of God 5. We reap the fruit of the prayers and dangers of those renouned Saints in the age before us who desired to see the things we do or might see but did not see them we are entred into the labour of their spirits SECT XXXVI Wherein usual Objections are answered § 36 Object 1 Object One is this The Stirres and troubles where any such separation is made Answ Answ To this our answer is That the farthest we may follow peace with men is as it may stand with holinesse and duty to God Better to quit peace then holinesse though peace be deare Indeed from a high rash or absolute separation there are dangerous consequences but from that which is moderate and warrantable no such dangers we must distinguish between the cause and occasion of stirs and divisions Christs Doctrine may be the one but mens lusts are the other Esau is angry with Jacob now although Jacob loved peace and would not willingly offend his brother yet he thinks it not fit to part with his blessing to end the quarrel So here reformation is necessary and that requires examination and alteration in some things which offends men that are brethren by profession shall we now desist for quietnesse sake that were to lose our blessing to offend God by being wanting to his providence and our own duty Object 2 Object 2. That this is not discernable from schisme and absolute separation Answ Answ For answer to what is said already we adde this Separation from Churches is properly a renouncing of all membership with them as unlawful rigid separatists would not communicate though they know all to be godly with us this is remote from our thoughts Object 3 Object 3. Against the responsory part of this discourse that we do but undertake to prove what is granted us namely that all scandalous persons are to be kept off and therefore answer not Answ Answ But may we not retort this The Paper which is answered doth grant the maine thing we contend for and drive at and yet opposes us stifly which is to prevaricate as we take it He that will put us to this task namely to prove that persons knowing not any way scandalous may be kept from the Lords Table will heare of our refusal the Oeconomy of our way is only to exclude the visibly unworthy and no others We do still desire that all serious Christians may enjoy this and all other priviledges of the Gospel We have in our answer as was said before opposed all that doeth oppose us and no more Other Objections are touched on before SECT XXXVII Wherein of certaine Queries upon the whole businesse which is the last head § 37 In these we desire not only or so much to satisfie as to be satisfied by others and to put others upon satisfying themselves and first in this Query 1 Whether it be not against the solemne Covenant which in the eyes of consciencious men is a sacred tie upon all that have lift up their hands unto God in it not to act in some disciplinary courses For in this we have sworn to endeavour Reformation in Discipline according to Gods Word Whence we may assume in this sort When this was taken either we saw the alteration of corrupt customes to be necessary as to the Congregations we live in or we saw it not necessary to be so now now if the latter be true may we not say that whosoever so took it he swore not in judgement and so took Gods Name in vaine For he swore to reforme being convinced of no corruptions But if the first be true then we desire to know of every Minister and other man that hath taken it whith what conscience they can oppose wayes and courses tending to that sworne end and how they dare to withhold their own activity therein Query 2 Whether Ministers contradict not themselves Ecclesia esset falsaria admittens quos Deus excludit pugnaret secum Ursin Cath à Pareo illust p. 532. in giving the Seal of salvation to the very same man which they have pronounced damned binding the same men in one Ordinance and loosing them in another Is not this to play fast and loose with the Ministery We put this to them only that do admit such as they know to be scandalous and see them as farre as men can see to be impenitent This is ordinarily done without any grief or scruple that we hear of In the denunciation of Gods judgements the most scandalous of any Congregation must needs be sometimes in the Preachers thoughts Query 3 We desire to learn of all able and godly men what other way there is to be walked in to answer the holy courses of the Ancients and to keep close to the Word when they blame ours we desire them to set down their way to us which finding better we will embrace and desert our own Query 4 Whether the Church should own men to be members for bare profession having no positive qualification We understand bare profession to be that which hath no wooll of holinesse upon it or when it is without a suitablenesse in practice Some say See Manton on Epist of James p. the Church is not to own upon profession only others say profession gives a right but when the learned so speak they as we think take profession as contradistinct to faith and truth of grace which is inward and invisible Should they understand it so as if profession alone namely a bare dead and naked profession without any thing to evidence it to be serious should be enough they should not as we conceive speak soundly Query 5 What shall Ministers do while government is unsettled See Mr. Stocke on Mal. p. 130 and their people being opposite to wayes of reformation shall they give the Sacrament promiscuously to all or shall they by their own authority exclude and put