An Anti-Diatribe, Part 9

An Anti-Diatribe · Part 9

p. 76The nineth Section of the Paper.

WHat apological reaſon can there be ſhewed to obſtruct or impede the admiſſion of all that profeſſe the faith of Chriſt,The ninth Section of the Paper. though formally, and are not ſcandalous by a manifeſt belying of their profeſſion? The Sacrament is not defiled by their partaking, no more then the Word is by being preacht unto faithleſſe people, and that is no more then the Sunne is polluted by ſhining upon a dunghill. Thoſe that communicate with them are not polluted, or defrauded thereby of the fruit, and efficacy of the Sacrament; neither doth God binde us to dive into other mens conſciences; nor can their fraude, or deceits, or cold, formal profeſſion hurt any beſide themſelves. To God they ſeem ſuch as they are, but of us they muſt be taken for ſuch as they ſeem. In the eye of God they are againſt Chriſt, that are not truly and ſincerely with him: in our eyes they muſt be received as with Chriſt, that are not in outward ſhew againſt him. p. 77(Beſide that it was ſaid by Tully to be Cato's fault, that he was ſo ſtrict and ſevere, as if he had lived in Plato's Commonwealth, not in the dregs of Romulus:) The Church at no time can pretend to, or hope for perfection of degrees, rarely that of parts. Jacobs ladder had ſeveral degrees in it, and all were not of one height, or riſing. The floore hath in it wheat, and chaff; the field corn, and tares; the net good fiſh, and bad; and which I would have more eſpecially taken notice of, at the nuptial banquet was one found without a wedding garment. I keep the Church, ſaith St. Auguſtine, full of wheat,Contra. Creſcon. l. 3. c. 15, & 36. and chaff: I amend whom I can, I tollerate whom I cannot: I fly the chaff, leſt I become the ſame thing; but not the floore, leſt I be nothing. Accuſe thou with all thy forces; if they be innocent, thy ventoſity ſhall not hurt them, as being corne; if nocent, the corn ought not to be deſerted for the chaffe. Accuſe them what thou canſt, I, overcome if thou proveſt it; I am victor if thou proveſt it not. If thou prove it not, I overcome, be thy ſelfe Judge, if thou doeſt prove it, I am victor by the judgement of Cyprian, who taught that the barn was not to be forſaken for the chaffe. To forſake the Aſſemblies becauſe p. 78of the mixture, and communion of hypocrites, and evil men I ſhould willingly know, if it be not to revive the old hereſies of Donatus, Lucifer, Novatus, and Audius? And to make the Church of the called to be of no greater latitude then that of the elect? whereas many are called, but few are choſen. And as the people may not withdraw themſelves from the Communion upon that pretence, ſo neither may the Miniſter withhold the Communion from them; for can it be thought rational that the holy deſire of a competent number ſhould be unſatisfied, becauſe the greater part is careleſſe, and indiſpoſed to joyne with them? Is not this to eradicate the corne for the tares ſake, whereas rather both ſhould be ſuffered to grow together untill harveſt? And as it is no prejudice to the reſt of the people to communicate with them, ſo none likewiſe to the Paſtor to adminiſter it to them, ſo as he have by publick and preparatory teaching, and as he ſhall finde it fit, and ſeaſonable and meet with opportunities to do it, by private conference endeavoured to principle, and diſpoſe them to a worthy receiving. Petitur à te cura, non curatio, ſaith St. Bernard, If thou teacheſt, that is thine; if he will not learne, that is his: take p. 79what is thine, and go thy way, ſaith the ſame Father. If the watchman cry, and the City will not be warned, their blood ſhall be upon their own heads, he hath delivered his ſoul. Neither was the Paſtor of Corinth blamed for admitting thoſe that did eate, and drink unworthily, but they were reprehended that came ſo unprepared; nor were the ſervants checked for bringing into the marriage-feaſt a man that had no wedding garment, though himſelfe were caſt out into utter darkneſſe. I know a man is guilty of every ſinne he labours not to hinder, but then firſt he muſt have a power to impede it; and to ſay a Miniſter is impowered to put from the Sacrament without the party will ſubmit to examination, is petitio principii, for that is the thing controverted. And ſecondly, if the matter be neceſſary, and the failer be only in the manner of doing it, the rule holds not, for to crop one eare of a whole harveſt; and to inſtance in one of many caſes, How then could a Chriſtian Prince from a Heathen, for confirmation of a league, take an oath made by his falſe gods? And ſurely, take, eate, and let a man examine himſelfe, and ſo let him eat, being in the imperative, and ſo conſequently commands, make the Communion p. 80a matter neceſſary, and it is denied by none that the Sacraments are neceſſary neceſſitate precaepti, if not medii. It is true, Chryſoſtome that ſo vehemently urgeth all to come, as deeply chargeth Miniſters not to admit known offenders to the Communion; But if one, ſaith he, be ignorant, that he is an evil perſon, after that he hath uſed much diligence therein, he is not to be blamed; for thoſe things are ſpoken by me of ſuch as are known, but this is not our preſent caſe; for perſons openly evil, and ſcandalous, we have before profeſſed that we plead not for; but I ſhall deſire it may be thought upon, whether, or no, while ſome men fear accidentally to loſe or hazard ſoules, they do not more endanger them, and their own ſouls too, by withholding from them the Sacrament, the likelieſt means of full, and perfect recovery of them?

p. 81SECT. 16.

Wherein anſwer is given to the ninth Paragraph, calling for reaſons, and grounds, and containing ſome other arguments.

§. 16 This Section is the largeſt, yet affords little work for us. There are in it ſome arrowes well drawn, but aimed at a wrong mark. In much the Paper objects, and then anſwers it ſelfe; there we ſhall not need to meddle, as that the Sacraments are neceſſary, neceſſitate praecepti; true, ſo they may be, and yet to be adminiſtred in due manner; and with due care. It is ſtill intimated that ſcandalous ſinners ſhould not come; now we might take this for granted, and ſay no more, but that the conceſſions look one way, and the arguments another; how ſhall any be kept back, if the Miniſters have no power to impede, unleſſe men will ſubmit? no man ſaith, the Miniſter (or any other) hath power to impede ſuch as are not unfit. If the unfit may be ſuſpended it is enough; and if not, theſe the Miniſter hath p. 82no power at all. If ſome be ſcandalous, and unfit as is yielded (in terminis) then there muſt be a Judge of this unfitneſſe, which muſt not be themſelves, but the Miniſters; and Church-Officers. But to come nearer to the very words, and order, we can yield no reaſon why men not ſcandalous, (nor ignorant) ſhould be kept off, our mindes being to admit all that come not under thoſe qualifications, namely, ignorant, or ſome way ſcandalous; if we could know men to be but formal, (that is dead, and hypocritical) though they were not ſcandalous, they ſhould be kept off; for ſuch are intruders, have no right, and are neceſſarily profaners of the Sacrament; but we cannot ordinarily diſcerne this, though we know that there are many ſuch; therefore we ſteere by another compaſſe.

We ſay further, that the openly wicked only do defile the Sacrament (in the worſt ſenſe;) ſecret ſinners (hypocrites, and formaliſts) in Gods eye, profane ones in the Churches ſight; the firſt draw judgements on themſelves, the latter on others: ungracious perſons cannot actually, and intentionally ſanctifie Gods Name in their approaches to the Lords Table. But if all theſe, and ſuch as theſe p. 83be excepted, there will be no dunghils for the Ordinance of the Sunne of righteouſneſſe to ſhine upon, and ſo no fear of manifeſt pollution.

Again, Gods people themſelves may be faulty through negligence; but if Miniſters, and godly people do their duty, then though ungodly ones be admitted, they are blameleſſe, and the Ordinance may not be null to them, nor polluted; however, if they know ſuch to be admitted, it muſt needs be a ſore burthen to them. Long have godly people in this land groaned (Miniſters eſpecially) under this heavy burthen, from which (as they hope) they may now deliver themſelves. That which is affirmed here, that a previous exhortation on the Miniſters part frees his ſoule, is to us an unſound poſition; for we conceive much more required, and incumbent on Miniſters, and the Church. There is more required: Why elſe doth Chryſoſtome bid them deny it to ſome? If after he have admoniſhed, he admits ſuch as he knows, (or may know) to be wicked, he ſinnes againſt his own ſoul, by defiling it with other mens ſinnes. The people alſo have ſomewhat to do on their parts, namely, praying againſt the toleration of the wicked, beſides informing, p. 84and declaring againſt them that live looſely, and are inordinate walkers, as did the houſe of Cloe; 1 Cor. 1.111 Cor 1:11why ſhould men think that publick warning is enough, while ſome are not capable of the ſight of the danger ſhewen, or of performing the duty of ſelf-examination; others are hardened, and will advance through a ſtorme of the moſt terrible threats? ſuſpenſion is a more effectual meanes, then a bare exhortation to teach men repentance; we have ſeen the experience of both. You will ſcarce finde one ſtaying away in theſe Pariſhes, where are warnings, but no other diſcipline; let not men deceive themſelves, and others. It is objected that the Ordinance is defiled no more then the Sunne is by ſhining upon a dunghill. We anſwer, the Ordinance may be defiled, that is, profaned, and abuſed, though not corrupted in its eſſence. The Sunne is a natural agent, and in a Phyſical way cannot be defiled: The Sacrament doth continue a holy, and pure inſtitution in it ſelf, while it is moſt profanely abuſed. God is diſhonoured truly, yet he doth not become inglorious in himſelf, by mens wickedneſſe: the defilement of the Sacrament is this, the ſociety,1 Cor. 5.7.1 Cor 5:7 wherein the wicked are, is corrupted, p. 85leavened, or troubled, as the Spirit ſpeaks; defiled it is unto the wicked through the ſinnes of their ſouls: Yea, unto the godly too, they do become filthy, if they be faulty.

Object. But why do the wicked more defile the Communion then the Word?

Anſw. They may defile the one, and not the other, ſeeing Gods Word allows a viſible mixture at the one, but not in the diſpenſing of the other, as was plainly proved before.

All that follows about the errors of Novatus, and others:Gal. 5.12. Holymour Stocke on Mala. p. 30. By Miniſters continuance and ſuffering wicked men, & not cenſuring them, they may be many ways hurtful, and infect the cleane, and holy, theſe being more capable of the others evils, then they are able to communicate good to them, as health is not ſo communicable, as contagion, 1 Cor. 5.6 Then if they deſire to keep them whole from pollutions, they muſt ſeparate the wicked as ſhepherds, ſaith Chyſoſtome, ſeparrate the infected, and ſcabbed from the whole.Gal 5:121 Cor 5:6 The diſtinguiſhing of the Church viſible from the inviſible, the ſtate of the Church here below, &c. We yield all this, and yet can ſee nothing gained upon us thereby, there will be tares among the wheat unto the worlds end, onelyonly we are not taught that tares do ſignifie profane men, but rather hypocrites, ſuch as come ſo near Chriſtians, that we cannot diſtinguiſh them.

p. 86Tares are very like the wheat in the growing up, as one obſerves out of Jerome, **Goſpelworſhip. p. 239.but ſcandalous men are not like beleevers.

Object. But is it not rational, that the deſire of a competent number be ſatisfied, though the greater part be indiſpoſed?

Anſw. Yes, it is fit they ſhould be ſatisfied in a lawful, and due way: But what if ſuch a competent number hath not appeared, when propoſals have been made; upon this ſuppoſition, that ſuch might be found? We know of no godly and well-diſpoſed people within our precincts, but may have the Ordinance if they deſire it, nor is it our deſire to ſtraiten the Ordinance cauſeleſly; we are joyful, when any diſcover a ſerious minding of that holy buſineſſe. The fewneſſe of thoſe that are accepted is either from mens own unfitneſſe, or from their own unwillingneſſe. The truth is, men will have it where they pleaſe, and in what manner they pleaſe, otherwiſe they are not ſo godly, but they can neglect ſo precious an inſtitution. But ſtill the ſtrong hold and place of retreat we finde to be this. If men come unworthily it is to themſelves, the Miniſter can but teach, and warne; p. 87ſo doing he needs not fear the guilt of other mens ſinnes, for he hath no power to do more. We anſwer,

1. The zeal of Chryſoſtome and Ambroſe will riſe up againſt thoſe, who taught not only to admoniſh, but to keep back. Ambroſe kept off Theodoſius an Emperour.

2. The partaking of other mens ſins will not be ſo eaſily avoided. Can I clear my ſelf by telling one that there is poiſon in ſuch a cup that will be his death, and yet (he deſiring) afterwards give it him? What a folly is this? But the Miniſter hath no power to do more. That is a queſtion not yet fully reſolved. Though the power be not ſolely in him, yet if it be in the Church-Officers, it is enough; and ſurely there is a power to that end ſomewhere, or almoſt all the learned men in the world have miſtaken the doctrine of the keys, from that text, Mat. 16.19. We ſhould confirme this more,See the 3d. Section of the Paper. but that we finde the paper in a ſort granting it. If Miniſters have not a power, who have? If there be ſuch a thing to be done, the power is ſomewhere; ſhall we raiſe up Biſhops, and their Subſtitutes out of their graves to leade us herein? Is not the Word Chriſt enough? Alas, p. 88that a duty ſhould be to be done, but none found to do it; a power, but none to act it; keys, but no hand to hold them. What a vanity is this? If the Schooles be regarded, they impower the Miniſter, as was ſhewed before. And the Authority we live under, did (and for ought we know does) authorize the keeping back of the unfit,See the ſeveral Ordinances of Parliament and unworthy. If you ſay, This is granted you, that ſcandalous perſons ſhould not be admitted: We muſt needs ſay, we have obſerved ſuch words often. But how are they made good while this paſſeth ſo current, that a Miniſter hath no power to keep him back that will not ſubmit to his trial, which is here affirmed? If you ſay, He may keep back the ſcandalous, but not whom he pleaſes, or men well qualified; nor is this deſired, or pleaded for; Let coming to this Ordinance ſtand, and paſſe for a Diſciple-priviledge, and Miniſters authorized, and allowed to diſcerne Diſciple properties in them that come, and we are agreed. Other allegations ſeeme to us to leſſen the care, and take off the activity of Miniſters in caſting out, or turning off the unworthy. The Paſtor of Corinth (you ſay) is not blamed for admitting thoſe that eat, and drink their own damnation, but p. 89they themſelves are reprehended, not he. We grant, he is not there, or elſewhere blam'd alone, but the whole Church, (whoſe the duty is, and not the Miniſters alone) is blamed, 1 Cor 4.21. This Rod was for abuſes among them, and their negligence in this might be one.

