Albeit the congregational brethren affirm that an inorganicall Church and homogeneal may ordain yet 't is not against their principles that Ministers of other Churches do it for them Mr. Hooker affirms as much out of Didoc Survey Part 2. p. 57. speaking of those that are to ordain By Eldership then is meant the Officers but whether they were the Pastor and Teacher and the Ruling Elders of one Congregation called a Consistory or whether they were the Officers of many congregations together termed a Classis I could never yet hear any Arguments that could evince either by dint of undenyable evidence And more fully p. 59. Though it be most comely that those of the same congregation should exercise it yet the Elders also of other congregations may be invited hereunto and interested in the exercise of it in an other church where they have no power And the Liberty which they allow to Ministers of preaching and administring the Seals in other congregations besides their own as also the requiring of the counsel and help of other Ministers for the tryal of a person to be ordained over an other church which is allowed and advised too by Ames Bellar. Enerv. Tom. 2. Norton p. 101. will also prove this condescention sutable to their principles Mr. Allin and Mr. Shepheard in the defence of the 9. Positions p. 132. grant That a Minister may put forth an occasional act of Power or precariam potestatem to those in an other Church over whom he is no Officer though it be not towards them as over his own Flock and that though an Officer of one Church is no Officer over an other Church yet such an Officer may put forth acts of his Officer towards those that are not of his proper Flock And if so why not this Act of Power as well as an other why may they not ordain as well as administer Sacraments in another Church Mr. Firmin a Congregational-Brother and one thus ordained in his Epist. before his serious question gives us the report that of late this is practised in New-England which also we have had confirmed to us by others And should not this then be yeilded unto for the churches peace 5. Although the congregational-brethren should think the peoples Election greater then ordination yet if they yeild to Ordination as aforesaid the Presbyterian-Brethren can comfortably own them as Ministers of the Gospel for so long as they have both there is no doubt to be made but that they have all essentials of an outward call to the Office of a minister though we run up severall lines yet we all meet in the same point One thing more there is which some may peradventure stumble at which is the supplying the want of Elders by the assistance of neighbouring-ministers of which in Prop. 19. The reasons of which practice are hinted in the Proposition and the cautions for the right understanding of it are subjoyned to it so that we may say the less We would not have adventured upon any thing not ordinary 〈◊〉 〈◊〉 did not compel us They that understand the controversse about Government know 1. That all are not satisfied concerning Ruling Elders 2. And others are not satisfied concerning the power of a Minister to act alone in these things where Elders are not to be had And such is the general state of our people that in case we were all satisfied in the first yet can we not at present act in that course for want of fit men to be imployed in that Office So that such of us as are not satisfied concerning the Ministers sole power must either take some such course or do nothing If our present case then be well considered we hope men will not be so ready to except against it That in such a case where the ordinary course cannot be followed some extraordinary way may be taken is not only our assertion but the assertion and practice of others in other cases whose authority we suppose will not be slightly overlooked by pious and intelligent men we mean the Assembly who in their advice concerning Ordination lay this down as a certain conclusion which they prove 2 Chron 29. 34 36. where the Leviâ—â—s which was beside the ordinary rule helped the Priests to slay the Burnt Offerings they being too few to do it by themselves And also 2 Chr. 30. 3 4. which Proposition will as much justifie us in this particular as them in an extraordinary expedient for Ordination which as things then stood was necessary and for which this was produced by them That this course is neerest to the ordinary rule we think is apparent 1. The work is done by Ministers of which number the Minister of the Congregation is one Here is one part of the ordinary Rule kept up 2. The end may be as well attained in this as in the ordinary course None we hope will say this is a less safe proceeding in reference to the justness of admission and rejection 3. Many suppose that as in the planting of the first Churches all things were managed by Ministers in common till the churches were setled so in the reformation of corrupt churches things cannot be carried on any other way till the churches be brought into some order 4. This is no other then what the