT THE CAMP wherefore Jesus that he might sanctifie the people SUFFERED WITHOUT THE GATE Let us GOE FORTH THEREFORE TO HIM WITHOUT THE CAMP bearing his reproach For we have here no continuing City but we seek one to come If then to be put out of the Camp were to be secluded from the publick ordinances and excommunicated from the society of the faithfull as our Opposites most e Mr. Rutherfurds Divine right c. p. 179. confidâ—ntly affirme Then the Apostle by this exhortation Let us goe forth therefore unto him WITHOUT THE CAMP bearing his reproach should excite Christians to excommunicate and suspend themselves from all publick Ordinances and Christian society with Gods people which were a madnesse to affirme Wherefore this Champion argument for proofe of the divine institution of excommunication among the Jewes under the Law and of suspention from the Lords Supper among Christians under the Gospell must be quite casheered thrust of our Opposites Camp as Leprous and excommunicated out of all their Presbyteries for an Ienoramus If then the Tabernacle of the Congregation the place of Gods speciall presence and publick worship whether all the Priests and people resorted to adore him with their Oblations sacrifices Prayers was thus set up quite without the Israelites Camp some good â—stianâ—e from it and no part thereof nor placed within it I may probably if not infallibly conclude from thence That their Camp was rather an Emblem of their Religious state and Republick then of their Church and the exclusion of these ceremonially uncleane persons from it rather a temporary disfranchisement or banishment to prevent corporall infection and diseases then any Ecclesiasticall censure of ExcoÌ„munication or
Suspention to prevent spirituall infection or punish morall pollution and publick scandalous sinnes The rather because Master e The Divine Right of Church-Government p. 241 242. Rutherfurd and others affirme that excommunication and suspention from holy Ordinances is expressed in the Books of Moses by another phrase to wit by f Levit. 19. 8. c. 18. 29. c. 22. 3. c. 23. 29. Numb 9. 13. cutting off from Israel or from the CONGREGATION of Israel that is from the Tabernacle of the Congregation where the Israelites assembled to worship God as they interpret it Exod. 12. 15. 19. Levit. 7. 20 21 25. chap. 12. 4. 9 10 14. a thing different from and not the same with putting out of the Camp which most resolve to be a civill cutting off by death not an Ecclesiasticall by excommunication as is cleer by Gen. 17. 14. compared with Exod. 4. 24 25. Levit. 20. 3 5 6 17 11. Numb 4. 18 19. However let it be one or other it intimates and proves a totall cutting off for the present from all pubblick Ordinances and the society of the faithfull not a bare suspention from the Passeover or Lords Supper onely Secondly I shall demand Whether the exclusion of these uncleane persons out of the Camp was executed either authoritatively or ministerially by the high Pâ—iest Priests or Levites who for ought we read had no judiciall or ministeriall authority in the Camp it selfe but onely in and g See Numb c. 3. 4. about the Tabernacle or not rather by the Field Officers or Marshals of the Camp since the command of removing them out of the Camp is expresly given not to the Priests and Levites but to the children of Israel and the children of Israel did accordingly put them out of the Camp Numb 5. 1 2 3 4. And if so then what shadow of argument can be hence deduced for any Ecclesiasticall Jurisdiction vested in Priests or Presbyters by divine right to excommunicate scandalous sinners or suspend them from the Sacrament True it is that the Priest was to judge who was a Leper and to shut him up in a house when removed out of the Camp Levit. 13. 3 4 21 26 31 36. but not to turne or put him out of the Camp which our common Law writ De Leproso amâ—vendo proves it being directed to the Sheriffe Mayor and Temporall Officers not to Ecclesiasticall persons If then this putting of these uncleans persons out of the Campe proves any Ecclesiasticall Jurisdiction vested by Divine Institution in any persons to Excommunicate or suspend scandalous sinners from the Lords Supper it is onely in the Christian Magistate or people not in Priests or Presbyters as is pretended Thirdly whether the thrusting of Lepers and other such like uncleane persons out of the Campe be any infallible Argument that they were thereby totally secluded from all accesse unto the Tabernacle of the Congregation till they were readmitted into the campe since the Tabernacle where Gods publick worship was celebrated stood not within but without the Campe as I have proved If not then it warrants no Excommunication nor suspention of uncleane for scandalous persons from any publique Ordinances and so is most impertinently produced for proofe thereof If yea then it secluded them from all publique Sacrifices and duties of Gods worship alike or from the Passeover onely oâ— some other particular Sacrifice If from all alike then it warrants my conclusion that no scandalous person is to be suspended from the Lords Supper but he that is likewise excommunicated or sequestred from al other publick Ordinances If from the Passeover or some other particular Ordinance onely not from all in generall which cannot be proved then it is no proofe of an Excommunication from all publique Ordinances and the socity of Gods people for which some now over-confidently alleage it Fourthly Whether those who were thus shut out of the Camp for ceremoniall or corporall uncleannesse were not admitted to wash and purifie themselves in the h Exod. 30. 