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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A94218	An anti-diatribe: or The apologie of some ministers and godly people, asserting the lawfulnesse of their administring the Lords Supper in a select company proving also the necessity of examination in our congregations, in order to a more holy church-fellowship. Wherein a paper is answered, bearing this title, viz, A diatribe concerning the administration of the Eucharist and examination thereunto precedent. Together, with a vindication of the Lords Supper from its manifest abuse by a general admission; being an answer to Mr. Humphrey. By Humphrey Saunders Minister of Hollesworthy in Devon.	Saunders, Humphrey.; Manton, Thomas, 1620-1677.	1655 (1655)	Wing S746A; ESTC R229794	95,185	240

faulty Object But why do the wicked more defile the Communion then the Word Answ They may defile the one and not the other seeing Gods Word allows a visible mixture at the one but not in the dispensing of the other as was plainly proved before All that follows about the errors of Novatus and others Gal. 5.12 Holymour Stocke on Mala. p. 30. By Ministers continuance and suffering wicked men not censuring them they may be many ways hurtful and infect the cleane and holy these being more capable of the others evils then they are able to communicate good to them as health is not so communicable as contagion 1 Cor. 5.6 Then if they desire to keep them whole from pollutions they must separate the wicked as shepherds saith Chysostome separrate the infected and scabbed from the whole The distinguishing of the Church visible from the invisible the state of the Church here below c. We yield all this and yet can see nothing gained upon us thereby there will be tares among the wheat unto the worlds end onely we are not taught that tares do signifie profane men but rather hypocrites such as come so near Christians that we cannot distinguish them Tares are very like the wheat in the growing up as one observes out of Jerome * Gospel-worship p. 239. but scandalous men are not like beleevers Object But is it not rational that the desire of a competent number be satisfied though the greater part be indisposed Answ Yes it is fit they should be satisfied in a lawful and due way But what if such a competent number hath not appeared when proposals have been made upon this supposition that such might be found We know of no godly and well-disposed people within our precincts but may have the Ordinance if they desire it nor is it our desire to straiten the Ordinance causelesly we are joyful when any discover a serious minding of that holy businesse The fewnesse of those that are accepted is either from mens own unfitnesse or from their own unwillingnesse The truth is men will have it where they please and in what manner they please otherwise they are not so godly but they can neglect so precious an institution But still the strong hold and place of retreat we finde to be this If men come unworthily it is to themselves the Minister can but teach and warne so doing he needs not fear the guilt of other mens sinnes for he hath no power to do more We answer 1. The zeal of Chrysostome and Ambrose will rise up against those who taught not only to admonish but to keep back Ambrose kept off Theodosius an Emperour 2. The partaking of other mens sins will not be so easily avoided Can I clear my self by telling one that there is poison in such a cup that will be his death and yet he desiring afterwards give it him What a folly is this But the Minister hath no power to do more That is a question not yet fully resolved Though the power be not solely in him yet if it be in the Church-Officers it is enough and surely there is a power to that end somewhere or almost all the learned men in the world have mistaken the doctrine of the keys from that text Mat. 16.19 We should confirme this more See the 3d. Section of the Paper but that we finde the paper in a sort granting it If Ministers have not a power who have If there be such a thing to be done the power is somewhere shall we raise up Bishops and their Substitutes out of their graves to leade us herein Is not the Word Christ enough Alas that a duty should be to be done but none found to do it a power but none to act it keys but no hand to hold them What a vanity is this If the Schooles be regarded they impower the Minister as was shewed before And the Authority we live under did and for ought we know does authorize the keeping back of the unfit See the several Ordinances of Parliament and unworthy If you say This is granted you that scandalous persons should not be admitted We must needs say we have observed such words often But how are they made good while this passeth so current that a Minister hath no power to keep him back that will not submit to his trial which is here affirmed If you say He may keep back the scandalous but not whom he pleases or men well qualified nor is this desired or pleaded for Let coming to this Ordinance stand and passe for a Disciple-priviledge and Ministers authorized and allowed to discerne Disciple properties in them that come and we are agreed Other allegations seeme to us to lessen the care and take off the activity of Ministers in casting out or turning off the unworthy The Pastor of Corinth you say is not blamed for admitting those that eat and drink their own damnation but they themselves are reprehended not he We grant he is not