Object. Again, the ſervants are not checkt when one is brought in without a wedding garment.

Anſw. Our Anſwer is,

1. This is a Parable, & ſo proves nothing, but onelyonly in the ſcope of it.

2. It is a great Queſtion whether this be not to be underſtood of the Preaching of the Goſpel, or of the Supper of grace at large in the Word taught, and not of this Ordinance alone? We do not finde that the ſervants brought in that man,Mr. Phil. Goodwin. p. 125. for then they might have been queſtioned too, and not he himſelf alone. One ſayes well, Parables are like ſpectacles, they help ſome to ſee,Ne quem à gratia Dei excludat, impiis quoque illam & iniquis proponit. Muſc. in Iſa. cap. 55 p. 745.Isa 55 but others ſee the worſe for them: So ſhall we, if we build a liberty of coming to the Lords Supper, and an exemption of Miniſters from blame upon this Scripture. 'Tis true Miniſters muſt preach Chriſt freely, bidding all according to the univerſal tenders of grace in the Goſpel. See we not the greateſt p. 90ſinners ſometimes foremoſt in coming to Chriſt? So that the Goſpels way of inviting all ſenſible ſinners, ſuits this parable right well. But ſhould the utmoſt be made of each branch thereof, to advance Sacramental liberty, not onelyonly admitting, but even conſtraining of the worſt might be inferred; and this foundation every one would ſee to be ſandy. The unſealed may be called, or invited, but the uncalled may not be ſealed. We like a free Pulpit well, but condemne a too free Table.

Object. Now to ſhut up our reply to this Section. There is a ſerious caveat given us, not to hazard, and loſe our own ſoules, while we are ſcrupulous about others.

We anſwer, we do not (at leaſt deſire not to do) things out of feare, but upon knowledge and perſwaſion of our duty. We know that the unworthy comers do directly (quoad corruptionem actûs) defile and deſtroy themſelves; nor is the Sacrament a proper or likely meanes to recover ſuch as we deſire to keep back, but is rather likely by accident to blinde, and harden them more then before. The preventing of mens ſinnes, and damnation cannot hazard our ſouls,Epiſtle of Jude, v. 23. but will comfort p. 91our conſciences at the laſt day;2 Cor. 2.152 Cor 2:15 under this buckler we fight, and act.

SECT. XVII.

Anſwering the Queries made in the end of the Paper.

I ſhould be glad that ſome godly,The beginning of the tenth Section of the Paper. and moderate men might be ſatisfied in the ſcruples they have concerning this courſe, and diſcipline.

§. 17 If our principles, and practice be miſtaken, many things will appeare offenſive which are not ſo. Where are pure doubts, we have hopes our Apologie may remove them, eſpecially from godly, and peaceable men. But when we reflect upon theſe doubts, or queries here made, they ſeem to us to be rather the hard thoughts of enemies, then the doubts of friends. Scruples are (as we take it) mens doubts in their own way. That which impedes, & intangles my conſcience in my own actings, that is my ſcruple. But whatever theſe be, (for we are not willing to contend about words) whether objections, cenſures, p. 92or ſcruples, they ſhall (by Gods help) receive ſome anſwer.

SECT. XVIII.

Wherein of the firſt Querie, namely,

Whether it ſuite with the rule of the Apostle, Rom. 14.1. Him that is weak in the faith receive you? The firſt Querie in the tenth Section of the Paper.Whether it be not judging, or ſetting at naught thy brother, or indeed not owning him as a brother; And ſo contrary to ver. 1?

§. 18 How farre the Apoſtles ſcope is from the buſineſſe in hand is quickly ſeen; He ſpeaks of receiving, and eating, but it is of herbs, not of the Sacrament. He ſpeaks of not receiving the weak to doubtful diſputations; men therefore are not to be called to ſuch exerciſes as may be hurtful to them. Briefly, their receiving is this: Such as were more reſolved, knowing and ſatisfied about the abrogation, and burial of the legal ceremonies, theſe as ſtrong muſt deale gently with Jewiſh converts, who were not of ſo pure a Goſpeljudgement.

p. 93This languor or infirmity of faith muſt be borne, this is the ſenſe of the place. But leaſt we ſhould ſeeme to decline this Scripture, let it be granted, that beleevers may be weak in other reſpects, and that this Apoſtolical precept muſt not daſht againſt in any practice.

Our anſwer therefore is, that the Ordinance of the Supper is very proper for the weak in faith, being a ſtrengthening appointment. We exclude not (willingly) any ſuch as are weak in the Apoſtles ſenſe, but rather invite, and incourage them. We think our brethren go beyond their warrant, while they take Saints of the firſt magnitude only into fellowſhip. God hath people of ill ſizes; there is the ſame holineſſe, but not the ſame degree of true holineſſe in all beleevers; not the weak, but the dead; not children, but baſtards do we (purpoſely) refuſe. Where we ſee any meaſure of true godly fear, any degree of graciouſneſſe we gladly admit. God forbid we ſhould refuſe the meaneſt as to the world, or in grace: no, we covet the pureſt, and take the weakeſt.

As to judging the other part of our burthen,Calvin on the 14. Ch. to the Ro. ver. 1. Calvin will tell you, that judging there, is to bring men under our own p. 94Laws. We abhor this: we deſire to bring men under Chriſts rules, and Lawes, to finde men able to examine themſelves, to be diſcerners of the Lords body, and that they are deſirous of holineſſe, and conformity to Jeſus Chriſt; this we do try for, and ſtrive to diſcerne: we judge not mens hearts, or final eſtates, but their preſent condition by their actions. When we act in thoſe matters (according to our callings) we build our thoughts upon mens words,Mat. 7.16, 17.Matt 7:16Matt 7:17 and fruits, by which we are taught to diſcerne one man from another, and good men from bad; It is Chriſtian and rational ſo to judge.

Who will fear to ſay, it is a ſmoaky houſe, where ordinarily the ſmoak breaks out at doores, and windows? We deſire to feare, and feele the leaſt guilt of evil, which may lie upon us; but as for this pride and contemning which is laid to our charge, we hope the Lord ſees us innocent. Auſtin makes it pride to contemne diſcipline, not to uſe it: But more of this, when we come to anſwer the Querie about Lording. It hath been an old deſigne of Satan,See Boltons direct. to walk with God. p. 7, 8. to brand religious courſes with pride, as Maſter Bolton obſerves. He that differences his ſociety, and is not humble enough to be p. 95baſe, is by many deemed pround.The Diſcourſe of true happineſſe. p. 43. To be render beyond the common courſe, this is to be ſtrait-laced: to be ſullen, rigid, proud, or what you will; but after the way that the world calls pride, have the precious ſervants of God walked, in a holy,Mr. Boroughs Gracious Spirit, p. 156. not in a humourous ſingularity, as one ſpeakes. It is not ſafe to call good evil. The Lord deliver us from that which ſome call humility. He is truly devoted to humility, that can be content (in this world) to loſe the repute of an humble man,1 Cor. 4.101 Cor 4:10 and be thought proud, (as Paul and his fellow-Chriſtians were counted fooliſh, weak,Nemo virtuti magìs devotus, quàm qui boni viri famam perdit, ne conſcientiam perdat. Seneca, Epiſt. 8. any thing) for Chriſts ſake. Pride in judging others is a very foule thing, it concernes all to watch againſt it. We know no better remedy then to judge our ſelves rightly; we ought to obſerve the inward workings of our own hearts, and to have a judgement of faith of our ſelves. He that judges himſelf truly, is moſt likely to judge others wiſely, and charitably. But if the godly cannot perſwade others to think well of them,1 Theſ. 2.5, 6, 7, 8. 2 Cor. 1.12.1 Thess 2:51 Thess 2:61 Thess 2:71 Thess 2:82 Cor 1:12 yet let them rejoyce in this, that they ſo farre know their own ſpirits, that though they be compaſſed about with great infirmities, yet they know, that what they do is not out of pride.

p. 96Laſtly, if our ſuſpenſion of ſome from the Sacrament, muſt needs be contemning, yet let me tell you of whom it is; it is of them that contemne Gods wayes, and of no others. Now to contemne ſuch contemners is no ſinfull contempt, and yet we deny that we contemne any: no, we mourne over the worſt; Refuſing the wicked, may be (we hope) without contemning, but eſteeming of the godly will hardly ſtand without ſuch contemning; as that of David, Pſal. 15. ver. 4. Theſe will not be parted, both ſpringing from a pure heart.2 Theſ. 3.6, 15.2 Thess 3:62 Thess 3:15 Such as are withdrawn from in this exerciſe, are not diſclaimed altogether from being brethren, but look'd upon as offending brethren, at preſent not capable of that which they have a remote right unto.

p. 97SECT. XIX.

Wherein the ſecond Querie, namely,

Whether this Oeconomy, that ſeemeth to hope, or beleeve nothing, and ſuſpecteth all to be ignorant,The ſecond Querie in the tenth Section. or hypocrites, and therefore neceſſarily to come under probation, reſent of that charity, which hopeth, beleeveth all things, and fuſpecteth not?

§. 19 The Scripture hinted at in this muſt be,Morton in locum. p. 345. 1 Cor. 13.7. Whereon the judgement of ſome learned ones is, that the particulars there are rather to be referred unto God, then to man; but not to ſtand upon that. If we hope nothing, and ſuſpect all, we are uncharitable to the utmoſt, we had then as little love, and wiſdome, as now theſe words, as applied to us have of truth. We know ſome, (yea, many) to be knowing, and hope of divers that they are not hypocrites; there may be reaſons given why perſons may be called to ſome tryal and proſeſſion of their knowledge, who are not ſuſpected of groſſe ignorance; p. 98the more remote any are from the ſuſpicion of ignorance, the more forcible will their example be to bring on others of a lower forme: and the more pliant ſuch are, the more will their humility commend their knowledge. The tryall of ſuch may be neceſſary, though not in their ſingle capacity as communicants, yet in the relative, as to the body they unite with, and the work of reformation which the Church is to paſſe under. We have a minde to be as charitable as others, and as we ought to be, but we cannot ſuffer charity, (as much as we love and honour it) to ſwallow up all our duty. Miniſters may be charitable over-much, and are, when they are prodigal of Church-priviledges, (and therein of Chriſts blood,) and when they are ſenſeleſſe in their hopes, as ſome are, truſting all, and trying none: but watchmen muſt ſuſpect, and Miniſters muſt ſave ſome with fear. Paul was jealous and afraid, was he uncharitable? It is the praiſe of the Angel of the Church of Epheſus, that he had tried ſome; charity hath a garment to caſt upon ſome ſinnes,Rev. 2.2Rev 2:2 but no licence, or indulgence for any. True charity (as the ſaying is) is not blind: We are not bound to hope contrary to p. 99our knowledge, and experience; charity when true, is friendly to the love of God (whence it ſprings) and to his wayes, and people; it is not againſt charity to ſuſpect of ignorance and unfitneſſe, when the contrary is no way diſcovered. Men ſhew ignorance of their duty in this very thing, that they refuſe to ſubmit to the tryall of their knowledge in ſo faire a way. We hear much of charity, we wiſh we could ſee more of that which rejoyces in the truth,1 Cor. 13.61 Cor 13:6 more then in iniquity.

Some mens charity is ſo great, that if they know a man to be an often ſwearer, or that loves the pot, or alebench, or have but over-night, (or lately) beheld him in his ſins, yet if he cry guilty, and ſay he will amend; they can next day beleeve a change in him, and that ſuch a one may be a fit partaker of that bleſſeh Ordinance. But (alas!) this is a large charity, which fondly neglects Gods revealed will, and flies to his abſolute power. Men experienced in the work of grace, and repentance will have other thoughts: hell and heaven do not ſtand ſo neere together, that men may ſo quickly ſtep from one to the other. Commonly men fall down before they p. 100ſtand upright, and when they are down,Act. 2.37 2 Cor. 7.12Acts 2:372 Cor 7:12 there is ſome ſtrugling and ſtriving before they get up. Grace, if we judge by Gods common working, is not like Jonah's Gourd, which ſprung up in a night. Let us not be over-credulous, and unſcriptural in our thoughts and hopes; there may be more charity in in our keeping back, then in our admitting ſome.

1. It is againſt love to God,Et quam ventam hujus contemptus conſequeris Hom. 38. in Mat. whoſe Ordinance by this credulouſneſſe is proſtituted to many vile perſons. They are farre from loving God whoſe embracing of men is a ſpurning at their Redeemer, a trampling on the blood of the Covenant, Heb. …0.29. as that text is appled by Chryſoſtome.

2. Love to men requires, that if we ſee one about to hurt himſelf, we prevent him, if we can; Shall I permit a man to drink his damnation, and ſay, I love him? Love muſt be guided by wiſdome; there is little love unto the ſouls of men ſhewn by them, who admit all; though they pretend to do this out of love. We take them (ſay ſome) to be all Gods people, that will come, and will not debar themſelves of ſo great a good, thus ſome ſpeak.

Pareus will teach thoſe men that the p. 101work is not good, unleſſe the men be good; but alas,Cùm ab infi delibus uſurpentur Sacramenta, eorum uſus non eſt bonum opus. Uſus Sacramentorum eſt bonum opus, quando hunc uſum praecedunt opera moralia, tunc dicitur uſus, aliàs abuſus. Pareus in Cath. Uiſin. p. 539. it is not good to them though it be good, and moſt precious in it ſelf. It is that which will content them for the preſent, but undo them (namely, the impenitent) in the end. He loves his friend beſt that keeps him to his Phyſicians rules, though it croſſe his preſent deſire. One of note, among other reaſons why unworthy perſons were kept off, proves it to belove to their ſouls.