18 19 c. c. 38 8 c. 40. Laver standing between the Tabernacle and the Altar as is probable and likewise to offer their Oblations Trespasse and Sinne Offerings in the Tabernacle before their re-admission into the Camp as is more then probable if not infallible by Numb 19. 1. to 11. Levit. 14. 1. to 33. Deut. 23. 10 11. If so then their exclusion out of the Camp was no excommunication or suspention of them from the Tabernacle and all publick Ordinances in it as is pretended Yea then it necessarily followes that ceremoniall and corporall much more then morall uncleannesses are to be expiated and purged away by admission to publick Church Ordinances not seclusion from them True it is that by Levit. 7. 20 21. chap. 22. 4. to 16. That person which had any ceremoniall uncleannesse on him was prohibited to eat of the Sacrifice of the Peace Offerings which pertaine unto the Lord under paine of being cut off from his people but yet he might bring a Sinne Offering and a Trespasse Offering to the Lord as is cleer i Levit. c. 1. to c. 8. by other Texts All which considered these Texts much insisted on by Master Rutherfurd and others will prove no power vested by divine authority in Priests or Presbyters to excommunicate or suspend men from the Lords Supper The fourth Text produced is 2 Chron. 23. 19. And Jehojadah set the Porters at the gates of the House of the Lord that none which was uncleane in any thing should enter in If this Text with that of the 2 Chron. 26. 19 20. coupled to it make ought for excommunication of ceremoniall uncleane persons from the Temple and all publick Ordinances of Gods worship there solemnized as some pretend though here is onely a keeping not casting out of the Temple of such by Jehojadah his appointment alone not by any divine institution that we read of and that by the Porters only who k 1 Chron. 9. 17 18. c. 15. 18. c. 16 38 42. c. 23. 5. c. 26. 1. 12. 2 Chron. 23. 4 c. 34 â—3 c 35. 15 〈◊〉 7 7. 〈◊〉 7. â— 45 c 1â—â—9 〈◊〉 4â— 11. were not Priests but Levites out of the house of the Lord it selfe not out of the Court before it where we read of Oblations offered up to God on the Altar as well as in the Temple it selfe 1 Kings 8. 64. 2 Chron. 7. 7. nor yet out of the Sinagogues the places of Gods ordinary worship yet certainly it makes point blank against any bare suspension onely from the Passeover or Lords Supper not here particularized since here is a totall exclusion of uncleane persons from the Temple it selfe and all publick Ordinances performed in it not from some alone even in the Objectors opinion The fift is Ezek. 44. 7 8 9. Thus saith the Lord God no stranger or uncircumcised in heart nor uncircumcised in flesh shall enter into my Sanctuary of any stranger that is among the
In which regard there is the lesse danger of deriving infection from them in and by this Ordinance of any other whereas they come usually to all other Ordinances without any examination preparation promise of repentance or future reformation making no such conscieâ—ce of abstaining from their sinfull courses on Lecture dayes or Lords dayes as they doe on Sacrament dayes comming unto them with and in their scandalous finâ— therefore they ought rather to be suspended from all other Ordinances then from the Lords Supper onely at which they are least contagious and seeme to be most Penitent most Reformed both in heart and Life Thirdly those who are truly pious or at least not scandalous are lesse capable of receiving infection contagion from scandalous sinners at the Lords Supper then at other publick Ordinances because as those scandalous persons are then least scandalous and most reclaimed in their carriage so these holy Communicants in regard of their solemne preparations to the Sacrament their previous examinations of their own hearts lives their serious Vowes Covenants to watch and warre more against all sins al occasion of sin for the future and of those heavenly meditations which take up their thoughts spirits are lesse capable to be infected or polluted by them then at other common Ordinances to which they come not with such solemne preparations watchfulnesse seriousnesse and Antidotes against sins contagion as to the Lords Supper Fourthly scandalous persons converse with fewer Christians at the Lords Table to which but few resort and those well antidoted against their contagion then they doe at any other Ordinances to which all promiscuously rush without distinction or much solemn preparation therfore there is more danger of contagion in admitting them to and greater reason to sequester them from all other common Ordinances then the Lords Supper onely Fiftly it is every way as scandalous and contagious to others as dangerous to scandalous sinners themselves to admit them to other sacred ordinances as to the Lords Supper First because the same Texts which suspend them from one Ordinance suspend theÌ„ equally from all others as the premises Psal 50. 