there or elsewhere blam'd alone but the whole Church whose the duty is and not the Ministers alone is blamed 1 Cor 4.21 This Rod was for abuses among them and their negligence in this might be one Object Again the servants are not checkt when one is brought in without a wedding garment Answ Our Answer is 1. This is a Parable so proves nothing but onely in the scope of it 2. It is a great Question whether this be not to be understood of the Preaching of the Gospel or of the Supper of grace at large in the Word taught and not of this Ordinance alone We do not finde that the servants brought in that man Mr. Phil. Goodwin p. 125. for then they might have been questioned too and not he himself alone One sayes well Parables are like spectacles they help some to see Ne quem à gratia Dei excludat impiis quoque illam iniquis proponit Musc in Isa cap. 55 p. 745. but others see the worse for them So shall we if we build a liberty of coming to the Lords Supper and an exemption of Ministers from blame upon this Scripture 'T is true Ministers must preach Christ freely bidding all according to the universal tenders of grace in the Gospel See we not the greatest sinners sometimes foremost in coming to Christ So that the Gospels way of inviting all sensible sinners suits this parable right well But should the utmost be made of each branch thereof to advance Sacramental liberty not onely admitting but even constraining of the worst might be inferred and this foundation every one would see to be sandy The unsealed may be called or invited but the uncalled may not be sealed We like a free Pulpit well but condemne a too free Table Object Now to shut up our reply to this Section There is a serious caveat given us not to hazard and lose our own soules while we are scrupulous about others We answer we do not

Paper IN the Primitive Church were excluded from the Communion the Catechumeni The sixth Section of the Paper Energumeni persons excommunicate and penitents and such as lapsed into Heresie untill they repented and I should be glad to be taught for sure it is out of my learning where or when any others were rejected but only under this notion and capacity In these ancient times I finde that mutual reconciliations and in Affrican Churches vigils with prayers and in Chrysostomes times fastings and sometimes in some places the publick renouncing in some particular heresies were antecedent to the Synaxis but I finde no necessity of previous examination When the Church saw the benefit of publick confessions for publick offences as well for the subduing of the stubbornnesse of their hard hearts and the improving of their deep humiliation as for the raising up again by those sensible comforts which they received by the publick prayers of the Church and use of the Keyes Some men reflecting hereupon and finding their consciences smarting for like fins which being secretly carried were not obnoxious to the censures of the Church to the end they might obtaine like consolation and quiet minde did voluntarily submit themselves to the Churches Discipline herein and underwent the burthen of publick confession and pennance and to the end this publication of secret offences might be performed in the best way and discreetest manner some prudent Minister was first acquainted therewith by whose direction the Delinquent might understand what sins were first to be brought to the publick notice of the Church and in what manner the pennance was to be performed by them At first it was left free to the penitent to choose his Ghostly Father but at length by the general consent of the Bishops it was ordained that in every Church one certaine discreet Minister should be appointed to receive confessions untill at length in the time of Nectarius Bishop of Constantinople who died An. D. 401. Socrates Hist l. 5. c. 19. upon occasion of the infamy drawn upon the Clergy by the confession of a Gentlewoman defiled by a Deacon in that City it was thought fit it should be abolished and liberty should be given to every man upon the private examination of his own conscience to resort to the holy Communion which doubtlesse occasioned Chrysostome the successor of Nectarius to make those deliveries of himself which are prementioned The result of those premises is this that the ancient Church sometime thought it requisite that confession of penitents should precede the Communion but not the examination of all or any that communicated I shall desire that it may be deliberately considered First Whether repentance be not as necessary to worthy receiving and as principall a part of that examination which every one ought to make of himself as knowledge and then as advisedly to perpend Secondly Whether there be not as great a reason to revive Auricular confession in some qualified and rectified manner as to introduce a particular examination especially since the Church of Rome asserts and practiseth it upon this same principle Greg. Valentia tom 3. disp 6. quest 8. punct 3. pag. 43. which these men do their precedaneous examination viz. because it is the duty of the Priest to repell unworthy and to admit the worthy which is best done upon the knowledge of the penitents estate in confession SECT XIII Wherein of the practice of Antiquity in preparation for and exclusion from the Lords Supper In the sixth Paragraph he passeth from Scripture-Argument to Antiquity Illi verò quamvis non habent sacras literas habent fortasse doctores veteres sanctos