Vindication of Four Serious Questions, Text (3 of 3)
Theſe diſtinctions premiſed, we may eaſily diſcover the falſity of the Antagoniſts ſurmiſe, That this ſacrament is no converting, but onelyonly a ſealing Ordinance; and that onelyonly to true beleevers, and worthy receivers, to whom alone it ſeals the pardon of ſinne, and promiſes of the Gospell; for proofe whereof, they produce neither reaſon nor Scripture, but their owne bare confident groundleſſe aſſertions, which I ſhall thus refute becauſe it is a very common dangerous error.
Firſt, our Antagoniſts unanimouſly grant, that the Sacrament belongs to all unſcandalous members of the viſible Church, capable of ſelf-examination, Lucas Oſiander Enchirid. Contr. cum Anabapt. cap. 6. Q…. 3. p. 126, 127.and not actually excommunicated, to cloſe Hypocrites, & morall carnal Chriſtians, not really regenerated, converted, yea to ſcandalous perſons unconvicted, whom they profeſſe no Miniſter hath any power to ſuſpend from the Sacrament, upon his owne particular private knowledge of their guilt. If then the Sacrament be onelyonly a ſealing or confirming ordinance of true grace, when and where it is already begun, then it were altogether impertinent and ineffectuall unto civill carnall Chriſtians; Therefore do ubtleſſe it is and was intended by Chriſt for a conv…rting Ordinance to all ſuch as theſe, to turne them from their evill wayes, and work ſaving grace within their hearts, ſince it can have no other proper primary effect in ſuch: Certainly God and Chriſt beſtow no Ordinances upon men in vaine; therefore their intentions in inſtituting this Supper even for ſuch viſible morall unregenerate Chriſtians, as well as reall Saints, muſt neceſſarily be for their converſion, not their confirmation and ſealingonely, in that ſenſe as they interpret it.
Secondly, all Ordinances of Chriſt that tend to edification, confirmation, or encreaſe of grace, are more or leſſe conducent to begin or beget grace, converting, as well as ſtrengthening Ordinances; the preaching, reading, hearing of the Word, which comfort, ſtrengthen and build up men in grace, doe likewiſe (by our Antagoniſts free confeſſions) convert and beget grace; why then ſhould not the Sacrament doe the like? …ince Gods ſpirit equally breathes and works in all his Ordinances, and may and doth regenerate and beget grace in mens ſouls, by what Ordinance he thinks beſt, working in and by every Ordinance, as well as by any: The rather, becauſe Chriſt instituted this Sacrament to be frequently received, when a… Baptiſme only is but once administred, for this very end, that thoſe who often fall into ſin through infirmity, may likewiſe by this ſupper often riſe againe, be refreſhed, comforted, and get ſtrength againſt their ſinnes and corruptious: And is it not then a converting as well as a co…firming Ordinance, fit for ſinners to reſort to? The Sacraments are by all Divines whatſoever, and the very Directory, page 52. ever enumerated among the MEANS OF GRACE and SALVATION; why then ſhould they not be meanes of converting and begetting grace, as well as ſtrengthning and conſirming it? as your ſelves affirme.See the Pract…ce of P…ety, p. 400. …o 480. and all others concerning the Sacrament and …ur pret…tio…s to receive it.
Thirdly, the very receiving of the Sacrament, even in unregenerate perſons, is for the moſt part accompanied with ſuch particulars, as are moſt effectual to convert & beget grace in mens hearts: As firſt, with a previous externall▪ ſerious examination of their own hearts and eſtates, between God & their owne conſciences, for which there are divers pious rules and directions publiſhed in printed books of devotion, which moſt Communicants ordinarily read and make uſe of before their reſort to the Lords Table. Secondly, a ſolemne ſearching out of all their open or ſecret ſinnes and corruptions, paſt or preſent, accompanied with a ſerious, particular, private confeſſion of them, a hearty contrition and humiliation for them, private prayers to God for pardon of, yea power and ſtrength againſt them; ſecret purpoſes, Vowes and reſolutions for ever to relinquiſh, war, ſtrive, fight againſt them, and avoid all occaſions which may enſnare them in them. Thirdly, ſundry pious, ſoulraviſhing meditations, both in regard of their ſinnes, Gods mercy and juſtice, Chriſts merits, death, paſſion, the end and uſe of the Sacraments, &c. which make deep temporary impreſſions on their hearts, ſpirits, and work an extraordinary change both in their reſolutions, minds, ſpirits, converſations for the preſent, and many times for the future. Fourthly, flexanimous exhortations; admonitions, comminations, directions, prayers by the Miniſters in the Congregation, before, in, & after this duty, which operate, penetrate more upon Sacrament-dayes, upon Communicants of all ſorts (as experience manifeſts) then at other ſeaſons. Now whether the receiving of this Sacrament, uſually accompanied, and ſet on upon mens ſpirits, with ſuch moſt effectuall powerfull, likely meanes of converſion, be not a moſt apt and proper Ordinance to regenerate, reclaime, convert ungodly, ſcandalous ſinners, and more likely to regenerate and change their hearts, lives, then the bare Word preached, or any other Ordinance, at leaſt wiſe more effectuall to convert and amend them, then any rigorous ſuſpenſions of them from the Sacrament, let every mans conſcience and experience judge.
Fourthly, all our Antagoniſts accord, that we have a more immediate intercourſe and communion with God and Chriſt in this Sacrament, then in any other Ordinance whatſoever, where in the outward elements we behold Chriſts death and paſſion viſibly repreſented to our eyes, and by them unto our hearts, and more lively, more particularly applyed, and the remiſſion of our ſins more ſenſibly ſealed to us then in any other Ordinance; from whence I thus infallibly conclude againſt theſe Oppoſites:
That Ordinance wherein we moſt immediatly converſe with God and Chriſt, and have more intimate viſible, ſenſible communion with them then in any other, is certainly the moſt powerfull and effectuall Ordinance of all othecs, to humble, regenerate, conve t, and beget true grace within us, and moſt probable converting Ordinance of all others; becauſe the manifeſtation, revelation and proximity of God and Chriſt to the ſoule, is that which doth moſt of all humble and convert it, as is evident by Job, chap. 38. to 41. compared with chap. 42. 1. to 7. Iſa. 6. 1. to 9. Luke 5. 7, 8, 9. Pſal. 148. 14. Iſa. 55. 6. Zeph. 3. 2. Hab. 10. 21. Eph. 2. 13. 17. James 4. 8.
But the Sacrament of the Lords Supper by our Antagoniſts own confeſſion is ſuch: Ergo, it is a converting, as well as a confirming Ordinance.
Fifthly, what is it that makes the Word it ſelfe a converting Ordinance? …s it not the particular revelation and application of the promiſes of the Goſpell, of Chriſts merits, death and paſſion to the ſoule, by Gods holy Spirit, not the meere outward voyce or ſound? 1 Cor. 1. 23, 24. chap. 2. 2. to 6. If ſo, as all muſt grant, then certainly this Sacrament, which by our Antagoniſts confeſſion, doh moſt particularly, fully, lively, effectually, and ſenſibly apply the promiſes, yea, the death, paſſion and merits of Chriſt unto every Communicants eyes, eares, heart and ſoule, far livelier then the Word preached doth, 1 Cor. 11. 14. to 30. Gal. 3. 2. muſt be a converting Ordinance, and not a meere conſirming ordinance, as they pretend.
