A vindication of foure serious questions of grand importance, concerning excommunication and suspention from the sacrament of the Lords Supper, from some misprisions and unjust exceptions lately taken against them; both in the pulpit, by a reverend brother of Scotland, in a sermon at Margarets Church in Westminster, before the Honourable House of Commons, at a publike fast there held for Scotland, on the 5th of September last: and in the presse, by three new-printed pamphlets, by way of answer to, and censure of them. Wherein some scripture texts, (commonly reproduced for excommunication, and bare suspention from the Lords Supper onely,) are cleared from false glosses, inferences, conclusions wrested from them; ... / By William Prynne of Lincolns Inne, Esquire.
A short Vindication of foure serious Questions of grand importance concerning EXCOMMUNICATION and Suspension from the Sacrament, from some Misprisions and Exceptions taken against them, both in the Presse and Pulpit.
A short Vindication of foure serious Questions of grand importance Concerning EXCOMMUNICATION and Suspension from the Sacrament, from Some Misprisions and Exceptions taken against them, both in the Press and Pulpit.
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THERE is nothing so sincerely intended, so well performed, but is lyable to some mis-interpretations or exceptions in this criticall age, by men of contrary opinions.
THERE is nothing so sincerely intended, so well performed, but is liable to Some misinterpretations or exceptions in this critical age, by men of contrary opinions.
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and oft stiled THE ADVERSARY (of it,) when as God who knowes his heart, and those men who are acquainted with his person and intentions, will acquit him from this calumny,
and oft styled THE ADVERSARY (of it,) when as God who knows his heart, and those men who Are acquainted with his person and intentions, will acquit him from this calumny,
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Secondly, these foure Questions have been conceived and reported to be, a grand obstruction to the work of Reformation and settlement of Church-Discipline,
Secondly, these foure Questions have been conceived and reported to be, a grand obstruction to the work of Reformation and settlement of Church discipline,
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which he cordially desired might be speedily accomplished, to prevent the dangerous encrease of Errours and Scismes, which multiply daily in our Church.
which he cordially desired might be speedily accomplished, to prevent the dangerous increase of Errors and Sicms, which multiply daily in our Church.
when as it onely tends to remove those sandy foundations whereon some would build it, to prevent and regulate all probable abuses of it in its originall establishment,
when as it only tends to remove those sandy foundations whereon Some would built it, to prevent and regulate all probable Abuses of it in its original establishment,
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and Arbitrary Government, Tyranny, Oppression, and Lording it over Gods Ordinances, Heritage and mens consciences, in the Ministers and Presbitery, as the expresse words thereof demonstrate.
and Arbitrary Government, Tyranny, Oppression, and Lording it over God's Ordinances, Heritage and men's Consciences, in the Ministers and Presbytery, as the express words thereof demonstrate.
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& to controle the Arbitrary, Tyrannicall usurpations of some Ind•pendent Ministers, who take upon them an exorbitant jurisdiction, not onely to exclude whom themselves please from the Sacrament, without any legall admonition or conviction of ignorance or scandall,
& to control the Arbitrary, Tyrannical usurpations of Some Ind•pendent Ministers, who take upon them an exorbitant jurisdiction, not only to exclude whom themselves please from the Sacrament, without any Legal admonition or conviction of ignorance or scandal,
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nay yeers together, (yea, to those, against whom they have no just exceptions, and who tender themselves to their Examination, desiring to be excluded,
nay Years together, (yea, to those, against whom they have no just exceptions, and who tender themselves to their Examination, desiring to be excluded,
there being no authority so good, so necessary in Church or State, but by reason of their corruptions who manage it, may be abused to tyranny and oppression: (especially,
there being no Authority so good, so necessary in Church or State, but by reason of their corruptions who manage it, may be abused to tyranny and oppression: (especially,
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These prejudices and mis-apprehensions being removed, I shall next proceed to the exceptions against the substance or subject matter of them, wherein to avoyd mistakes, be pleased to observe:
These prejudices and misapprehensions being removed, I shall next proceed to the exceptions against the substance or Subject matter of them, wherein to avoid mistakes, be pleased to observe:
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First, that it is confessed, yea agreed by the Opposites, that Excommunication or suspension from the Sacrament, is a matter of grand concernment, fit now to be established with as much deliberarion, caution, circumspection and care as possible may be, to prevent prophanation, scandall on the one hand,
First, that it is confessed, yea agreed by the Opposites, that Excommunication or suspension from the Sacrament, is a matter of grand concernment, fit now to be established with as much deliberarion, caution, circumspection and care as possible may be, to prevent profanation, scandal on the one hand,
& it is as readily yeelded on the other side, that grosse notorious, scandalous, obstinate sinners, who presumptuously persevere in their iniquities after private and publike admonitions, without remorse of conscience or amendment, may be justly excommunicated from the Church, the society of the faithfull,
& it is as readily yielded on the other side, that gross notorious, scandalous, obstinate Sinners, who presumptuously persevere in their iniquities After private and public admonitions, without remorse of conscience or amendment, may be justly excommunicated from the Church, the society of the faithful,
Secondly, it is accorded on both sides, (in words at least, though not in practice) that no Minister may 〈 ◊ 〉 can in point of power or conscience, refuse to admini••er the Sacrament to any member of his Church, not actually excommunicated after sundry admonitions and publike reprehensions for some grosse scandalous crime, who earnestly desires to receive it, in case he publikely professeth his sincere repentance for his sinnes past,
Secondly, it is accorded on both sides, (in words At least, though not in practice) that no Minister may 〈 ◊ 〉 can in point of power or conscience, refuse to admini••er the Sacrament to any member of his Church, not actually excommunicated After sundry admonitions and public reprehensions for Some gross scandalous crime, who earnestly Desires to receive it, in case he publicly Professes his sincere Repentance for his Sins past,
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and promise amendment of life for time to come, though the •inister or Presbytery in their owne private opinions, may have a hard prejudicate opinion of his unfitnesse, or unworthinesse to receive it.
and promise amendment of life for time to come, though the •inister or Presbytery in their own private opinions, may have a hard prejudicate opinion of his unfitness, or unworthiness to receive it.
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First, whether there he any precept or president in Scripture, for the suspending of any Member of a particular Church or Congregation, from the Sacrament of the Lords Supper only, who is not at the same time excommunicated and utterly sequestred from the Church, the society of the faithfull,
First, whither there he any precept or president in Scripture, for the suspending of any Member of a particular Church or Congregation, from the Sacrament of the lords Supper only, who is not At the same time excommunicated and utterly sequestered from the Church, the society of the faithful,
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but not from preaching the Word, and other publike Ordinances? This I positively deny, from the pregnancy and words of these Texts of Scripture, backed by the judgement and practice of Antiquity in the purest times,
but not from preaching the Word, and other public Ordinances? This I positively deny, from the pregnancy and words of these Texts of Scripture, backed by the judgement and practice of Antiquity in the Purest times,
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Neither hath the Author of the Antidote against four dangerous Questions ▪ nor the Reverend Preacher in his Sermon at St. Margarets before the Commons House (who undertook to refute them) produced one dram of Scripture or solid reason to refute it, the latter not so much as taking notice of this Question (the onely thing there controverted) but utterly mistaking it,
Neither hath the Author of the Antidote against four dangerous Questions ▪ nor the Reverend Preacher in his Sermon At Saint Margarets before the Commons House (who undertook to refute them) produced one dram of Scripture or solid reason to refute it, the latter not so much as taking notice of this Question (the only thing there controverted) but utterly mistaking it,
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Secondly, whether Matth. 18. 16, 17. If thy brother trespasse against thee, &c. tell it to the Church, &c. be properly meant of excommunication of suspension from the Sacrament? The Opposites affirme; I deny it.
Secondly, whither Matthew 18. 16, 17. If thy brother trespass against thee, etc. tell it to the Church, etc. be properly meant of excommunication of suspension from the Sacrament? The Opposites affirm; I deny it.
The only reason they have rendred in Presse or Pulpit, why this text should and must be intended of a sentence of excommunication given by the Church, is,
The only reason they have rendered in Press or Pulpit, why this text should and must be intended of a sentence of excommunication given by the Church, is,
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no private christian (as they affirme) having any authority to esteem his brother, as a heathen and publican, if the Church hath not first cast him out;
no private christian (as they affirm) having any Authority to esteem his brother, as a heathen and publican, if the Church hath not First cast him out;
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Excomunication being peculiar only to Church-members, as St. Paul expresly determines, 1 Cor. 5 ▪ 10, 11, 12. and Aretius in his definition of Excomunication, cited in the first Question:
Excommunication being peculiar only to Church members, as Saint Paul expressly determines, 1 Cor. 5 ▪ 10, 11, 12. and Aretius in his definition of Excommunication, cited in the First Question:
Secōdly, the genuine sense of this expression (not elswhere used in Scripture, and no forme at all of any excomuni•ation practised by the Jewes) Let him be to thee a Heathen and a Publican, in the judgment of the best Interpreters, is no more but this;
Secōdly, the genuine sense of this expression (not elsewhere used in Scripture, and no Form At all of any excomuni•ation practised by the Jews) Let him be to thee a Heathen and a Publican, in the judgement of the best Interpreters, is no more but this;
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keepe not any familiar company, or have no civill fellowship with him, but avoyd his company and fellowship, as Paul expresly interprets it elswhere, 1 Cor. 5. 10, 11, 12. 2 Thes. 3. 14. Eph. 5. 11. Rom. 16. 17. or receive him not into thy house,
keep not any familiar company, or have no civil fellowship with him, but avoid his company and fellowship, as Paul expressly interprets it elsewhere, 1 Cor. 5. 10, 11, 12. 2 Thebes 3. 14. Ephesians 5. 11. Rom. 16. 17. or receive him not into thy house,
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neither bid him God speed, as St. John renders it, 2 John 10. Which phrase was derived from the practice of the Jewes and Pharises in that age, who shunned the very company of heathens and publicans;
neither bid him God speed, as Saint John renders it, 2 John 10. Which phrase was derived from the practice of the Jews and Pharisees in that age, who shunned the very company of Heathens and Publicans;
not in publike Ordinances or Sacraments (in which heathens certainly had no communion or society with them, being no Members of their Church) but only in civill conversation;
not in public Ordinances or Sacraments (in which Heathens Certainly had no communion or society with them, being no Members of their Church) but only in civil Conversation;
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whereupon they taxed Christ, for keeping compauy with publicans and sinners, Mat. 9. 10, 11. ch. 11. 19. ch. 21. 31. 32. Mark 2. 15, 16. Luke 18. 11, 12, 13. ch. 15. 1, 2. though some of them beleevee on, and received him, when the Scribes and Pharises (who disdained their company) did reject him, Luke 7. 29. ch. 15. 2, 2, 3. ch. 19. 2. to 12. Mat. 21. 31, 32. And as the Jewes then avoyded all civill familiar society with Publicans whom they generally hated for their covetousnesse and extortion) so also with Heathens, with whom they might not inter marry nor familiarly converse, Deut. 7. 2, 4. Josh. 24. 12, 13, Neh. 13. 27. to 31. Ezr. ch. 9. & 10. Ps. 116. 34, 35. Act. 21. 28, 29. Whence we read, The Jewes had no dealing or conversation with the Samaritans, John 4 ▪ 9 nor they with the Jewes, Luke 9. 52, 53. If then, let him be to thee as a heathen and a publican, be no more then, keep not civill company, fellowship,
whereupon they taxed christ, for keeping compauy with Publicans and Sinners, Mathew 9. 10, 11. changed. 11. 19. changed. 21. 31. 32. Mark 2. 15, 16. Lycia 18. 11, 12, 13. changed. 15. 1, 2. though Some of them beleevee on, and received him, when the Scribes and Pharisees (who disdained their company) did reject him, Lycia 7. 29. changed. 15. 2, 2, 3. changed. 19. 2. to 12. Mathew 21. 31, 32. And as the Jews then avoided all civil familiar society with Publicans whom they generally hated for their covetousness and extortion) so also with heathens, with whom they might not inter marry nor familiarly converse, Deuteronomy 7. 2, 4. Josh. 24. 12, 13, Neh 13. 27. to 31. Ezra changed. 9. & 10. Ps. 116. 34, 35. Act. 21. 28, 29. Whence we read, The Jews had no dealing or Conversation with the Samaritans, John 4 ▪ 9 nor they with the Jews, Lycia 9. 52, 53. If then, let him be to thee as a heathen and a publican, be no more then, keep not civil company, fellowship,
before any private or publike censure of excommuncation passed against him by the Church, as is cleer by 1 Cor. 5. 9. 11. 2 Thes. 3. 14. Rom. 16. 17. Pro. 22. 24, 25. Ps. 101. 4, 5, 7. 2 Tim. 3. 2, 3, 4, 5. 2 John 10. 11. Therefore by the self-same reason may he avoid the company of any other brother,
before any private or public censure of excommuncation passed against him by the Church, as is clear by 1 Cor. 5. 9. 11. 2 Thebes 3. 14. Rom. 16. 17. Pro 22. 24, 25. Ps. 101. 4, 5, 7. 2 Tim. 3. 2, 3, 4, 5. 2 John 10. 11. Therefore by the selfsame reason may he avoid the company of any other brother,
or the Members of an whole particular Congregation severally, without sin or guilt, if he or they continue impenitent, in the case of private injuries or trespasses against him after admonition;
or the Members of an Whole particular Congregation severally, without since or guilt, if he or they continue impenitent, in the case of private injuries or Trespasses against him After admonition;
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and that the Church in this text was not any ecclesiastical Consistory, but only the Sa•hedrim, or Court of civil justice among the Jews (commonly called the Councel in other Texts) is apparent to me for these ensuing reasons, never yet answerd by the Opposites.
and that the Church in this text was not any ecclesiastical Consistory, but only the Sa•hedrim, or Court of civil Justice among the jews (commonly called the Council in other Texts) is apparent to me for these ensuing Reasons, never yet answered by the Opposites.
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but onely of pr•vate civill trespasses betweene man and man, as is evident by the words, If thy brother trespasse against THEE, goe and tell him his fault between him and thee, &c. which Saint Luke relating without any Die Ecclesi•, Luke 17. 3, 4. puts out of question,
but only of pr•vate civil Trespasses between man and man, as is evident by the words, If thy brother trespass against THEE, go and tell him his fault between him and thee, etc. which Saint Lycia relating without any Die Ecclesi•, Lycia 17. 3, 4. puts out of question,
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if compared with Gen. 52. 31. 1 Sam. 25. 28. Now the puni•hment of such trespasses belonged properly to their temporall Magistrates, not to their Ecclesiasticall Consistory, as the 1 Sam. 2. 29. Deut. 10. 16, 18, 19, 20. ch. 25. 1, 2. 2 Chron. 19. 9. 6. Exod. 21. 6. 22. chap. 22. 8, 9. prove:
if compared with Gen. 52. 31. 1 Sam. 25. 28. Now the puni•hment of such Trespasses belonged properly to their temporal Magistrates, not to their Ecclesiastical Consistory, as the 1 Sam. 2. 29. Deuteronomy 10. 16, 18, 19, 20. changed. 25. 1, 2. 2 Chronicles 19. 9. 6. Exod 21. 6. 22. chap. 22. 8, 9. prove:
Secondly, because the following words, ver. 16. If he refuse to heare thee, take with the• one or two more, that in the mouth of two or three witnesses every word may be established;
Secondly, Because the following words, ver. 16. If he refuse to hear thee, take with the• one or two more, that in the Mouth of two or three Witnesses every word may be established;
relate onely to the manner of trying civill capitall crimes, (as murthers and the like) before the civill Magistrates of the Jewes, which was by two or three witnesses, Num. 25. 30. Deut. 17. 6, 7. chap. 19. 5, 6. not to any proceedings in Ecclesiastical causes, in their Ecclesiastical Cōsistories, of which we find no president.
relate only to the manner of trying civil capital crimes, (as murders and the like) before the civil Magistrates of the Jews, which was by two or three Witnesses, Num. 25. 30. Deuteronomy 17. 6, 7. chap. 19. 5, 6. not to any proceedings in Ecclesiastical Causes, in their Ecclesiastical Consistories, of which we find no president.
Thirdly, because tell it to the Church, the Assembly, or Congregation, in the 17. verse, is not meant of any Presbyteritall or Ecclesiasticall Classis, which had Cognizance of private trespasses, there being no such among the Jewes,
Thirdly, Because tell it to the Church, the Assembly, or Congregation, in the 17. verse, is not meant of any Presbyteritall or Ecclesiastical Classis, which had Cognizance of private Trespasses, there being no such among the Jews,
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but only of the civill Court of Justice, which the Scripture commonly cals the Councell, which had power (which no meer Ecclesiasticall Consistory can doe) to scourge, imprison ▪ torture and outlaw offenders,
but only of the civil Court of justice, which the Scripture commonly calls the Council, which had power (which no mere Ecclesiastical Consistory can do) to scourge, imprison ▪ torture and outlaw offenders,
if not to condemn•, put to death, but not properly to excommunicate them, Matth. 5. 22. chap. 10. 17. c. 5. 26, 27, 59. 60. chap. 27. 1, 2. Marke 13. 9. Acts 4. 3. to 22. chap. 5. 17. to 40. chap. 6. 12, 13, 14, 15. chap. 25. 15. to 29. chap. 24. 20. Fourthly,
if not to condemn•, put to death, but not properly to excommunicate them, Matthew 5. 22. chap. 10. 17. c. 5. 26, 27, 59. 60. chap. 27. 1, 2. Mark 13. 9. Acts 4. 3. to 22. chap. 5. 17. to 40. chap. 6. 12, 13, 14, 15. chap. 25. 15. to 29. chap. 24. 20. Fourthly,
or denounce an Anathema Maranatha against him, or cut him off from his people (the onely phrases in other Texts alleaged for proof of Excommunication) but, l•t him be as an Heathen man and a P•blican (a phrase never used elswhere in Scripture;) which cannot properly signifie excommunication,
or denounce an Anathema Maranatha against him, or Cut him off from his people (the only phrases in other Texts alleged for proof of Excommunication) but, l•t him be as an Heathen man and a P•blican (a phrase never used elsewhere in Scripture;) which cannot properly signify excommunication,
As for Publicans those of them who were members of the Jewes Church, though they were execrable to the Jewes, by reason of the•r Tax-gathering and Oppressions,
As for Publicans those of them who were members of the Jews Church, though they were execrable to the Jews, by reason of the•r Tax-gathering and Oppressions,
and were more acceptable to Christ himselfe (who never excommunicated, but received and conversed with them) then the proud Pharises were, Luke 18. 11. to 15. ch. 3. 12. chap. 7. 29. chap. 5. 27. 28, 29. chap. 15. 1, 2. chap. 19. 2, &c. Mark 9. 11, 12. Matth. 10. 3. Marke 2. 15, 16. Therefore these expressions can no wayes warrant or imply any excommnnication or suspension from the Sacrament.
and were more acceptable to christ himself (who never excommunicated, but received and conversed with them) then the proud Pharisees were, Lycia 18. 11. to 15. changed. 3. 12. chap. 7. 29. chap. 5. 27. 28, 29. chap. 15. 1, 2. chap. 19. 2, etc. Mark 9. 11, 12. Matthew 10. 3. Mark 2. 15, 16. Therefore these expressions can no ways warrant or imply any excommnnication or suspension from the Sacrament.
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and all others professing Religion, which might have intimated something in behalfe of the Opposites;) and therefore •o ground excommunication from the Church,
and all Others professing Religion, which might have intimated something in behalf of the Opposites;) and Therefore •o ground excommunication from the Church,
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Object. And whereas some object, that the n•xt ensuing words, verse 18. (Verily I say unto you, what soever ye shall bind on earth, shall be bound in heaven, &c.) doe necessarily infer the preceding words to relate to Ecclesiasticall censures,
Object. And whereas Some Object, that the n•xt ensuing words, verse 18. (Verily I say unto you, what soever you shall bind on earth, shall be bound in heaven, etc.) do necessarily infer the preceding words to relate to Ecclesiastical censures,
as is evident by the Parall•l Text of John 20. 23. not of the Jewish Church, much lesse of their Councell or Sanhedrim, meant onely by the Church in the former verse, as is already cleared.
as is evident by the Parall•l Text of John 20. 23. not of the Jewish Church, much less of their Council or Sanhedrim, meant only by the Church in the former verse, as is already cleared.
Secondly, th• this binding and loosing is not meant of excommunication or suspension from the Sacrament (as some would fancy it) but onely of binding and loosing mens finnes, by preaching the Gospell,
Secondly, th• this binding and losing is not meant of excommunication or suspension from the Sacrament (as Some would fancy it) but only of binding and losing men's fins, by preaching the Gospel,
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but judgement and damnation to obstinate, impenitent sinners, as is evident by comparing it with Matth. 16. 19. Marke 16. 16. John 3. 16, 17, 18, 36. chap. 12. 48. Luke 13. 3. 5. Rom. 2. 16. Acts 2. 38. chap. 3. 19. Therefore some clearer Text then this must be produced, to found excommunication or suspension from the Sacrament,
but judgement and damnation to obstinate, impenitent Sinners, as is evident by comparing it with Matthew 16. 19. Mark 16. 16. John 3. 16, 17, 18, 36. chap. 12. 48. Luke 13. 3. 5. Rom. 2. 16. Acts 2. 38. chap. 3. 19. Therefore Some clearer Text then this must be produced, to found excommunication or suspension from the Sacrament,
Thirdly, whether 1 Cor. 5. 5. To deliver such a one to Satan for the destruction of the flesh, that his spirit may be saved in the day of the Lord Jesus ▪ and 1 Tim. 1. 20. whom I have delivered unto Satan ▪ that they may learn not to blaspheame, be properly meant of excommunication or suspension from the Sacrament?
Thirdly, whither 1 Cor. 5. 5. To deliver such a one to Satan for the destruction of the Flesh, that his Spirit may be saved in the day of the Lord jesus ▪ and 1 Tim. 1. 20. whom I have Delivered unto Satan ▪ that they may Learn not to Blaspheme, be properly meant of excommunication or suspension from the Sacrament?
I for my part humbly conceive, that to deliver to Satan, is a thing somewhat different from excommunication and suspension from the Lords Table: My reasons are these:
I for my part humbly conceive, that to deliver to Satan, is a thing somewhat different from excommunication and suspension from the lords Table: My Reasons Are these:
Secondly, if to deliver unto satan, were the same with excommunication, then it would have some proportion and coincidency with other Scripture phrases produced for proofe of excommunication ▪ (as put away from among you that wicked person, and the like forecited) with which it hath no 〈 ◊ 〉.
Secondly, if to deliver unto satan, were the same with excommunication, then it would have Some proportion and coincidency with other Scripture phrases produced for proof of excommunication ▪ (as put away from among you that wicked person, and the like forecited) with which it hath no 〈 ◊ 〉.
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Thirdly, our Opposites generally grant that Excommunication belongs onely to the Presbytery or whole Congregation, not to any one particular person, be he Bishop, Minister, or other;
Thirdly, our Opposites generally grant that Excommunication belongs only to the Presbytery or Whole Congregation, not to any one particular person, be he Bishop, Minister, or other;
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whereas Paul himselfe deliv••ed Hymeneus and Phyletus unto Satan, as the words (whom I have delivered, &c.) import, without the concurrence of any other.
whereas Paul himself deliv••ed Hymenaeus and Philetus unto Satan, as the words (whom I have Delivered, etc.) import, without the concurrence of any other.
Fourthly, many members of the visible Church are spiritually under the •ower of satan, and taken captives of him at his will, though still within the Church, and not actually excommunicated;
Fourthly, many members of the visible Church Are spiritually under the •ower of satan, and taken captives of him At his will, though still within the Church, and not actually excommunicated;
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for then children and others debarred from the Sacrament, by reason of their nonage, or any other naturall dis-abilities, should be as much delivered over to Satan as any scandalous persons.
for then children and Others debarred from the Sacrament, by reason of their nonage, or any other natural dis-abilities, should be as much Delivered over to Satan as any scandalous Persons.
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Many who take it to be meant of excommunication, and an act of discipline established then in the Church for all future ages, interpret it to be, not onely a casting of a man out of the Church wherein Christ reigns, into the world of ungodly men, among whom satan rules;
Many who take it to be meant of excommunication, and an act of discipline established then in the Church for all future ages, interpret it to be, not only a casting of a man out of the Church wherein christ reigns, into the world of ungodly men, among whom satan rules;
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as the Church and those within it are led, guided by the word and spirit of God ▪ explaining it by Ephes. 2. 2, 3. 2 Tim. 2. 26. John 14. 30. John. 8. 44 ▪ 1 John 3. 8. But this exposition seems to me both false and improper:
as the Church and those within it Are led, guided by the word and Spirit of God ▪ explaining it by Ephesians 2. 2, 3. 2 Tim. 2. 26. John 14. 30. John. 8. 44 ▪ 1 John 3. 8. But this exposition seems to me both false and improper:
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First, because these scandalous sinners, even whiles they were in the Church, were led and acted by the spiret of satan, in committing those scandalous sinnes, for which they were excommunicated; and therefore their excommunication cannot thus deliver them over unto satan, who tooke them captive at his will, but leaves them in his hands in the same condition as before.
First, Because these scandalous Sinners, even while they were in the Church, were led and acted by the spiret of satan, in committing those scandalous Sins, for which they were excommunicated; and Therefore their excommunication cannot thus deliver them over unto satan, who took them captive At his will, but leaves them in his hands in the same condition as before.
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Secondly, such a delivery unto satan, as this, to be guided, acted in their spirits by him and no more, tends nothing at all to the destruction of the flesh,
Secondly, such a delivery unto satan, as this, to be guided, acted in their spirits by him and not more, tends nothing At all to the destruction of the Flesh,
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but rather to the pampering of it, much lesse to the reforming of the life, or the saving of the spirit in the day of the Lord Jesus, but rather to aggravate and encrease mens sinnes.
but rather to the pampering of it, much less to the reforming of the life, or the Saving of the Spirit in the day of the Lord jesus, but rather to aggravate and increase men's Sins.
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now such a one God never gives over to be led and ruled by the unclean spirit of satan, but he always leads them by his own holy spirit, which ever dwels and rules within their soules, and is never dis-possessed by the Devill.
now such a one God never gives over to be led and ruled by the unclean Spirit of satan, but he always leads them by his own holy Spirit, which ever dwells and rules within their Souls, and is never dispossessed by the devil.
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And is not this diametrally contrary to that end, to deliver them over to the very conduct and guidance of satan, who rules only in the children of disobedience, precipitates them into all sinful courses with a ful c•••re, and is so farre from learning men not to blaspheme, that he fils their hearts and mouthes with naught but lyes and blasphemies? This interpretation therefore I cannot approve;
And is not this diametrally contrary to that end, to deliver them over to the very conduct and guidance of satan, who rules only in the children of disobedience, precipitates them into all sinful courses with a full c•••re, and is so Far from learning men not to Blaspheme, that he fills their hearts and mouths with nought but lies and Blasphemies? This Interpretation Therefore I cannot approve;
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The first is, either to deliver up a man corporally, by way of punishment, into the actuall possession of the Devill, onely in respect of his body, not soule,
The First is, either to deliver up a man corporally, by Way of punishment, into the actual possession of the devil, only in respect of his body, not soul,
so as the Devill thereby might actually possesse, macerate, torment and afflict his flesh (as he used to vex those whom he did corporally possesse, which the Scripture plentifully manifests) till he were sufficiently punished,
so as the devil thereby might actually possess, macerate, torment and afflict his Flesh (as he used to vex those whom he did corporally possess, which the Scripture plentifully manifests) till he were sufficiently punished,
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for the mortifying or destruction of his flesh and carnall corruptions, and yet still continue a true child of God in respect of his soule and spirit, which the holy Ghost doth alwayes possesse,
for the mortifying or destruction of his Flesh and carnal corruptions, and yet still continue a true child of God in respect of his soul and Spirit, which the holy Ghost does always possess,
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when * he led him into the Wildernesse to be tempted, and carried him from place to place.) And this I take to be one genuine sense and scope of these two Texts.
when * he led him into the Wilderness to be tempted, and carried him from place to place.) And this I take to be one genuine sense and scope of these two Texts.
