Israel were accepted of in their keeping the Passeover although many of them did eat the Passeover otherwise then was written for some that were unclean did eat thereof 2 Chron. 30.18 19 20. 6. It was the will of God that declared that such things upon a man should be unclean and all things he touched should be so by his institution only but there is no such thing declared by the will of God touching moral uncleannesse in the Church as to debar them the Passeover or any other Ordinanceâ— all his and other mens quotations have been sufficiently examined as to this and fully answered unlesse it be one of Mr. Collins Deut. 23.18 Thou shall not bring the price of a whore or the price of a Dogge into the House of the Lord for any vow for these are abomination to the Lord if not the price then not the Whore or Dogge He argues from the lesser to the greater Answ Doth it follow that because they might not offer any of those two for any vow that therefore they might not bring their Lambe in its season to the House of the Lord and offer it before him according to Gods command It was an abomination to doe those things that God forbad therefore it is abomination to doe that which God commands that 's all the text will prove as to debarring of the moral unclean from the Passeover Away with such trifling and impertinent applications of holy Scriptures The truth is men of his judgement must do more then they have yet done I had almost said more then they can doe or else had better never to have said any thing about this argument drawn from the Analogy of the Passeover all that man can say against us from that doth but discover their own weaknesse in fighting against the Truth His tenth Argument It 's a sin in a Minister to declare those one visible Body who are not one body with visible Saints but scandalous sinners are not one body with visible Saints And be that gives the Lords Supper declares those to whom he gives it unto to be one visible Body Ergo. 1. Answ Is it a sin to say the visible Church is the visible body of Christ and this visible body consists of good and bad Wheat and Tares c. Is it a sin to declare this 2. Are not all that are baptized into one Body of that Body and are not the scandalous in the Church baptized and is it a sin for one to declare that the baptized are one visible body with visible Saints What is a visible Saint but a baptized visible professing Christian that is a member of the true visible Church Is not an offending brother a brother and within while he is within If the Sacrament of baptism doe initiate into that one body and the Sacrament of the Supper bespeaks them so too that are baptized Is it a sin for a Minister to give the Sacrament to such by declaring that which is true and which no man can deny that holds our Church a true visible Church Who can you say is not a real member of Christ in particular And one that he dyed not for The Apostle affirmed it of all in the Church of Corinth that they were one body What if Gillespy will not be perswaded the Apostle would say it of all we finde it so written and I think it safe to be perswaded of the truth of what is written the authority of Scripture shall perswade with me before the authority of men His eleventh Argument The Sacrament is not to be given to any who are not Christs Disciples but scandalous sinners are none of his disciples Ergo. The Major is true Answ but the Minor is to be distinguished into scandalous sinners out of the Church and such like sinners in the Church to the former it 's granted but to the latter it 's denyed What are Church-members but Disciples What are all that professe the true Christian Religion and only call upon the name of the Lord Jesus in hope of eternal life by him but Disciples if they be not Disciples and within then they are Heathens and without whom the Church have nothing to doe to judge in order to their amendment and if they be without and strangers from the Covenant of promises why doe you baptize their children or presse them to any duties of Gospel worship as incumbent upon them as Christians If they be Christians and within why should they not have their proper titles and priviledges of that estate If you can make them neither within the Church nor without then it 's possible you may doe something in this argument and when you have done that I doubt not but you will be answered His 12.13 arguments I have answered in my answer to what he hath excepted against The Bar removed His fourteenth Argument It is unlawful to partake of other mens sins Ephes 5.7 But he that gives the Sacrament wittingly to an ignorant scandalous person partakes with him in his sin Ergo. I grant his Major Answ but deny his Minor because giving and receiving the Sacrament is a most necessary duty of worship which both Minister and people stand mutually ingaged to observe and perform as any other duty of worship in the Church and the Sacrament being given and received with that reverence and order according to the form of holy institution there is no sin as to the matter it self and as for the manner as in every thing we fail all so in this and if this were sufficient to forbear the Sacrament then we must give over all worship In all duties better to doe as well as we can then not at all so that it follows that those that deny the Sacrament to those that are bound to receive it are partakers of their sin in not allowing them to doe their duty for ignorance and other offendings doe not excuse from precepts of institute Worship and the holy Supper more then all other Gospel Worship while persons are within Shall mans impotency and iniquity pull down Gods authority If in all other duties of Gospel Worship such had better obey as wel as they can then neglect Gods worship altogether it 's but a begging the question to deny it in the observance of the Sacrament It 's true a Minister may be guilty of his peoples ignorance and may fear and tremble at that guilt if he neglect all or any due and probable principles of the true Religion that may in some measure prepare them to profit by every Ordinance in the Church But having done his duty he need not fear to give them the Sacrament but tremble at the neglect of that administration and discouraging weak and ignorant Christians from it True it is also that a Minister and the Church may make themselves accessory to the sins of offending brethren in the Church by their carelesse indulging of them in their evill wayes by not reproving admonishing censuring c. by which sinners
baptized people to make out their argument and own invented way against such manifest demonstration which cannot otherwise be answered and yet for the zeal of the Churches peace and priviledges we defend in behalf of her members we are counted the greatest enemies to the Church none deserve worse of the Church then we no not Ranters Quakers Antitrinitarians Anabaptists Brownists that destroy all the Church is in possession of through the gift of his grace for there are some amongst all others that deserve bad enough sure but we deserve worse then all these if this good man say true As for looking at a worldly interest he hints at I have as little cause as ever had any man I have what I lookt for before I ingaged to have many tongues and pens against me even of them I esteem my very good friends which thing I have put my self upon with no small reluctancy of spirit what the Lord intends by it for good or hurt I am not certain but content to submit to his pleasure and further guidance in the Controversie being well assured of this that I shall not loose my labour of zeal and love for the Churches peace and edification I shall speak one word more to vindicate my self and friends from this heavy censure The question shall be put to the judgement of the learned and sober in the Church of England Whether Mr. Saunders himself gives approbation of or Mr. Humfry or my self deserves worse of the Church of God If we doe not deserve worse of the Church then the Author himself approves of I hope the judicious Reader will forgive us the wrong and what himself hath published will acquit us And I doubt not but when our principles and theirs are laid together and compared impartially as I have given some discoveries in these followings sheets it will not be very difficult to judge whether they or we deserve worse of the Church of God And so I will leave Mr. Mantons hard censure to himself and others that shall read both to judge between us I should hardly have troubled you with these sheets had not that passage much provoked me nor would I hinder that reverend Gentleman ingaged he may rejoyn more deliberately if he see cause I think I have done enough to caution the Reader of lesse judgement from being taken with this Author with whose smoothnesse of expression and plausible pretences his Reader may quickly be intangled and carryed away with a sound of enticing words that have no truth nor solid reason in them I shall now upon the sudden come to examine the main of his Book And my way will be first to examine what himself relates of their way Secondly I shall examine the state of the question