Sixthly, all grant, that God doth as effectually teach, convert & work grace by the eye, as eare; For firſt, the very book of nature and contemplation of the creatures inſtruct us, that there is an inviſible God, & is enough to leav men without excuſe, and through Gods bleſſing ſufficient to raiſe up excellent meditations tending both to ſanctification and converſion, Pſal. 8. 3. to 9. Pſal. 19. 1, 2, 3. Pſ. 100. & 104. throughout, Job 31. to 42. Rom. 1. 28. to 25. Acts 17. 23. to 30. c. 14. 17. Secondly, all the externall Sacrifices of the old Law, together with the Sacraments of Circumciſion and the Paſſeover, did inſtruct and teach Gods people who participated of them, or were preſent at them, by the eye, and were both edifying and converting Ordinances, as well as confirming, as all doe and muſt acknowledge. Thirdly, the ſeverall Miracles of the Prophets under the Law, of Chriſt and his Apoſtles under the Gospell (which converted thouſands without preaching) did convert and regenerate men by the eye without the eare; the very ſight of the Miracles being the ground and cauſe of their converſion and beleeving, John 2. 11. 23. chap. 3. 2. chap. 4. 52, 53, 54. chap. 6. 2. 26. ch. 7. 31. chap. 16. 41. 4. chap. 12. 18. 19. chap. 11. 45, 47, 48. Acts 1. 12. to 17. chap. 6. 7, 8. chap. 8. 6. 13. chap. 15. 12. Acts 19. 11, 12. Matth. 15. 30, 31. Luke 5. 25, 26. 1 Kings 18. 38, 39. Exod. 18. 31. Fourthly, experience See Gen 9. 16. Job 42. 5, 6 Iſa. 6. 5. 1 John 1. 1, 3.and Scripture informe us, that the things we ſee with our eyes, doe more affect and beget deeper impreſſions in our hearts, then the things we heare, Lam. 3. 51. Hence is that ſpeech of our Saviour himſelfe, to thoſe who had the happineſſe to ſee his perſon; Bleſſed are your eyes, for they ſee, &c. Matth. 6. 16. Luk. 10. 23. Hence old Simeon, when he beheld our Saviour, was ſo raviſhed at the ſight, that he brake out into theſe patheticall expreſſions; Lord now letteſt th…n thy ſervant depart in peace, according to thy Word, for MINE EYES HAVE SEEN THY SALVATION, &c. Luke 2. 29, 30. Yea, Luke expreſly records, chap. 23. v. 46, 47, 48. that when the Centurian ſaw our Saviour on his Croſſe, giving up the Ghoſt, he glorified God ſaying, certainly this man was a righte…us man: And ALL THE PEOPLE that cane together TO THAT SIGHT, BEHOLDING THE THINGS that were done, ſ…ote their breasts and returned. If then all theſe viſible objects, Sacraments, Sacrifices, Types, Miracles, and the very beholding of Chriſts perſon, paſſion, without the Word, were the moſt effectuall meanes of working contrition, converſion, beliefe and faith in Chriſt in the ſpectators, by the eye; why ſhould not the viſible expreſſions of Chriſts crucified body, blood-ſhed, paſſion on the Croſſe, moſt lively preſented to our eyes and ſences in this Sacrament, even as if Chriſt himſelfe were againe actually crucified before our eyes, Gal. 3. 1. 1 Cor. 11. 25, 26. have the like effectuall converting, regenerating operation on our hearts and ſpirits, as well as theſe other viſible objects?
See Act. 2. 23. 37, 38. ch. 3. 13, 14, 19. Rev▪ 1. 5 …. Iſa. 5….Seventhly, all Divines accord, that the moſt humbling, melting, ſin-purging, mollifying, ſoul-changing meditation of all others that men can fix on, is the ſerious contemplation of Chriſts bitter death and paſſion on the Croſſe; that our particular ſinnes did wound, pierce, not onelyonly his hands, feet, ſide, but his very ſoule; that he was bruiſed for our iniquities, &c. And yet that ſuch is his ſuparlative goodneſſe, mercy, pity, that forgetting all theſe indignities▪ provocations, he heales us by thoſe his very wounds which we have made, and waſheth away our ſinnes in that very blood of his, which we have ſhed. No meditation comparable to this, to reclaime ah obſtinate ſinner, mollifie an adamantine heart, humble a proud ſpirit, reforme a ſinfull life, regenerate and convert a carnall heart. And is not this moſt paſſionately, lively, really and effectually repreſented to our eyes, hearts, in this very Sacrament, in a more powerfull prevailing manner then in the Word alone? And can any then deny it, to be as converting, yea a more humbling, regenerating, converting Ordinance then the Word, which is likewiſe commonly joyned with it? Doubtleſſe if this Sacrament be not a converting Ordinance in this regard, I know not any which can be ſo reputed.
Pſal. 1. 19 67. 71. 2 Chron. 33. 11, 12, 13. Iſa. 48 10. Hoſ. 5. 15.Eighthly, all accord, that our owne corporall externall (a) afflictions are many times without the Word, the meanes of our repentance and converſion unto God: and the Scripture is expreſſe they are ſo. If then our owne afflictions are, or may be a converting ordinance, then much more the Sacrament, wherein the afflictions of Chriſt himſelfe are ſo viſibly ſet forth before our eyes.
Ninthly, that Ordinance whoſe unworthy participation is a meanes of our ſpirituall obduration, muſt, by the rule of contraries, when worthily received, be the inſtrument of our mortification, converſion, ſalvation; But the unworthy receiving the Sacrament, is a meanes of our ſpirituall obduration and damnation, 1 Cor. 11. 27, 29. Therefore its worthy receiving muſt needs be an inſtrument of our humiliation, mollification, converſion and ſalvation.
Tenthly, the ſeverall ends and purpoſes for which this Sacrament was ordained, and of which it minds men when ever they receive it, prove it to be a See the Practice of Piety, p …15 to 435.ſweet regenerating and converting, as well as a confirming Ordinance. As firſt, the keeping of Chriſtians in perpetuall memory of Chriſts death and propiciatory ſacrifice on the croſſe, of purpoſe to convert and reconcile them unto God, 1 Cor. 11. 26, 27. Gal. 3. 1, Mat. 26. 28. Secondly, the ratification and ſealing of all the Promiſes & Covenants of Grace unto the receivers ſouls, 2 Cor. 1. 20. Thirdly, to be a pledge and ſymbole of that moſt neere and effectuall communion which Chriſtians have with Chriſt, and that ſpiritual union which they enjoy with him, 1 Cor. 10. 16. Epheſ. 5. 25. to 35. Fourthly, to feed the Communicants ſoules in aſſured hope of eternall life. Fifthly, to be an aſſured pledg unto them of their ſpirituall and corporal reſurrection. Sixthly, to ſeal unto them the aſſurance of everlaſting life upon their ſincere repentance, and embracing of Jeſus Chriſt for their only Savior. Seventhly, to binde all Chiſtians, as it were by an oath of fidelity, and obliege them forever to the ſervice of Chriſt, who died for us to this very end, that whether we live we ſhould live unto the Lord, or whether we dye we ſhould dye unto the Lord; & that living and dying w… ſhould be ever his, Rom. 14. 7, 8, 9. 2 Cor. 5. 14. to 19. from whence it is called A Sacrament, or Oath by Divines. Now I beſeech my Antagoniſts to informe me, how it is poſſible that a Sacrament ordained for ſuch and ſo many ſpirituall ends, (every one of which is moſt powerfull to operate upon the flintyeſt heart and obdurateſt ſpirit) ſhould not in all theſe regards, both in Gods intention and Chriſts ordination, be a converting, as well as a ſealing ordinance; ſince that which doth ſeal all theſe particulars to mens ſoules, and repreſent them to their ſaddeſt thoughts, muſt needs more powerfully perſwade, pierce, melt, relent, convert an obdurate heart and unregenerate ſinner, then the Word it ſelf, when but nakedly Preached, which comes not with ſuch advantages upon impenitent hearts, as this Sacrament doth in all theſe reſpects.
Eleventhly, I would but demand of the oppoſites, what true converſion is? Is it not a ſincere univerſall turning of the whole frame of a Chriſtians inward and outward man, from the love and ſervice of the world, fleſh, devill, ſin, unto the cordiall love, ſervice, obedience of God in Chriſt? And is there any Ordinance, engine, inſtrument, ſo probable, ſo prevalent to effect it as this Sacrament, in all the forecited reſpects? certainly none at all.
Twelfthly, (to ſpend no more arguments in ſo cleere a caſe) I appeale to every Chriſtians conſcience; whether their own experience will not aſcertaine them, that the Sacrament is a converting ordinance, turning their hearts from the power and love of ſin, to the ſervice, love of God and Chriſt; and ſtrengthning them againſt their corruptions; temptations, as well, as much as the Word, if not far more. And cannot many thouſands of converted Chriſtians experimentally affirme, that their preparations and approaches to this holy Sacrament, were the firſt effectuall meanes of their converſion, yea that they had not been converted, had they beene debarred from it for their former ſcandalous lives? For ſhame therefore diſclaim this abſurd irreligious paradox, for which there is not the leaſt ſhadow of Scripture, or ſolid reaſon.