Assembly advise in the Form of Church Government where in the want of an ordinary Elder-ship they direct that such a congregation should be under the inspection of the associated Neighbouring-Officers Many other things there are which we would have insisted on but others having writ so fully of them we shall pass them over in silence Many exceptions also we foresee some of ignorant wilful men which we conceive not worthy to be taken notice of others of learned men which we apprehend not fit to trouble the weak withal We are not ignorant that the distinction of Forum Ecclesiae Dei which we make use of is questioned by some as Mr. Blake Cov. sealed p. 141. But the sense in which we use it lies not open to his exceptions We deny not but that Forum Ecclesiae is a Court of Gods constituting and in that regard 't is also Forum Dei but we only use it to express that external right which Professors have by vertue of those directions which God hath given for the regulating of Church-affairs whether this be a real or onely an analogicall right we meddle not as it stands in opposition to the internal and gracious acceptance of God The usual exceptions about scandals not enumerated need not trouble us When we assent to the Assemblies directions about sins scandalous in one single act though we say that we look upon all the sins mentioned by them as such yet we say not that we look upon them only as such So that when any thing of that nature falls out we are agreed to consult the Association about it Some may likewise think our using the Assemblies direction in those Principles of
THE AGREEMENT OF THE ASSOCIATED MINISTERS CHURCHES OF THE COUNTIES OF Cumberland AND VVestmerland With something for EXPLICATION and EXHORTATION Annexed 1 Cor. 1. 10 11 12 13. Now I beseech you brethren by the Name of our Lord Iesus Christ that ye all speak the same thing and that there be no divisions among you but that ye be perfectly joyned together in the same minde and in the same judgment c. 1 Cor. 3. 3 4. VVhereas there is among you envying and strife and divisions are ye not carnal and walk as men For while one saith I am of Paul and another I am of Apollo are ye not carnal Rom. 14. 19. Let us therefore follow after the things which make for peace and things wherewith one may edifie another Phil. 2. 4. Look not every man on his own things but every man also on the things of others Rom. 16. 17 18. Now I beseech you brethren mark them which cause divisions and offences c. and avoid them c. London Printed by of for ◠VVaterson are sold at the sign of the Globe in Pauls Church-yard and by Richard Scot Bookseller in Carlisle 1656. PROPOSITIONS Agreed upon by the ASSOCIATED MINISTERS OF THE COVNTIES OF Cumberland and VVestmerland WHen we compare the present miseries and distempers with our former confident expectations of unitie and reformation our hearts bleed and melt within us we are become a by-word to our Adversaries they clap their hands at us saying Is this the City that men call the perfection of Beauty Piety is generally decayed most men placing their Religion in doting about Questions which they understand not Prophaneness thrives through want of Discipline Error and Blasphemie domineers Jealousies Divisions unmerciful revilings and censurings are fomented among Brethren of the same Houshold of Faith the weak ones are discouraged and distracted by the multitude of Opinions and fierce opposition of each party and that which is worst of all Gods honor suffers deeply and the credit of Religion is brought very lowe Is this nothing to you all yee that pass by Though these things can never be sufficiently lamented yet seeing it is not sufficient barely to lament them without indeavouring to heal them and considering that it is a duty incumbent upon all Christians according to their several places and abilities to promote the welfare of Sion especially when wee have tasted so much of the bitterness of our divisions And because a brotherly union hath so much of God in it and consequently gives so much hope that God will take that course in establishing his Church when he shall arise to build Ierusalem and seeing it is an unjustifyable pettishness and peevishness of spirit to be averse from joyning together in any thing because we cannot joyn in all things therefore we resolve setting aside all carnal interests and casting our selves with all our concernments at the Lords feet to walk together as far as we can for the present not resting here nor tying our selves from further progress in union as the Lord shall give light and satisfaction much less binding our selves from a submission to and compliance with a more general accommodation if any such thing should hereafter be agreed on which might be more sutable and fitted for the composure of the different principles of Brethren throughout the Nation In order to the carrying on of this great work wee lay down and assent unto these general rules as the Basis and Foundation which must support and bear up our following Agreement 1. THat in the exercise