and the proofs urged to defend it answer his arguments queries and motives and then conclude Mr. Saunders tels us what their way is There is a Church formed in one of our Congregations according to the rule of the Word In the choyce of a Pastor Officers and Members other Ministers and people are joyned to this society in which we are like to walk till we can see truth or reason against us pag. 121. To this something may be yeelded Answ 1 as namely that where a people is destitute of a faithful Pastor they may choose one that is qualified for the carrying on the whole work of the Ministery in the Church And the people to submit unto him as ruling over them in the Lord I mean so far as his Office and Function doth authorize him according to rule to admonish warn rebuke and command Then something is to be denyed untill further proof of their practice appear As namely 1. That he that is a Pastor of a particular Congregation and Church or flock unto which he was either lawfully sent and inducted by the Church or came in by the consent of the people over whom he is I say for such a one to joyn himself to another Church as a common member and to hold constant Communion in the Sacrament with that Church and altogether neglect the administring of the Lords Supper to that people he is Pastor of I utterly reject as that which the Scripture doth no where allow but is contrary to reason order peace and edification of his people if it doth not imply a forsaking his Pastoral relation and duties 2. I would gladly see it made out by Scripture that one that is a Pastor of a Church already may be chosen a Pastor again either by the people he is Pastor unto or by others that have lawful Pastors over them already if this practice be permitted in those that are confessed by the Author to be true Churches which they dare not separate from What a deluge of disorder confusion must necessarily follow Can a man be a Pastor of a select company out of several Churches and a Pastor to his own people in general he was first related unto denying the Lords Supper to them that are properly his own flock give it as Pastor to other mens flocks and charge Or can a man be Pastor of a true Church and an Officer of another Or a particular private member in constant Communion with another in acts of worship These things have need of sugred words indeed to make them passe yet this is represented unto all with the common guise of every Sect to be according to the rule of the Word when Mr. Saunders hath given us his proof to make good these paradoxes hinted at and further declared and explained their way we may have occasion more strictly to examine it in all the particulars of it In the mean time I can conceive no lesse of their way but that it makes such a rent in their several Congregations that most properly and justly is called Schism pleading necessity will not help you especially when it 's of your own makeing running upon sundry mistakes and taking principles upon trust for truth that the holy Scriptures no where teach brings most knowing men under these straights overwhelming the Church with distraction division and confusion Besides there is no necessity to sin upon pretence of reforming that Reformation that is begun by sinfull means is not of God nor can never tend to the Churches good Arguments drawn from pretended necessities are of little strength in a sober rational dispute however prevalent they are conceived to be when accompanyed with the sword How can those Ministers think they have done their duty in administring the holy Supper to their respective Congregations by drawing a few of their own members with them to receive it in another mans Congregation They may as well think they have done their duty in preaching to their own Congregation by a constant drawing a few of their people with them to hear another man preach and if the other be their Pastor as to some in the way they are in cannot be denyed why should not such members constantly attend him in all
him in their practise It 's an ingenuous resolution I confesse and if he will but stand to it I doubt not of the issue but that it will be worth our labour to dispute it with him according to Scripture and Reason the only Judge of Truth Besides I am the rather inclined to enter the lists with him in this Controversie because he protests against a rigid separation from a true Church and declares himself only for a moderate and lawful separation in the Church not as yet disowning our Churches I take it Unto this I answer That Separation that is proper and lawful in the Church Answ is either made by Orthodox Doctrine Or 2. by wholesome Discipline Juridically exercised Or 3. we may and ought to withdraw all unnecessary friendly and intimate familiarity from scandalous brethren where the necessary duties of our general and particular callings will permit without prejudice to our selves And then the question will be whether the practice defended in respect of separation be no more but so if it be but Doctrinal or putting out of Communion Juridically by Excommunication or declining all unnecessary familiarity with the scandalous though tolerated all will be yeelded on his side But if it be found otherwise I shall deny it as dangerous and warn all Christians to avoid it lest they be infected with Schism a cursed fruit of the flesh and drawn into such needlesse separations as can never be warranted It 's one thing to separate from the sinful courses of scandalous brethren and another thing to separate from the necessary duties of Gods Worship and of our calling where such are tolerated It 's one thing to exclude the scandalous Juridically another thing to exclude the ignorant who desire to be learners of wholesome Doctrine or those that are not satisfied to yeeld unto their tearms as presented under the necessity of duty when upon search their terms are but the bold inventions and opinions of strong fancies and not to be owned upon any such account as is pretended Yet I shall advise to a condescension to the same terms upon a prudential account for the help and incouragement of all in saith and knowledge provided it be used to no such end as to exclude Church-members from that necessary duty of institute worship Doe this in remembrance of me Christians ought not to betray their own and their brethrens liberties to those that have the boldnesse in these exorbitant times to invade them and bring all into division and confusion Why should not all that are within and of the Church enjoy all external helps and means of their amendment untill the Church hath taken the forfeiture of their offending and issued out judgement against them I think I have writ more to this then will be answered in hast Mr. Saunders would be judged a sober moderate man that still owns our Church Ministry and members for true But yet we finde him so inconsistent to himself that upon the matter he unchurches all our Parochial Congregations that he will not allow them to be Churches but in an equivocating sense that is to say in no sense as a â—â—rish in it's Precincts but as a separate Church may be in a Parish as in the world We doe not say saith he that our Assemblies are Churches as Parishes but that they are Churches in Parishes and in that sense Parish Churches pag. 127. and yet he is sharp against rigid separation and pretends but to Surgery not to Butchery but if unchurching of our Parochial Assemblies be not a rigid Butchery let him tell us what is more rigid They of the Independent judgement doe generally acknowledge our Assemblies to be the Churches of Christ though out of order The Anabaptists will confesse a Church may be in a Parish as well as in a City Country and World and in this sense they may say there are Churches in Parishes and so Parish Churches How is our Church beholden to such pretenders that will speak as much in defence of our Parochial Churches as they state them as our adversaries will grant And yet he hath the happinesse to be approved of by a learned Gentleman for his recommending to the Church a well tempered Reformation if love to his person and cause deceive him not Mr. Manton in his approbational Epistle to this Book I confesse if those we plead for be not members of true Churches in Scripture account then all must needs goe against us for it is certain that Heathens the unbaptized or such as have renounced the Christian Religion may not eat thereof our opinion pleads for all Church-members of years baptized and not excommunicated as knowing not any rule against the admitting of such to the Lords Supper produced yet by any And yet Mr. Manton saith peremptorily amongst all others none have deserved worse of the Church of God then those that plead for a loose way as he cals it of receiving all sorts of persons to holy things and by promiscuous administrations prostitute the Ordinance of God to every comer I confesse this passage from so reverend a Minister as he is reputed to be did enter my very heart at first and plunged my soul into a greater perplex of passion then is ordinary Yet not out of any apprehension of guilt though I have alwayes cause to