3. It is againſt charity to the Church,Walt Strato. de rebus. Eccleſ. cap. 17.Sir 17 lying under loſſe, and reproach through neglect of order, and diſcipline: Some ſeparating abſolutely, others ſtaying with grief of ſoul.

SECT. XX.

Wherein of the third Querie, namely,

Whether it ſavour not much of the old Phariſees, Touch me not, for I am holier then thou; The third Querie.and reliſh not of that Phariſees ſtanding and praying by himſelfe p. 102in the Parable, where Beza notes a ſingularity, and ſequeſtring himſelf from the Publican, who must ſtand afarre off, which as one ſaith was not ſupplicatio, but ſuperlatio?

§. 20 Things ſavour according to the diſpoſition of mens palates. In ſome conditions the beſt, and moſt wholeſome meats have the worſt taſte, 'tis the ſtomake mars the taſte. What taſte have the godly ones with us that ſo deadly a weed as ranck Phariſaiſme ſhould be ſhread into their pot, and yet their food be ſo ſavoury, that they eat it with much bleſſing of God?

Anſw. Anſw. Well, Touch me not, &c. This ſaying of the Jewes hath been the old attendant of that common nickname of Puritan, and the very labell of profane lips. But if we may not ſuſpect others (as was thought in the former doubt) of hypocriſie, why are we ſuſpected?

Are we fallen below all good thoughts and hopes? May not our actings proceed as well from the tenderneſſe of our conſciences, and love of holineſſe; as from the baſe over-weening conceit of our own pureneſſe? Surely it is poſſible they may. May not a man be humble in his p. 103own eyes, and yet be wary about his ſociety in Gods Ordinance? We are perſwaded he may, we ſee no incongruity in either of theſe. Truly we deſire more holineſſe in our ſelves, and others, then is yet attained, and we judge our preſent way conducing to it. When you finde us boaſting of our own holineſſe, condemne us boldly; we wiſh all Phariſees had hypocriſie written on their foreheads with a Sunne-beame, we ſhould ſee many a worlding, and Politician detected then. As to that text of Eſay, it is ſpoken (as the beſt think) by the people to the Prophets,Muſculus on Eſay 65. ch. p. 851.Isa 65 who had reproved them for their corrupt worſhip in gardens, and mountaines, Stand by thy ſelf, (ſay they to Eſay) come not near us. Now if the ſpeakers prove to be the people, why are the Miniſters marked (with this coale) for Phariſees? Many like thoſe in Eſay's time ſtand off from us as too holy, and the while blame us for ſtanding off from them as Publicans. The diſtance between us, and others is not of our making, but of their own.

p. 104SECT. XXI.

Wherein of the fourth Querie, namely,

Whether it mell not ſtrongly of the ſpirit of Diotrephes, that ſought the preheminence, and be not a Lording it over Gods heritage, ſince it tends to reduce every one to an awful ſubjection to his Minister, leſt his reputation be blaſted by being repelled from the Communion? The fourth Querie.… his is the more ſuſpected, becauſe not only perſons, which they may think they have cauſe to ſuſpect to be of incompetent knowledge, muſt paſſe this trial by examination, but generally every one; not only ſuch, of whom they might be doubtful, (and yet in dubio melior eſt poſſidentis bonam famam, (as I ſaid before) yet when ſure there can be no ſuch violent ſuſpition, that makes the thing morally certaine, and which onelyonly by the opinion of the Caſuists, may warrant the trial, but even thoſe that perchance were more ſuſceptible of Catechiſing the Miniſter, and whoſe ſhekels are known to be double to thoſe of the Sanctuary. And to think there is cauſe p. 105to ſuſpect every mans inſufficiency in point of knowledge is to imply, as the Papiſts have abuſively perverted that of Gregory, that while the Oxen laboured, The fourth Querie in the tenth Section of the Paper.they were all Aſſes that fed by them. It grieves ſome that ſuffrage for Presbytery, to ſee others hereupon to ſuſpect, that it was caſt in like mould with that of Popery, whoſe main (if not only) pinciple was the advance of the power and grandor of the Prelates and Prieſts. As they (among other things) would ſeeme to have a power to damne any man, while they taught a neceſſity (neceſſitatem medii) of partaking the Sacraments, as abſolutely medious to ſalvation, and the efficacy of thoſe Sacraments to depend upon the intention of the Miniſter; ſo as it was no Sacrament, where he intended it not, veſting a power in the Paſtor, without any notorious offence to exclude from the Sacrament, impowers him to reject any from the ordinary means of ſalvation, and ſo coacts an awful dependance of all upon him in order to ſubjection.

§. 21 We have tranſcribed the whole; as the other taſted, ſo this ſmells, ſuch hard thoughts we are more grieved to reade, then troubled to anſwer. The ſpirit of p. 106Diotrephes is that which ſeems to poſſeſſe and act us in our way. Pudet haec opprobria dici potuiſſe, & non potuiſſe refelli. Should we ſpread our ſelves upon every limbe and part of this Objection, too much time would be ſpent in anſwering.

But why the ſpirit of Diotrephes?

1. Becauſe it deſignes reducing our people into awe.

2. Becauſe all are called to trial, yea, ſuch as are more able then the tryers.

3. Makes the people aſſes.

4. Shapes Presbytery to Popery. This is the ſeries.

Anſw. Anſwer unto theſe ſeverally.

1. To Diotrephes and his Lording power.See Eſtius on the 3. Epiſtle of John, v. 9. It feems to us that the author is ſomewhat miſtaken in the condition of Diotrephes. The text tells us, he ſought preheminence, and the learned tell us, that his ambition rather croſſed John, then oppreſſed the people. He was an heretick, and ſought to ſit in the Church above an Apoſtle. He receiveth not us, ſaith John; any thing over the people above the ſtate of a Biſhop we reade not of in him, only he depreſſed John; ſo that he was nearer the ſpirit of an Anti-apoſtoliſt, then of a rigid, and imperious Presbyter, p. 107as to the people. But what is it to Lord it over Gods heritage? It is a going beyond Miniſterial power, and infringing the liberties, and priviledges of the Saints.

1. It is a going beyond Miniſterial power. Then if keeping away ignorant, and ſcandalous perſons be not an exceeding of this power, it is no Lording,1 Cor. 4.1, &c.1 Cor 4:1 or imperious thing. That Miniſters are Church-Officers, and have committed to them, as ſtewards in Chriſts houſe, all the myſteries of the Goſpel, is too clear to be denied, or doubted. This Paper yields (ſomewhere) a Miniſterial power as to the uſe of thoſe two keyes of Doctrine and Cenſure, we deſire but Miniſterial power. If we act more, we are deſervedly blamed. We ſhall not diſpute (here) the proper, and proximate ſubject of Church-power, as Miniſters we claime, but what doth belong to Church-Officers without injury to the Church. Now if ſtewards of the myſteries of the Goſpel, it behoves us to be faithfull as to the peoples right, ſo to the dignity of the Sacrament. Did we impoſe any thing not commanded of God, or act Biſhop-like in a ſole juriſdiction, we could never avoid this blame. Let Lording fall, ſo rule may p. 108ſtand, ſome ſubjection is due by Gods Word to all godly Miniſters from their people. If when minded of this, they crie out of Lording, this is their own fault, and ignorance of their duty. In a way of ſurmiſing, what godly courſes but may be (thus) blaſted, and confuted? With ſome men all rule is tyranny. Some Anabaptiſts count all Magiſtrates Tyrants, ſo do others all Church-power tyrannie.

Eraſtianiſme, and Anabaptiſme do in this joyne hands.Ph. Goodwin, Evan. Communicant. p. 206 A late godly Writer ſaith, that in Luthers time ſome profanely profeſſed, that they had rather live under the dominion of the Turk, then where all ſhould be ordered according to the will of God. Shall ſuch thoughts, and ſayings now prejudice Gods wayes? We read that the men of Iſrael counted Solomon a Tyrant,1 Kin. 9.22.10.27.1 Kgs 9:221 Kgs 9:101 Kgs 9:27 yet the Queen of Sheba admires the happineſſe of his ſervants, and Subjects, he made none of the people bondmen. Yea, he made ſilver to be as ſtones, only he laid a tribute for the houſe of the Lord. But they that cannot diſtinguiſh between pride, and power, between pride, and diſcipline, need ſomewhat to clear their eye-ſight. When the Apoſtle condemnes Lordſhip over the flock, he takes p. 109not away government,Heb. 13. ver. 7.17.24.Heb 13:7Heb 13:17Heb 13:24 for that were to contradict Puul in three places in one Chapter; the Paſtor then hath rule, but it muſt not be tyrannical.

2. Lording is an overthrowing of the priviledges of the Saints, and godly; but we ſtudy to preſerve their priviledges, and to raiſe a fence, that they may not be troden down by wilde beaſts,Eſay. 5.2.Isa 5:2 but preſerved in their uſe from evident prophanation. We gather out the ſtones of Gods vineyard? Beſides all that is done is by voluntary agreement, our rules extend but to them that freely ſubmit to them. We excommunicate none, nor meddle with other mens wayes. Indeed we diſcover by our actings what we would draw our Congregations unto; and that while they refuſe to follow us therein, our union with them (in that Ordinance) cannot be comfortable. And this we do as being bound in conſcience to uſe all good means to redreſſe abuſes, and to promote the National Engagement of Reformation. Here now are eſſayes of rule, and order, but no imperiouſneſſe, or uſurpation: When Moſes ſtood for the Prieſts Office againſt the pride of Corah, and his complices, they tell him, that the Prieſts took too much upon them.

p. 110Truth is, only gracious ſpirits are fit to be governed in a Chriſtian, or Church-way. Gods yoke is grievous to the ſons of Belial. Hinc illae lachrymae. Is any thing put upon men but the light burthen of Chriſts lawes? Is it intolerable to come under the duties of godlineſſe? is there cauſe given to men to crie out of Lording, and blaſting their reputation, when ſo facile a thing is required, as the diſcovery of their knowledge, and clearing of their practices from known wickedneſſe?

Object. 2 Object. 2. But all are called to trial, ſuch as excell their teachers.

Anſw. Anſw. Why not all as well as ſome? Duties of Religion are to be impoſed without reſpect of perſons. It is poſſible (though not ſo uſuall) that the Paſtor may be exceeded in learning, and gifts by ſome of his Congregation, but doth this exempt ſuch from obedience? What if a wife have more knowledge then her husband? ſome particular ſubjects more policy then their governours? will this juſtifie the diſobedience of the one? or null the authority of the other? An humble man may ſubmit to one of meaner abilities then himſelfe; yea then, when they are known, and confeſſed to be ſo; if for no other reaſons, yet to avoid exceptions, p. 111and to encourage others; ſuch as are able, and godly too, do ſeldome ſcruple this, becauſe though they have great abilities, yet they know them not ſo, as to oppoſe them againſt their duty. Again, if the perſons tried be found ſo knowing, it will adde to their eſteem, and not diminiſh it in the leaſt. Among other miſtakes this is one, that our greateſt ſuſpition is of ignorance. Alas, many are better headed, then hearted. We believe, were the truth known among them that ſtand off from us, the greater part ſuſpect their practice, more then their knowledge. For did they live as they ſhould, and as they conceive we expect, the diſcovery of their knowledge of Jeſus Chriſt before a few Chriſtians would not appear ſo formidable a work; yea, ſhould we know any under our charges, or near us, that were ſuſceptible of Catechiſing any of us, we might in policy forbear the calling of them forth, without any other reaſon.

Nay, we could ingenuouſly ſay to ſuch, as once John to Chriſt, I had need to be taught of thee, and comeſt thou to me? which was the anſwer (as I am informed) of a Miniſter not long ſince to an eminent man, ſubmitting to his trial for admiſſion to the Sacrament. Shortly, we p. 112envy no mans gifts, but wiſh them more, and their converſation ſuitable. One ſaies of the preſent ſtate of the Univerſity of Oxford: There have been more Muſes heretofore,Cor. à Lap. in Exod. 6.30. p. 543Exod 6:30 but never ſo many Graces as now. We honour Graces above Muſes. We finde it to be a doubt among the learned, whether the common ſhekel be greater, or leſſe then that of the Sanctuary? Some make it leſſe, others greater; we will not go about to determine this; the alluſion (every one ſees) reflects upon the particular Miniſters: however, we paſſe it by. There were ſhekels of gold ſome, others of braſſe, iron, &c. Anſwerable to theſe are the various kindes and degrees of mens gifts; not the largeſt ſhekels, but the holieſt are the beſt; a little piece of gold is better then a great piece of ſilver. Knowledge adorn'd with humility, and engaged to advance piety (of whatever meaſure and content) is after the ſhekel, and ſtandard of the Sanctuary.

Object. 3 Object. 3. We imply that our people are aſſes.

Anſw. Anſw. We need a paire of tongs to deal with ſo odious a compariſon as this is, let it returne to the place from whence it came; we leave it to Popiſh Prieſts, and Epiſcopal ſpirits, whoſe guiſe it hath been p. 113to advance themſelves, and depreſſe the laity, and to this end wiſh their ignorance, rather then their knowing much. We maintaine a difference between Officers, and members of Churches; but we freely acknowledge all godly people to be the Lords Clergy; however, we are not ignorant of a more reſtrained uſe of that word in the Ancients.

Obj. 4 Object. 4. We ſhape Presbytery to Popery, &c.

Anſw. Anſw. Theſe are the dregs of this bitter cup. We ſtand not much upon the ſayings of them that have voted for Presbytery. Perchance ſome voted and acted therein for wrong ends, and their votes might proſper accordingly; ſome we are ſure were once in a nearneſſe to act in that way, who were very unmeet for ſuch a work.

