(^  ■pT?T1Nrn-RTO'M.     "N".      J.  -vf/ 
 
 PRINCETON,    N.    J. 
 
 Presented  by  Mr.  Samuel  Agnew  of  Philadelphia,  Pa. 
 
 Agncw  Coll.  on  Baptism,  No. 
 
 4— — ^.--^  '-^ 
 
COENA  quafi  KOINH: 
 
 The  New-INCLOSVRES  bro^mdpn>n, 
 
 AND  THE        ^tf^^. 
 
 LORDS  SUPPER 
 
 Laid  forth  in  common  for  all  Church-members, 
 
 having  a  Dogmatical  Faith  ,  and  not 
 being  Scandalous: 
 
 In  a  Diatribe^  and  Defence  thereof: 
 
 AGAINST 
 
 The  Apology  of  fome  Minifters ,   and  Godly 
 
 People  y  (  as  their  owiie  Mouth  praifeth  them ) 
 
 affercing  the  lawfulnefs  of  their  adminirtrin^  the 
 LORDS   SUPPER    in  a  fc  left  Company  ;^ 
 
 Lately  fet  forth  by  their  ProJocutor, 
 
 ^  ,    Written  by 
 
 William  yio'^lc^of  Werrinotony 
 
 m  DE  r  O^Ny   Efqj 
 
 Printed  by  W.  Godhid,  for  Richard  ThraUy  and  are  to  be 
 
 fold  at  the  Crofs-Keyes  at  Paul's  gate,  entrin^  into    ' 
 
Augullin.  /«  V[;!l\,^^,Co»cio.  i,Tom,  S.  ^^^.93, 
 T7  Xlglmr  a  man<kfcante  quod  m/mducM^  non  ^rohibeMur  «  difpe^fatarc  ^ 
 
 fed  m^eM:ftrji7f^r^exa^arer»\  .^^  ^\  ^.>.. 
 
 ChryfoTiom.l^  i.  ^4tbr/if/Hoh\.l7.Toml4.'Pi^.iio«. 
 
 Qtionlam  Domimcacj^»a'h(rc^-iDo?nim-^de^et,elfe  c^mmH^i<S',  quAemm 
 J^omlm  frnt-^non  funtn^i'f^\^4HMt7tjS^J^  em^jbfSi  commuma-quod 
 enlm  TyO'Tnlmcum  efi^  idjm  C^cm^uyjc;  ^ap^fi  Domt^l^^hfi^^Memad- 
 modum  eft,  non  debes  taji^S^m^^pfik^ibi  ajfw^re^fed  tanqtt^n^^  Do- 
 mini 5  commumter  ommbm  pro^onere-iftqmdem  hoc  eft  Domlnicum^  nunc 
 autem  non  finis  ejfe  Domimcuf^c^  mi^fn^is  ejfe  commting-^fed  tlbieomedu, 
 BulUnger.^/^:/^r/i^  Ambapnft.l.6.c.9.p.229.  &  23s. 
 
 Trchatio  nem  Minlftri  aut  Eccleji<z  judlclo  na»  relinqHlmfu-)  ut  turn  de  - 
 mum  aliqtiis  adcoenam  Domini acced At ,  cnm  Minlftn  vel  Eeclefta  fatis 
 dlgntim  fidelem  &  fan^l^m  judlcaverlt — ProbethomofeiffHm  *>  non 
 
 debet  ab  alio  prob^m, 
 
 Mufciilus/;?!  Cor.  11.28,  Pag.438,439. 
 
 u^pparet  Heceffarlum  &  utile  e(fe  eornm  ftudiHm'^qHl  nemlnem  adccenAm 
 Domini  admlttant-quem  ipfianteanon  probaverunt-,  fi  modm  &  dlfcreti» 
 adhlbeatur.ncc  velut  unlverfdli  lege  Indifcrimlnatim  omnesy  etlam  qm  In- 
 culpate fe  ger  tint  In  Ecclejla-t  ad  hn^ttfrnodl  ex  amen  conftrlngantftr :  vernm 
 JHxta  t'lmendum  eft,  ne  Inftitutum hoc-,  quam  nunc  magni  aftlmatur-,  tain' 
 olim  In prlfcam [ervhrnem  EcclefiamChrlftlredp{cat-^&  noxlnm  reddatftr. 
 Sane  ApoftoUca  Inftltutlo  nihil hH]m  requrrlt-,  Jed  hertatur  unumquemq  • 
 
 nt  felpfum  probet  fed  quid  fi  Mlnlfter  Ecclefta,  hac  Apoftoll  fententia. 
 
 nollt  ejfe  contentPU'^ncc  admittat  nlfiquos  tpfe  explorat-,  item  quid  fifidelis 
 ad  pants  tantum  >  &  non  pocull  Domimci  commumcatlonem  admlttatur-i 
 ftcHt  In  Papatfs  fieri  vldemfij  i'  Refpondso^^nbl  nee  Domini  ea  Inftitmlff-,  nee 
 ApoftoUca  T)9Urlna  fervatm'-ilbl  non  eft  ut  communlcet  fidelis-^ftjiat  Aiagl^ 
 ftratus  lllosreg>;are  In  Eccleftaj  donee  vlf urn  f tier  It  domino  modum  tm- 
 panere  lllorHm  Dominlo, 
 
 Cha^mi£rPcinftrar.Tom.4.1.7.c.i9.S.T7.Pag.i96* 
 Nonfunt  digne  pr&paratl'^SceUii  homlnis  !  cur  Indlfnos  Sacramento  di- 
 ets q-Hos  tndlgnos  negaspace  Ecclefia  ?Itane  tibl  videatur^qul  cenfeantur  In 
 corporeChrlftl;Utindlgnospfonunclesquivefcantur  Chrlfto  ?  at  Chryfo- 
 ftomus  neg-^ibat-^dlgnos  ejfe  qui  vel  preclbffs  Inter ejfent ;  qmdnam  qu£fo  in- 
 genlum  tuum  eft  ?  chryfoitomi  certe  CathoUcum^vide  r^e  tuum  non  Chri- 
 Jfianum, 
 
 Cafaubon.  exerck.ad  annal.Baron.excrcit.i  6.S.  3 1  .Pag.3  66'. 
 Cxna  Domini  private  epuU  nonfunt^  natura  fuAf  fed  public  a  fid,sllum 
 iimnliim  Invnatio, 
 
 A  2  The 
 
d:^&:!&:m^ 
 
 The  Summe  of  the  Diflertatipnv^  %^^\ 
 
 o 
 
 DlAtRIBE.     SECT.  L 
 
 /^  Antiquity  and  Innovation ,   the  Charader  &f 
 their  Difcipline ;  the  fi ate  of  the  queftion.    p.  25^. 
 
 DEFENCE.     SECT.  I. 
 
 What  Authority  the  Diatribe  afcribedto  the  Fathers  and  an- 
 cient church,  why  the  Apologifts  derogate  from  them  ? 
 
 p.  32. 
 SECT.  II. 
 C)/Antiqmty5Cuftome  ^  fad  confequences  <?/Ind€pendency, 
 the  rmjelty  thereof^  the  Fathers  not  without  errors ,  .yet  not  to 
 he  fleightidwhat  may  be  called  the  Primitive  church?  Fro- 
 teftants  alrvayes  honoured  their  Fathers  ,  and  never  declined 
 their  Tefiimony. '  P*  3  3  • 
 
 SECT.   JII, 
 HcwtheA'polooiiis  have fuited their  Difcipline,  to  comply 
 with  feveral  Parties  and  Interefls  f  the  odiotis  Blots  of  their 
 Fen.  p.42' 
 
 SECT.  IV. 
 whether  the  Diatribe  were gmlty  ^/Petitio  Principii  <     44 . 
 
 JS  SECT, 
 
The  fumme  of  the  Diflertation, 
 
 SECT.  V. 
 
 whether  their  Difcipline  advance  Godlincffe  <  The  Sacra- 
 ments are  Scales  of  the  Conditional!  Covenant  ^  which 
 BoUrine  havh  no  affinii'j  mth  femi-Pelagivinirme.W^^/^/;<rr 
 the  exhibiting  the  Sacrament  make  men  Saints  ^  Whether 
 the  giving  thereof  without  dircriminacion  ufon  tryal^  blind 
 men  in  their  fms  ^  or  be  the  fetting  of  the  Seal  to  Blanks  ? 
 whether  the  Sacraments  are  privileges  of  the  Godly  ? 
 I  Co-r.  lo.  argumentative  for  a  free  Commtmion.  a6. 
 ^        SECT.  VI.        ^ 
 
 Independent  Bookes  and  Arguments,  of  Rhetorique  3  rvhat 
 Builders  the  Apo\os,\{^s  are  ^  62. 
 
 S^ECT.  VII. 
 
 The  Apologifts  caujlejlj  irritated  by  an  Allegory.  57. 
 
 SECT.   VIII. 
 
 In  whom  the  School  vefteth  the  Power  of  Church-Cenfures. 
 whether  the  Apologifts  may  de  jure,  or  do  de  hiko,cenfure 
 alone  .<*  How  they  have  reftored  the  Sacrament  ^  68. 
 
 SECT.IX. 
 
 The  flate  of  the  ^efiion  :  the  model  of  their  Church :  Whether 
 theirwayfmack  of  Uonitus  his  Jchtfme  ?  Ecclefiaftical 
 Communion  confipyrinctf ally  tn  Communion  of  Sacra- 
 ments, of  Examination  precedent  to  the  partaking  of  the 
 Bucharifl.  Whether -^and  how  neceffary  ?  What  kncmedge 
 may  he  competent  /  What  vrofefston  of  Faith  the  antient 
 church  required  before  admifsion  to  5acnments<of  Bxcom- 
 inunication:,Sufpenfiony  Trcshytery^the  Apologifts  no  friends 
 thereunto*  71, 
 
 DIATRIBE.     SECT;II^ 
 
 The  Lord  Jefus  examined  not  his  Tfifciples  antecedently  to  his 
 Supper.  He  admitted  Judas  to  tie  participation^as  the  Fa- 
 thers confentiently  affert,  and  the  Scripture  evinceth^  Lu^ke 
 22.21.  &Joh.i3,2.  26jijj^o,dtfcujfed.  96. 
 
 BE- 
 
The  iumme  or  the  Diflertation. 
 
 DEFENCE.     SECT.  X. 
 
 Horv  rve  know  chrifl  examined  not  the  Afojlles  f    T^he  force  of 
 Arguments  frcm  the  Authority  negative  of  Scripture  t"     of 
 
 '  the  rvajhing  of  the  Afojlles  feet.  Whether  any  did  far- 
 take  the  Lift  Suffer^  jave  the  1 2  .Afoftles<  7 he  Afologijls ' 
 .  conceit  of  the  yo,Difciples.  of  Confefsion  of  Faith  ^  horv  and 
 rvben  necejfary  ?  Examination  is  a  virtual  and. inter freta- 
 tivc  diffamation.VVhether  it  he  a  [mall  thing  they  require  ^ 
 whether  Examination^  if  it  he  necejfary  ^  ought  to  be  made 
 hut  once?  III. 
 
 SECT.  XI. 
 
 Judas  did  communicate  at  the  Lords  Suffer,  what  is  thereby 
 inferredf  The  Atteflation  of  the  Fathers  in  that  matter :  the 
 confent  of  later  Divines ,  The  w  sight  oftheteftimonies  on 
 either  fide :  the  Afologifts  confers  there  wa^  no  vifible  caufe 
 t'O  exclude  him.  Whether  Chrif  in  admitting  him,  aBed 
 cnelj  as  a  manfHis  not  condemning  the  adulterous  rvoman, 
 
 2  2  2 
 
 DIATRIBE,     SECT.  III. 
 
 The  fuffciency  of  Scripture  ,  whereupon  Negative  Arguments 
 are  grounded :  the  Argument  deduced  from  i  Cor.  1 1 .  28. 
 it  is  difficult  andunfafe  to  judge  of  other  mens  eft-ate,  ofte^ 
 mer ario  us  judgment .  of  judging  men  to  he  ivickod  or  irre^e- 
 nerateWith  what  difficulty y  and  what  a  Pedegree  ofconfe- 
 quences  their  proofs  are  derived  from  Scripture^  Cenerall 
 Rules  for  fat  is faHi  on  of  doubting  Confciencesyperfworde  the 
 contrary  t^  their  way ,of  Chrifis  admittirtg  onely  Difciples: 
 Heb.i3.i7.Mat.i8.i6.Rev.2.2.  i  Pet. 3. 15.  i  Cor.5. 
 II.  explained  and  vindicated,  .  .134. 
 
 DEF  ENCE.     S'ECi:,  12. 
 
 I  Cor^  II.  28.  Reinforced md vindicated  ^^  Negative  Argu- 
 ments,  whether  this  he  fuch  ^  whether  all  revealed  in  Scri- 
 pture he  ne.ceffary  ^  Chrifts  not  examining  his  Difciples. The 
 fenfe  ofanticnt  and  modern  Interpreters  upon  that  of  i  Cor. 
 
The  fumme  of  the  Differtation. 
 
 11.28.  the  ufimonj  of  VzxxMS 'Vindicated,  Bxaminatian 
 hnt  an  after-reckomng  to  Auricular  Confession  5  and  huilt 
 ufon  the  fame  Foundations :  the  Confequences  thereof  alike 
 to  he  feared.  140. 
 
 DIATRIBE.  SECT.  IV. 
 
 KOfre-txdmination  in  the  antient  C^urch^  fave  ^/Catcchu- 
 m^ni.  Sending  the  Eucharijl  to  perfons  ahfent  and/Iran- 
 gers.  The  inflitution  and  aholipment  of  Confession,  Ltherty 
 to  Off  roach  the  Lords  Table  up  on  felf- examination^,  whom 
 the  antient  Church  excluded  from  the  Bucharift.  The  judg- 
 ment of  the  Fathers,  Cafuifts^  and  School-men y  concerning 
 thofe  that  are  to  be  admitted,and  to  be  debarred.  To  Partake 
 Tivas  antient ly  commanded  as  a  common  But).  The  omifsion 
 reprchendedythe  common  right  averted,  181. 
 
 DEFENCE.     SECT.  XIII. 
 
 The  honour  and  inurefi  of  the  Minifler'j,  Confefsion  of  fins  as 
 necefjary  as  Examination.  Whether  their  principles  have  any 
 affinity  with  the  Roman ,  or  may  be  fuhjervient  and  manu- 
 duclive  to  Popery.  The  antient  Dtfcipline  mofl  like  to  ad- 
 vance Reformation.  What  were  the  CatechumenL,  Ener- 
 gumeni,Penitents  ^  The  (ever  al  degrees  of  the  latter.  The 
 church-way  of  the  Apologifis  hath  no  conformity  with  the 
 antient  Church,  How  the  Heathens  profcribed  profane  per- 
 fons from  their  Holies?  VFhether  the  Antient s  went  toofarre 
 in  Ccnfures  /  A  tefiimony  of  AM^ipinm/alfified  by  them, 
 cleared.  Another  of  Chvyiodomes  vindicated.  i8y. 
 SECT.    XIV. 
 
 Sending  the  Eucharijt  toftrangers  and  perfons  abfent,  whether 
 a  corruption?  Whether  the  Fathers  were  prodigal  ofchnfts 
 blood?  of  admitting  to  the  Euchari ft  pre  fently  after  Ba- 
 ptifme.  oftheLitQxx  format^,^;;icommunicatoricT.i82. 
 
 poft  i%%, 
 SECT.  XV. 
 
 of  daily  commmuating  -,  of  receiving  at  Eafter  5  all  the  Peo- 
 pk  anciently  commumcated.     No  man  to  be  repelled  upon 
 
 the 
 
The  fumme  of  the  Diflertation, 
 
 the  frivAte  knovpledge  of  the  Minifler  or  other.  Whether  all 
 didfartake  the  Lords  Suffer  that  henrdthe  Word  f  iviat 
 finnes  maj  exclude  from  the  Sacrament  f  whether  the  an- 
 cient church  knerv  or  fra^Hfed  any  fuchCenfure  as  Suffen- 
 
 '  ft  on  f  The  Negative  proved^  the  Arguments  for  the  Affir- 
 mative frofligated.  Penitents  rvere  firjl  excommunicated, 
 what  Communion  anciently  didfignifie  f  what  Ahflmency 
 denoted  ?  What  was  the  Lay-Communion  ?  What  voas 
 meant  by  removing  from  the  Altar  ?  What  Sufpenfion 
 anciently  Jigntfied  ^and  tn  what  fen fe  that  notion  rv.ts  ufed  P 
 what  the  School  determines  of  giving  the  Eucharift  to  ma- 
 nifefi  and  occult  ftnners  ^  Suarez  impojleroufly  alleaged 
 by  them*  What  Suspicion  may  warrant  an  Exclufon?  Whe- 
 ther their  way  of  Separation  be  conformable  to  the  Ancient  < 
 of  their  care  to  keep  men  off  from  the  Sacrament.  The  Ap- 
 plication ofapaffage  in  Chryfoftome  redeemed  from  their 
 Exceptions.  Whether  there  be  reafon  to  examine  dtfpofittvely 
 to  hearing  the  Word,  a  [well  as  to  receiving  the  Sacrament  y 
 and  danger  to  the  Unworthy  in  the  one^afwell  as  in  the  other? 
 The  cajting  of  Pearl  before  Swine ^  and  giving  holy  things 
 unto  Dogs^whattt  intends?  The  difference  between  the  Word 
 and  Sacraments.  All  not  anciently  admitted  to  all  the  Word. 
 The  Sacrament  multifarioufly  proved  to  be  a  converting  Or- 
 dinance^andthis  to  be  the  common  judgment  ^/Proteftants. 
 what  efe^s  may  be  hoped  one ly  by  feeing  theAdmimflration^ 
 without  partakingi'TheSophifrnQ  difcufjed^He  that  partakes 
 worthily ^is  converted  already  •,  he  that  eates  unworthily^  eatcs 
 damnation .  Whether  men  are  prohibited  thofe  Duties  which 
 they  cannot  well  and  duly  difcharge  f  The  moral  works  ofna- 
 turalmen,  i85, 
 
 DIATRIBE.     SECT.    V. 
 
 By  a  free  Communion,  there  is  no  damnum  emergens  by  pol- 
 lution of  the  Ordinances  ■,  Minifler,  or  Communicants:  the 
 vifible  church  is  aggregated  of  good  and  evil.  It  is  Schifmc 
 
 (a)  to 
 
The  fummeofthcDiflertation. 
 