flee unto Gods mercy for acceptance but that so good a man and an eminent Minister of the Gospel should be so inconsiderately rash in his censure of the Churches friends But to answer directly 1. Doth not Mr. Manton receive all sorts of Christians unto Gods Ordinances of Word Prayer singing of Psalms the administration of holy baptism Are not these holy things And is it loosenesse in himself to admit all sorts of persons in the Church to partake of these I hope not and why then not in the other it being a necessary duty to all in the Church of years as the Ordinances before named he might doe well to give some better reason then others doe When he can charge us justly with pleading the admission of the unbaptized Heathens the Excommunicate then let him charge us with that odium of loosenesse or a loose way as being against Gospel-rule but untill then his charge and censure is no other then a rash slander unbecoming such a person It 's strange and to be admired that our pressing unto Christian observance to those that are baptized professing Christians and of the visible Church should have such a hard sense put upon it as to be branded with loosenesse when in all other duties pressing to obedience according to rule is accounted godlinesse and holy strictnesse But doubtlesse that way that is the nearest to Gospel rule is the good way and straight way However it may have the hap upon mistake to be called a loose way Truly to speak freely I little value that perverse disputing in most that oppose us that are forced to uncovenant unchurch undisciple unduty a Christian professing
doe as Mr. Saunders opens his minde in and hath published it against the learned Assemblie and all sober men he saith Thus the Minister by his own authority without Elders may put back such as he knows to be unfit But if by his authority he may put back the unfit then by the same authority he may as well Excommunicate if by authority he means the authority of rule in acts of discipline but if he only understand his Ministerial authority in a case of necessity I think it not so insolent as the other although it is a hard task to justifie either from the rule or free themselves of doing evill that good may come c. And Mr. Saunders will finde work enough to justifie their own way from Schism he had not need entice others to as bad But he saith further the Minister is impowered and Commissioned as to all Ordinances by Christ whether to this Sacrament to act solely or alone is a question Answ What should hinder but that one alone may administer the Sacrament by vertue of that Ministerial power as well as in all other Ordinances of Worship I know not Scripture that requires acts of discipline in order to the Lords Supper more then to the rest of worship in the Church Those that can finde any such Scripture may do well to publish what they know 6. Query He asketh who are fit to come to the Lords Table and what qualifications may be justly required And gives his answer 1. Concerning knowledge he stands not so much upon the muchnesse as the soundnesse of it save this it must be so much as may let in Christ into the soul c. But he is not clear and distinct in prescribing the least measure of such a knowledge Answ that lets Christ into the souls of some persons for it 's supposed that some have Christ in their souls in their Infancy 2. Christ first comes into a dark soul that hath no other but a passive reception and he alone brings true and saving light with him 3. If no more knowledge be required to actual receiving of the Sacrament then to a passive reception of Christ where Christ pleaseth by his Spirit First to take hold on souls we may consent to this but if he mean so much light and faith whereby a man is capable actually to apply some further spiritual blessing by Christ it requires proof the bare sayings of men meerly are not competent to weigh with the Churches peace and truth so much concerned in this practice 4. How weak is all that they can say in defence of this qualification to admission to the Lords Supper when ours are all baptized and within and therefore under the actual observance of this duty as any other himself saith well of a wicked mans praying thus Their presence at the duty can be no sin while 't is that they are commanded to doe though at present their own evils make them unable to doe as they should pag. 126. would men say but the same of this of the Sacrament it 's not sin to receive while 't is that they are commanded to doe though at present they through ignorance and other wants cannot receive as they should I say would but men thus judge and say of the Sacrament there being the same reason for it as is proved clearly in another place this controversie would be ended and all parties pleased Besides there is not any law or rule in Scriptures to warrant the punishing of ignorance or unregeneracie in the Church with the deprivation of a common priviledge belonging to members in common of the same kinde never was such a thing heard of in the Apostolical Churches that any were censured for ignorance in excluding them from the Lords Table or from any other Ordinance in the Church If you judge ours within and baptized and of years and yet exclude them the Sacrament for want of knowledge I dare be bold to say that you venture to doe that which you have neither Scripture precept nor counsel nor precedent for How you think to be born out in such a bold presumptuous practice against the clear command of Christ you may doe well to consider of it His quotations are so impertinent for his purpose that it will be but losse of time and labour to examine them I admire how men dare so notoriously mis-apply the holy Scriptures 2. As to practice he saith These four quallifications seeme necessary to admitting to the Sacrament 1. They must be no companions of drunkards or any other wicked livers 2. They must be such as frequent and delight in the society of godly people 3. Such as are not known to be guilty of any known sin 4. Such as perform all religious duties as well in private as in publick c. 1. Answ That these are qualifications or duties required of all professing Christians is granted That receiving the Sacrament of the Lords Supper is so also it being a publick duty of worship incumbent upon all in the Church and comprehended in his last cannot be denyed 2. That these qualifications are necessary in order to Gods glory and our Salvation is confessed but that they are necessary in order to receiving to the Sacrament upon good grounds is to be denyed untill better proof 3. These qualifications are necessary to prove our spiritual states by and to know in what condition we stand in before the Lord. But the Scriptures quoted doe not in the least urge them as prerequisite unto the Lords Supper more then to all other worship They that have this Book let them search and see if they can finde one of these sixty texts that hath so much as a sound to prove any of these qualifications laid down pag. 172. necessarily prerequisite in order to the Lords Supper And if you cannot finde one of so great a number for his purpose had it not been more for his repuration as he is a Minister not to have quoted them then thus absurdly to misapply them to justifie a way themselves have inconsiderately chosen It 's the usual road of those that have strong fancies and weak judgements to multiply texts of Scriptures impertinently If this Author shall think it necessary still to defend their way I much desire that he may shew himself a workman that need not be ashamed by dividing the pure truths of God aright one clear and rational deduction from the holy Scripture properly applyed either for suspension or examination or excluding the ignorant would doe more to justifie the separations that some venture to make amongst their people in order to the Sacrament then multitude of texts impertinently alleadged as hath been discovered Nay it 's a strange thing and to be wondred at that the same men that doe satisfie themselves touching Infant Baptism upon the Analogy of Circumcision Covenant relation according to the state of the Jews Church without any expresse rule in the New Testament in respect of precept or