Laſt of all, that Presbytery ſhould be caſt into the mould of Popery is a wilde fancy, and argues both the corruption of the mans heart, and darkneſſe of his minde that ſuſpects it.

Men that like not the reſtraint of their luſts by any Church-government, muſt crie out of Popery, covetouſneſſe, ambition, Prelacy, and ſuch like, which are but fig-leaves to cover their nakedneſſe. p. 114In a word, a man may ſay this for Preſbytery, though he be not fond of it, that (whatever it be elſe) it is the ſtrongeſt barre that ever was ſet againſt Popery.

SECT. 22.

Wherein of the fifth, and laſt Querie, namely,

Whether this be not halfe way towards the Independants, and ſymbolize not with the congregational way? For what difference is there between their gathering a Church, and this collecting together of communicants, The fifth query in the tenth ſection of the Paper.ſome of one place, ſome of another? what material diſparity is there between their covenant with the Church, and this admitting none without ſatisfaction given, and profeſſion made of their ſufficiency to the Miniſter? They admit any to the hearing of the Word, not to the Communion, and ſuch is the method alſo of this Difcipline. Are not both equally guilty of an Allotrioepiſcopacy of removing the ancient land-markes, and confounding of Churches, and limits: And taking in ſuch of whoſe ſoules they have p. 115by no law, nor conſonancy to good order, any proper, or ſpecial cure?

And of a reſemblance with the Partridge, Jer. 17.11. which gathereth the young which ſhe bringeth not forth, The fifth querie of the tenth ſection of the Paper.(as was the ancient, and is ſtill the marginal reading) and of that Magick which ſome Romanes were ſlandered with, of charming, and bringing other mens fruits into their fields? Conſider what I ſay, and the Lord give me, and thee underſtanding in all things.

§. 22 Here we ſhall only anſwer for our ſelves, though others be charged with us. Independants are no ſuch formidable creatures to us, there are many eminently godly men that lie under that diſtinction of judgement; we ſee ſome imperfection in their way, nor do we know our own altogether free; our preſent reformation is not the meaſure of our will, but of our power; though ſome difference between us and them be profeſſed, yet we look upon them as dear brethren, and defire ſo to walk, waiting for theirs, and our own ſuller ſatisfaction. We agree in the greater, and differ but in leſſer things; we conceive the intereſt of both parties to be the ſame, the rule one; ſo that accommodation p. 116is neither ſinfull, nor impoſſible. We are ſo much for peace, that we could (if our hearts deceive us not) go many miles barefoot to meet it. We are very ſenſible of that of the Apoſtle Paul, and wiſh others to minde it:Gal. 5.15.Gal 5:15 If ye bite and devour one another, take heed ye be not conſumed one of another. They are ſtrangers at home, and to the times, that ſee not truth and holineſſe loſing ſenſibly and fearfully by our rents.

Laſtly,Of infant-baptiſme. p. 228. we commend the opinion, in ſome branches, of holy maſter Baxter to ſerious ſcanning.

Notwithſtanding all this, if our neighbours will ſee how farre we are from compliance with rigid Independants,One blow more to Babylon. p. 21. let them conſult a late book written by an affectionate oppoſite. We leave them to anſwer the confounding of Churches; when we have fully embraced their principles, we will reply to this charge alſo.

In the mean time that which is called diſorder againſt law, and Magick, is but the effect of ſuch ſpeeches, as we have often heard, terming our meeting ſchiſmatical, and ſeditious: but we are aſſured the ſociety is guilty of neither; not of Schiſme, becauſe we ſeparate not from true Churches, but only aime at the Reformation p. 117(if poſſible) of thoſe Congregations we watch over, and in the Countrey about us; not of ſedition, while the preſent authority is for us, (at leaſt not againſt us,) and we no underminers of them, nor are we tumultuous, or injurious: we conſtraine none; that which is done is a voluntary, and free work. If we cannot convince, and ſatisfie other mens conſciences, we leave them to themſelves, nor is there any injury to other Miniſters. We do not clock their chickens from them, but it may be (if it be ſerious enough ſo to ſpeak, as we are in a ſort urged,) we may have hatched ſome egges of their neſt, and this offence (we hope) they will forgive us.

But to anſwer the compariſon taken out of Jeremy. We ſhall borrow a like reſemblance from a learned Divine, and ſo end. He ſpeaking to that word of Peter foreign, 1 Pet. 4.4. alludes thus:Mr. Hoſkins Dr. of law, in his 7. Serm. p. 22. The henne that hath hatched Partridges or Pheaſants egges, ſeeing them ſoare aloft, looks ſtrangely after them, becauſe ſhe knowes not that they are of a higher kinde.

This is the reaſon (ſaith he) why men of the world do gaze, and grudge at ſuch as take a flight ſomewhat above them, becauſe p. 118they are ignorant of this, that they are of a better generation.

We have gone ſtep by ſtep with the Author to the end of his walk. To ſatisfie the Reader, and more fully to lay open our mindes, and deſires as to the uſe of the Lords Supper;

Theſe foure following heads we purpoſe to paſſe over.

1. Why not the Sacrament in our own Congregations?

2. Why we ſeperate not in other Ordinances?

3. What are the Scripture-grounds and proofes for our way, and practice?

4. Some other queries about this buſineſſe in the cloſe of all.

SECT. 23.

Why not the Sacrament in our own Congregations?

§. 23 To open our ſelves in ſuch points as this, p. 119only the law of love and condeſcenſion bindes us, we ſtand not upon termes of policy, and cloſeneſſe, while we have hopes of doing good to ſoules; and therefore anſwer,

It is in ſome, but not yet in the reſt of our Aſſemblies, and this is becauſe there is no fit matter, or rather not ſufficient at home; not that we think all our people uncapable, as is by ſome enviouſly ſurmiſed, and ſuggeſted. No, it is unto ſome more their own unwillingneſſe, then any thing elſe that keeps them off. They that will partake muſt not only be fit for ſuch an Ordinance, but willing for ſuch a work as we deſigne, (viz.) Reformation of corruptions, and noting of corrupt members; we know not how theſe Miniſters and people do ſatisfie themſelves, who wholly neglect the Ordinance. We muſt needs ſay, our former corruptions are juſtly puniſhed with theſe interruptions, which are as well the ſinnes, as judgements of moſt places. Moſt particular Churches have been fed (of late) with one breaſt, the other being dry; though we doubt not but the Lord hath ſupplied this to all his, (who is able to make this non-uſe, uſeful, holding forth a crucified Chriſt in the Word, and giving ſoules to p. 120eate, and drink the fleſh and blood of Jeſus Chriſt by faith,See Calvin on Joh. 6, p. 806. Perperam hanc locum de caena.John 6 of which John the ſixth Chapter, while they have wanted the Sacramental eating) yet we conceive the Word of Chriſt to be peremptory, and therefore the duty ſo incumbent on all believers, as upon no pretence whatſoever (if neceſſaries be not wanting) altogether,Evang. Commun. 403. or long to be diſcontinued. One Objection without any long digreſſion we may conſider. It is better (ſaith one) to delay, then to defile an Ordinance; better to delay that we may not defile, then to defile that we may not delay; the delay only oppoſing the circumſtance, &c. We ſhall more fully anſwer this in another place.

Here in a word, the delay doth more then oppoſe the circumſtance; as it may be prolonged, it doth oppoſe the command it ſelfe, time here being of the ſubſtance of the command: Do this as often. But (to return) whatever others think, we could not ſatisfie our conſciences as to our own duties, without procuring opportunities for them that were godly to enjoy this ſo bleſſed an inſtitution: but when this is done, and all ſerious people may with no great paines embrace this priviledge frequently and purely; they (the p. 121generality) ſcruple that which hath no ſinne in it, namely, the going out of their Pariſhes; a circumſtance which defiles not the action,The true adminiſtring of cenſures the earth cannot bear it. The thiefe endureth to hear of hemp, as well as unruly luſtfull men to be ſhackled in the fear of being excommunicate. Mr. Paul Baine on the Epheſians. p. 293. ſo much as in appearance, while we have profeſſed (as they know) and are ſtill reſolved to return to our places, (as to this Ordinance too,) as ſoon as a competent number ſhall appear fit, and willing to carry on ſo great a work. Some yeares ſince, and before we pitched at Pyworthy, this our intendment was ſpoken of in the Pulpit; and the people deſired to diſcover their affection to the work, but not a man in ſome places appeared. Some through worldly fear, doubting State-changes, and revolutions; others (we fear) for worſe reaſons, and a few (as we believe,) wanting zeal, and boldneſſe to go before others in the matters of God. Upon this there being a Church form'd in one of our Congregations, according to the rule of the Word, in the choice of a Paſtor, Officers, and Members, other Miniſters, and people are joyned to this ſociety; for which we bleſſe God, and in which we are likely to walk till we can ſee truth, or reaſon againſt us, p. 122which yet is not ſhewen us. But lo, what a duſt doth this raiſe? what rumours fill the Countrey, as if ſome ſtrange thing had happened? how are we become our peoples enemies, and grievous burthens? we complaine not of uncivil diſturbances, (we have found none,) but of hard thoughts, and untempered words; unto which that of the Hiſtorian concerning Germanicus may be applied:

**Tacitus.He was hated (ſaith he) and maligned the more violently, becauſe unjuſtly. Inſtead of ſix hundred necks in one man (as one ſaith) to ſubmit to the Diſcipline of the Goſpel, we finde a thouſand mouthes opened by one againſt it, when we obſerve the diſorder of mens ſpirits, and their unthankfulneſſe; the**Joſhua, chap. 22. And for our much deſired Diſcipline and holy order, was there ever a people under beaven who called themſelves reformers, that oppoſed it mere deſperately, and that vi…ified it, and railed againſt it more ſcurrilouſly? as if it were but a device of ambition; Presbyters, that traiteronſly ſought domination over their ſuperiours, and not the law, and order eſtabliſhed by Chriſt, as if theſe men had never read Scriptures, or will tread in the dirt the lawes of Chriſt, which muſt judge them? Mr. Baxter his Saints everlaſting Reſt, p. 296. 2^d. part. Divine hiſtory brings to our mindes that paſſion, which was once ſtirred up in the other tribes, againſt the two tribes, and halfe; when they ſuppoſed a ſchiſme to be hatching, yea, broken forth, they cenſure p. 123deeply, and prepare cruelly, but the iſſue was peace at the laſt; the like approbation and bleſſing we hope for, when a good underſtanding is begot. In the mean time, better is diſſenſion for Piety, then corrupt communion. As to them that traduce, and revile us, did they know how ſweet God makes their gall to our taſtes, they would ſoon grow weary of their reproaches out of very envy. Let no good ſoul faint for men, but eye God, whoſe Word muſt be our Sunne and ſhield; whatever we ſuffer in our eſtates, names, and quiet, we ſhall have him a faithfull debtour, and ſeaſonable paymaſter.

SECT. 24.

Wherein of this, Why we ſeparate not in all Ordinances?

§. 24 It is becauſe we are for Surgery, not for Butchery. Phyſicians ſeek all meanes to cure, before they cut off but a member; ſhould not we before we cut down a Church? Here we muſt anſwer them that condemne us for coming ſhort, as others p. 124do for going too farre, and doing too much.Camero praelect. de Escleſ. p. 402. The learned diſtinguiſh of a twofold ſeparation, namely, poſitive and negative. The firſt we condemne, unleſſe upon weighty and juſt grounds. The ſecond we are acting in, namely, making a ſeparation in our Congregations, not ſeparating from our Churches, but from ſome corruptions in them, in order unto Reformation. So did our Saviour; he lived in unity with the Jewiſh Church in neceſſary Ordinances, but yet ſeparated from it in regard of corruptions in ſome things, as in the waſhings,Mr. Hilderſham, on Joh. p. 167. and miſ-obſervation of the Paſſeover, namely, on a wrong time. Churches are to be made new, as Chriſtians are, by reſtoring that which was loſt. We are not ſo ſtrong,Mr. Cotton againſt Williams, p. 117, 118, 119. in the 5. part. as they ſeem to be, who renounce their Miniſtery, and Congregations, as nullities. It is no ſmall matter to deſtroy Churches and to ſcatter flocks. It hath been matter of repentance unto ſome, the ſeducing of men from hearing in Pariſh-Churches, and teaching them to account their Miniſtery a falſe Miniſtery, and our profeſſors no viſible Saints. It is ſuppoſed by us, that ſome at leaſt of our Congregations are ſound in their eſſentials, and ſo capable of Reformation: theſe we would cure, not deſtroy. We are p. 125afraid of ſchiſme, as of a great ſinne, and work of the fleſh. We profeſſe before God, Angels, and men, that our conſciences tremble at the deſtruction and confuſion of true Churches in the loweſt capacity; we may not (as we conceive) ſafely forſake Aſſemblies, which God hath not forſaken, but is preſent with, in the Word, and Doctrine of ſalvation.

Rigid and abſolute ſeparation carries contempt with it, and rather hinders then furthers the amendment of evil men. The rigid ſeparatiſt hath ſeldome been ſteady, or reſted, till all inſtituted worſhip, and morall lawes of God are ſeparated from. It is the ſaying of acute Baxter, Commonly the trueſt opinion lies in the midſt. But more particularly,

1. We ſeparate not, as to the Word and prayer, becauſe a mixture is allowed here, not only in the judgement of the godly learned, as before, but by the example of the Word, and true reaſon, all ſorts have been admitted to both theſe, and neceſſarily muſt, being the ordinary means of begetting faith. Chriſt taught the multitude. The Apoſtles ſent to preach unto the world. The godly have prayed in the preſence of unbelievers. p. 126He gave thanks (which is prayer) in the preſence of them all, namely paſſengers in his ſhip, Act. 27.35. Eliſha prayed in the preſence of Gehazi, Dr. Gouge in his whole armour. p. 216.as is collected by ſome of note, from 2 King. 4.33. We may pray for wicked men, which is not denied, then why not in their preſence, or with them? To pray for, is more then to pray with; their preſence at the duty can be no ſinne, while 'tis that they are commanded to do, though at preſent their own evils make them unable to do as they ſhould. Peter bids Simon Magus to pray, Act. 8.22. and yet he ſaw him in the gall of bitterneſſe.