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Secondly, there is another sort of delivering men up to satan, somewhat different from the former, which suits very well with the words and sense of these Scriptures;
Secondly, there is Another sort of delivering men up to satan, somewhat different from the former, which suits very well with the words and sense of these Scriptures;
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or in his estate and family, by losses and crosses of all sorts, as Job was, of purpose to mortifie his flesh and carnall members, to humble his soule and bodie before God, that his spirit may be saved in the day of the Lord, his sinfull life reformed,
or in his estate and family, by losses and Crosses of all sorts, as Job was, of purpose to mortify his Flesh and carnal members, to humble his soul and body before God, that his Spirit may be saved in the day of the Lord, his sinful life reformed,
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and crucifie their old man, the flesh, with the affections and lusts thereof, without giving their hearts and spirits into his power, which he still reserves intirely to himselfe,
and crucify their old man, the Flesh, with the affections and Lustiest thereof, without giving their hearts and spirits into his power, which he still reserves entirely to himself,
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as he did lob's; and theirs whom the Devill cast into prison, and into tribulation for ten dayes, that they might be purifid, and have their robes of corruption washed quite away,
as he did lob's; and theirs whom the devil cast into prison, and into tribulation for ten days, that they might be purifid, and have their robes of corruption washed quite away,
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and made white in the blood of the Lamb, Revel. 2. 10. chap. 7. 14. And in this sense (no doubt) the Apostles by Gods permission, had power to deliver men over to satan, (one of whose Messengers Paul had sent to buffet and humble him,
and made white in the blood of the Lamb, Revel. 2. 10. chap. 7. 14. And in this sense (no doubt) the Apostles by God's permission, had power to deliver men over to satan, (one of whose Messengers Paul had sent to buffet and humble him,
But how farre the Church or Ministers of God have any authority at this day actually to deliver any scandalous persons thus to satan (unlesse it be by way of prayer or option) I submit to others, who now claime this power, to determine:
But how Far the Church or Ministers of God have any Authority At this day actually to deliver any scandalous Persons thus to satan (unless it be by Way of prayer or option) I submit to Others, who now claim this power, to determine:
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However, in these two last senses (which I conceive most genuine) these Texts are no solid proofes at all, either of excommunication from the Church, or suspension from the Sacrament;
However, in these two last Senses (which I conceive most genuine) these Texts Are no solid proofs At all, either of excommunication from the Church, or suspension from the Sacrament;
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be properly meant of excommunication or suspension from the Sacrament, or not to eat with such at the Lords Table upon any tearmes? Some Opposites confidently averre;
be properly meant of excommunication or suspension from the Sacrament, or not to eat with such At the lords Table upon any terms? some Opposites confidently aver;
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affirming expresly, ch. 10. ver. 16, 17. The bread which we breake, is it not the communion of the body of Christ? for we being many, are one bread and one body;
affirming expressly, changed. 10. ver. 16, 17. The bred which we break, is it not the communion of the body of christ? for we being many, Are one bred and one body;
and were destroyed in the Wildernesse, 1 Cor. 10. 1. to 12. so all under the Gospell who were visible Members of the Church of Corinth, did eat and drink the Lords Supper, to which some drunkards whiles drunken did then resort,
and were destroyed in the Wilderness, 1 Cor. 10. 1. to 12. so all under the Gospel who were visible Members of the Church of Corinth, did eat and drink the lords Supper, to which Some drunkards while drunken did then resort,
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as is cleere by the 1 Cor. 11. 20, 21. which Paul indeed reprehends, verse 22. Therefore this, with such a one no not to eat, cannot be meant of excommunication or suspension from the Sacrameut.
as is clear by the 1 Cor. 11. 20, 21. which Paul indeed reprehends, verse 22. Therefore this, with such a one no not to eat, cannot be meant of excommunication or suspension from the Sacrament.
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Secondly, if we look upon the catalogue of those with whom the Corinthians were forbidden so much as to eat, we shall find railers, covetous persons, and extortioners therein mentioned,
Secondly, if we look upon the catalogue of those with whom the Corinthians were forbidden so much as to eat, we shall find railers, covetous Persons, and extortioners therein mentioned,
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and if all such must be excommunicated or suspended the Sacrament, what will become of most of our Anabaptisticall and Independent Congregations, who are generally knowne to abound more with covetous persons, extortioners, railers, then our Parochiall or Presbyteriall Congregations do with idolaters, fornicators, drunkards? I ▪ feare their Independent Conventicles and chamber Congregations will be dissolved for want of members, of Ministers,
and if all such must be excommunicated or suspended the Sacrament, what will become of most of our Anabaptistical and Independent Congregations, who Are generally known to abound more with covetous Persons, extortioners, railers, then our Parochial or Presbyterial Congregations do with Idolaters, fornicators, drunkards? I ▪ Fear their Independent Conventicles and chamber Congregations will be dissolved for want of members, of Ministers,
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yea, I fear, too many Presbyterian Ministers, Elders, who would be very active in excommunicating, suspending others from the Sacrament for fornication, idolatry, drunkennesse, must themselves be first excommunicated from the Lords Table for their owne covetousnesse; Wherefore let such pull that beame out of their owne eye, before they passe the sentence of excommunication and suspension for the m•tes they spye in their brother's eye;
yea, I Fear, too many Presbyterian Ministers, Elders, who would be very active in excommunicating, suspending Others from the Sacrament for fornication, idolatry, Drunkenness, must themselves be First excommunicated from the lords Table for their own covetousness; Wherefore let such pull that beam out of their own eye, before they pass the sentence of excommunication and suspension for the m•tes they spy in their Brother's eye;
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and this would much moderate their severity towards others, if not make them disclaime this Text to be ment of those Ecclesiasticall censures, which would light first and heaviest on themselves.
and this would much moderate their severity towards Others, if not make them disclaim this Text to be meant of those Ecclesiastical censures, which would Light First and Heaviest on themselves.
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First, by verse 10, 11. I wrote to you in an Epistle, NOT TO KEEPE COMPANY with fornicators, &c. yet not altogether with the fornicators of this world, &c. for then ye must goe out of the world; (as those must doe who would have unmixt churches and communions without any putred members:) But now have I written unto you, NOT TO KEEP COMPANY:
First, by verse 10, 11. I wrote to you in an Epistle, NOT TO KEEP COMPANY with fornicators, etc. yet not altogether with the fornicators of this world, etc. for then you must go out of the world; (as those must do who would have unmix Churches and communions without any putred members:) But now have I written unto you, NOT TO KEEP COMPANY:
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because this inhibition extends it selfe, (though not in the same strictnesse,) to fornicators, idolaters, covetous persons, &c. that are Infidels and without the Church,
Because this inhibition extends it self, (though not in the same strictness,) to fornicators, Idolaters, covetous Persons, etc. that Are Infidels and without the Church,
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as is evident by Gen. 43. 16, 17. 32, 33, 34. 2 Sam. 12. 28. 33. 2 Kings 2. 7. Psal. 41. 9. John 13. 18. and disdaining to eat with one, the greatest token of estrangednesse,
as is evident by Gen. 43. 16, 17. 32, 33, 34. 2 Sam. 12. 28. 33. 2 Kings 2. 7. Psalm 41. 9. John 13. 18. and disdaining to eat with one, the greatest token of estrangedness,
or want of familiarity one with another, Gen. 43. 32. compared with John 4. 7, 8, 9. Secondly, this is further confirmed by these parallel Texts of Rom. 16. 17. Eph. 5. 7. 12. 2 ▪ Thes. 3. 14. Tit. 3. 10. 2 John 10. 2 Tim. 3. 10. which interpret, no not to eat here, by these phrases, of avoyding them, turning away from and rejecting them, not to keep company or have fellowship with them,
or want of familiarity one with Another, Gen. 43. 32. compared with John 4. 7, 8, 9. Secondly, this is further confirmed by these parallel Texts of Rom. 16. 17. Ephesians 5. 7. 12. 2 ▪ Thebes 3. 14. Tit. 3. 10. 2 John 10. 2 Tim. 3. 10. which interpret, no not to eat Here, by these phrases, of avoiding them, turning away from and rejecting them, not to keep company or have fellowship with them,
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neither of which amounts to an excommunication or suspension, which are judiciall acts of the whole Church or Presbytery, after legall proofe and conviction:
neither of which amounts to an excommunication or suspension, which Are judicial acts of the Whole Church or Presbytery, After Legal proof and conviction:
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Ergo, he must not swear solemnly before a Magistrate, which is the the greater; because there is in these, a variation in the kind, occasion and manner of swearing;
Ergo, he must not swear solemnly before a Magistrate, which is the the greater; Because there is in these, a variation in the kind, occasion and manner of swearing;
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and we have free power not to eat bread with those at our own Tables, with whom we have no power or liberty left us by Christ, to refuse to eat with them at the Lords Table:
and we have free power not to eat bred with those At our own Tables, with whom we have no power or liberty left us by christ, to refuse to eat with them At the lords Table:
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Yet how many thousands, as well Schollers as Ignorants, have been over-reached with it, so far as to make them separate, not onely from our Sacraments but Congregations too?
Yet how many thousands, as well Scholars as ignorants, have been overreached with it, so Far as to make them separate, not only from our Sacraments but Congregations too?
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yea of Separation from our Churches, Sacraments, and hath misled so many, especally of later yeers, I shall a little further examine it, with relation to the Text on which it is grounded,
yea of Separation from our Churches, Sacraments, and hath misled so many, especially of later Years, I shall a little further examine it, with Relation to the Text on which it is grounded,
First, whether this Text prohibits all kind of civill communion, and eating at Table with any Christians who are raylers, fornicators, idolaters, covetous persons, extortioners or drunkards, under paine of mortall sinne? If yea;
First, whither this Text prohibits all kind of civil communion, and eating At Table with any Christians who Are railers, fornicators, Idolaters, covetous Persons, extortioners or drunkards, under pain of Mortal sin? If yea;
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then it is a damnable sinne in the Objectors to eat, drink, or converse in any kind with any such as these, which they daily doe without any scruple, and cannot avoyd;
then it is a damnable sin in the Objectors to eat, drink, or converse in any kind with any such as these, which they daily do without any scruple, and cannot avoid;
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yea, then it would be a sin against this Text, for a wife, child, kinsman, Master, Magistrate, Prince, constantly to convers or eat with such a scandalous husband, parent, kinsman, servant, neighbour, Pastor, fellowservant, Subject,
yea, then it would be a since against this Text, for a wife, child, kinsman, Master, Magistrate, Prince, constantly to converse or eat with such a scandalous husband, parent, kinsman, servant, neighbour, Pastor, fellowservant, Subject,
or at any Ordinary or Corporation-feast, they should sin against this Text, which I never yet heard any Anabaptist, Separatist, Independent, Presbyter, or Divine affirm;
or At any Ordinary or Corporation-feast, they should sin against this Text, which I never yet herd any Anabaptist, Separatist, Independent, Presbyter, or Divine affirm;
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with whom Saint Paul prohibits them, no not to eat: Which precept Christ himselfe and his Apostles should have transgressed, in eating and drinking with Publicans and sinners, for which they were [ s ] taxed by the over-precise Pharises. If then this Text extends not to oureating at meales with such scandalous christians in cases of necessity & expediency, where either our natural, civill relations,
with whom Saint Paul prohibits them, no not to eat: Which precept christ himself and his Apostles should have transgressed, in eating and drinking with Publicans and Sinners, for which they were [ s ] taxed by the overprecise Pharisees. If then this Text extends not to oureating At meals with such scandalous Christians in cases of necessity & expediency, where either our natural, civil relations,
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and S. Paul resolves, ver. 11. then by the self-same reason, it can be no offence at all against this Scripture, to eat or drink with such at the Lords Table, at this his publike Feast and great Supper, to which all Christians are invted (if we beleeve Christs owne Parable, Mat. 22. 1. to 15. & Isa. 55. 1. Rev. 22. 17.) in such cases wherein we may lawfully eat & drink with them at our own, theirs, or other mens Tables.
and S. Paul resolves, ver. 11. then by the selfsame reason, it can be no offence At all against this Scripture, to eat or drink with such At the lords Table, At this his public Feast and great Supper, to which all Christians Are invted (if we believe Christ own Parable, Mathew 22. 1. to 15. & Isaiah 55. 1. Rev. 22. 17.) in such cases wherein we may lawfully eat & drink with them At our own, theirs, or other men's Tables.
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Secondly, our Objectors themselves affirme, that it is lawful to hear, pray, read the Scriptures, •ing Psalmes, repeat Sermons, fast and performe all other christian duties in the company of such scandalous Christians as are here particularized, without any violation of this Text:
Secondly, our Objectors themselves affirm, that it is lawful to hear, pray, read the Scriptures, •ing Psalms, repeat Sermons, fast and perform all other christian duties in the company of such scandalous Christians as Are Here particularized, without any violation of this Text:
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If then we may keep company or hold communion with them, and they with us in all other Ordinances, till they be actually and judicially excommunicated from the Church and them;
If then we may keep company or hold communion with them, and they with us in all other Ordinances, till they be actually and judicially excommunicated from the Church and them;
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then why not likewise in the Lords Supper too? since this Text and all others cited for proofe of excommunication or suspension by our Opposites, prohibit communion in them al alike, or els in none.
then why not likewise in the lords Supper too? since this Text and all Others cited for proof of excommunication or suspension by our Opposites, prohibit communion in them all alike, or Else in none.
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Thirdly, admit Ministers themselves be polluted with any of those Vices, suppose with covetousnesse, (as too many are,) yet none of the Objectors dare averre, that it is a sinne against this precept,
Thirdly, admit Ministers themselves be polluted with any of those Vices, suppose with covetousness, (as too many Are,) yet none of the Objectors Dare aver, that it is a sin against this precept,
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then why not likewise with a covetous Neighbour or fellow-parishioner? Fourthly, the Objectors grant, that a Christian may lawfully receive the Sacrament with persons secretly guilty of these and other grosse sinnes, with close Hypocrits, who guild over their vices;
then why not likewise with a covetous Neighbour or fellow-parishioner? Fourthly, the Objectors grant, that a Christian may lawfully receive the Sacrament with Persons secretly guilty of these and other gross Sins, with close Hypocrites, who guild over their vices;
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and unregenerate Christians not really sanctified, who are neither ignorant nor notoriously scandalous in their lives, without scruple or offence against this Text. Therefore they may lawfully doe it in point of conscience with such who are notoriously scandalous,
and unregenerate Christians not really sanctified, who Are neither ignorant nor notoriously scandalous in their lives, without scruple or offence against this Text. Therefore they may lawfully do it in point of conscience with such who Are notoriously scandalous,
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as all do, at least in their general confessions before the Sacrament, if not in their own private meditations, prayers & preparatory devotions twixt God and their owne soules.
as all do, At least in their general confessions before the Sacrament, if not in their own private meditations, Prayers & preparatory devotions betwixt God and their own Souls.
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Fifthly, it is not the meere guilt, but onely the scandall, ill example, and contagion of notorious sinnes that subjects men to the censure of excommunication, in regard of others, least they should infect and draw them on to imitation of them, as Paul resolves, 1 Cor. 5. 6. else those very sins which are not notorious,
Fifthly, it is not the mere guilt, but only the scandal, ill Exampl, and contagion of notorious Sins that subject's men to the censure of excommunication, in regard of Others, lest they should infect and draw them on to imitation of them, as Paul resolves, 1 Cor. 5. 6. Else those very Sins which Are not notorious,
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or ours with them, that can any way hurt, much lesse deter or keep us from the Sacram•nt, (for they eat and drink damnation onely to themselves, not others) in case we imitate them not in their sinnes,
or ours with them, that can any Way hurt, much less deter or keep us from the Sacram•nt, (for they eat and drink damnation only to themselves, not Others) in case we imitate them not in their Sins,
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That God onely infallibly knowes the hearts and reall preparations of all Communicants, in the very best of whom there are many failing and corruptions, which make them in themselves unworthy to communicate:
That God only infallibly knows the hearts and real preparations of all Communicants, in the very best of whom there Are many failing and corruptions, which make them in themselves unworthy to communicate:
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That all who come to receive, doe alwayes make a generall and joynt confession of their sins before God and the Congregation, acknowledging and bewayling their manifold sinnes and iniquities, which they from time to time have committed in thought, word and deed, against the Divine Majesty;
That all who come to receive, do always make a general and joint Confessi of their Sins before God and the Congregation, acknowledging and bewailing their manifold Sins and iniquities, which they from time to time have committed in Thought, word and deed, against the Divine Majesty;
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prosessing, that they doe earnestly repent, and are heartily sorry for all their misdoings, that the remembrance of them is grievous unto them, the burthen of them intolerable;
processing, that they do earnestly Repent, and Are heartily sorry for all their misdoings, that the remembrance of them is grievous unto them, the burden of them intolerable;
but resolvs to persevere impenitently in them for the future, though afterward he relapse into them (as the be• Saints do to their old infirmities) because his heart nature are not truly regenerated by Gods Spirit:
but resolvs to persevere impenitently in them for the future, though afterwards he relapse into them (as the be• Saints do to their old infirmities) Because his heart nature Are not truly regenerated by God's Spirit:
All this being granted, no Minister ought to refuse the Sacrament to such an external penitent sinner (the sincerity of whose heart and repentance, God onely knows) nor may or ought any Christian to abstaine from communicating with him at it, in case he be not actually excommunicated,
All this being granted, no Minister ought to refuse the Sacrament to such an external penitent sinner (the sincerity of whose heart and Repentance, God only knows) nor may or ought any Christian to abstain from communicating with him At it, in case he be not actually excommunicated,
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All which, if seriously pondered, by Separatists and Independents, misled by the objected inference, would speedily reduce them to the bosome of our Church,
All which, if seriously pondered, by Separatists and Independents, misled by the objected Inference, would speedily reduce them to the bosom of our Church,
and quite allay the heat of the present controversies about suspension from the Sacrament, in which many now place The very Kingdome of Christ, who never claimed nor exercised such a soveraignty as they, under his name and title, would usurp unto themselves.
and quite allay the heat of the present controversies about suspension from the Sacrament, in which many now place The very Kingdom of christ, who never claimed nor exercised such a sovereignty as they, under his name and title, would usurp unto themselves.
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The fifth thing in difference is, Whether the Priests under the Law had divine authority to keepe backe any circumcised person from the Passeover, who desired to eat it,
The fifth thing in difference is, Whither the Priests under the Law had divine Authority to keep back any circumcised person from the Passover, who desired to eat it,
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for proofe whereof they produce Num. 9. 1. to 12. Where the Israelites being commanded to eat the Pasover on the fourteenth day of the first moneth at evening, there were certaine men defiled by the dead body of man, that they could not keep the Passeover on that day;
for proof whereof they produce Num. 9. 1. to 12. Where the Israelites being commanded to eat the Passover on the fourteenth day of the First Monn At evening, there were certain men defiled by the dead body of man, that they could not keep the Passover on that day;
wherefore are we kept backe, that we may not offer an Offering to the Lord in his appointed season among the children of Israel? And Moses said unto them, stand still,
Wherefore Are we kept back, that we may not offer an Offering to the Lord in his appointed season among the children of Israel? And Moses said unto them, stand still,
yea, our reverend Scottish brother in his controversall Fast-Sermon, added, that no man might bring a Trespasse offering to the Lord, to expiate any particular sin he was guilty of,
yea, our reverend Scottish brother in his controversal Fast-sermon, added, that no man might bring a Trespass offering to the Lord, to expiate any particular since he was guilty of,
unlesse he did first confesse he had sined in that thing, Levit. 5. 5, 6. Therefore said he, a fortiori, he could not be admitted unto the Pasover (nor any now unto the Lords Table) unlesse he first particularly and publikely confessed the sinnes he stood guilty of.
unless he did First confess he had sinned in that thing, Levit. 5. 5, 6. Therefore said he, a fortiori, he could not be admitted unto the Passover (nor any now unto the lords Table) unless he First particularly and publicly confessed the Sins he stood guilty of.
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ALL of them under pain of being cut off from their people, being bound to eat the Passeover in its season, except in cases of necessity, disability, by reason of a journey, or of legall uncleannesse onely, (not spirituall) as is cleere by Exod. 12. 3. 43. to 50. Num. 9. 1. to 15. Deut. 16. 16, 17. Ezra 6. 19, 20, 21. 2 Kings 23. 21, 22. 2 Chron. 35. 6, 7, 13, 17, 18. where we read, that ALL THE PEOPLE and ALL the Males THAT WERE PRESENT received the Pasover, not one of them being excluded from eating it.
ALL of them under pain of being Cut off from their people, being bound to eat the Passover in its season, except in cases of necessity, disability, by reason of a journey, or of Legal uncleanness only, (not spiritual) as is clear by Exod 12. 3. 43. to 50. Num. 9. 1. to 15. Deuteronomy 16. 16, 17. Ezra 6. 19, 20, 21. 2 Kings 23. 21, 22. 2 Chronicles 35. 6, 7, 13, 17, 18. where we read, that ALL THE PEOPLE and ALL the Males THAT WERE PRESENT received the Passover, not one of them being excluded from eating it.
This is most evident by that noted place of 2 Chro. 30. 3. to 21. where King Hezekiah proclaiming a solemn• Pasover, summoned ALL Israel, and ALL THE PEOPLE, from Dan to Beersheba, to repaire to it;
This is most evident by that noted place of 2 Chro 30. 3. to 21. where King Hezekiah proclaiming a solemn• Passover, summoned ALL Israel, and ALL THE PEOPLE, from Dan to Beersheba, to repair to it;
Now there were many in the Congregation that were not clean nor sanctified ▪ for a multitude of the people had not cleansed themselves (from their legall pollutions) YET DID THEY EAT THE PASSOVER, (neither Hezekiah nor the Priests prohibiting them to eat it) otherwise then it was written;
Now there were many in the Congregation that were not clean nor sanctified ▪ for a multitude of the people had not cleansed themselves (from their Legal pollutions) YET DID THEY EAT THE PASSOVER, (neither Hezekiah nor the Priests prohibiting them to eat it) otherwise then it was written;
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when their hearts were upright, and they desirous to eat it, the Lord at Hezekiah's prayer passing by their unpreparations and accepting their devotions in this act;
when their hearts were upright, and they desirous to eat it, the Lord At Hezekiah's prayer passing by their unpreparations and accepting their devotions in this act;
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as Paul expresly determines, 1 Cor. 10. 1. to 10. (an unanswerable Text to this purpose) Moreover brethren, I would not that ye should be ignorant, that ALL our Fathers were under the cloud,
as Paul expressly determines, 1 Cor. 10. 1. to 10. (an unanswerable Text to this purpose) Moreover brothers, I would not that you should be ignorant, that ALL our Father's were under the cloud,
and DID ALL EAT THE SAME SPIRITUALL MEAT (to wit, the Passeover and Manna) and did ALL DRINK OF THE SAME SPIRITUALL DRINK for they drank of the Rock that followed them, and that Rock was Christ:
and DID ALL EAT THE SAME SPIRITUAL MEAT (to wit, the Passover and Manna) and did ALL DRINK OF THE SAME SPIRITUAL DRINK for they drank of the Rock that followed them, and that Rock was christ:
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neither be ye Idolaters as were some of them, &c. neither let us commit fornication as some of them committed, &c. neither let us tempt Christ 〈 ◊ 〉 some of them also tempted,
neither be you Idolaters as were Some of them, etc. neither let us commit fornication as Some of them committed, etc. neither let us tempt christ 〈 ◊ 〉 Some of them also tempted,
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So that the Israelites being once circumcized, were all admitted to eat the Passeover, though some of them were Idolaters; others, lusters after evill things;
So that the Israelites being once Circumcised, were all admitted to eat the Passover, though Some of them were Idolaters; Others, lusters After evil things;
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others Fornicators, others tempters of Christ, others murmurers against God and Moses; therefore there was no suspension of any circumcized Israelite from the Passover, for spirituall uncleannesse,
Others Fornicators, Others tempters of christ, Others murmurers against God and Moses; Therefore there was no suspension of any Circumcised Israelite from the Passover, for spiritual uncleanness,
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or of your posterity shal be unclean by reason of a dead body, YET HE SHALL EAT THE PASSOVER the fourteenth day of the second moneth at even, he must not be suspended from it above one moneth:
or of your posterity shall be unclean by reason of a dead body, YET HE SHALL EAT THE PASSOVER the fourteenth day of the second Monn At even, he must not be suspended from it above one Monn:
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By what Law then, doe many Ministers now presume, to suspend ▪ their whole Congregations, not onely above whole moneths but yeers from the Lords Table (contrary to this text) whereof the Pasoever was a Type? let them amend this practice,
By what Law then, do many Ministers now presume, to suspend ▪ their Whole Congregations, not only above Whole months but Years from the lords Table (contrary to this text) whereof the Pasoever was a Type? let them amend this practice,
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And the true reason in this Text, why his uncleannesse did seclude him from eating the Passover, was, because it quite excluded him out of the Camp for a time, (not Tabernacle or Temple) and so by necessary consequence, from the House wherein he was to eat the Passeover,
And the true reason in this Text, why his uncleanness did seclude him from eating the Passover, was, Because it quite excluded him out of the Camp for a time, (not Tabernacle or Temple) and so by necessary consequence, from the House wherein he was to eat the Passover,
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as is evident by Levit. 14. 3. 8. chap. 16. 26, 27, 28. Num. 5. 2 ▪ 3, 4. chap. 12. 14, 15. chap. 19. 7. 11. chap. 31. 19. 20. 24. Deut. 23. 10, 11. And by like reason it debarred him from all other Ordinances, as well as it;
as is evident by Levit. 14. 3. 8. chap. 16. 26, 27, 28. Num. 5. 2 ▪ 3, 4. chap. 12. 14, 15. chap. 19. 7. 11. chap. 31. 19. 20. 24. Deuteronomy 23. 10, 11. And by like reason it debarred him from all other Ordinances, as well as it;
as the uncleane Israelite could not eat the Passover, nor be present at any other publike Ordinance or sacrifice, till his re-admittance into the Camp.
as the unclean Israelite could not eat the Passover, nor be present At any other public Ordinance or sacrifice, till his readmittance into the Camp.
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Fourthly, here is a direct resolution of God himselfe in positive tearmes, prescribing a suspension from the Passover in case of present legall pollution onely, not spirituall;
Fourthly, Here is a Direct resolution of God himself in positive terms, prescribing a suspension from the Passover in case of present Legal pollution only, not spiritual;
but there is no such punctuall resolution in the old or new Testament, to warrant a like suspension of any from the Sacrament of the Lords Supper, in case of scandall or spirituall uncleannesse,
but there is no such punctual resolution in the old or new Testament, to warrant a like suspension of any from the Sacrament of the lords Supper, in case of scandal or spiritual uncleanness,
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Fifthly, this argument for suspending men from the Lords Table for spirituall uncleannesse, because some were suspended from the Pasover for legall ▪ uncleannesse,
Fifthly, this argument for suspending men from the lords Table for spiritual uncleanness, Because Some were suspended from the Passover for Legal ▪ uncleanness,
Secondly, because suspension from the Sacrament for spirituall uncleannesse, fals not at all under this temporary precept, of suspension from the Passeover, onely for legall uncleannesse;
Secondly, Because suspension from the Sacrament for spiritual uncleanness, falls not At all under this temporary precept, of suspension from the Passover, only for Legal uncleanness;
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Thirdly, there is a direct divine warrant for the one, but not for the other; wherefore we may justly reject the objected argument as erronious and fallacious.
Thirdly, there is a Direct divine warrant for the one, but not for the other; Wherefore we may justly reject the objected argument as erroneous and fallacious.
ord, pc-acp vbz dt j j-jn n1 p-acp dt pi, cc-acp xx p-acp dt j-jn; c-crq pns12 vmb av-j vvi dt vvn n1 c-acp j cc j.
that none might offer so much a• a Trespasse-offering for sinne, without a particular private confession of hi• sinne (to God, not to the Priest;) Ergo, he might not eat the Passover (nor any now the Sacrament) if he were a scandalous sinner, without a particular publike confession and repentance of his scandalous sinnes.
that none might offer so much a• a Trespass offering for sin, without a particular private Confessi of hi• sin (to God, not to the Priest;) Ergo, he might not eat the Passover (nor any now the Sacrament) if he were a scandalous sinner, without a particular public Confessi and Repentance of his scandalous Sins.