TO RECEIVE THE LORDS SUPPER The Actual Right and Duty of all Church-Members of Years not EXCOMMUNICATE MADE GOOD Against Mr. COLLINS his Exceptions against The Bar Removed written by the Author And what Right the ignorant and scandalous tolerated in the Church have to the Lords Supper declared Many things belonging to that Controversie more fully discussed tending much to the peace and settlement of the Church AND ALSO A ful Answer to what Mr. COLLINS hath written in defence of Juridical Suspension wherein his pretended arguments from Scripture are examined and confuted To which is also annexed A brief Answer to the Antidiatribe written by Mr. Saunders By JOHN TIMSON a private Christian of Great Bowdon in Leicestershire Those members of the body which we think lesse honorable upon those we bestow more aboundant honor That there should be no Schism in the Body 1 Cor. 12 23 25. London Printed by E. C. for Tho. Williams at the Bible in Little-Britain and Will. Tomson at Harborough in Leicestershire 1655. The Authour to the Reader HOw weak and unable I am for the managing of the least truth and how unfit to appear in publick in its defence I am very sensible and filled with fears and perplexing thoughts in my very soul lest I should do any thing but for the Truth and for the peace of our unsetled Church or should be injurious to so good a cause which I am drawn out I doe not well know how to vindicate Who is sufficient to defend the Truth I tremble to think how many precious and choyce Servants of the Lord and faithful Labourers in his Vineyard are against me in what I publish I reverence and esteem those of the Presbyterian judgement above others in some considerable respects and verily judge them conscientious men and such as I look upon as best qualified for promoting the Gospel truth and the Churches peace And although my returns to Mr. Collins be somewhat round yet I hope I doe not much reflect upon most of the Presbyterian judgement notwithstanding his seeming to write in the name of all of that perswasion I do professe my study was to speak my very heart in this Controversie and to provoke different mindes to give some stronger grounds for their opinion and practice assuring my self that a great deal more must be said against that Free Admission to the Sacrament which I plead for then any of late have said before either Mr. Humphrey or my self will be answered and many thousands in the Nation which I hope fear God will be satisfied I may safely say with a good conscience it is more the clear conviction of my judgement and conscience that perswades me to appear in this controversie then any private interest or affectation of opinion or spirit of contradiction or basenesse of that spirit either â—o humor or flatter the common multitude I am perswaded it is the very simplicity of holy Truth which I have undertaken to defend leading directly to the Churches Peace and Reformation Truth seeks no corners but is invincible and intire in it self it may be over-born at a push but will recover again and vanquish all the dark parts of man O that we had such impartial and unbyased spirits as to receive all truth in the love of it Let me intreat my Reader to weigh things met with in this controversie deliberately and then I doubt not but of whatsoever judgement he be he will confesse my principles and arguments are rational and much the drift and scope of plain Scriptures And if he will but grant me Infant Baptism he will finde it a hard task to overthrow any of my building as it is stated He may see with what clearnesse and ease I have answered to what is excepted against my first book in the reading of this and also to what is brought in defence of Suspension as distinct from Excommunication as it is stated by Mr. Collins Indeed he pleaseth himself with telling his Reader my principles are both large and rotten but if he think to goe but an inch narrower he will finde it a most difficult task to free himself of that charge laid against the Pharisees the making void the Commandements of God by their Traditions He cannot go a jot narrower but he must uncovenant undisciple and unduty those which he cals Church members the doing of which plucks up all that the Church stands upon and levels Christians not Excommunicate with the Pagan world in point of right and actuall duty of receiving This is so irrational that it stands Mr. Collins upon to doe his utmost to give some satisfaction therein which if he doe he must make good from the Scriptures those things which he so often begs As 1. That the Lords Supper is strong meat only 2. A seal to justifying faith only 3 And that every unregenerate person in the Church that receives eats judgement to himself more then in any other Ordinances of Word and Prayer he doing in each what he can to decline and avoid profanenesse 4. That a Church-member of years under Toleration of the Church is no believer or disciple under actual duty as a Christian 5. That to the different state of the Church as consisting of regenerate and unregenerate is under different rules and duties as to publick worship 6. That more knowledge and holinesse is required to the Lords Supper then to Baptism in persons of years 7. He must prove Suspension distinct from Excommunication a Church censure and for what sins 8. That some baptized of years mentioned in the Scripture have been denyed the Sacrament of the Supper for ignorance or for not having fruits of holinesse answerable to the Christian Profession and yet allowed the liberty of all other Ordinances in the Church as members 9. He must prove a Pastoral or Church tryal by examination of Church-members fitnesse or unfitnesse necessary to admitting to the Sacrament and more such like things before he can justly debar any from the Sacrament more then from the rest of Church priviledges and duties If he can make good all or any of these things by the Scriptures so as to take off what we have excepted against them then he may doe something towards giving satisfaction in this Controversie otherwise in plain terms I would have him to sit still and let others who may think to doe somewhat in order to it put forth their strength For I am willing my grounds and principles should be tryed to the utmost I had rather be put to shame a thousand times then upon mistake in any thing I should dissent from godly men and draw any into errour But yet I would have you to know that these grounds and principles on which my judgement is built have been so long received and chewed upon and examined and tryed by general rules of Scripture and Reason that I shall not easily be removed For I dare boldly say the substance of what I write I received not from Erastus
Mr. Prinne nor Mr. Humphrey my judgement was setled and satisfied in these things long before I heard of these Authors And besides what reason hath Mr. Collins to charge us with this that we are Erastus his scholars when he findes us so point blanck against him in defending the Juridâ—cal censures of the Church I cannot say that ever I read any Author that came up to my opinion or judgement in these things in any measure til now of late I saw Mr. Humfreys Vindication of free Admission So that whether my grounds be new or old I have made but little acquiry in respect of humane authority this I am satisfied in that my grounds are such as accord with the Gospel Covenant and the state of the Visible Church of Christ as it is constituted in Parents and children good and bad called and chosen And I finde that men of different judgements run themselves upon dangerous rocks of Schisms Separations and needlesse divisions in the Church besides their interferings contradictions of themselves and detracting unworthily from Covenant-relation Church-membership Sacraments signs and pleadges of Covenant love to the whole Church in general And therefore I hope though I have endeavoured to remove an unnecessary Bar yet it will appear that I am not guilty of that sin and curse that Mr. Collins intimates in saying Was it our grief formerly that we had no Bar and is it our work now to remove the Bars yea the Lords and the Churches ancient Land-marks But who are most faulty in this they that plead for the Churches Land-marks and rights or they that unjustly defraud the Church thereof laying the Church common with the world judge ye or who are most for Reformation according unto Scripture Canon they that presse to all Scripture obedience or they that exempt Christians from some necessary duties of Worship they that would have all in the Church dealt with as members in a Juridical way to their amendment or they that unchurch them undisciple them and so unduty them and level them with the Pagan World Mr. Collins pretends much zeal in his Epistle prefixed to his Book but I could wish he had more sound judgement and knowledge in these things to abate the inconsiderate noise he makes and the passion which he shews therein First he tels us that it was a burden that lay upon our souls that in the Prelates dayes there was no bar but one which Suâ—peâ—â—on made And then about six lines after he saith the Prelatical party may rise up in judgement against us and say Lord we gave the Minister authority to keep any from the Sacrament for notorious sins c. First he saith there was no Bar and then he saith that there was a Bar and such a one as I thinkâ— might have satisfied men of his perswasion The truth is both Presbyterian and Brownists make such a slender thing of Covenant relation the ground of baptism in the Church that it will not bear up what they should build upon it afterwards for they make it upon the matter but a meer titular or nominal thing restraining the Gospel Covenant to believers only in a strict sense making Sacramental Seals invalid if they doe not so believe conceiving that if persons in the Church by their actual offending discover themselvs to be in an unregenerate state after baptism that then they are out of Covenant and so by consequence have forfeited their actual right to Sacramental seals thereof making no difference