Laſtly, that which is lawful in it ſelf, and the duty of all men, may be done any where, or in the preſence of any; but ſo are prayer and hearing.

2. As to Baptiſme,Diſciplina cum verbo & Sacramentis conjungi ſolet ab optimis Theologis in Eccleſia Dei notanda: quamvis non ſit nota ſimpliciter eſſentialis & reciproca. (Jicut neque reliquae duae) ad completum tamen eccleſiae ſtatum neceſſario debet ideſſe. Ameſ. Medul. Theol. c. 37. p, 285. we ſuppoſe our Churchss to be true, but ſick, and corrupt; the truth of ſome of them (as to their eſſence) we think we can prove. A Church may be in a Pariſh, as well as in a Countrey, or City, (as Epheſus, Corinth) yea, as well as in the world. We do not p. 127ſay our Aſſemblies are Churches as Pariſhes, but that they are Churches in Pariſhes: and in that ſenſe Pariſh-Churches. They are Churches, as having the matter and forme of Churches, but not without great diſorder at preſent. We are willing to diſcuſſe in another fit place this queſtion with our brethren otherwiſe minded, Whether the Churches of England be true Churches (becauſe it is the hinge of many other controverſies?) and we will undertake to prove that ſome are, which is enough where all are denied for matter & forme true Churches.

We ſuppoſe the Controverſie would quickly be ended, were the characters of viſibility agreed on. The Word and Sacraments have paſſed as notes of a viſible Church, in the judgement of Auſtin, Calvin, Zanchy, and almoſt all good Writers unto this day; and although we may and muſt allow diſcipline to have a place in the definition of ſound, and healthy Churches, yet to put all, or moſt upon this one, is unwarrantable, & unreaſonable. Ameſius ſpeaks ſomewhat to the purpoſe, and (as we conceive) fully and truly, to whom we remit the Reader, Men profeſſing holineſſe and not contradicting their profeſſion are the proper matter p. 128of a true viſible Church: but ſuch our Churches have, though not only ſuch, which the Apoſtles Churches had not. The forme of a Church is the union of the body with Jeſus Chriſt, which is (viſibly) by living under Goſpel-Ordinances conſcienciouſly diſpenſed; the forme of a man is the union of the ſoul and body together. Ordinances are the ligaments that tye Chriſt and the Church together. Now the means cannot be denied to be with us, no, nor the effect of the meanes, therefore with us is the forme of viſible Churches. Now (having a little cleared our ſuppoſition) upon this account it follows, that all infants borne in our Churches are to be baptized. For Congregational Churches (as they are called) do baptize all their infants, we follow in this the ſame ground and principle. If any object that ſundry of the Parents are ungodly, whoſe children we baptize; We ask, whether they can deny baptiſme to the childe of any member, (how offenſive ſoever) before the ſentence of cutting off paſſe upon him? Theſe ſuppoſed wicked ones whether (as carnal or prophane) are not excommunicated, what therefore ſhould hinder their childrens baptiſme? Beſides, p. 129the children are not baptized in their right alone, but in the Churches: Where the childe is borne a member, being holy (federally) by birth and therefore to be baptized. We look to ſee ſo much as may perſwde us in charity to take a mans profeſſion to be ſerious, before we think him fit to come to the ſealing, and diſtinguiſhing Ordinance,Mr. Perkins on Gal. 3. ch. 2. vol. p. 284.Gal 3 a remote right may ſerve to bring in his childe, but a nearer right (in actu primo, (as the learned ſpeak) that is preſent, and viſible) is neceſſary to a mans ſelf.

While a father is ſequeſtrable, or ſequeſtred, his ſonne hath the right of an heire. Under excommunication it ſelf (as ſome think) it being for the ſouls good, there remaines (ſo terrible as it is) ſome dormant, or virtual right ſtill: and therefore it is a queſtion, whether formal excommunication of the Parents,The Lord deliver us from this medicine of our diſſenſious, that we be not made ſo to agree (viz) as Hooper, and Ridley in the priſon, yea, that we be not ſoder'd together with our own blood. Mr. Burroughs on Hoſea p. 131. do cut off the ſeed from all Church-priviledges? Charity may embrace the childe in ſome one initial Ordinance, when it cannot embrace the Parent in all.

But to cloſe this. We are not of thoſe that take delight in making differences among p. 130the godly more wide, but (as equally tender of peace and holineſſe, of unity and piety:) do humbly deſire all profeſſing religion in earneſt to lay to heart Satans, and profane mens advantage by the Churches diviſions. O pray for the peace of Jeruſalem, they ſhall proſper that love it. But alas, inſtead of prayers, fightings. The godly were better friends when they enjoyed leſſe liberty: but this doth not pleaſe God, nor become his children: our fear is that if the godly unite not under mercies, God may bring together by ſome common calamity.

SECT. XXV.

Wherein the Scripture-grounds and proofes for our way and practice are held forth.

§. 25 The texts which contribute more or leſſe to warrant our practice, are theſe among many others, 1 Cor. 14.40. Jer. 15.19. 2 Theſ. 3.2. 6, 14, 15, verſes, 1 Cor. 5.11. Mat. 7.6. 1 Cor. 11.27. unto the end, compared with Jude ver. 23. 1 Tim. 5.22. Heb. 13.17. 1 Pet. 3.15. 2 Chron. p. 13123.19. Joel 3.17. Nahum 1.15. Zach. 12.21. Unto all theſe, And

1. Unto, 1 Cor. 14.40.The firſt Proof. Let all things be done decently, and in order. This is a general rule ſerving unto the worlds end, to direct the Churches in matters of outward worſhip, whereof this of admiſſion to, and excluſion from the Lords Table is one; ſuppoſe now we had no particular warrant from Gods Word to beare us out, yet if our courſe be holy, and orderly, it hath warrant from that general rule.

Courſes that have an excellent, and holy uſe in the Church, may be juſtified by this text (being well managed againſt all the world.B. Abbot againſt Church forſakers. p. 116. It is confeſſed by one, and it is the minde (we beleeve) of the moſt moderate, and ingenuous of our adverſaries, that it were a glorious and comfortable thing, if none but holy perſons did draw neer to this holy Table. We aſſume, But a general rule will beare up a glorious and comfortable practice in the Church. He ſayes (in another place) that it is the Miniſters miſery, that he muſt admit all. This (muſt) is without either command of God, or man. If it ſeeme neceſſary, but yet a miſery, and they (the Miniſters) ſenſible of it, why p. 132embrace they not with joy the liberty now given to exclude the unworthy? He is not ſenſible of his miſery, that embraceth not the remedy. It could not be a miſery but as it is ſinne; and if a ſinne to admit all, as undoubtedly it is (as our Congregations are) a great one, then Gods Word muſt warrant the excluſion of ſome. If a miſery, why doth not the ſenſe of this miſery ſtirre up men to act in courſes of reformation? But they will tell you, they want a command from men, and therefore cannot do as they would. This is but a ſhift of unwilling mindes. Is not Gods Word our rule, giving a command for all Goſpel-duties? We will not undertake to ſpeak the minde of the higher powers in this matter; only this we beleeve, that they give more liberty then. is taken, and we hope they will ſatisfie the juſt deſires of the godly in this thing. The Magiſtrate doth command Miniſters to do their duty, but leaves them to the Word for their rule. There be Ordinances of Parliament (which are in force while the ſame Parliament ſits that made them) which do authorize the keeping back of all ignorant and ſcandalous perſons. It is not good to father our own corruptions, and unwillingneſſe to the p. 133work of reformation on the State. Let not Miniſters ſay they want authority, while they have the authority of the Word. Let us aske the learned, what other warrant, or authority, beſides the general rule fore-mentioned, had the Ancients for all their wary diſcipline, and ſeparating, and diſtinguiſhing orders about the Lords Supper? No particular warrant from the Word (we are aſſured) as to their orders of Penitents, and courſes about them.

The Text then, 1 Cor. 14.40. will yield this Argument.

Where is no due order in Sacramental adminiſtrations, there Gods Word is not obſerved; But where all are admitted there is no order: Therefore in the admiſſion of all Gods will is not obſerved.

The Major is very clear; Gods Word commanding order, it cannot be obſerved without it.

The Minor may be further proved.

Where there is mixture, and confuſion of good and bad fit and unfit, there is no order. But where all are admitted is this mixture. Ergo.

p. 134We do not well ſee what can be denied here.

Laſtly, as the courſe which others walk in is contrary to this rule, ſo ours is according to it.

Which may be thus drawn out:

That courſe, and way which doth naturally, and directly tend to ſet up order, and holineſſe in the Church, is warrantable by this text;

But our way doth ſo tend.

The Minor is thus proved.

Where only ſuch are admitted, and all ſuch are admitted as can challenge right to the Sacrament by the Word of Chriſt, there due order and decency are obſerved.

But ſo it is with us.

Therefore with us is a direct tendency unto holy order and decency.

p. 135SECT. XXVI.

Wherein of that text, Jer. 15.19. If thou takeſt forth the precious from the vile, then ſhalt thou be as my mouth.

§. 26 The ſecond Proof.Not to mention variety of interpretations: it may be otherwiſe worded thus:

If thou ſeparate the flexible, ingenuous, and godly Jews, from the hardened, profane, and obſtinate.

This is moſt likely to be the truth, becauſe he ſpeaks of perſons, not of things; not of graces, and corruptions, but of men, namely, precious ones, and vile ones, for he ſaith (them, namely men) in the next words. What by taking out? This is a Metaphor alluding to Goldſmiths refining mettals, taking the heavieſt from the lighter; the heavieſt mettal being pureſt. Some give the ſenſe in this manner: If thou ſeek to win the good; from the bad. Others thus, If thou wiſely make a difference between the prophane, and godly. Now there is a threefold ſeparation, as ſome diſtinguiſh.

1. Miniſterial, or Doctrinal, which is twofold.

p. 1361. In preaching, which is called a dividing the Word aright.

2. By preaching, namely, when by Gods bleſſing the Word preached converts ſome, and ſo ſeparates them from the world, or men uncalled.

2. The other kinde is Practical ſeparation, this is when in ſome things of converſation we turne from ſome men; of which the Apoſtle, 2 Tim. 3.5.

3. The third kinde of ſeparation is Eccleſiaſtical, which is properly the act of the Church, or its Officers. This is alſo twofold.

1. When a company of men do ſeparate from an Idolatrous Church, (as we from Rome juſtly) and do make another Church;See Camero de Eccleſia. p. 402. of this, Rev. 18.4. and many other Texts: This the learned call a poſitive ſeparation.

2. Another is when a Church doth ſeparate from the ſcandalous members of her own body, or ſeparate ſuch as are ſcandalous from her; This hath been, and may be practiſed, being grounded upon this, and other texts of Scripture; as, 2 Theſ. 3.6. of which hereafter. This is termed a negative ſeparation, in a Church, not from it. This is our caſe, we ſeparate only in that wherein thoſe ſeparated p. 137from cannot lawfully joyn; the lawfulneſs of this is contended for by this, and many other Scriptures. The text in hand is by many taken as ſpeaking only of doctrinal ſeparation in preaching; but this cannot be: for the following words are expreſſed for more, for a practicall ſeparation at leaſt: Returne not thou to them, let them come to thee, that is, walk thou Jeremy in a right way thy ſelf, and draw as many to thee as thou canſt. He ſpeaks of making, and maintaining a perſonal ſeparation, as to ſome things of God. He ſpeaks of ſeparating perſons.

Further, if the opinion be true, that the text alledged allows only a doctrinal ſeparation in preaching, and denies any other, then Excommunication falls, and all the Religious practices of the Ancients (who make divers ſorts in the Church,The Miniſters of the Goſpel, and New Teſtament ought to make difference between the godly and wicked, as much as in them licih; to accept and receive the one, and to reject and exclude the other from the publick prayers of the Church, & from the ſacred Table of Chriſt; hence is the command to the Church of Corinth, and to the Paſtor, as the principal man. Adds theſe texts, 2 Cor. 5.13. Jer. 15.19. See this and more in that learned, & godly man Mr. Stocke, in his Commentary on Mal. p. 129, & 130.2 Cor 5:13Jer 15:19 as hath been ſhewn) muſt be, and are condemned. It hath been a rule in expounding Scripture, that we muſt not limit it, and ſtraiten it, when the Spirit leaves it free, and general; now they do limit for their own ends, who will have it ſpeak only of differencing mens ſpiritual p. 138eſtates by preaching. Who knows not that Church-cenſures were under the Old Teſtament, and that there was (then) an Eccleſiaſtical ſeparation, or caſting out, but that the love of carnall liberty makes men forgetful? But to ſumme up this text alſo.

That which God commands is our duty.

But God commands more then a doctrinal ſeparation in applying the Word.

Therefore more is our duty.

The Minor is proved in the opening of this text, and by the reaſons given upon it. What reaſon, and cauſe we have to make ſome ſeparation in our Aſſemblies, the whole land ſaw, (the godly party we mean) in every corner of it, as doth appear by their petitions, and the Parliaments orders, and acts upon them: and truly he that ſees it not neceſſary at this day, is not a little blinde; now if ſome ſeparation muſt be made, then examination and ſuch like proper meanes muſt be alſe.

p. 139SECT. XXVII.

Wherein of 2 Theſ. 3.2, 6, 14, 15. verſes.