16 17. Mat. 7. 6. chap. 15. 26 37. evidence therefore it is as scandalous as unlawfull to admit them to any other as to the Lords Supper Secondly because the same sins scandals equally disable unsit them for the holy performance of one Ordinance as another Psal 50. 16 17. Psal 66. 18. Prov. 1. 28. chap. 28. 9. chap 15. 8. chap. 21. 17. Isa 1. 10. to 21. chap. 58. 1. to 8. chap. 66. 3. Jer. 7. 7 8 9. chap. 14. 12. chap. 11. 11. Ezek. 8. 18. Micah 3. 4. Job 27. 9. John 9. 31. 1 Pet. 2. 1 2. For example drunkennesse whoredome covetousnesse murther malice pride and the like as much disable unfit Christians to pray read heare meditate sing Psalmes Fast as to receive the Lords Supper and such mens praying hearing fasting is as unacceptable to God as unprofitable as sinfull as dangerous as damnable to themselves as their uÌ„worthy receiving Thirdly because the defect or want of saving faith and Gods spirit makes all Ordinances alike ineffectuall to us and unacceptable to God we can no more pray sing fast heare or read the Word of God with profit or acceptance without faith and the assistance of the spirit then we can receive the Lords Supper as is cleer by James 1. 5 6 7. chap. 5. 15. Rom. 8. 26 27. John 6. 65. 1 Cor. 14. 15. Ephes 6. 18. Heb. 4. 2. chap. 10. 38. chap. 11. 1. to 40. But especially by Heb. 11. 6. Without Faith it is impossible to please God and Rom. 14. 13. He that doubteth is damned if he eat because he eateth not of Faith FOR WHATSOEVER IS NOT OF FAITH IS SINNE Fourthly because all Gods Ordinances are holy if not of equall holinesse the Word Prayer Preaching Fasting c. are all holy as well as the Sacraments and to be kept from prophanation as well as they Mat. 7. 6. Therefore impenitent scandalous persons ought to be excluded from the one as much as from the other Fiftly because they have the selfe same right to one Ordinance of God as to another and the selfe same command to communicate in or abstaine from the one as from the other as they are visible actuall members of the visible Church to which all Christs Ordinances are bequeathed and wherein they are to be dispenced to all that doe unfainedly desire them He that commands us to p Heb. 3 7 12 13. c. 4. 2 3. Luke 8. 18. hear and to take heed how we hear to q James 1. 6 7. c. 5. 15. pray and to pray in faith nothing doubting commands us likewise Take eat this is my body c. Drink ye all of this c. Doe this as oft as ye doe it in remembrance of me c. But let a man examine himselfe and so let him eat of that Bread and drink of that Cup c. 1 Cor. 11. 23. to 34. therefore all visible members of the visible Church indued with competent knowledge to examine themselves must be admitted to all Ordinances alike or suspended from all alike since the Scripture makes no difference herein and allowes us no more liberty to abstaine from or neglect one Ordinance then another nor gives Ministers Presbyters any more power to suspend men from one then from another as is evident by the forecited Texts compared with Psal 119. 6. 1 Thes 5. 21 22. James 2. 10 11. From all which reasons I conclude that a judiciall suspension of scandalous obstinate sinners from the Lords Supper onely without excluding them from all other sacred Ordinances as well as it is no divine censure nor institution sufficiently warranted by the Word of God though our Divines now eagerly contend for it as a such the execution whereof they plead to be vested by divine authority in Presbyters and Presbyteries but by what Scripture charter I am yet to seek The cheifest argument and reason I can meet with to justifie this sole suspention of scandalous persons from the Lords Supper onely Objection 1. but not from other publick Ordinances is this r Doct. Drakes sixteen Antiquaeries p. 6. Master Walker Master Palmer others Suspention from the Eucharist is a step and degree to Excommunication and they who have power to doe the greater may doe the lesse he who hath power to hang hath also power to mulct or scourge and why should nor they have power to suspend from one Ordinance that have power to cast out of the Church and so to keep back from all Ordinances I answer Answer 1. First that the Scripture no where prescribes any such suspention from the Lords Supper onely much lesse doth it make it a step or prodromus to a totall Excommunication as I have formerly evidenced therefore Presbyters or Presbyteries have no divine authority to prescribe or make it such if they will keep to their owne principles