between such and the Pagan world But if we hold to the Covenant made to the Church and their seed as it was published and declared to Abraham and all along to the Church of the Jews and look upon the Christian Church as graffed into them and equally children of Abraham by profession of faith and Baptism as the Jew by nature and Circumcsiion presse all to walk up to their profession as Christians according to Gospel observances being bound to observe all things as the Jews were then should we build upon such a foundation of truth that would be immoveable and bear up as much as we now plead for But I have exprest my self more largely in this ensuing discourse and may not now insist upon the largenesse of the Gospel Covenant In short then I conceive that it is a very great mistake to narrow the Gospel Covenant unto this He that believes shall be saved but he that believes not shall be damned I grant 1. That this is a truth as taken in the usual sense but then I deny that it is the whole Covenant of grace made unto the Church and their seed 2. I grant it a conditional proposition used in the first tender of the Gospel unto Infidels to move them to accept of Christ and so to bring them into the visible Church but I deny that this in like manner was or is to be preached unto the visible Church that professe their acceptance of Christ and all observances appointed by him 3. I grant that actual believing and profession of faith was the only thing that fitted a Pagan for Baptism and graffing into the Gospel Church in which the promises of grace and glory belong to the whole indefinitely but yet I deny that there is any promise of grace in those words He that believes shall be saved it is true there is the promise of being saved upon condition of sincere believing but there is no promise in that to give a sinner grace to believe So that this conditional part of the Covenant in a strict sense as it is usually urged alone without the absolute renders unregenerate sinners uncapable of any good news by the Gospel it not being in the power of any of himself so to believe And to make the death of Christ a seal to confirm this conditional part of the Covenant only as being that which the Sacraments hold forth is to make the death of Christ a seal to confirm a Covenant of works in the Church derogatory to the Gospel mercy and grace Therefore we are to conceive of the Covenant as it 's held out to the Church by the Prophets and Apostles the Church being built upon both Gen. 17. Jerem. 31. Ezek. 36. it is largely laid down and applyed by the Apostles to the Church in Gospel times Act 2.39 Heb. 8. Act. 3.25 26. 5.31 Rom. 15.8 9. 2 Cor. 6.16.18 7.1 compared These Scriptures prove that the Apostles did usually apply those old free grace promises with the end of Christ coming into the world to confirm them to the Gospel Church But if any please to enter their exceptions against these my notions about the Covenant I shall be glad both of an occasion and opportunity to insist more largely upon them For I must confesse I think there are not many that are very right about the nature and largenesse of the Gospel Covenant made to the Church and that straitning the Covenant too much occasions very much division and schism in the
Church But Reader I will detain thee no longer in the porch only let me intreat a candid and charitable conceiving of my sense drift and end in what I have written I would provoke none but leave the probability of what I have asserted from Scripture and reason to the consideration of all Only this let me tell thee by the way That Suspension as it 's stated by Mr. Collins I judge to be sufficiently confuted in the latter part of this Book What himself or any other may doe further in stating it and proving it by Scripture or reason deduced thence I know not I think whosoever undertakes it will finde it a hard task to make this good That some Church-members of years and indued with reason shall and ought to be denyed the Communion of the Lords Supper and yet be allowed the liberty of all other Communion in acts of worship as Church members at that present And though I doe not in plain terms prove it an invention of men yet I conceive I have so removed the arguments and reasons it 's pretended to be built upon that it doth not yet appear to be the Ordinance of Christ and so by consequence that it is but a Tradition of men Jesus Christ commands all that are Disciples Church-members to observe all his commands from which none that are baptized can be excluded without equal authority to that of Christ Suspension from the Sacrament only must first be proved an Ordinance of Christ before any may be suspended from it For no authority on earth can disoblige from actual duty but the same that doth oblige to duty I mean no authority can doe it but that of Christ in giving the power of the keys of the Church to binde and loose authoritatively To conclude let none deceive themselves in reading this Book as if it were intended for defence of promiscuous Communion for what I intend therein is to justifie a lawful Communion in the Lords Supper according unto the rules of the Law and Gospel and sure that is the most pure Communion that is most agreeable to rule as the case now stands in our Church Mixt Communion properly is to admit an Infidel Jew or Pagan unbaptized to the Sacrament that denyes or knows not that Christ is come in the flesh or to admit the Excommunicate before they have given satisfaction to the Church by their repentance and amendment of life If I should plead for such a Communion then it would reflect upon me to my reproach shame But I plead not for this but for Church discipline to reform the disorderly in the Church Juridically I would have the Church still to preserve the form of all necessary duties of worship though they cannot bring up all to the power of godlinesse as is desirable Better to keep up Religion though but in the right form then not at all What reason can any have to discourage from any religious form of true worship under this pretence that they come not up to the inward power which is undiscernable for the most part Form and power are inseparable in the true Religion where the Lord gives his blessing That place of Timothy is usually misunderstood in our times for it is clear they had not so much as the external form of true Christian Doctrine and Worship but such a form of godlinesse as Heathens have or may have for it was spoken of false teachers and seducers that usually make pretences of a form of godlinesse of their own devising and deny or be enemies to the form of godlinesse which is according to truth commanded of God for they are such as resist the truth men of corrupt mindes reprobate concerning the doctrine of faith God never blesses false forms of worship with his powerful presence working grace in them that out of strong delusion have invented those forms but forms of his own prescribed worship are the power of God to salvation to whom he will Now I crave pardâ—n of all sober men for this my so bold attempt to clash with so many able solid Divines as I shall be judged to do I reverence all and should patiently wait and without contending submit to all were the Church in a setled state but we having run into such endless divisions and separations it concerns every one to study and indeavour the regaining of the settlement peace and edification of the whole And I could wish that men of â—ober principles who have an eye at the same end would be more serious in weighing the grounds we build upon and the weapons we fight with in managing this controversie I could wish that able and learned men would throughly search and more deeply dive into this controversie for I know that unlesse a great deal more can be said against Free Admission as it is stated then I could as yet ever hear of contrary mindes will be forced either to yeeld or else they will run themselves upon such rocks as will quite break the constitution of our Church But prove all things and impartially incline to own and imbrace that which brings the fullest and nearest evidence of truth and solid reason to thy understanding And the Lord give us at least to see where the truth and the Churches peace lies and establish the same among us which is and shall be the prayer of him that longs to see that day John Timson The most principal things handled in this Controversie are contained in these few questions 1. WHether all Church-members of years not Excommunicate have a true right to the Lords Supper or no. 2. Whether any Church-members may lawfully be denyed the Lords Supper for ignorance and state of unregeneracy according unto Gospel rule 3. Whether Church-members as such in relation to the Covenant be not personally worthy during their abode in the Church and in that sense worthy receivers though otherwise they be actually unworthy 4. Whether it is the duty of all Church-members of years to receive the Lords Supper as to hear pray read sing c. 5. Whether the promises of first grace be not included in the Gospel Covenant which Sacraments seal And the unregenerate in the Church be the only objects of those promises 6. Whether the Church is to judge of her members worthinesse or unworthinesse in order to admitting to the Lords Supper more then to all other acts of publick worship 7. Whether the Sacrament can be denyed to be a converting Ordinance in the Church 8. Whether Juridical Suspension be an Ordinance of Christ or an invention of man ERRATA Reader among many lesser faults which have escaped in the printing by reason of the Authors absence there is one great fault pag. 143. in 12 13 14. The distinction there mentioned is this Hearing of faith preached was and is the ordinary means of the faith of Heathens but the whole work of the Ministry is the ordinary means of sincere believing in the Church And p. 239. l. 10. after probable