 U  renonnce  Communion  of  Sacraments^  with  evil  fnen  not 
 duly  cenfured,   the  adminifiration  not  to  he  intermittedy  he- 
 caufc  all  are  not  fufftciently  prepared '  or  thofe  that  areun- 
 worthy  may  partake, The  fimilitudes  defeated  of  giving  a  cup 
 cfpoyfoned  wine  onely  with  admonition*  of  giving  a  Legacy 
 te  Scho  liars  offuch  a  capacity  and  parts ,  which  the  Trtfjlees 
 cannot  othenvife  dt(lrihute,of  being  guilty  of  the  fins  we  hin- 
 der not.  The  weak  to  he  encouraged  andpromoved  by  admif- 
 fion.     As  much  danger  hy  mixd  Communion  in  the  Word 
 md  Prayers  as  in  the  Sacrament,  The  Reafons  pretended  to 
 debar  from  the  one  as  argumentative  to  exclude  from  the 
 i^t her  J^Uth.j. 6 4  examined.     Whether  the  receiving  the 
 Sacrament  he  a  Duty  injoyned  to  all,andagood  work  in  aH  f 
 whether  it  he  a  converting  Ordinance  <  What  the  Sacra- 
 ments fealyand  how  <  Whether  they  confer  grace.   The  fame 
 evtl  ^effects  enfue  hy  male  adminifiration  of  difcipline-^  as 
 hy  a  free  communion,  and  the  fame  reafons  which  forbid  fe^ 
 parattomn  the  one,  do  alfo  in  the  other  cafe,  235. 
 
 DEFENCE,     SECT,  XVI. 
 The  removing  the  fcandalous  hy  the  power  of  the  Keys  no  ingre- 
 dient of  our  queftionynor  any  part  of  theDifctpline  which  they 
 pracl-ife,     what  fcandals  m^y  d^prinjt  of  the  Sacrament  < 
 whether  formal  ProfefjorsyHfthey  could  be  known,  were  to  he 
 admitted  ?  How  hsly  things  may  he  polluted  f      As  the  Sa- 
 crament^ fo  in  like  manner  other  holy  things  may  fc  defiled. 
 By  a  free  admtfsion  the  Sacrament  is  not  polluted  hy  or  to  the 
 Mimfter^nor  others  that  communicate  worthily  ^  and  it  is  no 
 more  dangerous  for  the  unworthy  to  come  ,    than  to  keep  off. 
 -  whether  mix' d  Communion  he  a  burden  offmne^rpain^ 
 in  what  cafes  it  is  lawful  to  have  Communion  of  Sacra- 
 ments with  evil  men, The  godly  were  alwayes  commix  d  with 
 the  wicked  in  Communion  of  Sacraments  ,  proved  through 
 the  Hiftory  of  the  Scripture.     Sacrifices  were  of  like  nature 
 with  Sacrammts^andfor  offering  or  eating  thereof  no  figns 
 
 or 
 
The  fumme  of  the  Diflertation, 
 
 or  tryals  of  real  Holmefs  were  required.  Whether  there  be  an 
 equalnecefsitjoffrofefsion  of  Faith  at  the  receiving  of  the 
 JBucharfJl,ana  of  Baptifme.The  church  £?f  Corinth  %»as  cor- 
 rupt yet  in  reforming  thereof  the  Afofile  prefcribed  nofuch 
 tryaL  whenandhorv  far  admofiition  am  reproof  may  be  f uf- 
 ficienf^  of  Amhxok  his  proceeding  agatnfl  Thcodofius. 
 what  are  the  effects  ofthefociety  ofevtlmen  with  good.  The 
 errors  of  Au<ii\}S^\^ov^tus^anal)otiitm.Whether  the  App- 
 logiflsfymholize  with  them<  Church'fellowfhip  conftfls 
 cmefly  tn  Communion  of  Sacrament s^  they  make  the  Cmrch 
 eft  he  Called  to  he  no  larger  than  that  of  the  Ble6t.  Thefiatc 
 efthe  church  according  to  the  Parables  of  the  Floor ,  Field^ 
 dnd Net^Maith.i3,0ur  ThcCis afferted in  the  exprefs  words 
 of  the  Antients.The  Faflor  ^/Corinth  not  reproved  for  per^ 
 tnitting  mixd  Communions^  i  Cor.4.2 1 .  confidered.  J'hc 
 F  arable  of  the  Marrtage-Feafl.of jealing  men, The  tr  too  free 
 Pulpits^  no  free  Tables:  of  Preaching  without  Ordination,  A 
 recapitulation  of  much  of  the  Difcourfe.  ^55. 
 
 DIATRIBE.     SECT.  VI. 
 
 whether  this  Difcipline  fuit  with  Rom.  1 4.1.  &  10.  or  check 
 not  with  charity /elifh  not  of  the  Pharifee  i  Whether  it  fort 
 with  the  qualifications  of  the  High-Priejl^  Heb.  5,2.  Or  the 
 example  ^/Hezekias^  whether  it  [meUnot  c/'Diotrcpl^es^ 
 of  examining  perfons  fet  beyond  fufpicion .  Whether  their 
 way  were  caftin  a  like  Mould  with  Popery  <  of  their  Elder  si 
 their  way  is  independent.  A  complaint  of  our  Schifmes  and 
 Herejies,  Perfwajions  to  mildnefs  and  moderation.  307^ 
 DEFENCE.     SECT.  XVII. 
 
 They  mifreprefent  their  Church-way,  whether  the  Queries  of 
 the  Diatribe,  were  doubts  of  Friends  or  Enemies  *t  What 
 are  properly  fcruples  <:  318, 
 
 SECT.  XVIIL 
 
 Rom.  1 4. 1  .&  I  o.  dif cuffed  whether  they  judge  or  defpife  their 
 
 BrethrenJ?id\A').^.  vindi<atedMo  other  Salifications  re- 
 
 (42)  ^^^^^ 
 
The  fumme  of  the  Differ tation. 
 
 quired  m  order  to  communicating  in  a  Church-member^  ha- 
 lving a  dogmatical  Faith y  hut  to  be  without  fcandal :  whether 
 they  rejeff  onely  the  wicked  ^  whether  their  way  render  them 
 not  gutlty  of  temerarious  judgment:  of  judging  the  hearty  of 
 hearing  infrmtties-j  of  moral  men.  32b 
 
 SECT.  XIX, 
 
 '  i  Cor.  I  p7 ,  con fdered:  whether  they  Jujpeff  not  much  evil> 
 believe  or  hope  little  good  of  their  people,  of  examining  the 
 knowing  to  he  exemplar  to  the  ignorant^  or  tonamfejl  their 
 humility  y  whether  it  he  their  duty  to  fuhmtttofuch  apafive 
 examination'',  whether  to  call  them  to  it  he  not  direcity  to  de- 
 tract from  them^  or  interpret atively  to  dt^ame  them^  fmall 
 matters  are  often  great  tn  the  confequence,  2  Cor.  1 1.2. 
 t X Amine d?  the  properties  of  charity  in  hoping  And  believing, 
 all  the  ignorance  charged,  is  not  to  know  it  to  he  duty  to  fub- 
 fntt  to  their  commands,  whether  converfion  maybejuddtn  ? 
 whether  the  church  have  lofs  or  gain  by  the fe  way  s  of  pre- 
 tended Reformation  s"  332 
 SECT.  XX.      . 
 
 Whether  the  Apologijls  are  charitably  fu(pe0ed,  or  can  he  juflly 
 charged  with  Pharifaifm?  whether  their  agings  proceed  out 
 pf  tenderness  of  confcience  ?  A  parallel  hetweenthe  J  polo- 
 gifts  and Thartfees  in  fome  things ,.  3^9:>('^^9) 
 
 SECT.   XXI. 
 
 what  was  Dioxx^^h^s  1  what  his  ambition?  whether  the 
 Jpolegifrs  exceed  not  the  hounds  of  Miniperial  power,  ,hy 
 bringing  all  under  triall,  excluding  and  notforfcandal,  and 
 that  jo  many, and  by  Common  continual  prance?  whether  this 
 check  not  with  i  Peter  5.3.  whether  thofe  they  reject  are 
 fcandaleus  ?  themf elves  feparated  and  left  the  Church  be- 
 hinde  them,  of  Bcclefiafical  power ^  what  it  is,  and  how 
 farextenfive?  The  dt^y  of  Stewards.  Jt  is  Chrifl's  honour 
 
 ta 
 
The  fumme  of  the  Differtation. 
 
 to  have  an  univnfal  church.  Their  actings ,  i.  Not  com- 
 '  manded  or  warranted  by  Gods  Word,  2.  They  afifolely, 
 of  their  Elders^  of  ruling  Elders  ingeneraly  not  by  dtvine 
 right y  yet  a  prudent  conflitutton  requiftte  to  be  continued  in 
 feme  way,  the  interejl  of  the  whole  Church  in  cenfures^  the 
 Elders  Refrefentatives  of  the  Church,  whether  the  ancient 
 church  knew  any  fuch  t  3.  7heya5t  arbitrarily,  cf  the 
 former  Bijhofs,  the  Flowers  of  the  Afologifls  Caninafa- 
 cundia,  which  they  c a  ft  on  the  Offofites  of  their  way,  the 
 ajperjions  wiped  off ,  and  fome  of  themrefie^ed^  of  f mall 
 things,  and  whether  their  Injunifions.  are  fuch''.  what  may  he 
 the  confequences  thereof  ,  viz.  their  own  power  and greatnefs 
 in  the  intention,  which  yet  in  effect  may  be  thereby  leffened, 
 whether  their  promifcuous  examination  he  to  prevent  reffeci 
 cf  perfons,  of  examining  persons  known  to  be  knowing,  of 
 the  Shekd  of  the  SanBuary,  of  their  avilmg  of  their  peo- 
 ple, and  thereby  giving  advantage  to  the  Vapips  to  upbraid 
 us,  of  the  former  Bif^ops^  the  Tack  of  light  m  fome  places 
 through  want  of  fome  to  hold  it  forth,  whether  the  Diatribe 
 dfpcrjed  Presbytery  to  be  modelled  like  P.opery'.the  Apdogifts 
 no  friends  to  Presbytery  •,  their  way  hath  fome  analogy  mth 
 
 -  Popery,  and  accidental  tendency  thereunto-  3  7  85  (- 1 7  8^ 
 
 SECT.  XXIL 
 
 of  Independents,  tkeirgodlinefs,  their  Schifm,  theconfeffed 
 imperfect  ion  of  the  way  of  the  Apolbgifls,  their  de fire  of: 
 \  an  union  with  the  Independents,  an  admonition  to  the  Pre]- 
 
 -  byterians  ,  the   confounding  of.  churches  and  Paries  by 
 the  Apilogifls,  their  gathering  of  Churches,  whether  they 
 
 .  arc  guilty  of  di  [order  againjl  Law  ^  whether  Magicky  were 
 
 laid  to  their  charged  whether  they  are  culpable  of  Schifm 
 
 ~  snd  Sedition,  or  injury  to  other  Mtnijlers  <  cf  the  hatching 
 
 '  €^hersEggS)  like  the  Partridge,  414, ("214^ 
 
 ^3)    ,  ■  SECT.. 
 
The  fumme  of  the  Diflertation. 
 
 SECT.  XXJII. 
 
 why  thy  have  not  the  Sacrament  in  their  own  churches  ^  why 
 onely  at  Pyworchy  <  ivhether  it  he  no  great  matter  to  be  cal- 
 led or  drawn  thither  i  of  their  return  to  their  own  Churches, 
 How  they  fligmatize  the  People^  and  judge  their  hearts  <    of 
 ^ferving  the  times :  they  confefs  the  Word  and  Sacraments 
 to  he  the  fame  thing:  what  thereupon  followes  <  426.(225) 
 SECT.  XXIV. 
 pThethcr  the*f  are  Butchers  or  Surgeons 't      Whether  guilty  of 
 Schifmei  of  negative  and  fofitiveSchifme,  Whatarejufi 
 caf^fes  offeparation  1   Whether  our  Saviour  feparated from 
 the  ^ewtjl  church  jor  infiance^in  eating  the  Pafsover't  they 
 condemn  what  they  fraittfe^  by  confounding  Churches^  and 
 by  Reparation, They  grant  Prof  colors  to  he  viftUe  Saints  ^wbich 
 dejlroys  their  Platform,     Their  Reafons  why  all  forts  are  to 
 he  admitted  to  the  Word  and  Prayer.     Whether  there  are 
 not  better  Reafons  towarrant  a  like  admission  to  the  Sacra- 
 ment i   whether  the  jame  conclude  it  not  i    Whether  the 
 churches  of  England  are  all  true  churches  ^      Sacraments 
 Notes  of  the  Church  5  and  therefore  communicable  to  all 
 church'  Members  \  they  grant  Vtfcipline  enters  not  the  def- 
 nitionof  a  Church^yet  they [eparate  for  want  thereof  whe- 
 ther they  may  not  ajwell  deny  Baptifme  to  the  Children ,  as 
 the  Eucharijl  to  the  Parents  <  434.  (234.) 
 
 SECT.  XXV, 
 Their  great  abufe  and  diflortion  of  Scripture  %  with  what  a  train 
 of  Confeciuences  their  Arguments  are  far-fetcUd'^  they  are 
 borrowed  from  the  Donatifts^PapiftsjBrownifts,  Indepen- 
 dents'^ none  of  them  conclude  the  quefiion,  as  themfelves 
 haveftated  it :  the  Argument  raifedfrom  i  Cor.  1 4. 40. 
 examined.  Whether  it  be  a  glorious  and  comfortable  practice 
 that  none  approach  the  Lords  Table,fave  holy  perfons?  Whe- 
 ther their  way  be  warranted  by  the  Laws  /  The  moderating 
 efCenfures.     whether  their  way  have  Ukegromd  with  the 
 
 antient 
 
The  fumme  of  the  Differtation. 
 
 tient  Difciflineyh  rccdving  in  Tcnttcnts  ?  Whether  then 
 he  order  md  decency  in  mix  dCommHnions  ?  The  leffer 
 go6d  to  be  omittedyto  acquire  the  greattr  ♦,  theconfufion  and 
 diforderof  their  jvayes.  (2  5O.)450* 
 
 SECT.  XXVI. 
 
 Jeremy  15.1^.  Difcuffcd  and  vindicated.         (2  64.)  4^4. 
 SECT.    XXVIL 
 
 2  Thef.3.2.  &  6.  Opened  and redeermd from  their  mifappli- 
 cations,  whether  antiently  the  Commerce  mth  any  not  ex- 
 commmicate  x»ere  avoided  ?  What  fociett  RxcommHnica- 
 tion  cuts  off  from  r*  Horv  Sufoenjion  might  be  ufed^  and  is 
 dnfed?  *  (2670467. 
 
 SECT.  xxvm. 
 
 I  Coy.'). 11.  Fentilated)  and  the  Chaff  of  their  Interpretation 
 di ff  erf ed whether  we  may  have  communion  in  f acred  things 
 wttbfuch  as  we  may  not  have  fociety  with  in  civil  < 
 
 (2740474- 
 SEC  T.  XXIX. 
 
 Matth.  7.  6.  The  fenfe  thereof  enucleated  andfhewed  not  to  be 
 
 fubfervient  to  their  purpofe^  but  odioufly  abujed.     Whether 
 
 Mtnifiers  may  acir  in  Cenfures  alone  ^  and  upon  thetr  own 
 
 knowledge  (  2  8 1 0  48 1 . 
 
 SECT.     XXX. 
 
 I  Cor.i  1.27.  &  fequent.  Difcu(fedy  of  eating  and  drinking 
 unworthily.  FFhether  there  be  a  necefstty  of  examining  ally 
 becaufcfome  cannot  examine  themfetves/.  Whether  any  ir- 
 regenerate  man  can  examine  him{df<  Whether  this  tends 
 not  id  introduce  Auricular  Confcfsion':  Jude  3. opened, 
 
 (288O  488, 
 SECT.     XXXI. 
 
 1  Tim.^.22  .Interpreted  and  anfwered,  of  Principals  and  Jc- 
 ce(fories^i  Tim. 3.  10.  confidered :  Not  like  Reafons  to  exa- 
 mine thofe  that  are  to  communi-cate^  and  thofe  that  are  to  be 
 ordained,{29l*)  4^3. 
 
 SECT, 
 
The  fiimme  of  the  DiiTertatioii, 
 
 SECT.    XXXII. 
 
 iPet.?.  15.  Meb.13.17.  Difcuffed:    VVhM  obedience  is  due 
 
 to  Miniflers^and  what  porver  they  have  <         45^7.  f  2^7  J 
 
 SECT.    XXXIII. 
 
 Levit.13.5.  2Chron.23.  ip.  Joel  3. 17.  Nahum  i.  ij. 
 
 ^ach.  1^.21.  Brought  off  from  the  Rack  whereon  they  hai/c 
 
 fe$  them.     The  difference  between  Legal  and  Moral  Un- 
 
 fleanntfs ;  what  the  former  typed,  501.  (301.) 
 
 7     XXXIV, 
 f     XXXV, 
 
 SECT.   >   xxxvi, 
 3   XXXVII. 
 
 rheir  refeated fallacies, 7  he  complacency  of  their  clofe^  which  is 
 dejiruitive  to  their  main  Vijcourfe.  509.8^0.  (309). 
 
 Th. 
 