Patres Juel Apol. p. 114. which discourse is continued in the seventh and eighth Sections In this a line is drawn from the Primitive Church down to the time of Chrysostome or rather a circle about that age he lived in In whose time the yoke of Auricular confession was broken and liberty granted to every man to resort to the Communion upon the private examination of his own conscience We shall now make triall of the strength of this also where we finde some things yielded others affirmed and supposed all which we will consider We might here shew many reasons against building too much on the Fathers and Antiquity this objection being raised upon the sand thereof and taken not for Scripture-Antiquity but upon humane account of Fatherss and Councels Sibrandus Lubertus de principiis c. dogm p. 7. It is received among all Orthodox Divines that the Books of the Prophets and Apostles are the onely principle of Christian belief The Fathers have their errours sometimes they agree in mistakes and another while are divided in truths It is the saying of an eminent man L. Verulam Essays p. 140. They that teverence old times too much are a scorne to the new in his Essay on Innovation whereon by some passages in the first Section of the Paper sent we conjecture the Authors eye to have been Justine Martyr refers the opinion of the Chiliasts which hath been taken for an errour to the Apostles Irenaeus sayes that he had by tradition that Jesus Christ lived fifty years on earth which is false It is the manner of the Fathers saith our Author when they would commend a thing Sib. Lub de p. c. dog p. 130. not knowing its Original to refer it to the Apostles and Primitive Church In the three first ages or centuries of the Fathers the Learned are perplexed with spurious works so that there is great uncertainty as to the Fathers and state of the Primitive Church as it is reported by Writers Besides the Primitive Church is stretched somewhat too farre when it is brought down to the time of Chrysostome who lived in the fourth Century when in the judgement of some it extends not beyond the Apostles dayes or but to the third Century We wonder most at this that devout Chrysostome is brought in for this suggested liberty Let the Reader consult him especially on Matth. Hom. 38. Chrrysost Hom. 28. on Mat. p. 98 toward the end of the Homily and if he finde not Chrysostome of another minde we are deceived We shall set down his words hereafter But what if such a thing be concluded on will it therefore be a truth not to be gainsaid No the consent of Bishops is not alwayes so authentick Here again Auricular confession is made our patterne and so presented as to cast an odium upon the Ministers and their actings in this businesse What else that story of unclearmesse serves for we know not As to the Queries and demands in the end of the Section we answer 1. Repentance is as necessary as knowledge and is a part of examination or rather examination is a part or act of repentance 2. That private confession in a right and rectified manner hath never been totally disused the private unburthening of grieved soules into the bosome of some Christian friend

all good thoughts and hopes May not our actings proceed as well from the tendernesse of our consciences and love of holinesse as from the base over-weening conceit of our own purenesse Surely it is possible they may May not a man be humble in his own eyes and yet be wary about his society in Gods Ordinance We are perswaded he may we see no incongruity in either of these Truly we desire more holinesse in our selves and others then is yet attained and we judge our present way conducing to it When you finde us boasting of our own holinesse condemne us boldly we wish all Pharisees had hypocrisie written on their foreheads with a Sunne-beame we should see many a worlding and Politician detected then As to that text of Esay it is spoken as the best think by the people to the Prophets Musculus on Esay 65. ch p. 851. who had reproved them for their corrupt worship in gardens and mountaines Stand by thy self say they to Esay come not near us Now if the speakers prove to be the people why are the Ministers marked with this coale for Pharisees Many like those in Esay's time stand off from us as too holy and the while blame us for standing off from them as Publicans The distance between us and others is not of our making but of their own SECT XXI Wherein of the fourth Querie namely Whether it mell not strongly of the spirit of Diotrephes that sought the preheminence and be not a Lording it over Gods heritage since it tends to reduce every one to an awful subjection to his Minister lest his reputation be blasted by being repelled from the Communion The fourth Querie ● his is the more suspected because not only persons which they may think they have cause to suspect to be of incompetent knowledge must passe this trial by examination but generally every one not only such of whom they might be doubtful and yet in dubio melior est possidentis bonam famam as I said before yet when sure there can be no such violent suspition that makes the thing morally certaine and which onely by the opinion of the Casuists may warrant the trial but even those that perchance were more susceptible of Catechising the Minister and whose shekels are known to be double to those of the Sanctuary And to think there is cause to suspect every mans insufficiency in point of knowledge is to imply as the