of Discipline it is not onely the most safe course but also most conducing to brotherly union and satisfaction That particular Churches carry on as much of their work with joynt and mutual assistance as they can with conveniency and edification and as little as may be in their actings to stand distinctly by themselves and apart from each other 2. That in matters of Church Discipline those things which belong onely †ad melius esse ought to be laid aside both in respect of publication and practice rather then that the Churches peace should be hindered 3. That where different principles lead to the same practice wee may joyn together in that practice reserving to each of us our own principles 4. That where we can neither agree in principle nor in practice we are to bear with one another's differences that are of a less and disputable nature vvithout making them a ground of division amongst us Yet notwithstanding we do not hereby binde up our selves from endeavouring to inform one another in those things wherein we differ so that it be done with a spirit of love and meekness and vvith resolutions to continue our brotherly amity and association though in those particulars our differences should remain uncomposed Upon these grounds we agree as followeth 1. Seeing the Lord hath called us out of his work and hath imployed us as Ambassadors Stewards Watchmen and Overseers in his Church we resolve through his assistance to endeavour the discharge of our duty and trust herein unreservedly and with all faithfulness to the utmost of our power though hereby vve hazard reproach revilings contempts injuries loss of friends and maintenance or whatsoever else may be dear to us 2. To this end we resolve in the course of our Ministery to observe the temper disposition and capacity of the generality of the people and to suit our selves not onely in our matter to the people's conditions but also in our expressions to the people's apprehensions that so our Sermons may bee plain piercing seasonable and profitable 3. Particularly we resolve undauntedly and yet according to the rules of Christian prudence to reprove the sins that most abound in our people and shall mainly bend the force of our endeavours to convince men of their carnal security to discover the rotten and deceitful props on which it is built and to press them to the acceptance of Christ according to the proffers of the Gospel 4. We will lay out our selves in keeping Lectures as the seasons of the yeer will permit wherein we will more especially have regard to those places that are destitute of preaching 5. We resolve to catechise and instruct the people committed to us explaning to them the grounds of Religion that knowledge may increase among them and to this purpose we conceive it most fit to make use of the Assemblies larger and shorter Catechisms 6. We resolve besides the work of publike preaching and catechising to instruct them privately from house to house so far as our publike work will permit that so we may have an opportunity of being more throughly acquainted with their state and condition and of dealing with them more closely and particularly as occasion shal require striving alwayes to improve our occasional discourses and commerce with them to that end having our words seasoned with salt that they may administer grace to the hearers 7. Forasmuch as affliction and sickness
doth not onely call for ministerial help and advice in a more especial manner but also gives opportunity and advantage for counsel or reproof therefore wee resolve to be as diligent in visiting the sick and afflicted as other labours greatness of our charge and ability to go abroad will suffer us and that not only the rich and those that desire us but also the poor and those that send not for us 8. Seeing we are in Scripture commanded to love all men and as much as in us lieth to follow Peace with all and yet warned to reserve our Brotherly kindness and delight for those that walk holily therefore we resolve in our Society as well as in dispencing of Ordinances to put a difference between the precious and the vile and though we intend not to deny that Charity Help Civility and Duty that we owe unto the Scandalous yet will we bestow our love of complacencie onely on those that order their conversations aright lest by intimacie with wicked men we strengthen the hands of evill doers grieve the hearts of the godly and ensnare our own souls 9. Seeing the sins of Sabbath-breaking Swearing Fornication and Drunkenness are so abominable in the sight of God and men and yet so frequent we resolve besides the reproving of these sins in publike and private to endeavor to bring such Offenders to the punishment of the Law in thosed cases provided 10. We will instruct our people publikely concerning the nature of the discipline of Christ shal press the necessity of their submission to it according to the Rule of Scripture 11 Because it hath been the commendable practise of the Saints of old in order to the Reformation of the Churches publikely and solemnly