off the unfit or shall they wholly desist or lay down We conceive that Ministers are in a very great strait having a necessity lying upon them on the one hand to administer the Ordinance and yet having perchance a ked party predominant in their Congregations ready to hinder any good course of separation Somewhat is written but not much to this purpose we wish a timely and full light were given We conceive 1. The use of the Ordinance of the Supper to be so necessary as that it may not alwayes nor long be discontinued the command of Christ Do this requires obedience This is well proved by one of late Mr. Jeanes But we see no necessity to close with him in another point that while the Church is undisciplin'd the Sacrament may be administred in every Congregation without any separation which seems to be his practice and judgement 2. We conceive that the Lords Supper cannot be holily transacted by any unlesse the scandalous be removed the minde of Christ being fully against it * p. 16. Intending it for Disciples
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 Holles-worthy in Devon LONDON Printed for Thomas Brewster and are to be sold by Joseph Laughorne Bookseeler in Truro 1655. The AUTHORS PREFACE INTRODUCTORY Christian Reader I Had the liberty of two days to review this small piece before it fully passed the Printers hands In this time I gathered the Errata which thou seest at the end of this and have taken liberty to Preface it a little for thy better understanding That which now comes to thy hands was written some yeares ago one part is in answer to a paper sent me by an eminent Gentleman in the West who disliking mine and some other Ministers practice as to the Ordinance of the Lords Supper did hereby put us to vindicate the truth and our selves as to the way walked in After I had written this I kept it by me many moneths not suffering any copy to be taken nor the papers to go farther then the sight of some deare friends about us I will not burthen thee with recitall of the censures which attended and prevented its comming forth such and so many that had I consulted with flesh and blood and been tender of mine own ease this had been adjudged to silence I was at length prevailed with to communicate the manuscript and so it came into the hands of some reverend Ministers of London who thought it worthy of a more publick view Upon a letter from one of these I consented to a publication upon this ground as the Lord knowes that I apprehended and hoped some good might be done by it Since this these papers have layen in London expecting the presse and under it more then a years space These circumstances have only this use to excuse the delay of the whole and the unseasonablenesse of a part viz. that which relates to Mr. Humfrey who hath since been answer'd by diverse and hath himself replyed unto one here is not roome for much more onely this There is not one Word added to what I wrote at first I am likely to have occasion to do somewhat more in this argument which if the Lord call me unto I hope to keep time better and to amend the defects which shall be shewen me in this This way of publick edifying is new to me it 's the lesse marvel if I faile somewhat in matter and manner though I appeare for separation in a sense yet am I so far in love with Unity that I hold it my duty to promote it among the godly and what I may to bring all reformed Churches into it I know no greater dishonour lying this day upon the Gospel then our divisions O let me beg of thee one sad and tender thought of this grievous evil I must needs say that not a few of the godly seeme much more inclined to peace then they have been blessed be his Name who hath wrought this What is it hard for men of the same spirit to walk in one way Doth not the Lord speake this to all the godly in the Land in the language of Providence when they cannot rule over one another they will agree God hath done the one let us do the other Shall lesser differences alway divide those who are one in the great things of the Kingdome of Christ I am deceived if ever Church-Reformation and Constitution prove comfortable and successefull among us unlesse holding communion with other Churches come to be a matter of more weight with us I have no more but to commend this poore labour to the blessing of God and subscribe Thine H. S. To the Reader Good Reader ONe great Duty of Christians is to be established in the present truths 2 Pet. 1.12 that is to be well versed in the matters that are ventilated in their age and time but usually the Orthodoxy of the generality of the world cometh an age too short in all things already recovered from opposition and sufficiently established they hold ought but in the truths which God bringeth upon the stage of the world in their time they are to seek being either blinded by interests or discouraged by their own weaknesse and so dare not determine any thing till parties be more agreed or which is worse kept back by their own lazinesse from using the helps of Prayer diligent searching and conference whereby through the blessing of God they might come to the knowledge of the truth and yet herein is our sincerity tried 't is no thank to us to own what is already received upon sufficient evidence with publick consent and esteem but to finde out the secret of the Lord whilest the strife is depending and the dust being raised by contention casts a mist and darknesse upon the truth that argueth most sincerity because it costs most labour and self-denial The great truths