s See Master Rutherfurds divine right of Church government sect 1 2 3 4. cap. 1. qu. 1. c. That the Scripture ought to be the onely rule of all Church Discipline for whatsoever is not of faith is sinne Rom. 14. 13. Secondly that where the Scripture commands a totall Excommunication from the Church and all publick Ordinances in it there Ministers and Presbyters have no more authority to suspend from one alone and give free admtitance to all the rest then t Sam. 15. 2. to 34. Saul had to spare Agage and the best of the Sheep and Cattle or v Josh 7. i. to 16. Achan to save the Babilonish Wedge and Garment x Numb 31. i. to 20. or the Israelites to spare the Moabitish women when God commanded them to be all destroyed for which sinfull partiallity they were severely checked punished Now the Scripture commands a totall excommunication of obstinate scandalous sinners from all publick Ordinances whatsoever if from any as the Texts forecited manifest and our Opposites in their discourses concerning excommunication confesse therefore they cannot without sin and contempt of Gods command exclude them onely from the Lords Supper and yet freely admit them to and communicate with them in all others Thirdly to answer Master Doctors mistaken Law Where a Judge by the Law as in cases of Treason Murder Burglary c. hath power and is prescribed to hang the party offending there he cannot exchange or extenuate the penance at his pleasure by inflicting a mulct or whipping which punishments must be inflicted only when and where the Law inflicts them not for capitall offences as all our common Law-books Lawyers will informe him our Judges being bound by Oath to judge onely according to Law not arbitrarily at their pleasure If then Judges may not alter the penalties prescribed by the Lawes of men much lesse may Ministers or Presbyteries change or mitigate the censures prescribed as they now contend by the Law of God himselfe Fourthly suspention from the Lords Supper onely without sequestration from all other Ordinances together with it is but a meer groundlesse Invention io justle out the censure of excommunication so much contended for and strip it naked of all its terror and Majesty for if excommunicate persons may resort freely to heare the Word and to all other publick Ordinances but the Sacrament yea be present at all the actions of the Sacrament it selfe and be secluded onely from the actuall participation of the Elements it will make Excommunication nothing formidable yea quite subvert the very end use and substance thereof to make scandalous persons ashamed Reply But our y Master Rutherfurds Divine right of Presbyteries p. 227 273 274 280 281 Antagonists reply That an excommunicate person may freely bee admitted to heare the Word and ought not to be excluded from it z Sixteen Antiquaeries p. 6. Where writes the Doctor is it said that an excommunicate person shall not have so much as the priviledge of one that is without 1 Cor. 14. 24 25. Might an Infidell heare the Word for his conversion and shall an excommunicate person be denied the benefit of that Ordinance I grant by excommunication he is as an heathen but why he may not have the priviledge of one that is without I desire Master Prynne to instruct me and I shall thank him for it We deny not but the meditation of Christs death the words of institution and the Sacramentall Elements and actions may doe much towards conversion and let Master Prynne shew me in Scripture why either an excommunicate person or an Infidell may not be present at all these yet neither of them may be admitted to partake of the Ordinance c. Rejoinder To this I rejoyne First that Master Rutherfurd cites many Canonists and others in the same place to prove That excommunicate persons ought not to be present at Prayers Preaching or any other publick Ordinance the generall opinion of Antiquity and the Schooles nay he proves from Ezek. 44. 7 8 9. Acts 21. 28 29. That unconverted Heathens were prohibited to come into Gods Sanctuary or enter into the Temple at Jerusalem and that those who are thus excōmunicated as Heathens are in this sense persons quite excluded the Church and Common-weale of Israel as Heathens were Ephes 2. 11 12. else no excommunication could be evinced from Matth. 18. 17. Let him be to thee as an heathe therefore Heathens whiles such were excluded from the preaching of the word de jure in Christian Churches and Congregations of which they were no members True it is the Apostles were commanded to preach the Gospell to all Nations and Infidels to convert them Matth. 28. 19. Mark 16. 15. But whether Ministers at this day have the like Commission or are to admit meere Infidels ordinarily to heare the Word in their Congregations is not yet resolved neithr will the 1 Cor. 14. 24 25. evince it which speaks of such Ministers onely who were endued with the supernaturall gift of miracles and tongues for the conversion of Infidels which are long since ceased Secondly admit that Heathens and Infidels if they casually come into Christian Churches to heare the Word ought not to be excluded but admitted to heare it yet it followes not that excommunicate persons should therefore be admitted into the Church to heare the Word preached whiles actually excommunicated for their obstinacy and incorrigibility in scandalous sins First because they are judicially by way of publick censure and punishment actually cut off from and excluded out of the visible Church and sequestred from all publick Ordinances all Christian society for scandalous offences till their repentance and readmission as is cleere by the premised Texts and most Canonists Casuists School men who write of Excommunication which meere Heathens who desire to heare the Word that they may be converted are not therefore during this censure and their impenitency they ought not to be admitted entrance into the Church or to be present at any other Ordinances in it till their readmission though Heathens may who are not judicially excluded To illustrate this by an instance