supply means of instructing them in the. PAg. 4 lin 7. read unto p. 13. l. 27. r. privative p. 1â— l 6. r. reaching p. 29. l. 8. for il r for it p. 31. l. 12. r. Vzzahs p. 31. l. 14. r. answer p. 50. l. 10. r. undvoidable p. 64. l. 15. r. examen p. 71. l. 1 3. r. a knowledge p 89. l. 14. r. propositions p. 98. l. 12. r. leavened p. 99. l. 21. r. chain p. 100. l. 27. r. visible p. 116. l. 2. r. adjourned pag. 138. l. 28. supply in after doth p. 156. l. 9. r. uneldered l. 30. supply of the whole Church after settlement p. 161. l. 9. r. privative p. 166. l. 2. f. examination r. argument p. 170. l. 2. r. irreproveable p. 189. l. 7. supply an ordinance of after give p. 199. l. 6 dele it p. 216. l. 3. f. first r. fift p. 249. l. 15. f. power r. prevalency p. 275. l. 21. r. suspition p. 280. l. 1. f. know r. how p. 286. l. 27. f. which r. when p. 298. l. 32. r. to persecutions p. 312. l. 29. r. think p. 327. l. 8. put in profitable after that is l. 16. r. themselves To Receive the Lords Supper the actual Right and Duty of all Church-Members of years not Excommunicate BEloved Christian friends Although I judge that I am not as yet answered by Mr. Collings there being enough in my Book to answer him and vindicate it self from whatsoever is as yet objected against it to the Judicious and impartial Reader yet with respect unto Mr. Collings who is esteemed a Gentleman learned and worthy according unto his title and some profitable labours for the Churches good And also for the further satisfying both of the weak and plain minded Christians As also the confirming of those my friends that cordially imbrace my Book and adhere to the truth asserted therein And that the controversie it self may come to some clearer issue and something more may be discovered in order unto peace and truth and reformation in the Church of God in all humility and respect unto different mindes I crave leave once more soberly and freely to present my thoughts unto further consideration for I judge that Mr. Collings hath been too hasty in concluding that my main principles are rotten that I have made the ground of my discourse by what he hath said in answer thereunto for the truth is he hath not in the least disabled any one main thing I have asserted nor is willing to keep to the question as it 's stated nor answer to any purpose where the main stresse of Controversie lies but trifles about Infants and distracted and Pagans and the excommunicate the admitting of which aâ— such not any in our times plead for And therefore he might have said lesse to these and more to those that the thing in controversie concerns namely Whether the unregenerate or ignorant and scandalous members in the Church being baptized and of years not excommunicate may be debarred the Lords Supper they expressing their desires to receive and proffering themselves I answer in the negative all along that they may not be put by Mr. Collings seems to be offended with my charging the Reverend Doctor with unbrotherly dealing A thing saith he that my self am more guilty of which I think is hardly so unlesse the worthinesse of the person my opinion strikes at doth so much the more aggravate the thing As for my not taking notice of Mr. Humfreys reflections as he cals them it may be better excused as to my self and friend then the other can 1. Because that part of the Book which concerned the Doctor was finished and gone from me towards the Presse before ever I knew of Mr. Humfreys rejoinder 2. When I did read it over I thought his returns to such bitter censures and invectives against him were very pathetical yet humble and melting and well becoming a sober charitable Christian and fellow-labourer with the other in the holy Gospel 3. I have heard many godly and learned in the Ministery acknowledge that his returns are humble and charitable and yet quick and rational As to Mr. Collings quotation of the two last pages of his rejoynder I conceive that Mr. Humfrey little thought that any would be so uncharitable as to take his Allegorical reproof and caution in that unfeemly sense that Mr. Collings will force upon it there being not any Scripture uncapable of a rational application And those that are impartial and sober can judge no lesse of that And for those six or seven dissatisfactions of mine concerning the practice of some Presbyterians unassociated I know not how I should have expressed my self more modestly then by professing my self unsatisfied giving so many hints as I have clearly done against those things I charge them with And I am sure if the main principles in my Book stand firm as I think they will for any thing yet said against me Mr. Collings will not be very zealous for ruling Elders nor Suspension distinct from Excommunication Church examination of her members into actual receiving nor leaving out without any judicial proceedings But to the matter it self let us see what he hath said against that First his demand is What it is that gives one right to the Sacrament of the Supper he knows the answer will be Church membership either this alone or something else if this alone then Infants and mad men and drunkards must come say what they can if they say not Church-membership alone doth give a full right then many of their arguments fail 1. Answ That Church membership alone gives one a legal right to the Lords Supper according unto Gospel rules the which right is a true right and that sufficient unto free admission of all in the Church but then this right is to be distinguished into a real right in point of title and a right of actual possession and injoyment the former right respects all Infants born of Christian Parents the latter right belongs unto all Church-members of years that are baptized and in a rational and Church capacity actually to enjoy their right An heir in his infancy hath as true a right unto his Fathers land he being dead as an heir at full age but yet it doth not follow that a childe under age shall be left actually to manage his right himself in that state as an heir at one and twenty We know the Apostle saith it An heir under age differs not from a servant though he be Lord of all Yet such is the the consequence of Mr. Collings touching Infant Communion if we grant them a true right as members in point of title and a remote right actually to injoy assoon as they are in a natural and rational capacity then saith he they as members must come say what we can to the contrary Although Mr. Humfrey and my self have shewed a clear difference between Infants and distracted and the ignorant at age in several particulars The
Church I proceed unto his sixt Argument If there may be some in the Church not yet cast out with whom the Communion of the Church cannot be pure then there may be some in the Church not Excommunicate whom the Officers may not without sin admit to the Lords Supper But there may be some such in the Church Ergo His proof of the proposition is 1. That it is the duty of the Officers of the Church to keep the fellowship of the Church pure This he saith none will deny but if any be inclined to deny it he should doe well First To think to what end the rod of discipline is put into their hands Secondly How to expound 1 Cor. 5.7 and those many other Texts that look this way pag. 86 87. 