now a foot are those which concern the constitution and reformation of the Church in these days of contention other controversies are revived but this was the first quarrel and because of our darknesse mistakes and oppositions herein are other distractions by a just judgement continued upon us Reformation is a great blessing but we are not worthy of it assoone as doore of hope was opened it was presently obstructed and shut up again by the interposition of many adversaries yea the differences among the friends of Reformation have been no small let and hindrance to the progresse of it A person lieth desperately sick and the Physicians are not agreed about the means and way of cure some would have the corruption taken away by degrees lest the cure prove as bad as the disease others all at once and so would make hasty work of it to the endangering of the body its self or rather let me lay it thus an house if on fire some are for pulling it quite down others for quenching the flame and whilest the differences of judgement continue the body languisheth the flame increaseth just thus and worse is the present state of things amongst us we have been disputing about a remedy and the disorders by a long and sinful neglect of discipline are much increased Among all others none have deserved worse of the Church of God in my judgement then those that plead for a loose way of receiving of all sorts of persons to holy things and by promiscuous admissions prostitute the Ordinance of God to every comer I will not say for handfuls of barley and pieces of bread though the opinion looketh as exactly calculated for a worldly
found the interpretation of and concerning Constantines Donation as another his glosse upon the Salick Law answer'd If any looked on the backside of that Donation and so of that Law there it was to be found so it might be more truly said that from whence they derived the power to excommunicate all by non-administration they might fetch a right to exclude persons scandalous and apparently ignorant But our Rhodus and Saltus our present questionâ—s Whether it be not only profitable but necessary antecedently to the communion to examine not only such who may well be suspected to be of incompetent knowledge but all indifferently so as for want of will in any to submit to this probation they may justly be debarred the Sacrament and for want of power in the Minister to exercise this Discipline he may lawfully intermit the administration or administer it only to such as will subject themselves thereunto convened and not by their proper Pastor out of distant places and several congregations SECT VIII Of the liberty and profitable use of private conference c. § 8 1. In this are 1. Some Concessions 2. The state of the Question 1. The Concessions are of private conference examination of some persons the excommunicating of others these we accept of And to say truth in some of these is more granted then is desired namely the investing the Minister with power of excommunication or censuring alone which many learned men make an act of jurisdiction belonging non uni sed unitati as they expresse themselves to the whole Church or to the Officers of the Church but not to the Minister alone But he speaks in this the opinion of the Scloolmen who seem to us to put Church-censures into the Ministers hands alone Whil'st this opinion makes rather for us then against us we shall not contend about it but take it for granted and to be as is affirmed and yielded That which is affirmed of suspicious and scandalous persons may also passe But some note must be set upon that charge of absolute forbearance to administer the Lords Supper and of excommunicating all for we do neither the one nor the other It was our fault for a time and it may be some other mens fault at this day We saw cause to be humbled for our omission of this duty among other offences as to the Lords Supper And we now conceive the institution to be so strict as admits of no deniall nor of long delay For some years past we have not been guilty of this forbearance there hath been a frequent use of this as of all other Ordinances among us so that all desirous and worthy with a little paines might partake thereof If any defect be it is but circumstantial as to the place and not as to time or substance So much for the Concessions That which followes is the state of the Question SECT IX Wherein of the state of the Question § 9 Herein we finde the Author unacquainted with our way and putting too much together First we do not examine all as is supposed such as are more knowing and willing do only make profession of their faith and knowledge some in the publick others more privately Many have been admitted without having a question asked them and we can truly averre that we examine none but such as well may be suspected of incompetent knowledge so that here is no need of dispute between us Secondly That of omitting altogether the use of the Sacrament must have no place in the question neither for our practice and judgements oppose it Thirdly About convening from diverse Parishes this will but confound the discourse if mixed with it For 1. Most of those admitted were taken in not without their proper Paster 2. Such as were admitted of other Congregations are persons justly offended with the grossenesse of their administrations at home where no separation at all is made nor any cherishing of desires that way The lawfulnesse of this we shall assert in another place As the Question is stated there are so