Papists have abusively perverted that of Gregory that while the Oxen laboured The fourth Querie in the tenth Section of the Paper they were all Asses that fed by them It grieves some that suffrage for Presbytery to see others hereupon to suspect that it was cast in like mould with that of Popery whose main if not only pinciple was the advance of the power and grandor of the Prelates and Priests As they among other things would seeme to have a power to damne any man while they taught a necessity necessitatem medii of partaking the Sacraments as absolutely medious to salvation and the efficacy of those Sacraments to depend upon the intention of the Minister so as it was no Sacrament where he intended it not vesting a power in the Pastor without any notorious offence to exclude from the Sacrament impowers him to reject any from the ordinary means of salvation and so coacts an awful dependance of all upon him in order to subjection § 21 We have transcribed the whole as the other tasted so this smells such hard thoughts we are more grieved to reade then troubled to answer The spirit of Diotrephes is that which seems to possesse and act us in our way Pudet haec opprobria dici potuisse non potuisse refelli Should we spread our selves upon every limbe and part of this Objection too much time would be spent in answering But why the spirit of Diotrephes 1. Because it designes reducing our people into awe 2. Because all are called to trial yea such as are more able then the tryers 3. Makes the people asses 4. Shapes Presbytery to Popery This is the series Answ Answer unto these severally 1. To Diotrephes and his Lording power See Estius on the 3. Epistle of John v. 9. It feems to us that the author is somewhat mistaken in the condition of Diotrephes The text tells us he sought preheminence and the learned tell us that his ambition rather crossed John then oppressed the people He was an heretick and sought to sit in the Church above an Apostle He receiveth not us saith John any thing over the people above the state of a Bishop we reade not of in him only he depressed John so that he was nearer the spirit of an Anti-apostolist then of a rigid and imperious Presbyter as to the people But what is it to Lord it over Gods heritage It is a going beyond Ministerial power and infringing the liberties and priviledges of the Saints 1. It is a going beyond Ministerial power Then if keeping away ignorant and scandalous persons be not an exceeding of this power it is no Lording 1 Cor. 4.1 c. or imperious thing That Ministers are Church-Officers and have committed to them as stewards in Christs house all the mysteries of the Gospel is too clear to be denied or doubted This Paper yields somewhere a Ministerial power as to the use of those two keyes of Doctrine and Censure we desire but Ministerial power If we act more we are deservedly blamed We shall not dispute here the proper and proximate subject of Church-power as Ministers we claime but what doth belong to Church-Officers without injury to the Church Now if stewards of the mysteries of the Gospel it behoves us to be faithfull as to the peoples right so to the dignity of the Sacrament Did we impose any thing not commanded of God or act Bishop-like in a sole jurisdiction we could never avoid this blame Let Lording fall so rule may stand some subjection is due by Gods Word to all godly Ministers from their people If when minded of this they crie out of Lording this is their own fault and ignorance of their duty In a way of surmising what godly courses but may be thus blasted and confuted With some men all rule is tyranny Some Anabaptists count all Magistrates Tyrants so do others all Church-power tyrannie Erastianisme and Anabaptisme do in this joyne hands Ph. Goodwin Evan. Communicant p. 206 A late godly Writer saith that in Luthers time some profanely professed that they had rather live under the dominion of the Turk then where all should be ordered according to the will of God Shall such thoughts and sayings now prejudice Gods wayes We read that the men of Israel counted Solomon a Tyrant 1 Kin. 9.22.10.27 yet the Queen of Sheba admires the happinesse of his servants and Subjects he made none of the people bondmen Yea he made silver to be as stones only he laid a tribute for the house of the

to certaine poor Scholars Now shall the trustees of this Will take mens own sayings or trust reports that they are Scholars or try their ability in arts and tongues All will say the Trustees may examine such as desire the Legacy and refuse them that will not submit Now let this Sacrament be this Legacy of Christ as 't is you know the New Testament in his body and blood and then apply and resolve accordingly If there be a work to be done there must be powers to act it for powers are in vaine unlesse drawn into act and a work is in vaine commanded without a power somewhere If admonition will not serve there must be a further power of suspension and censure Christ hath not only a purpose that this ordinance should be continued but that it should be fenced from profanation in the continuance He that holds up the use of this Ordinance without setting up a fence to keep it pure respects too little the will and glory of Jesus Christ 2 Cor. 13.8 We can do nothing saith the Apostle against the truth but for the truth He speaks not of doctrinal truth alone but chiefly of practical or true administration of Church-power in matters of plety for before he threatens the use of Apostolical power in punishing The end of which power is the supporting of the Church by upholding godlinesse and purity of Ordinance therein and suppressing the contraries so that to make no separation is to crosse the very end of Church-power and to do against the truth of Piety which the Apostle could not do and we should not though we be as reprobates or unapprov'd by some for it SECT XXXV Motives unto Ministers and others serving to move them unto a right transaction of the Lords Supper § 35 We shall commend divers heads of consideration and perswasion without much enlargement 1. See Motive and lay to heart the evils following the neglect of this or any like course these will make a large Catalogue See Mr. Hilder-sham on Joh. 4 p. 167. 