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Secondly, because a particular examination of the conscience and repentance for sin, is no where required in Scripure of such who did eat the Pasover,
Secondly, Because a particular examination of the conscience and Repentance for since, is no where required in Scripture of such who did eat the Passover,
though all circumstances & necessaries for the worthy eating of it be most punctually enumerated, Exod. 12. Num. 9. Deut. 16. Neither was there any such reason why God should require such a confession of sinne in those who were to eat the Passeover,
though all Circumstances & necessaries for the worthy eating of it be most punctually enumerated, Exod 12. Num. 9. Deuteronomy 16. Neither was there any such reason why God should require such a Confessi of sin in those who were to eat the Passover,
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as he expresly exacts from those who came to offer a Sin-offering to him, only of set purpose to pr•cure an attonement for those very particular sins which they did then confesse, at which oblation it was both necessary and requisite they should particularly confesse those very sinnes (yet not to the Priest, Classis or Congregation, but to God alone) since the Scripture is positive, that without confession of sinne, there is no remission of it;
as he expressly exacts from those who Come to offer a Sin-offering to him, only of Set purpose to pr•cure an atonement for those very particular Sins which they did then confess, At which oblation it was both necessary and requisite they should particularly confess those very Sins (yet not to the Priest, Classis or Congregation, but to God alone) since the Scripture is positive, that without Confessi of sin, there is no remission of it;
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and therefore when they came purposely to sue for pardon, and make attonement for any particular sinnes, it was absolutely needfull and expedient they should then confesse them:
and Therefore when they Come purposely to sue for pardon, and make atonement for any particular Sins, it was absolutely needful and expedient they should then confess them:
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that every particular Communicant befoce he comes to receive the Sacrament, makes a publike confession of his sinnes to God with the rest of the Congregation,
that every particular Communicant befoce he comes to receive the Sacrament, makes a public Confessi of his Sins to God with the rest of the Congregation,
First, the three Evangelists Matthew, Marke and Luke, who onely relate the institution of this Sacrament, are all expresse in terminis, That Christ sat• downe to eat the Passeover,
First, the three Evangelists Matthew, Mark and Luke, who only relate the Institution of this Sacrament, Are all express in terminis, That christ sat• down to eat the Passover,
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whereupon they began to be sorrowfull, and to say unto him, EVERY ONE of them ONE BY ONE, Lord is it I? and he answered and sayd unto them, it is ONE OF THE TWELVE that dippeth with me in the dish:
whereupon they began to be sorrowful, and to say unto him, EVERY ONE of them ONE BY ONE, Lord is it I? and he answered and said unto them, it is ONE OF THE TWELVE that dippeth with me in the dish:
which was no sooner uttered, but Iesus took bread and blessed it, &c. and both instituted and distributed the Sacrament to them ALL, as yo• heard before;
which was no sooner uttered, but Iesus took bred and blessed it, etc. and both instituted and distributed the Sacrament to them ALL, as yo• herd before;
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Therefore certainly to Iudas, the l•st man that said, Is it I? immediatly before the institution, as Saint Matthew records; And to manifest yet further, that Iudas was present at the Sacrament, Saint Luke placeth these words of Christ concerning Iudas his betraying him ▪ after the institution and distribution of the Sacrament, not before it, which he thus expresseth;
Therefore Certainly to Iudas, the l•st man that said, Is it I? immediately before the Institution, as Saint Matthew records; And to manifest yet further, that Iudas was present At the Sacrament, Saint Lycia places these words of christ Concerning Iudas his betraying him ▪ After the Institution and distribution of the Sacrament, not before it, which he thus Expresses;
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as they were eating, before Supper quite ended (whence it was stiled the Lords Supper;) it must of necessity follow from all the Evangelists severall relations, joyned together,
as they were eating, before Supper quite ended (whence it was styled the lords Supper;) it must of necessity follow from all the Evangelists several relations, joined together,
and especially from Saint Iohns (who was present at the institution) from whence our Antagonists would inferre the contrary, that Iudas did receive the Sacrament of the Lords Supper, together with the other Disciples ▪ and they may as probably question,
and especially from Saint Iohns (who was present At the Institution) from whence our Antagonists would infer the contrary, that Iudas did receive the Sacrament of the lords Supper, together with the other Disciples ▪ and they may as probably question,
whether Peter or Iohn did receive it, as Iudas, there being not one sillable in any of the Evangelists, intimating he did not receive it with the rest, which doubtlesse they would have particularly and positively recorded, had he not been present at it, being a thing of so great moment.
whither Peter or John did receive it, as Iudas, there being not one Syllable in any of the Evangelists, intimating he did not receive it with the rest, which doubtless they would have particularly and positively recorded, had he not been present At it, being a thing of so great moment.
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Origen Tract. 35. in Matth. Si autem potes spiritualem mensam & cibum spiritualem & dominicam intelligere Caenam, quibus omnibus dignificatus fuerat (Judas) a Christo abundantius videbis multitudinem maliciarum ejus, quibus magistrum, cum cibo divinae mensae & calicis,
Origen Tract. 35. in Matthew Si autem potes spiritualem Mensam & Food spiritualem & dominicam intelligere Caenam, quibus omnibus dignificatus fuerat (Judas) a Christ abundantius You will see multitudinem maliciarum His, quibus Magistrum, cum Cibo Divinae mensae & Calicis,
And de Caena Domini, he thus seconds it: Quamdiu, cibi illi, qui ad diem festum erant parati convescentibus Apostolis sumebantur, veteris paschae agebatur memoria nec dum Iudas ad veterem vitam pertinens, diabolo invadente & occupante anim•m ejus egredi cogebatur;
And de Cena Domini, he thus seconds it: Quamdiu, cibi illi, qui ad diem Festum Erant Parati convescentibus Apostles sumebantur, veteris Passover agebatur memoria nec dum Iudas ad veterem vitam pertinens, diabolo invadente & occupante anim•m His egredi cogebatur;
sed ubi sac•um cibum mens perfida tetigit, & sceleratum os panis sanctificatus intravit, paricidialis animus vim tant• sacramenti non sustinens, quasi palea de area exsufflatus est,
sed ubi sac•um Food Mens perfida tetigit, & sceleratum os Paris Sanctificatus intravit, paricidialis animus vim tant• Sacrament non sustinens, quasi palea de area exsufflatus est,
quia non accepit ex fide, qui tam hospitali Domino pro litionem parabat And Com. lib. 12. in Luc. 13. Judas proditionem sanguinis Dominici inter sacrificia positus cogitabat.
quia non accepit ex fide, qui tam hospitali Domino Pro litionem parabat And Come lib. 12. in Luke 13. Judas proditionem Blood Dominici inter Sacrifice Positus cogitabat.
Qui sacratae huius Caenae indigne participatur accubitu, non cum Petro perveniat ad s•l•tis Portium, sed sustinebit cum Iuda sine reparatione naufragium.
Qui sacratae Huius Caenae indigne participatur accubitu, non cum Peter perveniat ad s•l•tis Portium, sed sustinebit cum Iuda sine reparation Shipwreck.
Homil. 3. Quid Caenam illam liberalem commemorem, ubi tingebat Discipulus mendax digitum? Edebat cum pane Caed•m ▪ •t sorbebat cum sanguine potionem. O crudele Proditoris convivium!
Homily 3. Quid Caenam Illam liberalem commemorem, ubi tingebat Discipulus mendax Digit? Edebat cum pane Caed•m ▪ •t sorbebat cum sanguine potionem. O crudele Proditoris Convivium!
Saint Augustine thus seconds him, in Psal. 3. Enar. Cum Traditor Domini Judas fuerit, ipsa Domini nostri, tanta et tam miranda patientia, quod cum tamdiu pertulit tanquam bonum, cum ejus cogitationes non ignoraret, cum adhibuit ad convivium in qu• corporis et sanguinis sui figuram discipulis commendavit et tradidit.
Saint Augustine thus seconds him, in Psalm 3. Aeneas Cum Traditor Domini Judas fuerit, ipsa Domini Our, tanta et tam miranda patientia, quod cum Tamdiu pertulit tanquam bonum, cum His Cogitations non ignoraret, cum adhibuit ad Convivium in qu• corporis et Blood sui figuram discipulis commendavit et tradidit.
Non mala erat buccella quae •radita est Iudae à Domino. Absit, Medicus non d•ret venenum; salutem medicus dedit, sed ind•gnè accipiendo ad perniciem accepit, qui non paratus accepit:
Non mala erat buccella Quae •radita est Judea à Domino. Absit, Medicus non d•ret venenum; salutem medicus dedit, sed ind•gnè accipiendo ad perniciem accepit, qui non Ready accepit:
Theodoret in his Interpretation on the 1 Epistle to the Corinthians, cap. 14. writes thus of Christ, Salutaris Sacramenti portas aperuit, et non solum undecim Apostolis,
Theodoret in his Interpretation on the 1 Epistle to the Corinthians, cap. 14. writes thus of christ, Salutaris Sacrament portas aperuit, et non solum undecim Apostles,
nam cum alij Apostoli sumpsissent illud terribile Sacramentum ad remedium et ad salutem suam ille qui non dignus erat tanto mysterio, accepit illud ad dam•ationem suam;
nam cum alij Apostles sumpsissent illud terribile Sacramentum ad remedium et ad salutem suam Isle qui non Dignus erat tanto Mysterio, accepit illud ad dam•ationem suam;
quia quem Diabolus antea tenebat per suggestion•m et tentationem, postea ad damnationem, tenuit plenius, ut nihil aliud posset cogitare aut facere nisi quod voluntas ejus erat:
quia Whom Diabolus Antea tenebat per suggestion•m et tentationem, postea ad damnationem, tenuit Fuller, ut nihil Aliud posset cogitare Or facere nisi quod Voluntas His erat:
with whom Haym• Bishop of Halberstat, concurres in the self-same tearmes, in his Interpretation on the 1 Cor. 11. Pascatius Ratbertus, de Corpore & sanguine Domini, cap. 28. hath this memorable passage to this purpose:
with whom Haym• Bishop of Halberstat, concurs in the selfsame terms, in his Interpretation on the 1 Cor. 11. Pascatius Ratbertus, de Corpore & sanguine Domini, cap. 28. hath this memorable passage to this purpose:
Aliud verò Christus nouerat, quod et boni dignè, et mali indignè, hoc mysterium, licet praesumptione accepturi essent, voluit formam dare cunctis Communicantibus, quid boni, quid•è mal• percipiant:
Aliud verò Christus nouerat, quod et boni dignè, et mali indignè, hoc mysterium, licet presumption accepturi essent, voluit formam Dare cunctis Communicantibus, quid boni, quid•è mal• percipiant:
Cum ergo malos corpus Christi verè sumere, ipsumque Iudam a summ• sacerdote Christ•, cum caeteris Apostolis acc•pisse sancti testentur, astructum etiam videtur, non esse nobis noxium, si à nobis, vel nobiscum mali malè suma•• Sacramenta, cum Iudas ab ipso Christo cum caeteris Apostolis acceperit,
Cum ergo Malos corpus Christ verè Sumere, ipsumque Judah a summ• Sacerdote Christ•, cum caeteris Apostles acc•pisse sancti testentur, astructum etiam videtur, non esse nobis noxium, si à nobis, vel nobiscum mali malè suma•• Sacraments, cum Iudas ab ipso Christ cum caeteris Apostles acceperit,
nec etiam a pravis minus verè confici ipsa Sacram•nta, cum ipse Proditor tan•• offici• Ministerium à summo Pontifice accipiens, cum caeteris, hoc faci•e in meam comm•morationem, a•dierit:
nec etiam a pravis minus verè confici ipsa Sacram•nta, cum ipse Proditor tan•• offici• Ministerium à Summo Pontifice accipiens, cum caeteris, hoc faci•e in meam comm•morationem, a•dierit:
si enim sicut e• à Domino injunctum fuerat, corpus Domin• confecisset, numquid vera minus ab ipso pravo, quam à qu•vis bo•o factum fuisset? Q•ia enim Judas accus•tus et damnatus non fuerat,
si enim sicut e• à Domino injunctum fuerat, corpus Domin• confecisset, numquid vera minus ab ipso pravo, quam à qu•vis bo•o factum fuisset? Q•ia enim Judas accus•tus et Damnatus non fuerat,
nec Sacramentorum consecratione vel comparticipatione bonis aliquatenus nocere possit. Augustinus contra Donatistas: Communio malorum non maculat aliquem participatione Sacramentorum, sed consensione factorum.
nec Sacramentorum consecration vel comparticipatione bonis aliquatenus nocere possit. Augustine contra Donatistas: Communion malorum non maculate aliquem participation Sacramentorum, sed consension factorum.
Item, •dem in Homilijs suis ▪ Ut sufferas etiam cum quem nosti malum, attende Apostolum dicentem, unusquisque onus suum portabit. Non enim cum illo communicas avaritiam, sed Christi mensam:
Item, •dem in Homilijs suis ▪ Ut sufferas etiam cum Whom Nosti malum, attend Apostolum dicentem, unusquisque onus suum portabit. Non enim cum illo communicas avaritiam, sed Christ Mensam:
nec Communionem in ipsis percipiendis, multum providit Ecclesiae suae, ostendens per hunc solum innoxiam e• fore malorum praelationem vel conversationem, in quo nisi esset praescisa tanti causa scismatis, multi magis superbè quam Religiose calcibus etiam à se repellerent eos qui apud se minoris esse viderentur aestimationis:
nec Communionem in Ipse percipiendis, multum providit Ecclesiae suae, ostendens per hunc solum Innoxiam e• before malorum praelationem vel conversationem, in quo nisi esset praescisa tanti causa scismatis, multi magis superbè quam Religiose calcibus etiam à se repellerent eos qui apud se minoris esse viderentur aestimationis:
Quidam dicunt (but who they were, appeares not in any extant works of theirs) Iudam non fuisse participem Sacramentorum sed egressum esse pri•squam dominus Sacramenta traderet:
Quidam dicunt (but who they were, appears not in any extant works of theirs) Judah non Fuisse participem Sacramentorum sed egressum esse pri•squam dominus Sacraments traderet:
but also in his Enar. in Matth. 26. page 67. Apposuit autem vescentibus ut ostenderet crudelitatem Judae, quia in mensa & Communione ciborum illius, quando si & fera fuisset, mansuetiorem se exhibuisset;
but also in his Aeneas in Matthew 26. page 67. Apposuit autem vescentibus ut ostenderet crudelitatem Judae, quia in mensa & Communion ciborum Illius, quando si & fera fuisset, mansuetiorem se exhibuisset;
quod egresso Juda tradidit Sacramentum alijs discipulis proi•de et nos sic f•cere debemus, et malos a Sacramentis abarcere, &c. Bibite ex •o omnes; Sunt qui dicunt propter Judam hoc dictum:
quod egresso Juda tradidit Sacramentum Alijs discipulis proi•de et nos sic f•cere debemus, et Malos a Sacramentis abarcere, etc. Bibite ex •o omnes; Sunt qui dicunt propter Judaism hoc dictum:
I shall trouble you with no more Ancients, since they all unanimously acco•d herein without one dissenting voice, excepti•g Hilary, in Matth. Can•n. •0.
I shall trouble you with no more Ancients, since they all unanimously acco•d herein without one dissenting voice, excepti•g Hilary, in Matthew Can•n. •0.
pns11 vmb vvi pn22 p-acp dx dc n2-j, c-acp pns32 d av-j vvn av p-acp pi vvg n1, vvg np1, p-acp np1 n1. j.
in both which we have many senten••s of Fathers collected to this purpose, and among others, this of Augustine, in Exposi•. Psalmi. 10 ▪ Christus quid fecit vobis qui Traditorem suum tant a pati••ti• pertulit, ut ei primum Eucharistiam confectam manibus, et ore suo commend•t•m,
in both which we have many senten••s of Father's collected to this purpose, and among Others, this of Augustine, in Exposi•. Psalms. 10 ▪ Christus quid fecit vobis qui Traditorem suum tant a pati••ti• pertulit, ut ei primum Eucharistiam confectam manibus, et over Sue commend•t•m,
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sicut caeteris Apostolis traderet? Quid vobis fecit Christus, qui eundem Traditorem suum que• diabolum nominavit, qui ante traditionem Domini nec lo••lis d•minicis •idem potuit exhibere, cum caeteris discipulis ad praedicandum Regnum Caelorum misit, nisi ut monstraret, dona dei perve•ire ad eos, qui cum fide accipi•nt, etiamsi talis sit per quem accipiunt qualis Judas fuit:
sicut caeteris Apostles traderet? Quid vobis fecit Christus, qui eundem Traditorem suum que• Diabolum nominavit, qui ante traditionem Domini nec lo••lis d•minicis •idem Potuit exhibere, cum caeteris discipulis ad praedicandum Kingdom Caelorum misit, nisi ut monstraret, dona dei perve•ire ad eos, qui cum fide accipi•nt, Even if Talis sit per Whom accipiunt qualis Judas fuit:
26. 24. &c. Iohn 13. Dionysius Areopagita, Chrysostome, Hom. 81. super Matth. the Ordinary Glosse on Mat. 18. Iohn 13. & 1 Cor. 11. and other Texts: Adding that if Christ had actually excluded Iudas ▪ from this Sacrament, certainly s••• of the Evangelists or others would have expresly noted such a memorabls and notable all, which not one of them hath done:
26. 24. etc. John 13. Dionysius Areopagite, Chrysostom, Hom. 81. super Matthew the Ordinary Gloss on Mathew 18. John 13. & 1 Cor. 11. and other Texts: Adding that if christ had actually excluded Iudas ▪ from this Sacrament, Certainly s••• of the Evangelists or Others would have expressly noted such a memorabls and notable all, which not one of them hath done:
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Secondly, to instruct the Ministers of this Sacrament ▪ for in that he denied •ot his body to Iudas ▪ who was entangled in a grievous •inne, he hath taught the dispensers of this Sacrament, that they ought to give it to sinners in the like case, when they shall desire it.
Secondly, to instruct the Ministers of this Sacrament ▪ for in that he denied •ot his body to Iudas ▪ who was entangled in a grievous •inne, he hath taught the dispensers of this Sacrament, that they ought to give it to Sinners in the like case, when they shall desire it.
For •his well ought, out of the consideration of Gods mercy (which most appeares in this that he delivered his body to him) to recla•me him from his evill p•rpose,
For •his well ought, out of the consideration of God's mercy (which most appears in this that he Delivered his body to him) to recla•me him from his evil p•rpose,
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and conse•uently to meliorate him by the vertue of so great a Sacrament; but he increased in his sin, from whence he ought to have augmented his Merit.
and conse•uently to meliorate him by the virtue of so great a Sacrament; but he increased in his since, from whence he ought to have augmented his Merit.
for since he would not cease from his conceived malice by so great a benefit, by the just judgement of God, he is punished by a fall into a more grievous crime, to wit, desperation.
for since he would not cease from his conceived malice by so great a benefit, by the just judgement of God, he is punished by a fallen into a more grievous crime, to wit, desperation.
Fifthly, in respect of divine conversation, the Lord for this cause giving him his body with others, that he might shew him, that he ought to be of like good conversation with others.
Fifthly, in respect of divine Conversation, the Lord for this cause giving him his body with Others, that he might show him, that he ought to be of like good Conversation with Others.
This and much more Alensis, who is seconded by Thomas Aquinas, 3. Qu. 81. 1. 0. l. 4. Dist. ii. Qu. 3. ar. 2. Qu. 1. 2. 0. By John Gerson Serm. in Coena Dom. ad Eccle. Ca•telam;
This and much more Alensis, who is seconded by Thomas Aquinas, 3. Qu. 81. 1. 0. l. 4. Dist ii. Qu. 3. Are. 2. Qu. 1. 2. 0. By John Gerson Sermon in Coena Dom. ad Eccle. Ca•telam;
Hugo de Sacram. l. 2. c. 8. and by our Countrymen ▪ Rich. de Media Villa, l. 4. dist. 11. ar. 4. qu. 2. 3. Tho ▪ Waldensis, Oper. tom. 3. c. 43. sect. 6. and all the Popish Schoolmen;
Hugo de Sacrament l. 2. c. 8. and by our Countrymen ▪ Rich. de Media Villam, l. 4. Dist. 11. Are. 4. queen. 2. 3. Though ▪ Waldensis, Operate tom. 3. c. 43. sect. 6. and all the Popish Schoolmen;
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This Doctrin of Judas his eating the Sacrament with Christ at his last Supper, is so currant in the Church of Rome, that they have inserted it into most of their Ladies Psalters, Howers, Missals, and expressed it in this Rime.
This Doctrine of Judas his eating the Sacrament with christ At his last Supper, is so currant in the Church of Rome, that they have inserted it into most of their Ladies Psalters, Hours, Missals, and expressed it in this Rhyme.
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The outward signes, not the inward & spirituall grace, for which read Caluini Instit. l. 4. •. 17. sect. 34. Aretii Problemata, Locus 77. De usu Sacramentorum, instead of hundreds of others;
The outward Signs, not the inward & spiritual grace, for which read Calvin Institutio l. 4. •. 17. sect. 34. Aretii Problemata, Locus 77. De usu Sacramentorum, instead of hundreds of Others;
And as the prime Writers, so the publike Confessions of the Reformed Churches resolve, That Judas did receive the Sacrament as well as the other Apostles: Witnesse the Confession of Bohemia.
And as the prime Writers, so the public Confessions of the Reformed Churches resolve, That Judas did receive the Sacrament as well as the other Apostles: Witness the Confessi of Bohemia.
In the holy Scripture manifest examples of this nature are found in many places; especially in Judas, who received the sacrament of the Lord Christ himselfe:
In the holy Scripture manifest Examples of this nature Are found in many places; especially in Judas, who received the sacrament of the Lord christ himself:
For our owne Protestant Writers, I shall nominate but two of note, our English Apostle John Wickliffe, as Thomas Waldensis records his opinion, Operum Tom. 3. c 43. sect. 6. and our incomparable Bishop Jewel, in his Defence of the Apology of the Church of England (publikly reserved in all our Churches) part 5. sect. 16. Divis. 1. pag. 635. who determine, that Iudas received the sacrament of the body and blood of Christ, though not Christ himselfe;
For our own Protestant Writers, I shall nominate but two of note, our English Apostle John Wickliffe, as Thomas Waldensis records his opinion, Operum Tom. 3. c 43. sect. 6. and our incomparable Bishop Jewel, in his Defence of the Apology of the Church of England (publicly reserved in all our Churches) part 5. sect. 16. Divis. 1. page. 635. who determine, that Iudas received the sacrament of the body and blood of christ, though not christ himself;
and the whole Church of England in the Exhortation before the sacrament, in the antiquated Common-prayer booke, hath resolved, that Judas did receive the sacrament, as this clause manifests;
and the Whole Church of England in the Exhortation before the sacrament, in the antiquated Common prayer book, hath resolved, that Judas did receive the sacrament, as this clause manifests;
least after the taking of that holy sacrament, the Devill enter into you, as he entred into Iudas, &c. And the 29. Article of the church of England, with the 96. Article of the church of Ireland ▪ resolve as much, in citing, approving S•int Austins words as orthodox doctrine, which he spake directly of Judas his receiving the Sacrament,
lest After the taking of that holy sacrament, the devil enter into you, as he entered into Iudas, etc. And the 29. Article of the Church of England, with the 96. Article of the Church of Ireland ▪ resolve as much, in citing, approving S•int Austins words as orthodox Doctrine, which he spoke directly of Judas his receiving the Sacrament,
and so many concurr•nt authorities of all sorts in all ages, (to which hundreds of like testimonies might be added.) I shall onely add• this further consideration to the premises, that al our Antagoni••s & the Evangelists cleerly agree, that Judas did eat the Pass•over with Christ himselfe,
and so many concurr•nt authorities of all sorts in all ages, (to which hundreds of like testimonies might be added.) I shall only add• this further consideration to the premises, that all our Antagoni••s & the Evangelists clearly agree, that Judas did eat the Pass•over with christ himself,
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wherein Christ was spiritually represented and received, as well as in the Lords Supper, 1 Cor. 10. 3, 4. ch. 5. 7. Therefore since Christ admitted him to the one, I cannot beleev he quite excluded him from the other ▪ which the last answer to the four Quaeres doth ingenio••ly acknowledg.
wherein christ was spiritually represented and received, as well as in the lords Supper, 1 Cor. 10. 3, 4. changed. 5. 7. Therefore since christ admitted him to the one, I cannot believe he quite excluded him from the other ▪ which the last answer to the four Quaeres does ingenio••ly acknowledge.
And here I cannot but wonder to see, with what groundle••e confidence many godly learned Divines now averre the contrary both in Presse and Pulpit, of purpose to introduce a suspension of pretended •nworthy persons from the Sacrament,
And Here I cannot but wonder to see, with what groundle••e confidence many godly learned Divines now aver the contrary both in Press and Pulpit, of purpose to introduce a suspension of pretended •nworthy Persons from the Sacrament,
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Certainly, their grosse mistake against Scripture, and the resolution of all ages ▪ Churches, in this particular, will make wise consciencious men in all parts of this particular controversie (wherein prejudice and selfe ends, I feare, have much over ▪ blinded their judgements) distrust and examine all other their Paradoxes ▪ Inferences,
Certainly, their gross mistake against Scripture, and the resolution of all ages ▪ Churches, in this particular, will make wise conscientious men in all parts of this particular controversy (wherein prejudice and self ends, I Fear, have much over ▪ blinded their Judgments) distrust and examine all other their Paradoxes ▪ Inferences,
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and mis-interpretations of Scripture, which will prove but darknesse in the conclusion, though cryed up and embraced by many, under the specious seducing notion of NEW-LIGHT.
and misinterpretations of Scripture, which will prove but darkness in the conclusion, though cried up and embraced by many, under the specious seducing notion of NEW-LIGHT.
First, they say, that Iudas went out before supper ended, immediately after he received the sop, John 13. 30. but our Saviour did not ordaine this sacrament till after supper, Luke 22. •0.
First, they say, that Iudas went out before supper ended, immediately After he received the sop, John 13. 30. but our Saviour did not ordain this sacrament till After supper, Lycia 22. •0.
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I answer, first, That Judas went not out till after Supper, as Saint Iohn expre••y resolve•, Jo•• 13. 2. And SUPPER BEING ENDED, the Devill having n•w put it into the heart of Judas &c. After which, he addes ▪ that Christ rose from the Table and washed his Disciples feet,
I answer, First, That Judas went not out till After Supper, as Saint John expre••y resolve•, Jo•• 13. 2. And SUPPER BEING ENDED, the devil having n•w put it into the heart of Judas etc. After which, he adds ▪ that christ rose from the Table and washed his Disciples feet,
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therefore to inferre the contrary fr•• John 13. 30. is to make John contradict all the other Evangelists, and himselfe 100, v. 2 &c. Therefore it must needs be a cursed interpretation which corrupts the Text,
Therefore to infer the contrary fr•• John 13. 30. is to make John contradict all the other Evangelists, and himself 100, v. 2 etc. Therefore it must needs be a cursed Interpretation which corrupts the Text,
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Thirdly, This Sacrament was not i•sti••ted after Supper, but as th•y sat• at supper, whence i• was called the Lords supper; Matthewes and Pauls expression is, As they were eating, Iesus tooke bread, &c. Marks, As they sate and did eat, and Lukes words taken altogether, imply as much:
Thirdly, This Sacrament was not i•sti••ted After Supper, but as th•y sat• At supper, whence i• was called the lords supper; Matthew and Paul's expression is, As they were eating, Iesus took bred, etc. Marks, As they sat and did eat, and Lukes words taken altogether, imply as much:
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Luke writes, not of the bread, but cup onely (to which Pauls objected words likewise relate) he tooke the cup after supper, Luke 22. 20. yet it appeares he took it likewise during supper, verse 17. yea, some learned me• are o• opinion ▪ that Christ had two suppers that night:
Lycia writes, not of the bred, but cup only (to which Paul's objected words likewise relate) he took the cup After supper, Lycia 22. 20. yet it appears he took it likewise during supper, verse 17. yea, Some learned me• Are o• opinion ▪ that christ had two suppers that night:
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Secondly, an ordinary supper, which succeeded the insti••tion of his owne, in imitation whereof ▪ the •or••h•ans and Primitive Christians had their Agape or Love ▪ feasts, which they did eat immediately after the Lord ▪ supper: and this is more then intimated by Saint John, •hap, 13. ver. 2. 4 ▪ 12. to •1.