many things laid together as would make plaustraria argumenta tedious Syllogismes and so beget confusion in the dispute The state of the present difference may be better expressed in this The question stated or the like manner that is Whether in the reforming of a long corrupted Church it be necessary that all the Members thereof do submit to some examination or trial of their knowledge before they be admitted unto the Lords Table This Question we fear not to maintain in the Affirmative Here we suppose corruption in our Churches and therefore with men well satisfied with their present frame and temper not looking on them as under any such disorder as we suppose with such we desire not much to dispute We can accept little of reason or truth from men of that minde Lastly It seemes to us that this Paragraph agrees not with it selfe for it opposes examination as precedaneous to this ordinance and yet yields it in some cases to be practised Can the paper allow the keeping back of some yea of ignorant as well as scandalous and yet absolutely oppose examination as previous without which ignorance cannot be well known Promiscuous administring must either stand or fall If stand then no reformation can be rationally hoped for And if it fall let us be taught how the admission of all sorts formerly practised can be redressed without examination or some equivalent course At present we shall bend our selves to maintaine the necessity of examination unto the right use of the Lords Supper in our Congregations and that such as refuse to submit thereunto are deservedly excluded When we say examination should be previous as the Author speaks or a necessary Antecedent we understand not a Physical Antecedent as if it were essential to this duty or Antecedent suâ naturâ for then we should examine as often as we admit which is not done Self-examination is a necessary Antecedent at all times and Ministerial at some times an Antecedent it is non physicè sed moraliter ex hypothesi that is upon a supposition of a general corruption in our Churches It is morally required as necessary to the exclusion of the unworthy according to the minde of Christ We shall make this as strong as we can when we have once answered the Arguments by which it is opposed which is our next task The fourth Section of the Paper IT is St. Basils conclusion extracted from the exordiums of Moses The fourth Section of the Paper and St. John in the beginning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to begin at the beginning In quavis institutione quod primum est principium praecipium Christ Jesus when he first instituted this Sacrament made no previous examination of his Disciples before he administred to them He shewed them the nature use and end thereof he washed their feet An embleme of that preparative cleansing by faith and repentance purifying of the affections for
is another beaten Objection from 1 Cor. 11.28 This hath two supporters 1. That it is the very Canon for the Sacrament 2. The fulnesse of the Scripture Answ We answer There is a twofold fulness of the Scripture In its parts and in the whole There is a fulnesse in every part in every phrase and sentence The smallest filing of this wedge is pure gold Mountaines of matter hang upon the smallest syllable as the Jewes use to speak so in the whole The whole is a full rule of faith Now so far we agree but that all of any matter is contained in any one place which is here supposed will be hard to prove We are not wanting to the due respect of Scripture while we hold the whole to be a most compleat rule of faith and manners That which is wanting in one place is supplied in another It hath been the ill hap if I may so speak of all the Arguments hitherto alleadged to dash upon that Rock ab authoritate Scripturae negativè which makes them all deficient in their authority while the Scripture stands for a firme and full rule to all the godly That the Apostle doth purposely handle the Doctrine of the Sacrament in that place we freely grant but that nothing can be necessary about the practice of it which is not there exprest we see no reason to yield We are sure there is that elsewhere which is not there and we hope all is necessary that is revealed For redundancy is a blemish the word is as free of as it is of defect Besides reasons may be given why no mention there and then of any preparatory work by the tryall of others 1. Because those spoken unto namely the Corinthians were before and newly admitted into Church-fellowship by profession of their faith and therefore needed not to be called to this again Whereas ours are borne in a Church where hath been a long neglect of true Discipline and where an unfitnesse in many is confessed by all that are ingenuous 2. The Apostle in this Scripture eyes Christs performance with his Disciples where was no need of this examination they being all formerly joyned to Christ and known of him You may finde learned Zanchy the Protestant Schoolman as he is deservedly stiled making and in some part resellng your objection so farre as that this Precept doth not deny the inspection of others If none of these were of weight why may not the examination of Pastors and Church-Officers well stand with that of a mans self These being not contrary but subordinate the Precept is not exclusive It is not Let a man examine himself only Small hopes of that mans self-examining who cannot bear the friendly tryal of his Minister It is meant as Zanchy well of secret sins we may adde and of sincerity of graces