to renew the Covenant with God and because in this Age temptations to Apostacie and back-slidings from the faith are strong and frequent and because our hearts are so ready to start aside from the Power of Discipline that we daily stand in need of all possible Obligations to submission therefore we resolve to require from our people an assent to the Truths of Christ contained in a short Confession of Faith hereunto annexed and a Profession of their consent to submit unto and accept of the terms of the covenant of Grace to take the Lord for their God to walk in his Wayes to fear love honor and obey him with all their heart and with all their might and to submit to Discipline and Government Yet 1. We are so far from resolving to satisfie our selves with the bare recital and repetition of the words of the Profession c. that we shall endeavour to make the people not onely to profess with Understanding but so far as we can with feeling Apprehensions of what they speak 2. Neither do we intend strictly to bind all to the same circumstances of professing their consent but if any professing owning the substance shall scruple at any particular circumstance we resolve to use towards such all possible meekness and condiscention 12. Besides a professed competent Knowledge of the fundamentals of Religion we resolve to require an unblameable conversation in all those whom we shall admit to the Sacrament of the Lords Supper both these being necessary for the discovery of peoples present fitness and right * in foro Ecclesiae to the actual enjoyment of that Ordinance 13. Because the Ordinances of God may on the one hand be prophaned by the sinful neglect and carelessness of the Church-guides and because on the other hand people may be wronged by a rash and groundless exclusion therefore in the judging and determining of peoples present fitness for that Sacrament we resolve to set before us these following Rules both in point of Knowledge and Scandal In Point of Knowledge 1. Because the truth of Grace is utterly inconsistent with a total ignorance of the Fundamentals of Religion and because such persons not being able to discern the Lords body would eat and drink judgement to themselves therefore we resolve not to admit any that upon trial shall be found to be such to the Sacrament of the Supper 2. We shall not reject any as ignorant that have a competent Knowledge of those heads of Divinity mentioned by the Assembly in the form of Church-Government pag. 28. All such persons who shall be admitted to the Sacrament of the Lords Supper ought to know That there is a God that there is but one everliving and true God Maker of Heaven and earth and Governor of all things that this onely true God is the God whom we worship that this God is but one God yet three distinct persons the Father Son and Holy Ghost all equally God That God created man after his own image in Knowledge Righteousness and true Holiness That by one man sin entred into the world and death by sin and so death passed upon all men for that all have sinned that thereby they are all dead in Trespasses and sins and are by nature the children of wrath and so lyable to eternal death the wages of every sin That there is but one Mediator betwixt God and man the Man Christ Iesus who is also over all God blessed for ever neither is there salvation in any other That he was conceived by the Holy Ghost and born of the Virgin Mary that he died upon the cross to save his people from their sins that he rose again the third day from the dead ascended into heaven sitteth at the right hand of God and maketh continual intercession for us of whose fulness we receive all grace necessary to salvation That Christ and his benefits are applied onely by faith that faith is the gift of God and that we have it not of our selves but it is wrought in us by the Word and the spirit of God That faith is that grace whereby we believe and trust in Christ for remission of sins and life everlasting according to the promises of the Gospel that whosoever believes not in the Son of God shall not see life but shall perish eternally That they who truly repent of their sins do see them sorrow for them and turn from them to the Lord and that except men repent they shall surely perish That a godly life is conscionably ordered according to the word of God in holiness and righteousnses without which no man shall see God That the Sacraments are seals of the Covenant of Grace in the blood of Christ that the Sacraments of the New Testament are Baptism and the Supper of the Lord that the outward elements in the Lords Supper are Bread and Wine and do signifie the Body and Blood of Christ crucified which the worthy receiver by Faith doth partake of in the Sacrament which Christ hath likewise ordained for the remembrance of his death that whosoever eateth and drinketh unworthily is guilty of the body and blood of the Lord therefore that every one is to examine himself left he eat and drink judgement to himself not