If then the Sacrament be a converting as well as a ſealing ordinance; then queſtionleſſe no unexcommunicated ſcandalous perſon, who is fit to heare the Word, and joyne in any other converting ordinances, as Faſting, Prayer, &c. ought to be debarred from this, it being one of the moſt effectuall principall meanes which Chriſt himſelfe bMat. 11. 28 Iſa. 55. 1, 2. John 7. 37. Mat. 22. 2, to 11.who invites all heavy-laden ſinners to come unto him) hath inſtituted for their reall converſion. Is it not (I pray you) a Soul-murthering tyranny for any Miniſters or Officers of Chriſt without an expreſſe divine Commiſſion from him, to keepe backe any who externally profeſſe his name, and are not utterly cut off from the ſociety of the faithfull and all other ordinances, from this moſt effectuall lively meanes of their converſion, comfort or ſalvation? to hinder th…m from taking ſpirituall phyſicke, becauſe they are ſpiritually ſicke of ſinne? May not the Sacrament Mat. 9. 6.(thinke you) convert them as ſpeedily, as probably as the bare Word? If men be corporally ſicke, we will uſe all meanes, and debarre them from no one cordial or receit that may probably reſtore them to health; and ſhall we not doe the like with ſin-ſicke ſoules? If you ſay the Sacrament may prove poiſon to them: therfore we dare not give it them. May not, nay wil no… the Word & other Ordinances prove poyſon to them likwiſe as probably as i…, and yet you admit them without any ſcruple or diſpute to them? Nay, let me a little retort the objection; Is not this Sacrament of Chriſts own inſtitution, the wholſomeſt medicine, the comfortableſt cordial to, & purpoſly ordained by him …r ſin-ſick-dying ſoules? And is any potion more likly to recover, revive & ſtrengthen them then this? Will you then adventure to detaine it, nay plead you muſt of neceſſity, under paine of mortall ſin and damnation to your ſelves, deny it unto thoſe who need it moſt and earneſtly cry out for it, becauſe it may poſſibly, through their preſent indiſpoſition of ſpirit (which is only infallibly knowne to God, not you) prove dangerous or mortall totheir ſoules, when you deny it not to other civil carnal Chriſtians, to whom it is as deadly, as poyſonous every whit? Is any Parent or Maſter ſo unnatural or ſottiſh, to deny his children, ſervant wholſome meat, drink, to feed their bodyes, becauſe perhaps they may turne to crudities, diſeaſes (as they doe in many;) or becauſe they may poſſibly abuſe them to exceſſe and riot, and ſo quite ſtarve them for want of nouriſhment? And ſhall any Miniſters be ſo irrationall or inconſiderate, as to deny the Sacramentall food and nouriſhment of mens ſoules unto them, onelyonly becauſe poſſibly or probably they may receive them unworthily (as the beſt too often do) to the aggravation of their ſin or preſent condemnation, and ſo ſtarve their ſoules? Is any Phyſician ſo abſurd, as to deny his Patient the moſt prevailing Potion to recover him, becauſe peradvetture it may prove dangerous, as all other phyſick may and will doe, if the very beſt prove deadly? Suppoſe any ſoules you thus keep back, without good warrant from Chriſt himſelfe, ſhould deſpaire, dye, periſh for want of this ſpirituall phyſick, cordiall, wilfully detained by you from them when deſired, would not their blood be required at your hands? It was an old generall error among many in point of phiſick, which murdred thouſands, to deny drink to thoſe who were enflamed with burning-feavers, and earneſtly cried out for it to quench their thirſt, for feare of encreaſing their feavers violence, which in truth it would have allayed, extinguiſhed, if taken; and therefore Phyſicians of late have corrected this deadly miſtake, by ſuffering ſuch to drinke freely when they pleaſe, to extinguiſh the unnaturall heat, that elſe would kill them, which hath ſaved many ſuch ſick perſons lives: I beſeech you ſuffer not this old errour in phyſick and Phyſicians to creep in among Divinity and Divines, in permitting them to deny the Lords Cup to ſuch feaveriſh Chriſtians, burning in the flames of ſinnes and luſts, who need it moſt to quench their flames, and cry unto you for it; out of a fond conceit that it will prove poyſon to them; wheras you cannot deny but that it will probably, and for ought you certainly know, may through Gods bleſſing, eventually prove the moſt effectuall meanes for their health and recovery, and not of their deſtruction. We all juſtly condemne the Papiſts, for with-holding the Sacramentall Cup from the Laity, to which they have a divine right, as well as the Prieſts, upon pretended inconveniences; and ſhall any then uſurp a popiſh …ower, not onelyonly to deny the Lords cup, but Body too, to any who deſire thē, and have a right, an intereſt in them, as viſible members of the viſible Church? We ſharply cenſure all ſuch Miniſters, who [a] deny or deferre the Sacrament of Conſtitutions and Canons Eccleſiaſticall Anno. 604. Can. 68, 69.Baptiſme to Infants, eſpecially in caſes of ſickneſſe or danger; and are not th…ſe as blameworthy, who deny or delay to give the Sacrament of the Lords Supper to ſuch of riper yeeres, who are ready and deſirous to receive it; when their ſoules for ought they know, may be as much endangered for want of it, as others are through want of preaching and other Ordinances? Certainly if there be any danger in the unworthy receiving the Sacrament, it is onelyonly to thoſe who deſire it, not to thoſe who adminiſter it to them at their deſire, with the forementioned cautions; But if any hurt, diſpaire, danger happen by their not receiving it, when deſired (as for ought any Miniſter certainly knowes there may be) the ſin and danger is certainly theirs who refuſed to give it when requeſted, Since therefore, a peradventure we may receive or do good Zeph. …. 3▪ Amos 5. 15. Jonas 3. 9. c. Gen. 31. 31. 32. 30▪ Numb. 22 6, 11. Joſh. 2. 24. Judg 6, 5. 2 Tim. 2. 25. Jer. 36▪ 3, 6, 7, 8, 21. Eſt. 4. 14, 16. 1 Sam. 4. 6. ch. 14. 6. 1 Kings 28. 5, 6. 2 Sam 12. 21, 22. 2 King 7. 3, 4, 5, 6.by ſuch a particular Ordinance or action, is a ſufficient encouragement for us to adventure on it in other caſes, let it be alſo a warrantable ground and encouragement for Miniſters to adminiſter the Sacrament in ſuch caſes, where they have at leaſt a probabilty, a poſſibility, a peradventure, it maybe, and an who knoweth but it may co…vert and doe th…m good, as well as a peradventure it may prove dangerous to their ſoules: Remember, you are onelyonly the Miniſters not Lords of Chriſts Sacraments, Ordinances, Flock; their Stewards to give them the food of their ſoules in due ſeaſon, not to with-hold it from them: And for a concluſion, think of theſe determinations of Lucas Oſiander, againſt the Anabaptiſts, De Eccleſia, c. 6. Qu. 3.
Etſi tenemur errantes & peccatores admomere, & ſi ſieri peſſit, in viam reducere, tamen nostrum non eſt in acceptione Dominica Caenae, ILLORUM, SED NOSTRA probare corda, ſic dicente Paulo, probet SEIPSUM (non ALTERUM) h…mo, & ſic de pane illo edat, 1 Cor. 11. Justus SUA ſide vivet, non aliena, Abac. 2. ideoque, ſive alius …idem ſuam contammet, ſive prorſus amittat, non tamen tu illius vel diffidentia ant infidelitate, vives vel morieris. Et alibi dicit Paulus; Unuſquiſque nostrum PROSE (non pro alio) rationem r…ddet Dec: Non ergo amplius invicem judicem…, Rom. 14. Cum Christus inſtitueri…, Caenam ſuan ſacram, aderat inter A…stol…s & Jud…, Tradit…r Chriſt, illius tamen indign…tas nihil detraxit reliquis Apoſt…tis, neque juſſi… illos Chriſtus, …ropter Jude praeſentiam (quem tamen Chriſtus jam proditor… ſuum eſſe ſciebat) de menſa ſurgere, & excluſo ill… (n… contaminarentur forte & ipſi) deni… celebra…e Coenam Domini. Ita etiam Paulus de indignis ſcribit, quod ILLI (non vero caeteri digne communicantes.) SIBI, non alijs recte accedentibus, manducent judicium. Ne que caeteros probatos abſtinere jubet a ſacrae Coen… ſumptio…, ſed indign…s, ad indigne ſe pr…parandum, coh…rtatur: Dogma hoc Anabaptiſticum pr… ſe fert Phariſ…ic…m S… perbiam qua hujuſ…d▪ ho…ines ſe alijs …eli…res eſſe putant▪ & occup…ti circa alie…s conſcientias proprias ſuas neglig…nt▪ falſ… …mirum perſuaſi, ſib▪ diligentiore & can…a probatione …pus non eſſe: Deo a…tem hac Phariſatca foreign, vehementer exoſa eſt: Tantum igitur ocij eſt hiſc… hominibus … propria imbecilliate ut aliena potius, quam ſua ſcrutentur. Fieri praterea poteſt, ut de quo Anabaptiſtie… …i Phariſai peſſi… judicant, is, propter panitentiam cordis, qua nobis occulta eſſe poteſt, Deo ſit longe acceptior, quam ſupercilioſus hom…, qui …ndem j…dic…, …icuti Publicanum (quem tamen Phariſaeus despiciebat, meli…rque ipſo videbatur) juſtificatum in domum ſuam deſcendiſſe, prae Phariſaeo legimus, Luke 18. Ad ho… illud Chriſti ſpectat, Ejice prius hypocrita trabem ex oculo tuo, quam ex fratris oculo ſeſtucam eximas, Matth. 7.
And thus much for their ſeverall evaſions of my third Quere, in which I have been more prolix, becauſe it is the very foundation of all our Antagoniſts miſtakes and errours in this controverſie.