which men cannot see in others But our examination is for the satisfaction and honour of the Church and is of that which may be known and judged by others Mens own is for the reformation and comfort of their own consciences We believe that those Ministers that hold it necessary as the case now stands with our Congregations to examine others are yet little behinde their Opponents in earnest pressing upon mens consciences the examination of themselves charging such as they deal with not to rest on the trial and approbation of others but to approve themselves to God in the searching and judging of themselves Lastly because the Scripture stands for such a fulnesse in that single Scripture as to leave out no one necessary thing Let us aske whether a godly Communicant be bound to no other duty besides what is there particularly exprest We hope prayer at least and sundry other duties which are not mentioned may yet be regarded and practised and have their warrant elsewhere Some Fathers and others do glosse these words as is said in the Paper but not in that sense Their minde was and so is ours that men should not busie themselves about others neglecting their own condition nor rest upon other mens opinions of them without discerning a difference from themselves formerly and from others at present Chrysostome speaks well when rightly taken for private examination should be in a secret place where the soul may freely have communion with God but that which is for reformation and satisfaction of the Church should neverthelesse be with witnesses If Clemens Alexandrinue counted every mans conscience his best director we hope he meant this of consciencious men not of men void of true conscience which is the condition of all such as we willingly keep off Pareus in verba id est 1 Cor. 11.28 in parte altera p. 563. Pareus is one brought in to side with the Fathers unto him we are contented to hearken We have sought the words alledged and finde him thus speaking Non dicit Apostolus Sacerdoter probent c. that is The Apostle doth not say Let the Priests examine or try the Communicants but Let every one examine himself to shew the Reader what an unison this is We must freely point at a great mistake and that in three points 1. Pareus speaks this of Popish Priests 2. Of Auricular confession 3. In the following words he is ours justifying what he is alledged against Examina publica vel privata that is Examina publica veprivata minimè improbamus sed requirimus publick or private examinations of Communicants we by no means condemne but require So that however he grants the examination there commanded to be especially of a mans self which we freely assent unto yet he is not against that which we contend for It is here and elsewhere hinted that our examination is risen out of the ashes of Auricular confession but alas the difference between these is easily shewed and the harshnesse of the comparison is as evident 1. Examination defended is sometime before the whole society and never so private as is suggested but always before two or three witnesses at the least 2. Auricular confession is constantly and continually renewed so often as the Ordinance is made use of this is never but once 3. Ratione subjecti they are as wide as a Minister of the Gospel and a Frier or Jesuite It is not for want of ignorance ill will to the truth that examination by Church Officers to finde out mens fitness for visible communion is counted by many a point of Popery but enough of this Shortly he that builds upon the alledged Text that no others have to do with mens fitnesse to the Sacrament because a private self-examination about the sincerity of their graces to ground a judgement of faith upon is commended or that it is against charity to suspend any man that professeth himself prepared he that layes this upon the Text layes more upon it then it will bear and which the Ancients and Moderne approved Authors will not own as we hope more fully to prove anon The sixth Section of the
done and all serious people may with no great paines embrace this priviledge frequently and purely they the generality scruple that which hath no sinne in it namely the going out of their Parishes a circumstance which defiles not the action The true administring of censures the earth cannot bear it The thiefe endureth to hear of hemp as well as unruly lustfull men to be shackled in the fear of being excommunicate Mr. Paul Baine on the Ephesians p. 293. so much as in appearance while we have professed as they know and are still resolved to return to our places as to this Ordinance too as soon as a competent number shall appear fit and willing to carry on so great a work Some yeares since and before we pitched at Pyworthy this our intendment was spoken of in the Pulpit and the people desired to discover their affection to the work but not a man in some places appeared Some through worldly fear doubting State-changes and revolutions others we fear for worse reasons and a few as we believe wanting zeal and boldnesse to go before others in the matters of God Upon this there being a Church form'd in one of our Congregations according to the rule of the Word in the choice of a Pastor Officers and Members other Ministers and people are joyned to this society for which we blesse God and in which we are likely to walk till we can see truth or reason against us which yet is not shewen us But lo what a dust doth this raise what rumours fill the Countrey as if some strange thing had happened how are we become our