*^*^^^^*^^'=*^**'***^'^^»'5^*' 
 
 Th  Preface, 
 
 Eing  engaged  in  the  publick  Service  of 
 my  Countrey,  I  have  been  alwayes  moll 
 forward  to  employ  the  power  intrufted 
 with  me,  for  recovery  of  Tythes  to  the 
 Miniftery ,  whofe  honor  and  mainte- 
 nance I  have  ever  fenfed  to  be  very 
 much  of  the  intereft  of  Religion  ;  for 
 as  H^r^f /;>«^  once  faid  >  Were  it  not  for 
 the  Sun,  it  would  benight  for  all  the 
 Stars :  fo,  were  there  not  fuch  greater  lights ,  whofe  Office 
 and  Minifterie  is  to  enlighten  the  world,  the  frye  of  twinkling 
 5tars  could  not  prevent  or  fuperfede  a  general  Darknefs,  cfpe- 
 cially  being  SteJl^e  profdi^f^tes^ ,  Falling  liars ,  which  have  no 
 Celeftial  origen,  nor  are  fixt  in  the  proper  Iphere,  but  carried 
 upward  by  their  innate  levity,  and  kindled  by  an  irregular 
 zeal* 
 
 Among  fuch  as  were  occafionally  convented  for  Non-pay- 
 ment, there  were  fome  that  pleaded  in  their  excufe,  that  they 
 vyould  willingly  pay  their  Tythes,  if  their  Pallors  would  admi- 
 niller  the  Lords-Supper,  which  fome  of  them  did  altogether 
 intermit^  others  did  onely  exhibit  it  to  a  Church  which  they 
 had  new  gathered-  and  therefore  they  prayed  they  mighc  not 
 be  compelled  to  pay  their  Tythes  to  thofe  which  had  interpre- 
 tatively  renounced  and  difclaimed  to  be  their  Paltors,  by  ha- 
 ving appropriated  another  flock :  This  being  no  irrational 
 anlwer,  nor  eafie  to  be  gain-faid  (  for  as  Crajfw  faid  to  LHciiu 
 PhilifffUy  If  thou  wik  not  owne  me  for  a  Senator,  neither 
 
 '      "B  will 
 
The  Preface. 
 
 will  I  acknowledge  thtt  to  be  a  Conful;  and  a5  the  Ga- 
 llons fey,  there  is  Ui^ammonlunjr  Inter  SpfcofHm  &  Sccleftam  . 
 fb  inDivorcesf  when  for  efpouling  a  new  Love>  the  former 
 Wife  was  repudiated ,  there  was  ttill,  7  ihi%  res  tuas  hahet§ ) 
 I  knew  no  expedient  apter  to  evade  it,  then  by  a  gentle  fnp- 
 pUng  andinfleding  them  to  pay  their  Tythes,  uponpromife 
 that  I  would  engage  the  forces  I  had,  to  perfwade  their  feve- 
 ral  Miniikrs  to  revive  and  reduce  the  Sacrament  in  their 
 proper  Chwrches,  and  to  admit  them  thereunto,  if  there  were 
 no  jull  andmanifert  obitacle. 
 
 In  comply ance  with  this  promife  J  andbecaufethecure  (as 
 with  the  Leper  under  the  Law)  bc«in<?  with  the  Ear,  I  privately 
 cntrcd  into  an  amicable  altercation  upon  this  Subjed  with 
 fome  of  thefe  Miniiters ;  For  even  the  Lights  of  the  Sandu- 
 ary  may  need  Snuffers,  though  fuch  ought  to  be  of  pure  gold; 
 and  however  the  School  tels  us,  that  an  Angel  of  an  inferior 
 Order  doth  not  illuminate  another  of  a  fuperiorj  yet  in  the 
 Elementary  world,  NaturaliRs  fey  that  the  Jackal  is  conduder 
 to  thQ  Lyofjy  and  the  little  cJ^^/i:«//«  goes  before  thzwhale^s 
 a  guide,  aiid to dired him  from  fhelves  and  flats;  yer  never- 
 thelefs  I  was  not  herein  without  the  modeft  fenfe  of  Tertulllany 
 *^n  tamm  [nm  m  ego  vos  alloquar ;  veramtamen  gladiatore^ 
 perfe^ijfimos-,  mn  tantum  maglftrl  &  pr^pafiti-y  fed  etiam  idiou 
 ^  fttpervacni  qa^t^  adhortantur  de  hngmquo. 
 
 As  they  have  t.inght  us  to  dllUuguiili  of  Convcrfion  wrought 
 at  the  Sacrament,  but  riot  by  it-  fo  fomione  or  other  per- 
 haps oecafionally  •»  if  not  caufally ,  was  at  fuch  colloquies 
 and  tranfedions,  if  not  by  them,  induced  to  return  to  his 
 Duty,  and  redintegrate  the  Communion  in  his  Church: 
 Others  1  found  according  to  that  characi^er  of  St,  Hleromy 
 TmlifM  vlnci  fojfe  qnam  ferfmderi-^  but  having  fundry  times 
 by  fome  intcrveniencies  and  avocations,  been  fruflfated  bf 
 the  opportunity  of  a  full  carrying  through  of  the  conference 
 which  I  had  entred  upon  w ith  one  among  the.reft ,  who  Tee- 
 med tome  to  have  (oil icited  with,  and  engaged  others  by 
 his  influence  and  infpirations  and  who  had  new  gathered  a 
 Church,  ( if  not  in  that  notion-  yet  much  of  that  nature  ) 
 I  ihercispon  concluded  to  give  him  my  (0,^(0,^  and  the  reafons 
 thereof  in  writing  j  which'  accordingly  I  l^pt  up  in  one  flieet, 
 
 and 
 
The    Frefacco 
 
 and  tranfmictcd  to  him  by  a  private,  and  no  vulgar  hand :  And 
 becaufe  I  had  no  thought  it  ftiould  be  feen  abroad,  I  was  not 
 caretull  to  give  it  any  handfomer  drefs,  but  onely  put  it  in  an 
 homely  attire  ;  and  having  as  little  ambition  as  skill  to  paint 
 to  eteiniryvvith  Zetixis^  I  took  r.o  long  time  to  draw  this 
 pi([^ure  of  my  mind,  which  wa^  onely  two  dayes^nfoTming; 
 lb  that  I  might  plead  with  Hlcrom-,  Qulnon  igno[cit  ingemQ^ 
 i^nofcat  tempon  ^  indeed  I  rather  touched  then  handled  thingS) 
 and  ViktLada^  Ipaffedve^  lightly  over  the  fands,  intending 
 to  leave  no  imprellion  or  footikps  or  any  traverfes  betwixt 
 US;  butnevertheiefs,  as  contrarianc  to  my  complacencies,  as 
 crols  to  my  expe6lation .  what  I  intenued  to  fpeak  in  the  ear, 
 was  preached  on  rhe  huufetops;  fornofooncr  was  this  pri- 
 vate Rcfcript  received,  but  the  Church  (  as  according  to  the 
 idiom  of  the  Donatiiis  chey  fpeak)  was  congregated,  and  at 
 thv-ir  tribunal  was  my  bafhful  llieet  brought  forth  (which  I 
 rather  wilbed  had  been  fentenced  to  perpetual  imprifonment ) 
 to  be  publickiy  arraigned. 
 
 To  juftifie  or  excuie  the  publifhing  hereof,  it  hath  been  plea- 
 ded, that  it  was  not  wedded  to  him  under  any  caution  not  to 
 communicate  or  impart  it;  and  that  a.  it  was  expedient  to 
 publifh  it  to  the  Church,  becaufe  they  were  concerned  in  it, 
 and  they  heard  but  their  ovvnc  Caufe  pleaded. 
 
 But  tor  anfwer  to  the  firft  ;  I  (hould  have  thought,  that 
 though  I  had  been  iilenc,  yec  Morality  would  have  dii^ated, 
 that  Without  my  confent  tint  h?.d,  nothing  of  mine  fliould 
 have  been  made  common  to  any ,  betides  thofe  to  whom  I 
 allowed  it,  and  the  publifliing  needed  my  exprefs  affent  to 
 warrant  it,  not  my  dire6t  prohibition  to  retrain  it.  To  the 
 2.  Though  the  Church  were  concerned  in  the  fub^e6t  and  mat- 
 ter controverted,  yet  that  can  no  more  evince  an  expedience 
 to  communicate  to  them  the  traverles  betwixt  us,  then  be- 
 caufe- every  one  of  the  Nation  is  intereded  in  the  conduv^  of 
 State-affairs,  that  therefore  it  is  neceffary  or  fit  ihat  the  peo- 
 ple iChould  be  acquainted  with  the  counfels  and  agitation? 
 thereof:  I  had  no  altercation  witli  them;  my  addrefs  was  not 
 to  the  Orbs,  but  the  Intelligence  that  fet  them  on  their  moti- 
 ons, and  with  T>loj^enes  I  (truck  at  the  Mafter,  for' what  1 
 thought  more  culpable  in  him  then  in  the  Scholars*    I  never 
 
 B  z  was 
 
The  Preface. 
 
 '  was  of  X/^r/V/z^hisminde,  Who  profeffed  he  wrote  onely  to 
 the  unlearned  T^r^wr/W^,  I  fhould  rather  im^ert  the  fpeech, 
 and  fay  ,  ^erfetim  euro  legere-,  Ldmm  Declmum  nolo  ;  let  him 
 that  I  Itrike  at  be  fuch  an  one  as  may  tomm  tehm  reclfere ; 
 andletthelearnederfmitemc,  whofe  reproof  fhallbean  ex- 
 ■  eel  lent  oyl  (  fo  it  be  cold  oyl,  for  oyl  fet  a  fire  is  moft  raging 
 andmifchievous  )  that  fhall  not  break,  but  heal  the  wounds 
 I  may  chance  to  have  in  my  head.  I  am  fomewhat  of  Arl- 
 fiippff^  his  minde ,  the  bite  of  -a  Weazel  would  trouble  me 
 more  then  the  tooth  of  a  Lyon.  Si  cadendum  €fl^zy£ne<&magni 
 dextra  cadam^  &  fm  \ugHlatm  Ach'ille :  But  the  courfe  they 
 took  could  onely  have  been  rib*d  and  inlaid  with  fomc 
 reafon  to  fupport  and  ttrengthen  it^  if  I  had  fcattered  my 
 papers  among  his  Church,  and  fought  to  toll  away  his  Pro- 
 felitcs,  and  if  they  had  been  hereby  fhaken,  or  made  volatile, 
 and  could  not  have  been  otherwife  fixed,  but  by  perfwading 
 them  how  in  that  argument  he  had  foy  led  me  ( \yhich  general 
 notion,  andthattakenupby  an  implicit  faith,  was,  I  doubt, 
 all  the  impreffton  which  the  generality  of  them  could  get  by 
 the  reading  of  our  differtat ions ;  for  thou^ih  thofe  matricu- 
 lated iuto  his  Church,  may  perchance  be  all  fufficiently  prin- 
 cipled in  repentance  toward  God,  and  fiirh  inChrilt  Jcfus, 
 which  mycnarity  prompts  me  to  hope  (  whatever  others  re- 
 port )  yet  I  doubt  (  however  they  may  blandifh  them  )  that 
 their  undcrftandings  arc  too  narrow  and  difpropo  rionable 
 to  make  judgement  of  controverfics ,  efpecialiy  agitated 
 ftholaftically. ) 
 
 Sic  mlhl  magfjopere  faher  efl  iftviffiSy^  In  ahum 
 Qui  firmt -)  adnitem  fuperare  jugum  Oromedonti^, 
 
 But  hereupon  it  was  bruited  abroad  that  I  fhould  forthwith 
 receive  an  anfvver;  and  though  methinks  fo  many  hands  fhould 
 have  made  more  light  work  in  refpe6t  ©f  time^arid  not  fo  light 
 in  regard  of  waight,  yet  I  can  inltance  the  perfon,  one  of  their 
 Church  (  and  I  know  they  willrefent  with  indignation  any 
 fufpicion  that  one  of  that  extra6tion  and  refinement  fhould  re- 
 tain any  Dregs  or  impurity  of  an  untruth  )  which  did  fay,  and 
 the  perfon  to  whom?  and  the  circumttances  of  time  and  place 
 
 when 
 
The  Preface. 
 
 when  and  where  he  faid  it ,  that  fourc  Miniikrs  had  laid  their 
 heads  together  to  frame  a  fpeedy  anfvver  to  my  Epiftle  ;  in 
 which  relation  therefore  that  which  they  call  an  Apology  of 
 fome  Minitlers  and  godly  perfons,  may  be  fo  named  as  well  in 
 refpei^  of  the  efficient  as  the  fubjevR:. 
 
 But  whether  fat  bene^  I  (hall  not  fay,  but  I  amfure  not 
 fat  c'lto ;  and  though  they  would  have  it  to  be  as  the  Jews 
 Meffias,  born  long  lince,,  but  Chewing  it  felf  long  after;  yet  I 
 know  their  Anfwer  ( like  La^is  Laz^nll  among  Phyficians  ) 
 had  many  feveral  Wafhings  before  they  could  agree  to  give  it, 
 and  about  ayeer  after  the  AnfYver  was  faid  to  be  inchoated, 
 the  Church  met  to  perufe  and  fet  their  Seal  to  it,  which  after 
 feveral  conco<ftions  and  filtrations  was  then  thought  fit  to  be 
 fent  in  progrefs  to  feveral  Towns  among  their  Symmilb,  whi- 
 ther like  a  Snowbal  to  gather  fomevvhat  by  rolling,  and  to 
 raife  a  pojfe  comhatm  againftthis  rebel  to  their  Difcipline,  I 
 will  not  affert  upon  conje6lures  or  reports,  but  flial  be  facil 
 to  believe  that  if  this  Temple  of  their  "Diana  had  been  fo 
 many  yeers  in  building  by  all  aAfta-,  it  mull  rather  have  been 
 one  of  the  wonders  ot:  the  world. 
 
 For  the  cenfures  which  they  infinuatc  to  have  attended  or 
 prevented  the  coming  forth  thereof,  as  I  am  not  juRly  obliged 
 to  be  refponfible  for  what  I  was  not  guilty  of,who  (as  Memnon 
 General  to  Darlm  faid  his  Souldier  was)  am  preil  to  fighc, 
 not  to  rail,  io  I  cannot  difcreetly  undertake  to  excufevvhat  I 
 am -ignorant  of-  but  if  ihcy  millook  not  the  tinckling  of 
 their  own  ears  for  outward  founds,  perhaps  fome  of  their 
 own  Congregation  that  think  themfelves  lofers  of  a  juft  li- 
 berty of  communion,  might  feek  their  recompenfe  by  a  free- 
 dom in  communicating  their  grieved  minds ,  and  in  civltate  non 
 libera  (as  they  made  it)  would  yet  have  ling^.M  libera^ ;  and 
 then  I  (liall  onely  remind  them  a  ftory  of  Thilip  of  CMacedon^^ 
 when  one  told  him  that  ISljcanor  who  was  in  Court,  and  neg- 
 le6led  by  him,  fpake  reproachfully  of  him  ,  he  fent  him  a 
 large  Donative,  and  fupplyed  his  indigence ;  and  thereupon 
 "I^V^^iJr  began  to  talk  very  honourably  of  the  King;  wliich 
 made'^'P/j/V/p  to  fay,  Videtii  in  mbi^-efe  fitumj  m  bene  velmali 
 mdiamm  ;  but  whatfoever  thofe  cenfures  were,  or  by  whom- 
 foever  afpcrfed;'  as  winds  bluftring  about  the  earth  are  caufed 
 
 B  3  "      b/. 
 
T^he  Preface. 
 
 by  vapors  breaking  out  of  the  cranies  thereof,  fowere  thefe 
 rumors  occafioned  by  themfelves  that  were  plenl  rtmarnm ; 
 and  it  fared  then  with  them  as  it  ufech  to  do  with  fuch  as 
 buy  winds  of  Witches ,  who  by  opening  the  knots  of  the 
 ropes  given  them?  raife  fo  great  gales,  as  make  them  wifh 
 them  itilied  again ,  which  they  have  let  loofe,  and  cannot 
 hulh:  Had  they  done  (as  (^Angn^in  fpeaks  of  Zachary^  7^- 
 cHit  generatm  vocem^  men  might  have  held  theii  peace^  and 
 the  Apologias  had  peace ;  or  as  it  was  faid  oi  Bonaventnre*^ 
 Had  they  been  firft  the  dumb  Oxe,  the  wo;ld  needed  not  to 
 have  wondred  till  they  had  lowed  :  That  ever  I  writ  any 
 thing  to  be  anfwered ,  or  that  they  undertook  the  anfwer, 
 had  never  flown  fo  far,  nor  founded  fo  loud  bur  in  the  winds 
 which  their  owne  birth  firft  raifed;  and  that  which  was  my 
 defire,  might  have  been  Our  common  felicity,  tohavedif- 
 charged  all  our  volleys  with  white  powder,  not  onely  for 
 the  candor,  but  becaufe  (they  fay)  it  makes  no  report  •  and 
 to  have  refembled  heavenly  rather  then  earthly  bodies,  the 
 one  moving  without  found?  the  other  with  bustling ;  andfo 
 never  to  have  come  forth  upon  the  ftage>  but  to  have  zdi^d  our 
 parts  behind  the  curtain,  had  not  they  drawn  it  afide,  to  fhevv 
 what  prizes  they  could  play,  and  to  make  open  file  of  the 
 Bears  skin  as  foon  as  they  began  to  hunt ;  for  what  'ever  cen- 
 foiious  omens  others  had  of  them,  themfelves  hid  endevou- 
 red  to  make  the  Countrey  ring  with  their  celeufma's,  and  the 
 paeans  of  their  triumph  for  this  vi^ory  ;  and  though  the  dull 
 followed  their  chariot,  vyhe  re  with  they  feek  to  blind  mens 
 4eyes,  yet  the  creaking  of  their  wheels  (  and  they  are  onely 
 dry  things  wanting  fatnefs  which  ufe  to  move  with  noyfe  ) 
 were  heard  long  before  they  were  feen  to  come. 
 
 Yet  all  this  while  I  was  no  more  anfwered  then  one  man 
 may  bebywhifpering  in  anothers  ear-^nor  did  no  more  feel  the 
 ftroke  of  their  rod,  then  2^/Vo  did  the  blows  wherewith  his 
 image  was  beaten  by  thofe  that  made  no  haf le  to  encounter 
 himfelf.  I  might  juftly  have  expelled  it ,  not  onely  upon 
 the  fcore  of  Civility,  but  Chriltian  charity,  that  I  fbould  firft 
 have  been  privately  admonifhed  of  my  faults,  before  the 
 Church  had  been  told  thereof;  for  even  a  truth  unfeafona- 
 bly  publiihed,  is  a  virtual  flander^  and  though  I  will  not 
 \  profefs 
 
The  Preface. 
 
