Aarons Rod Blossoming, Book 3 · Chapter 18

Aarons Rod Blossoming · Book 3 · Chapter 18

p. 572CHAP. XVIII. A Discovery of the instability and loosenesse of Mr. Prynn his Principles, even to the contradicting of himself in twelve particulars.

I Shall not need to insist upon his tenth point of difference Vindic. pag. 49. nor upon his four following Quaerees and Conclusion, in all which there is no new material point, but a repetition of divers particulars spoken to and debated else-where. As touching that hint of a new Argument pag. 56. Consider the Parabl… of the mariage of the Kings son, where the King sent forth his servants to invite guests to the wedding Supper, who gathered together ALL they found, both BAD and good, that the wedding might be furnished with guests. Matth. 22. 1. to 11. I answer, 1. Some understand here by the bad vers. 10. those who had formerly (before they were called and brought home by the Gospel) been the worst and most vicious among the Heathens, so that the words both bad and good make not a distinction of two sorts of Christians or Church-members, but of two sorts of Heathens not yet called, some of them were good, some of them bad comparitively, that is, some of them much better then others, some of them much worse. So Grotius, and long before him Hierome and Theophylact upon the place. 2. Others (as Bucerus, p. 573Tossanus, Cartwright, ooIn Matth. 22. Neque enim apertos ac palam malos, Apostoli aut ulli sancti Evangelii praecones congregare, & Ecclesiae communioni per Sacramenta aggregare potuerunt aut congregarunt, quod tales a communione Ecclesiae tanquam pestes illius sint arcendi, sed congregarunt opertos ac…ectos, quos quia sub ovina pelle sunt lupi & sub externa fidei & vitae …bristianae specie, internam fraudem ac impietatem tegunt (atque ita vere bonis exterius pares, imo interdum superiores apparent) idcirco ab Apostolis aliisque Evangelii praeconibus dignosci non potuerunt. &c.Matt 22Gomarus) understand by the bad, close Hypocrites who appear good so far as the Ministers and Officers of the Church are able to judge of them. These by a Synecdoche of the Genus for the Species may be understood by the bad. And so the Text will not comprehend scandalous and known prophane persons. That Synecdoche generis, is often used in Scripture, is proved by Sal. Glassius Philolog. sacrae lib. 5. Tract. 1. Cap. 14.

3. I throw back an Argument from the same Parable against himself, for the King sheweth his servants that he will have unworthy persons kept back from the marriage feast, vers. 8. Then saith he to his servants, the Wedding is ready, but they which were bidden were not worthy, Luk. 14. 24. For I say unto unto you, that none of those men which were bidden shall tast of my Supper. The King makes it also known that he alloweth none to come in to this Mariage Feast, except such onelyonly as have the Wedding garment (or as the Syriak Wedding garments) upon them. All which is inconsistent with Mr. Prynns principles concerning the admission of known scandalous unworthy persons to the Sacrament, as to a converting Ordinance.

4. And if all must be brought in or let in to the Lords Supper, both bad and good promiseuously and without distinction, then it should follow that the Ordinances of Parliament concerning the suspension of all sorts of scandalous persons from the Sacrament are contrary to the Will of Christ: And that Mr. Prynn himself in yeelding …ag. 50. and else-where, that scandalous impenitent obstinate persons ought to be not onelyonly suspended but excommunicated, doth yeeld what his Argument concludes to be unlawful. And so I come to that which I have here proposed, viz. the instability and loosenesse of Mr. Prynns principles in this controversie.

By comparing divers passages together, I find that he doth professe and pretend to yeeld the Question, which yet he doth not yeeld really and indeed.

p. 574First, It is to be observed that he deserteth Erastus and that party in the point of Excommunication. For in the vindication of his four Questions pag. 2. he readily yeeldeth that grosse notorious scandalous obstinate sinners, who presumptuously persevere in their iniquities, after private and publike admonitions, without remorse of Conscience or AMENDMENT, may be justly excommunicated from the Church, the society of the faithful, and all publike Ordinances, after due proof and legal conviction of their scandalous lives: and that 1. Cor. 5. 13. warrants thus much. The Antidote animadverted by P. in the first page yeeldeth that excommunication is an Ordinance of God. And indeed 1 Cor. 5. 13. doth not onelyonly warrant excommunication as lawful, but injoyn and command it as necessary; for the Apostles words are praeceptive and peremptory: Therefore put away from among your selves that wicked person. The thing was not indifferent, but necessary and such as could not without sin be omitted. However Mr. Prynn his asserting from that place that it may be, is a deserting of the Erastian party.