the weaker sort of christians and when the party lieth under prejudice and lest brotherly inspection degenerate into an unbrotherly prying into and discovering of other mens actions and generally for the avoiding of disorder and other inconveniences we resolve not to encourage any private christian immediately to acquaint the Church with the private failings of a brother till he have first admonished him privately and in case he hearken not before witnesses and when the fruitlessness of these endeavours shall necessitate the publication of the Fact yet will we not countenance the bringing of the matter before the congregation until the church-officers be first acquainted with it 9. Forasmuch as in the business of scandal it is unreasonable and uncharitable to take up against men old offences of any considerable distance from the time present and because in some cases it will be necessary to require some testimony of humiliation even for sins of ancient date and in regard we cannot punctually determine how far back into the time past we may look for laying scandals to mens charge therefore we resolve to proceed warily in such cases and not to do any thing without the advice of the Association 10. We shall do the like in those sins that render men obnoxious to the Law either in regard of life liberty or estates as also in any other case not foreseen or provided for in the foregoing rules 11. VVe agree not to press a declaration of the time and manner of the work of grace upon the people as a necessary proof of their actual present right to the Lords Supper nor to exclude persons meerly for want of that yet will we accept it if any will be pleased to offer it freely 15. VVe agree not to rest satisfyed with the bare exclusion of an obstinate scandalous sinner from the Sacrament of the Supper but shall endeavour faithfully and sincerely as God shall enable us to prosecute the rule of Christ Matt. 18. 17. against any such offender and if he refuse to hear the Church he shall be to us as an heathen and a publicane 16. Because Members living much distant from their Pastors and from one another must unavoidably be in great part deprived of the priviledge and come short of the duty both of constant inspection and mutual edefication and also for the preventing of disorders and offences both in Ministers and people we agree That we will not admit into any of our churches those that live in other congregations execept first They haue no Minister at all or secondly One that is scandalous or thirdly One that hath not competent abilities for the VVork of the Ministry Yet 1. In case afterwards a godly able Minister be established where there was none or such as were scandalous and unfit then we will seriously advise those whom in the cases aforesaid we have admitted to joyn themselves to that Minister 2. We resolve to consult with the Association concerning the justness or unjustnefs of exceptions in point of scansdal or inabilitie of Ministers made by those that desire to be entertained in other congregations because we conceive That neither the people that desire to depart from such Ministers nor the Ministers with whom they desire to joyne are competent Judges in such an interested case yet if the Exceptions be such as are approved of by the Association we conceive it fittest for the Reasons abovesaid that they joyne themselves to the neerest congregation where a godly and able Minister is setled 3. Neither do we intend hereby to debar people from the occasional hearing of other Ministers or from the occasional partaking of other Ordinances in another congregation so that this liberty be not used to the apparent prejudice of the Ministry and Discipline of their own Congregation 17. When a Minister is to be ordained unto a congregation we agree That godly and able ministers of neighbor congregations be called to be employed in the examination and trial of the fitness of the party to be set apart to that weighty Office and in the act of Ordination 18. Though we differ about the first subject of the power of the Keys yet forasmuch as we all agree That the affairs of the Church are to be managed by the Officers thereof therefore we conclude that the examination and determination of things in cases of admission and rejections and other church acts shall be permitted by the Officers yet so that the people have notice of what they resolve and conclude upon in matters of moment that in case any thing be done against which the people may upon probable grounds at least object from the word of God it may either be forborne or their satisfaction endeavoured 19. And forasmuch as we cannot all proceed according to the ordinary rules in managing of the affairs of our particular congregations through the want of fit persons to be made church-officers and for other causes therefore we resolve by our mutual assistance to supply the want because we may have according to Scripture warrant recourse to an extraordinary expedient the ordinary rule failing and because this seems to us to come neerest the ordinary rule Yet 1. VVe intend not that this should