 >profefs  wiih  ^rlftotle^  Let  them  not  onely  reprodch^  but  beat 
 me  too,  whiks  I  am  aWent,  yet  I  fhall  lay  with  'PUncusy 
 when  he  was  told  that  aAfnm  ToU'w  bad  vvritten  inve- 
 dlives  agdmlhim^  not  to  be  publifhed  until  after  his  death, 
 that  there  are  none  but  Gh oils  and  Goblins  that  fight  witk^ 
 the  dead;  and  in  refpefl  of  obloquy,  there  is  the  lame  rea- 
 fon  of  the  dead,  and  thofe  that  are  not  prefent  ^  but  perhaps 
 it  was  theit  conceit,  that  the  expedationof  the  blow,  which 
 they  boalkdto  be  impendent,  would  anticipate  the  fuffering 
 thereof,  knowing  that  ^aHcdnm  difen  panaris  adverfa-,  an 
 expe6te^^  nlfiquod  tantum  efi  dolendi  modm-,  non  tlmendl^  dolen  enlm 
 ^HantHmfcta4  accldijfe,  timeas  quanttim  fojfu  accldere.  and  becaufe 
 that  cito  per  life  eft  loco  beneficti ,  therefore  they  would  bi  perfua- 
 dtd  by  Calignla^  Slcfer'h  utfentiatfe  morl, 
 
 Almoit  twoyeares  after  I  had  infcribed  and  configned  to 
 them  my  fingle  fhect  (by  which  time  perchance  I  might  have 
 forgotten  that  any  fuch  thin^  had  paffed  my  hands,  had  I  not 
 been  awakened  to  the  remembrance  thereof  by  their  alTiduous 
 alarms)  I  received  in  manufcript  their  anfvver;  but  in  the  inte- 
 rim ,  perceiving  this  my  fmal  fpa  rk  by  theii-  itirring  was  like  to 
 be  no  longer  covered  under  afhes^ut  to  be  laid  open  to  publick 
 light  5  therefore  leall  it  might  expire  and  vanifh  through  its 
 own  exility ,  and  fo  waighty  a  queuion  fuilain  fome  prejudice 
 by  fo  fhort  an  anfwer  (which  Nehrldlm  St^Auguftme^  friend  ha- 
 ted) and  fafiiddenly  formed  (which  I  need  not  p-^ofeffe^  feeing, 
 as  Apelk^ ,  when  his  boy  fhewed  hi'Ti  a  painted  cible ,  and  told 
 him  that  it  was  done  in  halie-,anfwered,he  might  have  fpared  to 
 tell  him  fo,for  th.:  work  fufficiencly  fhewed  it)  therefore  as  the 
 Tuberous  ufe  to  take  their  younglings  into  their  bellys  agiin 
 forrheir  better  foitering  and  defence,  fo  I  reaffirmed  into  the 
 wombe  of  fecond  cogitations  this  rude  Minerva ,  this  concep- 
 tion and  abo.tive  if(ue  of  my  brain,  and  new  moulded  my  T)ta- 
 trihe^  yet  retaining  the  fame  Scheme  of  the  former  black  lines, 
 though  dieting  and  filling  them  with  frefher  colors ,  yet  kept 
 it  clofe  and  fecret,  having  Hill  a  defire  with  the  old  Roman  ■ ,  to 
 {^iCzi^QQ  mutddett  adcompe[cenda6  detrahentlnm  ImgHo^-i  untill  by 
 the  veiw  of  their  ApologJe  tranfmirted  to  me,  /had  the  provo- 
 cation and  the  call  to  remande  my  Diatribe  (the  fame  with 
 -little  or  no  alteration  which  here  precedes  this  defence)  and 
 
 they 
 
8  T^he  Preface. 
 
 they  had  the  virgin  prorpe6l  thereof;  for  feeing  how  undecent 
 it  was  in  them>  to  profticute  their  anffver  to  others  eyes,  before 
 it  was  rcprcfentcd  to  mine ,  I  could  not  Humble  at  the  fame 
 ftone  of  offence  ^  finceas  in  good  things  the  example  merits 
 more  prayfe  then  the  imitacion ,  fo  in  evil  the  imitation  de- 
 ferves  more  blame  then  the  example  ;  and  together  with  that 
 review  were  conveyed  fome  animadveriarions  on  their  >4p(7- 
 logy ,  as  velites  to  begin  the  Skirmifli ,  till  time  could  bring 
 to  the  (bocke  the  waightier  armature. 
 
 To  thefe  animadvcrhons  their  Prolocutor  replyed,  and  I 
 rejoynd.  But  within  fhorttimc  after  a  gentleman  of  quality 
 and  worth  came  to  me  (as  he  faid)  from  the  Jfologifl  ,  to  tell 
 me  5  he  was  very  willing  to  cut  off  or  winde  upthe  thread  of 
 controverlic ,  which  he  heard  1  was  preparing  to  draw  out 
 farther  by  forming  an  anfvvcrtQhis  Apology.  But  I  might  be 
 fupcrfeded  of  fuch  pains ;  for  hedefired  I  would  rcftasfilent 
 as  he  had  refolved  to  be  -,  who  would  never  hencef©rth  have 
 to  do  with  me  in  any  altercation  ofthis  kind, 
 
 I  (who  had  always  applauded  the  wifedom  of  the  Romans. 
 that  fet  the  image  of  Anger ona  on  the  altar  of  Foiupia-^  and 
 have  ever  fenfed  moft  pleafurc  in  filence )  received  with 
 much  complacency  this  amicable  offerturc ,  and  thereupon 
 laid  afide  and  took  a  farwell  of  the  thoughts  of  making  an- 
 fwer  ,  and  that  little  Schedule  which  I  had  fcribled ,  I  paffcd 
 this  fentence  upon ,  t'wea4  pafcat  taclturntu  werti?. 
 
 But  it  feems  they  thought  that  alfo  ,  per  injuria^  mjurifs  m- 
 turn  eft  Iter  •,  and  they  had  learned  that  principle  of  Machia- 
 'Veil-)  that  whom  they  ttagger  with  one  wrong ,  they  muft  ut- 
 terly call  down  with  more;  for  although  he  that  read  over  the 
 Oration  which  Lyfta^  made  for  him ,  the  oftner  he  perufed  ? 
 the  worfe  he  reliflied  it ;  yet  it  feems  they  better  fancying 
 their  difcourfe  ,  the  longer  they  contemplated  it ,  and  be- 
 holding themfelves  under  I  know  not  what  multiplying 
 glaffes ,  fell  in  love  with  their  own  image  ,  and  thought 
 themfelves  fo  confiderable,  and  their  way  fo  exemplar ,  as  to 
 acquaint  the  world  with  fo  much  of  both ,  or  elie  b^ing  as 
 they  fay  excited  thereunto  by  importunity  of  friends  (the 
 common  vouchee  to  warrant  publications)  whereof  one  hath 
 hung  out  his  bufh  at  the  dpre ,  to  whom  though  perhaps  fome 
 .  as  wife 
 
The  Preface. 
 
 as  wife  men  will  fay ,  as  Afollomu;  did  to  Tij^eHinui  that  asked 
 him  how  he  liked  'H/ro's  (inging  at  the  harpe  ,  melluide  Nero- 
 nc  fcntlo  quam  tn ;  cantare  emm  tn  Ilium  dlgnnm  puta^-,  ego  autem 
 taccre  ;  yet  I  fhall  alone  adde ,  that  the  gentleman  hath  in  one 
 refped  falved  the  honor  of  his  judgement  ,  by  infinuating  a 
 doubt  that  his  love  to  the  perfon  may  deceive  him  >  though 
 in  another  regard  he  hath  detra6lcd  from  the  credit  thereof; 
 for  AmAns  qnod  cf^pUt  felt  5  quod  faplat  nefcit ;  honeftlns  eft  cum 
 judicaverfs  amare ,  quam  cnm  am^veru  ]ndtcare  ;  yet  however 
 for  my  part ,  amet  um  tarmina,  Mdvl ;  but  upon  thefe  or  other 
 -"impuliivcs ,  about  two  years  after  this ,  and  at  the  lalt  Spring 
 out  comes  in  prim  their  Anfwcr  to  my  firft  (heet  (which  I  had 
 profcffcd  I  would  difclaime  and  not  own)  and  that  without  ta- 
 king any  notice  of  the  rcveiw  thereof  (which  they  had  all 
 thofe  years  in  their  hands )  and  which  alone  (having  flighted 
 the  former)  I  affumcd  to  defend,  as  a  pcecc  which  I  thought 
 better  fortified  ?  even  as  if  they  had  borrowed  fome  of  the  fub- 
 tilty  of  the  Serpent  who  aflauks  the  heele  when  he  cannot 
 retch  the  head;  or,  had  been  prompted  by  Balak  to  fee  but  the 
 utmoft  part  of  them,  and  not  to  fee  them  all,  and  hoped  to  have 
 power  to  curfe  tKem.  from  thence. 
 
 Though  I  had  this  Apology  in  manufcript  long  before  it  came 
 abroad  in  print,  yet  I  could  not  be  fure  what  alterations  it 
 might  undergo  by  new  fublimings ,  or  what  increafe  of  fkcngth 
 it  might  make  acquift  of  by  a  po_^^  r^^«/ ,  afwell  as  (they  fay)  it 
 did  by  a  poffe  comhatus, 
 
 I  confefs  I  had  not  enough  of  that  wifedome  which  I  might 
 have  learned  from  the  motto  of  V^enlce  to  prepare  for  war  in  the 
 time  of  peace ;  and  the  rather,  becaufe  I  had  little  of  chat  which 
 Epi5ictM  calls  the  finews  of  WifedomW;?:,.  Dilkuft  ^  but  had  I  not 
 been  cajoled  by  the  former  meffage  ,  perhaps  my  Jacol?  might 
 have  come  forth  into  the  world  holcjing  their  £/^// by  th^  heel > 
 though  I  think  the  birth-ri|;htwillnotbeworththemamefsof 
 pottage  ,  But  I  (hall  foberly  profefs  it ,  as  a  precife  and  meafu- 
 red  truth ,  that  my  Antilogy  hath  taken  up  as  many  hours  in  the 
 iranfcribing  (  fo  illegible  'it  hath  proved  by  the  hafly  and  evil 
 hand  that  drew  the  originall)  as  it  was  in  the  compofing. 
 
 What  Hamlbal  toldSclpto  had  been  happier  for  Rome  and  Car- 
 thage^ had  been  alfo  better  for  us,  vtz,,  to  have  kept  our  felves 
 wiihinour  bounds  and  limits  5  rather  then  to  have  come  abroad 
 
 ,  C  in 
 
xo  T^he  Preface, 
 
 infuch  a  warfare  V  and  to  have  confined  and  inclofed  our  igno- 
 rance within  pur  own  preci,nds ,  and  not  to  have  laid  it  open  to 
 <yeneral  notice  ;  the  firit  happinefs  is  to  be  furnillied  with  know- 
 fedge ,  and  the  fecond  not  to  blab  our  ignorance ;  and  ^wtHlan 
 faith?  that  C^far  and  Brutus  fecerunt  carmina  non  mellm  quam  Cice^ 
 ro,  atfdlcm-^  qma  illos  fecijfejpaHciores  fciu»p;  and  if  we  had  not  per- 
 haps been  favoured  with  the  like  repute  for  writing  which  Gal- 
 ha  acquired  for  governing,  (f^p^A;  imperiiy  mjt  impera^et)  yet  furely 
 we  had  both  been  held  wifer  men  if  we  had  held  our  peace ;  who 
 though  we  may  fiddle ,  yet  neither  of  us  can  make  a  great  city. 
 
 The  Apologifts  ftiadow  is  not  like  to  be  the  longer  for  this  vi- 
 ctory. I  doubt  (contrary  to  what  S&crates  faid)  it  will  not  be 
 eafy  to  commend  the  Athen'mni  among  the  ^-^r/y^^/^^r  themfelves 
 for  very  excellent  Writers ;  and  as  it  was  faid  of  Poets ,  fo  muft 
 it  be  of  Writers  in  prime  ;  medlocrlbp^  ejfe poetis-,  Nondilnon  homi- 
 nes  non  c  once jf ere  column  a  ;  and  as  Geemetric'ians  demonlirate,  that 
 an  angle  ot  fphaEticall  lines  can  never  beequall  to  one  made  of 
 right  lines ,  but  will  be  liill  greater  or  leffer ,  fo  there  is  no  me- 
 diocrity for  Writers;  he  that  is  not  very  good>  is  ftark  naught ; 
 and  therefore  whereas  they  have  faid  they  were  willing  to  have 
 put  their  traft  under  a  bufhel ,  though  it  had  been  proper  enough 
 to  have  put  it  into  a  dark  lantern,  to  have  guided  themfelves, 
 and  conveyed  the  light  thereof  to  me  only ;  yet  perchance  in  re- 
 fpe^l  of  others  y  (ince  nee  defenfonhns  iftis  Temptu  eget ,  when  the 
 heat  of  thofe  Epidemicall  controverfies  hath  produced  more 
 Writers  (to  vS^  PUutpu  his  comparifon)  then  an  hot  fommer 
 brings  forth  buzzing  flyes ;  and  as  it  was  fayd  of  a  city  in  Greece-^ 
 the  Phyficians  were  more  then  the  ikke ,  lb  Writers  are  almoft 
 equall  in  number  to  Readers ;  therefore  if  they  had  fet  it  under  a 
 bufhel,  fmceit  doth  not  much  alere  Imernam-^  there  had  been 
 no  great  lofsof  lultre  to  themfelves,  nor  mifs  of  light  to  the 
 worl^;  and  whither  a  bufhel  had  not  been  a  proper  place  for  it, 
 (ince  modlm  efl  menfura  arldorum ,  let  the  learned  judge. 
 
 For  my  felfe  ■,  who  Mecum  hahito  &  novi  quam  fit  mlhl  oirta 
 fupeilex  y  as  I  only  designed  my  firft  undertakings  as  a  facrifice  to 
 truth,  not  oftentation ,  fo  I  pafTionately  wiftied  to  have  offered 
 it  in  privare ,  as  the  old  heathen  were  wont  to  make  all  their  Sa- 
 crifice's, te^^o  &  velato  capite  (except  thofe  to  Saturn  and  Hercules^ 
 and  I  proteli  I  look  as  (frangely  and  with  as  much  wonder  on  my 
 'felf  in  print  as  any  of  thofe  in  Ovid'^M^pamorfbofii  on  their  new 
 
 trans- 
 
The  Preface.  1 1 
 
 transformed  fhapes ,  or  as  thofe  did  that  awaked  in  AkdeuUi 
 hisparadife;  but  indeed  we  are  Upfed  into  an  age  which  with- 
 out anfi  great  skill  in  Philofophy  hath  attayned  to  that  which 
 wasfaid  to  be  the  end  thereof,  to  admire  nothing,  notby  dif- 
 coveryof  thctrue  caufes,  but  by  obfervingthe  multiplicity  of 
 ilrange  effects. 
 
 Whithef  I  make  vifion  by  intramiffion  or  extramiflTion,  and 
 lo<i)l^either  at  home  or  abroad ,  I  can  fee  little  or  noencourag- 
 ment  to  have  publiekly  engaged  in  this  controverfie  being  firil 
 beyond  my  ability ,  who  becaufe  manclpnm  negotlorum^  am.  alfo 
 mmcii^ium^mciileBionis',  efpeciallyin  thofe  chronicall  contro- 
 verfies ,  and  which  like  Cadmn^  his  fighters  have  rifen  out  of  our 
 earth,  mn  hlc [hIcos  dticlmta  nee  hoc  fulvere  defudamm -,  zsGalba 
 wasfaid  to  hz  magis extra vltla  -^  qnttm  cnm  v^rtHtibm-)  fo  lean 
 fcarfc  pretend  to  be  extra  tgKora?jtiam, not  at  all  r//7w  [cientlaA  have- 
 not  thofe  choice  opponunities  of  refort  to  living  libraryes  (as 
 EunapHi  called  very  learned  men)  nor  to  dead  counfellors  (as 
 Al^honfm  named  books)  and  as  one  faid  of  the  Duke  of  Savoy, 
 that  he  had  money  enough  to  make  a  feall ,  not  to  make  a  war  • 
 fo  I  have  books  enough  to  feed  theminde  withmatter  of  con- 
 templation, not  to  engage  in  controverfies,  if  I  hxd  fecejfum  fcri-^ 
 benti6  &  ona^  and  the  itation  1  hold,  and  condition  I  live  in,  were 
 free  of  thofe  continual  diilrad^ive  avocations ,  which  neceffarily 
 rout  the  meditations ,  when  fet  fometimes  in  aray ,  (as  in  me 
 will  be  obvious  to  any ,  by  that  lanevenefs  oFmyftile  (whereof 
 my  felf  am  confcious)   which  like  the  moone  hath  not  only 
 fpots,  but  according  to  Galilee^  unequal  parts,  hils  and  valleys, 
 and  which  flyes  in  an  indented  line;  higher  or  lower  according  as 
 my  wings  were  dry  or  dipt  in  the  current  of  thofe  incumbrances) 
 yet  nature  hath  not  indulged  me  with  underftanding  fo  acute  as 
 topeirce  fahher  then  the  bark  of  things,  nor  with  a  flame  ac- 
 commodate to  lliblime  anddillill  much  of  the  fubllance  brfpi- 
 rits  thereof^    and  therefore  though  {om^t'imts prom fiadiicertlui 
 indicium  efl^  fupra  vires  nit  I ,  qtmm  viribus  ex  facili  mi  j  alter  enim 
 quodptefi  fraftat ,  alter  etiam  f/ui  quam  potefi ;  yet  becaufe  I  could 
 onely  adpauca  refpicere-)  I  was  not  willing  de  facili  pronunciartt  and 
 had  rather  not  to  have  committed  a  fault  then  to  ask  pardon  for 
 it ,  and  to  have  held  my  peace  with  Cato-,  until  I  could  have_ 
 fpoken  things  better  then  filence  ;  but  they  have  made  a  coward 
 fight ,  and  therefore  be(bfew  the  Spartans  who  (as  Antalcidoi  up- 
 
 e  2t  braided. 
 
10,  The  Preface. 
 
 braided  AgeftUtii)  will  make  the  Theban',  crajfo  jnrares  aerc  mtumy 
 a  fighter  whither  he  will  or  no, 
 
 2.  Contrary  to  my  affc£lion  and  judgement ,  who  anyone  of 
 thofe  plants  that  mott  love  and  belt  thrive  in  the  iliadow ,  ^ec  ca- 
 ret umbra  Deo ,  and  like  Coral  am  more  verdant  under  water,  but 
 am  red  with  blufliing  when  I  come  up  above  it ;  who  as  I  can- 
 not undergo  the  judicious  triall  of  the  learned ,  fo  I  am  not  wil- 
 ling to  hazard  the  paflionate  cenfures  of  the  Ignorant,  and'ks  I 
 am  ^fin-m  ad  Lyram-,  fo  thofe  Controverfiesmakemeno  Mu- 
 lick,  who  had  rather  fit  down  by  theftill  waters  (mollfubfer- 
 vient  to  the  complacencies  of  Contemplation )  then  to  be 
 plunging  in  tbofe  of  Itrife ;  and  had  rather  flied  my  tears  on  the 
 dre  of  contention,  then  be  llirring  in  the  coals. 
 