§. 27 The third Proof.He ſpeaks of wicked men (verſe 2.) which he will have noted, (verſe 14.) that is, cenſured, as is plaine; and that not as to civil converſation only,1 Cor. 5.10 Ità ſanè, ut nec emendationis vigilatia quieſcat corripiendo, degradando, excommunicando, caeteríſque coercionibus licitis, &c. Aug. lib. 4. contra Donatiſtac.1 Cor 5:10 for herein more liberty hath been, and may be taken, as hereafter may be ſhewn. The beſt Divines do expound verſes 14.15. of Church-cenſures. So by Auſtin of old, ſpeaking touching mixture in the Church: This may be, provided that Church-cenſures be not neglected (ſaith Austin alledging the Words of our text.) So by many choice ones of latter dayes. Here is firſt a character of ſome falſe brethren, unreaſonable wicked men; then a command, (ver. 6.) to withdraw, and after to note, and have no company, ver. 14. which by the following words we are conſtrained to underſtand of ſome excluſion from fellowſhip in ſome Ordinances, or act of Church-communion.

Note, that is, put a marke upon him, that p. 140he may be aſhamed: Non ſignificatè ſed ſignatè, as Eraſmus, and others. What ſhould this black mark be? Is it caſting out by excommunication? No, that is too much at firſt,1 Cor. 5.131 Cor 5:13 the excommunicate is to be accounted as a Heathen, not as a brother. What, is it only by leaving his ſociety in civil things? No, that is as much too little, and hardly to be done, ſuch may his relations be.Dr. Sclater 1 Theſ. 2. p. 284.1 Thess 2 Therfore meant of withdrawing in ſacris, namely, in holy things. Thus judge the beſt, and ſoundeſt Interpreters. Some cenſure; either the greater, as Excommunication; or the leſſer, as Suſpention from the Lords Table muſt be. It is noted as a puniſhment to be in the ſight of the Church, ſuch a noting, and withdrawing, as tends to the ſhaming, and reforming of ſcandalous and miſliving brethren. Suſpenſion from civil ſociety, is leſſe ſhaming. But to end this text.

Noting offending brethren ſo as to ſhame them, is holy, and neceſſary.

But ſuch is our ſuſpenſion of miſliving men.

Therefore holy and neceſſary.

That it hath, and doth humble, experience proves. What noting, or ſhaming p. 141is there, or can there be in general caveats, and warnings? who ſees not that the groſſeſt men take neither ſhame, nor warning by them.

SECT. XXVIII.

Wherein of theſe words: If any man that is called a brother, be a fornicator, or covetous, or an idolater, or a railer, or a drunkard, or an extortioner, with ſuch a one no not to eate, 1 Cor. 5.11.

The fourth Proof.We will not cloy the Reader with authorities of moſt learned, and holy men,§ 28. Centuriſts, lib. 1. cap. 2. p. 275. Atque ità excluduntur à communione Eccleſiae. which might here be multiplied. The Centuriſts apply this text to the Sacrament, that he will not have meat taken; this belongs to Diſcipline (ſaith Toſſanus upon the place.)

Others are as expreſſe, as Martyr, Beza in his Annot. in locum. p. 526.Beza, who defends Aquinas in this againſt Eraſmus. This text affords an argument (which way ſoever taken) againſt admiſſion of drunkards,Quantò magìs convictu ſacro, ſaith Pareus on the place. and ſuch like to the Sacrament.

If by eating you will underſtand common bread, then it followes à minori, from p. 142the leſſer, to the greater, that if we may not eat common, much leſſe ſacred bread with ſuch men. But,

3. If we take it for Sacramental eating, then we have an Apoſtolical injunction, againſt the coming of ungodly ones to the Lords table, and by conſequence an allowance of …eparation as to ſuch, and of trial in order to it. Now that this is the true meaning of the words, is to be proved many wayes.

1. By the context, for the whole Chapter concernes Church-fellowſhip, and cenſures.

It is about caſting out of the Inceſtuous perſon, as every one ſees; marke theſe words which follow immediately (Do not we judge them that are within?) then he ſpeaks of judging, that is, of a Church-cenſure; therefore inferres as a concluſion, Put away from among you that (or the like) wicked perſon.

2. It may be proved by theſe reaſons out of the text.

1. If meant of common bread, then this abſurdity followes, that I may not ſit at an ordinary, or dine, or ſup any where. if any ungodly man be preſent; what a ſnare will this be to mens conſciences, conſidering that we account all brethren p. 143(in a larger ſenſe) that profeſſe Chriſt? ſo that it muſt ſend us out of the world, and put us to borrow Novatus his ladder.

2. He means not the withdrawing of civil ſociety by particular perſons in a private way, but of the Church; for to them he writes; therefore meant of Church-eating.

3. The nature of the recited ſinnes ſhew that he intends ſcandals calling for Diſcipline, and coming under the like cenſure with inceſt.

4. He had ſpoken of keeping company before, therefore (eat not) containes more then a denial of civil converſe.

SECT. XXIX.

of Matth. 7.6. Give not that which is holy unto dogs, neither caſt ye your pearles before ſwine.

§. 29 The fifth Proof.The conceit (here) of ſome is, that this is meant of preaching the Goſpel unto the Gentiles, but much beſides the marke. Some reſtriction we read of, as p. 144to going into the way of the Gentiles;Mat. 5.10.Matt 5:10 but this was but for a time,Act. 13.46Acts 13:46 afterwards we reade, Lo, we turne unto the Gentiles; this fancy evacuates the text, and makes it to be as a Bee without a ſting. Others will have the words to be meant onelyonly of thoſe that be open perſecutors, or of dogs, by a legall cenſure, namely, ſuch as have been proved, and judicially ſo made, which they do ſuppoſe none to be (in actu, vel potentia,) becauſe Church-government is unſettled. There is ſome truth in this laſt, but (yet) as it is urged by ſome it is but a ſhift: The truth (that we grant) is, that every private Chriſtians Cenſure does not make a man to be a dogge, but the ſentence of ſuch as have ſome power from Chriſt to keep back from an Ordinance; but the ſhift is this, That becauſe now gouernment is unſetled, therefore none may be taken, or lookt on as ſuch. This we cannot cloſe with; we beleeve that Miniſters of the Goſpel may act by vertue of their commiſſion from Chriſt, upon their own knowledge or conſcience, as to cenſuring, by not admitting ſuch as are ſcandalous. Do prophane men ceaſe to be dogges, becauſe there is not a compleat Judicatory to judge them? No, they are ſo voted by p. 145the Word, their ſinnes, and contempt of Gods wayes make them ſuch, the Scripture interprets this expreſſion to ſignifie men of a profane life. See 2 Pet. 2.18, 19, 20, 22. Prov. 26.11. Adogge turneth to his vomit, and ſo a foole to his folly, that is, a wicked man to his ſinne. Now if the will of Jeſus Chriſt be, that this fountaine be kept pure, as Chryſoſtome ſpeaks, that is, that the precious Ordinance of the Lords Supper be not proſtituted unto men of vicious lives, then our endeavour to keep off the unfit, is fully the minde of Chriſt too. But the firſt is true; Therefore, &c.

Laſtly, where none are kept back, where no courſes of diſcipline are acted in, but preaching alone, there this Command of Chriſt is not obſerved at all.

It is cleare that the Sacrament is holy, and that vicious men are ſwine, then to give them the Sacrament is to prophane it, which ſhould not be given way unto. But,

See more of this Text, pag. 42.

Object. Object. It is objected by ſome that the Word preached is a pearle too, and upon this account not to be preacht unto ſwine.

Anſw. Anſw. The word is indeed a pearle, p. 146and ſome men are ſo ſwiniſh, and dogged, that this text will warrant our ſilence toward them, but the objection is weak; for non eſt eadem ratio, as we ſay, the reaſon is not the ſame; For though the Word, and Sacrament be both jewels, yet the one is neceſſary to converſion, to make them that be ſwine to become ſheep; and dogges, lambs: but of this before. So then ſancta canibus, is a harſh diſcord to that ſweet note of the Ancient Church, Sancta ſanctis, namely, holy things to holy men.

SECT. XXX.

Of 1 Cor. 11.27. unto the end of the Chapter, compared with ver. 23. of the Epiſtle of Jude.

§. 30 The ſixth Proof.Many things for our purpoſe may be drawn hence. In the former text there is a fiery danger repreſented, and detected in unworthy receiving. In the other text a duty towards them that are apt to runne into this danger, and to neglect their warning. In that the Apoſtle would p. 147have men to examine themſelves, and ſo to eat, he ſhews, that ſuch as do eat worthily muſt be people of knowledge, and grace; for ſuch onelyonly can, and will examine themſelves. So that if ſelf-examination be neceſſary to go before receiving, then ſuch as do not, or cannot, ought to be excluded; and the danger being ſo capital, there ſhould be a preventing thereof in others to their utmoſt. Now it is very certaine that a natural man, an ignorant, impenitent perſon cannot prforme his duty of examining, therefore all ſuch ought to be excluded. That which we examine for (as to one principal part) is, whether people can examine themſelves? which we are aſſured many canot do, who yet are left by many Miniſters to themſelves, and deſire ſo to be. Upon this ground infants, fooles, and mad men are not admitted, becauſe unable to examine themſelves; now ſuch as be wicked men cannot be (rationally) ſuppoſed either able or willing to try, or judge themſelves, they are ſpiritually fooles, wanting that prudence, patience, and ſelf-ſuſpicion, which are the principles of this examination; they ſuſpect neither good abſent, nor evil preſent, but are full of falſe confidence, p. 148and Laodecean ſecurity. How ſhould a natural man be willing to ſuch a work? He that lives in ſinne, and is unconverted, hath no principle to walk in the wayes of God freely; he may play the Ape, and do (as to outward works) what he ſees others do, but as for diſcerning in the Ordinance, or ſearching his own heart before, theſe are things far above him. We do then our own work, not other mens, while we try their fitneſſe, and capacity to examine themſelves.

SECT. XXXI.

On 1 Tim. 5.22. Neither be partakers of other mens ſins.

§. 31 The ſeventh Proof.Other mens ſinnes becoming ours, will prove as terrible to our conſciences, as any originally our own. The evaſions applied to this text are many. We are not partakers of other mens ſins, (ſay ſome) while we exhort the unworthy not to come, ſetting before them the danger of ſuch coming; which is all that lies on us to do. But we ſuſpect the inſufficiency p. 149of this excuſe. If a Miniſter be ſilent and do not reprove the ſinnes of his Congregation he is guilty by ſilence of their ſinnes, this is truth. But yet though ſilence makes guilty, yet bare reproving doth not make innocent, becauſe not our full duty. A Miniſters reproving & binding the impenitent in the Congregation by denunciation of Gods judgements may clear him (ad hoc,) or as a Preacher, but not as a Ruler or Steward. For if the ſame Miniſter ſhall looſe the ſame men by giving them the ſeales of the New Covenant, which is in effect to tell them, that they are Saints intereſted in Goſpel-priviledges, and promiſes, or juſtified perſons, we muſt fear that the guilt which was thruſt out at the fore-doore, comes in again at the back-doore.

It muſt needs be, that Miniſters obſerving the ſtate of their flock, ſhall, and will finde, and know among them ſome that are very ſottiſh, worldly, and wicked: now are they not guilty of theſe, or ſuch mens ſinnes, when they admit them knowing them to be in the gall of bitterneſſe, ſo far as fruits can ſhew it? In the text we are upon, the Apoſtle ſpeaks of Ordination of Miniſters, wherein by not examining the perſons to be ordained, guilt p. 150is contracted, and this is when that great work is done without examining, or proving, As 1 Tim. 3.10. then it is ſudden. In like manner the giving of the Sacrament is ſudden, and guilty, (though but once in a yeare) where no difference or trial is made of them that come; but as in Jeroboams dayes, he that would might be a Prieſt, ſo he that will (though of the baſeſt of the people) may be a gueſt at the Lords Table; men may put all this off, by thinking the fault is is not theirs, while the act is other mens, but other mens ſins may be ours. As in civil Judicatories there are Principals and Acceſſories, ſo before God there will be too and non-examiners, are Acceſſories before the fact.

p. 151SECT. XXXII.

On Heb. 13.17. Obey them that have the rule over you. 1 Pet. 3.15. Be ready alwayes to give an anſwer to every one, that asketh you a reaſon of the hope that is in you, with meekneſſe and feare.

§. 32 The eighth and. nineth Proofes.We joyne theſe together that we may be the ſhorter. Here are two famous Apoſtles appearing for us, the one requiring confeſſion of faith even before enemies; that which we deſire in order to mens diſcovery of their knowledge, is but in effect the confeſſion of their faith, or an anſwer, or reaſon of their hope. Now if this were to be given before an enemy, then much more, and eaſier is it to be made before friends: Such as deſire to be helpers of mens faith, not upbraiders of their weakneſſe.

Not expecting more ſubmiſſion from any, then they (hope) to ſhew meekneſs, and gentleneſſe to all.

As to the other text, Obey them that have he rule over you.

p. 152They that would conſtrue it of the Magiſtrate; forget themſelves very much; for though they be Rulers in a true ſenſe, yet the Apoſtle could not mean ſuch here. He ſpeaks of actual Governours at that time. Now were there any (then) that did watch over the ſoules of beleevers? Were they not enemies to them, and their faith? But now if we take Guides, and Rulers to be Miniſters, (which is the opinion almoſt of all Expoſitors) then theſe things will follow.

1.1 Theſ. 5.2. 1 Tim. 3.5 4.11.5.17.1 Thess 5:21 Tim 3:5 That the people under them muſt be ruled and governed by them, for the title of Rulers enforceth duty.

2. Miniſters muſt give an account of them, which cannot be well done without taking knowledge of their eſtates.

3. They muſt not only preach and exhort, but do all elſe, which may conduce to the peoples ſalvation.

4. If people obey not, they hurt themſelves two wayes:

1. By ſinning directly againſt this command.

2. By ſadding their Paſtors heart, and ſo leſſening their profit by his Miniſtery. All theſe are applicable to our purpoſe, urging activity on the Miniſters as well in diſcipline as in preaching. and p. 153calling loudly for compliance from the people.

SECT. XXXIII.