2. In the 50. page of his vindication he professeth that his Antagonists do contend for that which he granteth them with advantage. They would have scandalous sinners suspended from the Sacrament. He will have them not onelyonly suspended from the Sacrament, but excommunicated from all other publike Ordinances.

3. He confesseth ibid. that in some cases a person not excommunicated may be suspended from the Sacrament.

But whatever his Concessions may seem to be, they are really as good as nothing. For 1. He will have none to be suspended from the Sacrament except such as are ripe for excommunication, and against whom the sentence of excommunication is ready to be pronounced as persons incorrigible. 2. He admitteth no suspension from the Sacrament till after several solemn previous publike admonitions, reprehensions, rebukes contemned or neglected. See both these pag. 50. Whence you see that with Mr. Prynns consent all the votes of Parliament concerning several causes of suspension from the Lords Table, shall be of no use to Presbyteries, until after a long processe of time, and after many previous publike admonitions, So that if one in the Congregation p. 575commit a notorious incest or murther a day or two, or a week before the celebration of the Sacrament, and the thing be undeniably certified and proved before the Eldership, yet the Eldership cannot suspend such an abominable scandalous sinner from the Sacrament, hac vice: but must first go through all those preparatory steps which are necessary and requisite before excommunication.

Well: but after all those publike previous admonitions, shall the sentence of excommunication follow? Nay, here also he will have Presbyteries to go through a very narrow lane: for in the same place he thus describeth the persons whom he would have to be excommunicated; They are scandalous, obstinate, peremptory, incorrigible, notorious sinners, who desperately and professedly persevere in their grosse scandalous sins, &c. But I beseech you, what if they persevere in their grosse scandalous sins neither desperately nor professedly? Must they not then be excommunicate? Shall not the offender be cast out of the Church after clear proof of the offence, and several previous publike admonitions contemned or neglected? Must we wait till the adulterer professe that he will persevere in his adultery; and till the blasphemer professe that he will persevere in his blasphemy? Nay further, What if the offender do neither … nor actually persevere in his grosse scandalous sin? Put case he that hath blasphemed once do not blaspheme the second time: and that he who grossely and scandalously prophaned the Lords day, did it but once, and hath not done it again since he was reproved. Must this hinder the sentence of excommunication, when that one grosse scandal is not confessed, nor any signe of repentance appearing in the offender?

Moreover whereas Mr. Prynn in his fourth Quare, and in several places of his Vindication seemeth to allow none to be admitted to the Lords Table except such as professe sincere repentance for sins past, and promise newnesse of life for time to come. If we expound his meaning by his own expressions in other places, that which he granteth bordereth upon nothing: for pag. 13. speaking of scandalous sinners their admission to the Sacrament, if they professe sincere repentance for their sins past, and reformation of their lives for time to come, he addeth, p. 576as all do at least in their general confessions before the Sacrament, if not in their private meditations, prayers, &c. and a little after he saith, that all who come to receive, do alwaies make a general and joynt confession of their sins before God and the Congregation &c. And then he addeth pag. 14. Yea I dare presume, there is no receiver so desperate, that dares professe when he comes to receive, he is not heartily sorry for his sins past, but resolves to persevere impenitently in them for the future, though afterward he relapse into them, as the best Saints do to their old infirmities &c. I know the best Saints have their sinful infirmities, but whether the BEST do relapse to their OLD infirmities may be a Question. And however he doth open a wide door for receiving to the Sacrament all scandalous sinners not excommunicated, if they do but tacitely joyn in the general Confession of sins made by the whole Church, or do not contradict those general Confessions, and professe impenitency and persevering in wickednesse, though in the mean time there be manifest real symptomes of impenitency, and no confession made of that particular sin which hath given publike scandal. Wherefore I say plainly with the Professors of Leyden, Synops. Pur. Theol. Disp. 48. Thes. 35. The administration of this censure of suspension from the Lords Table hath place in these two different cases, either when one that is called a Brother hath given some hainous scandal of life or Doctrine, who after admonition doth indeed by word of mouth professe repentance, but yet doth not sh…w the fruits meet for repentance, that so the scandal might be taken away from the Church: or when he doth not so much as in words promise or professe repentance, &c. Martin Bucer hath a notable speech to this purpose de Regno Christi, lib. 1. Cap. 9. To hold it enough that one do professe by Word onelyonly repentance of sins, and say that he is sorry for his sins, and that he will amend his life, the necessarie signes and works of Repentance not being joyned with such profession, It is the part of Antichrists priests, not of Christs.