OnelyOnly this I ſhall adde for a concluſion; That if all excommunicated perſons ought by the law of God to be admitted to the preaching of the Word, but not to Chriſts Supper; as the Antagoniſts determiue: Then by their owne confeſſions and practice it wil inevitably follow, there is no abſolute excōmunication at all by any divine inſtitution left by Chriſt unto his Church; ſince perſons admitted freely to communicate every day with the Saints and faithfull in the ordinary hearing of the Word and prayer, are really unexcommunicated; it being a flat contradiction, to ſay they are excommunicated, when thus admitted to heare the Word, and to all other ordinances, but this Sacrament onelyonly. And thus by this very evaſion they yeeld up their cauſe ſo much contended for at this preſent.
The ninth thing in debate is, Whether John 9. 21. 34, 35. The Jewes had agreed already, that if any man did confeſſe that he was Chriſt, he ſhould be caſt out of the Synagogue: and they caſt him out (or excommunicated him, ſaith the Margin:) And c. 12. 42. Nevetheleſſe, a mong the chiefe Pieſts alſo many beleeved on him; but becauſe of the Phariſes, they did not confeſſe him, leſt they ſhould be put out of the Synagogue: And c. 16. 2. They ſhall put you out of their Synagogues, &c. be any good proofe at all, that excommunication or ſuſpention from the Sacrament are of divine inſtitution; or an ordinance of Chriſt which he hath left and perpetuated in his Chuch?
The doting Antidote-man affirmes it, page 1. And in the dayes of our Saviour (writes he) excommunication out of the Sinagogue continued among the Jews, and our Saviour did not abrogate it, for the abuſe of it by the Priests, Scribes and Phariſes; but his Apostles under the Gospell did exerciſe it againſt Simon Magus, when by profeſſed ſacriledge he declared himſelfe in the gall of bitterneſſe, and bond of iniquity (which I take to be no excommunication nor ſuſpenſion.)
To this I anſwer: firſt, That this putting men out of the Synagogue practiſed by the Jewes, was no divine inſtitution preſcribed or warranted by Gods Word; but onelyonly a humane invention or puniſhment, introduced by the Jewes, or Jewiſh Sanhedrim, as the texts themſelues demonſtrate; and ſo no preſident to binde us Chriſtians. Secondly, this practice uſed by the Jewes in the objected tex…s, was ſo farre from being an ordinance of Chriſt, or approved by him, that it is a me…e diabolicall inſtitution againſt Chriſt, and all who ſhould profeſſe him, who wee adjudged by the Jewes to be put out of the Sinagogue for this very cauſe (and no other that we read of) that they profeſſed Jeſus to be the Chriſt: And is this a fitting patterne of divine inſtitution for Chriſtians to imitate, or a ſufficient warrant to ſuſpend men from the Sacrament? Certainly if it be ſo, it is but in this reſpect; that as the Jewes would caſt men out of the Sinagogue, only for profeſſing Jeſus to be the Chriſt; ſo you, in imitation of them, would keep off unexcommunicated ſcandalous Chriſtians from the Lords Table, that they might not there receive Chriſt tendred to them in this Sacrament, if they doe but deſire it. Thitdly, if we beleeve the Jewiſh Rabbies, Godwins Jewiſh Antiquities, l. 5. c. 2. aDe Excommun cati…ue.Eraſtus, bDe Jure naturae & Grat. lib. 4. cap. 8. De anno Civiil &c. Praefatio, p. 6, 7. & cap. 18. p. 83, 84.Maſter Seldon, and cBuxto…f. …pi. Hebraei. p. 55.other learned men; this caſting out of the Sinagogue, was no proper Eccleſiasticall, but onelyonly a civill cenſure, whereby the party caſt out, was ſeparated from all company or ſociety with any man, or woman for the diſtance of four cubits onelyonly at the pleaſure of the Judge, (therefore it was certainly arbitrary, not divine) alſo from eating or drinking with any, from the uſe of the Marriage-bed, ſhaving, waſhing, and the like, according to the quality of the offence: It was of force forty dayes yet ſo, as that it might be ſhortned upon repentance; he that was thus excommunicated, had power to be preſent at divine ſervice, to teach others, and learne of others; he hired ſervants, and was hired himſelfe, but alwayes on condition of keeping off four cubits diſtance from them. Therefore doubtleſſe it was meerly a civill excōmunication like to an oxtlary, not Eccleſiaſtical or Divine; ſince it ſuſpended none from any divine Ordināce, but civil cōverſation only. Fourthly, It was preſcribed, inflicted, not by the Prieſts or Eccleſiaſtical Claſſis, but by the temporal Magiſtrate, Ruler of the Sinagogue, Sanhedrim, or people, as the Texts demonſtrate, the Jewes, (not Prieſts) were d Num. 9, 1. to 16. Deut. 16. 1 2 King. 23. 22 23. 2 Chron. 30. 18. 35. throughout. Ezra. 6. 19. Mat. 26. 17. 18 Godwins Jewiſh Antiquities li 8. 2. cap. 1. & l b. 3 cap. 4.the actors in it. Fifthly, In the Jewiſh Sinagogues, there was neither Paſſeover nor Sacrament, nor ſacrifice celebrated▪ for all ſacrifices, Paſſeovers, feſtivals were celebrated in the Temple at Jeruſalem, in the place which God did chooſe, not in their Sinagogues where they had onelyonly reading, expounding, preaching, disputing, prayer, but no ſacrifice, or ſacrament, as you may read in Godwin's Jewiſh Antiquities, l. 2. c. 1, 2. & l. 3. c. 4. Therefore from this practice you can no wayes prove any ſuſpenſion from the Sacrament, becauſe no Sacrament nor Sacrifice was then adminiſtred or offered in them by the Jewes: and if it prove ought for the uſe or divinity of excommunication, it is onelyonly thus much, that excommunicated perſons caſt out of the Church muſt be ſuſpended from preaching, reading, prayer, and ſuch Ordinances then uſed in the Jewiſh Sinagogues, not from any Sacrifice or Sacrament which were appropriated to the Temple, to which thoſe who were caſt out of the Sinagogue might reſort: In brief, you may as well juſtifie excōmunication from Deotrophe as frō hence.3 John 9, 10, 11.
The tenth difference is, concerning the Scriptures quoted in the fourth Queſtion; whether I have rightly applied them? My Oppoſites ſay no, upon four miſtakes of theirs. Firſt, that they can infallibly know the hearts and preſent conditions of Communicants who have formerly lived ſcandalouſly and impenitently in their ſinfull courſes, to be impenitent, obſtinate and wicked even at that very inſtant when they come to receive, though they publikely profeſſe their unfained ſorrow and repentance for all their ſinnes paſt, and ſolemnly promiſe, yea, vow amendment and newneſſe of life for ever after: which I affirme to be meere arogancy, and a uſurpation of Gods owne Tribunall, for any Miniſter or Claſſis peremptorily to determine, ſince God onelyonly knowes mens hearts, and can change them in a moment. Se…ndly, that the Sacrament is no converting Ordinance, but meere poyſon to all that have been ſcandalous perſons reſorting to it, though with profeſſion of repentance and reformati…n. Thirdly, that none but perſons truly regenerated an… ſancti…ied have a right to the Sacrament, and that Miniſters and Presbyters have di…in… a…hority to keep back ſuch ſcandalous perſons frō the Lords Supper, whom they have no lawfull authority to ſuſpend from other C…l 6. 1, 2. 1 Tim. 5. 1. 20 Ti…. 3. 11.O…inances. Fourthly, that ſuſpenſion from the Sacrament is, by divine inſtitution, a neceſſa…y preparatory ſteppe and degree to excommunica…ion, as well … admonition, exhortation, reprehenſion, and publike rebuke; which is a meere groundle…ſe fancy, warranted b… no Texts nor preſident of Sc…ipt…re, as the premiſes d…mon…trate: And therefore the anſwers t… them b…ing grounded on theſe erronious poſitions and miſtakes, they yet remain… in their full vigor.
Finally, to cloſe up all other differences in few words, take notice, that my Antagoniſts contend for that which I grant them with advantage, and yet quarrel with me as denying it: for firſt, I freely grant them in my Queſtions, that all ſcandalous, obſtinate, peremptory, incorrigible, notorious ſinners, who deſperately and profeſſedly perſevere in their groſſe ſcandalous ſinnes, to the diſhonour of Chriſtian Religion the ſcandall of the Congregation, the ill ezample and infection of others▪ after ſeverall ſole…n… previous publike admonitions, reprehenſions, rebukes, contemned or neglected, and full conviction of their ſcandall and impenitency, may and ought to be excommunicated, ſuſpended, not onelyonly from the Sacrament of the Lords Supper▪ but from all other publike divine Ordinances whatſoever▪ and the ſociety of the faithfull, till publike ſatisfaction given for the ſcandall, and open profeſſion of amendment of life, accompanied with externall ſymptomes of repentance: And they conteſt with me for a ſuſpenſion of ſuch ſc…ndalous perſons onelyonly from the Lords Supper, without any totall excommunication from the Church, and all other publike Ordinances, for which I muſt profeſſ… I can ſee no ground at all in Scripture▪ or reaſon; but Scripture and rationall grounds enough againſt it; and quite ſubverts excommunication.