1. And chiefly God is provoked to remove our Candlestick for neglect of Church-Censures upon scandalous offenders considering the Apostles Words A little leaven leaveneth the whole lump 1. Cor. 5.6 Alas we have not only a little leaven in our Congregations but are many where 's even lumps of leaven as to the practice of known sinnes Our corruptions unlesse appeared against will provoke God to depart from us Thy Camp shall be holy that he may see no uncleane thing in thee and depart from thee Deut. 32.14 2. The second evil is the confusion of soules by ordinary and common profanation eating and drinking their own damnation 3. Abuse of the blood of Christ by being too prodigal thereof 4. Obstructing the reformation of the Churches we live in 5. Crossing the desires of the godly in the land and the actings of the State herein 6. * p. 33. Omnes simpliciter pellamus quos indignè accedere videmus Chrys in Hom. 83. on Mat p. 198 Degenerating from the primitive times and all true Antiquity Witnesse the forecited courses of the Ancient Churches and the Words of Chrysostome Let us keep away all without exception that we see to come unworthily These and many more we might represent viz. all former attempts this way fall to the ground Malignants and Neuters made to rejoyce at our confusion grieving the godly in communion who though they dare not rashly separate from a Church yet desire a differencing by censure in it Thus not of late but of old Laurentius Humphredus de religionis conservatione confirmatione vera ad Nobil Clem. populum Anglicanum p. 23. We shall present but one or two of former times One of good learning and good esteeme writes thus from abroad of the Church where he was I cannot wonder enough saith he or grieve enough when I perceive in these places Church-discipline to be rejected And to be either none or too loose or not vigilantly administred where yet else a true image of religion is seen as if the Gospel could be where men live not Evangelically Interea non desperandum libenter esse fateor dabit posterior aetas tractabiliores fortè animas mitiora pectora quàm nostra habent secula Aret. Probl. p. 132. thus he Aretius living in such evil times as ours are wherein men were impatient of any restraint or censures as to Church-fellowship comforts himself with hopes of better dayes Lastly the want of making some separation as to the Lords Table hath given occasion to such as have absolutely forsaken our Congregations Mr. Cotton Bloody Tenent 2. p. p. 138. Sacramental stumbling-block removed p. 24. Motive 2 See Master Cotton and others All these well weighed they will prove the Churches best friends that in an humble and moderate way desire the best meanes to be used to provoke its purity 2. The second Motive and consideration containes the great advantages got by acting in some courses of discipline 1. We shall the better defend the truth of our Churches Disciplina est pars regni Christi sic câdem ratione est pars Evangelii est sanctus modus Evangelii promovendiin ipso Evangelio institutus Neque igitur totum Christi regnum neque Evangelium recipiunt qui rejiciunt disciplinam Ames Medul p. 287. while the whole Gospel is with us and not a part only and the holy means of promoting the Gospel as Reverend Amesius 2. We shal see the more comfort in our preaching have the better satisfaction in our own consciences whil'st God is our witnesse that we have taken paines drawn losse upon our estates stirred up the envy of the multitude against us for his service sake and adorne our Ministery This is your dignity saith Chrysostome speaking to Ministers about keeping off from the Lords Table this your stability and crown in the fore-cited Homily 3. We shall enjoy the sweet society oftentimes of them that feare the Lord The communion fellowship of the Saints is the lower beaven of Saints Mr. Caryl 5. vol. on Job p. 254. which the godly finde to be a rare cordial Men of this world great ones think they do not live longer then they have their matches and meetings in a fellowship suitable to their spirits A soul having real union with sesus Christ findes the communion of Saints its proper and natural element out of which he languisheth and in which he liveth with much pleasure 4. We shall have the honour of professing Christ beyond the line of former customes and formality and shall bear witness to the excellency which the Word places in those that be really gracious None are now counted by some men sublime but such as are of good blood and birth above common men the excellency that is by grace is little noted The world looks on them as Jewels who have some naturall and outside-lustre though never so low and dark creatures as to the wayes