be perpetual but only during the present want and in order to the setling of our churches according to the rules of the Gospel 2. Neither intend we hereby to put into any Ministers hand a superior power over his Brethren 3. Nor would we be understood as making our many churches to be but one particular church or giving the Pastor of one church a true Pastorall power and charge over other churches 20. Albeit we differ as to the power of associated churches over particular congregations yet we agree that it is not only lawful and useful but in many cases necessary that several churches should hold communion and correspondency together and to that end we resolve to associate our selves to keep frequent meetings for mutual advice and help as occasion shall require 21. VVe take our selves and our churches bound to follow whatsoever advice direction or reproof being agreeable to the word any of us shall receive from the Brethren in association with us 22. And in case it should so fall out that our brethren in association should advise that which might seem less convenient in the judgement of the Parties immediately and specially concerned in the advice or reproof or to the particular apprehensions of any other of us it being of less moment and not apparently contrary to Scripture then we resolve to submit to it rather then to endanger the peace of the churches and to become examples and encouragers of disorder by our dissent and refusal 23. Particularly Forasmuch as the censure of excommunication is of great weight and concernment wherein we are sure we can never be too ciruspect and careful therefore we resolve first to advise with the association before we proceed by that sentence to cast any out of our particular
5. The grounds and ends mentioned and only imposed in the Proposition and the draught of the Profession it self will as we hope sufficiently clear us from the two fore-hinted Exceptions 6. The mentioning only of those Grounds wherein all are agreed doth not exclude a reipsa any other further end of covenanting if it have any such nor bereave it of any of its proper effects For so long as the thing is done it will reach all its ends of institution whether we particularly discover them or no Divine institutions in respect of the effects immediately resulting ab earum positione usu are not enlarged or narrowed according to the largeness or straightness of our apprehensions no more then our not apprehending the Sun to be appointed to concurre to the production and growth of vegetables will hinder its effects that way So that the Congregational Brethren being condescended unto in the practice of the thing need not press the disputable ends and grounds of it And the Prebyterian Brethren need not refuse the thing they being not urged to do it upon those questionable grounds The twelfth Proposition shews our rule of Admission and the rules which we have propounded to our selves for our safer proceeding We know that two parties will take Exceptions against what we propound some thinking us too strict others too open-handed Those that think this rigid and harsh dealing let them be pleased to consider 1. That 't is none but the ignorant and scandalous which we shall desire to debar from that Ordinance 2. That by putting bounds to our selves we take away the aspersion of an indefinite unlimited arbitrary and uncertain Government 3. That in debarring such the Church-guides go not beyond their commission but only execute that Office and discharge that trust that God hath laid upon them Are those not Rulers and Governors and doth not this engage and authorize them to prevent and hinder the polluting and prophanation of his Ordinances Have those that are charged with holy things a charge to give onely and not to debar The Officers of the Old-Testament were to exclude the unclean actually the Porters of the Temple were not to suffer the Unclean to enter the Temple 2 Chr. 23. 19. in Eze. 44. 7 8. shall we think that when God prohibits the unfit he leaves the execution of this Prohibition solely to every mans particular perswasion concerning himself and leaves only a Doctrinal declarative power to the Officers and that though they may declare a person unfit yet they may not refuse to give the Ordinance to him whom they declare unworthy is the Juridical Decisive Power in every person for himself Doth not this as much disable them from debarring and men or men actually Drunk If such intrude can he do no more then declare them unfit Or if he may debarr these juridically because they are not in a capacity of improving the Ordinance * though from other causes as ignorance c. And indeed that the Officers may juridically debar from the Lords Supper cannot be denyed by those that will acknowledge That the offended Brother must tell the Church the Church then hath power to examine else to what purpose is it to make known the grievance to it And doth not Examination infer more then a declarative power neither can it be denyed by those that will grant excommunication if they can