On Lev. 13.5. 2 Chron. 23.19. Joel 3.17. Nahum 1.15. Zach. 14.21.

§. 33 The 11.12, 13, 14, & 15. Proofs.Theſe Texts, (Lev. 13.5. 2 Chron. 23.19.) have an equity in them, which is Argumentative. May none enter the gates of Gods houſe being unclean in any thing? then ſtill there need Porters in Gods houſe to keep out men morally uncleane; ſhall we be leſſe tender in the ſubſtance, then they were in the type, and ſhadow?

That of Leviticus ſhews that the Prieſts were made Judges of the peoples fitneſſe,Prieſts, and Prophets under the Law ought to reject and exclude, much more they in the Goſpel; that which was not tolerable then, cannot be now. Holy Mr. Stocke, p. 130. on Malachi. as to the legal qualification: then may Miniſters try and diſcern (by vertue of this) of mens fitneſſe for ſpiritual communion.

Laſtly, theſe Texts, Joel 3.17. Nahum 1.15. Zach. 14.21. All theſe are againſt the impure, and horrid mixtures, which p. 154in our dayes are without ſufficient check in moſt Aſſemblies. God hath promiſed this happineſſe unto his people under the Goſpel, that there ſhall come no more into them the uncircumciſed, and unclean; So ſhall you know that I am the Lord your God dwelling among you, See Mr. Caryll in his 5. Vol. on Job, p. 85.Eſay 52.1. Now if ſtrangers, and men of Belial, (that is not enduring the yoke of Chriſt) ſhall ſtill be mixed (knowingly) with Gods people, How is this promiſe made good? The times of the Goſpel will never appeare pure and Goſpel-like, while this is unredreſſed: and he that ſuffers ſuch to paſſe and ſtand approved in the fellowſhip of the Goſpel, will be found one day a back-friend to holineſſe. God looks now for a more real and ſpiritual people, and will not own ſuch for his people as are graceleſſe, whatever their profeſſion may be. Camero obſerves well. That in the Old Teſtament they that were jews without,Camero, to 3. p. 538, 539. In populo Novi Teſt. Deus omnia voluit eſſe ſpiritualia, & realia. In Novo Teſt. nuſquam populi Dei nomen tribuitur prophanis, & impiis hominibus, utcunque extrinſecus nomen Chriſto dederint. though inwardly, and really p…ophane, yet they were called Gods people: but (ſaith he) in the New it is not ſo found; becauſe the preſent ſtate is more ſpiritual. The name or title of Gods people p. 155is never given to wicked men, though they profeſſe, unleſſe by antieipation, as Act. 18.10. Here is an end of the texts, which conclude poſitively for our endeavour, and practice in gathering and diſtinguiſhing our Communicants by examining. What all theſe lights will do, being ſet up together, who knows?

There remaines yet a fourth propoſal, which we intend to finiſh in a few Sections; and ſo an end of this diſcourſe. Three heads are intended. Of

1. Arguments.

2. Objections.

3. Queries upon the whole buſineſſe.

SECT. XXXIV.

Wherein of ſome Arguments, as ſeconds to the Scriptures alledged.

§. 34 We ſhall ſpeak here of convincing Arguments. In the next of moving and perſwading That there ſhould be examination, and differencing of men in order to the reformation of an undiſciplined Church, and prevention of unworthy receivers of the Lords Supper, This may convice:

p. 1561. Becauſe this Sacrament belongs only to godly ones: all admitted upon good grounds are ſuppoſed to be ſuch (in the judgement of charity) (viz.) to be true, and real beleevers. Men have a right (in Gods ſight) only as ſuch; the wicked eat panem Domini, not panem Dominum, as by Proteſtants is maintained againſt Papiſts: and they that have no true grace, have a ſeal to a blanck, as their caſe is commonly expreſſed by our Divines. Men ſtand in the viſible Church, as they are apprehended to belong to the inviſible. All this is foundly proved by our Saviour Chriſt, adminiſtring at firſt to Diſciples only, Mat. 26.26. Not to Diſciples in the largeſt acceptation, (for many profeſſed beſides) but to ſuch as were more peculiar was it given. Nor can we without much weakneſs take this to be an accidentall circumſtance, it being fore-determined by Chriſt ſo to have it, and his practice being a rule to the Church. Such as are not learners of Chriſt (as the groſſely ignorant) or ſuch as are not ſincere lovers of Chriſt, but lovers of, and livers in known ſinnes, how can any man make thoſe to be Diſciples of Chriſt? An unregeuerated perſon is far from a Diſciple. He cannot examine himſelf, (as before) not p. 157act graces which he wants. None can take Chriſt in the Sacrament who have not taken him firſt in the Word. Shall ſouls be thought to extend ſpiritual acts which are carnal? This being ſo cleare it muſt needs be agreeable to the Word, and minde of Chriſt, to examine men in order to a worthy receiving, & walking up to the rule, & example of Chriſt.

1. Poſito fine, ponuntur media couducentia ad finem. The meanes,Quae Deus prohibet in Eccleſia fieri, ea vult Eccleſiae judicio vitari. and the end come under the ſame command; this paſſes with all learned, and intelligent men. Now we finde the end commanded. Unworthy ones are forbidden, and denied. Who will ſay that ignorant and ſcandalous in life are to be admitted?In opere Catech. Urſi…i Parei oper â recognito. p. 538. Now this being granted, any proper, and ſufficient way to this end, namely, excluſion of the unfit, cannot want a probation from the Word. For the end is attained by meanes, and is in vaine ſet forth without them. Chriſts will is that only Diſciples (real ſouls) ſhould come to this Ordinance; Muſt there not then be a means, and a way found to diſtinguiſh them from others?London Miniſters Vindication. p. 66, 67 The point is handſomely expreſſed by this ſimilitude: A man gives a legacy by will to certaine poor Scholars. Now ſhall the truſtees of p. 158this Will take mens own ſayings, or truſt, reports that they are Scholars, or try their ability in arts, and tongues? All will ſay, the Truſtees may examine ſuch as deſire the Legacy▪ and refuſe them that will not ſubmit. Now let this Sacrament be this Legacy of Chriſt, as 'tis (you know) the New Teſtament in his body and blood, and then apply and reſolve accordingly. If there be a work to be done, there muſt be powers to act it, for powers are in vaine unleſſe drawn into act, and a work is in vaine commanded without a power ſomewhere. If admonition will not ſerve, there muſt be a further power of ſuſpenſion, and cenſure. Chriſt hath not only a purpoſe that this ordinance ſhould be continued, but that it ſhould be fenced from profanation in the continuance. He that holds up the uſe of this Ordinance, without ſetting up a fence to keep it pure, reſpects too little the will, and glory of Jeſus Chriſt.2 Cor. 13.82 Cor 13:8 We can do nothing (ſaith the Apoſtle) againſt the truth, but for the truth. He ſpeaks not of doctrinal truth alone, but chiefly of practical, or true adminiſtration of Church-power in matters of plety; for before he threatens the uſe of Apoſtolical power in puniſhing. The p. 159end of which power is the ſupporting of the Church by upholding godlineſſe, and purity of Ordinance therein, and ſuppreſſing the contraries, ſo that to make no ſeparation is to croſſe the very end of Church-power, and to do againſt the truth of Piety, which the Apoſtle could not do, and we ſhould not, though we be as reprobates, or unapprov'd by ſome for it.

SECT. XXXV.

Motives unto Miniſters, and others ſerving to move them unto a right tranſaction of the Lords Supper.

§. 35 We ſhall commend divers heads of conſideration, and perſwaſion without much enlargement.

1. See,Motive. and lay to heart the evils following the neglect of this, or any like courſe, theſe will make a large Catalogue.See Mr. Hilder-ſham on Joh. 4 p. 167.John 4

1. And chiefly God is provoked to remove our Candleſtick for neglect of p. 160Church-Cenſures upon ſcandalous offenders, conſidering the Apoſtles Words, A little leaven leaveneth the whole lump, 1. Cor. 5.6.

Alas, we have not only a little leaven in our Congregations, but are (many wheres) even lumps of leaven, as to the practice of known ſinnes. Our corruptions unleſſe appeared againſt will provoke God to depart from us: Thy Camp ſhall be holy, that he may ſee no uncleane thing in thee, and depart from thee, Deut. 32.14.

2. The ſecond evil is the confuſion of ſoules by ordinary and common profanation; eating and drinking their own damnation.

3. Abuſe of the blood of Chriſt, by being too prodigal thereof.

4. Obſtructing the reformation of the Churches we live in.

5. Croſſing the deſires of the godly in the land, and the actings of the State herein.

6.**p. 33. Omnes ſimpliciter pellamus, quos indignè accedere videmus, Chryſ. in Hom. 83. on Mat p. 198 Degenerating from the primitive times, and all true Antiquity. Witneſſe the forecited courſes of the Ancient Churches, and the Words of Chryſoſtome, Let us keep away all without exception that we ſee to come unworthily.

p. 161Theſe and many more we might repreſent (viz.) all former attempts this way fall to the ground. Malignants, and Neuters made to rejoyce at our confuſion, grieving the godly in communion, who though they dare not raſhly ſeparate from a Church, yet deſire a differencing by cenſure in it. Thus not of late, but of old.Laurentius Humphredus de religionis conſervatione & confirmatione vera ad Nobil. Clem. & populum Anglicanum, p. 23. We ſhall preſent but one, or two of former times. One of good learning and good eſteeme writes thus from abroad of the Church where he was. I cannot wonder enough (ſaith he) or grieve enough, when I perceive in theſe places Church-diſcipline to be rejected. And to be either none or too looſe, or not vigilantly adminiſtred, where yet elſe a true image of religion is ſeen, as if the Goſpel could be where men live not Evangelically:Interea non deſperandum libenter eſſe fateor, dabit poſterior aetas tractabiliores fortè animas, mitiora pectora quàm noſtra habent ſecula. Aret. Probl. p. 132. thus he. Aretius living in ſuch evil times (as ours are) wherein men were impatient of any reſtraint or cenſures as to Church-fellowſhip, comforts himſelf with hopes of better dayes.

Laſtly, the want of making ſome ſeparation p. 162as to the Lords Table, hath given occaſion to ſuch as have abſolutely forſaken our Congregations:Mr. Cotton, Bloody Tenent. 2. p. p. 138. Sacramental ſtumbling-block removed. p. 24. Motive. 2 See Maſter Cotton, and others. All theſe well weighed, they will prove the Churches beſt friends, that in an humble, and moderate way deſire the beſt meanes to be uſed to provoke its purity.

2. The ſecond Motive, and conſideration containes the great advantages got by acting in ſome courſes of diſcipline.

1. We ſhall the better defend the truth of our Churches,Diſciplina eſt pars regni Chriſti, ſic câdem ratione eſt pars Evangelii, eſt ſanctus modus Evangelii promovendiin ipſo Evangelio inſtitutus. Neque igitur totum Chriſti regnum, neque Evangelium recipiunt, qui rejiciunt diſciplinam. Ameſ. Medul. p. 287. while the whole Goſpel is with us, and not a part only, and the holy means of promoting the Goſpel, as Reverend Ameſius.

2. We ſhal ſee the more comfort in our preaching, have the better ſatisfaction in our own conſciences, (whil'ſt God is our witneſſe that we have taken paines, drawn loſſe upon our eſtates, ſtirred up the envy of the multitude againſt us for his ſervice ſake) and adorne our Miniſtery: This is your dignity (ſaith Chryſoſtome) ſpeaking to Miniſters about keeping off from the Lords Table, p. 163this your ſtability, and crown; in the fore-cited Homily.

3. We ſhall enjoy the ſweet ſociety oftentimes of them that feare the Lord,The communion & fellowſhip of the Saints is the lower beaven of Saints Mr. Caryl 5. vol. on Job p. 254. which the godly finde to be a rare cordial. Men of this world (great ones) think they do not live longer then they have their matches, and meetings in a fellowſhip ſuitable to their ſpirits. A ſoul having real union with ſeſus Chriſt, findes the communion of Saints its proper, and natural element, out of which he languiſheth, and in which he liveth with much pleaſure.

4. We ſhall have the honour of profeſſing Chriſt, beyond the line of former cuſtomes, and formality, and ſhall bear witneſs to the excellency which the Word places in thoſe that be really gracious. None are now counted (by ſome men) ſublime, but ſuch as are of good blood and birth above common men, the excellency that is by grace is little noted. The world looks on them as Jewels who have ſome naturall, and outſide-luſtre, though never ſo low, and dark creatures as to the wayes of God.

5. We reap the fruit of the prayers, and dangers of thoſe renouned Saints in the age before us, who deſired to ſee the p. 164things we (do or might) ſee, but did not ſee them, we are entred into the labour of their ſpirits.

SECT. XXXVI.

Wherein uſual Objections are anſwered.

§. 36 Object. 1 Object. One is this: The Stirres and troubles where any ſuch ſeparation is made.

Anſw. Anſw. To this our anſwer is, That the fartheſt we may follow peace with men is, as it may ſtand with holineſſe, and duty to God. Better to quit peace then holineſſe, though peace be deare. Indeed from a high, raſh or abſolute ſeparation there are dangerous conſequences, but from that which is moderate, and warrantable no ſuch dangers; we muſt diſtinguiſh between the cauſe, and occaſion of ſtirs and diviſions.

Chriſts Doctrine may be the one, but mens luſts are the other. Eſau is angry with Jacob, now although Jacob loved peace, and would not willingly offend his brother, yet he thinks it not fit to part with his bleſſing to end the quarrel: So here reformation is neceſſary, and p. 165that requires examination, and alteration in ſome things, which offends men that are brethren by profeſſion; ſhall we now deſiſt for quietneſſe ſake? that were to loſe our bleſſing, & to offend God by being wanting to his providence, and our own duty.

Object. 2 Object. 2. That this is not diſcernable from ſchiſme, and abſolute ſeparation.