Secondly, I affi…m that no viſible member of a viſible Church, profeſſing ſorrow for his ſins, able to examine himſelf and deſirous to receive the Sacrament, may or ought of right to be ſuſpended from it, but ſuch onelyonly who are actually excommunicated from all other Ordinances, or at leaſt notoriouſly guilty and convicted of ſome publike horrid crime, of which all the Congregation or Presbytery have legally taken notice, and are ripe for a ſentence of excommunication then ready to be pronounced againſt them, ſo farre as to ſuſpend them from all publike Ordinances: In ſuch a caſe as this, where the fact is notorious, the proofs pregnant, the ſentence of excommunication ready to be pronounced againſt them as perſons impenitently ſcandalous and incorrigible, perchance the Presbytery or Claſſis may order a ſuſpenſion from the Sacrament or any other Ordinances, before the ſentence of excommunication ſolemnly denounced, if they ſee juſt cauſe; but not where there is a bare accuſa…ion without any notoriouſnneſſe of the fact, or witneſſes examined to prove the ſcandall; for thus to ſuſpend a man upon a meere accuſation, or ſurmiſe, before witneſſes produced, were to pre-judge him as guilty, before hearing of his cauſe, or probat of the offence or accuſation, which may be falſe a… well as true, for ought appeares to the Presbytery: This was all I meant by this new addition to the ſecond Impreſſion of the fonr Quares (or judicially accuſed, pendente lite) wherein the third Anſwerer to theſe Quaeres ſo much triumphs, as if he had wo…ne the field by this ſhort addition, ſaying, that our Miniſters and the Aſſembly deſire no more power then this; which I ſhall readily grant them, with the precedent limitations, which will take off all his flouriſhes on it; and ſo we are both accorded▪ provided, that this power be claimed by no divine Right, but only by Parliamentary authority and humane inſtitution.
To cloſe up this diſcourſe, I ſhall onelyonly propound theſe four New Quares to all my Antagoniſts, and leave the further conſideration of them to the ſaddeſt debates both of the honourable Houſes of Parliament and Veverable Aſſembly; who perchance may ſeriouſly adviſe upon them
Firſt, Whether a bare excommunication or ſuſpenſion from the Sacrament or other Ordinances, if not backed with the authority of the civill Magiſtrate, when theſe cenſures are ſlighted, or contemned, be not likely to prove an impotent invalid, ineffectuall meanes to reclaime impenitent obſtinate ſinners, eſpecially if they once grow common, triviall, and inflicted upon many together, which made it ſo contemptible under the Pope and Prelates? Whether it be not farre better, ſafer profi…abler for Chriſtians in point of conſcience and Chriſtian prudence, to admit ſuch ſcandalous perſons to the Sacrament, not actually excommunicated▪ who earneſtly deſire to receive it, and externally profeſle repentance and amendment of their lives, though they thereby eat and drink judgement to themſelves, and become guilty of Chriſts body and blood; then under colour of keeping back ſuch, to deprive them, or any ſincere true hearted Chriſtians of the benefit and comfort of it, to whom really it belongs, t… the very breaking of their hearts and wounding of their ſpirits? which hath been the ca…e of ſome and may be of more, if Chriſtian moderation, compaſſion▪ charity, prudence be not moſt predominant in every Presbytery; Doubtleſſe better it were a thouſand reprobates and obdurate ſinners who will not be reſtrained by threats and admonitions, ſhould eat unworthily, to the damnation of their ſoules, then one worthy Communicant, or ſincere hearted Chriſtian be deprived of that right and comfort of the Sacrament, which belongs unto him.
Secondly, whether the ſuſpending of ſuch perſons from the Sacrament (being no Ordinance of Chriſt for ought appeares to me, nor expreſly warranted by any Scripture, preſident, or precept) without a totall ſuſpenſion of them from all chriſtian ſociety & other Ordinances, will not be … means to harden prophane obdurate, ſcandalous ſinners, if it be once made ordinary and generall rather then to reforme, convert, amend them? And whether their admiſſion to the ſacrament accompanied with ſerious previous ad…onitions▪ exhortations to them againſt unworthy receiving▪ and perſevering in their impenitent courſes after the Sacrament received, and publike ſerious reprehenſions for their former evill courſes, b… not a farre more probable way and meanes of reclaiming▪ converting them from their evill wayes, then any bare ſuſpenſion from the Sacrament, without any concurrent ſuſpenſion from all other Ordinances and Chriſtian communion can be? My reaſons for propounding this Queſtion are very conſiderable: Firſt, be…auſe ſuch obſtinate ſcandalous ſinners, as experience teach…s, make no great conſcience at all of receiving the Sacrament (from which for the moſt part they voluntarily ſuſpend themſelves for ſundry months, nay yeers together out of meer prophaneſſe) in caſe they may be freely admitted to other publike Ordinances: It being onelyonly the totall excluſion from the Church and all Chriſtian ſociety (not any bare ſu…penſion from the Sacrament) which workes both ſhame and remorſe in excomunicate perſons, as Paul reſolves, 1 Theſ. 3. 14. 1 Cor 5. 13. compared with the 1 Cor. 5. 1. to 11. Secondly, becauſe we find this an experimentall verity, that the moſt prophane and ſcandalous ſinners that are, when they intend to receive the Sacrament, will many of them (like looſe cS… Ed…. Sa… R…lat….Italians in the Lent▪ ſeaſon) for a day or two before, at leaſtwiſe on the very day they receive it, and ſome dayes after▪ demeane themſelves very penitently and devoutly in o…tward appear…nce, yea openly and privately promiſe and vow to become new creatures, to give over all their ſinfull courſes, and never to returne to them againe, and for the …eaſon ſeem to be reall converts; yea no doubt many d…boiſt perſous have been really reclaimed converted▪ even by their acceſſe and admiſſion to the Sacrament; who if actually ſuſpended from & not admitted to it, would have grown more obſtinately impenitent & diſſolute in their lives▪ and never have entred into any ſerious examination of their evill wayes, courſes▪ nor promiſed ſuch newneſſe of life, as they doe at time… of receiving, by their admiſſion to the Sacrament. Thirdly, all our Antagoniſts grant, that the Sacrament is a ſolemne Vow or Covenant, which obligeth all receivers, eſp…cially the moſt ſcandalous and ſinfull, generally to re…orm all their evill wayes, and carry themſelves more obediently, zealouſly towards God and Chriſt, then ever they did before: And we experimentally find that many ſc…ndalous ſinners, even out of a meer naturall or hypocriticall conſcience, when they reſort to the Lords Ta…le, doe oft enter into ſolemne ſecret Vowes and Covenants between God and their owneſoules, to amend their former evill wayes peruſe and read ſome good pious books of devotion, meditation, and liſten very diligently to the Word when preached, which they will no whit regard, look on▪ ot hearken to at other ſeaſons, yea, become good, reall, at leaſtwiſe formall converts. Fourthly, every Ordinance of Chtiſt, and the Sacrament▪ eſpecially above others, is a ſpeciall meanes not onelyonly of confirming, but begetting and encreaſing grace, as I have proved; and I make no doubt, but many ſcandalous, obſtinate ſinners, have been, and may be ſtill reclaimed by their owne ptivate conſcionable preparations, examinations, meditations, prayers, vowes, and pious reſolutions, taken to themſelves▪ and by the publike confeſſions, exhortations, admonitions, prayers, i…ſtructions▪ uſed in the Congr…gation hoth before, at, and imediatly after their approaches to the Lord… Table: yea I Mat. …. 11. …3. c…ap. 13. 28, 24. L…k… 7. 34 ch▪ 1…. …, 2. 1 Tim. 1. 15.dare ſay ten to one, would be reclaimed, converted, by ſuch admiſſion, then will be converted or amended by their bare ſuſpenſion from it: Hence it was, that Chriſt, who came into the world to ſave ſinners, when he would reclaime and bring home ſinners converſed familiarly with, & permitted them ever to come to him and hi… Ordi…ances, not debarred them from them: And the forecited Fathers alleage this for one reaſon why Chriſt admitted the very traytor Judas to the ſacrament, though he knew him to be a devill and caſt-away, becauſe he would …vercome him by this great mercy, goodneſſe, lenity, and leave no meanes of his convertion unattempted: If therefore ſcandalous ſinners ſeriouſly deſire to receive the Sacrament, as a principall meanes to ſubdue their iniquities, reforme their lives, and tye them faſter unto God for the future, making publike profeſſion of the reality of their intentions in this kind (as they all doe, at leſt in words and outward ſhew) why ſuch ſhould be debarred fro… the Sacrament of the Lords Supper, fince really admitted to the Sacrament of Baptiſme, and all other Ordinances; I cannot yet diſcerne any proofe or reaſon.