juridically cast out of the Church then it must be granted they can juridically exclude from the Supper for this Reason at least Because the former includes the latter 4. The exclusion of ignorant and scandalous persons is not a novel invention or new device but that which carries the Stamp of Antiquity upon it The very Light of Nature seems to have hinted such a thing to the Heathens as their Proculite propahni at sacrificings testifieth But if we look within the Church we have abundant evidence Dionysius areop. an ancient Writer though Perkins and Illyricus give sufficient reasons to evince that it was not he that was Paul's schollar in Eccles. Hierar cap. 3. p. 93. tells us That the Catechumeni Energumeni and others under penance {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} were admitted to hearing of Scripture c. yet they were excluded these mysteries and the perfect onely admitted {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} And afterwards p. 96. 97. extends this exclusion {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} to the less perfect and unholy and gives this reason for it Because it admits not {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} that which is not altogether holy or that which in some respect comes not up to the image of God {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} c. Iustin Martyr Apol. 2. is more express and requites 1. Professed knowledge It is not to be given saith he to any but {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} to him that believes the Doctrine of the Gospel to be true which includes professed knowledge And secondly Holy life {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} If we should search the Decrees of Counsels we might shew you much to the same purpose but testimonies of this nature are collected by Gillaspie Rutherford and others and therefore we forbear Neither are our proceedings herein different from what was prescribed and enjoyned by the Episcopal Divines knowledge was alwayes presupposed as a necessary qualification for the Lords Supper and therefore catechising was to be used And as for Scandal the Canons of the church of England took care that it should exclude Can. 26. enjoynes That no Minister shall in any wise admit to the receiving of the holy Communion any of his cure or Flock which be known to live in any notorious sin without repentance or who have maliciously and openly contended with their neighbours untill they shall be reconciled The same thing also was expressed in the Rubrick of the Common-Prayer where the Minister was not only to disswade persons in malice to come to the Lords Table but not to suffer them and not only such but also whosoever shall be found to be an open and notorious evil-liver * or such as wronged their neighbor in word or deed There is then no difference 'twixt them and us in the Rule but only in the practice in that they come not up to their own rule So that if you will be finding fault you must blame them for their neglect not us for our strictness We might also shew against the charge of novelty the Papists asserting the same thing though of all men it might least be expected from them seeing they affirm the Lords Supper to confer grace Aquinas Part 3. Q. 80 in Art 6. * concludes thus Divina Majestas Evangelica disciplina exigit ut manifestis ac publicis peccatoribus ctiam petentibus sacra denegetu Communio And for this cites Cyprian Lib. 1. Epi. 10. advising not to give the Supper to Stage-Players
c. as being contrary to the discipline and honor of the Church Nay those that plead most for a free admission are so far from taxing this practice with novelty that they yeild it to be a piece of the ancient and usual discipline of the church to exclude the notorious and open scandalous though not excommunicate Neither do they so much plead for the admission of the scandalous as for the excommunicating of them first before a debarment from the Sacrament 5. If there were no such power yet so long as 't is granted that Officers have charity may must use it to prevent our brothers danger so long surely may we do all this if we had nothing else to bear us out would not this engage us to help you to examine your selves is the matter of so small moment that you need no help nay and to refuse to give you that which we see would hurt you will real love satisfie it self with a bare warning without endeavouring to prevent will it only tell him 't is poyson he drinks not also take it out of his hand have you any cause to be angry when we tel you the truth concerning your estates or hinder you from destroying your selves out of love to you that when we love our peace or maintenance less then your good you should so op-pose When the Physician puts the Patient to some grief in the application of a necessary Medicine is it reasonable either to refuse his Medicine or to abuse his person That the Medicine is so sharp is your fault not ours The Lord knows we delight not in excluding if we could admit you without your own hurt