In the next place it is to be taken notice of, how palpably and grossely Mr. Prynn contradicteth himself in divers particulars: Which being observed, may peradventure make himself more attentive in writing, and others more attentive in reading such subitane lucubrations. The particulars are these which follow.

p. 585I shall now close with four Counter-Quaeries to Mr. Prynne.

1. Since diu deliberandum quod semel statuendum, which is a received maxime, approved by prudent men, and God himself, as his Epistle to the Reader saith; whether was it well done to publish his subitane lucubrations (as himself in that preface calls them) and upon so short deliberation to ingage in this publike and litigious manner against the desires of the Reverend and Learned Assembly, especially in a businesse wherein it is well known the hearts of godly people do generally go along with them?

2. Whether Mr. Prynus language be not very much changed from what it was in the Prelats times: seeing Vindic. pag. 7. he hath these words, our opposites generally grant, &c. citing onelyonly Cartwright? And are the old non Conformists of blessed memory, now Opposites? Where are we? I confesse as he now stands affected, he is opposite to the old non-Conformists, and they to him. For instance. Mr. Hildersham Lect. 5. on Psal. 51. holdeth that all open and scandalous sinners should do open and publike repentance, and acknowledge their scandalous sins in the Congregation, otherwise to be kept back from the holy Communion. And while Mr. Prynn pleadeth that Matth. 18. 15, 16, 17. is not meant of a Presbyterie or of any Church-censure, he manifestly dissenteth from the non-Conformist, and joyneth issue with Bpp. Bilson de gubern. Eccl. c. 4. and Sutlivius de Presbyterio cap. 9. pleading for Prelacy against Presbyterie.

3. Seeing the businesse of excommunication and sequestration from the Sacrament, now in publike agitation, is a matter of great moment, much difficulty, and very circumspectly to be handled, established, to prevent pro…anation and scandal on the one hand; and arbitrary, tyrannical, papal domineering power over the Consciences, the spiritual priviledges of Christians, on the other. (These are his own words in the preface of his Quaeries) whether hath he gone in an even path to avoid both these evills? Or whether hath he not declined to the left hand, while he shunned the error of the right hand! Whether hath he p. 586not so gone about to cure the heat of the liver,▪ as to leave a cold and phlegmatick stomack uncured? And whether doth he not trespasse against that rule of his owne last cited, when he adviseth this as the best and onelyonly way to suppresse all kind of sins, and to reform and purge the Churches of this Kingdom, that the sword of excommunication and suspension be not drawn, but onelyonly the sword of the spirit, and the sword of the Magistrate? Vindic. pag. 57. Finally, Whether in this Kingdom there be more cause to fear and apprehend an arbitrary, tyrannical, papal domineering power over the Consciences of Christians, (where Church discipline is to be so bounded by authority of Parliament, that it be not promiscuously put in the hands of all, but of such against whom there shall be no just exception found, yea are or shall be chosen by the Congregations themselves, who have also lately abjured by a solemn Covenant, the Popish and Pre…atical Government?) Or whether we ought not to be more afraid and apprehensive that the Ordinances of Christ shall hardly be kept from pollution, and the Churches hardly purged from scandals, there being many thousands both grossely ignorant, and grossely scandalous?