of like nature If a native English man be by lawfull sentence banished the Kingdome for any crime or a Free-man of London expelled the lines of Cōmunication for his Delinquency till his conformity it is not lawfull for the one of them to return into the Kingdome or the other to come within the City till their sentences be revoked yet Aliens and Forreigners may freely enter the one and other without restraint because there is no such sentence of banishment or exclusion passed against them So a scandalous impenitent Christian cast out of the Church banished the society of Christians and excluded all publick Ordinances by a legall sentence ought not to be admitted till repentance though a meere Heathen may Secondly because an impenitent obstinate scandalous Christian by Paul's owne resolution is more to be avoyded then
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
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
eyes as the Word preached doth unto our eares as this Author with all m Calvin Melanchton Peter Martyr Zerchius Aretius and others Orthodox Divines and n Due right of Presbyteries c. 4. sect 5. p. 121. Master Rutherfurd himselfe unanimously accord it must needs follow that the Sacraments especially the Lords Supper most lively representing Christs passion to us must be a converting Ordinance as well as the Word read or preached Upon which grouâ—d the Ancient Catholick Fathers as our owne o Concerning the Sacrament part 1. p. 189 190. Homilies resolve stiled the Lords Supper A comfortable medicine of the soule the salve of immortality and soveraigne preservation against death the Pledge of eternall Health the defence of faith the food of immortality the beâ—lthfull grace and the conservatory to everlasting life therefore they deemed it a converting as well as conâ—irming Ordinance Master Richard Ward in his Commentary upon Matthew pag. 399. in the written Copy writes Sacraments doe not conferre Grace upon all nor by a physicall power give grace unto any but sometimes GOD IN AND BY THE SACRAMENTS CONVEYES GRACE INTO HIS ELECT CHILDREN and sometimes by the Sacraments confirmes grace which he hath formerly conferred Not to multiply Authorities in so cleer a case the very Directory it selfe composed by the Assembly and ratified by both Houses of Parliament pag. 25. enumerates the Word and Sacraments among the speciall meanes of Grace and salvation in these words To give thanks to God for all his benefits and especially for ALL MEANES OF GRACE THE WORD AND SACRAMENTS And for this Sacrament in particular by which Christ and all his benefits are applied and sealed up unto us making them both equally in the selfe same manner meanes of grace and coupling them both together in the selfe same predication therefore if the Word be a meanes of begetting grace where it was wanting and of obtaining salvation the Sacraments must be so too In fine p Due right of Presbyteries c. 4. sect 5. p. 217. Master Rutherfurd himselfe writes thus You say Sacraments doe not make a thing that was not but confirme a thing that was before while you would seem to refute Papists who vainly â—each that Sacraments ex opere operato doe conferre grace yet doe you make the Sacrament but a naked signe and take part with Arminians and Soâ—â—nians whose very Arguments in expresse words you use for if a Sacrament make not a thing which was before and if God give not and really produce conferre exhibit grace and a stronger measure of faith and assurance of remission of sinnes at the due and right use of the Sacrament the Sacrament is a naked signe and not an exhibitive Seale but if Christ give and in the present exhibit as surely remission of sinnes as the Infant is washed with water as our Divines and the Palatinate Catechisme teacheth and the Confession thereof and the Synod of Dort teacheth then by the Sacrament of Baptisme and so by consequent of the Lords Supper a thing â—s made that which it was not before therefore by consequence it is a regenerating and converting Ordinance This he more plainly expresseth in q Master Rutherfurds divine right of Church-Government p. 523 524. another discourse in those tearmes Master Prynne might have spared his paines That the Lords Supper is a converting Ordinance because it applies Christ to us WE GRANT IT TO BE A CONVERTING QUICKNING AND LIVELY APPLICATORY ORDINANCE But how He may know that whatever Ordinance addeth a new degree of Faith OF CONVERSION of living Application of Christ and the Promises MUST BE A CONVERTING ORDINANCE but it is so converting that it is a confirming Ordinance and necessarily it presupposeth faith and conversion already wrought by the Word it is not a first converting Ordinance so as is the Word c. I say not this as if the Church could give the Supper of the Lord to none but such as are inwardly and really regenerated but to shew that the Church taketh such as are externally called to be internally called whence they dispence the Supper to them In which words we have a most cleer confession That the Lords Supper is both a converting and quickning Ordinance But yet this must be controlled with a distinction not found Scripture or Antiquity It is so a converting Ordinance that it is a confirming Ordinance I grant it So is the reading