Secondly, an ordinary supper, which succeeded the insti••tion of his own, in imitation whereof ▪ the •or••h•ans and Primitive Christians had their Agape or Love ▪ feasts, which they did eat immediately After the Lord ▪ supper: and this is more then intimated by Saint John, •hap, 13. ver. 2. 4 ▪ 12. to •1.
which done, after some discourse he SATE DOWNE AGAINE with them and then dipped a sop, (which could not well be at the Paschall Supper ▪ where we read of no so•s,
which done, After Some discourse he SAT DOWN AGAIN with them and then dipped a sop, (which could not well be At the Paschal Supper ▪ where we read of no so•s,
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for if Judas went out before the Paschal supper q•ite •nded, thē you mu•t grant that he did not drink of the cup contrary to Christs expr•••e precept, Drink ye ALL of this; and Saint Marks relation, that they did ALL drink thereof; to wit, all the twelve Disciples.
for if Judas went out before the Paschal supper q•ite •nded, them you mu•t grant that he did not drink of the cup contrary to Christ expr•••e precept, Drink you ALL of this; and Saint Marks Relation, that they did ALL drink thereof; to wit, all the twelve Disciples.
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but many times (as all know) in our common speech ▪ it signifies, soon after, or not long after; as we usually say, we will doe this or that imediately, instantly, presently, when as we meane onely •peedily, within a short time, not at that instant or very time we speak it;
but many times (as all know) in our Common speech ▪ it signifies, soon After, or not long After; as we usually say, we will do this or that Immediately, instantly, presently, when as we mean only •peedily, within a short time, not At that instant or very time we speak it;
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So that admit the mo•• that can be, this word will not necessarily in•erre, that Jud•s went out so imediatly after the sop received, that he did not stay to receive the Lords supper ere he went out, which all the other Evangelists words deny, who would certainly have expressed it in direct tearmes ▪ had there been any such thing.
So that admit the mo•• that can be, this word will not necessarily in•erre, that Jud•s went out so immediately After the sop received, that he did not stay to receive the lords supper ere he went out, which all the other Evangelists words deny, who would Certainly have expressed it in Direct terms ▪ had there been any such thing.
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Their second reaso•, that Judas received not the Sacrament, because Christ could not say unto him particularly, Take, eat, this is my body which is given for thee;
Their second reaso•, that Judas received not the Sacrament, Because christ could not say unto him particularly, Take, eat, this is my body which is given for thee;
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First, because it appeares not, that Christ did deliver the Bread and Wine severally, one after another to every of his Disciples ▪ as our Ministers •se now to do;
First, Because it appears not, that christ did deliver the Bred and Wine severally, one After Another to every of his Disciples ▪ as our Ministers •se now to do;
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who took and divided it severally •mong themselves, and handed it one to another, as Luke 22. 17. & Mat. 26. 27. Divide it among your selves ▪ He tooke the cup and gave it TO THEM (joyntly, not to each of them by himselfe) saying, Drinke ye ALL (not tho• Peter or John) of this, doe more then imply.
who took and divided it severally •mong themselves, and handed it one to Another, as Lycia 22. 17. & Mathew 26. 27. Divide it among your selves ▪ He took the cup and gave it TO THEM (jointly, not to each of them by himself) saying, Drink you ALL (not tho• Peter or John) of this, do more then imply.
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so that the other Apostles were more ready to suspect themselves then Judas, when Christ told them, that one of them should betray him ▪ Therefore this is no president or warrant for Ministers, to admit open scandalous sinners (though not actually excommunicated) to the Lords Table.
so that the other Apostles were more ready to suspect themselves then Judas, when christ told them, that one of them should betray him ▪ Therefore this is no president or warrant for Ministers, to admit open scandalous Sinners (though not actually excommunicated) to the lords Table.
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and tell his Disciples, that one of them, to wit, Judas Iscariot, was a devill, for he it was should betray him, being one of the twelve, John 6. 70, 71. Secondly, at the time when he instituted the Sacrament, he infallibly knew and foretold the Disciples,
and tell his Disciples, that one of them, to wit, Judas Iscariot, was a Devil, for he it was should betray him, being one of the twelve, John 6. 70, 71. Secondly, At the time when he instituted the Sacrament, he infallibly knew and foretold the Disciples,
yea Judas himselfe, that Judas should betray him, and that it was fore-prophesied he should doe so, John 13. 18. to 28. Matth. 26. 20. to 26. Mark 14. 18. to 22. Luke 22. 21, 22, 23. Acts 1. 17. 18. Thirdly, that when Christ washed his Disciples feet (and Iudasses among others) after supper, he told them, that they were clean, but not all;
yea Judas himself, that Judas should betray him, and that it was Fore prophesied he should do so, John 13. 18. to 28. Matthew 26. 20. to 26. Mark 14. 18. to 22. Luke 22. 21, 22, 23. Acts 1. 17. 18. Thirdly, that when christ washed his Disciples feet (and Judases among Others) After supper, he told them, that they were clean, but not all;
meaning it of Iudas ▪ Iohn 13. 10, 11. Fourthly, he infallibly knew him to be lost, and thereupon called him, the sonne of perdition, that the Scripture might be fulfilled, Iohn 17. 12. and knew that the Devill after the sop given, would enter into,
meaning it of Iudas ▪ John 13. 10, 11. Fourthly, he infallibly knew him to be lost, and thereupon called him, the son of perdition, that the Scripture might be fulfilled, John 17. 12. and knew that the devil After the sop given, would enter into,
for his transgression, that he might goe to his own place (that is, to hell) Acts 1. 25. and that therefore in eating the Sacrament, he would certainly but eat and drinke judgement to himselfe,
for his Transgression, that he might go to his own place (that is, to hell) Acts 1. 25. and that Therefore in eating the Sacrament, he would Certainly but eat and drink judgement to himself,
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If then Christ himselfe did infallibly know all this of Iudas, though perchance his other Disciples did not (as likewise his theevish, covetous, as well as traiterous disposition, John 12. 6. both which did make him scandalous,
If then christ himself did infallibly know all this of Iudas, though perchance his other Disciples did not (as likewise his thievish, covetous, as well as traitorous disposition, John 12. 6. both which did make him scandalous,
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and voluntarily desiring to receive the Sacrament as well as others ▪ and because Christ himself would leave him unexcusable in leaving no externall meanes unattempted to reclaime him from his desperate intentio••, by what divine authority, rule of conscience,
and voluntarily desiring to receive the Sacrament as well as Others ▪ and Because christ himself would leave him unexcusable in leaving no external means unattempted to reclaim him from his desperate intentio••, by what divine Authority, Rule of conscience,
or Christian prudence, can any Minister of Christ (who is not, at lest ought not to deem himself, either greater ▪ wiser, holier, preciser or more consciencious then Christ his Master) keep any unexco•••nicated christian from the Sacrament,
or Christian prudence, can any Minister of christ (who is not, At lest ought not to deem himself, either greater ▪ Wiser, Holier, Preciser or more conscientious then christ his Master) keep any unexco•••nicated christian from the Sacrament,
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and reformation of them for the future (especially since no Minister can so certainly know the secret disposition of such a mans heart for the present, nor what he may from thenceforth prove for the future ▪ or whether he be not •• elect child of God, and so certaine to be effectually called, converted, peradventure at that instant time, in or by this very Ordinance of the sacrament;) as Christ himselfe did know the heart, state,
and Reformation of them for the future (especially since no Minister can so Certainly know the secret disposition of such a men heart for the present, nor what he may from thenceforth prove for the future ▪ or whither he be not •• elect child of God, and so certain to be effectually called, converted, Peradventure At that instant time, in or by this very Ordinance of the sacrament;) as christ himself did know the heart, state,
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and finall impenitence of this traitor Iudas, whom notwithstanding he admitted to his Table: I shall therefore beseech all our Ministers and Opposites, to lay this seriously to heart;
and final impenitence of this traitor Iudas, whom notwithstanding he admitted to his Table: I shall Therefore beseech all our Ministers and Opposites, to lay this seriously to heart;
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who, as in his suffering, so in the Administration of this Sacrament, hath left Us an example, that We should follow his steps, 1 Pet. 2. 21. Eph. 5, 1, 2. compared with th• 1 Cor. 11. 23 ▪ &c. We all grant, it is Christs prerogative onely to institute Sacraments,
who, as in his suffering, so in the Administration of this Sacrament, hath left Us an Exampl, that We should follow his steps, 1 Pet. 2. 21. Ephesians 5, 1, 2. compared with th• 1 Cor. 11. 23 ▪ etc. We all grant, it is Christ prerogative only to institute Sacraments,
and is it •ot his prerogative likewise to prescribe how and to whom they shall be administred? and hath he not done this by hi• own example? take heed therfore of making conscience of excluding such unexcommunicated person• from Christ• Table now he is in heaven ▪ as himself without scruple admitted to it whiles he was on earth;
and is it •ot his prerogative likewise to prescribe how and to whom they shall be administered? and hath he not done this by hi• own Exampl? take heed Therefore of making conscience of excluding such unexcommunicated person• from Christ• Table now he is in heaven ▪ as himself without scruple admitted to it while he was on earth;
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If any unexcommunicated Iudasses will wilfully come to this sacred feast without a Wedding-garment, or with a traiterous and impenitent heart, contrary to their externall profession of repentance, •fter your serious dehortation to them,
If any unexcommunicated Judases will wilfully come to this sacred feast without a wedding garment, or with a traitorous and impenitent heart, contrary to their external profession of Repentance, •fter your serious dehortation to them,
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and advisements to abstaine, the danger, guilt and sinne is onely their owne ▪ not yours (as I shall prove more fully a•on) else Christ himselfe should have been guilty (by your kind of reasoning) of Iudas his sinne and •nworthy receiving, which you dare not affi•me.
and advisements to abstain, the danger, guilt and sin is only their own ▪ not yours (as I shall prove more Fully a•on) Else christ himself should have been guilty (by your kind of reasoning) of Iudas his sin and •nworthy receiving, which you Dare not affi•me.
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Secondly, if Christ himselfe knowing Iudas to be such a desper•te wick•d wretch, traitor, reprobate, did yet admit him to eat the Passeover and Sacrament with his other Disciples,
Secondly, if christ himself knowing Iudas to be such a desper•te wick•d wretch, traitor, Reprobate, did yet admit him to eat the Passover and Sacrament with his other Disciples,
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and they made not any scruple of conscience •o communicate with him in both, no not after Christ had particularly informed them ▪ and Judas himselfe, that he should betray him, Matth. 26. 21. to •6.
and they made not any scruple of conscience •o communicate with him in both, no not After christ had particularly informed them ▪ and Judas himself, that he should betray him, Matthew 26. 21. to •6.
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or sever from our Churches because of mixt Comm•nions (as some now phrase them) or because some op•• s•a•dalous unexcommunicate persons, are admitted to communicate with them:
or sever from our Churches Because of mixed Comm•nions (as Some now phrase them) or Because Some op•• s•a•dalous unexcommunicate Persons, Are admitted to communicate with them:
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This i• •he use and inference which most of the Ancien•s ▪ made of Iudas his •ating the Lords Supper and Passeover with his fellow-Disciples and they with him, against the scismaticall Donatists (now revived in our Ind•penden•s A••baptists, Separatists) whose resolution• in this case they may doe well to read at large in Gratian, Caus. 1. Quest. 1. and in Ivo Carnot•nsis, Decre••lium ▪ •ec•nda par•, to whom I shall referre them:
This i• •he use and Inference which most of the Ancien•s ▪ made of Iudas his •ating the lords Supper and Passover with his Fellow-disciples and they with him, against the scismaticall Donatists (now revived in our Ind•penden•s A••baptists, Separatists) whose resolution• in this case they may do well to read At large in Gratian, Cause 1. Quest. 1. and in Ivo Carnot•nsis, Decre••lium ▪ •ec•nda par•, to whom I shall refer them:
Therefore let not such ground ▪ lesse whimsie•, and false principles, upon which they have hitherto soun••d their practice of separation in this kind delude thē any longer;
Therefore let not such ground ▪ less whimsie•, and false principles, upon which they have hitherto soun••d their practice of separation in this kind delude them any longer;
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since if they de•est their sinfull courses, they are no more guilty of them by rec•iving the S•crament with the• ▪ then Christ or his Apo••le• w•re of Iud•s his ••ea•on or unworthy receiving, by communicating with him;
since if they de•est their sinful courses, they Are no more guilty of them by rec•iving the S•crament with the• ▪ then christ or his Apo••le• w•re of Iud•s his ••ea•on or unworthy receiving, by communicating with him;
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the •ather, b•cause the Scripture resolves expresly (and all Come•tators new and old upon the Text sub•cribe to it) that every unworthy Communicant eats and dr•••es judgement onely TO HIMSELFE, 1 Cor. 11. 27. 29.) not to the Ministe• or any other, with whom he shall Communicate in this Ordinance.
the •ather, b•cause the Scripture resolves expressly (and all Come•tators new and old upon the Text sub•cribe to it) that every unworthy Communicant eats and dr•••es judgement only TO HIMSELF, 1 Cor. 11. 27. 29.) not to the Ministe• or any other, with whom he shall Communicate in this Ordinance.
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Let those therefore who out of spiritu•ll pride and selfe ▪ opinion of their owne transc••dent holinesse above others, disd•ine to communicate with those whom •hey deem more sin••l, l•sse p•nitent then themselves, beware lest this groundlesse Phari••ical ride of theirs make them not more scandalous & unfit to receive thi• Sacrament (•t which they should especially manifest their humilty, charity, love, •ompassion and 〈 ◊ 〉 towards their br•thren) then those scandalous persons they refuse to communicate with,
Let those Therefore who out of spiritu•ll pride and self ▪ opinion of their own transc••dent holiness above Others, disd•ine to communicate with those whom •hey deem more sin••l, l•sse p•nitent then themselves, beware lest this groundless Phari••ical ride of theirs make them not more scandalous & unfit to receive thi• Sacrament (•t which they should especially manifest their humility, charity, love, •ompassion and 〈 ◊ 〉 towards their br•thren) then those scandalous Persons they refuse to communicate with,
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as the Pharis•s pride in prayer, made him lesse justifi•• and un••ceptable to God then the Publican, Luke 18. 9. to 15. a place well worthy their saddest consideration.
as the Pharis•s pride in prayer, made him less justifi•• and un••ceptable to God then the Publican, Lycia 18. 9. to 15. a place well worthy their Saddest consideration.
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The seventh difference is ▪ Whether the Minister hath not fully discharged his duty and conscience if he give warning to unworthy Communicants of the danger they incurre by their unworthy approches to the Lords Table, •nd seriously deh•rt th•m from comming to it, ••lesse they repent, reforme,
The seventh difference is ▪ Whither the Minister hath not Fully discharged his duty and conscience if he give warning to unworthy Communicants of the danger they incur by their unworthy Approaches to the lords Table, •nd seriously deh•rt th•m from coming to it, ••lesse they Repent, reform,
and come prepared? And •hether the 1 Cor. 11. Ezek. 33. 1. to 10. Acts. 20. 26. 27. •ith the Li•urgies of our owne and the French Churches doe not intimate a•d prove a• much? I affirme, my Antagonists deny it in their three printed Pamphlets;
and come prepared? And •hether the 1 Cor. 11. Ezekiel 33. 1. to 10. Acts. 20. 26. 27. •ith the Li•urgies of our own and the French Churches do not intimate a•d prove a• much? I affirm, my Antagonists deny it in their three printed Pamphlets;
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affirming, that it is not enough for Ministers to warne them of the sinne and danger of unworthy receiving ▪ unlesse they l•kewise keep them back from the Sacrament:
affirming, that it is not enough for Ministers to warn them of the sin and danger of unworthy receiving ▪ unless they l•kewise keep them back from the Sacrament:
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and first deh•rt him from drinking of it ▪ and then imediately reach it to him, with intent tha he shall drink of it? I perswade my selfe, that as he shall perish,
and First deh•rt him from drinking of it ▪ and then Immediately reach it to him, with intent than he shall drink of it? I persuade my self, that as he shall perish,
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Yea, th y av•rre, that this is more then arbitrary, tyrannicall ▪ papall domineering over the consciences of Pastors, Elders and godly people, to •• s•andalous sinners intrude and come boldly to the Lords table ▪ and the Pastors and Elders have no power to keep them backe.
Yea, th y av•rre, that this is more then arbitrary, tyrannical ▪ papal domineering over the Consciences of Pastors, Elders and godly people, to •• s•andalous Sinners intrude and come boldly to the lords table ▪ and the Pastors and Elders have no power to keep them back.
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But for a direct reply, I readily acknowledge that all desperate, sc•nd•lous, wicked ▪ obstin•te sinners, may be justly excōmunicated from the Church •nd S•craments ▪ after sever•ll previous admonitions for their sinful courses,
But for a Direct reply, I readily acknowledge that all desperate, sc•nd•lous, wicked ▪ obstin•te Sinners, may be justly excommunicated from the Church •nd S•craments ▪ After sever•ll previous admonitions for their sinful courses,
& th•t being th•s excommunic•ted ▪ they ought •ot to be admitted to the s•cr•ment nor any other publike Ordin•nce til their open profession of sin•ere repentance ••d re-admission to the Church:
& th•t being th•s excommunic•ted ▪ they ought •ot to be admitted to the s•cr•ment nor any other public Ordin•nce till their open profession of sin•ere Repentance ••d readmission to the Church:
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But if •ny such not thus proceeded •gainst •or excommunic•ted after due •dmonitions, profer themselves •t the Lords Table together with others, professing unf•ined rep•ntance for their sinne• past,
But if •ny such not thus proceeded •gainst •or excommunic•ted After due •dmonitions, proffer themselves •t the lords Table together with Others, professing unf•ined rep•ntance for their sinne• past,
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and reformation of their lives for time to come (a• every person vol•ntarily doth who resorts to the Lords table) in such a case the Minister when he hath s•rio•sly •dmonished them of the d•nger of unworthy r•ceiving,
and Reformation of their lives for time to come (a• every person vol•ntarily does who resorts to the lords table) in such a case the Minister when he hath s•rio•sly •dmonished them of the d•nger of unworthy r•ceiving,
and dehorted them to come to the Sacrament, unlesse they find th•mselves sufficiently prepared in their owne consciences, hath fully discharged his duty,
and dehorted them to come to the Sacrament, unless they find th•mselves sufficiently prepared in their own Consciences, hath Fully discharged his duty,
and cannot repell them from this heavenly banquet ▪ And if i• this case they receive unworthily, he is no way guilty of their •inne in the least degree,
and cannot repel them from this heavenly banquet ▪ And if i• this case they receive unworthily, he is no Way guilty of their •inne in the least degree,
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To make this apparent to every mans capacity, I shall lay downe these six conclusions which I desire all Christians, especially Separatists and I•dependents, seriously to ponder.
To make this apparent to every men capacity, I shall lay down these six conclusions which I desire all Christians, especially Separatists and I•dependents, seriously to ponder.
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First, that eve•y visible Member of • visible Church or Congregation, not actu•lly secl•ded from it by excomm•nication for some notorious sca•dall, hath a true interest in, •nd right unto every Ordin•nce of Christ •d•inistred in that Church, of which he is not made unc•p•ble by any naturall disability,
First, that eve•y visible Member of • visible Church or Congregation, not actu•lly secl•ded from it by excomm•nication for Some notorious sca•dall, hath a true Interest in, •nd right unto every Ordin•nce of christ •d•inistred in that Church, of which he is not made unc•p•ble by any natural disability,
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For pro•fe of this conclusion, I must lay downe another, which •tterly s•bverts the very fo•nd•tion of Separation •nd Independency; That the Sacr•ments both of Baptisme and the Lords s•ppe• were beq•eathed by Christ himselfe (as all his other Ordinance•) •ot only to his elect and regenerated children ▪ but to his visible Ch•r•h on e•rth,
For pro•fe of this conclusion, I must lay down Another, which •tterly s•bverts the very fo•nd•tion of Separation •nd Independency; That the Sacr•ments both of Baptism and the lords s•ppe• were beq•eathed by christ himself (as all his other Ordinance•) •ot only to his elect and regenerated children ▪ but to his visible Ch•r•h on e•rth,
in which there alwayes hath bee• ▪ •o• is, and ever will be ▪ a •ixture both of good and bad, ch••fe and Wheat, exter•all and re•ll professors, Hypocrites and sincere Beleevers.
in which there always hath bee• ▪ •o• is, and ever will be ▪ a •ixture both of good and bad, ch••fe and Wheat, exter•all and re•ll professors, Hypocrites and sincere Believers.