4. I desire it may be (upon a review) seriously considered, how little truth, wisdom, or charity there is in that suggestion of Mr, Prynn, pag. 57. that the lives of the generality of the people are more strict, pious, lesse scandalous and licentious in our English Congregations▪ where there hath been powerful preaching, without the practice of Excommunication or suspension from the Sacrament, then in the Reformed Churches of France, Germany, Denmark, or Scotland, for which I appeal to all Travellers, &c. I confesse it is a matter of great humiliation to the servants of Christ, that there is occasion to exercise Church discipline and censures in the Reformed Churches: yet this is no other then what was the condition of the Apostolique Churches. 2 Cor. 12. 21. I fear saith the Apostle l…st when I come again, my God will humble me among you, and that I shall bewail many which have sinned already, and have not repented of the uncleannesse, and fornication, and lasciviousnesse which they have committed. And this is not the onelyonly Testimony concerning scandals and disorderly walking in those primitive Churches. But as for those who are so rigid in their p. 587censures against the government of the Reformed Churches, I answer to them as Hierome did of the Montanists. They are rigid, Rigidi autem sunt, non qu… & ipsi pejora non peccent: sed hoc inter nos & illos interest, quod illi erubescunt confiteri peccata, quasi justi: nos dum poenitentiam agimus, facilius veniam promer…mur.not to the end that themselves also might not commit worse sins; but this difference there is between them and us, that they are ashamed to confesse their sins, as if they were righteous: We while we repent, do the more easily obtain mercy. Mr. Prynn and others of his profession are not very willing that such an Ecclesiastical discipline be established in England, as is received and setled in Scotland and other Reformed Churches. But if once the like sinsearching, sin-discovering, and sin-censuring discipline were received and duely executed in England, then (and not till then) such comparisons may (if at all they must) be made, between the lives of the generality of the people in England, with those in other Reformed Churches, which of them is more or lesse licentious and scandalous.

A Testimony of Mr. Foxe the Author of the Book of Martyrs, taken out of a treatise of his printed at London, 1551. entituled De Censura Ecclesiastica Interpellatio J. Foxi, the eighth Chapter of which Treatise is here translated out of Latin into English. What the are chief obstacles hindering Excommunication?

THat the thought and care of excommunication hath now so far waxed cold almost in all the Churches, is to be ascribed (as appeareth) unto three sorts of men. The first is of those whose minds the wealth of this world and high advancement of dignity do so lift up, that they are ashamed to submit the neck to the obedience of Christ. What (say these) shall that poor fellow lay a yoke on me? What, should I be subject to this naughty and rude Pastor? But let go, good Sir▪ your vain swelling empty words; how rude soever he be, yet if he be your Pastor, you must needs be a sheep of the flock, whom if he doth rightly instruct, so much the more dutifully you must submit. But if otherwise, it is the fault of the man, not of the Ministry; To those at least yeeld thy self to be ruled, whom thou knowest to p. 588be more learned. But go to, thou which canst not suffer a man to be thy Pastor, to whom then wilt thou submit thy self? unto Christ himself (thou sayest:) very well forsooth. This then is of such importance, that Christ for thy cause must again leave the heavens, or by his Angels or Arch-Angels feed and govern thee, whom these mean men the Pastors do not satisfie: But what if it so pleased the Lord by these mean Pastors, as thou callest them, to cast down and conf…und all the highest statelynesse and pride of this World, even as of old by a few and comtemptible Fishers he subdued not onelyonly the high and conceited opinion of Philosophers, but even the Scepters of Kings also? Now what will thy boasting magnificence say? But hear what Christ himself saith of them, whom thou from thy high loftinesse look…st down upon as unworthy. He that despiseth you despiseth me (saith he.) And moreover who so despiseth Christ, despiseth him from whom he is sent, and who said unto him, Thou art my Son, this day have I begotten thee: Ask of me and I will give thee the Heathen for thine inheritance, and the utmost ends of the earth for thy possission: Thou shalt rule them with a rod of yron, and break them in pe…ces like a p…tters vessel. Wherefore seeing thou dost acknowledge so great a Lord, so many wayes above all Maiesty whatsoever can be named; let it not be grievous to thee (my brother whosoever thou art, or with how great power soever thou art highly advanced) laying aside thy high looks and pride, to be humbled under his mighty hand; And do not think it a light matter (whereas thou entertainest with so great applause and honourable respect an earthly Kings Ambassadors) that thou shouldest disdain the Ambassadors of him, who alone hath power over all Kings and Lords. If thou yeeldest unto a mortal Physitian thy wounds to be handled, yea to be cut also, and to be burned and seared (if need be) how commeth it, that thou canst lesse endure the same thing also in the curing of the diseases of the soul from the spiritual Physitian, especially seeing in so many respects better is the health of the soul then of the body? Nor do thou so account any whit in this regard to be impared of thy honour, if unto thy Bishop or Pastor, yea rather herein to Christ thou be subjected. Yea contrariwise, so account as the thing is indeed, that there is no true glory but in Christ and in his sheepfolds; p. 589that none do more prosperously reigne, then they which every way do serve him, without whom as there is no glory, so is there no safety and salvation. Neither let it seem disgraceful to thee, what so many ages ago the most high Monarchs of the world and most potent Emperors have done before thee: amongst whom Philip, as he was the first of all the Emperors who was made a Christian; so I meet with no other more famous example, and more worthy of all mens imitation. He willing to be present at the solemn Assemblies of the Church on Easter, and to communicate of the Sacrament▪ when as yet he was judged not worthy of admission; It is reported that Fabian the Bishop withstood him, neither did receive him before he confessed his sins, and stood among the Penitentiaries. What would those our proud gyants, fighters against God do here, if they had stood in the like condition and high place? But this no lesse mild then most mighty Emperor was nothing ashamed (forgetting in the mean while his Imperial Majesty) of his own accord to submit himself to the obedience of his Pastor, undergoing every thing whatsoever in the Name of Christ was imposed upon him. O truly noble Emperor, and no lesse worthy Bishop! But these examples in both are too rare amongst us this day.