and preaching of the Word it converts yet so as it confirmes and edifieth us too in our most holy faith yet it is a converting Ordinance Yea but it is not the first â—â—â—â—erting Ordinance it is not the meanes of our first â—â—nversion from formall profession to inward embracing the Gospell For the Word must goe before and not simply the externall Letter of the Word but the Word first beleeved and received by the efficatioâ—s working of the holy Ghost c. This is onely affirmed but not substantially proved by this learned Divine who takes upon 〈◊〉 to limit God and his Spirit so as to deprive them of their absolute 〈◊〉 to work and beget grace by the Sacraments when and where they please as well as by the Word and confines the Spirits first inward conversion of men onely to the Word r John 3. 7 〈◊〉 Who breatheth where and in what Ordinance â—e listeth the breath of spirituall life into our soules True it is the Word preached iâ— the first ordinary and most usuall meanes both of externall and internall conversion but yet the Sacraments as well as the Word are very frequently made the instruments though not of externall conversion of mâ—n from Paganisme to Chrstianity not here in question yet of carnall Christians s See Taâ—â—â—â—â— in Thomam Tom. 4. Disp 3. qu. 3. Du. 50 first inward and reall conversion from sin satan unto Christ and a mâ—st effectuall means both of begetting encreasing grace and spirituall life in their soules as I have elswhere largely evidenced Hence a Loci Communes printed 153â— Loâ—â— de Sacramentis Phillip Melanchton in a Book Dedicated to our King Henry the VIII though he deny that the Sacraments ex opere operato conferre grace and justification yet he expresly resolves that they were principally instituted to be signes of Gods good will towards us incurring into our eyes that they may admonish us TO BELEEVE the promise proposed in the Gospell Thus we conjoyne the Sacrament and promise now as the promise is to be received by faith so also in the use of the Sacraments faith ought to be added which may assure us that those true things shall happen which are propounded in the promise Augustine aptly compares the Word with the Sacrament when be saith The Sacrament is a visible Word that is As the Word is a certaine note which is received with the eares so the Sacrament is a spectacle or Picture which runs into the eyes As therefore the Word is a note signifying something of the will
Godshall have no worship and men no publick Ordinances we must therefor know that God hath appointed both the Word Sacraments and Prayer as the ordinary meanes or instruments whereby he begets true spirituall life faith and grace within us by the effectuall concurrence of the spirit in and with them whereupon he frequently s Isa 55. 1 2 3. Pro. 8 32 33 34. c. 9. 3 4 5. c. 7. 1 2 3 James 1. 56 7. 19 18 19 21. 2 Tim. 2. 25 26. commands us to resort unto the Ordinances with care and conscience to the end we may be convertâ—d and quickened by them when we want grace as well as strengthned or confirmed when we have grace begun within us Hence is that speech of our Saviour John 5. 21 24 25 26. For as the Father raiseth up the dead and quickneth them even so the Sonne quickneth whom he will He that heareth my Word and beleeveth on him that sent me hath everlasting life and shall not come into condemnation Verily verily I say uno you the houâ—e is comming and now is THAT THE DEAD in sinne and naturall corruption SHALL HEARE THE VOYCE OF THE SONNE OF GOD AND THEY THAT HEARE IT SHALL LIVE Which is thus seconded Eph. 2. 1. to 8. And you hath he quickned to wit by the Word and other Ordinances accompanied with the Spirit WHO WERE DEAD IN TRESPASSES AND SINNES But God who is rich in mercy for his great love wherewith he loved us EVEN WHEN WEE WERE DEAD IN SINNES HATH QUICKNED US together with Christ and hath raised us up together and made us sit together in heavenly places in Christ Jesus c. For by grace ye are saved through Faith and that not of your selves it is the gift of God c. a pregnant Text As Christs speech to Lazarus lying dead and buried in his grave to wit Lazarus come forth was the instrumentall meanes both of his raising from the dead and comming forth of the grave accordingly John 11. 43 44. And as his words to the dead Rulers Daughter Mark 5. 4â— 42. Damosell arise and Peters speech to dead Tabitha Acts 9. 40 41. Tabitha arise were the instrumentall meanes and cause both of their raising and reviving and as Gods command in the very first creation Let there be light c. was the instrumentall cause of creating light and all other creatures before they had a being Genesis 1. So the Word Sacraments and Prayer are Gods ordinary instruments whereby he quickens those who are dead in sinnes and begets saving faith with other graces in such who formerly never had them by his Spirit working in and by these meanes Hence is that notable speech of Christ to Paul Acts 26. 17 18. Now I send thee to the Gentiles to open their eyes and to turne them from darknesse to light and from the power of Satan unto God that they may receive forgivenesse of sinnes and inheritance among them that are sanctified by faith that is in me These Ordinances doe not find us living worthy or regenerate but make us such doe not presuppose faith and repentance already in us for what should work them but the contrary and therefore are ordained to beget faith and spirituall life even in those who are dead in sinnes Mark 16. 