 I  do  often  recognize  that  of  Bodln  ,  FerltM  m  coMroverJris  fldei 
 fstipu  prrcibui  apud  Deum  ,  qmm  argumentis  qmrenda  &  inveftU 
 ganda  efi;  and  I  have  obferved  that  belidethe  original  maladies 
 of  Error,  and  the  fymptomatical  difeafes  of  Pride,  Animoficy,Fa- 
 ftion  and  obftinacy,  when  Iram  atque  ammoi  l  crlmwe  fumunt -^ 
 not  only  thofe  in  whom  there  is  any  thing  of  the  ferpent ,  are 
 not  to  be  charmed  when  (as  ^Hgnfiwe  tels  us)  one  ear  is  laid 
 to  the  earth ,  their  intereft ,  and  the  other  covered  with  the  tail, 
 W«,.  that  wherein  is  their  fting  or  power,  but  that  even  accord- 
 ing to  the  do6^rinc  of  Allrologers,  thofe  imprellions  which  are 
 fix  in  men  at  their  firll  appearing  into  the  world  from  the  in- 
 fluences of  thofe  fuperior  lights  that  are  then  culminant  and  af- 
 ccndent  in  the  houfes ,  become  complexional  and  turn  into  that 
 nature  \yhich  expellasf urea  iicetufjiHe  recnrret-^  fo  that  upon  thofe 
 accounts  very  few  arc  healed  by  going  into  the  troubled  waters, 
 though  moved  by  the  belt  Angels  of  the  Church ,  but  too  ma- 
 ny are  like  i^Arlflofhane^  auditors ,  nunquam  perfuaferps  etlamfi 
 pirfuaferis;  and  like  the  little  /«^m»  fifh,  of  which  CohmbmxZ' 
 lates,  that  what  he  once  feifeth  upon,  he  holdeth  fail:  while 
 life  holdeth. 
 
 Durm  Ht  ilex  tortfa  hlpennlbpts  , 
 n^er  damna-,  per  cades  ab  Ipfo   ' 
 '  *  Vucit  opes  ammumque  ferro, 
 
 3 .  "With  the  fenfe  of  many  difadvantages  and  prejudices ;  Oior 
 fme  Fayomoftlet'^  butwhofoever  (hallfing  to  my  tune,  fball  not 
 keep  time;  and  therefore  ^sTacitm  faidof  the  ^f^zol  Domitlany 
 
 Jner- 
 
The  Preface. 
 
 IffertU  ^ro  fapicntia  ernh  fo  fince  the  hope  to  turne  the  IkeaiTie  is  \ 
 
 ovcrkllancedby  the  feare  to  be  overturned  by  it,  this  may  feeme 
 a  time  for  the  prudent  to  keep  filence :  when  Nnmas  tenth  Mufe 
 lacita  fhall'finde  more  quiet  then  all  the  other  nine  with  all 
 t"heir  Gnging.  Befide  ,  this  is  an  age  when  fcrihcndi  cacoethes  & 
 cenftira  ultra  crcfidam  ,  are  both  in  their  liatc  and  vigor,  as  Phy- 
 ficians  fpeake  :  Baronltu  and  Genebrand  call  the  tenth  Century 
 an  wnhappy  age ,  becaufe  it  had  no  Writers ;  our  age  contrary- 
 wife  hath  the  infaclicity  to  have  too  many,  who  blot  their  own 
 names  more  then  their  papers  ,  and  onely  feeme  to  do  pennance 
 in  a  white  flieet ,  for  their  ignorance,  vanity  and  prefumption, 
 Rhetorick  hath  almoftputan  Ottracifme  upon  Logick,  yet  it 
 were  to  be  wifhed  that  very  many  books  were  but  at  fuch  an 
 afcendent  as  Rhetorick,  and  were  fpecioufly  painted  though  not 
 ttrongly  built,  which,  the  truth  is,  have  not  to  much  fucw  as  the 
 Venetian   Curtezans  deceive  with ,  Avhich  arc  faid    to  be  fat 
 with  clouts,  white  with  chalk,  red  with  painting,  and  high 
 with  (hooes.  But  he  that  with  Murfnu  hath  found  any  pipe  of  po- 
 pular eloquence,  which  Minerva  hath  laid  afide,  fuch  a  one  dares 
 to  contend  even  with  Afollo  himfelf,and  if  he  be  able  to  tell  a  fen- 
 fible  tale  in  a  handfome  lHle,thinkes  himfelf  accomplifht  to  mak^ 
 a  jood  defence  of  any  thing,  and  a  fufficient  reply  to  any  man,  as 
 ititwerea  full  anfwer  not  to  hold  his  peace,  whereas  really  F<jf;Yf  eft 
 tiiey  are  ohely  like  birds  of  Paradifc ,  that  have  feathers  to  fly  cuiqu^m 
 into  light  ayry  difcourfes ,  but  no  feet  to  ftand  upon  any  good  '^^^^f  ^'^' 
 or  folid  grounds  ;  and  their  difcourfes  are  but  as  the  Nightingale,  Xjftfcere 
 vox-,  prxtereamhil',  and  on^VjverhorumfiHmen^menW^Htta'i  itidnoluerit, 
 then  onely  come  to  containe  good  matter  when  they  fall  In- hug. 
 t€r  thuri^  piper ifve  cHcullos ,  and  then  indeed  they  are  fpiced  with 
 fomc  fweetnefs.  And  when  books  are  written  by  fuch  as  are 
 AqiiiU  In  ntiblbm')  nongracull  infeplbuh  yet  it  is  the  fate  of  learn- 
 ed men,  what  Cameades  faid  wasthemiiery  of  ^Athens  ^  that 
 what  wife  men  debated,  foolsdid  judge  of ;  fo  he  that  quits  and 
 takes  leave  of  his  private  mufes  and  receffes,  to  come  in  publick, 
 (lull  be  fure  to  be  like  the  Owl?  which  though  CMlnervai  bird, 
 vet  when  he  comes  abroad  out  of  his  (hade,  draws  all  the^fmal 
 birds  to  flock  about  and  peck  at  him^  and  while  men  prefume 
 to  underftand  above  what  is  meet  for  them  to  underfhnd  (for 
 Crede  m'thi  mmlum  Marti  a  fnrba  fapit)  every  Cobler  dares  coned 
 the  quainteit  table  that  was  ever  drawn  by  the  penfill  of  JpelUs; 
 
 C  3  and 
 
T^he  Preface. 
 
 and  St.  Bajjl  might  now  meete  with  more  cooks ,  who  prefume 
 to  drefs  and  fcafon  fpiritual  food ,  when  it  becomes  them  on^ly 
 to  looke  to  the  pottage-pot.  Laftly  it  cannot  but  facilitate  a 
 defire  of  conditions  of  peace ,  when  I  am  not  able  with  ten- 
 ihoufand  to  meet  him  that  comes  againi^  me  with  twenty  thou- 
 fand.  Men  are  linked  and  fodered  in  a  concatenation ,  and  asic 
 were  a  league  offenfive  and  defenfive  in  Controveifie  •  and  as 
 viols  fet  to  the  fame  tune ,  when  the  ftring  in  one  is  touched, 
 the  like  is  moved  in  the  other  ;  fo  in  this  cafe,  touch  one  and 
 move  all :  and  as  they  pretend  that  feverall  needles  fet  feverally 
 to  turn  upon  their  tables,  andtoucht  with  the  fame  loadftone, 
 when  one  is  fet  to  any  letter  or  point ,  the  other  by  fympathy 
 turncs  to  the  like ;  fo  others  of  like  principles  drawn  by  the 
 fame  attractive,  will  thinke  themfelves  intereffed  in  the  united 
 defenfe  of  them,  and  fet  themfelves  upon  the  fame  point ,  and 
 common  letters  ;  and  io  I  fhall  be  like  not  onely  to  encounter 
 men  of  more  learning ,  Impar  congreffm  ^chilli ,  and  fhall  be 
 indangered  to  complain  with  Cafar ,  Extorqueri  fhi  caufam 
 L.  Cottse  fatrocmio ,  but  alfo  to  combat  with  more  men  of  learn- 
 ing, Ng^  Hercuk^ ,  &  tamen  contra,  flnres-)  whofe  fingle  Hock 
 Cannot  hold  out  againft  a  common  purfe. 
 
 4.  With  no  affe6\ion  to  my  fubjeil ,  and  therefore  it  is  like  to 
 be  worfe  ventilated;  for  the /f^///?;;?  (in  their  proverbe  cenfuring* 
 the  different  elegances  of  pictures ,  as  being  done  either  con  dill- 
 genz^y  con  ftudio ,  con  amore)  intend  that  pcice  was  mort  exactly 
 drawn  which  the  painter  formed  with  a  love  to  the  work.  Tis 
 true  what  the  Orator  faid  ,  Creech  cum  amplitudiHe  rerum  vis  in- 
 genii -i  neqm  qtilfquam  claram  &  ilkfirem  orattonem  efficere  pojpt  y 
 mfiqm  cmfam  par  em  wvenit ;  and  what  was  fpoken  of  poverty  of 
 fortune,  is  applicable  to  that  of  the  fubje6l ,  Haud  facile  emergmr 
 qiiornm  virtHtlhtu  ohflat  Res  angufta  domi ;  but  I  difaffe(!^  not  my 
 iubje^t  upon  that  account ,  as  if  it  were  among  fuch  as  Verbis  ea 
 *v\ncere  magnum  Quamjii-)  &  extguis  his  adder e  rehm  honor  em ,  yet 
 if  I  were,  fufceptible  of  workes  of  this  nature ,  I  had  rather  be 
 imploycd  about  the  ftuffe  of  the  fpoufes  garments  then  about 
 the  borders  and  fringes;  and  rather  operateupon  the  jpillars  then 
 Eherayles  of  the  tabernacle  j  and  were  I  narefagaci-,  Ifliould 
 thinke  it  a  nobler  chafe  to  hunt  the  wijd  bore  of  the  forreft,  then 
 any  gentler  beaft  that  may  do  hurt  in  the  vineyard.  I  envy  that 
 glory  to  Honenftm  that  never  engaged  in  a  citil  war ;  And 
 
 it  is 
 
'— — — — -  "  ■  »  ■  ..I  I....     -     ■    1       .  ■„  ,  I   I  — ,  --   ^ 
 
 The  Preface.  ii- 
 
 it  is  the  matter   as  much  of  my  forrow  as  my  wonder  > 
 
 S^uis  furor  hie  $  Phoebe  doce ,  qm  tela  manuf^Hc 
 Romrinae  mlfcent  acle^-,  bellurnqHe  [we  hofie  efl  f 
 Curnqne  fn^erba  faret  Babylon  (pollanda  tr&fhdiisy 
 Bella  geri  ylacmt  nnllos  hahltura  triumfhos  ? 
 
 And  allthough  truth  be  a  dearer  friend  then  Tiato ,  and  how- 
 ever Fdveo  Curiam -,  Csefari  honefiijfime  cupio-,  fro  Pompeio^wa- 
 ri  pofum-,  fedtamen  ipfa  repMica  nihil  charius -^  yet  I  confeft  I 
 do  not  without  Tome  difplacency  checke  with  that  refolution  of 
 Tully-ifubeam  cumiu  quividentur  ejfe  boni-,  quamutvidear  ^  bonis 
 dijfentire ;  though  good  Joftas  may  go  forth  to  fight  without 
 hearkning  to  the  Words  from  the  mouth  of  God^  yet  it  is 
 commonly  prefumed  that  good  men  carry  the  Arkeinto  the  field 
 with  them,  and  like  fomeEthnick  Cities  which  in  a  fiegetyeup- 
 cheir  walls  to  the  images  of  their  fuppofed  Gods ,  Semrnqne 
 Deoi  in  praliaducmt.  And  that  which  inclined  me  to  have  truft 
 upmyfailes  and  kept  my  anchors  unwaighed,  was  lead  by  the 
 winde  of  fome  mens  breath ,  '^cqne  enim  ignarifninm  ante  malo-- 
 rum ,  I  {hould  be  carried  on  the  hard  and  fnarp  rocks  of  cenfure, 
 or  the  quick  fands  of  volatile  and  temerarious  judgement,  as 
 one  that  goes  out  to  fight  againft  holinefsand  reformation?  un* 
 der  whofe  badge  and  cognizance  their  Church- way  is  lanched 
 forth  for  its  pafport ;  And  therefore  as  C<zfar  faid  his  wife  (hould 
 be ,  I  was  defirous  to  ftand  free ,  not  oneiy  of  crime ,  but  fu- 
 fpicion,  to  obi^rud  any  way  that  lookes  tothofeends.  For  this 
 very  damp  makes  a  peece  regardable  even  before  the  mettal  be 
 tryed ,  and  the  very  face  of  holinefs  and  reformation  (though 
 borrowed  and  laid  on  by  painting)  isatfirft  blufh,  like  that  of 
 ^arthenopms  (one  of  the  engagers  with  <L^^r^y?«)-  in  the  Theban 
 war)  fo  beautiful! ,  that  it  is  a  charme  to  redrayne  any  from 
 offering  to  hurt  it. 
 
 I  have  the  thoufand  witneffes  to  attefkte  for  me  how  1  (hould 
 tremble  to  break  one  oi  the  lealt  commandments,  and  teach  men 
 fo,  and  to  kill  all  thofe  whom  I  impede  the  cure  of;  and  as  I 
 firned  in  my  forefathers  before  I  was  borne ,  To  by  leaving  them 
 any  fcandal  to  fin  in  poderity  after  I  am  dead ;  Nay  if  I  (hould 
 ravel  but  one  thread  in  the  feamlefs  coate ,  or  afperfe  one  fpoc 
 in  the  clothing  ofpure  gold  J  Ilboukl  fadlythinke  what  hnbe- 
 
 tin 
 
T^he  Preface. 
 
 riffi  once  faid ,  Nlmlrtim  hac  die  una  ^Im  vixl ,  tjfmm  mihl  viverh- 
 dnm  fuit;  and  therefore  having  this  Murm  ahenem  ^  I  fhall 
 fetch  fome  incouragemenc  from  that  of  ^mbrofe ,  Qni  benejibi 
 -^onfc'tHS  faljfs  non  debet  mover  I ,  nee  dtftlmAre  ffH6  po»dens  ejfe  m  alie- 
 no  convhio  qtiam  in  fuo  tefllmomo ;  and  I  fhall  finde  iio  lefs 
 comfort  in  that  of  Seneca-,  T^mo  pltirk  afimai  virtHtem--,  quam 
 am  bom  vlri  famam  perdidlt  ne  confcientlam  perderet. 
 
 But  I  vvifhit  were  news  that  fome  that  expreflly  execrate  the 
 herehe  of  FlorlnM-,  did  not,  though  unwittingly  yet  virtually 
 and  incerpretatively  dafh  upon  it ,  and  blendiug  Manes  his  two 
 principles  together,  derive  the  Origen  of  evilitreames  from  the 
 pure  fountain  of  all  good;  As  they  fay,  fryer  ZJ^ro^  could  caufe 
 his  own  writing  to  (eeme  infcribed  in  the  Moonc,  ^ndde  Loier 
 tells  us,  that  the  image  of  St.  Francis  at  Lyom  fet  on  a  Tower ,  by 
 reEedion  of  the  clouds  feemed  to  be  in  the  heavens;  fo  fome  men 
 are  deceived  with  a  conceit  to  read  that  as  a  writing  from  hea- 
 ven, which  was  formed  on  earth  ;  and  that  to  be  the  image  of  di- 
 vine truth>  which  is  but  the  refle61:ion  of  fome  mens  fancyes. 
 
 Birds  of  every  feather  will  be  making  nefts  to  lay  their  young 
 at  Gods  altar,  and  malefa6iors  for  prote6tion  take  hold  of  the 
 horns  thereof ;  but  as  God  would  have  them  taken  thence  ,  fo 
 none  will  permit  that  every  opinion  or  pra6life  fhould  pafs  un- 
 quelUoned  that  takes  Sanctuary  under  the  notion  of  holinefs  and 
 reformation.  , 
 
 And  if  to  be  an  oppofite  to  this  way,  be  to  be  among  the  Antl^ 
 |>o^5  to  holinefs  and  reformation ,  I  fhall  yet  die  with  Phocion 
 and  the  ancient  Church  and  old  Fathers ,  and  the  forain  Pro- 
 tertant  Churches  (which  it  feems  now  we  may  not  name  Re- 
 formed) aid  moderns  great  Divines,  will  be  fet  in  the  fame  Cli- 
 mate ,  whereof  I  (hall  hold  forth  fo  true  and  plain  a  map,  form- 
 ed out,  of  their  own  lines,  and  drawn  up  by  their  own  charts,  that 
 all  fave  fquint-eyes  fhall  direftly  fee  the  World  of  thofe  that 
 confent  with  me. 
 
 I  fhallnot  build  according  to  the  Cjermm  model  to  afford  a 
 profpeftof  the  furniture  of  the  houfe  atthedore,  yet  adjourn- 
 ing farther  confiderations  and  fuller  difcoveries  to  the  inner 
 rooms ,  I  Oiall  here  in  the  frontefpice  onely  glimpfe  forth, 
 that  though  as  the  HiRorian  fpeakcs  of  Crtfcem ,  Nero's  freed- 
 sjian,  Irt  mails  temporlbHs  farum  relpub.  fe  fecerat-,  fo  fome  men 
 ^vejet  up  their  ownimodels  as  the.  ojsely  meaf ure  of  f  ighteoufr 
 
 Defs» 
 
The  Preface. 
 
 nefs  5  and  their  form  of  Difcipline  like  PolycUm  his  Ibtue,  as  the 
 canon  to  all  others,  and  have  farther  made  this  Scrutiny  at  the 
 Sacrament,  the  poles  whereon  all  holinefs  and  reformation  muft 
 hang  and  move ,  and  the  materia  prima ,  or  bafis  of  all  other 
 elements ;  and  as  if  it  were  the  Palladlnm  which  onely  could 
 prefer  ve  the  City ,  foas  all  their  difcourfes  of  the  beauty  of  ho- 
 linefs and  reformation  conclude  in  the  necefTity  of  thisdifcri- 
 mination ,  as  all  Catos  counfels  in  the  Senate  ended  with  this 
 clofe  5  This  I  think,  and  that  Carthage  is  to  be  dettroyed  ;  yet  I 
 fhall  offer  it  to  men  of  temper  and  judgement  to  be  confidered, 
 whither  as  that  which  the  iilkeworm  deiignes  for  an  houfe  be- 
 comes his  tombc ,  fo  this  fo  common  and  fo  generall  a  fi^lpen- 
 fionof  men  from  the  Sacrament  (whereby  they  are  dealt  with 
 as  the  Balearldes  ufed  their  children,  who  atforded  them  no  bread 
 until  by  their  tryed  and  approved  dexterity  in  (hooting  they 
 could  hitte  it  down  from  an  high  place ,  though  they  were  rea- 
 dy to  be  fhrved  in  the  interim;  whereas  yet  they  are  as  good 
 markmcn  which  are  fedde  that  they  may  have  tirength  to  (hoot) 
 hath  not  moft  of  all  obRru6led  the  defigned  reformation,  and  the 
 fettlemtnt  of  that  Difcipline ,  which  might  have  advanced  ic, 
 had  the  principles  thereof  been  clofely  itucke  too ;  but  being 
 perverted  and  blended  with  other  heterogeneals  hath  fet  us  at  a 
 greater  loffe ,  and  left  us  at  a  fault. 
 