Thirdly, whether Chriſt did ever intend, that none but true reall beleevers and penitents ſhould receive his ſupper? Or, whether he did not infallibly both know and really intend, that many unregenerate, impenitent perſons, would and …hould receive it, ſome of them to their cōvertion, who belong to him, others of them to their h…rt & condemnation, as well as true penitents for their comfort and ſalvation? Our Antagoniſts do, and m…ſt of neceſſity grant▪ that cloſe hypocrites, perſons, who are not ſcandalous, b…t blameleſſe in their outward converſations & endued withcompetent knowledge, have an external right to the Lords ſupper, though not truly regenerate and endued with ſaving faith; and that no Mini…ler, Presbytery or Claſſis can or ought of right to ſuſpend ſuch from the Sacrament; for if reall Saints ſhould onelyonly approa…h the Lords Table, how few would the number of Communicants be in all Congregations? or what Miniſter, Church, or Claſſis might or could take ſuch a juriſdiction upon them▪ as certainly to define who are reall Saints, and who not; ſince the Lord onelyonly knowes infallibly who are his? They doe and muſt likewiſe yeeld▪ that ſuch perſons as theſe hauing no juſtifying faith nor ſincere repentance in them▪ when they doe receive this Sacrament, doe eat and drink their owne damnation, as well as the prophaneſt obſtinateſt ſinners. If then theſe may be admitted to the Sacrament, though they thus eat and drinke damnation to themſelves, not diſcerning the Lords body, then why not others? and if Chriſt hath ordiained the Sacrament of his Supper (as well as the preaching of the Word and Goſpell) to be a ſavour of death to ſuch unworthy, as well as a ſavour of life unto life to worthy receivers; then what reaſon▪ in point of conſcience, can any Miniſter alleage, why he ſhould not adminiſter the Sacrament to all who deſire to receive it, as well as preach the Goſpell to thoſe who deſire to heare it, ſince God hath his end in both? the glory of his juſtice in the one, as well as of his grace and mercy in the other.
Fourthly, Whether all obſtinate, ſcandalous, impenitent ſinners, before they come to participate at the Lords Tahle, b… not in a preſent ſtate of damnation? and whether they doe not aggravate and e…creaſe their damnation by reſorting to Sermons, hearing▪ reading, praying, faſting, and every other publike duty they performe to God, as well as eat and augment it by reſorting …o the Sacrament? If yea, which cannot be gain▪ſaid, and is yeelded by all; then what matter of conſcience or ſolid reaſon can be rendred by any rationall Chriſtian, why ſuch perſo…s ſhould not at well be admitted to the Sacrament, as to any other Ordinance; or not ſuſpended equally from all Ordi…ances as well as from it; ſince all by accident, …hrough mens abuſe and unprofitableneſſe, prove means of aggravating their ſins and condemnation? Either therefore our Oppoſites muſt ſuſpend ſuch perſon… from all Ordinances alike, till they be reclaimed (which themſelves perchance will deem a prepoſterous courſe) or elſe admit them to the Sacrament as well as to other Ordinances, ſince all prove alike good or bad, ſaving or damning to them.
Object. If they alleage (as ſome of them doe) that ſuſpenſion from the Sacrament, though not from othe… Ordinances, is but a ſtep to excommunication, and therefore warranted by thoſe Texts and reaſons, which make for a totall excomunication from the Church and o…her Ordinances.
Anſw. I demand, firſt, whether Chriſt himſelfe (whoſe Kingdome and Diſcipline you pretend excomunication to be, and him to be the onelyonly Law-giver of his Church) hath made ſuſpenſion onelyonly from the Sacrament, but not from other Ordinances, a ſtep to totall excomunication, or a neceſſary or expedient forerunner … Tim. 5. 1 20 …t▪ … c. 2▪ 1… ▪ 2 Theſ. 3. 14, 14… Gal 6. … 2▪of it, as you grant he hath made publike admonitions, exhortations, reproofes, and the like? If yea, then ſhew me where, when, or how by Scripture, which I am certaine you cannot doe; If not, then this ſuſpenſion from the Sacrament alone (which is now conteſted for with ſo much eage…neſſe as if Chriſts Kingdome and Church-diſcipline did wholly conſiſt therein) is but a meere humane invention and ſo no Ordinance of Chriſt, nor any part of his Kingly government. Secondly, I ſhall demand, whether thoſe Texts which preſcribe a totall excluſion from the Church, Ordinances, can be any way ſatisfied, obeyed, by a partiall execution … Sam 15▪of them? Wh…n God commands any thing to be fully executed, a halfe or partiall performance onelyonly is no better in his eſteem, then plaine diſobedience or rebellion; as appeares in the caſe of (a) Saul's incompleat fulfilling …f Gods commiſſion againſt the A…al…kites, in ſparing Agag and the beſt ſpoyles; and destroying onelyonly the vulgar Amalekites, with the worſt of the cattle and ſpoyle. Your ſelves doe daily inculcate upon the Parliament, and your Auditors, a through and compleat Reformation in Church and State; informing them, that leſſe will not be accepted of God or good men; and will you content God will a halfe excomunication of ſcandalous, notorious ſinners, by ſuſpending them onelyonly from the Sacrament, when he requires a compleat ſequeſtration and caſting out of ſuch, from all publike Ordinances and Christian communion? Anſwer me but this, and you will ſoone ſatisfie your objection. Thirdly, what are the principall ends for which excomunication was inſtituted in the Church? are they not; Firſt, the puniſhment of the impenitent delinquent for his crimes? whence it is ſtiled by you & others, a cenſure, yea the terribleſt cenſure and puniſhment of all. Levit 13. Num. …. …Secondly, the preſerving of others from infection▪ pollution, by their▪ill example and converſation, as Leapers in the Leviticall law, and plague ſick perſons and Leapers by our laws now, a…e to be ſhut up & ſequeſtred from the company of others during their contagions? If ſo (as you muſt needs acknowledge from ths 1 Cor. 5. 6, 7, 8. Gal 5. 9. 2 Tim. 2. 17, 18.) then if this cenſure be of Gods inſtitution not mans▪ how can you prove Chancellors to m…tigate or halfe it at your pleaſures without Gods warrant? how can you inflict it but in part▪ when and where he requires the whole? Are you f…ithfull or impartiall judges herein? I preſume you dare not ſay ſo; Either therefore execute this cenſure throug… ly and impartially, as God (you ſay) preſcribes it, or not at all▪ leaſt you … ſelves wiſer or mercifullier then God him ſelfe. Againe, how can you … others from infection by their ſociety and examples▪ if you doe not totally ſeclude them▪ for the time you ſuſpend them, till they reforme themſelves, from all Chriſtian ſociety and publike ordinances as well as from the Lords Table onelyonly? Shall ſuch converſe and communicate daily with you in publique prayers, Sermons▪ Faſts, reading the Scripture, ſinging Pſalmes, &c. and yet not ſo much as once communicate with you monethly quarterly or yeerly, for feare of contagion or pollution by their ill example and ſociety in that duty onelyonly, in which (for the moſt part) they are ever moſt ſeemingly penitent, holy and devout? Was ever any m…n ſo abſurd or ſe…ſleſſe as to avoid the company of a Leaper, or plague-ſick perſon once a monethmonth or quarter, at his Table onelyonly, for feare of infection, and yet meet with him daily or weekly in the ſelf-ſame houſe and roome upon other civill occaſions of buſineſſe or diſcourſe? And can any Chriſtians then be ſo irration…ll, as to conceive, that their daily or weekly communion with ſuch ſcandalous impeni…ent ſinners in all other publike ordinances, will not endanger or pollute them, nor make them▪guilty of their ſinnes by participation, communion or approbation; and yet thinke their monethly, quarterly, or yeerly meeting and communicating with them at the Lords Table only, will ſo poyſon▪ ſo infect them with their ſinnes and guilt, that they neither can nor dare with ſafe conſcience, admit them to, or joyne with them in this ordinance onelyonly, though they ordinarily joyne with them without ſcruple in all others? I beſeech you deare Chriſtian Brethren, conſider ſeriouſly of all theſe particulars, apply them home to to your owne conſcien…es, weigh them by the ſacred ballance of Gods holy Word, the rules of right reaſon, piety, prudence, and then I doubt not by Gods bleſſing, if you be not obſtinately wedded to your owne opinions more then to the truth▪ you will ſpeedily diſclaime and confeſſe the weakneſſe, falſneſſe, deceitfulneſſe of thoſe …rro…ious grounds & whimſeys wheron you have hitherto over▪raſhly (without any ſerious deliberation or diſcuſſion) built this your partiall ſuſpenſion from the Sacrament alone, without excluſion from other ordinances, which hath neither colour of Scripture, nor ſolid reaſon to ſupport it, but both expreſſe againſt it.