if God laid not this duty upon us can you imagine that men that know what they do would unnecessarily provoke your hatred and opposition when they might have love and good will But when we consider the weight of the blood of souls and how bitterly many a poor creature shall in hell curse his man-pleasing Minister we are afraid Those that think us too large let them be pleased to consider 1. That God would not have the door so strait as many suppose we know that purity is amiable and required of all in the Church and that it hath such a lovely aspect that many so fix their eyes upon it as if that were only to be attended and prosecuted in the constitution and reformation of Churches yet with some confidence we dare affirm 1. That the strictest way of admission is not therefore best because strictest 2. That 't is much safer in the management of Admissions and more acceptable to God to be so facile as to hazard the admission of many unfit rather then to exclude one that ought not to be excluded Mr. Cotton saith Rather ninety nine should perish through presumption then one humble soul belonging to Christ should sink under discouragement Way p. 58. 3. That the admission of some less fit can neither defile the Ordinances to others nor hinder their Spiritual Communion Non polluitur communio licet minuitur solatio 4. That Censoriousness Revilings and Contempt of weaker Christians Errors Aversness to concede and yeild to Brethren of different Judgement in less things for peace sake though they make not so great a noise in the world are sins of a more dangerous consequence more pernicious to the Church in themselves more infectious and against which there lies more just exceptions as to admission then many other failings which usually are excepted against in the weaker sort 5. That those Churches have most of Gospel-order where unity and encouragement of the weak is equally regarded and prosecuted with purity going hand in hand but one not justling out another 6. That if the best of men would but impartially weigh their private failings in the same Scale in which they usually weigh other mens with the application of Matt. 7. 1 12. and would put on charity 1 Cor. 13. 4 5 6. with humility they would not be so severe against others 2. We cannot see any ground or Scripture-Warrant for a stricter rule then this we walk by 1. The fitness which comes under our cognizance is only outward whether they that are only outwardly qualified have a real interest in the seals of the covenant before God or not we think it unseasonable now to dispute that which we assert is granted by all of both parties that understand their principles that the seals are given to such and that in our Enquiries and Determinations we are to go no higher least we be guilty of prying into things secret and of usurping the Throne and Scepter of the Almighty 2. The rule which must direct us to judge aright of this fitness must of necessity have these properties First it must be general or else how shall it reach all men if it should be so short or so narrow as to exclude any admissable it could not be acknowledged to be true Secondly it must be publike the Officers are publike and so is the Act of Admission and so are the Ordinances admitted to and therefore it cannot be granted that Officers must manage these things by private instructions and let in by a private door Thirdly it must be a standing rule for if it be uncertain unconstant and bending how shall it direct us to make any steady or certain tryal 3. The satisfaction wherein we are to acquiess ought to be publike and Ecclesiastical for if we were to admit only according to our private satisfactions or dis-satisfactions who almost then could be admitted with some Who sees not the uncertainty of such a Rule If this were true the same parties under the same qualifications without any alteration might be lawfully admitted and rejected by several Churches nay by the same Church at several times some being more easily satisfyed then others Not that the use of charity in this case is denyed when we have made as impartial a trial as we can the standing rules of charity must be made use of But yet God hath not so referred the matter to charity as if none were to be admitted where our charity would not bring us up to a perswasion or belief of regeneration we suppose this therefore to be a standing Truth that we may lawfully and with peace of conscience nay we ought to admit one if coming up to the rule of whose integrity we may have particular dis-satisfactions If this were well considered the difference about rigid admissions would not be so great Mr. Noton Cont. Apoll. pag. 11. is full in this point distinguishing 'twixt fideles {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} or Ecclesiastice fideles Believers that are really such and those that are reputed to be such And plainly asserts That we ought to carry our selves toward those as if they were really godly and that we are not bound positively to believe every one admissable into the Church to be