Anſw. Anſw. For anſwer to what is ſaid already, we adde this: Separation from Churches is properly a renouncing of all memberſhip with them as unlawful rigid ſeparatiſts would not communicate, though they know all to be godly with us, this is remote from our thoughts.

Object. 3 Object. 3. Againſt the reſponſory part of this diſcourſe, that we do but undertake to prove what is granted us, namely, that all ſcandalous perſons are to be kept off, and therefore anſwer not.

Anſw. Anſw. But may we not retort this? The Paper which is anſwered doth grant the maine thing we contend for, and drive at, and yet oppoſes us ſtifly, which is to prevaricate, as we take it. He that will put us to this task, namely, to prove that perſons knowing, & not any way ſcandalous p. 166may be kept from the Lords Table, will heare of our refuſal; the Oeconomy of our way is only to exclude the viſibly unworthy, and no others. We do ſtill deſire that all ſerious Chriſtians may enjoy this, and all other priviledges of the Goſpel. We have in our anſwer (as was ſaid before) oppoſed all that doeth oppoſe us, and no more. Other Objections are touched on before.

SECT. XXXVII.

Wherein of certaine Queries upon the whole buſineſſe, which is the laſt head.

§. 37 In theſe we deſire not only, or ſo much to ſatisfie, as to be ſatisfied by others, and to put others upon ſatisfying themſelves; and firſt in this:

Query. 1 Whether it be not againſt the ſolemne Covenant, (which in the eyes of conſciencious men is a ſacred tie upon all that have lift up their hands unto God in it) not to act in ſome diſciplinary courſes? For in this we have ſworn to endeavour Reformation in Diſcipline, according p. 167to Gods Word. Whence we may aſſume in this ſort:

When this was taken, either we ſaw the alteration of corrupt cuſtomes to be neceſſary as to the Congregations we live in, or we ſaw it not neceſſary to be ſo now; now if the latter be true, may we not ſay, that whoſoever ſo took it, he ſwore not in judgement, and ſo took Gods Name in vaine? For he ſwore to reforme, being convinced of no corruptions. But if the firſt be true, then we deſire to know of every Miniſter, and other man that hath taken it, whith what conſcience they can oppoſe wayes, and courſes tending to that ſworne end, and how they dare to withhold their own activity therein?

Query. 2 Whether Miniſters contradict not themſelves, Eccleſia eſſet falſaria, admittens, quos Deus excludit, & pugnaret ſecum. Urſin. Cath à Pareo illuſt. p. 532.in giving the Seal of ſalvation to the very ſame man, which they have pronounced damned; binding the ſame men in one Ordinance, and looſing them in another? Is not this to play faſt and looſe with the Miniſtery? We put this to them only, that do admit ſuch as they know to be ſcandalous, and ſee them (as farre as men can ſee) to be impenitent. This is ordinarily done without any grief or ſcruple, that we hear of. In the denunciation of Gods judgements, the moſt p. 168ſcandalous of any Congregation muſt needs be ſometimes in the Preachers thoughts.

Query. 3 We deſire to learn of all able, and godly men, what other way there is to be walked in, to anſwer the holy courſes of the Ancients, and to keep cloſe to the Word? when they blame ours, we deſire them to ſet down their way to us, which finding better, we will embrace, and deſert our own.

Query 4 Whether the Church ſhould own men to be members for bare profeſſion, having no poſitive qualification? We underſtand bare profeſſion to be that which hath no wooll of holineſſe upon it, or when it is without a ſuitableneſſe in practice. Some ſay,See Manton on Epiſt of James p. the Church is not to own upon profeſſion only: others ſay, profeſſion gives a right; but when the learned ſo ſpeak, they (as we think) take profeſſion as contradiſtinct to faith, and truth of grace, which is inward, and inviſible. Should they underſtand it ſo, as if profeſſion alone namely, a bare, dead, and naked profeſſion, without any thing to evidence it to be ſerious, ſhould be enough, they ſhould not (as we conceive) ſpeak ſoundly.

Query. 5 What ſhall Miniſters do, while government p. 169is unſettled,See Mr. Stocke on Mal. p. 130 and their people being oppoſite to wayes of reformation? ſhall they give the Sacrament promiſcuouſly to all? or ſhall they by their own authority exclude, and put off the unfit? or ſhall they wholly deſiſt, or lay down? We conceive that Miniſters are in a very great ſtrait, having a neceſſity lying upon them on the one hand, to adminiſter the Ordinance, and yet having (perchance) a ked party predominant in their Congregations ready to hinder any good courſe of ſeparation. Somewhat is written, but not much, to this purpoſe; we wiſh a timely and full light were given. We conceive,

1. The uſe of the Ordinance of the Supper to be ſo neceſſary; as that it may not alwayes, nor long be diſcontinued; the command of Chriſt [Do this] requires obedience; This is well proved by one of late.Mr. Jeanes But we ſee no neceſſity to cloſe with him, in another point, that while the Church is undiſciplin'd, the Sacrament may be adminiſtred in every Congregation, without any ſeparation, which ſeems to be his practice, and judgement.

2. We conceive that the Lords Supper cannot be holily tranſacted by any, unleſſe the ſcandalous be removed: the p. 170minde of Chriſt being fully againſt it.**p. 16. Intending it for Diſciples onelyonly, as was there ſhewn. As he that pleades thus, My Church is not Presbyterated; Therefore I am at liberty to adminiſter, or not, pleads weakly: So he that ſaith, My Church is not diſciplined; Therefore I make no ſeparation at all, but take all; truly to us he ſpeaks as weakly as the other. The pleas are much alike. Mr. Jeanes his advantage upon his adverſaries, is by this, that he holds them ſo ſtrictly to Presbyterian principles; whereas we think it much ſafer to tranſgreſſe a diſputable principle of Presbytery, then to offend againſt the light of the Word. All principles of Church-government are not alike cleare; were we to ſpeak to ſome particular Miniſter, we ſhould open our mindes thus: If you cannot with the godly party of your Congregation, joyne your ſelf fitly to ſome well conſtituted Church, then may the Miniſter by his own authory (without Elders) put back ſuch as he knows to be unfit, and ſo adminiſter it at home; this ſeemes ſafer then a total diſuſe of the Sacrament, or then the abuſe of it by admitting all. We ſpeak of this as to be done onelyonly in a caſe of neceſſity. The neceſſity of Elders p. 171to joyne with the Miniſter is clearer to ſome godly men, then it is to others. The Miniſter is impowered, and commiſſioned as to all Ordinances by Chriſt; whether in this Sacrament to act ſolely, or alone, is a queſtion. What if two, or three Miniſters joine and act together for a while, being not ſo well able to act alone? Stands this at any great diſtance from the rule?

The Fathers, and Schoolmen give much, yea, moſt (if not all) to the Miniſter. We write this as willing to help others, and willing to be holpen our ſelves by better judgements.

Query. 6 Who are fit to come to the Lords Table? and what are the qualifications which may be juſtly required?

Let the godly conſider theſe following.

1. As to knowledge, there muſt be ſo much light as may let in Chriſt into the ſoul; the quantity of a mans knowledge is not ſo much to be weighed, as the quality thereof to be tryed. Knowledge of principles, and fundamentals muſt be. If to our our beſt diſcerning a mans knowledge appear to be ſound, and diſtinct, that is, not of many things, but of one thing from another, or in order to another; then our minde is that the leaſt p. 172meaſure may ſerve:Job 21.14 2 Pet. 3.5 Hoſ. 4 6.Job 21:142 Pet 3:5Hos 4:6 the light comes in at a very little hole, the beſt know but in part; all are therefore in ſome ſence ignorant, but in the worſt ſenſe they onelyonly are ignorant, who care not to know, who have no minde to knowledge, who are ignorant of their ignorance, and the danger of it. Mark theſe with the black coale of ignorance.Eph 5.11Eph 5:11

2. As to practice theſe foure qualifications ſeeme neceſſary.

1. He that is received upon good grounds, muſt be no companion of drunkards,2 Tim. 3.5. Pſal. 101.4, 5. Prov. 1.14, 15. Gen. 49.6. Prov. 28.7. Mat. 8.22. 2 Chron. 19.2. 2 Cor. 6.14, 15, 16. Act. 2.42, 44. 1 Joh. 1.7. Heb. 10.33. Mal. 3.16. Pſal. 15.4 Pſal. 101.6.2 Tim 3:5Ps 101:4Ps 101:5Prov 1:14Prov 1:15Gen 49:6Prov 28:7Matt 8:222 Chr 19:22 Cor 6:142 Cor 6:152 Cor 6:16Acts 2:42Acts 2:441 John 1:7Heb 10:33Mal 3:16Ps 15:4Ps 101:6 or deriders of godlineſſe, nor of any looſe livers. It become not Diſciples, or the children of God to accompany their Lords, and Fathers enemies. It is in ſome ſort an approving of their wayes, which not only in word, but every other way we ſhould appear againſt; we are not free enough from any ſinnes, while we are too free in accompanying thoſe that commit them; while the wicked confeſſe they are burthened with the company of the good, the godly muſt profeſſe the like of the wicked.

2. He muſt be ſuch a one, as frequents, p. 173and delights in the ſociety of godly people.Dr Preſton of love. p. 102, 103. 1 Sam. 19.2 Heb. 10.25 Pſ. 122.1. 2 Pet. 2.7, 8 Pſ. 120.5. Pſal. 16.3 Phil. 2.1, 2 Eph. 4.3. 1 Theſ. 5.11.1 Sam 19:2Heb 10:25Ps 122:12 Pet 2:72 Pet 2:8Ps 120:5Ps 16:3Phil 2:1Phil 2:2Eph 4:31 Thess 5:11 A mans companion is (as it were) the counterpane of himſelf. Of all other things (ſaith one) company is worſt diſſembled. Will ye profeſſe that ye love the Saints? and that you delight in them, and yet you deſire to be in any company rather then theirs; that when you are among them, you are as it were out of your element? It is impoſſible, but thoſe that are moved by the ſame Spirit, ſhould be beſt pleaſed when they are in one, and the ſame ſociety; 'tis natural to love company, and religious to love good, and ſuitable company.

2.1 Joh. 1.6. 1 Theſ. 2.10. Phil. 1.27. 1 Chron. 5.1, 2. 1 Cor. 6.11 Gal. 5.19 Rev 22.15 2 Tim. 2.19.1 John 1:61 Thess 2:10Phil 1:271 Chr 5:11 Chr 5:21 Cor 6:11Gal 5:19Rev 22:152 Tim 2:19 He muſt not be known to be guilty of any groſſe ſinne. Sinnes of infirmity (truly ſo called) will ſtand with this rule, but the practice of known ſinnes will not; A man is guilty of that ſinne, not which he hath once committed, and repented of, but of that which he is not changed from, but continues in.

If it may be ſaid freely of any one, that he is a liar, a deceaver, a ſwearer, an idler, a wanton, a filthy talker, or ſuch like; he, or ſhe lives in a known ſinne; there muſt be a freedome from ſcandal.Sine crimine, though non fine peccato, as Jerome.

4. He muſt be ſuch a one as performes all religious duties, as well in private, as p. 174in publick according to his calling, this is viſible godlineſſe.Reverend Mr. Stocke on Malachy p. 132. Phil. 2.15. 1 Pet. 1.15 2.12.3.16. 2 Pet. 3.11 Luk. 1.6. Act. 3.19. Rev. 3.19. Rom. 2.4. Pſal. 4.3. Pſal. 32.6 1 Tim. 2.2, 10. Gen. 18.19. Act. 17.11 Acts 16.25. Acts 2.42. Revel. 1.10. Heb. 10.23, 24, 25… Acts 20.7. Acts 10.2, 9, 30. Joh. 4.23. Joh. 9.31. 1 Tim. 4.7. Tit. 2.12. 2 Pet. 3.11. 2 Pet. 1.6, 7. Gen. 12.7.Phil 2:151 Pet 1:152 Pet 3:11Luke 1:6Acts 3:19Rev 3:19Rom 2:4Ps 4:3Ps 32:61 Tim 2:21 Tim 2:10Gen 18:19Acts 17:11Acts 16:25Acts 2:42Rev 1:10Heb 10:23Heb 10:24Heb 10:25Acts 20:7Acts 10:2Acts 10:9Acts 10:30John 4:23John 9:311 Tim 4:7Titus 2:122 Pet 1:62 Pet 1:7Gen 12:7 Inward worſhip makes a Chriſtian in Gods ſight, and outward in mans: no other vertue can commend, or qualifie without godlineſſe, this is the chiefeſt flower of a Chriſtians crown. Honeſty is indeed a part of religion, and devotion is the life, and ſoul of honeſty. We deny not but theſe may be apprehended to be in ſuch as God ſees unſound. Nevertheleſſe requiring theſe, we do what in us lies. While undiſcerned hypocrites deeply ingage their ſoules in Sacramentall guilt, we have freed ours, and ſhall be a ſweet ſavour to God, when their ſacrifices ſtinke.

We have (now) done,Concluſion. only this Caution we thought to conclude with, while we have ſpent time, and ſome pains in holding out the truth in, and about the fellowſhip of beleevers in that great Ordinance of the Lords Supper. We would not be ſo taken, as if we placed the life of Religion in any outward way, or more refined courſe of Gods worſhip. No, the having of Chriſt is an inward thing, the p. 175power of godlineſſe is firſt to be heeded. If we be nothing within, no great matter though we ſit at the right or left hand of Chriſts outward Kingdome. Let us contend principally to be members of Chriſt, to be of the inviſile Church: Imbodied in the Church of the firſt-borne. Here we cannot eaſily be too careful, or curious; but as to externall fellowſhip, though the minde of Chriſt in this alſo be to be ſought, and followed, yet ſo much earneſtneſſe, and confidence needs not, as in the other, unleſſe men take care how they live, 'tis not much matter how they worſhip. Thou may'ſt be in a purer Church-way then another, and yet be the impurer, and vainer ſoul of the two. It is better to ſee a mans converſation commending his way, then to ſee men beholding to their way for their eſteem.