Remember, I beſeech you, that the aPſal. 31. 15▪times of mens converſion and reformation are in Gods hands alone▪ not theirs or yours; that bEph. 2. 1, 2. 2 Tim. 2. 25, … 26. Rom. 9. 16 Phil. 2. 13. Marke 10. 23.the change of the heart and life is not him of that willeth, nor in him that runneth, but in God that ſheweth mercy▪ and worketh this bleſſed alteration▪ both at what time, and by what meanes he pleaſeth: he can make the Word and Sacrament effectuall to ſome ſcandalous ſinners, it may be cMat. 20. 1. to ….at the third, perchance at the ſixth, poſſibly not till the eleventh or laſt houre of the day: ſhall you therefore debarre them from them in the interim? Conſider how many of your ſelves (perchance) have lived impenitently, unprofitably under the ordinances▪ Sacraments, for ſundry yeers together, and how long God did d…er. 30. 18.wait to ſhew mercy upon▪ you, er… you did repent and amend; and will you▪ not exerciſe the eSee Mat. 18▪ 27. to 33.ſelf ſame patience and indulgence towards others, as God and others did towards you, during your owne ſcandalous and impenitent lives? Doth God fMat. 13. 28, 29, 20. Heb. 6. 7, 8.ſuff…r the tares to grow together in his Church with the wheat, and to enjoy the rain and dew of his Ordinances till the very harveſt, without ſeparation, becauſe poſſibly ſome who are for the preſent tares, may afterward prove wheat: & wil you extirpate or deprive them from the Sacrament before Gods time without ſeparation, not following that golden rule the Apoſtle preſcribes to every Miniſter who is the Lords ſervant, g2 Tim 2. 25 26, 27.to be gentle towards all men, patient; in meekneſſe instructing thoſe that oppoſe themſelves, if God peradventure will give them repentance, to the acknowledg…ng of the truth, and that they may recover themſelves out of the ſnare of the Devill, who are taken captive of him at his will: Let us no… be more impatient and harſher towards any then God himſelfe and Chriſt are, and hGal. 6. 1, 2. Luke 6. 36. Col. 3. 12, 13.would have us to be; but let us iR … 9. 22.put on bowels of tender mercies towards them, with long-ſuffering, as they do; God himſelf endures with much long-ſuffering (in his Church) the very veſſels of wrath fitted for destruction, endeavouring to overcome or leave them unexcuſable by his Ordinances & long-ſuffering: And ſhall not we endure them or others, though ſcandalous for the preſent, who by theſe ordinances may become veſſels of mercy, as well as we? Conſider the kMa…. 23▪ 1. to 11.Parable of the marriage of the Kings Sonne, 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; and beware that ye fall not in point of the Sacrament, into the very errour we condemne in Papists, in regard of the Word, who take away and deny the uſe of the Scriptures from the common people in the vulgar Tongue l… Pet. 3. 16.becauſe the unſtable and unlearned wreſt them (as they did in Peters time, & never more then now) to their owne destruction? upon which very ground you take away the Sacrament from ſcandalous ſinners, becauſe you pretend they eat & drink it to their own damnation; and ſo lapſe into the ſelf-ſame error in one kind as the Papiſts doe in another, upon one & the ſame pretence. I plead not this as a meer Lawyer, for any private ends or l…cre (as ſome ſcandalouſly report) ſince I value not my calling (to which true Church-diſcipline will be no prejudice) nor any thing in the world in compariſon of Gods glory and the truth; Nor yet as an Advocate for licentio…, ſcandalous ſinners, to extenuate their offences, puniſhment, or any way to encourage them in their impentiency & prophanations; nor out of any diſaffectiō to the Presbyterian Government, for which I have earneſtly pleaded, and ſuffered much reproach from Sectari…s and Independents, and in which I may expect as great a ſhare of Presbyteriall power and honour as any other; but meerly out of conſci…nce, of love unto the truth, and tender compaſſions to▪the ſouls of other…, from whom without any punctuall Scripture warrant, I would have no meanes of grace, or ordinances of Chriſt with-held, wherein they have … right, a property, … 1 Cor. 11. 27.which may conduce to their reformation or converſion. And I doubt not but many thouſands now contrary minded, when they have peruſed my grounds and reaſons, wil readily ſub…cribe to my opinion as the truth of Chriſt moſt agreeable to his practice, w…rd, mind▪ from which mee… crochets and new whimſeys of conceited braines▪ ought never to ſeduce us, Let us nGal. 5. 1.ſtand faſt therefore in the liberty wherew…th Chriſt hath made us free, and be no more entangled with any yoake of bondage▪ but what himſelfe hath put upon us, or authorized others to impoſe on … by his word, eſpecialy in Chriſts Ordinances, which concern our ſouls, from which no creatures have power juſtly to ſeclude us, but in ſuch caſes where he gives them expreſſe commiſſion, and in ſuch ſort as he preſcribes. And let me ſuggeſt but one thing more unto your ſaddeſt thoughts, That in the Churches of the Anabaptiſts and Browniſts, both abroad and at home, where excommunication See the Hiſtories of the Anabaptiſts, & Books againſt the Browniſt… ▪and ſuſpenſion from the Sacrament are moſt rigidly and ſeverely exerciſed, preſſed; the ſinnes and execrable ſcandalous crimes of hereſie, falſe doctrine, ſpirituall pride, ſedition, ſciſme, diſobedience to Magiſtrates, and the higher powers, envy, hatred, malice, covetouſneſſe, oppreſſion, extortion, hypocriſie, yea, lying, rayling▪ uncharitableneſſe, ſlandering, un…aturalneſſe, ſometimes of ſor…ication, adultery, fleſhlineſſe, doe farre more abound then in many of our Engliſh Congreg…ions, where theſe cenſures are very rarely exerciſed, or put in …e; and that the practicall power of godlineſſe is generally more evidently viſible, and the lives of the generality of the people more ſtrict, pious, leſſe ſcandalous and licentious in our Engliſh Congregations where there hath been powerfull preaching, without the practice of excom…ication or ſuſpenſion from the Sacrament, then in the reformed Churches of France, Germany, Denmark or Scotland, for which I appeal to all …ravellors, and our Independent Miniſters who have lived i… the Netherlands, who wil & muſt acknowledge▪ that in the ſanctification of the Lords …y, ſtrictneſſe of life, and exemplarineſſe of converſation, our Engliſh Miniſters and Proteſtants generally excell all others, notwithſtanding their ſtrict diſcipline, which really reforms very few or none, and works no ſuch miracles of reformation, holineſſe, preciſeneſſe in mens lives or hearts, as is pr…nded: And in popiſh Churches, where excom…ications, ſuſpenſions, Interdictions, Churchcenſures▪ moſt abound of any▪ and are moſt frequently and formidably fulminated bypopiſh Prelats and their officers; how many exorbitances and grievances they introduce, how little reformation they worke in mens hearts or lives, is ſo well knowne to all m…n, and to our Oppoſites in opinion, that we can have little hope… they will produce much reall ſp…dy reform…ion in our Churches, ſince they have hitherto wrought ſo little in all theſe, eſpecially if …hey once grow common, g…nerall, and ſo contemp…ible. Certainly the ſpeedieſt, beſt and onelyonly way to ſuppreſſe all kind of ſinnes, ſciſme…, to reforme and purge our Churches from all ſcandalo…s offences, will be, for Miniſters no… to draw out the ſword of excommunication and ſuſpenſion againſt them, which will doe little good; but the ſword of the Spirit, the powerfull preaching of Gods Word, and the ſword of the …ivill Magiſtrate, which are onelyonly able to effect this work, And if our Aſſembly and Miniſters will but diligently preach againſt that c…talogue of ſcandalous ſinne… and ſinners they have preſe…ed to the Parliament, and the Parliament preſcribe ſevere …emporall lawes and p…niſhments againſt them, and appoint good civill Magiſtrates to ſee them duly executed▪ inflicted, I am confident, that this would work a greater reformation in our Chu…ch and State in one halfe yeere, then all the Church▪diſcipline and cenſures now ſo eagerly conteſted for, will do in an Age▪ and will be the only true way and ſpeedieſt courſe to reform both Church and St…e at once, which I hope the Parliament will conſider of, and take care, that our Miniſters (like the Biſhops formerly) may not now be taken up with ruling and governing▪ but preaching and inſtructing, which is work enough, wholly to engroſſe their …ime and thoughts.
And whereas many godly, true-hearted, zealous Chriſtians are now perſwaded, that the Parliaments deliberate (for I cannot ſay ſlow proceedings) in ſetling Church diſcipline and cen…ures, is the maine cauſe of the encreaſe of ſo many hereſies, ſeiſmes and ſects among us, and that the ſpeedy ſetling of that modell of P…t on and fomented by our Miniſters underhand.Church Diſcipline the Aſſembly hath preſented to the Houſes, will both prevent and redreſſe this deplorable miſchiefe, as is inſinuated in a late printed Petition; I muſt needs informe theſe wel-affected pious men (whom I truly love and honour) that they are much miſtaken both in the cauſe and c…re of this malady, and ſpreading dangerous Gangreen.