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if they be not grosly ignor••t, nor yet deny the Sacrament of Baptisme to their childre• (which the Apo•tle cal• Saints or H•ly) bec••se they are members of the visible Church ▪ to whom th• Sacaments of right belong, as such;
if they be not grossly ignor••t, nor yet deny the Sacrament of Baptism to their childre• (which the Apo•tle cal• Saints or H•ly) bec••se they Are members of the visible Church ▪ to whom th• Sacaments of right belong, as such;
else they •ight s•spend all s•ch from the Lords S•pper upon this very ground ▪ that they are hypocrites, unregenerated ▪ unsanctified persons ▪ who have no right unto the Sacraments as well as scandalous impenitent sinners;
Else they •ight s•spend all s•ch from the lords S•pper upon this very ground ▪ that they Are Hypocrites, unregenerated ▪ unsanctified Persons ▪ who have no right unto the Sacraments as well as scandalous impenitent Sinners;
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From whence I argue thus, Those who have a true right to the Sacrament, as visible members of the visible Church, ought not in justice or conscience to be deprived of it, in case they demand it, by any Minister or Presbytetery, Mat. 24. 45, 46 ▪ &c. Luke 12. 42, &c. compared with Mat. 22 ▪ •, to 15. 1 Cor. 10 ▪ 1. to 7. 17. • Tim. 2. 24. 25 ▪ 26. But all unexcommnnicated Christians ▪ who are able to examine themselves,
From whence I argue thus, Those who have a true right to the Sacrament, as visible members of the visible Church, ought not in Justice or conscience to be deprived of it, in case they demand it, by any Minister or Presbytetery, Mathew 24. 45, 46 ▪ etc. Lycia 12. 42, etc. compared with Mathew 22 ▪ •, to 15. 1 Cor. 10 ▪ 1. to 7. 17. • Tim. 2. 24. 25 ▪ 26. But all unexcommnnicated Christians ▪ who Are able to examine themselves,
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when publikely administred, if they shall require it. The rather, because nothing but an actuall excommunication can suspend them from this their right,
when publicly administered, if they shall require it. The rather, Because nothing but an actual excommunication can suspend them from this their right,
Secondly ▪ that every visible Christian not actually excommunicated, who hath a right to the Sacrament of Baptism & hath bin admitted therunto (which answers circumcision this Seal of the covenant) such only excepted, who by reason of infancy or other infirmitie• of nature, are unable to examine themselves, hath likewise as good a right to,
Secondly ▪ that every visible Christian not actually excommunicated, who hath a right to the Sacrament of Baptism & hath been admitted thereunto (which answers circumcision this Seal of the Covenant) such only excepted, who by reason of infancy or other infirmitie• of nature, Are unable to examine themselves, hath likewise as good a right to,
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since no rationall Christian is able to give a satisfactory re•son, why such should enjoy the benefit of one Sacrament and yet not be admitted to th• other, seeing that which entitles them to the one entitles them to the other,
since no rational Christian is able to give a satisfactory re•son, why such should enjoy the benefit of one Sacrament and yet not be admitted to th• other, seeing that which entitles them to the one entitles them to the other,
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We read in the very Apostles times, that a meere externall slight confession of sin and profession of the Christian faith, was sufficient to enable sinners to be baptized;
We read in the very Apostles times, that a mere external slight Confessi of since and profession of the Christian faith, was sufficient to enable Sinners to be baptised;
hence Simon Magus, a meere dissembler, and Symonaicall unregenerate wretch, was b•ptized by Phillip as well as others who really repented and beleeved in Christ, though he were in the gall of bitternesse and bond of iniquity, Acts 8. 12. to 25. yea, many others who turned Wolves, Apostates, Hereticks were baptized by the very Apostles, onely upon their externall profession of Christ, without any inward truth of grace, Acts 20. 29. 30. 2 Tim. 3. 1. to 6. Rom. 16 17 18. 2 Pet. 2. throughout Iude 8. to 20. 1 Ioh. 2. 18 19 And u•on a very sodain, seeming remorse for sin and Confession of Christ at the very first Sermon without any delay or long examination of the sincery or truth of their faith or conversation, thousands with their whole housholds were baptized and admitted into the Church by the Apostles, Act. 2 37 38. 4•. c. 8. 12. 13. •. 10. 34. to the end ch. 16. 33. Yea ▪ among the very Anabaptists themselves both beyond the seas & at home, there are farre more hypocrites and carnall persons of ripe yeers rebap•i•ed ▪ then reall Saints ▪ onely upon a bare externall profession of faith and repentance ▪ and so generally i• all other Churches in the world, from Christs time till this present:
hence Simon Magus, a mere dissembler, and Symonaicall unregenerate wretch, was b•ptized by Philip as well as Others who really repented and believed in christ, though he were in the Gall of bitterness and bound of iniquity, Acts 8. 12. to 25. yea, many Others who turned Wolves, Apostates, Heretics were baptised by the very Apostles, only upon their external profession of christ, without any inward truth of grace, Acts 20. 29. 30. 2 Tim. 3. 1. to 6. Rom. 16 17 18. 2 Pet. 2. throughout Iude 8. to 20. 1 John 2. 18 19 And u•on a very sudden, seeming remorse for since and Confessi of christ At the very First Sermon without any Delay or long examination of the sincery or truth of their faith or Conversation, thousands with their Whole Households were baptised and admitted into the Church by the Apostles, Act. 2 37 38. 4•. c. 8. 12. 13. •. 10. 34. to the end changed. 16. 33. Yea ▪ among the very Anabaptists themselves both beyond the Seas & At home, there Are Far more Hypocrites and carnal Persons of ripe Years rebap•i•ed ▪ then real Saints ▪ only upon a bore external profession of faith and Repentance ▪ and so generally i• all other Churches in the world, from Christ time till this present:
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I• then the Sacrament of Baptisme hath in all ages, Churches since its inst•••tion ▪ and b• the very Apostles themselves without any danger of si• or s•ruple of conscience be•n administred to all externall •rofessors of Christ and never denied to any suc•, (or to their children,
I• then the Sacrament of Baptism hath in all ages, Churches since its inst•••tion ▪ and b• the very Apostles themselves without any danger of si• or s•ruple of conscience be•n administered to all external •rofessors of christ and never denied to any suc•, (or to their children,
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but by Anabaptists;) then by the self ▪ same rea•on the •a••ament of the Lords Supper may and must be adminis•red to th••, w••n t•ey ••nder themselves among others to receive it,
but by Anabaptists;) then by the self ▪ same rea•on the •a••ament of the lords Supper may and must be adminis•red to th••, w••n t•ey ••nder themselves among Others to receive it,
Upon which ground, I shall challe•ge all my Opposites ▪ to shew me any divine charter or president in Scriptu•e authorizing them to suspend any unexcomm••icated Christians, able to exmine themselves,
Upon which ground, I shall challe•ge all my Opposites ▪ to show me any divine charter or president in Scriptu•e authorizing them to suspend any unexcomm••icated Christians, able to exmine themselves,
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and willing to comm•nica•e, from receiving the Sacrament of the Lords Supper, whom they •ave formerly deemed fit to receive and could not deny him the Sacrament of Baptisme:
and willing to comm•nica•e, from receiving the Sacrament of the lords Supper, whom they •ave formerly deemed fit to receive and could not deny him the Sacrament of Baptism:
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as well as to preach and pray, Mark 16. 15, 16. Matth. 28. 19, 20. Acts 2. 41, 42. chap. 8. 12, 13. chap. 10. 47, 48. 1 Cor. 10. 16. chap. 11. 23. to 28. Therefore they can no more deny to administer this Sacrament to those of their Congregation who are not excommunicated,
as well as to preach and pray, Mark 16. 15, 16. Matthew 28. 19, 20. Acts 2. 41, 42. chap. 8. 12, 13. chap. 10. 47, 48. 1 Cor. 10. 16. chap. 11. 23. to 28. Therefore they can no more deny to administer this Sacrament to those of their Congregation who Are not excommunicated,
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What Paul writes of preaching the Gospell, Necessity i• laid upon me, andw•• is me if I preach not the Gospell ▪ 1 Cor. 9. 16, the same may Ministers apply to their administrng the Sacrament, woe to us if we administer it not when de•ired;
What Paul writes of preaching the Gospel, Necessity i• laid upon me, andw•• is me if I preach not the Gospel ▪ 1 Cor. 9. 16, the same may Ministers apply to their administrng the Sacrament, woe to us if we administer it not when de•ired;
Fourthly, that though God hath originally in his primary intention ordained his Gospell and Sacraments (which are rich mercies in themselves,) only for the comfort and salvation of those who worthily receive them;
Fourthly, that though God hath originally in his primary intention ordained his Gospel and Sacraments (which Are rich Mercies in themselves,) only for the Comfort and salvation of those who worthily receive them;
yet he hath secondarily instituted them to be the savour of death unto death, and a means of aggravating the sins and condemnation of such who shall wilfully conte•ne, abuse,
yet he hath secondarily instituted them to be the savour of death unto death, and a means of aggravating the Sins and condemnation of such who shall wilfully conte•ne, abuse,
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or unworthily receive them, 1 Cor. 11. 25. to 30. 2 Cor. 2 ▪ 15, 16. Matth. 10. 14, 15. Mark 16. 15, 16. L•ke 8. 18. Heb. 6. 6, 7 ▪ 8. Iohn 15. 22. 2 Pet. 2. 21. Ezek. 2. 3. to 9. Yea ▪ Christ himselfe, tho•gh he be a most sweet Saviour in his owne •at•re and Gods pri•itive intentio•,
or unworthily receive them, 1 Cor. 11. 25. to 30. 2 Cor. 2 ▪ 15, 16. Matthew 10. 14, 15. Mark 16. 15, 16. L•ke 8. 18. Hebrew 6. 6, 7 ▪ 8. John 15. 22. 2 Pet. 2. 21. Ezekiel 2. 3. to 9. Yea ▪ christ himself, tho•gh he be a most sweet Saviour in his own •at•re and God's pri•itive intentio•,
yet accidentally he is set for the fall, as well as for the rising of many in Israel, Luke 2. 34. •ay, for a stone of st••bling and rocke of off•nce,
yet accidentally he is Set for the fallen, as well as for the rising of many in Israel, Lycia 2. 34. •ay, for a stone of st••bling and rock of off•nce,
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at ••d against which •any shall stumble and fall, •nd be broken, and s•ared, and taken, Isa. 8. 14, 15, chap. 2•. 16. Rom. 9. 33. 1 Pe•. 28. Matth. 21. 44. Luke 20. 18. So •re his Word ••d Sacraments too, accidentally set (by reason of me•• corruptions and ••worthy, ••profitable particip•tio• of them;) for the fall and ruine,
At ••d against which •any shall Stumble and fallen, •nd be broken, and s•ared, and taken, Isaiah 8. 14, 15, chap. 2•. 16. Rom. 9. 33. 1 Pe•. 28. Matthew 21. 44. Luke 20. 18. So •re his Word ••d Sacraments too, accidentally Set (by reason of me•• corruptions and ••worthy, ••profitable particip•tio• of them;) for the fallen and ruin,
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Fiftly, that God onely i•fallibly knows the he••ts and present state of all men, not any Minister or Presbytery, 2 Chron. 6. 30. Acts 1. 24. 2 Tim. 2. 19. 1 Sam. 16. 5. to 14. Matth. 26. 21 ▪ 22. Iohn. 2, 24 ▪ 25. That he can convert and change •••s hearts and lives in a m•ment ▪ and make them meet Co••nicants though•• cannot discerne them to be such ▪ Acts 3. 9. to 28. chap. 2. 37 ▪ 38. &c. Rom. 11. 3 ▪ 4 ▪ 5 ▪ He can sodainly give th•m a white ston•, with a new name written in it, which NO MAN KNOWETH SAVING HE THAT RECEIVETH IT, Revel• 2. 17. And therefore if we see any desirous to receive the Sacrament, to be penitent in outward shew and profession, we ought in the judgement of ch••ity to esteem them such, since we cannot infallibly discern• and search their hearts ▪ 1 •or. 13. 5. 7. Phil. 2. 3. Heb ▪ 6. 9. Mat. 7. 1. Rom. 14 ▪ 4. to 15. Sixthly, that no Ministers private judgement, or conscience ought to be the rule of his admitting any to ▪ or suspending them from the Sacrament:
Fifty, that God only i•fallibly knows the he••ts and present state of all men, not any Minister or Presbytery, 2 Chronicles 6. 30. Acts 1. 24. 2 Tim. 2. 19. 1 Sam. 16. 5. to 14. Matthew 26. 21 ▪ 22. John. 2, 24 ▪ 25. That he can convert and change •••s hearts and lives in a m•ment ▪ and make them meet Co••nicants though•• cannot discern them to be such ▪ Acts 3. 9. to 28. chap. 2. 37 ▪ 38. etc. Rom. 11. 3 ▪ 4 ▪ 5 ▪ He can suddenly give th•m a white ston•, with a new name written in it, which NO MAN KNOWETH SAVING HE THAT RECEIVES IT, Revel• 2. 17. And Therefore if we see any desirous to receive the Sacrament, to be penitent in outward show and profession, we ought in the judgement of ch••ity to esteem them such, since we cannot infallibly discern• and search their hearts ▪ 1 •or. 13. 5. 7. Philip 2. 3. Hebrew ▪ 6. 9. Mathew 7. 1. Rom. 14 ▪ 4. to 15. Sixthly, that no Ministers private judgement, or conscience ought to be the Rule of his admitting any to ▪ or suspending them from the Sacrament:
then it would rest in the power of every particular Minister, how justly or unjustly soever, to admit or se•l•de from the sacrament whom ever his cōscience or judgment should think fit;
then it would rest in the power of every particular Minister, how justly or unjustly soever, to admit or se•l•de from the sacrament whom ever his conscience or judgement should think fit;
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which would introduce the most exorbitant arbitrary Papall jurisdiction, usurpation over the consciences ▪ priviledges of christians & Ordinances of Christ, that was ever yet heard of or exer•ised in the christian world;
which would introduce the most exorbitant arbitrary Papal jurisdiction, usurpation over the Consciences ▪ privileges of Christians & Ordinances of christ, that was ever yet herd of or exer•ised in the christian world;
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Thirdly, then it would inevitably follow, that in case the whole Presbytery, Classis or Synod should deem a man, upon any appe•l unto them against his Ministers unjust suspension, worthy and fit to receive the sacrament;
Thirdly, then it would inevitably follow, that in case the Whole Presbytery, Classis or Synod should deem a man, upon any appe•l unto them against his Ministers unjust suspension, worthy and fit to receive the sacrament;
yet if his Ministers judgement and conscience be not satisfied ▪ but he deems him still •nworthy, he may, will and must still refuse to administer the Sacrament to him, notwithstanding their resolution, else he should offend against his owne judgement and conscience.
yet if his Ministers judgement and conscience be not satisfied ▪ but he deems him still •nworthy, he may, will and must still refuse to administer the Sacrament to him, notwithstanding their resolution, Else he should offend against his own judgement and conscience.
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So on the other side, if the Presbytery, Classis ▪ Synod, should vote any man unworthy and unfit to communicate ▪ yet if the Minister think him fit he may, wil and must admit him to the sacrament if he r•quire it lest he should sin against his conscience;
So on the other side, if the Presbytery, Classis ▪ Synod, should vote any man unworthy and unfit to communicate ▪ yet if the Minister think him fit he may, will and must admit him to the sacrament if he r•quire it lest he should sin against his conscience;
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since upon my Opposites objected ▪ princi•les (if they will adhere unto them) not their resolutions ▪ but every particular Ministers private j•dgment, conscience, is and ought to be the sole canon and Directory which he will, must and ought to follow,
since upon my Opposites objected ▪ princi•les (if they will adhere unto them) not their resolutions ▪ but every particular Ministers private j•dgment, conscience, is and ought to be the sole canon and Directory which he will, must and ought to follow,
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And then to what a miserable slavery shall we be re•••ed, if every Minister may have snch authority to Lord it over the Lords inheritances and Ordinances too, let all prudent men determine.
And then to what a miserable slavery shall we be re•••ed, if every Minister may have snch Authority to Lord it over the lords inheritances and Ordinances too, let all prudent men determine.
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I answer directly, That a Minister in delivering the sacrament to a scandalous, unexcomm•nicated person, who •fter admonition of the danger, doth earnestly desire to receive it,
I answer directly, That a Minister in delivering the sacrament to a scandalous, unexcomm•nicated person, who •fter admonition of the danger, does earnestly desire to receive it,
as conceiving himselfe in his owne heart and conscience meet to participate of it, becomes no way guilty of his si•ne or punishment, in case he eat and drink judgement by his •nworthy receiving of it: My reasons are th•se;
as conceiving himself in his own heart and conscience meet to participate of it, becomes no Way guilty of his si•ne or punishment, in case he eat and drink judgement by his •nworthy receiving of it: My Reasons Are th•se;
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whether he be fit to receive the sacrament or not, and to be the judge of his owne heart, which no other can so truly discerne as himselfe, 1 Cor. 11. 28. 31. 2 Cor. 13. 6. Gal. 6. 4. 5. Jer. 17. 9. 1 Cor. 2. 11. And if he judge himselfe fitly prepared, joynes with others in the publike confession of his sinnes,
whither he be fit to receive the sacrament or not, and to be the judge of his own heart, which no other can so truly discern as himself, 1 Cor. 11. 28. 31. 2 Cor. 13. 6. Gal. 6. 4. 5. Jer. 17. 9. 1 Cor. 2. 11. And if he judge himself fitly prepared, joins with Others in the public Confessi of his Sins,
When Christ himselfe instituted and administred this sacrament, we read not of any examination made by him of his Disciples fitnesse or preparednesse to receive it;
When christ himself instituted and administered this sacrament, we read not of any examination made by him of his Disciples fitness or preparedness to receive it;
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nor yet of Paul or any other Apostle or Minister in the new Testament, that made any such particular scrutiny into other Communicants consciences to try their fitnesse or unfitnesse,
nor yet of Paul or any other Apostle or Minister in the new Testament, that made any such particular scrutiny into other Communicants Consciences to try their fitness or unfitness,
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Fifthly, because the administration of the sacrament is an holy lawfull action, and Gods Ordinan•ce in the Minister, who delivers it onely as Gods Ordinance, in obedi•nce to his command, with a good intention to benefit all, and hurt none by it.
Fifthly, Because the administration of the sacrament is an holy lawful actium, and God's Ordinan•ce in the Minister, who delivers it only as God's Ordinance, in obedi•nce to his command, with a good intention to benefit all, and hurt none by it.
no Minister, or creature being able infallibly to judge, whether God at this instant ▪ out of his abundant mercy, may not by the omnipotent working of his spirit, in the preparatory examinations, prayers, exhortations before the act of receiving,
no Minister, or creature being able infallibly to judge, whither God At this instant ▪ out of his abundant mercy, may not by the omnipotent working of his Spirit, in the preparatory examinations, Prayers, exhortations before the act of receiving,
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and make him eat and drink salvation, instead of damnation to himselfe. Seventhly, because all our Opposites accord, that Ministers may and ought to admister the sacrament to masked Hypocrites,
and make him eat and drink salvation, instead of damnation to himself. Seventhly, Because all our Opposites accord, that Ministers may and ought to admister the sacrament to masked Hypocrites,
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and unregenerate civill morall Christians, who live not in open scandalous sinners, though these for want of faith and sincere repentance doe all eat and drink judgement to themselves as well as scandalous open sinners:
and unregenerate civil moral Christians, who live not in open scandalous Sinners, though these for want of faith and sincere Repentance do all eat and drink judgement to themselves as well as scandalous open Sinners:
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Yea, most of them acknowledge, that if the Classis or Pre•bytery, shall judge any man whom the Minister deems ignorant, scandalous and unworthy to communicate;
Yea, most of them acknowledge, that if the Classis or Pre•bytery, shall judge any man whom the Minister deems ignorant, scandalous and unworthy to communicate;
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I would then demand of my Antagonists, whether in this case the Minister be guilty of these receivers sinnes and unworthy receiving? or whether their similitude of a Cup of poyson holds in such a case? If yea then why wil they thus inforce them to commit a sin against their conscience• ▪ and to par•ake of other mens sins in these cases by administring the sacrament to them? If not,
I would then demand of my Antagonists, whither in this case the Minister be guilty of these Receivers Sins and unworthy receiving? or whither their similitude of a Cup of poison holds in such a case? If yea then why will they thus enforce them to commit a since against their conscience• ▪ and to par•ake of other men's Sins in these cases by administering the sacrament to them? If not,
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Eighthly, because else Christ, who was guilty of no sinne, sho•ld have been partaker of I•das his sinne and u•worthy receiving, in administring the sacrament to him, knowing him infallibly to be a Traytor, Theefe, Devill,
Eighthly, Because Else christ, who was guilty of no sin, sho•ld have been partaker of I•das his sin and u•worthy receiving, in administering the sacrament to him, knowing him infallibly to be a Traitor, Thief, devil,
God having appointed it secondarily and contingently (as well as his Word) to be a means of aggravating mens sins and condemnation, to magnifie his justice,
God having appointed it secondarily and contingently (as well as his Word) to be a means of aggravating men's Sins and condemnation, to magnify his Justice,
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as well as an instrument of grace and salvation to magnifie his mercy, 1 Cor. 11. 25. to 30. Finally, the holy Ghost himselfe expresly resolves in positive tearms, that he that eateth and drinketh unworthily, eateth & drinketh damnation or judgment TO HIMSELFE (not to the Minister or other Communicants,) and drawes guilt, judgements onely upon himselfe, verse 27, 30, 31. Thus all the ancient and moderne Comentators on this Text, together with Gratian, Causa 1. Quest. 1. Iv• Carnot•nsis Decretal.
as well as an Instrument of grace and salvation to magnify his mercy, 1 Cor. 11. 25. to 30. Finally, the holy Ghost himself expressly resolves in positive terms, that he that Eateth and Drinketh unworthily, Eateth & Drinketh damnation or judgement TO HIMSELF (not to the Minister or other Communicants,) and draws guilt, Judgments only upon himself, verse 27, 30, 31. Thus all the ancient and modern Commentators on this Text, together with Gratian, Causa 1. Quest. 1. Iv• Carnot•nsis Decretal.
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secunda pars, resolve unanimously against the Donatists; and this the objectors owne practice heretofore, in delivering the sacrament to such, without thinking themselves guilty of their sin, having exhorted, admonished them of the danger,
Secunda pars, resolve unanimously against the Donatists; and this the objectors own practice heretofore, in delivering the sacrament to such, without thinking themselves guilty of their since, having exhorted, admonished them of the danger,
This new Doctrine therefore of theirs, is point-blank against the Scripture, Saint Pauls expresse resolution, the practice and judgement of all antiquity, their owne opinions, practice heretofore, and others now;
This new Doctrine Therefore of theirs, is point-blank against the Scripture, Saint Paul's express resolution, the practice and judgement of all antiquity, their own opinions, practice heretofore, and Others now;
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Finally, the word NONLATINALPHABET, in this text, which yon render damnation, signifies naught else but judgement, as the margin of our Bibles render it;
Finally, the word, in this text, which yond render damnation, signifies nought Else but judgement, as the margin of our Bibles render it;
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For first, the Cup in the Lords Supper is no poyson in it selfe, neither can any Minister certainly determine, that it will prove poyson to the soule of any one par•icular Communicant, no more then the Word or other Ordinances;
For First, the Cup in the lords Supper is no poison in it self, neither can any Minister Certainly determine, that it will prove poison to the soul of any one par•icular Communicant, no more then the Word or other Ordinances;
for it may for ought he knowes, prove a soveraigne medicine to those very persons through Gods blessing, to whom he thoug 〈 ◊ 〉 it might prove poyson;
for it may for ought he knows, prove a sovereign medicine to those very Persons through God's blessing, to whom he Thought 〈 ◊ 〉 it might prove poison;
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and it proves poyson to him onely by accident, through his distemper who receives it (as many physicall potions doe) this certainly is neither man-slaughter nor murther in the Physician,
and it Proves poison to him only by accident, through his distemper who receives it (as many physical potions do) this Certainly is neither manslaughter nor murder in the physician,
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as the Objectors ignorantly mistake, (for then I doubt all the Physicians obout London would soon take a •urne at Tibur••.) Set then the similitude right,
as the Objectors ignorantly mistake, (for then I doubt all the Physicians obout London would soon take a •urne At Tibur••.) Set then the similitude right,
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since his very preaching doth encrease their sinnes and damnation, as well as his administring the Sacraments to them, Mat. 10. 14, 15. Heb. 6. 6, 7, 8.
since his very preaching does increase their Sins and damnation, as well as his administering the Sacraments to them, Mathew 10. 14, 15. Hebrew 6. 6, 7, 8.
Now whereas they object, that the admission of unexcommunicated wicked scandalous persons to the Sacrament, is more then an arbitrary, tyrannicall, Papall domineering over the consciences of Ministers, Elders, and godly people:
Now whereas they Object, that the admission of unexcommunicated wicked scandalous Persons to the Sacrament, is more then an arbitrary, tyrannical, Papal domineering over the Consciences of Ministers, Elders, and godly people:
The eighth thing in controversie is, Whether Ministers may not as well refuse to preach the Word to such unexcommunicated grosse impenitent, scandalous Christians, whom they would suspend from the Sacrament,
The eighth thing in controversy is, Whither Ministers may not as well refuse to preach the Word to such unexcommunicated gross impenitent, scandalous Christians, whom they would suspend from the Sacrament,
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for feare of partaking with them in, and being guilty of their sinnes, as to administer the Sacrament to them? since their unprofitable hearing of the Word, is every wayes as dangerous,
for Fear of partaking with them in, and being guilty of their Sins, as to administer the Sacrament to them? since their unprofitable hearing of the Word, is every ways as dangerous,
as damning a sinne to their soules, as their •nworthy receiving the Sacrament, and those who eat and drink damnation to themselves, in the one, doe but heare and multiply damnation to themselves in the other? 2 Cor. 2. 14, 15, 16. Mat. 10. 14, 15. Mark 16. 15, 16. Luke 8. 18. Heb. 2. 1, 2. chap. 2. 7, 8. chap. 6. 6, 7, 8. The rather,
as damning a sin to their Souls, as their •nworthy receiving the Sacrament, and those who eat and drink damnation to themselves, in the one, do but hear and multiply damnation to themselves in the other? 2 Cor. 2. 14, 15, 16. Mathew 10. 14, 15. Mark 16. 15, 16. Luke 8. 18. Hebrew 2. 1, 2. chap. 2. 7, 8. chap. 6. 6, 7, 8. The rather,
(Thus far then there is no such difference, as is surmised.) But •f he give the holy seals of Christs body and blood to scandalous and impenitent persons, he knows he gives them damnation to eat and drink;
(Thus Far then there is no such difference, as is surmised.) But •f he give the holy Seals of Christ body and blood to scandalous and impenitent Persons, he knows he gives them damnation to eat and drink;
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First, that the Minister doth as certainly know, that if he preach the Word to obstinate, scandalous, impenitent sinners, he doth but preach damnation to them in his Sermons,
First, that the Minister does as Certainly know, that if he preach the Word to obstinate, scandalous, impenitent Sinners, he does but preach damnation to them in his Sermons,
as that he doth give damnation to them in the Sacrament Mark ▪ 16. 16. Heb. 6. 6, 7, 8. Matth. 10. 14. 15. and those whom he certainly knowes to be such scandalous and impenitent receivers, he cannot but know •o be first impenitent, scandalous hearers,
as that he does give damnation to them in the Sacrament Mark ▪ 16. 16. Hebrew 6. 6, 7, 8. Matthew 10. 14. 15. and those whom he Certainly knows to be such scandalous and impenitent Receivers, he cannot but know •o be First impenitent, scandalous hearers,
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but now comes openly and confesseth his sinnes, promiseth reformation for time to come, and is desirous to receive the sacramentall signes of the pardon of his sinnes, with the rest of the Congregation, with expresse promise and desire to become a new man (as all receivers ever externally doe) that he gives him damnation to eat and drink:
but now comes openly and Confesses his Sins, promises Reformation for time to come, and is desirous to receive the sacramental Signs of the pardon of his Sins, with the rest of the Congregation, with express promise and desire to become a new man (as all Receivers ever externally do) that he gives him damnation to eat and drink:
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That the Lords holy table in the holy Communi•n, 〈 ◊ 〉 a place of Gods more holy presence then the common Auditory, where we come neerer unto God ▪ and receive with the Word and Promis•s particularly appli•d to 〈 ◊ 〉 the seales of o•r co••union with Christ,
That the lords holy table in the holy Communi•n, 〈 ◊ 〉 a place of God's more holy presence then the Common Auditory, where we come nearer unto God ▪ and receive with the Word and Promis•s particularly appli•d to 〈 ◊ 〉 the Seals of o•r co••union with christ,
first, that the beginning of this distinction, is just the late Archbishop of Canterburies Doctrine, in his Speech in Starre-chamber (so much distasted in former times) who produceth this for a reason,
First, that the beginning of this distinction, is just the late Archbishop of Canterbury Doctrine, in his Speech in Star chamber (so much distasted in former times) who Produceth this for a reason,
for there it is, Hoc est corpus meum, this is my body; but in the Pulpit, ▪ tis at •ost but ▪ Hoc est Verbum meum, this is my Word; and A GREATER REVERENCE NO DOUBT is du• to the body,
for there it is, Hoc est corpus meum, this is my body; but in the Pulpit, ▪ this At •ost but ▪ Hoc est Verbum meum, this is my Word; and A GREATER REVERENCE NO DOUBT is du• to the body,
which I have elsewhere at large refuted, proving Gods presence and Spirit, to be as much, a• really present in other Ordinances as in this, from Matth. 28. 20. and other Texts.
which I have elsewhere At large refuted, proving God's presence and Spirit, to be as much, a• really present in other Ordinances as in this, from Matthew 28. 20. and other Texts.
Secondly, this passage proves this Sacrament to be as converting, yea, a more converting Ordinance, then preaching of the Word, which my Antagonists positively deny.
Secondly, this passage Proves this Sacrament to be as converting, yea, a more converting Ordinance, then preaching of the Word, which my Antagonists positively deny.
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Thirdly, in the preaching of the Word, there is or ought to be a particular Application of it to all the Auditors severall consciences, sinnes, conditions,
Thirdly, in the preaching of the Word, there is or ought to be a particular Application of it to all the Auditors several Consciences, Sins, conditions,
witnesse experience, and Acts 2. 23. 37. 38, 39, 40, 41. chap. 3. 14, 15, 17, 19. Matth: 24. 45, 46. Luke 12. 42. therefore this is a difference without a diversity.
witness experience, and Acts 2. 23. 37. 38, 39, 40, 41. chap. 3. 14, 15, 17, 19. Matthew: 24. 45, 46. Luke 12. 42. Therefore this is a difference without a diversity.
Thirdly, they Object, that the Minister in giving the Sacrament to knowne impenitent sinners, pr•acheth •ost palpable lyes against his owne conscience,
Thirdly, they Object, that the Minister in giving the Sacrament to known impenitent Sinners, pr•acheth •ost palpable lies against his own conscience,
but not partic•larly apply any word of co•fort, or pro•ise of blessing to any ••profitable hearers, b•t •pon condition of repentance. To this I answer;
but not partic•larly apply any word of co•fort, or pro•ise of blessing to any ••profitable hearers, b•t •pon condition of Repentance. To this I answer;
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Fourthly, they surmise, that they have an expresse command to preach the The last Answer to the four Qu•stions ▪ Gospell to every creature without exception, to Pagans as well as Christians, Matth. 28. 19, 20. Marke 16. 15. Rom. 10. 18. But they have no such command to administer the Sacrament to all, but onely to worthy receivers. I answer;
Fourthly, they surmise, that they have an express command to preach the The last Answer to the four Qu•stions ▪ Gospel to every creature without exception, to Pagans as well as Christians, Matthew 28. 19, 20. Mark 16. 15. Rom. 10. 18. But they have no such command to administer the Sacrament to all, but only to worthy Receivers. I answer;
not ordinary Preachers, who confine themselves usually to particular Congregations, Countries, and have no extraordinary guift of tongues enabling them to preach to all Naions in their owne language,
not ordinary Preachers, who confine themselves usually to particular Congregations, Countries, and have no extraordinary gift of tongues enabling them to preach to all Naions in their own language,
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and sorts of men, so they were to baptize them likewise, and by consequence to administer the other Sacrament of the Lords Supper to them, as well as baptisme:
and sorts of men, so they were to baptise them likewise, and by consequence to administer the other Sacrament of the lords Supper to them, as well as Baptism:
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Fifthly, they consent, that they ought not to preach the Word, to scandalous impenitent sinners, who turne Apostates, wilfull scorners and persec•tors of the Gospell, who doe but the more rage and are •ardned thereby;
Fifthly, they consent, that they ought not to preach the Word, to scandalous impenitent Sinners, who turn Apostates, wilful Scorner's and persec•tors of the Gospel, who do but the more rage and Are •ardned thereby;
it being a prophanation of holy things, a giving of holy things to dogges, and a casting of Pearls before swine, Mat. 7. 6. chap. 10. 14. Acts 14. 51. Ergo, they must not give this sacrament to such.
it being a profanation of holy things, a giving of holy things to Dogs, and a casting of Pearls before Swine, Mathew 7. 6. chap. 10. 14. Acts 14. 51. Ergo, they must not give this sacrament to such.