Another▪ sort is of those which would be Christians but in name and title onelyonly, they promise an honest enough shew of Christian profession; they dispute both learnedly, and every where with grea… endeavour, of Christ; they carry about in their hands the Gospel; they frequent sacred Sermons; have cast off all superstition; they feed with the perfect; they marry, eat, and are clothed, so as they hold no difference either of times or of places. Finally, Whatsoever is pleasing in Christ they take and stiffely hold. But if ye look into their life, they are Epicures, Wasters, Ravenous, Covetous, Sons of Belial; Not Christs servants, but slaves of their belly; who according to the Satyrist, think vertue to be but words, as the wood to be but trees. And of these there is a great store every where, who seeing onelyonly for their belly they follow Christ, they leave nothing undevised and uninterprised to hinder Excommunication, that so they may the more freely satisfie and serve their own lusts. So p. 590the Covetous man feareth that his Covetousnesse be called in question, which he will not forsake. The Adulterer, he that buyeth or selleth men into slavery, the dycer, the whoremonger, the drunkard would rather his intemperance to be concealed. So the Robber, the Murderer, the Incendiary is afraid to be laid open or made known. So he that delighteth to be fatted and enriched with the dammages of the Common▪ wealth, is unwilling to have any bridle to curb and restrain him: The Cheater that with false wares beguileth the people; the seller that with unjust gain outeth counterfeit wares; the deceiver who cozeneth and circumventeth his Neighbour. Last of all whosoever are thus affected that they savour or follow nothing but their belly, their ambition, and the purse, they do not willingly endure that their liberty of sinning should be stopped to them.

Moreover after these, others not much unlike them, come into the same account, which out of some places of Scripture perversely wrested, if they find out ought that may flatter their affections, hence forthwith do they promise a wicked liberty of sinning to themselves and others, whence follows a very great corruption of life, together with injury of the Scripture. While these men are not sufficiently shaken and stricken with the sence of their sin, and force the Scripture violently wrested to defend and maintain their perverse affections, from which Scripture it had been meet to seek all medicines of their vices. But little do these men in the mean while consider how dear it cost Christ, which they make so small account of. They do not mark and weigh how horrible a thing sin is before God, which no otherwise could be expiate and purged but by the death of his onelyonly begotten Son; which hath utterly rui…ated not whole Cities, but Kingdoms also and Monarchies.

Which things if these and all other Epicures did more diligently think of, it would come to passe I suppose, that neither the custome of sin would so much like them, and withall the matter it self would so far draw them, that more willingly they would have recourse unto these so many waies wholsom remedies of the Church, as unto the onelyonly medicine of mans life.

FINIS.

End of the text · George Gillespie, Aarons Rod Blossoming (1646)