 Firft  by  irritating  and  imbittering  mens  fpirits ,  inftead  of 
 fweetning  and  lb  endearing  them,  as  that  the  virtue  of  the  agent 
 might  have  been  more  effeilual  upon  the  patient  well  dif- 
 pofed. 
 
 Secondly  by  injcdling  fufpicions  in  fome  ,  and  raifingmifpri- 
 (ions  in  others ,  of  the  tendency  and  iffue  of  thofe  undertakings; 
 who  cannot  be  perfuaded  as  Leo  the  Philofopher  told  Phlllf 
 marching  with  an  army  to  fubdue  Byz^antmrn-,  and  faying  that 
 he  went  to  make  love  to  the  City,  that  he  that  meant  to  become 
 an  affeflionate  wooer,  would  come  with  clafliings  of  armour, 
 and  not  rather  with  fweeter  Mufick ;  itisfarre  from  endulcing 
 or  obliging  men  to  finde,  that  whereas  no  iron  toole  was  ufed 
 about  the  altar ,  nor  iron  was  im ployed  in  Solomons  temple  for 
 matter  or  inftrum.ent,  the  very  nayles  being  of  brafs ,  as  the  dores 
 wereof  olive,  the  Emblem  of  Peace;  and  the  very  heathen  (as 
 Tully  itWwi)  forbiding  all  brafs  and  iron  in  their  temples,  Vt 
 duelli  Inlirfimentay  non  fam ,  yet  neverthelefs  they  have  now  fo 
 
 D         '  much 
 
i8  The  Preface. 
 
 much  hard  iron  in  their  Church  frames  as  it  were  to  cut  us  up 
 or  cut  us  off,  making  fuch  diffedions  and  excifions,  not  of  the 
 Sacrifices,  but  the  Sacrificers ,  and  niaking  Divination  by  infpe- 
 6\ion  into  the  intrailes,  and  refearchin^,  what  they  are  within  j 
 fo  that  though  the  FerftanMagt  by  obferving  their  king  at  his 
 Coronation  to  lay  his  hands  firiiupon  bread  and  knife,  did  augu- 
 rate  that  his  raign  would  prove  plentiful ^but  cruel  3  yet  men  ob- 
 ferving that  at  their  firft  inauguration  they  c.uch  fuch  fall  hold  of 
 the  power  of  the  Sacrament,  and  cut  off  the  generality  of  their 
 people  from  partaking  thereof,  do  rather  fhrewdly  Divine  that 
 their  goverment  will  be  fcarce  of  Sacramental  Bread ,  yet  rigid 
 in  the  adminiftration ;  but  wife  and  moderate  men  know  it  is 
 with  moft  people  as  with  fvvarms  of  Bees  in  their  rife  ,  which 
 mull  not  be  angred ,  lead  they  take  their  wings  and  leave  their 
 flings  with  us ,  but  be  charmed  with  pleafing  founds ,  and  have 
 their  hives  dreifed  with  fweet  herbes  that  they  may  iHcke ;  and 
 when  they  are  once  fetled,  you  may  order  and  difpofe  of  them 
 better ,  and  as  you  think  expedient ;  and  more  eafily  then  dif- 
 cern  the  drones  and  cut  them  off,  and  the  Bees  will  work  with 
 you  apd  afford  you  hony. 
 
 Let  them  open  their  eyes  and  wipe  them  and  look  about,  fince 
 they  have  fet  themfelves  to  heale  the  diftempered  body  in  this 
 way  and  method  of  cure,  whither  the dyfcracies  be  not  multi- 
 plyed  and  heightned  rather  then  remedied  and  leffened ;  Et  dum 
 janare  vitia  voluerunt-)  HHxerunt-,  as  haBrntlm  in  another  cafe;  we 
 conje6t:ureby  the  ingredients  of  the  Medicine,  what  effe6lsic 
 would  worke;  but  when  we  fee  how  the  Phyfick  hath  wrought, 
 we  can  more  certainly  determine  of  the  nature  thereof.  And  fince 
 their  applications,  how  many  humors  which  in  mixtion  and 
 mutual  contemperation  were  neither  difcerned,  nor  were  mo- 
 leftous ,  yet  being  fecerned  and  gathering  head,  and  putrifying 
 and  turning  to  a  dangerous  nature ,  have  kt  the  whole  body  out 
 of  frame ,  difturbed  and  inEamed  it ,  and  have  broken  out  into 
 iiicers  ?  fpewing  out  their  heterodox  venom ;  and  whatever  dif- 
 eafe  might  be  at  firft  pretended  of  configuration,  number,  or  fite, 
 they  have  now  at  laft  occafioned  a  folution  of  continuity,  the 
 moil  mifcheivous  and  de(lru6live  malady  of  all  others,  that  fure 
 their  reformation  in  this  kind  is  but  as  Luther  faid  of  the  Cardi- 
 nals, they  were  like  Foxes  fweeping  the  houfe  with  their  tails, 
 adifing  more  dull  then  they  cleanlcd. 
 
 It  is 
 
The  Preface.  ip 
 
 It  is  evidently  true  what  Mlrandula  afferted  (though  he  were 
 at  firll  taxed  of  herefy  for  it)  That  no  man  hath  fo  much  power 
 over  his  own  underitanding ,  as  to  make  himfelf  believe  what 
 he  will,  (the  underitanding  depending  upon  the  will,  Quoad 
 txercimm  fed  non  quoad  (pecificationem.)  And  therefore  though 
 fome  would  willingly  believe  the  contrary  ;  yet  they  are  con- 
 vinced to  opine ,  that  however  this  way  carry  a  facing  of  refor- 
 mation ,  yet  it  hath  an  underlining  of  a  deftgne,  and  is  but  a  con- 
 foederacy  to  bring  a  moll  perverfe  interpretation  upon  that  of 
 the  Gofpel,  He  that  will  be  great  among  you ,  let  him  be  your 
 minijfter.  and  by  tranflating  Viocefm  Biftiops  into  Parochiall, 
 onely  to  cut  up  the  old  Moones  to  make  new  Starres ;  And  what 
 fuch  men  think ,  they  fenfe  an  obligation  and  impulfe  plainely 
 to  Ipeak ,  not  onely  becaufe  wounds  that  bleed  inwardly  are' 
 moil  perillous ,  and  Mlferum  eft  ab  m  Udi  de  qmbni  non  fojjis  que^ 
 rl ;  but  becaufe  the  Bafilisk  being  firft  feen ,  it  may  be  forttalled 
 of  killing,  and  they  maybe  more  cautious  what  they  aft ,  that 
 finde  themfelves  to  be  no  longer  in  the  darke. 
 
 That  Commune  odium  Del  atque  hominum-,  ^sChamierdcnomi'^^^fi^<^f'     , 
 nates  the  old  Anabaptifts,  firtt  crumbled  the  Church  into  ^'^^d> '/J^/vf^ I* 
 and  then  blew  the  duft  into  our  eyes,  ^oft  do^rmam  de  coenafiru^  ^Adve'rf,  Ani-* 
 fulofe  qu£runt  Anabaptifta-,  faith  BuUln^eV'i  quorum  caufa  ca;nalapt.l.6,  c.9* 
 domtnica  wftkuta  ^  &c.  the  Anabaptiils  fcrupuloufly  inquire  af-/>.  119,130. 
 ter  the  Doftrine  of  the  Supper ,  for  whofe  fake  the  Lords  Supper 
 was  inftituted ,  and  to  whom  to  be  given ;  and  they  talk  much 
 of  reparation ,  to  wit ,  that  (inners  are  to  be  driven  from  the 
 Supper  of  the  Lord;  and  by  this  meanes,  whereas  the  Lords 
 Supper  is  amiable  and  full  of  joy ,  they  make  it  horrible  and  fad, 
 and  lb  (Iraighten  the  admiflion  thereunto ,  that  even  Godly  men 
 abhorre  to  approach  it,  and  rather  fly  from  it  then  come  near 
 thereunto  ;  and  how  therefore  (hould  faithful  Minifters  fo  ea(:- 
 ly  (as  the  Anabaptifts  would  have  \t)  exclude  from  the  Lords 
 Supper ,  men  that  are  Tinners ,  yet  defiring  the  grace  of  God , 
 and  which  givewitnefs  thereof,  by  their  comming  totheSup- 
 perpthus  he.  It  was  verily  one  patch  of  the  fheeps  clothing  where- 
 in thefe  Wolves  walked     and  the  perfumed  baite  wherewith 
 they  covered  their  deadly  hook  ,•  to  decry  mixt  Communions, 
 whereby  the  pure  were  polluted ,  and  the  proflicuting  of  holy 
 Ordinances,  and  falfely  applying  facred  feales,     Thofe  feeds 
 were  indeed  firft  fown  by  l>{ovatw  Lucifer  and  Audlm^  but  pr^>^ 
 
 D  7,  fpered 
 
^o  T^he  Preface. 
 
 fpered  liDtle  y  and  took  no  deep  roote ,  untill  fomented  and  cul- 
 tivated by  "DonatHi ;  and  then  they  fprung  up,  and  grew  to  a  tree 
 of  great  hight  and  fpreading  branches  t,  which  fH^e  fome  trees 
 in  India)  was  venemous  to  all  that  came  under  irs  fliade  and 
 dropping*?.  St.  ^Hgnftln  afTilled  by  Tome  other  Church  Heroes, 
 by  many  ilrong  blows  of  his  fharp  and  acute  wit  feld  down  this 
 tree ;  the  flump  of  the  rootes  thereof ,  were  nevertheleis  left  in 
 the  earth  5  and  QuqcI  arm  In  fe ,  reflormt  in  ipfii  oAnahaptlfii^^ 
 who  new  manured  ?nd  watered  it ,  and  brought  it  to  repuUu- 
 late  ,  and  rife  up  to  Tome  hight.  And  then  fure  it  muft  needs  be 
 good  that  l>{ero  perfecutes ;  and  therefore ,  TImeo  Danaos  &~ 
 donaferentes.  The  Brownifts  and  Independents  vvere  leffer  fpriggs 
 growing  from  this  root ,  and  were  but  as  feveraJL^filtr^ftions  and 
 refinements  of  that  Schifme  which  the  Anabaptifts  had  too 
 groffely  diftilled  and  extrafted  from  "Donams ;  for  this  flame 
 that  hath  made  fuch  combulUons  in  the  Church,  hath  like  fire 
 rifen  in  the  forme  of  a  Pyram.is,  more  full  and  grofs  below ,  and 
 the  higher  and  farther  it  goes,  it  is  purer,  lefs ,  and  neerer  to  a: 
 point ;  yet  though  thofe  later  inherit  not  all  n^enatPts  Conclu- 
 lions,  yet  they  hold  in  Fee  (in fide)  his  principles  by  defcent, 
 aixl  all  heires  are  not  ex  ajfe ,  for  fome  were  onely  per  uncias  and 
 yet  inheritors  :  And  fure  he  that  reades  <^uguj^tn  againftthe 
 t)onatiRs ,  and  attending  the  fubftance ,  reftedts  not  on  all  cir- 
 cumilances,  will  think  it  a  difpute  againR  our  modern  Separa- 
 lilts ,  and  that  Tarmenlan^  Petiiian  T^wdCrefconim  were  iome  that 
 had  gathered  new  Churches. 
 
 But  Etiam  tu  Brute  fili  ?  Even  of  thofe  that  went  out  to  fight 
 againftthem,  many  like  thofe  fent  forth  to  make  difcoveryof 
 JehHy  have  in  fomcwhat  turned  behind  them ,  as  if  Independen- 
 cy had  the  fame  common  or  analogous  fate  with  Ireland-^  who- 
 Ibever  came  to  plant ,  fooner  by  converfation  imbibed  and  be- 
 came affimilate  to  the  Difpofitions  and  Cuftome  of  the  Irijh , 
 then  was  capable  to  reclaim  and  red^ify  them;  and  as  Hierom 
 faid  t  Cjentllem  agant  'vitam  fab  nomine  Chriftiani ;  fo  many  are 
 Presbyterians  in  name ,  and  Independents  in  their  notions  ;  :,nd 
 wearing  the  Livery  of  the  one,  go  about  the  work  of  the  other, 
 VirtHtemqm  verba  putani ;  and  it  maybe  faid  of  fuch  as  Chemni- 
 cltu  fpake  oftheMonkes,  concerning  l^elaglanifme  y  they  defy e 
 the  Heretick  and  fofter  the  Herefy  ;  fome  I'fuppofe  out  of  a  me- 
 diouscomplyance,  hoping  by  going  on  part  of  the  way  to  draw 
 
 theni 
 
The  Preface,  2 1 
 
 them  another,  lo  to  meete  and  clofe  in  the  middle  ,  asificvvere 
 abfolutely  true  which  the  Taracelfmn^  affert  againft  the  Gsle- 
 mfts^  i\\it  fimillafimtlibm  cttrantur ;  and  they  could  take  fuch,as 
 they  catch  Dotterels ,  by  imitation  of  poihires  •  fome  I  believe 
 in  the  heat  of  zeale  Cvvithout  a  clear  light  j  To  to  fet  their  foot 
 in  a  clearer  path ,  and  keep  it  unpolluted  by  evil  company  in: 
 their  way  ,  and  like  the  Garifon  of  Sfetlgrade ,  when  a  Dog  was 
 dead  in  the  well ,  they  would  not  drink  the  fame  water ,  though 
 the  Town  were  loR  by  it  to  the  Turkes ;  Others  I  doubt  take 
 this  way,  becaufe  they  trace  many  footfteps  there ,  moving  ac- 
 cording to  the  influence  of  example  more  then  reafon,  and  natu- 
 ralizing for  innocency  the  imitation  of  anothers  fault ;  and  fup- 
 pofing  an  Error,  when  it  is  made  publick,  to  be  adopted  by  truth; 
 others  I  fear  lift  up  tkcir  foot  this  way  ,  that  they  may  better 
 fet  it  on  their  peoples  necks ;  for  however  the  Prophets  reject 
 thofe  talents  and  change  of  garments ,  yet  perchance  there  will 
 be  fome  that  runne  after  them. 
 
 This  hath  been  the  Spring  that  hath  made  the  waters  nought 
 and  the  land  barren  5  and  which  needed  fnch  fait  to  be  call  inta 
 it,  Salmorduis  veritatis\^  (as  Hkrom  fpeakes)  1  am  confcious 
 that  this  is  a  tender  point ,  and  perhaps  as  intangible  as  Erafmm 
 faid  fome  others  were,  which  Luther  medled  withall;  but  as 
 tJiiaHrhius  faid  of  ThocM  ,  ifhebea  coward,  he  isaMurderer^ 
 fo,  fliould.l  withhold  the  truth  for  feare,  I  kill  thofe  whom  I 
 might  have  profited,  aAmyclas  filemiHm  ^erd'tdk ,  This  is  a  Sacri- 
 fice t®  truth ;  and  hony  was  not  to  be  ufed  in  any  Sacrifice ;  yet 
 like  the  Dove,  Slmordeo  ofcidando  mordeo-^  for  I  have  endeavoured 
 with  the  Spartans ,  befoc-e  the  battle  to  Sacrifice  to  Love ;  and 
 with  Hercnles^  to  hang  my  fword  in  a  bough  of  myrtle,  which 
 was  Confecratcd  to  Love ,  but  Non  amo  mfi  ojfendcro. ;  I  love 
 their  perfops  -,  all  whoU  opinions  and  pra6lifes  I  am  not  in  love 
 with  ;  nor  could  I  truly  love  them ,  did  I  not  love  them  in  and 
 for  the  truth  ;  he  that  is  fumrnHm  honum ,  is  iilfo  primum  ve- 
 rum ;  and  as.God  the  chiefelt  good,  is  the  formal  objed  and  rea- 
 fon of  all  love  ,  fo  thofe  material  objedsmiift  alfo  beloved  in 
 relation  to  him ,  and  as  thofe  to  whom  we  would  communi- 
 cate that  Soveraigne  good  and  prirrte  Truth  ,  whereof  they  are 
 participable ;  and  therefore ,  Nemo  me  ptefi  nti  amko  &  adn- 
 iatore. 
 
 it  was  the  Motto  of  that  genius,  of  France  ,  Rlchslm-i  Maneat 
 
 D  3  morOf^ 
 
22     T/;^  Preface. 
 
 mtralis  henevolentia.  inter  difcordes  feute^ria;  and  it  was  a  greater 
 Maiis>  {ayftigfiftwe)  Rarijfima  dlff^enfone  condlri plnrimas  confen^ 
 fones ;  I  cannot  call  a  fpade  othervvife  then  a  fpade?  yet  have  been 
 follicitous  that  we  O^acedomam  might  Bot  appear  rude ,  nor 
 ^8.50.  fceme  to  be  among  thofe  he^ioi  calam'h  as  Hlerom  Allegorically 
 expounds  that  which  we  read  the  Company  of  Spear-men,  but 
 is  in  Hebrew?  Beatts  of  the  Reeds ;  SiqHod  dixl  ferveKtim-)  non 
 Ulndconttimacla  [edfidncm  dicenda  efi.  And  if  my  ftile  feeme  to  be 
 keene  and  peircing,  I  fliall  fay  that  they  have  fliarpned  it  by  hard 
 gratingjand  even  ayr  comprett  by  fuch  grating  turnes  to  fire ;  the 
 Schoolmafter  when  Cameades  demanded ,  Vtjtbl  vocu  modm  da- 
 retur ,  anfvvered,  Vq  tlhl  modiloc^  enm  quocum  difpHta^;  and  there- 
 fore as  ^gefilam  furprifed  by  the  zAthsmm  Embaffadors  at 
 play  with  his  children ,  asked  them,  if  they  had  children  or  not  > 
 for  if  they  had  >  he  feared  not  their  Cenfure ;  if  they  had  not ,  he 
 defired  them  to  fufpendit,  till  they  had  fomc;  fo  Ifhall  hope 
 from  thofe  that  have  been  fo  courfely  and  undecently  de.ik  with 
 as  I  have  been ,  to  be  freed  from  blame  ;  and  I  defire  thofe  that 
 have  not  felt  fuch  dealing  to  fuperfede  their  corre£iion,  till  they 
 have  been  fenfible  of  the  like  ;  and  am  further  confident  >  that  to 
 thofe  that  like  fome  animals  have  not  their  gall  in  their  eare ,  I 
 {hall  neither  feeme  like  the  Dolphins  to  have  my  teeth  in  my 
 tongue,  nor  as  the  Polypus  to  bring  up  any  excrements  at  my 
 mouth;  for  indeed  though  To^/V*s  eyes  were  opened  with  gall, 
 yet  I  like  the  way  o^  Jonathans  cure  as  more  fweet,  to  open  them 
 with  hony ;  but  yet  we  know  ->  this  makes  fome  eyes  to  fmarc 
 iiotwithftanding. 
 