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I answer, that by this they fully grant what I contend for, to wit, that such dogges and swine who ought to be suspended from the Sacraments, ought likewise to be suspended from hearing the Word;
I answer, that by this they Fully grant what I contend for, to wit, that such Dogs and Swine who ought to be suspended from the Sacraments, ought likewise to be suspended from hearing the Word;
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Only here the Question between us will be, who are those dogges and swine that our Saviour intends, Matth. 7. 6? Certainly not every Christian that relapseth againe and againe into severall scandalous sinnes, against his pomises, Vowes, Covenants,
Only Here the Question between us will be, who Are those Dogs and Swine that our Saviour intends, Matthew 7. 6? Certainly not every Christian that relapseth again and again into several scandalous Sins, against his Promises, Vows, Covenants,
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before they can totally subdue them Pro. 24, 16. Psal. 34. 19. Psal. 38. 3, 4. Psal. 40. 12. James 3. 2. Matth. 18. 22 Gal. 6. 1. Nor yet every scandalous sinner, who repaires to the Word and Sacraments, with a desire to heare and receive the same,
before they can totally subdue them Pro 24, 16. Psalm 34. 19. Psalm 38. 3, 4. Psalm 40. 12. James 3. 2. Matthew 18. 22 Gal. 6. 1. Nor yet every scandalous sinner, who repairs to the Word and Sacraments, with a desire to hear and receive the same,
for then by your owne confessions, you ought not to preach unto them, but seclude them from the Word, (of which this Text is principally intended,) as well as Sacraments;
for then by your own confessions, you ought not to preach unto them, but seclude them from the Word, (of which this Text is principally intended,) as well as Sacraments;
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but onely such Infidels and Heathens who refused to embrace and beleeve the Gospell, andharbour or entertaine the Preachers of it (which many scandalous sinners are very willing to doe) Or such open contemners, persecutors of the Gospel and Ministers of it, who run upon and teare the Preachers thereof, trampling the Pearls of the Gospell,
but only such Infidels and heathens who refused to embrace and believe the Gospel, andharbour or entertain the Preachers of it (which many scandalous Sinners Are very willing to do) Or such open contemners, persecutors of the Gospel and Ministers of it, who run upon and tear the Preachers thereof, trampling the Pearls of the Gospel,
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and the tenderers of them under their feet, as the Text resolves in terminis, Matth. 7. 6. chap. 10. 14, 15. Luke 9. 5. Acts 13. 46, &c. Or, open Apostates from the Christian faith, which they once embraced, but after, return with the dogg• to his vomit,
and the tenderers of them under their feet, as the Text resolves in terminis, Matthew 7. 6. chap. 10. 14, 15. Luke 9. 5. Acts 13. 46, etc. Or, open Apostates from the Christian faith, which they once embraced, but After, return with the dogg• to his vomit,
and counting the blood of the Covenant wherewith they were sanctified, an unholy thing, offering despight to the spirit of grace, denying the very Lord that bought them,
and counting the blood of the Covenant wherewith they were sanctified, an unholy thing, offering despite to the Spirit of grace, denying the very Lord that bought them,
and contemning Christ himselfe (as Julian the Apostate, with others did) a• Saint Peter and Paul expresly determine, 2 Pet. 2. 1, 2. 21. 22. Heb. 10. 28, 29. chap. 6. 4. to 9. To apply this Text then to such scandalous sinners, who duly repaire to the publike Ordinances, desire to participate in them,
and contemning christ himself (as Julian the Apostate, with Others did) a• Saint Peter and Paul expressly determine, 2 Pet. 2. 1, 2. 21. 22. Hebrew 10. 28, 29. chap. 6. 4. to 9. To apply this Text then to such scandalous Sinners, who duly repair to the public Ordinances, desire to participate in them,
However, certaine I am, this Text extends not to any pious, penitent, beleeving Christians, truly fearing God, who out of judgement, conscience, dare not joyn with Sectaries in their new Independent wayes of separation, to whom our Independent Ministers, Anabaptists,
However, certain I am, this Text extends not to any pious, penitent, believing Christians, truly fearing God, who out of judgement, conscience, Dare not join with Sectaries in their new Independent ways of separation, to whom our Independent Ministers, Anabaptists,
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& other Separatists, are so uncharitable, unchristian, that they will not admit them nor their children to the Sacraments, in their separate Congregations,
& other Separatists, Are so uncharitable, unchristian, that they will not admit them nor their children to the Sacraments, in their separate Congregations,
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such, and no better are the holiest, best of our Presbyterian Ministers, and Churchmembers estimated in their uncharitable Pharisaicall, unbrotherly opinions.
such, and no better Are the Holiest, best of our Presbyterian Ministers, and Church members estimated in their uncharitable Pharisaical, unbrotherly opinions.
God grant unto them more charity, and lessespirituall pride, which of all sinnes •he, d•serves most to be excommunicated out of all Christian hearts and Congregations.
God grant unto them more charity, and lessespirituall pride, which of all Sins •he, d•serves most to be excommunicated out of all Christian hearts and Congregations.
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But their sixth and last difference, wherein they all accord, yea place their strength, (being indeed the very foundation of their mistake,) this great controversie of suspension from the Sacrament,
But their sixth and last difference, wherein they all accord, yea place their strength, (being indeed the very Foundation of their mistake,) this great controversy of suspension from the Sacrament,
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& so requiring a fuller answer, is that which ou• Reverend Brother of Scotland insisted on i• his conorov• sall Fas• Sermon, That the preaching of the Word is a converting Ordinance,
& so requiring a fuller answer, is that which ou• Reverend Brother of Scotland insisted on i• his conorov• shall Fas• Sermon, That the preaching of the Word is a converting Ordinance,
The same distinction hath likewise been used in a Sermon at Wool-chu•ch, and is subscribed to by all the three printed Answers to my four Queries. To which I answer;
The same distinction hath likewise been used in a Sermon At Wool-chu•ch, and is subscribed to by all the three printed Answers to my four Queries. To which I answer;
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For the better cleering wherof, we must distinguish of two sorts of conversion and sealing, which our Antagonists, to delude the vulgar, have ignorantly, wilfully or injudiciously confounded:
For the better clearing whereof, we must distinguish of two sorts of conversion and sealing, which our Antagonists, to delude the Vulgar, have ignorantly, wilfully or injudiciously confounded:
First, there is an externall conversion of men from Pag••is•e or Gentilisme, to the externall profession of the P•ith of Christ; which is ordinarily wrought by the preaching of the Word;
First, there is an external conversion of men from Pag••is•e or Gentilism, to the external profession of the P•ith of christ; which is ordinarily wrought by the preaching of the Word;
but ordinarily effected by the Sacrament of Baptisme, in reference to infants of Christian Parents borne within the Church, which Sacrament both admits and makes them members of the visible Church (without the preaching of the Word of which infants are not capable,) Acts 2. 37. to 43. 1 Pet. 3. 20 21. Joh. 3. 5. 1 Cor. 7. 14. Secondly, there is a conversion from a meere externall formall profession of the Doctrine and faith of Christ, to an inward spirituall embracing and application of Christ, with his merits and promises to our soules, by the saving grace of faith,
but ordinarily effected by the Sacrament of Baptism, in Referente to Infants of Christian Parents born within the Church, which Sacrament both admits and makes them members of the visible Church (without the preaching of the Word of which Infants Are not capable,) Acts 2. 37. to 43. 1 Pet. 3. 20 21. John 3. 5. 1 Cor. 7. 14. Secondly, there is a conversion from a mere external formal profession of the Doctrine and faith of christ, to an inward spiritual embracing and application of christ, with his merits and promises to our Souls, by the Saving grace of faith,
There is likewise a double sealing (if we admit this Sacrament or Baptisme to be Seales, though never once * stiled Seals in any Scripture text:) 1. A visible externall sealing of the pardon of sin,
There is likewise a double sealing (if we admit this Sacrament or Baptism to be Seals, though never once * styled Seals in any Scripture text:) 1. A visible external sealing of the pardon of since,
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& Gods promises in the blood of Christ to our outward sences. 2. An internall invisible sealing of them by the Spirit, working in, by the Word and Sacraments, to our soules:
& God's promises in the blood of christ to our outward Senses. 2. an internal invisible sealing of them by the Spirit, working in, by the Word and Sacraments, to our Souls:
These distinctions premised, we may easily discover the falsity of the Antagonists surmise, That this sacrament is no converting, but onely a sealing Ordinance;
These Distinctions premised, we may Easily discover the falsity of the Antagonists surmise, That this sacrament is no converting, but only a sealing Ordinance;
for proofe whereof, they produce neither reason nor Scripture, but their owne bare confident groundlesse assertions, which I shall thus refute because it is a very common dangerous error.
for proof whereof, they produce neither reason nor Scripture, but their own bore confident groundless assertions, which I shall thus refute Because it is a very Common dangerous error.
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First, our Antagonists unanimously grant, that the Sacrament belongs to all unscandalous members of the visible Church, capable of self-examination, and not actually excommunicated, to close Hypocrites,
First, our Antagonists unanimously grant, that the Sacrament belongs to all unscandalous members of the visible Church, capable of self-examination, and not actually excommunicated, to close Hypocrites,
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& morall carnal Christians, not really regenerated, converted, yea to scandalous persons unconvicted, whom they professe no Minister hath any power to suspend from the Sacrament, upon his owne particular private knowledge of their guilt.
& moral carnal Christians, not really regenerated, converted, yea to scandalous Persons unconvicted, whom they profess no Minister hath any power to suspend from the Sacrament, upon his own particular private knowledge of their guilt.
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therefore their intentions in instituting this Supper even for such visible morall unregenerate Christians, as well as reall Saints, must necessarily be for their conversion, not their confirmation and sealingonely, in that sense as they interpret it.
Therefore their intentions in instituting this Supper even for such visible moral unregenerate Christians, as well as real Saints, must necessarily be for their conversion, not their confirmation and sealingonely, in that sense as they interpret it.
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Secondly, all Ordinances of Christ that tend to edification, confirmation, or encrease of grace, are more or lesse conducent to begin or beget grace, converting, as well as strengthening Ordinances;
Secondly, all Ordinances of christ that tend to edification, confirmation, or increase of grace, Are more or less conducent to begin or beget grace, converting, as well as strengthening Ordinances;
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the preaching, reading, hearing of the Word, which comfort, strengthen and build up men in grace, doe likewise (by our Antagonists free confessions) convert and beget grace;
the preaching, reading, hearing of the Word, which Comfort, strengthen and built up men in grace, do likewise (by our Antagonists free confessions) convert and beget grace;
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for which there are divers pious rules and directions published in printed books of devotion, which most Communicants ordinarily read and make use of before their resort to the Lords Table.
for which there Are diverse pious rules and directions published in printed books of devotion, which most Communicants ordinarily read and make use of before their resort to the lords Table.
Secondly, a solemne searching out of all their open or secret sinnes and corruptions, past or present, accompanied with a serious, particular, private confession of them, a hearty contrition and humiliation for them, private prayers to God for pardon of,
Secondly, a solemn searching out of all their open or secret Sins and corruptions, past or present, accompanied with a serious, particular, private Confessi of them, a hearty contrition and humiliation for them, private Prayers to God for pardon of,
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secret purposes, Vowes and resolutions for ever to relinquish, war, strive, fight against them, and avoid all occasions which may ensnare them in them.
secret Purposes, Vows and resolutions for ever to relinquish, war, strive, fight against them, and avoid all occasions which may ensnare them in them.
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Thirdly, sundry pious, soulravishing meditations, both in regard of their sinnes, Gods mercy and justice, Christs merits, death, passion, the end and use of the Sacraments, &c. which make deep temporary impressions on their hearts, spirits,
Thirdly, sundry pious, Soul-ravishing meditations, both in regard of their Sins, God's mercy and Justice, Christ merits, death, passion, the end and use of the Sacraments, etc. which make deep temporary impressions on their hearts, spirits,
and work an extraordinary change both in their resolutions, minds, spirits, conversations for the present, and many times for the future. Fourthly, flexanimous exhortations;
and work an extraordinary change both in their resolutions, minds, spirits, conversations for the present, and many times for the future. Fourthly, flexanimous exhortations;
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admonitions, comminations, directions, prayers by the Ministers in the Congregation, before, in, & after this duty, which operate, penetrate more upon Sacrament-dayes, upon Communicants of all sorts (as experience manifests) then at other seasons.
admonitions, comminations, directions, Prayers by the Ministers in the Congregation, before, in, & After this duty, which operate, penetrate more upon Sacrament-days, upon Communicants of all sorts (as experience manifests) then At other seasons.
Now whether the receiving of this Sacrament, usually accompanied, and set on upon mens spirits, with such most effectuall powerfull, likely meanes of conversion, be not a most apt and proper Ordinance to regenerate, reclaime, convert ungodly, scandalous sinners,
Now whither the receiving of this Sacrament, usually accompanied, and Set on upon men's spirits, with such most effectual powerful, likely means of conversion, be not a most apt and proper Ordinance to regenerate, reclaim, convert ungodly, scandalous Sinners,
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or any other Ordinance, at least wise more effectuall to convert and amend them, then any rigorous suspensions of them from the Sacrament, let every mans conscience and experience judge.
or any other Ordinance, At least wise more effectual to convert and amend them, then any rigorous suspensions of them from the Sacrament, let every men conscience and experience judge.
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and by them unto our hearts, and more lively, more particularly applyed, and the remission of our sins more sensibly sealed to us then in any other Ordinance;
and by them unto our hearts, and more lively, more particularly applied, and the remission of our Sins more sensibly sealed to us then in any other Ordinance;
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That Ordinance wherein we most immediatly converse with God and Christ, and have more intimate visible, sensible communion with them then in any other, is certainly the most powerfull and effectuall Ordinance of all othecs, to humble, regenerate, conve t,
That Ordinance wherein we most immediately converse with God and christ, and have more intimate visible, sensible communion with them then in any other, is Certainly the most powerful and effectual Ordinance of all othecs, to humble, regenerate, Convey tO,
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as is evident by Job, chap. 38. to 41. compared with chap. 42. 1. to 7. Isa. 6. 1. to 9. Luke 5. 7, 8, 9. Psal. 148. 14. Isa. 55. 6. Zeph. 3. 2. Hab. 10. 21. Eph. 2. 13. 17. James 4. 8.
as is evident by Job, chap. 38. to 41. compared with chap. 42. 1. to 7. Isaiah 6. 1. to 9. Luke 5. 7, 8, 9. Psalm 148. 14. Isaiah 55. 6. Zephaniah 3. 2. Hab. 10. 21. Ephesians 2. 13. 17. James 4. 8.
Fifthly, what is it that makes the Word it selfe a converting Ordinance? •s it not the particular revelation and application of the promises of the Gospell, of Christs merits, death and passion to the soule, by Gods holy Spirit, not the meere outward voyce or sound? 1 Cor. 1. 23, 24. chap. 2. 2. to 6. If so,
Fifthly, what is it that makes the Word it self a converting Ordinance? •s it not the particular Revelation and application of the promises of the Gospel, of Christ merits, death and passion to the soul, by God's holy Spirit, not the mere outward voice or found? 1 Cor. 1. 23, 24. chap. 2. 2. to 6. If so,
and sensibly apply the promises, yea, the death, passion and merits of Christ unto every Communicants eyes, eares, heart and soule, far livelier then the Word preached doth, 1 Cor. 11. 14. to 30. Gal. 3. 2. must be a converting Ordinance,
and sensibly apply the promises, yea, the death, passion and merits of christ unto every Communicants eyes, ears, heart and soul, Far livelier then the Word preached does, 1 Cor. 11. 14. to 30. Gal. 3. 2. must be a converting Ordinance,
& is enough to leav men without excuse, and through Gods blessing sufficient to raise up excellent meditations tending both to sanctification and conversion, Psal. 8. 3. to 9. Psal. 19. 1, 2, 3. Ps. 100. & 104. throughout, Job 31. to 42. Rom. 1. 28. to 25. Acts 17. 23. to 30. c. 14. 17. Secondly, all the externall Sacrifices of the old Law, together with the Sacraments of Circumcision and the Passeover, did instruct and teach Gods people who participated of them,
& is enough to leave men without excuse, and through God's blessing sufficient to raise up excellent meditations tending both to sanctification and conversion, Psalm 8. 3. to 9. Psalm 19. 1, 2, 3. Ps. 100. & 104. throughout, Job 31. to 42. Rom. 1. 28. to 25. Acts 17. 23. to 30. c. 14. 17. Secondly, all the external Sacrifices of the old Law, together with the Sacraments of Circumcision and the Passover, did instruct and teach God's people who participated of them,
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Thirdly, the severall Miracles of the Prophets under the Law, of Christ and his Apostles under the Gospell (which converted thousands without preaching) did convert and regenerate men by the eye without the eare;
Thirdly, the several Miracles of the prophets under the Law, of christ and his Apostles under the Gospel (which converted thousands without preaching) did convert and regenerate men by the eye without the ear;
the very sight of the Miracles being the ground and cause of their conversion and beleeving, John 2. 11. 23. chap. 3. 2. chap. 4. 52, 53, 54. chap. 6. 2. 26. ch. 7. 31. chap. 16. 41. 4. chap. 12. 18. 19. chap. 11. 45, 47, 48. Acts 1. 12. to 17. chap. 6. 7, 8. chap. 8. 6. 13. chap. 15. 12. Acts 19. 11, 12. Matth. 15. 30, 31. Luke 5. 25, 26. 1 Kings 18. 38, 39. Exod. 18. 31. Fourthly, experience and Scripture informe us, that the things we see with our eyes, doe more affect and beget deeper impressions in our hearts,
the very sighed of the Miracles being the ground and cause of their conversion and believing, John 2. 11. 23. chap. 3. 2. chap. 4. 52, 53, 54. chap. 6. 2. 26. changed. 7. 31. chap. 16. 41. 4. chap. 12. 18. 19. chap. 11. 45, 47, 48. Acts 1. 12. to 17. chap. 6. 7, 8. chap. 8. 6. 13. chap. 15. 12. Acts 19. 11, 12. Matthew 15. 30, 31. Luke 5. 25, 26. 1 Kings 18. 38, 39. Exod 18. 31. Fourthly, experience and Scripture inform us, that the things we see with our eyes, do more affect and beget Deeper impressions in our hearts,
Blessed are your eyes, for they see, &c. Matth. 6. 16. Luk. 10. 23. Hence old Simeon, when he beheld our Saviour, was so ravished at the sight, that he brake out into these patheticall expressions;
Blessed Are your eyes, for they see, etc. Matthew 6. 16. Luk. 10. 23. Hence old Simeon, when he beheld our Saviour, was so ravished At the sighed, that he brake out into these pathetical expressions;
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Lord now lettest th•n thy servant depart in peace, according to thy Word, for MINE EYES HAVE SEEN THY SALVATION, &c. Luke 2. 29, 30. Yea, Luke expresly records, chap. 23. v. 46, 47, 48. that when the Centurian saw our Saviour on his Crosse, giving up the Ghost, he glorified God saying, certainly this man was a righte•us man:
Lord now Lettest th•n thy servant depart in peace, according to thy Word, for MINE EYES HAVE SEEN THY SALVATION, etc. Lycia 2. 29, 30. Yea, Lycia expressly records, chap. 23. v. 46, 47, 48. that when the Centurion saw our Saviour on his Cross, giving up the Ghost, he glorified God saying, Certainly this man was a righte•us man:
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If then all these visible objects, Sacraments, Sacrifices, Types, Miracles, and the very beholding of Christs person, passion, without the Word, were the most effectuall meanes of working contrition, conversion, beliefe and faith in Christ in the spectators, by the eye;
If then all these visible objects, Sacraments, Sacrifices, Types, Miracles, and the very beholding of Christ person, passion, without the Word, were the most effectual means of working contrition, conversion, belief and faith in christ in the spectators, by the eye;
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why should not the visible expressions of Christs crucified body, blood-shed, passion on the Crosse, most lively presented to our eyes and sences in this Sacrament,
why should not the visible expressions of Christ Crucified body, bloodshed, passion on the Cross, most lively presented to our eyes and Senses in this Sacrament,
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even as if Christ himselfe were againe actually crucified before our eyes, Gal. 3. 1. 1 Cor. 11. 25, 26. have the like effectuall converting, regenerating operation on our hearts and spirits,
even as if christ himself were again actually Crucified before our eyes, Gal. 3. 1. 1 Cor. 11. 25, 26. have the like effectual converting, regenerating operation on our hearts and spirits,
Seventhly, all Divines accord, that the most humbling, melting, sin-purging, mollifying, soul-changing meditation of all others that men can fix on, is the serious contemplation of Christs bitter death and passion on the Crosse;
Seventhly, all Divines accord, that the most humbling, melting, sin-purging, mollifying, soul-changing meditation of all Others that men can fix on, is the serious contemplation of Christ bitter death and passion on the Cross;
that he was bruised for our iniquities, &c. And yet that such is his suparlative goodnesse, mercy, pity, that forgetting all these indignities ▪ provocations, he heales us by those his very wounds which we have made,
that he was Bruised for our iniquities, etc. And yet that such is his suparlative Goodness, mercy, pity, that forgetting all these indignities ▪ provocations, he heals us by those his very wounds which we have made,
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No meditation comparable to this, to reclaime ah obstinate sinner, mollifie an adamantine heart, humble a proud spirit, reforme a sinfull life, regenerate and convert a carnall heart.
No meditation comparable to this, to reclaim ah obstinate sinner, mollify an adamantine heart, humble a proud Spirit, reform a sinful life, regenerate and convert a carnal heart.
And is not this most passionately, lively, really and effectually represented to our eyes, hearts, in this very Sacrament, in a more powerfull prevailing manner then in the Word alone? And can any then deny it, to be as converting,
And is not this most passionately, lively, really and effectually represented to our eyes, hearts, in this very Sacrament, in a more powerful prevailing manner then in the Word alone? And can any then deny it, to be as converting,
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yea a more humbling, regenerating, converting Ordinance then the Word, which is likewise commonly joyned with it? Doubtlesse if this Sacrament be not a converting Ordinance in this regard, I know not any which can be so reputed.
yea a more humbling, regenerating, converting Ordinance then the Word, which is likewise commonly joined with it? Doubtless if this Sacrament be not a converting Ordinance in this regard, I know not any which can be so reputed.
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Eighthly, all accord, that our owne corporall externall (a) afflictions are many times without the Word, the meanes of our repentance and conversion unto God:
Eighthly, all accord, that our own corporal external (a) afflictions Are many times without the Word, the means of our Repentance and conversion unto God:
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If then our owne afflictions are, or may be a converting ordinance, then much more the Sacrament, wherein the afflictions of Christ himselfe are so visibly set forth before our eyes.
If then our own afflictions Are, or may be a converting Ordinance, then much more the Sacrament, wherein the afflictions of christ himself Are so visibly Set forth before our eyes.
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But the unworthy receiving the Sacrament, is a meanes of our spirituall obduration and damnation, 1 Cor. 11. 27, 29. Therefore its worthy receiving must needs be an instrument of our humiliation, mollification, conversion and salvation.
But the unworthy receiving the Sacrament, is a means of our spiritual obduration and damnation, 1 Cor. 11. 27, 29. Therefore its worthy receiving must needs be an Instrument of our humiliation, mollification, conversion and salvation.
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Tenthly, the severall ends and purposes for which this Sacrament was ordained, and of which it minds men when ever they receive it, prove it to be a sweet regenerating and converting,
Tenthly, the several ends and Purposes for which this Sacrament was ordained, and of which it minds men when ever they receive it, prove it to be a sweet regenerating and converting,
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As first, the keeping of Christians in perpetuall memory of Christs death and propiciatory sacrifice on the crosse, of purpose to convert and reconcile them unto God, 1 Cor. 11. 26, 27. Gal. 3. 1, Mat. 26. 28. Secondly, the ratification and sealing of all the Promises & Covenants of Grace unto the receivers souls, 2 Cor. 1. 20. Thirdly, to be a pledge and symbole of that most neere and effectuall communion which Christians have with Christ,
As First, the keeping of Christians in perpetual memory of Christ death and propitiatory sacrifice on the cross, of purpose to convert and reconcile them unto God, 1 Cor. 11. 26, 27. Gal. 3. 1, Mathew 26. 28. Secondly, the ratification and sealing of all the Promises & Covenants of Grace unto the Receivers Souls, 2 Cor. 1. 20. Thirdly, to be a pledge and symbol of that most near and effectual communion which Christians have with christ,
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and that spiritual union which they enjoy with him, 1 Cor. 10. 16. Ephes. 5. 25. to 35. Fourthly, to feed the Communicants soules in assured hope of eternall life.
and that spiritual Union which they enjoy with him, 1 Cor. 10. 16. Ephesians 5. 25. to 35. Fourthly, to feed the Communicants Souls in assured hope of Eternal life.
Sixthly, to seal unto them the assurance of everlasting life upon their sincere repentance, and embracing of Jesus Christ for their only Savior. Seventhly, to binde all Chistians,
Sixthly, to seal unto them the assurance of everlasting life upon their sincere Repentance, and embracing of jesus christ for their only Saviour. Seventhly, to bind all Christians,
as it were by an oath of fidelity, and obliege them forever to the service of Christ, who died for us to this very end, that whether we live we should live unto the Lord,
as it were by an oath of Fidis, and oblige them forever to the service of christ, who died for us to this very end, that whither we live we should live unto the Lord,
Now I beseech my Antagonists to informe me, how it is possible that a Sacrament ordained for such and so many spirituall ends, (every one of which is most powerfull to operate upon the flintyest heart and obduratest spirit) should not in all these regards, both in Gods intention and Christs ordination, be a converting,
Now I beseech my Antagonists to inform me, how it is possible that a Sacrament ordained for such and so many spiritual ends, (every one of which is most powerful to operate upon the flintyest heart and obduratest Spirit) should not in all these regards, both in God's intention and Christ ordination, be a converting,
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since that which doth seal all these particulars to mens soules, and represent them to their saddest thoughts, must needs more powerfully perswade, pierce, melt, relent, convert an obdurate heart and unregenerate sinner,
since that which does seal all these particulars to men's Souls, and represent them to their Saddest thoughts, must needs more powerfully persuade, pierce, melt, relent, convert an obdurate heart and unregenerate sinner,
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Eleventhly, I would but demand of the opposites, what true conversion is? Is it not a sincere universall turning of the whole frame of a Christians inward and outward man, from the love and service of the world, flesh, devill,
Eleventhly, I would but demand of the opposites, what true conversion is? Is it not a sincere universal turning of the Whole frame of a Christians inward and outward man, from the love and service of the world, Flesh, Devil,
whether their own experience will not ascertaine them, that the Sacrament is a converting ordinance, turning their hearts from the power and love of sin, to the service, love of God and Christ;
whither their own experience will not ascertain them, that the Sacrament is a converting Ordinance, turning their hearts from the power and love of since, to the service, love of God and christ;
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And cannot many thousands of converted Christians experimentally affirme, that their preparations and approaches to this holy Sacrament, were the first effectuall meanes of their conversion,
And cannot many thousands of converted Christians experimentally affirm, that their preparations and Approaches to this holy Sacrament, were the First effectual means of their conversion,
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yea that they had not been converted, had they beene debarred from it for their former scandalous lives? For shame therefore disclaim this absurd irreligious paradox,
yea that they had not been converted, had they been debarred from it for their former scandalous lives? For shame Therefore disclaim this absurd irreligious paradox,
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as Fasting, Prayer, &c. ought to be debarred from this, it being one of the most effectuall principall meanes which Christ himselfe who invites all heavy-laden sinners to come unto him) hath instituted for their reall conversion.
as Fasting, Prayer, etc. ought to be debarred from this, it being one of the most effectual principal means which christ himself who invites all heavy-laden Sinners to come unto him) hath instituted for their real conversion.