peoples enemies and grievous burthens we complaine not of uncivil disturbances we have found none but of hard thoughts and untempered words unto which that of the Historian concerning Germanicus may be applied * Tacitus He was hated saith he and maligned the more violently because unjustly Instead of six hundred necks in one man as one saith to submit to the Discipline of the Gospel we finde a thousand mouthes opened by one against it when we observe the disorder of mens spirits and their unthankfulnesse the * Joshua chap. 22. And for our much desired Discipline and holy order was there ever a people under beaven who called themselves reformers that opposed it mere desperately and that viâ—ified it and railed against it more scurrilously as if it were but a device of ambition Presbyters that traiteronsly sought domination over their superiours and not the law and order established by Christ as if these men had never read Scriptures or will tread in the dirt the lawes of Christ which must judge them Mr. Baxter his Saints everlasting Rest p. 296. 2d. part Divine history brings to our mindes that passion which was once stirred up in the other tribes against the two tribes and halfe when they supposed a schisme to be hatching yea broken forth they censure deeply and prepare cruelly but the issue was peace at the last the like approbation and blessing we hope for when a good understanding is begot In the mean time better is dissension for Piety then corrupt communion As to them that traduce and revile us did they know how sweet God makes their gall to our tastes they would soon grow weary of their reproaches out of very envy Let no good soul faint for men but eye God whose Word must be our Sunne and shield whatever we suffer in our estates names and quiet we shall have him a faithfull debtour and seasonable pay-master SECT 24. Wherein of this Why we separate not in all Ordinances § 24 It is because we are for Surgery not for Butchery Physicians seek all meanes to cure before they cut off but a member should not we before we cut down a Church Here we must answer them that condemne us for coming short as others do for going too farre and doing too much Camero praelect de Escles p. 402. The learned distinguish of a twofold separation namely positive and negative The first we condemne unlesse upon weighty and just grounds The second we are acting in namely making a separation in our Congregations not separating from our Churches but from some corruptions in them in order unto Reformation So did our Saviour he lived in unity with the Jewish Church in necessary Ordinances but yet separated from it in regard of corruptions in some things as in the washings Mr. Hildersham on Joh. p. 167. and mis-observation of the Passeover namely on a wrong time Churches are to be made new as Christians are by restoring that which was lost We are not so strong Mr. Cotton against Williams p. 117 118 119. in the 5. part as they seem to be who renounce their Ministery and Congregations as nullities It is no small matter to destroy Churches and to scatter flocks It hath been matter of repentance unto some the seducing of men from hearing in Parish-Churches and teaching them to account their Ministery a false Ministery and our professors no visible Saints It is supposed by us that some at least of our Congregations are sound in their essentials and so capable of Reformation these we would cure not destroy We are afraid of schisme as of a great sinne and work of the flesh We professe before God Angels and men that our consciences tremble at the destruction and confusion of true Churches in the lowest capacity we may not as we conceive safely forsake Assemblies which God hath not forsaken but is present with in the Word and Doctrine of salvation Rigid and absolute separation carries contempt with it and rather hinders then furthers the amendment of evil men The rigid separatist hath seldome been steady or rested till all instituted worship and morall lawes of God are separated from It is the saying of acute Baxter Commonly the truest opinion lies in the midst But more particularly 1. We separate not as to the Word and prayer because a mixture is allowed here not only in the judgement of the godly learned as before but by the example of the Word and true reason all sorts have been admitted to both these and necessarily must being the ordinary means of begetting faith Christ taught the multitude The Apostles sent to preach unto the world The godly have prayed in the presence of unbelievers He gave thanks which is prayer in the presence of them all namely passengers in his ship Act. 27.35 Elisha prayed in the presence of Gehazi Dr. Gouge in his whole armour p. 216. as is collected by some of note from 2 King 4.33 We may pray for wicked men which is not denied then why not in their presence or with them To pray for is more then to pray with their presence at the duty can be no sinne while 't is that they are commanded to do though at present their own evils make them unable to do as they should Peter bids Simon Magus to pray Act. 8.22 and yet he saw him in the gall of
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 quà m 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