 If  my  way  of  writing  feem  an  attempt  to  go  out  of  the  com- 
 mon rode  ,  and  yet  to  milie  the  way ,  and  too  long  for  the  ordi- 
 mry  Gerts,  or  Stages,  Forthefirftitistrue,  Ifhould  perchance- 
 have  rather  concurred  with  the  Poet,  Cosna  ferculanofira',  Mai- 
 lem  convlvis  qnam  pLicmjfe  coquis  ;  and  yet  I  recognize  too  thac 
 *P<7/7W^f/«  fhtue  formed  according  to  his  own  judgement,  was 
 more  approved  then  that  which  was  carved  accordirg  to  vulgar 
 Opinions^ 
 
 It  was  the  advice  of  ^ugufim  that  in  places  infe^led  with 
 Herefy  all  men  (liould  write  that  had  any  faculty ,  that  all 
 forts  of  people  among  many  books  might  light  upon  fome  ;  and 
 perchance  it  might  be  as  convenient  to  have  the  books  written, 
 inallkindofwayesj  that  all  forts  might  meet  with  thefe  which 
 
 fuited 
 
The  Preface.  23 
 
 fuited  them ;  and  fome  there  be ,  that  when  there  is  corn  in  the 
 fack  would  be  glad  to  find  filver  alfo  in  the  mouth  •  and  though 
 they  cheifty  wifh  the  fword  fhould  cut ,  yet  are  better  pleafed  to 
 fee  the  hilt  alfo  well  hatchr ,  and  the  Qd^Q  to  be  fetonbythe 
 grovvnd-flones  of  the  Philillines ;  and  I  confefs  though  I  have 
 endeavoured  to  head  my  arrpwes  afwell  as  I  could ,  yet  I  know> 
 they  would  have  flown  the  farther  and  peirced  the  deeper  too  if 
 they  could  have  been  well  feathered;  and  though  I  have  fought 
 to  ferve  up  folide  meat ,  yet  I  think  it  would  have  better  taken 
 the  pallat>  and  been  received  into  the  ftomach,  if  it  had  had  plea- 
 fantfauce;  and  though  my  poverty  forbid  the  banes,  yet  I  like 
 the  motion  made  by  Euripides',  to  wed  the  Graces  totheMu- 
 fes ;  and  if  I  could  therefore ,  I  would  with  Vemofthenes  have 
 written  not  onely  PiUa  fed  fcnlpta ;  and  though  Nohi^  non  licet;, 
 effetam  difertu -^  yet  notwithltanding ,  Inmagnis  voluife  fat  efi  ; 
 and  the  ingenuous  acknowledgment  of  what  I  ought  to  have 
 done  J  may  excite  others  that  are  able  to  do  it  (and  fo  Fm^ar 
 *vice  cotisy  acHtnm  Reddere  qudivaleat  ferrunj",  exor^  ipfa  feca»di-)) 
 that  fo  books  may  be  redeemed  from  beggery  ,  and  the  diftilla^ 
 tions  of  the  pen  become  more  fublimed,  which  for  the  moft  part, 
 carry  too  much  of  the  dreggs ,  and  thereby  the  blatant  herd  may 
 be  difcour^ged  and  fbamedto  make  fuchufe  of  thofe  which  iEi' 
 their  hands  are  Goofe-quills  with  a  witnefs. 
 
 For  the  length  of  the  Treat  ife ,  though  the  thread  thereof  be 
 notfpunout  in  any  csquality  to  theirs,  who  replied  in  twelve 
 fheets  to  one  of  mine ,  and  this  Difcourfe  is  returned  in  farre  lefs 
 then  a  twelvefold  proportion,  yet  it  is  very  true  that  I  have 
 been  reminded  by  fome  judicious  Friends,  that  fo  limber 
 a  Difcourfe  as  theirs  is ,  did  merit  no  large  or  full  grown  An- 
 fwer  ;  but  as  when  certain  Grecians  entertained  by  Luculltis  \s\ih 
 a  codly  fupper ,  faid ,  they  were  forry  he  fhould  be  at  fuch  coft 
 for  them ;  he  anfwered ,  Not  fo  much  for  you  fakes  as  for  mine 
 own ;  fo  the  paines  I  have  taken ,  was  not  becaufe  their  Afologle- 
 was  worth  fo  ample  an  Anfwer ,  but  becaufe  the  Controveffy 
 was  worthy  of  a  full  and  diligent  handling. 
 
 I  confefs  alfo ,  I  could  never  rellifb  that  Greek  Proverbe,  that 
 A  great  book  was  a  great  evil,  nnlefs  it  were  a  great  evil  book.  If 
 my  Obfervations  have  not  deceived  me ,  the  leffer  books  hold 
 forth  the  greater  vanity  and  emptinefs ,  of  which  alone  Ovnnc 
 waju  eommt  in  fs  rninw-^  and  thatgf  Sd'vhrf  is  too  frequently 
 
The  Preface. 
 
 verified  ,  IntcUli'mHS  id  qmd  ftirum  eft  nihil  ejfe ^  if  books  were 
 thought  fit  to  be  greater  in  continuous  quantity ,  they  would  be 
 Icfs  in  difcrete  (and  perhaps  lefs  indifcreete)  while  it  would  dif- 
 courage  many  to  attempt  to  make  fuch  frivolous  \i(^  of  their  fea- 
 thers, who  like  the  flying  fifh  cannot  hold  out  any  lon^  flight, 
 becaufe  their  wings  are  foon  drye. 
 
 I  fuppofed  Ifliould  finde  more  caufe  to  repent  to  have  fpo- 
 ken  too  little  of  what  was  needfyll,  then  to  have  held  my  peace 
 in  what  was  neceffary ;  had  I  left  any  haire  untoucht ,  perchaiKe 
 they  would  have  thought  it  had  had  a  iliadow ;  and  therefore  as  it 
 was  faid  in  the  Deftru&ion  of  Maxlminns  and  his  Son>  Exf<jJimo 
 generc  ne  cMultim  rellnqticndptm  >  To  I  was  unwilling  to  leave  any 
 Iprig  of  this  root,  leaft  it  might  Iproute  again,  or  to  fuffer 
 one  thread  unbroken,  left  the  frame  might  feemc  to  hangeby 
 that,  and  be  kept  from  falling. 
 
 If  there  fliall  be  nothing  fuperfl'uovis  which  ought  to  have  been 
 pruned  ,  if  there  be  any  thing  ot  complacency  that  may  be  in 
 via  fro  vehiculo ,  and  may  fo  abridge  and  render  a  long  way  the 
 lefs  fenfible,  if  the  fubjed  be  of  great  weight  and  importance, 
 as  Non  eft  longa  oratio  de  tebtu  maximis ,  according  to  Enripide?^ 
 fo  asT//«7  faid  of  Tt^ljes  Orations,  the  longeft  are  bed:;  and 
 there  will  be  lefs  fear  of  faftidioufnes  by  writing  too  much,  then 
 of  prevarication  by  pafling  over  things  fit  to  be  mentioned ;  or 
 ofnegligenceandperfundtorinefs,  by  not  writing  enough; 
 H4C  tH  credideris  longam  ratioj^e  Cotoffum, 
 My  fubje<5t  may  put  in  to  be  of  this  kind  of  matter,  but  I  (who 
 am  imfarfnifje^O',  and  infinitely  farre  from  what  Heynji$u  faith 
 oi Livy^  aWriterequall  totheMajefly ofthat  People ofwhofe 
 Hiftory  he  wrote,)  cannot  be  fo  fond  or  fo  farre  my  own  flatterer 
 (Neqne  enim  mihi  cornea  filfra  eft)  as  to  pretend  that  my  hand- 
 ling thereof  is  in  that  kind  of  manner  5  but  then  they  be  my  other 
 defcdls  and  imperfections,  and  not  the  length  which  are  the 
 alloy  of  the  work  to  embafc  the  worth ,  and  avile  the  price 
 thereof. 
 
 And  defeibs  and  imperfe<^ions  doubtlefs  it  carries  forth  to 
 many  with  it,  Quid t ft  ?  nnlUne  hahe.  vitia  ?  imo  alia-,  kaptd  for- 
 taffe  minora  ;  for  not  onely ,  0}ere  in  longofas  eft  obrepere  fomnumy 
 but  alfo ,  Non  eadem  expeiles  ^fummo  minimoque  poeta ;  but  what- 
 foever  they  Aiall  be  found  to  be ,  I  fl:iall  humbly  begge  they 
 may  be  forgiven  on  the  fame  condition  whereupon  Syk^  gave 
 
 are* 
 
The  Preface.  %^ 
 
 a  reward  to  an  evil  Poet,  that  I  write  no  more.  And  yet  not 
 withttanding  if  the  Apologifts,  their  Affociates  and  Auxiliars 
 ( they  having  (ecurcd  me  under  their  hands ,  that  their  pur- 
 pofeis  to  commend  it  to  others  more  able,  that  I  may  have  a 
 latisfa(^ory  Anfvver)  (hall  thinke  fit  by  any  fober  and  rational  re- 
 ply, Vt:  MufisfocU  Charhesftnt-i^  to  affault  this  work ,  fince  I  have 
 now  taken  Sacr amentum  mlitl&  >  or  rather,  milltiam  fro  Sacra'* 
 memo  ;  I  (hall  endeavour  to  defend  it  as  long  and  make  it  gOQd> 
 afwcU  as  I  can ;  and  according  to  the  oath  taken  at  tAthem^^ 
 Tngnaho  pro  [acris  &  [olta  &  fmul  cnm  altu ;  and  I  fhall  not  be 
 forry  if  my  Mafter  when  he  comes ,  iliall  find  me  fo  doing ,  who 
 can  be  content  (prohoc)  ftantem  mori;  yet  neverthelefs  if  they 
 fhall  convince  me  of  any  Errors ,  (who  am  infinitely  farre  from 
 Jull/s  Confidence ,  fe  nHllum  verhnm  quod  revocare  velUt ,  ewi* 
 ft{fe)  as  I  have  fo  much  of  a  man  as  to  be  very  likely  to  crre,  fo  I 
 hope  I  have  not  fo  little  of  a  ChriiHan ,  as  to  be  an  Heretick ,  by 
 pertinacy;  Et  mn  eft  ebftinatut  qni  paratut  eft  corrlgi  ^  ^sAuguftlnei 
 I  fhall  never  be  Infanns  adverfm  afitidotum^  who  am  fomucha 
 Slave  to  reafon,  astofaylHll,  Draw  me,  Iwillrunne  after  thee; 
 and  fince  7{imu  dedignatttr  mortalltatem  qttl  erra^e  ertihefcit',  I 
 (hallfubfcribetothe  reafon  of  better  judgements  (jiSCornlcis  & 
 €olumb^  atf[picia  Irrlta  finnt ,  advenlente  Aqaila)  and  being  argued 
 of  any  lapfe^as  the  feathers  of  thofe  fowls  which  were  facrihced 
 under  the  Law ,  were  caft  into  the  place  of  afhes ;  and  among  the 
 old  Heathens ,  a  tongu'^  was  facrficed  to  Mercnrj ,  Adexpiandas 
 perperam  di^orum  labes ,  fo  I  fhall  fentence  my  pen  to  afhes,  ('the 
 Embleme  of  Repentance)  and  devote  my  tongue  to  fpeak  wick 
 more  prudence  hereafter ;  but  if  any  reply  Ix  taken  from  the 
 cart  f  where  they  railed  by  Priviledgej  not  the  Schoole ,  or  be 
 feafoned  Nlgro  fale  Momi ,  non  fale  candentl  Mercurli ,  as  Hle^ 
 r(?»^fpeaks,  as  I  know  that  Magnum  comumeU(Z  remedmm  negll" 
 gent i a ,  fo  I  fhall  like  that  Albanian  Dog  fent  to  great  Alexander^ 
 when  ignobler  animals  were  fee  to  bayt  him ,  vindicate  my  felf 
 ondy  with  contempt ,  and  chufethe  more  honorable  andmoii 
 proportionable  wayes  of  revenge,  Noneffe  vlfum  dlgnum  ex  qH9 
 peteretur ,  and  by  taking  no  notice ,  Erlpere  ei  qui  fecit  contume- 
 lite  voluptatem  •  or  if  fecondly  they  fhall  caft  their  rejoynder  in- 
 to the  fame  mould  wherein  they  formed  their  anfwer ,  and  (hall 
 lluffc  and  color  ic  onely  withan/^^^r^;;/^/^  Elenchi-^  bydifputing 
 for  a  power  to  remgv^  notorious  and  fcandalous  finners  from 
 
 E  the 
 
The  Preface. 
 
 the  Communion  of  the  Sacraments ,  and  fo  like  the  Lapwing  fee 
 vip  their  cry  at  fo  great  a  diitance  from  their  nett,defending  that 
 which  is  not  impugned ,  and  deferting  the  defenfe  of  that  which 
 is  the  matter  of  their  pradlice  ,  and  occafion  of  our  conteft ;  or 
 ftialonely  IntHerl  Imam  labor mtem-i  and  take  no  notice  of  her 
 clearer  light ,  and  like  flyes  feeke  for  and  ftick  onely  upon  a  fora 
 place?  and  falling  upon  theficke  orfome  fingle  parts  of  the  ar- 
 my >  without  charging  through  the  main  body ,  which  is  rathei^ 
 a  freebooting  then  a  hght,  and  a  pyracy  not  a  juft  war ,  nor  can 
 ever  affume  a  Vi(^ory ;  tor  fince  as  P/y/V/p  of  'Erame  faid  of  his 
 SonLewu  \r\ England •,  As  long  as  Dover  Caftle  ftands  out,  he 
 had  not  a  foot  in  England ;  fo  as  long  as  one  Argument  remaines 
 iinanfwered,  the  caufe  is  not  carried;  in  all  thefe  cafes  alfo  I  fball 
 cnely  make  ufeofthat  which  T»//ycalles  the  Eloquence  oiAtti^ 
 ^»^,Silencej  Rejpondere  fctant  meftbidum  taceo-^  or  laiHy,  if  any  (hall 
 charg  upon  mewith  another  piece  o^  Car&kftadlu^^Nec  res  nee  vet- 
 ha-t  or  a  ttair  higher ,  with  a  parcel  oiErafmus  (according  to  Lu-- 
 thers  Diverbe)  Ferba  Jtne  re  :  As  zAHguft^m  told  (^Antony  >  that 
 challenged  him  to  the  combat^,  if  he  were  weary  of  living,  there 
 were  wayes  enough  to  death  befides  his  Sword  ;  fo  fuch  infirme> 
 faples  and  enervous  Treatifes ,  will  foon  dyeofthemfelves,  and 
 need  not  to  have  violent  hands  laid  upon  them?  Bene  tacmt-i  qui  de-^ 
 fenfione  non  eget. 
 
 But  fince  Divine  Providence  hath  permitted  them  to  hale  and 
 thruft  me  forth  to  appeare  in  publi^l<^  >  ^o  pctfcAly  repugnant  to 
 what  my  judgement  di(!^ated  to  be  expedient,  and  my  afFe^ions 
 fenfed  complacent ,  and  the  Lord  knows  alfo  contrary  to  thofe 
 frequent  Prayers  which  I  put  up  to  him  to  hinder  and  prevent 
 it,  if  he  faw  it  good :  it  fball  be  neither  pride  nor  prefumption 
 to  hope  that  it  is  poffible  that  God ,  who  is  ha  artifex  magntis  In 
 7»agnis  Ht  fjonft  minor  In  minimi^',  hath  fome  fervice  to  do  for  me? 
 ;lnd  fome  discoveries  to  make  by  me  fas  weak  eyes  fixt  attenti- 
 vely on  the  Starres  difcern  more  then  better  fights  obferve  with 
 a  tranfient  afpe6\)  and  if  by  hisblcfltng,  I  (ball  be  capable  to  fa- 
 tten but  one  pinnc  in  the  {hakcn  frame  of  the  Church,  or  my  buc- 
 ket to  bring  up  but  one  drop  of  truth  from  that  well  where  it  hath 
 been  lately  caft  down  and  covered ,  and  my  fpark  which  their 
 ftirring  hath  raked  up ,  fhall  call  forth  one  glimpfe  to  make 
 known  the  way  of  Peace ;  or  if  as  Xenofhons  expedition  though 
 with  little  effeft  excited  great  t/ilexfinder  to  a  braver  and  more 
 
 faccef- 
 
'  " 
 
 The  Preface.  a  7 
 
 fuccesful  invafion  of  P^rfa ;  fo  this  fpark  may  kindle  fome  greater 
 and  higher  flame  in  others,  or  my  writings  might  be  dufted  with 
 fome  hlings  of  that  precious  ^Stone  called  Glojfopetra ,  which 
 Pliny  fpeakes  of ,  which  is  like  the  tongue  of  a  man ,  not  bred 
 in  the  Earth,  but  fallen  from  Heaven  in  an  Eclipfe  of  the  Moon, 
 which  is  faid  to  ftill  the  winde ;  and  fo  I  could  Motos  comfenere 
 fittUus^  I  fhould  thinks  for  this,  if  for  nothing  elfe,  I  had  lived 
 to  fome  purpofe ,  and  (hould  dye  with  more  comfort. 
 