Is it not (I pray you) a Soul-murthering tyranny for any Ministers or Officers of Christ without an expresse divine Commission from him, to keepe backe any who externally professe his name,
Is it not (I pray you) a Soul-murdering tyranny for any Ministers or Officers of christ without an express divine Commission from him, to keep back any who externally profess his name,
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and are not utterly cut off from the society of the faithfull and all other ordinances, from this most effectuall lively meanes of their conversion, comfort or salvation? to hinder th•m from taking spirituall physicke,
and Are not utterly Cut off from the society of the faithful and all other ordinances, from this most effectual lively means of their conversion, Comfort or salvation? to hinder th•m from taking spiritual physic,
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& purposly ordained by him ••r sin-sick-dying soules? And is any potion more likly to recover, revive & strengthen them then this? Will you then adventure to detaine it,
& purposely ordained by him ••r sin-sick-dying Souls? And is any potion more likely to recover, revive & strengthen them then this? Will you then adventure to detain it,
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nay plead you must of necessity, under paine of mortall sin and damnation to your selves, deny it unto those who need it most and earnestly cry out for it,
nay plead you must of necessity, under pain of Mortal since and damnation to your selves, deny it unto those who need it most and earnestly cry out for it,
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because it may possibly, through their present indisposition of spirit (which is only infallibly knowne to God, not you) prove dangerous or mortall totheir soules,
Because it may possibly, through their present indisposition of Spirit (which is only infallibly known to God, not you) prove dangerous or Mortal totheir Souls,
as to deny the Sacramentall food and nourishment of mens soules unto them, onely because possibly or probably they may receive them unworthily (as the best too often do) to the aggravation of their sin or present condemnation,
as to deny the Sacramental food and nourishment of men's Souls unto them, only Because possibly or probably they may receive them unworthily (as the best too often do) to the aggravation of their since or present condemnation,
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because peradvetture it may prove dangerous, as all other physick may and will doe, if the very best prove deadly? Suppose any soules you thus keep back, without good warrant from Christ himselfe, should despaire, dye, perish for want of this spirituall physick, cordiall, wilfully detained by you from them when desired, would not their blood be required at your hands? It was an old generall error among many in point of phisick, which murdred thousands, to deny drink to those who were enflamed with burning-feavers,
Because peradvetture it may prove dangerous, as all other physic may and will do, if the very best prove deadly? Suppose any Souls you thus keep back, without good warrant from christ himself, should despair, die, perish for want of this spiritual physic, cordial, wilfully detained by you from them when desired, would not their blood be required At your hands? It was an old general error among many in point of physic, which murdered thousands, to deny drink to those who were inflamed with burning-fevers,
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and earnestly cried out for it to quench their thirst, for feare of encreasing their feavers violence, which in truth it would have allayed, extinguished, if taken;
and earnestly cried out for it to quench their thirst, for Fear of increasing their fevers violence, which in truth it would have allayed, extinguished, if taken;
and therefore Physicians of late have corrected this deadly mistake, by suffering such to drinke freely when they please, to extinguish the unnaturall heat, that else would kill them, which hath saved many such sick persons lives:
and Therefore Physicians of late have corrected this deadly mistake, by suffering such to drink freely when they please, to extinguish the unnatural heat, that Else would kill them, which hath saved many such sick Persons lives:
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I beseech you suffer not this old errour in physick and Physicians to creep in among Divinity and Divines, in permitting them to deny the Lords Cup to such feaverish Christians, burning in the flames of sinnes and lusts, who need it most to quench their flames,
I beseech you suffer not this old error in physic and Physicians to creep in among Divinity and Divines, in permitting them to deny the lords Cup to such feverish Christians, burning in the flames of Sins and Lustiest, who need it most to quench their flames,
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wheras you cannot deny but that it will probably, and for ought you certainly know, may through Gods blessing, eventually prove the most effectuall meanes for their health and recovery, and not of their destruction.
whereas you cannot deny but that it will probably, and for ought you Certainly know, may through God's blessing, eventually prove the most effectual means for their health and recovery, and not of their destruction.
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as visible members of the visible Church? We sharply censure all such Ministers, who [ a ] deny or deferre the Sacrament of Baptisme to Infants, especially in cases of sicknesse or danger;
as visible members of the visible Church? We sharply censure all such Ministers, who [ a ] deny or defer the Sacrament of Baptism to Infants, especially in cases of sickness or danger;
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and are not th•se as blameworthy, who deny or delay to give the Sacrament of the Lords Supper to such of riper yeeres, who are ready and desirous to receive it;
and Are not th•se as blameworthy, who deny or Delay to give the Sacrament of the lords Supper to such of riper Years, who Are ready and desirous to receive it;
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as others are through want of preaching and other Ordinances? Certainly if there be any danger in the unworthy receiving the Sacrament, it is onely to those who desire it, not to those who administer it to them at their desire, with the forementioned cautions;
as Others Are through want of preaching and other Ordinances? Certainly if there be any danger in the unworthy receiving the Sacrament, it is only to those who desire it, not to those who administer it to them At their desire, with the forementioned cautions;
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But if any hurt, dispaire, danger happen by their not receiving it, when desired (as for ought any Minister certainly knowes there may be) the sin and danger is certainly theirs who refused to give it when requested,
But if any hurt, despair, danger happen by their not receiving it, when desired (as for ought any Minister Certainly knows there may be) the since and danger is Certainly theirs who refused to give it when requested,
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Since therefore, a peradventure we may receive or do good by such a particular Ordinance or action, is a sufficient encouragement for us to adventure on it in other cases, let it be also a warrantable ground and encouragement for Ministers to administer the Sacrament in such cases, where they have at least a probabilty, a possibility, a peradventure, it maybe, and an who knoweth but it may co•vert and doe th•m good, as well as a peradventure it may prove dangerous to their soules:
Since Therefore, a Peradventure we may receive or do good by such a particular Ordinance or actium, is a sufficient encouragement for us to adventure on it in other cases, let it be also a warrantable ground and encouragement for Ministers to administer the Sacrament in such cases, where they have At least a probability, a possibility, a Peradventure, it maybe, and an who Knoweth but it may co•vert and do th•m good, as well as a Peradventure it may prove dangerous to their Souls:
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Etsi tenemur errantes & peccatores admomere, & si sieri pessit, in viam reducere, tamen nostrum non est in acceptione Dominica Caenae, ILLORUM, SED NOSTRA probare corda,
Though tenemur errands & Peccatores admomere, & si sieri pessit, in viam reducere, tamen nostrum non est in acception Dominica Caenae, ILLORUM, SAID NOSTRA Probare Corda,
sic dicente Paulo, probet SEIPSUM (non ALTERUM) h•mo, & sic de pane illo edat, 1 Cor. 11. Justus SUA side vivet, non aliena, Abac. 2. ideoque, sive alius •idem suam contammet, sive prorsus amittat, non tamen tu illius vel diffidentia ant infidelitate, vives vel morieris. Et alibi dicit Paulus;
sic Dissent Paul, He may prove SEIPSUM (non ALTERUM) h•mo, & sic de pane illo edat, 1 Cor. 11. Justus SUA side Vivet, non Aliena, Abac. 2. The reason why, sive alius •idem suam contammet, sive prorsus amittat, non tamen tu Illius vel diffidentia Ant infidelitate, vives vel Morieris. Et alibi dicit Paulus;
Non ergo amplius invicem judicem••, Rom. 14. Cum Christus institueri•, Caenam suan sacram, aderat inter A•stol•s & Jud••, Tradit•r Christ, illius tamen indign•tas nihil detraxit reliquis Apost•tis, neque jussi• illos Christus, •ropter Jude praesentiam (quem tamen Christus jam proditor•• suum esse sciebat) de mensa surgere,
Non ergo Amplius invicem judicem••, Rom. 14. Cum Christus institueri•, Caenam suan Sacrament, aderat inter A•stol•s & Jud••, Tradit•r christ, Illius tamen indign•tas nihil detraxit reliquis Apost•tis, neque jussi• Illos Christus, •ropter U^de praesentiam (Whom tamen Christus jam proditor•• suum esse sciebat) de mensa surgere,
Dogma hoc Anabaptisticum pr• se fert Pharis•ic•m S•perbiam qua hujus••d ▪ ho•ines se alijs •eli•res esse putant ▪ & occup•ti circa alie••s conscientias proprias suas neglig•nt ▪ fals• •mirum persuasi, sib ▪ diligentiore & can•a probatione •pus non esse:
Dogma hoc Anabaptisticum pr• se fert Pharis•ic•m S•perbiam qua hujus••d ▪ ho•ines se Alijs •eli•res esse Putant ▪ & occup•ti circa alie••s Conscientias proprias suas neglig•nt ▪ fals• •mirum persuasi, sib ▪ diligentiore & can•a probation •pus non esse:
Deo a•tem hac Pharisatca NONLATINALPHABET, vehementer exosa est: Tantum igitur ocij est hisc• hominibus • propria imbecilliate ut aliena potius, quam sua scrutentur.
God a•tem hac Pharisatca, Forcefully exosa est: Tantum igitur ocij est hisc• hominibus • propria imbecilliate ut Aliena potius, quam sua scrutentur.
Fieri praterea potest, ut de quo Anabaptistie• •i Pharisai pessi•• judicant, is, propter panitentiam cordis, qua nobis occulta esse potest, Deo sit longe acceptior, quam superciliosus hom•, qui ••ndem j•dic•, •icuti Publicanum (quem tamen Pharisaeus despiciebat, meli•rque ipso videbatur) justificatum in domum suam descendisse, prae Pharisaeo legimus, Luke 18. Ad ho• illud Christi spectat, Ejice prius hypocrita trabem ex oculo tuo, quam ex fratris oculo sestucam eximas, Matth. 7.
Fieri praterea potest, ut de quo Anabaptistie• •i Pharisee pessi•• judicant, is, propter panitentiam Cordis, qua nobis Hidden esse potest, God fit long acceptior, quam superciliosus hom•, qui ••ndem j•dic•, •icuti Publican (Whom tamen Pharisees despiciebat, meli•rque ipso Videbatur) justificatum in domum suam descendisse, Prae Pharisee Legimus, Lycia 18. Ad ho• illud Christ spectat, Eject prius Hypocrite trabem ex oculo tuo, quam ex fratris oculo sestucam eximas, Matthew 7.
That if all excommunicated persons ought by the law of God to be admitted to the preaching of the Word, but not to Christs Supper; as the Antagonists determiue:
That if all excommunicated Persons ought by the law of God to be admitted to the preaching of the Word, but not to Christ Supper; as the Antagonists determiue:
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Then by their owne confessions and practice it wil inevitably follow, there is no absolute excōmunication at all by any divine institution left by Christ unto his Church;
Then by their own confessions and practice it will inevitably follow, there is no absolute excommunication At all by any divine Institution left by christ unto his Church;
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since persons admitted freely to communicate every day with the Saints and faithfull in the ordinary hearing of the Word and prayer, are really unexcommunicated;
since Persons admitted freely to communicate every day with the Saints and faithful in the ordinary hearing of the Word and prayer, Are really unexcommunicated;
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The ninth thing in debate is, Whether John 9. 21. 34, 35. The Jewes had agreed already, that if any man did confesse that he was Christ, he should be cast out of the Synagogue:
The ninth thing in debate is, Whither John 9. 21. 34, 35. The Jews had agreed already, that if any man did confess that he was christ, he should be cast out of the Synagogue:
And c. 16. 2. They shall put you out of their Synagogues, &c. be any good proofe at all, that excommunication or suspention from the Sacrament are of divine institution;
And c. 16. 2. They shall put you out of their Synagogues, etc. be any good proof At all, that excommunication or suspension from the Sacrament Are of divine Institution;
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The doting Antidote-man affirmes it, page 1. And in the dayes of our Saviour (writes he) excommunication out of the Sinagogue continued among the Jews,
The doting Antidote-man affirms it, page 1. And in the days of our Saviour (writes he) excommunication out of the Synagogue continued among the jews,
or approved by him, that it is a me•e diabolicall institution against Christ, and all who should professe him, who wee adjudged by the Jewes to be put out of the Sinagogue for this very cause (and no other that we read of) that they professed Jesus to be the Christ:
or approved by him, that it is a me•e diabolical Institution against christ, and all who should profess him, who we adjudged by the Jews to be put out of the Synagogue for this very cause (and no other that we read of) that they professed jesus to be the christ:
And is this a fitting patterne of divine institution for Christians to imitate, or a sufficient warrant to suspend men from the Sacrament? Certainly if it be so, it is but in this respect;
And is this a fitting pattern of divine Institution for Christians to imitate, or a sufficient warrant to suspend men from the Sacrament? Certainly if it be so, it is but in this respect;
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so you, in imitation of them, would keep off unexcommunicated scandalous Christians from the Lords Table, that they might not there receive Christ tendred to them in this Sacrament,
so you, in imitation of them, would keep off unexcommunicated scandalous Christians from the lords Table, that they might not there receive christ tendered to them in this Sacrament,
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this casting out of the Sinagogue, was no proper Ecclesiasticall, but onely a civill censure, whereby the party cast out, was separated from all company or society with any man,
this casting out of the Synagogue, was no proper Ecclesiastical, but only a civil censure, whereby the party cast out, was separated from all company or society with any man,
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or woman for the distance of four cubits onely at the pleasure of the Judge, (therefore it was certainly arbitrary, not divine) also from eating or drinking with any, from the use of the Marriage-bed, shaving, washing,
or woman for the distance of four cubits only At the pleasure of the Judge, (Therefore it was Certainly arbitrary, not divine) also from eating or drinking with any, from the use of the Marriage bed, shaving, washing,
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Fourthly, It was prescribed, inflicted, not by the Priests or Ecclesiastical Classis, but by the temporal Magistrate, Ruler of the Sinagogue, Sanhedrim, or people, as the Texts demonstrate, the Jewes, (not Priests) were the actors in it.
Fourthly, It was prescribed, inflicted, not by the Priests or Ecclesiastical Classis, but by the temporal Magistrate, Ruler of the Synagogue, Sanhedrim, or people, as the Texts demonstrate, the Jews, (not Priests) were the actors in it.
Fifthly, In the Jewish Sinagogues, there was neither Passeover nor Sacrament, nor sacrifice celebrated ▪ for all sacrifices, Passeovers, festivals were celebrated in the Temple at Jerusalem, in the place which God did choose, not in their Sinagogues where they had onely reading, expounding, preaching, disputing, prayer,
Fifthly, In the Jewish Synagogues, there was neither Passover nor Sacrament, nor sacrifice celebrated ▪ for all Sacrifices, Passovers, festivals were celebrated in the Temple At Jerusalem, in the place which God did choose, not in their Synagogues where they had only reading, expounding, preaching, disputing, prayer,
but no sacrifice, or sacrament, as you may read in Godwin's Jewish Antiquities, l. 2. c. 1, 2. & l. 3. c. 4. Therefore from this practice you can no wayes prove any suspension from the Sacrament,
but no sacrifice, or sacrament, as you may read in Godwin's Jewish Antiquities, l. 2. c. 1, 2. & l. 3. c. 4. Therefore from this practice you can no ways prove any suspension from the Sacrament,
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and if it prove ought for the use or divinity of excommunication, it is onely thus much, that excommunicated persons cast out of the Church must be suspended from preaching, reading, prayer,
and if it prove ought for the use or divinity of excommunication, it is only thus much, that excommunicated Persons cast out of the Church must be suspended from preaching, reading, prayer,
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and such Ordinances then used in the Jewish Sinagogues, not from any Sacrifice or Sacrament which were appropriated to the Temple, to which those who were cast out of the Sinagogue might resort:
and such Ordinances then used in the Jewish Synagogues, not from any Sacrifice or Sacrament which were appropriated to the Temple, to which those who were cast out of the Synagogue might resort:
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In brief, you may as well justifie excōmunication from Deotrophe as frō hence. The tenth difference is, concerning the Scriptures quoted in the fourth Question;
In brief, you may as well justify excommunication from Deotrophe as from hence. The tenth difference is, Concerning the Scriptures quoted in the fourth Question;
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First, that they can infallibly know the hearts and present conditions of Communicants who have formerly lived scandalously and impenitently in their sinfull courses, to be impenitent, obstinate and wicked even at that very instant when they come to receive,
First, that they can infallibly know the hearts and present conditions of Communicants who have formerly lived scandalously and impenitently in their sinful courses, to be impenitent, obstinate and wicked even At that very instant when they come to receive,
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and that Ministers and Presbyters have di•in• a••hority to keep back such scandalous persons frō the Lords Supper, whom they have no lawfull authority to suspend from other O••inances.
and that Ministers and Presbyters have di•in• a••hority to keep back such scandalous Persons from the lords Supper, whom they have no lawful Authority to suspend from other O••inances.
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for first, I freely grant them in my Questions, that all scandalous, obstinate, peremptory, incorrigible, notorious sinners, who desperately and professedly persevere in their grosse scandalous sinnes, to the dishonour of Christian Religion the scandall of the Congregation, the ill ezample and infection of others ▪ after severall sole•n• previous publike admonitions, reprehensions, rebukes, contemned or neglected,
for First, I freely grant them in my Questions, that all scandalous, obstinate, peremptory, incorrigible, notorious Sinners, who desperately and professedly persevere in their gross scandalous Sins, to the dishonour of Christian Religion the scandal of the Congregation, the ill ezample and infection of Others ▪ After several sole•n• previous public admonitions, reprehensions, rebukes, contemned or neglected,
and full conviction of their scandall and impenitency, may and ought to be excommunicated, suspended, not onely from the Sacrament of the Lords Supper ▪ but from all other publike divine Ordinances whatsoever ▪ and the society of the faithfull, till publike satisfaction given for the scandall,
and full conviction of their scandal and impenitency, may and ought to be excommunicated, suspended, not only from the Sacrament of the lords Supper ▪ but from all other public divine Ordinances whatsoever ▪ and the society of the faithful, till public satisfaction given for the scandal,
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Secondly, I affi•m that no visible member of a visible Church, professing sorrow for his sins, able to examine himself and desirous to receive the Sacrament, may or ought of right to be suspended from it,
Secondly, I affi•m that no visible member of a visible Church, professing sorrow for his Sins, able to examine himself and desirous to receive the Sacrament, may or ought of right to be suspended from it,
but such onely who are actually excommunicated from all other Ordinances, or at least notoriously guilty and convicted of some publike horrid crime, of which all the Congregation or Presbytery have legally taken notice,
but such only who Are actually excommunicated from all other Ordinances, or At least notoriously guilty and convicted of Some public horrid crime, of which all the Congregation or Presbytery have legally taken notice,
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In such a case as this, where the fact is notorious, the proofs pregnant, the sentence of excommunication ready to be pronounced against them as persons impenitently scandalous and incorrigible, perchance the Presbytery or Classis may order a suspension from the Sacrament or any other Ordinances,
In such a case as this, where the fact is notorious, the proofs pregnant, the sentence of excommunication ready to be pronounced against them as Persons impenitently scandalous and incorrigible, perchance the Presbytery or Classis may order a suspension from the Sacrament or any other Ordinances,
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This was all I meant by this new addition to the second Impression of the fonr Quares (or judicially accused, pendente lite) wherein the third Answerer to these Quaeres so much triumphs,
This was all I meant by this new addition to the second Impression of the fonr Quares (or judicially accused, pendent lite) wherein the third Answerer to these Quaeres so much Triumphos,
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when these censures are slighted, or contemned, be not likely to prove an impotent invalid, ineffectuall meanes to reclaime impenitent obstinate sinners, especially if they once grow common, triviall,
when these censures Are slighted, or contemned, be not likely to prove an impotent invalid, ineffectual means to reclaim impenitent obstinate Sinners, especially if they once grow Common, trivial,
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and inflicted upon many together, which made it so contemptible under the Pope and Prelates? Whether it be not farre better, safer profi•abler for Christians in point of conscience and Christian prudence, to admit such scandalous persons to the Sacrament, not actually excommunicated ▪ who earnestly desire to receive it,
and inflicted upon many together, which made it so contemptible under the Pope and Prelates? Whither it be not Far better, safer profi•abler for Christians in point of conscience and Christian prudence, to admit such scandalous Persons to the Sacrament, not actually excommunicated ▪ who earnestly desire to receive it,
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then under colour of keeping back such, to deprive them, or any sincere true hearted Christians of the benefit and comfort of it, to whom really it belongs, t• the very breaking of their hearts and wounding of their spirits? which hath been the ca•e of some and may be of more,
then under colour of keeping back such, to deprive them, or any sincere true hearted Christians of the benefit and Comfort of it, to whom really it belongs, t• the very breaking of their hearts and wounding of their spirits? which hath been the ca•e of Some and may be of more,
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Doubtlesse better it were a thousand reprobates and obdurate sinners who will not be restrained by threats and admonitions, should eat unworthily, to the damnation of their soules,
Doubtless better it were a thousand Reprobates and obdurate Sinners who will not be restrained by Treats and admonitions, should eat unworthily, to the damnation of their Souls,
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nor expresly warranted by any Scripture, president, or precept) without a totall suspension of them from all christian society & other Ordinances, will not be • means to harden prophane obdurate, scandalous sinners,
nor expressly warranted by any Scripture, president, or precept) without a total suspension of them from all christian society & other Ordinances, will not be • means to harden profane obdurate, scandalous Sinners,
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if it be once made ordinary and generall rather then to reforme, convert, amend them? And whether their admission to the sacrament accompanied with serious previous ad•onitions ▪ exhortations to them against unworthy receiving ▪ and persevering in their impenitent courses after the Sacrament received,
if it be once made ordinary and general rather then to reform, convert, amend them? And whither their admission to the sacrament accompanied with serious previous ad•onitions ▪ exhortations to them against unworthy receiving ▪ and persevering in their impenitent courses After the Sacrament received,
and publike serious reprehensions for their former evill courses, b• not a farre more probable way and meanes of reclaiming ▪ converting them from their evill wayes,
and public serious reprehensions for their former evil courses, b• not a Far more probable Way and means of reclaiming ▪ converting them from their evil ways,
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then any bare suspension from the Sacrament, without any concurrent suspension from all other Ordinances and Christian communion can be? My reasons for propounding this Question are very considerable:
then any bore suspension from the Sacrament, without any concurrent suspension from all other Ordinances and Christian communion can be? My Reasons for propounding this Question Are very considerable:
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First, be•ause such obstinate scandalous sinners, as experience teach•s, make no great conscience at all of receiving the Sacrament (from which for the most part they voluntarily suspend themselves for sundry months,
First, be•ause such obstinate scandalous Sinners, as experience teach•s, make no great conscience At all of receiving the Sacrament (from which for the most part they voluntarily suspend themselves for sundry months,
It being onely the totall exclusion from the Church and all Christian society (not any bare su•pension from the Sacrament) which workes both shame and remorse in excomunicate persons,
It being only the total exclusion from the Church and all Christian society (not any bore su•pension from the Sacrament) which works both shame and remorse in excommunicate Persons,
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when they intend to receive the Sacrament, will many of them (like loose Italians in the Lent ▪ season) for a day or two before, at leastwise on the very day they receive it,
when they intend to receive the Sacrament, will many of them (like lose Italians in the Lent ▪ season) for a day or two before, At leastwise on the very day they receive it,
and some dayes after ▪ demeane themselves very penitently and devoutly in o•tward appear•nce, yea openly and privately promise and vow to become new creatures, to give over all their sinfull courses,
and Some days After ▪ demean themselves very penitently and devoutly in o•tward appear•nce, yea openly and privately promise and Voelli to become new creatures, to give over all their sinful courses,
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who if actually suspended from & not admitted to it, would have grown more obstinately impenitent & dissolute in their lives ▪ and never have entred into any serious examination of their evill wayes, courses ▪ nor promised such newnesse of life,
who if actually suspended from & not admitted to it, would have grown more obstinately impenitent & dissolute in their lives ▪ and never have entered into any serious examination of their evil ways, courses ▪ nor promised such newness of life,
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Thirdly, all our Antagonists grant, that the Sacrament is a solemne Vow or Covenant, which obligeth all receivers, esp•cially the most scandalous and sinfull, generally to re•orm all their evill wayes,
Thirdly, all our Antagonists grant, that the Sacrament is a solemn Voelli or Covenant, which obliges all Receivers, esp•cially the most scandalous and sinful, generally to re•orm all their evil ways,
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when they resort to the Lords Ta•le, doe oft enter into solemne secret Vowes and Covenants between God and their ownesoules, to amend their former evill wayes peruse and read some good pious books of devotion, meditation,
when they resort to the lords Ta•le, do oft enter into solemn secret Vows and Covenants between God and their ownesoules, to amend their former evil ways peruse and read Some good pious books of devotion, meditation,
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and I make no doubt, but many scandalous, obstinate sinners, have been, and may be still reclaimed by their owne ptivate conscionable preparations, examinations, meditations, prayers, vowes,
and I make no doubt, but many scandalous, obstinate Sinners, have been, and may be still reclaimed by their own ptivate conscionable preparations, examinations, meditations, Prayers, vows,
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and pious resolutions, taken to themselves ▪ and by the publike confessions, exhortations, admonitions, prayers, i•structions ▪ used in the Congr•gation hoth before, at,
and pious resolutions, taken to themselves ▪ and by the public confessions, exhortations, admonitions, Prayers, i•structions ▪ used in the Congr•gation hoth before, At,
And the forecited Fathers alleage this for one reason why Christ admitted the very traytor Judas to the sacrament, though he knew him to be a devill and cast-away, because he would •vercome him by this great mercy, goodnesse, lenity,
And the forecited Father's allege this for one reason why christ admitted the very traitor Judas to the sacrament, though he knew him to be a Devil and castaway, Because he would •vercome him by this great mercy, Goodness, lenity,
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and tye them faster unto God for the future, making publike profession of the reality of their intentions in this kind (as they all doe, at lest in words and outward shew) why such should be debarred fro• the Sacrament of the Lords Supper, fince really admitted to the Sacrament of Baptisme, and all other Ordinances;
and tie them faster unto God for the future, making public profession of the reality of their intentions in this kind (as they all do, At lest in words and outward show) why such should be debarred fro• the Sacrament of the lords Supper, fince really admitted to the Sacrament of Baptism, and all other Ordinances;
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whether he did not infallibly both know and really intend, that many unregenerate, impenitent persons, would and •hould receive it, some of them to their cōvertion, who belong to him, others of them to their h•rt & condemnation,
whither he did not infallibly both know and really intend, that many unregenerate, impenitent Persons, would and •hould receive it, Some of them to their Conversion, who belong to him, Others of them to their h•rt & condemnation,
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as well as true penitents for their comfort and salvation? Our Antagonists do, and m•st of necessity grant ▪ that close hypocrites, persons, who are not scandalous, b•t blamelesse in their outward conversations & endued withcompetent knowledge, have an external right to the Lords supper,
as well as true penitents for their Comfort and salvation? Our Antagonists do, and m•st of necessity grant ▪ that close Hypocrites, Persons, who Are not scandalous, b•t blameless in their outward conversations & endued withcompetent knowledge, have an external right to the lords supper,
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since the Lord onely knowes infallibly who are his? They doe and must likewise yeeld ▪ that such persons as these hauing no justifying faith nor sincere repentance in them ▪ when they doe receive this Sacrament, doe eat and drink their owne damnation,
since the Lord only knows infallibly who Are his? They do and must likewise yield ▪ that such Persons as these having no justifying faith nor sincere Repentance in them ▪ when they do receive this Sacrament, do eat and drink their own damnation,
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then why not others? and if Christ hath ordiained the Sacrament of his Supper (as well as the preaching of the Word and Gospell) to be a savour of death to such unworthy,
then why not Others? and if christ hath ordiained the Sacrament of his Supper (as well as the preaching of the Word and Gospel) to be a savour of death to such unworthy,
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Fourthly, Whether all obstinate, scandalous, impenitent sinners, before they come to participate at the Lords Tahle, b• not in a present state of damnation? and whether they doe not aggravate and e•crease their damnation by resorting to Sermons, hearing ▪ reading, praying, fasting,
Fourthly, Whither all obstinate, scandalous, impenitent Sinners, before they come to participate At the lords Tahle, b• not in a present state of damnation? and whither they do not aggravate and e•crease their damnation by resorting to Sermons, hearing ▪ reading, praying, fasting,
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and every other publike duty they performe to God, as well as eat and augment it by resorting •o the Sacrament? If yea, which cannot be gain ▪ said, and is yeelded by all;
and every other public duty they perform to God, as well as eat and augment it by resorting •o the Sacrament? If yea, which cannot be gain ▪ said, and is yielded by all;
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since all by accident, •hrough mens abuse and unprofitablenesse, prove means of aggravating their sins and condemnation? Either therefore our Opposites must suspend such person• from all Ordinances alike, till they be reclaimed (which themselves perchance will deem a preposterous course) or else admit them to the Sacrament as well as to other Ordinances,
since all by accident, •hrough men's abuse and unprofitableness, prove means of aggravating their Sins and condemnation? Either Therefore our Opposites must suspend such person• from all Ordinances alike, till they be reclaimed (which themselves perchance will deem a preposterous course) or Else admit them to the Sacrament as well as to other Ordinances,
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though not from othe• Ordinances, is but a step to excommunication, and therefore warranted by those Texts and reasons, which make for a totall excomunication from the Church and o•her Ordinances.
though not from othe• Ordinances, is but a step to excommunication, and Therefore warranted by those Texts and Reasons, which make for a total excommunication from the Church and o•her Ordinances.