and they sinne as much or more in not doing as in doing But to receive the Sacrament this is a duty of men not as creatures but as beleevers And he that is judg'd unfit by his Minister or the Church doth not sinne in staying away To your Grammatical conceit which here followes I returne you this Why do you not as well question Lily as to his Grammar method as Independents and Presbyterians for their practice as to Ordinances Being a Scholar you know the Grammar would not be perfect without a Quae genus No more will our Churches if there be a Syntax no noting Anomala's The ignorant and scandalous are Heteroclites to the Churches communion or Syntax And to your question the Presbyterians will tell you that a child by a remote right of his Parents may have a just claime to a Church-priviledge The Lepers had a right to their houses when they were thrust out of them Such as are of a Church may make themselves incapable of some Church-enjoyment and yet prefer their children So do suspended and excommunicated persons Infants of Church-members whether de jure or de facto excommunicate or whether growing mad and so excluded these infants I say are borne in that Church whose censure their Parents beare Now Sir that is such a stitching such a Presbyterians seame as your knife is for ought I see too dull to rip So farre is this from truth which you say that in yielding the one they have granted the other Reas 6 Reas 6. This is made up of many particulars 1. I do saith he but my duty Answ When you prove it your duty to do as you teach I shall then beleeve you 2. You have no power to turne away any Answ Yes as a steward of the mysteries of the Gospel you have a power to preserve the dignity of this Ordinance and to keep off all visible unworthy ones 3. I hope the best of all Answ So it seemes of the most prophane drunkards and swearers but is not your hope faithlesse and your charity blind and irrationall 4. I know God can turne the worst Answ But his absolute power must not be eyed in such cases but his revealed will 5. I endeavour my utmost that all may come prepared Answ This is good and charitable that your endeavour extends to all but when you do or may know by constant experience of too many that they are unprepared is not this branch of your reason vaine Your duty is to endeavour to fit all but Sir this is not all but only a part of your duty It is your duty to advance holinesse and order in the Churches of Christ to preserve the dignity and purity of his Ordinances to provide for the comfort of his people in the use of them This you do not 6. I humbly confesse the sinnes of all Answ Because God in mercy heard Hezekiah and removed upon his prayer a judgment inflicted for unworthy coming to a typical Ordinance therefore he concludes his innocency from doing a like but stay Sir in this you are unlike Hezekiah he did this once when upon an extraordinary occasion the people came from far and could not well observe the legall rites but you it seemes make this a common practice You know beforehand what people will come that the scandalous ones of your flock will come and you think to preserve your soul from the guilt of their sinnes by confessing their unworthinesse Pray for those that come the best need it but think not that your praying will be an antidote to you and others if you knowingly admit the unworthy 7. Lastly I venture the issue on God Answ It is good to be sure keeping to our rule and not to venture too far To venture without the Word is to presume which is evill as you know It is good to walk by a rule for then if we venture 't is in a good bottome Gods Ordinances I acknowledge will be a sweet savour to him whatever be the effects of them upon others But while his Ordinances are sweet our actings may be soure and when they are so we must look one day to heare of it Finally he hints at some other pressing consideracions from the command and good of coming and from the evill of omitting this Ordinance Answ What is here behinde in the bottom we 'll meet with in the other part of the book Ordinances are meanes this is true but yet all Ordinances are not alike as hath been shewen If a soul want grace there are proper means of conversion and begetting grace to which he must apply himself some Ordinances as this are both meanes and pledges of grace already given The Ordinances are baths but are baths common to them that have the plague I hope not though they are open to all or most other diseases Some Records tell us that John would not come into the bath because Cerinthus was there In his upshot he makes a weak flourish with the Parable Mat. 22. and instead of scrupling the unworthy coming of the worst men sentences them to be worst of all that come not I think him a wretch who despises and altogether neglects this Ordinance but he that forbears for a time either as scrupling his owne fitnesse or as offended with the undue manner of administring where he should partake I am far from thinking such a one more unworthy then a presumptuous intruder Such as are in a capacity and come not these deal unworthy indeed As to your trouble about neglect of administring and coming Why take you such a large stride stepping from one extream into another whereas the truth and your duty lies between both You need not neglect administring that is another extream to admitting all I wish you would avoid them both If you will not be perswaded to this but still practise your free admission who will promise you that none shall presume I think very many have already presum'd upon your book to come unworthily and many more while you maintaine this freenesse are like to do so Let this stick another while on your thoughts and then perchance instead of calling in of all you may see cause to call in much of what you have publisht in this book FINIS