15 16. 2 Tim. 2. 25 26. Acts 16. 14 15. ch 2. 37 38. chap. 10. 44. Eph. 2. 1 c. and after that to confirme and strengthen all spirituall graces wrought within us by meanes whereof when wrought the Ordinances which first instrumentally begat them become more profitable and comfortable to us then before This is so cleer that Master t Due right of Presbyteries c. 4. sect 5. p. 285 c. Rutherfurd is forced to confesse That the Church may nay ought to give the Sacraments of Baptisme and the Lords Supper even to such as are not truly regenerated if they externally professe the Gospell as well as preach the Gospell to them though contradicting himselfe as I conceive he affirmes v Which Master Rutherfurd affirmes Divine right of Church-Government p. 280. elswhere That to come to the Lords Supper is not commanded to all not to Pagans not to children rot to the unregenerate BUT ONELY TO THE REGENERATED Of which no other reason can be given but that they are meanes of begetting as well as encreasing grace and converting as well as confirming Ordinances from which none who desire them if not actually excommunicated for obstinate impenitency and contempt against the Ordinances ought to be secluded unlesse naturall disabilities hinder them Hence w Concordia Lutherana p. 542. to 250. Martin Luther in his Greater Catechisme exciting men by many arguments to the frequent receiving of the Lords Supper the neglect whereof makes our devotion and love to Christ grow every day colder and colder causeth us at last-to grow bruitish yea extreamly to conteâ—â—ne both the Sacrament and Word too as he there avers from his own experience which I wish those Divines who put off and deny the Sacrament to their people for moneths nay yeers together would now at last consider removes one maine Objection which deterred many from the Sacrament to wit their owne unworthinesse sinfulnesse and unpreparednesse to receive it with this encouraging argument That this Sacrament was not instituted for those that are worthy and purely cleansed from their sinnes but cloane contrary even for miserable and wretched sinners sensible of nothing but their owne unworthinesse Therefore let such a one say Lord I would very willingly be worthy of this Supper but yet I come unto it induced by no worthinesse of mine owne but trusting on thy Word alone because thou hast commanded me to come c. For the Sacrament is not to be looked upon as an hurtfull thing from which we should run with both our feet but as a saving and wholsome medicine which may heale thy diseases and give life both to thy soule and body Why then doe we so shun it as if it were a poyson as some x Master Rutherfurds Divine right of Church-Government pag 252 253 254 c. A brotherly friendly censure p. 6 7. An Antidote against foure dangerous Qâ—aeries with others Divines now tearme it to scarre people from it which being received would bring present death unto us Yea but some may say I am not so sensible of my sinnes and unworthinesse as I should be To such as are in this condition I can give no better advice then to looke into their owne hearts and to see whether they be not flesh and blood and may not say with Paul Rom. 7. I know that in me that as in my flesh dwelleth nothing that is good In summe by how much the lesse thou art throughly sensible of thy sinnes and defects the more reasons thou hast of comming and frequent seeking help and physick The substance whereof is but this That the frequent receiving of the Lords Supper is an effectuall meanes to
y So the Lutherans generally hold Hinkelman de Anabaptismo Disp 9. c. 1. Er. 6. beget and work repentance sense of sinne spirituall life health true grace within us when we want them as well as to encrease confirme them when we have them whence it is generally tearmed by Divines A MEANES OF GRACE therefore we must frequently resort unto it in obedience to Gods command as well to obtaine faith repentance and spirituall graces by and in it when wanting as to corroborate and augment them when wrought in us Secondly this Argument necessarily implies that the Sacraments must be administred to none but the Elect and truly regenerate For since none are endued with saving grace faith repentance but onely the Elect and none ought to be admitted to the Sacraments but such who are endued with saving grace faith repentance as the Objection concludes It inevitably followes that none but the elect and persons truly regenerate must be admitted to the Sacrament But this the Objectors themselves deny and refute both in the case of Baptisme and the Lords Supper too Hence Master Rutherfurd determines in his Due Right of Presbyteries ch 4. sect 5. pag. 185. The Church may orderly and lawfully give the Seales of the Conant to those to whom the Covenant and promises of grace doe not belong in Gods Decree of Gods Election refuting the contrary opinion as Anabaptisticall x Defence of Infant Baptisme part 3. Master Marshall doth the like and that upon these grounds First because Christ and his Apostles admitted divers to Baptisme and the Lords Supper who were never elect or truly regenerate as Judas Simon Magus and others Secondly because no Ministers without speciall revelation but y 2 Chron. 