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but not from other Ordinances, a step to totall excomunication, or a necessary or expedient forerunner of it, as you grant he hath made publike admonitions, exhortations, reproofes,
but not from other Ordinances, a step to total excommunication, or a necessary or expedient forerunner of it, as you grant he hath made public admonitions, exhortations, reproofs,
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If not, then this suspension from the Sacrament alone (which is now contested for with so much eage•nesse as if Christs Kingdome and Church-discipline did wholly consist therein) is but a meere humane invention and so no Ordinance of Christ,
If not, then this suspension from the Sacrament alone (which is now contested for with so much eage•nesse as if Christ Kingdom and Church discipline did wholly consist therein) is but a mere humane invention and so no Ordinance of christ,
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Secondly, I shall demand, whether those Texts which prescribe a totall exclusion from the Church, Ordinances, can be any way satisfied, obeyed, by a partiall execution of them? Wh•n God commands any thing to be fully executed, a halfe or partiall performance onely is no better in his esteem,
Secondly, I shall demand, whither those Texts which prescribe a total exclusion from the Church, Ordinances, can be any Way satisfied, obeyed, by a partial execution of them? Wh•n God commands any thing to be Fully executed, a half or partial performance only is no better in his esteem,
then plaine disobedience or rebellion; as appeares in the case of (a) Saul's incompleat fulfilling •f Gods commission against the A•al•kites, in sparing Agag and the best spoyles;
then plain disobedience or rebellion; as appears in the case of (a) Saul's incomplete fulfilling •f God's commission against the A•al•kites, in sparing Agag and the best spoils;
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First, the punishment of the impenitent delinquent for his crimes? whence it is stiled by you & others, a censure, yea the terriblest censure and punishment of all.
First, the punishment of the impenitent delinquent for his crimes? whence it is styled by you & Others, a censure, yea the terriblest censure and punishment of all.
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as Leapers in the Leviticall law, and plague sick persons and Leapers by our laws now, a•e to be shut up & sequestred from the company of others during their contagions? If so (as you must needs acknowledge from ths 1 Cor. 5. 6, 7, 8. Gal 5. 9. 2 Tim. 2. 17, 18.) then if this censure be of Gods institution not mans ▪ how can you prove Chancellors to m•tigate or halfe it at your pleasures without Gods warrant? how can you inflict it but in part ▪ when and where he requires the whole? Are you f•ithfull or impartiall judges herein? I presume you dare not say so;
as Leapers in the Levitical law, and plague sick Persons and Leapers by our laws now, a•e to be shut up & sequestered from the company of Others during their contagions? If so (as you must needs acknowledge from this 1 Cor. 5. 6, 7, 8. Gall 5. 9. 2 Tim. 2. 17, 18.) then if this censure be of God's Institution not men ▪ how can you prove Chancellors to m•tigate or half it At your pleasures without God's warrant? how can you inflict it but in part ▪ when and where he requires the Whole? are you f•ithfull or impartial judges herein? I presume you Dare not say so;
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Againe, how can you 〈 ◊ 〉 others from infection by their society and examples ▪ if you doe not totally seclude them ▪ for the time you suspend them, till they reforme themselves, from all Christian society and publike ordinances as well as from the Lords Table onely? Shall such converse and communicate daily with you in publique prayers, Sermons ▪ Fasts, reading the Scripture, singing Psalmes, &c. and yet not so much as once communicate with you monethly quarterly or yeerly,
Again, how can you 〈 ◊ 〉 Others from infection by their society and Examples ▪ if you do not totally seclude them ▪ for the time you suspend them, till they reform themselves, from all Christian society and public ordinances as well as from the lords Table only? Shall such converse and communicate daily with you in public Prayers, Sermons ▪ Fasts, reading the Scripture, singing Psalms, etc. and yet not so much as once communicate with you monthly quarterly or yearly,
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for feare of contagion or pollution by their ill example and society in that duty onely, in which (for the most part) they are ever most seemingly penitent, holy and devout? Was ever any m•n so absurd or se•slesse as to avoid the company of a Leaper,
for Fear of contagion or pollution by their ill Exampl and society in that duty only, in which (for the most part) they Are ever most seemingly penitent, holy and devout? Was ever any m•n so absurd or se•slesse as to avoid the company of a Leaper,
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and yet meet with him daily or weekly in the self-same house and roome upon other civill occasions of businesse or discourse? And can any Christians then be so irration•ll,
and yet meet with him daily or weekly in the selfsame house and room upon other civil occasions of business or discourse? And can any Christians then be so irration•ll,
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as to conceive, that their daily or weekly communion with such scandalous impeni•ent sinners in all other publike ordinances, will not endanger or pollute them,
as to conceive, that their daily or weekly communion with such scandalous impeni•ent Sinners in all other public ordinances, will not endanger or pollute them,
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and yet thinke their monethly, quarterly, or yeerly meeting and communicating with them at the Lords Table only, will so poyson ▪ so infect them with their sinnes and guilt, that they neither can nor dare with safe conscience, admit them to,
and yet think their monthly, quarterly, or yearly meeting and communicating with them At the lords Table only, will so poison ▪ so infect them with their Sins and guilt, that they neither can nor Dare with safe conscience, admit them to,
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or joyne with them in this ordinance onely, though they ordinarily joyne with them without scruple in all others? I beseech you deare Christian Brethren, consider seriously of all these particulars, apply them home to to your owne conscien•es, weigh them by the sacred ballance of Gods holy Word, the rules of right reason, piety, prudence,
or join with them in this Ordinance only, though they ordinarily join with them without scruple in all Others? I beseech you deer Christian Brothers, Consider seriously of all these particulars, apply them home to to your own conscien•es, weigh them by the sacred balance of God's holy Word, the rules of right reason, piety, prudence,
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and then I doubt not by Gods blessing, if you be not obstinately wedded to your owne opinions more then to the truth ▪ you will speedily disclaime and confesse the weaknesse, falsnesse, deceitfulnesse of those •rro•ious grounds & whimseys wheron you have hitherto over ▪ rashly (without any serious deliberation or discussion) built this your partiall suspension from the Sacrament alone, without exclusion from other ordinances, which hath neither colour of Scripture,
and then I doubt not by God's blessing, if you be not obstinately wedded to your own opinions more then to the truth ▪ you will speedily disclaim and confess the weakness, falseness, deceitfulness of those •rro•ious grounds & whimsies whereon you have hitherto over ▪ rashly (without any serious deliberation or discussion) built this your partial suspension from the Sacrament alone, without exclusion from other ordinances, which hath neither colour of Scripture,
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and by what meanes he pleaseth: he can make the Word and Sacrament effectuall to some scandalous sinners, it may be at the third, perchance at the sixth, possibly not till the eleventh or last houre of the day:
and by what means he Pleases: he can make the Word and Sacrament effectual to Some scandalous Sinners, it may be At the third, perchance At the sixth, possibly not till the eleventh or last hour of the day:
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shall you therefore debarre them from them in the interim? Consider how many of your selves (perchance) have lived impenitently, unprofitably under the ordinances ▪ Sacraments,
shall you Therefore debar them from them in the interim? Consider how many of your selves (perchance) have lived impenitently, unprofitably under the ordinances ▪ Sacraments,
and will you ▪ not exercise the self same patience and indulgence towards others, as God and others did towards you, during your owne scandalous and impenitent lives? Doth God suff•r the tares to grow together in his Church with the wheat,
and will you ▪ not exercise the self same patience and indulgence towards Others, as God and Others did towards you, during your own scandalous and impenitent lives? Does God suff•r the tares to grow together in his Church with the wheat,
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and to enjoy the rain and dew of his Ordinances till the very harvest, without separation, because possibly some who are for the present tares, may afterward prove wheat:
and to enjoy the rain and due of his Ordinances till the very harvest, without separation, Because possibly Some who Are for the present tares, may afterwards prove wheat:
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& wil you extirpate or deprive them from the Sacrament before Gods time without separation, not following that golden rule the Apostle prescribes to every Minister who is the Lords servant, to be gentle towards all men, patient;
& will you extirpate or deprive them from the Sacrament before God's time without separation, not following that golden Rule the Apostle prescribes to every Minister who is the lords servant, to be gentle towards all men, patient;
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God himself endures with much long-suffering (in his Church) the very vessels of wrath fitted for destruction, endeavouring to overcome or leave them unexcusable by his Ordinances & long-suffering:
God himself endures with much long-suffering (in his Church) the very vessels of wrath fitted for destruction, endeavouring to overcome or leave them unexcusable by his Ordinances & long-suffering:
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And shall not we endure them or others, though scandalous for the present, who by these ordinances may become vessels of mercy, as well as we? Consider the Parable of the marriage of the Kings Sonne, where the King sent forth his servants to invite guests to the Wedding ▪ supper, who gathered together ALL they found, both BAD and good, that the Wedding might be furnished with Guests;
And shall not we endure them or Others, though scandalous for the present, who by these ordinances may become vessels of mercy, as well as we? Consider the Parable of the marriage of the Kings Son, where the King sent forth his Servants to invite guests to the Wedding ▪ supper, who gathered together ALL they found, both BAD and good, that the Wedding might be furnished with Guests;
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and beware that ye fall not in point of the Sacrament, into the very errour we condemne in Papists, in regard of the Word, who take away and deny the use of the Scriptures from the common people in the vulgar Tongue because the unstable and unlearned wrest them (as they did in Peters time, & never more then now) to their owne destruction? upon which very ground you take away the Sacrament from scandalous sinners,
and beware that you fallen not in point of the Sacrament, into the very error we condemn in Papists, in regard of the Word, who take away and deny the use of the Scriptures from the Common people in the Vulgar Tongue Because the unstable and unlearned wrest them (as they did in Peter's time, & never more then now) to their own destruction? upon which very ground you take away the Sacrament from scandalous Sinners,
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I plead not this as a meer Lawyer, for any private ends or l•cre (as some scandalously report) since I value not my calling (to which true Church-discipline will be no prejudice) nor any thing in the world in comparison of Gods glory and the truth;
I plead not this as a mere Lawyer, for any private ends or l•cre (as Some scandalously report) since I valve not my calling (to which true Church discipline will be no prejudice) nor any thing in the world in comparison of God's glory and the truth;
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Nor yet as an Advocate for licentio••, scandalous sinners, to extenuate their offences, punishment, or any way to encourage them in their impentiency & prophanations;
Nor yet as an Advocate for licentio••, scandalous Sinners, to extenuate their offences, punishment, or any Way to encourage them in their impentiency & profanations;
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but meerly out of consci•nce, of love unto the truth, and tender compassions to ▪ the souls of other•, from whom without any punctuall Scripture warrant, I would have no meanes of grace,
but merely out of consci•nce, of love unto the truth, and tender compassions to ▪ the Souls of other•, from whom without any punctual Scripture warrant, I would have no means of grace,
And I doubt not but many thousands now contrary minded, when they have perused my grounds and reasons, wil readily sub•cribe to my opinion as the truth of Christ most agreeable to his practice, w•rd, mind ▪ from which mee• crochets and new whimseys of conceited braines ▪ ought never to seduce us, Let us stand fast therefore in the liberty wherew•th Christ hath made us free,
And I doubt not but many thousands now contrary minded, when they have perused my grounds and Reasons, will readily sub•cribe to my opinion as the truth of christ most agreeable to his practice, w•rd, mind ▪ from which mee• crochets and new whimsies of conceited brains ▪ ought never to seduce us, Let us stand fast Therefore in the liberty wherew•th christ hath made us free,
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or authorized others to impose on 〈 ◊ 〉 by his word, especialy in Christs Ordinances, which concern our souls, from which no creatures have power justly to seclude us,
or authorized Others to impose on 〈 ◊ 〉 by his word, especially in Christ Ordinances, which concern our Souls, from which no creatures have power justly to seclude us,
And let me suggest but one thing more unto your saddest thoughts, That in the Churches of the Anabaptists and Brownists, both abroad and at home, where excommunication and suspension from the Sacrament are most rigidly and severely exercised, pressed;
And let me suggest but one thing more unto your Saddest thoughts, That in the Churches of the Anabaptists and Brownists, both abroad and At home, where excommunication and suspension from the Sacrament Are most rigidly and severely exercised, pressed;
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and the higher powers, envy, hatred, malice, covetousnesse, oppression, extortion, hypocrisie, yea, lying, rayling ▪ uncharitablenesse, slandering, un•aturalnesse, sometimes of sor•ication, adultery, fleshlinesse, doe farre more abound then in many of our English Congreg••ions, where these censures are very rarely exercised, or put in •e;
and the higher Powers, envy, hatred, malice, covetousness, oppression, extortion, hypocrisy, yea, lying, railing ▪ uncharitableness, slandering, un•aturalnesse, sometime of sor•ication, adultery, fleshliness, do Far more abound then in many of our English Congreg••ions, where these censures Are very rarely exercised, or put in •e;
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and that the practicall power of godlinesse is generally more evidently visible, and the lives of the generality of the people more strict, pious, lesse scandalous and licentious in our English Congregations where there hath been powerfull preaching, without the practice of excom••ication or suspension from the Sacrament,
and that the practical power of godliness is generally more evidently visible, and the lives of the generality of the people more strict, pious, less scandalous and licentious in our English Congregations where there hath been powerful preaching, without the practice of excom••ication or suspension from the Sacrament,
and our Independent Ministers who have lived i• the Netherlands, who wil & must acknowledge ▪ that in the sanctification of the Lords ••y, strictnesse of life,
and our Independent Ministers who have lived i• the Netherlands, who will & must acknowledge ▪ that in the sanctification of the lords ••y, strictness of life,
and exemplarinesse of conversation, our English Ministers and Protestants generally excell all others, notwithstanding their strict discipline, which really reforms very few or none,
and exemplariness of Conversation, our English Ministers and Protestants generally excel all Others, notwithstanding their strict discipline, which really reforms very few or none,
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And in popish Churches, where excom••ications, suspensions, Interdictions, Churchcensures ▪ most abound of any ▪ and are most frequently and formidably fulminated bypopish Prelats and their officers;
And in popish Churches, where excom••ications, suspensions, Interdictions, Churchcensures ▪ most abound of any ▪ and Are most frequently and formidably fulminated bypopish Prelates and their Officers;
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Certainly the speediest, best and onely way to suppresse all kind of sinnes, scisme•, to reforme and purge our Churches from all scandalo•s offences, will be,
Certainly the speediest, best and only Way to suppress all kind of Sins, scisme•, to reform and purge our Churches from all scandalo•s offences, will be,
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And if our Assembly and Ministers will but diligently preach against that c•talogue of scandalous sinne• and sinners they have prese••ed to the Parliament,
And if our Assembly and Ministers will but diligently preach against that c•talogue of scandalous sinne• and Sinners they have prese••ed to the Parliament,
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and the Parliament prescribe severe •emporall lawes and p•nishments against them, and appoint good civill Magistrates to see them duly executed ▪ inflicted, I am confident, that this would work a greater reformation in our Chu•ch and State in one halfe yeere,
and the Parliament prescribe severe •emporall laws and p•nishments against them, and appoint good civil Magistrates to see them duly executed ▪ inflicted, I am confident, that this would work a greater Reformation in our Chu•ch and State in one half year,
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then all the Church ▪ discipline and censures now so eagerly contested for, will do in an Age ▪ and will be the only true way and speediest course to reform both Church and St••e at once, which I hope the Parliament will consider of,
then all the Church ▪ discipline and censures now so eagerly contested for, will do in an Age ▪ and will be the only true Way and speediest course to reform both Church and St••e At once, which I hope the Parliament will Consider of,
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and take care, that our Ministers (like the Bishops formerly) may not now be taken up with ruling and governing ▪ but preaching and instructing, which is work enough, wholly to engrosse their •ime and thoughts.
and take care, that our Ministers (like the Bishops formerly) may not now be taken up with ruling and governing ▪ but preaching and instructing, which is work enough, wholly to engross their •ime and thoughts.
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And whereas many godly, true-hearted, zealous Christians are now perswaded, that the Parliaments deliberate (for I cannot say slow proceedings) in setling Church discipline and cen•ures, is the maine cause of the encrease of so many heresies, seismes and sects among us,
And whereas many godly, truehearted, zealous Christians Are now persuaded, that the Parliaments deliberate (for I cannot say slow proceedings) in settling Church discipline and cen•ures, is the main cause of the increase of so many heresies, seismes and Sects among us,
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and that the speedy setling of that modell of Church Discipline the Assembly hath presented to the Houses, will both prevent and redresse this deplorable mischiefe,
and that the speedy settling of that model of Church Discipline the Assembly hath presented to the Houses, will both prevent and redress this deplorable mischief,
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I must needs informe these wel-affected pious men (whom I truly love and honour) that they are much mistaken both in the cause and c•re of this malady, and spreading dangerous Gangreen.
I must needs inform these Well-affected pious men (whom I truly love and honour) that they Are much mistaken both in the cause and c•re of this malady, and spreading dangerous Gangrene.
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For first, the Parliaments deliberation in debating and setling Church-discipline is no true cause of this Epidemicall disease ▪ which springs originally from other roots, of which I shall informe them.
For First, the Parliaments deliberation in debating and settling Church discipline is no true cause of this Epidemical disease ▪ which springs originally from other roots, of which I shall inform them.
and suspending scandalous persons from it (which I have here already recited, refuted;) even whiles they think and beleeve they write and preach against scisme, seperation, Anabaptisme and errors tending t• •hem:
and suspending scandalous Persons from it (which I have Here already recited, refuted;) even while they think and believe they write and preach against Schism, separation, Anabaptism and errors tending t• •hem:
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This I am confident, is one maine cause, if not the chiefest of this spreading grievance, which some of those who most complaine against it, doe out of this their ignorance and un•dvisednesse, most foment.
This I am confident, is one main cause, if not the chiefest of this spreading grievance, which Some of those who most complain against it, do out of this their ignorance and un•dvisednesse, most foment.
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Secondly, our Magistrates, Ministers and peoples free permission of divers Ministers, Hereticks, Scismatikes, to vent their scismaticall erronious fancies, tenents, freely in our Churches, Pulpits, Presses ▪ under pretence of advancing the Parliaments service,
Secondly, our Magistrates, Ministers and peoples free permission of diverse Ministers, Heretics, Schismatics, to vent their scismaticall erroneous fancies, tenants, freely in our Churches, Pulpits, Presses ▪ under pretence of advancing the Parliaments service,
some of them, like so many wandring starres, running up and downe from County to County, City to City, Pulpit to Pulpit, where they freely and boldly vent their errours, seismes, to seduce poore ignoran• people,
Some of them, like so many wandering Stars, running up and down from County to County, city to city, Pulpit to Pulpit, where they freely and boldly vent their errors, seismes, to seduce poor ignoran• people,
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and preach against our Church-worship, Doctrine, Ministers calling, the Parliaments, Synods authority in setling Church government &c. declaiming outright against our Church, Ministers as Antichristian ▪ and the like; without apprehension, censure or controle:
and preach against our Church-worship, Doctrine, Ministers calling, the Parliaments, Synods Authority in settling Church government etc. declaiming outright against our Church, Ministers as Antichristian ▪ and the like; without apprehension, censure or control:
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Thirdly, the permission of Ministers and Sectaries of all sorts, contrary to the lawes of God and the Realme, openly to gather and set up private Independent Churches and Conventicles of their owne, seperate from the publike:
Thirdly, the permission of Ministers and Sectaries of all sorts, contrary to the laws of God and the Realm, openly to gather and Set up private Independent Churches and Conventicles of their own, separate from the public:
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Now will excommuncation or suspension from the Sacrament, or the setling of Church discipline prevent or redresse all these true causes of our seismes? Certainly no:
Now will excommuncation or suspension from the Sacrament, or the settling of Church discipline prevent or redress all these true Causes of our seismes? Certainly not:
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For those who thus voluntarily separate themselves from our Churches ▪ Ministers, and will not joyne in any Church communion with us, will not care a straw, but deride and je•re u;
For those who thus voluntarily separate themselves from our Churches ▪ Ministers, and will not join in any Church communion with us, will not care a straw, but deride and je•re u;
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and from which they have already excommunicated ▪ suspended themselves, but only when they creep up into our Pulpits, of purpose to preach against •s ▪ a•d seduce the people to sever from us,
and from which they have already excommunicated ▪ suspended themselves, but only when they creep up into our Pulpits, of purpose to preach against •s ▪ a•d seduce the people to sever from us,
and seperate to them, whenas they will not permit any orthodox Ministers of ours to preach, much lesse to preach against their wayes, errours, in their separate Congregations.
and separate to them, whenas they will not permit any orthodox Ministers of ours to preach, much less to preach against their ways, errors, in their separate Congregations.
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The only wayes therefore to remedy this dangerous mischiefe for the present, and prevent it for the future, are these e•suing, which answer to these causes of them.
The only ways Therefore to remedy this dangerous mischief for the present, and prevent it for the future, Are these e•suing, which answer to these Causes of them.
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First for our own Ministers to labour to discerne and then publikely to retract and unteach the people by word and writing, their erronious, grounds, scismaticall doctrines touching the Sacrament of the Lords Supper, unmixt communions and suspension from the Sacrament:
First for our own Ministers to labour to discern and then publicly to retract and unteach the people by word and writing, their erroneous, grounds, scismaticall doctrines touching the Sacrament of the lords Supper, unmix communions and suspension from the Sacrament:
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and vent scismaticall, erronious new Doctrines or whimseys in their own or others Pulpits ▪ & seriously to admonish, cheek them for what is past and enjoine them for time to come, to prea•h nothing but Christ crucified, o• doctrines of edification,
and vent scismaticall, erroneous new Doctrines or whimsies in their own or Others Pulpits ▪ & seriously to admonish, cheek them for what is past and enjoin them for time to come, to prea•h nothing but christ Crucified, o• doctrines of edification,
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and to avoid all •nnecessa•y controversies concerning Church ▪ government (in which some now place all Religion) snd all erronious doctrines contrary to those established among us;
and to avoid all •nnecessa•y controversies Concerning Church ▪ government (in which Some now place all Religion) snd all erroneous doctrines contrary to those established among us;
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And withall ▪ carefully to suppresse the printing and dispersing of all hereticall erronious or scismaticall books, by inflicting severe punishments on the Authors, Printers, dispersers of them:
And withal ▪ carefully to suppress the printing and dispersing of all heretical erroneous or scismaticall books, by inflicting severe punishments on the Authors, Printers, dispersers of them:
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Thirdly, to prohibit, suppresse ▪ by strict publike lawes and ordinances, the gathering of any particular Churches or Congregations without publike authority, together with all private conventicles, of Ana•aptisticall sectaries wholly separating from,
Thirdly, to prohibit, suppress ▪ by strict public laws and ordinances, the gathering of any particular Churches or Congregations without public Authority, together with all private conventicles, of Ana•aptisticall sectaries wholly separating from,
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and standing in direct opposition against our publike Church-meetings; together with all their private cabinet-councels, consultations, to foment and augment their party:
and standing in Direct opposition against our public church-meetings; together with all their private cabinet-counsels, Consultations, to foment and augment their party:
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then to proceed severely against the ring-leaders of separating sects ▪ •cismer, and to keep or remove them from all Offices or places of publike trust in Church o• State, wherein their continuance may prove prejudiciall to b•t• or either of them:
then to proceed severely against the ringleaders of separating Sects ▪ •cismer, and to keep or remove them from all Offices or places of public trust in Church o• State, wherein their Continuance may prove prejudicial to b•t• or either of them:
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And if all o•r Magistrates, Judges, and Justices in City and Country would but modestly execute the good statutes and ordinances already provided against those;
And if all o•r Magistrates, Judges, and Justices in city and Country would but modestly execute the good statutes and ordinances already provided against those;
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now the great stumbling block, of Superstitious popish Ceremoies, Altars, Images, with the Common prayer Book (the only eye-sores heart-sores and grounds of separation, formerly complained of • conscientious people) are totally removed by the Parliament, together 〈 ◊ 〉 scandalous and unpreaching Ministers and Gods word more powerfully, more •ncere•y preached,
now the great stumbling block, of Superstitious popish Ceremoies, Altars, Images, with the Common prayer Book (the only eyesores heart-sores and grounds of separation, formerly complained of • conscientious people) Are totally removed by the Parliament, together 〈 ◊ 〉 scandalous and unpreaching Ministers and God's word more powerfully, more •ncere•y preached,
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then in any Conventicles or segregated Congergations whatsoever, where illiterate Mechanicks (who may as well st•p into the Kings Throne, a•d civill Magistrates Tribunall,
then in any Conventicles or segregated Congergations whatsoever, where illiterate Mechanics (who may as well st•p into the Kings Throne, a•d civil Magistrates Tribunal,
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As therefore you desire, tender the redresse of this great grievanc•, the speedy settlement, peace, unity of our distracted Church and State, the long expected establishment of such an exact Church ▪ discipline as is warranted by Gods Word, not built on humane fancies;
As Therefore you desire, tender the redress of this great grievanc•, the speedy settlement, peace, unity of our distracted Church and State, the long expected establishment of such an exact Church ▪ discipline as is warranted by God's Word, not built on humane fancies;
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the avoyding of all groundlesse, unwarrantable occasions of scismes or separations, occasioned by some new erronious paradoxes and false notions, touching this weighty subject of Excommunication and suspension from the Sacrament;
the avoiding of all groundless, unwarrantable occasions of Sicms or separations, occasioned by Some new erroneous paradoxes and false notions, touching this weighty Subject of Excommunication and suspension from the Sacrament;
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& avoid his Anathema Maranatha, with all good mens censures here, to lay aside all self ▪ ends, self interests, prejudices whatsoever in this weighty controversie,
& avoid his Anathema Maranatha, with all good men's censures Here, to lay aside all self ▪ ends, self interests, prejudices whatsoever in this weighty controversy,
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and where you find I have Scripture, truth, or right reason siding with me, there cordially to embrace it without more co•te••• ▪ where you shall discerne I have been mistaken in any thing (as for ought I know I am in nothing) there in a brotherly manner to refute it;
and where you find I have Scripture, truth, or right reason siding with me, there cordially to embrace it without more co•te••• ▪ where you shall discern I have been mistaken in any thing (as for ought I know I am in nothing) there in a brotherly manner to refute it;
and to rest truly thankful for the great work of Reformation already made, not to murmure or repine against God and the Parliament, •s if little o• nothing were already done,
and to rest truly thankful for the great work of Reformation already made, not to murmur or repine against God and the Parliament, •s if little o• nothing were already done,
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• See the Histories of the Anabaptists Lucas Osiander. Bnchirid. Cont. cum. Anabaptist is de Ecclesia, cap. 6. The prophane Scisme of the Brownists, discovered by Christopher Lawne and others. printed 1612.
• See the Histories of the Anabaptists Lucas Osiander. Bnchirid. Cont. cum. Anabaptist is de Ecclesia, cap. 6. The profane Schism of the Brownists, discovered by Christopher Lawn and Others. printed 1612.
NONLATINALPHABET Signifies any Civill Assembly, Councell or Court of Justice, as wel as on Ecclesiasticall Presbytery, see Scapulae Lexicon, page 730. h Scapula ibidem, Godwins Jewish Antiquities, l. 5. c. 4 Ioseph. Antiq. Jud•eo•um, l. 14, c ▪ 17.
Signifies any Civil Assembly, Council or Court of justice, as well as on Ecclesiastical Presbytery, see Scapulae Lexicon, page 730. h Scapula ibidem, Godwins Jewish Antiquities, l. 5. c. 4 Ioseph. Antique Jud•eo•um, l. 14, c ▪ 17.
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P. Galatinus, l. 4 c. 5. Doctor Potters want of Charity iustly charged, London, 1634. p. 26. It may be underst•• of any Assemb•y, AS WELL CIVILL as Eccelsiastical, so it was in th• first Edition, but it is expunged in 〈 ◊ ◊ 〉 by the Arch bishops speciall direction.
P. Galatinus, l. 4 c. 5. Doctor Potters want of Charity justly charged, London, 1634. p. 26. It may be underst•• of any Assemb•y, AS WELL CIVIL as Eccelsiastical, so it was in th• First Edition, but it is expunged in 〈 ◊ ◊ 〉 by the Arch Bishops special direction.
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• No nor Sacraments; wh•ch I onely mention, because they are s• much cryed up above the word, and made more holy then it, onely because they are term•d Sacraments, and Seal•s of the Covenan• without any •ext to warrant it.
• No nor Sacraments; wh•ch I only mention, Because they Are s• much cried up above the word, and made more holy then it, only Because they Are term•d Sacraments, and Seal•s of the Covenan• without any •ext to warrant it.