For firſt, the Parliaments deliberation in debating and ſetling Church-diſcipline is no true cauſe of this Epidemicall diſeaſe▪ which ſprings originally from other roots, of which I ſhall informe them.
Firſt, from our owne Miniſters late daily ſowing, ſpreading of erronious, dangerous ſeeds of ſeparation in their Sermons, Diſcourſes, Books, and maintaining …ome Anabaptiſticall and Browniſticall poſitions, ſpecially concerning the Sacrament of the Lords ſupper, and ſuſpending ſcandalous perſons from it (which I have here already recited, refuted;) even whiles they think and beleeve they write and preach againſt ſciſme, ſeperation, Anabaptiſme and errors tending t… …hem: This I am confident, is one maine cauſe, if not the chiefeſt of this ſpreading grievance, which ſome of thoſe who moſt complaine againſt it, doe out of this their ignorance and un…dviſedneſſe, moſt foment.
Secondly, our Magiſtrates, Miniſters and peoples free permiſſion of divers Miniſters, Hereticks, Sciſmatikes, to vent their ſciſmaticall erronious fancies, tenents, freely in our Churches, Pulpits, Preſſes▪ under pretence of advancing the Parliaments ſervice, and being firme unto their cauſe; ſome of them, like ſo many wandring ſtarres, running up and downe from County to County, City to City, Pulpit to Pulpit, where they freely and boldly vent their errours, ſeiſmes, to ſeduce poore ignoran… people, and preach againſt our Church-worſhip, Doctrine, Miniſters calling, the Parliaments, Synods authority in ſetling Church government &c. declaiming outright againſt our Church, Miniſters as Antichriſtian▪ and the like; without apprehenſion, cenſure or controle: driving on their own ſ…iſm… ticall deſignes, under pretext of doing God and the Parliament ſervice.
Thirdly, the permiſſion of Miniſters and Sectaries of all ſorts, contrary to the lawes of God and the Realme, openly to gather and ſet up private Independent Churches and Conventicles of their owne, ſeperate from the publike: and to meet freely, boldly at them without the leaſt interruption: With the toleration of ſuch to hold conſtant private meetings and conſultations together, every day, week, or monethmonth at leaſt, how to advance and ſtrengthen their party in all places, and get the greateſt power and places of truſt into their hands.
Now will excommuncation or ſuſpenſion from the Sacrament, or the ſetling of Church diſcipline prevent or redreſſe all theſe true cauſes of our ſeiſmes? Certainly no: Not the firſt, nor laſt of them, and the ſecond but in part: For thoſe who thus voluntarily ſeparate themſelves from our Churches▪ Miniſters, and will not joyne in any Church communion with us, will not care a ſtraw, but deride and je…re u; to our faces, if we ſhould excommunicate them from our S…c…aments, Churches, Aſſemblies, of which they profeſſe themſelves no Members, and from which they have already excommunicated▪ ſuſpended themſelves, but only when they creep up into our Pulpits, of purpoſe to preach againſt …s▪ a…d ſeduce the people to ſever from us, and ſeperate to them, whenas they will not permit any orthodox Miniſters of ours to preach, much leſſe to preach againſt their wayes, errours, in their ſeparate Congregations.
The only wayes therefore to remedy this dangerous miſchiefe for the preſent, and prevent it for the future, are theſe e…ſuing, which anſwer to theſe cauſes of them.
Firſt for our own Miniſters to labour to diſcerne and then publikely to retract and unteach the people by word and writing, their erronious, grounds, ſciſmaticall doctrines touching the Sacrament of the Lords Supper, unmixt communions and ſuſpenſion from the Sacrament: and then none will ſeparate when they are better taught, and the falſe grounds of ſeparation and ſciſm (formerly preſſed on them through ignorance, or in…ogitancy) be as conſtantly preached and written againſt, as they have been formerly aſſerted in the Pulpit and Preſſe.
Secondly, for our Magiſtrates conſcionably to convent queſtion▪ and people to informe againſt all Miniſters or others, who runne about, and vent ſciſmaticall, erronious new Doctrines or whimſeys in their own or others Pulpits▪ & ſeriouſly to admoniſh, cheek them for what is paſt and enjoine them for time to come, to prea…h nothing but Chriſt crucified, o… doctrines of edification, and to avoid all …nneceſſa…y controverſies concerning Church▪government (in which ſome now place all Religion) snd all erronious doctrines contrary to thoſe eſtabliſhed among us; and in caſe they ſhall afterwards offend in the like kind, to debarre them from ſtepping up into other mens P…lpits, and ſuſpend them from their owne till they ſhall reforme their erros, ſciſms and promiſe never to offend in like kind againe. And withall▪ carefully to ſuppreſſe the printing and diſperſing of all hereticall erronious or ſciſmaticall books, by inflicting ſevere puniſhments on the Authors, Printers, diſperſers of them: for which the good lawes and ordinanc…s already made and in full force, are ſufficient, were they but duly executed.
Thirdly, to prohibit, ſuppreſſe▪ by ſtrict publike lawes and ordinances, the gathering of any particular Churches or Congregations without publike authority, together with all private conventicles, of Ana…aptiſticall ſectaries wholly ſeparating from, and ſtanding in direct oppoſition againſt our publike Church-meetings; together with all their private cabinet-councels, conſultations, to foment and augment their party: And in caſe they will not be reclaimed by lenity and friendly chriſtian proceedings, but continue ſtill obſtinate and incorrigible, then to proceed ſeverely againſt the ring-leaders of ſeparating ſects▪ …ciſmer, and to keep or remove them from all Offices or places of publike truſt in Church o… State, wherein their continuance may prove prejudiciall to b…t… or either of them: And if all o…r Magiſtrates, Judges, and Juſtices in City and Country would but modeſtly execute the good ſtatutes and ordinances already provided againſt thoſe; I am certain theſe ſpreading errours ſectaries, ſciſmes would be ſoon ſuppreſſed, and we all united in one, now the great ſtumbling block, of Superſtitious popiſh Ceremoies, Altars, Images, with the Common prayer Book (the only eye-ſores heart-ſores and grounds of ſeparation, formerly complained of … conſcientious people) are totally removed by the Parliament, together … ſcandalous and unpreaching Miniſters and Gods word more powerfully, more …ncere…y preached, then in any Conventicles or ſegregated Congergations whatſoever, where illiterate Mechanicks (who may as well ſt…p into the Kings Throne, a…d civill Magiſtrates Tribunall, as into the Miniſters Pulpit) or ignorant, …gif…ed Miniſters, doe uſually exerciſe their leaden Talents, and vent their droſ…e ſtraw, ſtubble, inſtead of the pure gold and orient Pearles of Gods ſacred oracles.
As therefore you deſire, tender the redreſſe of this great grievanc…, the ſpeedy ſettlement, peace, unity of our diſtracted Church and State, the long expected eſtabliſhment of ſuch an exact Church▪diſcipline as is warranted by Gods Word, not built on humane fancies; the advancement of Gods truth, honour; the avoyding of all groundleſſe, unwarrantable occaſions of ſciſmes or ſeparations, occaſioned by ſome new erronious paradoxes and falſe notions, touching this weighty ſubject of Excommunication and ſuſpenſion from the Sacrament; I ſhall humbly beſeech and ſeriouſly adjure you in the name of Jeſus Chriſt, th… o…eb. 13. 21 d. 1. Pet. 4. 5great Shepheard of his ſheep, and impartiall Judge both of quick and dead, … (p) you wil anſwer the contrary before his dreadful Tribunal at the laſt day, & avoid his q1. Cor. 16.Anathema Maranatha, with all good mens cenſures here, to lay aſide all ſelf▪ends, ſelf intereſts, prejudices whatſoever in this weighty controverſie, and with a ſingle, upright heart, ſeriouſly to weigh the ſeverall particulars her… preſented to your conſideration; and where you find I have Scripture, truth, or right reaſon ſiding with me, there cordially to embrace it without more co…te… ▪ where you ſhall diſcerne I have been miſtaken in any thing (as for ought I know I am in nothing) there in a brotherly manner to refute it; and the Lord give … all ſincere hearts to r1. Theſ. 5 21▪Prove all things, and hold faſt what is good, both in our judgements and practiſes; and to reſt truly thankful for the great work of Reformation already made, not to murmure or repine againſt God and the Parliament, …s if little o… nothing were already done, becauſe that▪ Church-Diſcipline of excommunication and ſuſpenſion from the Sacrament (which ſome pretend, but prove not to be Chriſts Ordinance and Kingdom) is not fully eſtabliſhed in ſounlimited and dangerous an arbitrary way as they deſire, and cannot have their wils or humours ſatisfied in every ſ…all punctilio.
2 Cor. 13. 7, 8.
Now I pray God tha… ye do no evil▪ not that we ſhould appeare approved, but that ye ſhould doe that which is honeſt th…ugh we appeare to be Reprobates: for wr can d… nothing againſt the truth, but for the truth.