6. 33. 2 Tim. 6. 19. God alone infallibly know who are Elect and truly regenerate z Jer. 17 9. the hearts of men bring deceitfull aboue all things and a Mat. 22. 14. many called but few chosen and so they cannot tell certainly who to admit or who to seclude from the Sacrament Upon which ground Master b Defence of Infant Baptisme p 111. 140. Marshall himselfe concludes thus against Master Tombes And truly Sir whosoever will grant that a Minister in applying the Seale must doe it de fide in faith being sure he applies it according to rule must either grant such a right as I plead for that many have right to be visible members and be partakers of the externall administration of Ordinances though they be not inwardly sanctified or else he must by revelation be able to â—ee and know the inward conversion of every one he applies the Seales unto for certainly 〈◊〉 hath no written word to build his Faith upon for the state of this or that man And for my owne part when once you have disproved this that there is such a visible membership and right to externall Administrations as I have here insisted upon I shall not onely forbeare baptizing Infants Note but the Administration of the outward seale to any what profession soever they make untill I may be de â—ide assured that they are inwardly regenerate Thirdly because Christ hath ordained the Sacraments to be means of distinguishing Christians from Paganâ— yea to be an accidentall means of b â— Cor. 11. 27 28 29. 2 Cor. 2. 25 26. Articles of the Church of England Art 29. aggravating mens sin ingratitude damnation and to leave those without excuse who unworthily receive them which end should be wholly frustrated if unregenerate Christians should be secluded from them therefore this argument which subverts our Opposites owne Tenet and with the Anabaptists appopriates the administration of the Sacraments to the Elect alone must wholly be exploded as false and dangerous Wherefore the Objectors must be driven of necessity to renounce this Objection together with that of c In cap. 4. 2d Rom. p 39. 2. Explic. Catech qu. 81. Art 1. Paraeus which seduced them Sacramenta non sunt instituta justificandis sed justificatis hoc est non infidelibus sed conversis which if meant onely of persons inwardly converted is an errour if of Pagans not converted as he perchance meanes it is quite mistaken by the Opposites Finally Objection 6. d See Master Rutherfurds dâ—vine right of Church-government c. 5 qu. 1. p. 242 243. c. 15. they object That the Priests were to put difference between holy and unholy between uncleane and cleane Levit. 10. 10. Hag. 2. 11 14 and that they are checked by God himselfe Ezek. 22. 26. for putting no difference between the holy and prophane the uncleane and cleane Ergo Church-officers and the Ministers of the Gospell have power by the will and appointment of Jesus Christ not onely to excommunicate but likewise to suspend scandalous and ignorant persons from the Lords Supper I answer Answer that the Argument is a meere Nonsequitur For first these Texts belong only to the Aaronicall Priests under the Law e Heb. 7. 11. to the end c. 8 9. 10. Abolished by Christ not to the Ministers of the Gospell Secondly they speak onely of câ—remoniall Holinâ—ssâ— and prophannesse cleannesse and uncleannesse f Acts 10. 10. to 17. Col. 2. 14. to 23. 1 Tim. 4. 5. abrogated by Christ not of morall Thirdly not of persons morally holy or unholy cleane or uncleane but rather of meâ—ts or creatures ceremonially holy and unholy clean and uncleane or at leastwise of persons meats and creatures promiscuously only as ceremonially clean uncleane Fourthly the putting of difference here mentioned was not any actuall secluding uncleanâ— persons from the Passeover or Lords Supper or suspending them from all publick Ordinances by any judiciall power vested in the Priests but onely the Priests instructing of the people what was holy and unholy clean and uncleane as is evident by Levit. 10. 10. That ye may put difference between holy and unholy things uncleane and cleane things But how was this to be done Onely by instruction as the next words manifest And that ye may teach the children of Israel all the Statutes which the Lord hath commanded them by the hand of Moses viz. concerning the holy and unholy uncleane and cleane creatures mentioned in Levit. 10. Deut. 14. compared with Ezek. 22. 26. Her Priests have broken my Law and have defiled my holy things they have put no difference between the holy and prophane neither have they shewed the difference between the uncleane and the cleane and Ezek. 44. 23. And THEY SHALL TEACH MY PEOPLE THE DIFFERENCE BETWEEN THE HOLY AND PROPHANâ— AND CAUSE THEM TO DISCERNE BETWEEN THE UNCLEANE AND THE CLEANE So that the Priests putting difference between holy and unholy cleane and uncleane in Lev. 10. 10. is both by the tâ—nth verse and these Texts of Ezekiel expresly interpreted to be nothing else but a teaching or shewing the children of Israel to put a difference and to discerne between the holy and prophane unclean and
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.