2. That it is their special duty to keep the fellowship of the Church pure as to this Ordinance as this was proved before from 1 Cor. 5.8 so it 's câ—ar from reason it 's apparent that of all other Ordinances this Ordinance alone is appointed for such as have something of grace in them Answ 1 I grant that it is the duty of the Rulers of the Church to use all necessary and lawful means to preserve the purity of Church Communion in all acts of publike Worship I grant that they are in a special manner to take care to keep the Communion of the Church pure as to this Ordinance of the Sacrament but still I deny that this is to be done by suspension from the Sacrament and allow them the priviledges of all other publique Communion in the Worship of God as members That 1 Cor. 5.7 8 13. hath been examined already and proves no such thing let it be proved that the Communion of that Church was leavened for admitting one that was scandalous to the Sacrament or that their Communion is that Ordinance was polluted by their connivence towards him or that to deny him the Sacrament was a sufficient remedy both to reform the offender and to purge out the old leaven wherewith they were leavened if the Text will bear none of these things what is it quoted for The Rod of Discipline it 's expressed clearly from the text was to reform the sinner with the salvation of his soul and the Church by doing her duty is correcting with this merciful end did clear and purge her self from that sinful connivence and toleration of such a one And if this purging was not by excommunication then I am out if it was then Mr. Collins is quite out in quoting it and he hath said nothing in laying the foundation of his argument as to the keeping of the Sacramental Communion pure by Suspension I beseech you mark for in this very argument many are very much perplexed as if the only end of discipline were to preserve the Communion of the Church pure only at the Sacrament and as if the greatest impurity of Communion in the Church lay in the admitting of ignorant unregenerate scandalous brethren unto the Sacrament whereas I dare be bold to affirm that to receive the Sacrament is as much the duth of any such as they are Church-members and within as any other duty of publike worship whatever and their obedience in that observance is as well pleasing and acceptable unto the Lord they coming as prepared as they can as any observance in the Church And if it was not for the correcting of such things that are in their own nature sinful such as are nominated 1 Cor. 5.11 there would be no need of Church discipline The main end of discipline is to reform that which is evill in Church-members and to encourage unto well doing that every member may be obedient in all things And for Mr. Collins to say that the Sacrament alone is appointed for such as have something of grace in them is only his bare saying and doth clash with the command of Christ as also with the peace edification charity and unity of the Church But he sayes further The Word is called the bread of life and it is to be offered to dead souls Heathens were ever admitted to hear and profane persons are the objects of discipline The Excommunicate may hear and ought to be admonished as brethren That he knows not wherein the Officers can have any work to keep the Communion of a Church pure if not in this Ordinance aâ— to this the Scripture saith it cannot be pertaked of worthily without examining our selves and discerning the Lords Body It 's true Answ 1 the Word is the Bread of Life and doth quicken dead souls where God gives the blessing doth it follow that the Sacrament the visible Word of Life is not appointed unto that end where God gives the same blessing Heathens may hear true What then therefore Church-members may not receive Or 2. Therefore Church-members may hear but the question is whether he will allow a Christian to hear as a member or as a Heathen The profane are the objects of discipline What them Must they not pray hear receive untill they be cast out by it Are they objects of nothing else How are they objects of discipline that were never admitted unto the Sacrament Can you suspend them from that they never had wherein are such more objects of discipline then those that are without who may hear and pray and be present at every Ordinance as well as the other that are within Then he saith The Excommunicate may hear and ought to be admonished as brethren Very good it 's well the Excommunicate may have the title of Brethren but as ill that those in the Church whom we cannot charge with obstinacy untill it be Juridically tryed shall have the odious tearms of Hogs and Dogs profane c. He knows not wherein the Officers of a Church can have any work to keep the Communion of the Church pure if not in the Sacrament What doth all their work lye in that Answ 1. Is no care to be had how men profane all the other Ordinances by their sleeping talking laughing and disturbing the Minister and others in holy Worship 2. Is not care to be had that the doctrine be holy and sound even the Word of the Lord that is taught That the Worship of Prayer be performed with soundnesse of words sutable to the necessities of the people and with such devotion and affection becoming Worship 3. Is not care to be had that the Sacraments be rightly administred according unto the institution without superstitious addings unto or detracting from them 4. Is not care to be had to admonish rebuke the unruly and to excommunicate the obstinate to reform and amend them in order to their spiritual good And is this and the former no work if the Officers may not suspend from the Sacrament only The truth is he puts so much in this that he makes nothing of all other work that the Scriptures clearly teach allow him but suspension which he hath unnecessarily ingaged himself to prove and he
and which none ever was denyed in the Apostolical Churches during their abode in those Churches And to those that judge ours lawfully baptized and in a true Church cannot rationally refuse to admit them while they are within And again if the examination defended be a necessary duty why not binding unto all Church-members of the same kinde Necessary duties use to be universal How comes this to be restrained only to such as well may be suspected for incompetent knoweldge Sure if it be a necessary duty it is incumbent upon all in the Church or else to none at all if a Minister be at liberty to dispense with some a gift may blind their eyes at length But what Scriptures determine of the just measure of this competent knowledge that the Ignorant are to be examined of without which they must be excluded the Sacrament if no certain rule can be found to satisfie us in this how can men determine of it Then it will follow as in all other doubtful or groundless things so many men so many mindes and will but adde more fewel to our too many hot divisions already And know an unquestionable duty of publick worship should be made void upon such trifling uncertainties that not any are able to determine of seems to me too great a boldnesse in man Thus as briefly as I could I have not only questioned the question but have examined it in particulars thereof by explaining and yeelding something and by denying other things intended by the Author And I think the true question is this Whether it be the duty of all professing the true Religion and admitted into fellowship and Communion of the Church already by holy baptism and constantly attend the publick Worship of God to give an account of their knowledge and faith upon the command and examination of their Minister and Officers and either to be admitted or refused the Lords Supper as these examiners shall approve or not approve of the measure truth and soundnesse of the knowledge of all and whether all that refuse to submit to this duty are justly to be excluded the Sacrament I dare say that 's the proper question as to our case and now I come to examine the Scriptures and reasons laid down by Mr. Saunders to prove the affirmative Namely that all are bound to stand to this tryal before they can lawfully be admitted to the Lords Supper His quotations are many and he is something large upon them therefore I must desire the Readers patience in my answer yet I will promise thee I have laboured to avoid all tedious impertinences Mr. Saunders first proof 1 Cor. 14.40 Let all things be done decently and in order This he saith is a general rule serving till the worlds end to direct the Churches in matters of outward worship whereof this of admission to and exclusion from the Lords Supper is one Who knows not that the Apostle as in the 11. chapter Answ 1 reproves the Church of Cotinth for her divisions and disorders in their publick Assemblies in the very time of administring the Lords Supper and prescribes them rules and orders in special as to the reforming of those profane disorders so in this chapter he takes them up for some other disorders they were guilty of in the like assemblies in the carrying on of some other exercises of Religion amongst themselves as verse 26. doth intimate How is it then brethren when you come together every one of you hath a Psalm hath a doctrine hath a tongue hath a revelation hath an interpretation let all things be done to edifying The fault was this in the exercises of these different gifts by different persons they observed no order but made a confusion all exercising their particular gifts at once that not any could be edified by anothers gift either for his own or because so many spoke together that those that were hearers could not tell which to attend c. Therefore after many particular directions prescribed to particular cases lest the Apostle should omit some other things that might fall out about the ordering of Worship in the Church of God he gives them more general rules that might reach all other the like cases Let all things be done decently and in order The Apostle orders speech and silence in their Assemblies so as all may be edified and comforted but here is not a word of admission to and exclusion from the Sacrament nor any other Ordinance in the Church for they that were received into the Church were bound as Christians to attend upon all Ordinances of publick Worship while they were within this rule was given to direct us about some necessary circumstances in the ordering of necessary worship which other Scriptures inforce upon all in the Church to observe as time and place and external order in all parts of institute worship decent and reverent gesture silence and watchings authorized administrators c. But Mr. Saunders consequence is false for it is not such a general rule as he would have it namely to warrant a Minister to receive of his people to duties of necessary worship whom hee pleases and refuse whom he pleases is this to direct in matters or circumstances of outward worship to exclude Christians from their necessary duties of worship If this will warrant his excluding from one Ordinance of worship then from all at his pleasure if a persons admission and exclusion be but a circumstance of outward worship then our Bishops did well in forbidding preaching and hearing in the afternoon and punishing those that made conscience of their duty otherwise By this Church-members are not left at liberty to doe what Christ commands but what the Church commands we may see how ways of mens own chooseing will warp them If this consequence had been published by a Bishop in their times Christians would have startled at it But he goes on And supposes they had no particular warrant in Gods Word to bear them out yet saith he if our course be holy and orderly it hath warrant from that general rule 1. Answ That course cannot be holy and orderly that tends to a desperate schism in the Church as I have hinted already 2. That tends to their peoples hinderance and exclusion from their necessary duties of worship as Christians 3. That is warranted by no Scripture rule 4. The discovery of the fallacie of your consequence from this general rule makes your supposition nothing for your purpose The Apostle speaks of such a rational prudential decency and order in the Church that may be necessary and yet no where in the Scriptures determined of as to particulars either in commanding or forbidding And would Ministers take up an order under the same notion to instruct ask questions of their people to that end they may better profit by every Ordinance and be incouraged to a more diligent and frequent attendance thereon in hope of a blessing I conceive were nearer the minde of Christ from this
The substance of this is much to be doubted of Answ unlesse our common people were more ignorant then the common people in Rome or Italy who are taught that Ignorance is the Mother of Devotion and I think the most of Orthodox Protestants were more grieved about the gesture determined by the Church and those superstitious rails and turning the Table Altarwise and the insufficient administrators then at our free admission of Church-members Suppose all he saith were true is there no way to reform but to remove the foundations of the Churches established doctrine worship and discipline and innovate wayes of our own politick choosing different to all other setled reformed Churches as himself confesses Say our malady in a great part was ignorance could not they begun reformation with a more then ordinary diligence in teaching and instruction and friendly admonition in the carrying on all Gods ordinances in love reverence and unity taking all advantages to promote knowledg in which in time we might have hoped to see some good proficiency in the growing up of the whole together by the goodnesse and blessing of the Lord. For it 's certain that the Scriptures teach not any thing about the censuring of Church-members for ignorance simply and to deprive Church-members of the benefit of Gods Ordinances for causes lesse then the Scriptures do warrant is no reformation but rather an usurpation upon the priviledge and right of a Church-member Say again that loose and scandalous members was another part of our malady is the denying the Sacrament to a multitude of such sinners the only way to reform them What care such for the Sacrament so long as it 's the ordinary case of most and they may have the liberty of all the other Ordinances in the Church as members How is this like to reform their persons when they may be let alone to be loose and profane if they doe but keep away from the Sacraments Such a kinde of reforming that was never read of in holy writ nor in any Orthodox Authors Had it not been better to reform according to Scripture rules and precedents we judging all in the Church adhering to the Protestant Religion Church-members to have prest them unto all Christian observance and to have dealt with them as those that are within and to have proceeded against some unto the like admonitions and excommucation Juridically Gods way is alwayes best and we may groundedly hope to have his way attended with a blessing of successe in the amendment of the worst sinners amongst us It 's a pitiful shift to prevent our strictest professors from running into the Brownists Congregations to practise their principles and so become like them in making admission to the Lords Supper upon a publike profession of faith the only ground to unite and imbody the visible Church into Ecclesiastical Communion and so in gratifying some few in their error require such terms unto actual receiving of necessity that the baptized in the Church of years are no where bound to submit unto nor in a capacity to come unto And yet are under the obligation of actual receiving unlesse in plain tearms you will unchurch them and so unduty them and speak out as the Brownists do But I think enough hath been said already as to this and therefore I shall now take my leave of my Reader having done with the main things in Mr. Collins late Book as it opposes free admission to the Lords Supper And I hope Mr. Collins may seriously conceive himself soberly and rationally answered as to Juridical Suspension distinct from Excommunication as himself hath stated it He hath taken some pains to prove it in the power of a single Minister to suspend from the Supper but I think it needlesse to examine him or answer him in that for I know that Mr. Collins will have work enough to maintain that Suspension from the Lords Supper which he cals Juridical he might first have tryed how he could have come off with this before he had shewed himself so forward to goe about to prove that which is so denyed by all that are Orthodox and sober And I know were there any thing in what he hath said of private Suspension considerable and worthy of a consutation that learned Reverend Gentleman Mr. Joanes whom he attempts to answer would call him to an acount of his forwardnesse of Spirit to Lord it over Gods heritage and to be a Pope in his own Congregation FINIS A BRIEF ANSWER TO THE ANTIDIATRIBE WRITTEN By Mr. Saunders Minister of Hollesworth in Devonshire Wherein his chief Strength in Defence of Separation in a Church and Examination in order to admitting To the LORDS-SVPPER Is Examined and the way he defends proved to be SCHISMATICAL LONDON Printed by E. Cotes for William Tomson at Harborough in Leicestershire 1655. ABRIEF ANSWER To Mr. SAUNDERS ANTIDIATRIBE IN the midst of these unhappy and dividing times in the Church of God I know not how such a worm as I should improve a few hours better after redious lâ—bor in my honest calling then by remembring the happy and ever to be desired Peace and Reformation of renowned Zion As it is my daily prayer so it is a part of my dayly care and study to endeavour that the Churches peace and truth may meet in one And hence it is that I so often appear against those who upon dangerous mistakes destroy and pluck up the main principles and foundations on which the Churches peace and reformation should stand and consist in How sad are our miseries like to be in the end when those that are our professed friends are ever hatching of new unheard of wayes of Separation and Schism Amongst others this unhappy Author doth bear his share by defending such a way that is rarely met withall and yet cryed up to be the way of truth and reformation according unto Gospel rule The way he defends in brief is this some certain Ministers and Christians have agreed to form up a Church in the choyce of a Pastor Officers and members in some one place The tearms agreed on unto admission to and exclusion from the sacred Communion of this Church as to the holy Supper is either a publick profession of faith or submitting to a Church examination in giving an account of their knowledge and faith unto satisfaction c. and so likewise as to practise they require not only a freedome from things scandalous but some real demonstrations of the faith of holinesse unto admittance This way it appears hath been rigorously carryed on against the consent of some able Ministers in those parts And something is excepted against their way by a solid reverend Gentleman I judge with several demands and queries and objections for them to answer and clear in defence of their way and practise Mr. Saunders in behalf of the rest hath taken some pains to give satisfaction unto others professing himself ready to stand or fall as the truth is with him or against