 <*/iHgHftln  tels  us,  that  double-forheaded  Janns  was  the  inno- 
 cent ett  of  all  the  Gods ,  Tanto  fr§ntofor  quants  imocentlor-^  and  ve- 
 rily the  Confcience  I  have  of  the  candor  and  clearenefs  of  my 
 own  heart  (weighing  it  with  thofe  graines  allowed  to  humane 
 frailty)  in  all  the  GoHdu(Sl  of  this  Matter  ,  who  can  fay  with 
 ^Hgttftine  >  Ego  omnia  quod  bona  fide  dlxerlm  >  fine  ftlloftudio  con- 
 tentlonis ,  fine  al'iqna  dnlfitanone  verhatis  >  fme  allqno  pra^ndtcio  dili- 
 gentloris  traBams  exfofm)  renders  me  fomewhat  the  more  confi- 
 dent, that  thofe  weak  Elucubrations  fliall  finde  the  more  favo- 
 rable reception  with  men,  andgratious  fuccefs  from  God  >  to 
 whofe  blelfing  1  humbly  recommend  them ,  and  if  hi*prefencc 
 go  not  with  them ,  let  him  not  carry  them  hence. 
 
 E  2  THE 
 
n^&'^r-lme^^r^  (^i^W3U-^  /g  *^^^  ^'^Hxxr^ 
 
 ITLOW 
 
 rjpHt  Author,  though  abfent,  yet  was  not  wanting  in  his  care  to  have 
 
 ^  the  Prefs  better  correfted ;  yet  nevertheleflc,  through  inCurioufneflc  many  Errata's  have 
 efcapedjto  hi^  no  little  perturbation  :  Befides.that  lines  are  broken,  where  they  fliould  be  coa- 
 tiftued,  (  as  Ex.gr.pag.x  i  SJine  1 1 .)  and  concinued,when  they  ihould  have  been  broken  U% 
 tbidA,i%.)  And  that  the  mapntings  foraetims  vitiate  the  renfe,(as  E.G.p.SS.  in  th-  two  laft 
 lines)and  ofken  perplex  itjefpecially  by  omitting  or  mifplaclng  thj  Half-moDns,which  {hould 
 make  the  Parenthefis :  Alfo,the  Margin  Is  taken  into  the  Text,  which  begets  an  Incoherence  • 
 ^.74X18,29.  And  by  leaving  oi^t  (not)  where  it  ought  «>  be  ;  and  puttiifg  it  in,  vdiere  ic 
 thould  not  be,the  lenle  is  lometimes  rcndred  contrary.  Andp.  1 94.aftcr  And  /  6  to^iands 
 1.7.  is  fomewhat  inrertcd,vvirhout  the  Authors  prlvlty,and  which  was  nor  in  his  Copy  For  the 
 grofler  faults  (  efpecially  in  thofe  (heets  which  he  could  fee  )  here  are  dirfftions  to  amend 
 ,?TY'^il''^^.  (though  It  be  not  ^  to  doe,  becaufe  the  pages  are  prcpofteroufly  numbred 
 alio)  the  Reader  is  defiredto  correjpeforc  he  eater  upon  the  work,who  clfe  vyill  be  at  greater 
 lofle  of  time  tofind  out  the  fenfe :  Imallcr  faultrs.  and  n)ifDlacinfr  nno^rmnc  k^li^.- «.  1^..,^. 
 
 are  left  to  his  own  difcretion  to  redific. 
 
 llcr  faults^  and  n)ifplacing  quotations  higher  or  lower^ 
 
 PAge  ^.linc  I4.read  breath Jb.^i.dele  110.^^.7. lii.vJoleas.p.ii.li^,r.fixi,p.i:;.ma-,r.r  vidc^ 
 
 longump.i6.Lior.a(]iire,  ib.  i  ^.r.AugH^M.p.^o.l3o.i^a)'o.\h.^7 .their  effea  p  n  I  7  I' 
 t^^t,p.<i9.l3l-'^-.nosfaclt,p.6iXi6Jxonfeq^ie^^^^ 
 rcpt?.67Xf4Motp.7iAr^$.T.man^^^^^ 
 76.lzi.r.whether  ijhoiild.  p.79'Xi  i .vjmlnot.v.^i .ls.r,vendhated,p.Si.lis.r,afRer,  ib  mar? 
 
 Uos,reae;p.S7.lS  6j,b}ttle,p.SS.li7.  r.tbey  bear,p.2c,.UjM/(,p.9 1  .m.T.pasrA67  p  9?  1 12. 
 r.?resbytery,p.9{.l  1  ojrm^;ib,i^.d.et,p.99U.r.my,ib.mA.7,^.m  j.ib.l.io.i^p^Jp.i'io  I. 
 10.  yivojMi  «,  pAii.mr.traa.^9.mfeha?i.p.i  i  3.I.1  i.r.T;V/m^;/,ib.m.r.Mo-/-/M,ib  ^or  what, 
 p.  1 1 4  1.2  2.r.^fe.m;j,.b.mT  c5;?r/.;^^/6,r/«ryi,Ib.md.2  4.d.x'r./;i,p.  1 1 5  .lSo.x.i^i fere  nee,  ib.m.l.  2  r 
 '^^'^^efrc?.ii^.U.matenal,p.ii9U7sJz^om:^^^^^ 
 
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ap 
 
 THE    DIATRIBE. 
 
 SECT.  I. 
 
 of  Antiquity  and  Innovation.     7'he  Character  of  their  Difci- 
 fline  'j  thcjlate  of  the  quejlion. 
 
 ^LihoMJj  J  am  none  of  the  fumHitiotis  udorers  of  .Antiquity  {for 
 Antiqukas  fecli  eft  juyentusniundi)  neither  wMbe  a?iy  of 
 the  froward  retainers  ofCuHdmCi  which  mny  be  as  turbulent 
 d  thing  as  Innovation  {Chrisi  having  faid  that  he  was  Truth 
 not  Culiome  )    yet  I  have  learned  from  Scripture  to  malie  a 
 (iandupon  the  ancient  ways,  and  then  to  loo\  about  and  dif- 
 cover  what  is  tJye  (traight  and  the  right  way ;  undfurely  No^ 
 velty,  though  it  be  not  by  and  by  rejelied,  yet  it  is  ahvayes  fa- 
 S^tRed  'yfor  whcit  ismoU  ancient^  ismejl  honourable,  fakh  Ariftotlc  ;    and  moft 
 trueyadds  TertuUian :  and  what  is  fetled  by  cuHome^though  it  be  not  the  be(l,  yet  at 
 lea^  may  feem  fit'y  whereas  Mutatio  confuetudinis  etiara  qux  adjuvat  utlUtate,  Aucaft  Epilt. 
 pcrturbat  noritatc :  and  therefore  I  remember  ,  that  not  onely  the  Spartans /(?r  ^i  x  i  s.c  j 
 mftl^  on  the  Mitfitian  that  added  one  (Iring  more  than  ordinary  to  his  Harp  j  but  the 
 Lycians  fuffered  none  to  propose  a  new  Law^but  with  an  halter  about  his  nec\,  that 
 if  the  reafon  there  of  were  not  approved,  he  might  forthwith  be  hanged  for  vfferinf, 
 novelties :  And  therefore  I  cannot  but  conclude  with  Auguftinc,    Non  eft  a  con- 
 fuctudine  rcccdendum  nlfi  rationi  adverfctur ;   and  with  Lllplan,  In  rebus  no-  rs.  i^  f  r     i 
 vis  c©nftituendis  cvidcm  cfl'c  debet  utilitas,  ut  reccdatur  ab  eo  jure  quod  diu     g 
 aequum  vifum  eft. 
 
 ifthii  new  WAy  (  and  I  thia\  I  may  without  harvard  of  a  quarrel  ta\e  the  liberty 
 to  Uile  it  fo  )  ofg;athering  churches, and  mailing  a  i^iad  of  Monopoly  of  the  Sacra- 
 ment,had  ground  and  warrant  from  Gods  iVord,thcPraifice  ofthePrimitive  Church, 
 the  demonflration  of  Reafon ,  9r  did  mantfeUly  conduce  and  tend  to  the  advance  of 
 ^odlineffe  andfnre  Religion y  ijhould  not  checf^  with  it  for  the  novelty  {relatively  to 
 $HY  age  )  Jefas  ChriU  is  antiquity  enough  -,  and  I  (hould  fay  with  Galha,  Hoc  age 
 &  ferij  (iquldcm  ita  eft  e  le  p«puli  Romani  (  feu  potius  Dei  3  But  when  many 
 good  and  moderate^and  rational  men  are  much  wifatisfed^that  it  carryes  any  ofthefe 
 Stamps  or  Characters •>  and  it  ii  doubted  {not  altogether  irrationally)  that  it  tends 
 to  quench  the  fmoal^ing  flaXy  sot  to  en  flame  it ;  to  brea\  the  bruifed  reeds  y  more 
 than  t9  (Iren^then  them ;  to  bk(i  the  Seeds  of  devotion,  which  a  gentler  influence 
 would  cherifh  and  foment  \  and  to  mal^e  the  mo(l  of  men  profane  and  carelefs  of  the 
 Ordinances, who  by  part  aiding  thereof ,mi9ht  feel  the  power, and  be  charmed  w'th  the 
 fiveetnefs  andjtomforts  ofthem^Md  popbly  to  malice  one  part  of  the  ^ople  feem  as 
 
 E  3  Pharifeesj 
 
oo  The  Nerp  Inclofures  broken  down^  and     . 
 
 Pharifees,(7;^i  the  other  as  Heathens  And  PublIcancs,^^/r/(/;z  cffeB)to  turn  Aarons 
 Kod  into  a  ScYpent,cind  m<.-il^e  m.'n  fly  from  it  j  and  for  my  ownpart,tmlefs  I  am  bimd 
 through  ignorance  and  infirmity  (  whofe  own  heart  wlineffeth  to  ms  that  /  am  not 
 wilfully  or- fttAlhiouJly  fo  )  I  can  fee  fiGth'mg  reallyto  fupporlth  is -new  frame  ^  but 
 Rhetorical  Amplifications, not  national  Arguments  j  Tsmlar^not  LoiicalDifcourfes', 
 . md  Similitudes  and  Allegories, rather  than  Reafons:  Ad  populum  phaleras :  tvhich 
 is  handfomly  to  paint  an  houfethat  hath  no  f olid  foundations:  I  cannot  thsrefore  up- 
 on thefe  reflexions  ,  but  excufe  thofe  that  at  the  found  offuch  MkficJi  cannetfall 
 down  and  worship  the  image  that  Nebuchadnezzar  hath  fet  up. 
 
 I .  The-liberty  and  profitable  ufe  of  private  conference,  in  order  to  preparatory  In- 
 ftruBionjis  not  controverted :  it  k  an  apt  and  elegant  comparifen  of  Quintilian , 
 that  men  art  as  bottle s,tvhlch  are  fooner  and  better  filled,by  taking  them  in  hand  one 
 by  ofie^and  pouring  water  into  them,  than  by  fetting  them  together ^  and  §prin\ling 
 water  upon  them. 
 
 i.  That  where  (  as  the  Cafuifts  ^ea\  )  there  is  vioienta  fufpicio  qux  morali- 
 tcr  facit  rem  certain,  (  for  if  it  be  onely  probabilis  fii[p\ciOythey  will  tellyou,that 
 mclior  eft  conditio  poflidentis  bonam  famain,  but  )    in  cafe  of  violent  fufpiti on, 
 (  and  perchance  alfo  if  it  might  be  but  morally  p'robable)  that  any  per f on  s  are  through 
 ignorance  unable  and  incompetent  to  difctrn  the  Lords  Body ,  that  fuch  may  and  are 
 meet  to  be  exam}ned,er  that  fuch  of  whom  isljj^efujpition,  that  they  have  lapfedints 
 tiny  crimes  that  are  fcandahus^may  be  publiquely  queftioncd  andfifted ;    and  where 
 Ecclejta(iical  Difcipline  is fetlcd,that  Witncffcs  may  he  examined  concerning  thcm^  if 
 not  denied.    In  fuch  cafes, the  fame  may  he  ^o\cn  of  neglect  of  probation,  as  isfaU 
 of  the  omiffion  of  private  admonition  and  reproof;    a  man  may  b:  called  ts  ^n  ac- 
 count for  an  idle  file'nce,as  well  as  for  an  idle  word.'  for  as  evil  talJi  leads  men  to' 
 evil,  fo  an  evilfilence  leaves  them  in  it :    Faciens  &  Confcntiens  cadem  l?ge 
 tcnentur. 
 O       d     d  'ft      ^  •  -^^'"^^  notoriom  finners  (  and  the  Cz[m^s,who  have  ^/.Aus;uftinc  to  prompte 
 v^ynn  oa  c    ^/^^^^  y^^^   that  they  can  be  notorious  onely  upon  this  account  ^  Cum  crimen  ell: 
 evi  ^^/^.  J^~  nianifeftumaut  pcrfententiamin  judicio  (Civili  autEccIefiaftico)  autper 
 ixs,^  quia  jLUi-  pui^ijcam  in  eo  confedionem^aut  per  evidentiam  talem  ut  nulla  tergiverfatio- 
 Jt^  Rr^^"^^"  1    "^  potcft  cjclaii :  And  they  farther  tell  us,  that  every  crime  that  can  be  proved,  ii 
 ctuSjKc.  ve     ^^^  therefore  manif€si,but  is  rather  manifeftabile,?/?^;?  manifeftum  :  but  that  fuch 
 f^^*^*/^^^         ^^^^^''^om  fimiers  being  contumacious  may,  and  in  a  wdl-confl'ituted  Church  must  be 
 p  r*'  ■  ^    ^d    ^^^f>^^^i^^(^^^^^  ^"^  ^  juridical  and  ordinate  way  with  the  greater^  {yea,  and  if  that 
 ti^  lucms  an      ^^^^^^  content  them  )  or  leffer  Excommunication,  and  relpc^ively  to  the  merit  of  the 
 huare\  ex-       cmfe^and  dijpofitiGn  of  the  pcrfons,  is  granted :   Tet  not  fo  much  for  prevention  of 
 ^^^  ^  ^^'  any  pollution  that  any  may  contraB  by  communion  with  them    (for  hec  caufa  cau- 
 
 fx,  vice  perfona  perfonx  prsejadicat,^:;^/^//^  5^Auguftine,  concerning  Peter  and 
 Judas  their  communicating  tegethcr,8i:  quifquis  ab  nac  Ecclefia  Catholica  fuerlt 
 Contra  Do'  feparnus^quantumlibet  laudabiliter  fe  vivere  exiftimet,  hoc  folo  fcclcrc  quod 
 nat  poft.Col-  ^  Chrlili  utiicate  disiunftu:  (,il:,  non  habebit  vitam,  fed  ira  Dei  manet  fupcr 
 lat.  toni.y.  ^-"^"^  •  ^''i^'i^iis  auccm  in  hac  Ecclefia  bene  vixerlt,  nihil  ei  prxjudicant  aliena 
 p.iii.  peccata^  quia  unufquifq;  in  ea-fvopnum  onus  povtahk,  faith  the  fame  Father  ) 
 
 BHt,p-U,to  humble, and  by  ^ame  to  reclaim'the  offender :   And,fecondly,(o  \eep  the 
 EiVft  i<  ■'       sxamt)le  from  havnw  any  (breading  contagious  influence  by  impunhy  :      As  alfo , 
 ^  ^   '      "'      thirdly,  to  ycmnve  the  Scandal,  which  the  D':fcipline  of  the  Church  may  contra  fft  by 
 rsmi/fion  and  indulgence  Jcsl  the  City  of  God,  {a-s  the  Fathers  call  the  Chnrch)fhould 
 
 be 
 
The  Lords  Supper  laid  forth  in  common^  for  d^-c.       3 1 
 
 be  as  Philip  flUed  one  in  Greece,  thut  fefrered  allfceloYom  perfonSy  the  Ctty  of  the 
 wicl(ed.  And  fourthly, that  dlfo  as  Valerius  Maximus  m  another  cafe ,  Quantum 
 ruboris  civitati  turpiter  fe  gerendo  incuflerunt,  tantum  Jaudls  graviter  puniti 
 adferant.  H'hercfere  I  oppofe  not  aprobatlm  mi/itive,  fo  as  to  fee  that  there  be  no 
 manife^  exception  againU  men  for  umvmhi?7e(j\'.  I  deny  the  necefftty  of  a  poptivt 
 trialyi  0  rnxJ^e  a  fcrutiny  and  fcarch  into  them  for  fome  real  voorthtnaffe .  I  conccivs 
 him  vjftbly  worthy  that  ii  an  i?itelli^ent ,  and  no  apparently  ulcerem  member  of  the 
 vipble  church.  I  d§  not  judge  ^  that  they  are  to  admit  none  that  arc  not  othcnvifc 
 liipbly  "worthy J)ut  vught  not  to  exclude  any  that  are  not  vifibly  unyporthy.  I  thin\  it 
 not  neceffary^  that  all  that  are  admitted  (hould  have  demonfirative  figns  ofholinefs-^ 
 batfuppofe  it  enough, ihat  they  are  not  fignallyvpiclied.  I  conceive  it  not  ground  fuffi- 
 cient  to  exclude  them,  that  their  lives  arefufpiiioas,  Urilcffe  their  crimes  be  noton- 
 oH'S'^perfons  fcandaloti6,and  openly  flagitlom^tve  may  feparate  from  m:  from  others 
 that  fall  not  under  that  notion^tve  may  not  Jcparate  cur  f elves.  And  a  poller  to  a£l 
 infuch  cafes, the  Mini  fiery  need  not  complain  nvhoif)  to  rvant,  even  in  Churches  un- 
 presbyterated,much  Icffe  upon  pretence  of  fuch  want,  fulpendthe  Celebration  and 
 adminiHring  oftheSacrament  altogether -/or  they  may  ajj'umt  as  large  and  free  potter 
 to  exclude  fome  fuchyeven  where  no  conphtrial,  juridical,  formal  proceeding  can  be 
 hadyos  theynofvotalie  toputbiiandinterprctativelyto  excommunicate  all,  which 
 they  dOyWhile  they  (  at  leafi  many  of  them  )  adminlfler  it  to  ?tonei  but  intermit  the 
 ufe  thereof  altogether, or  exhibit  it  to  very  few  or  none  ( l^  comparifon)  but  tofucb 
 cnely  as  they  have  gathered  into  a  new  Church  -,  and  therefore  as  one  being  asJ^ed 
 where  he  foundhis  interpretation  concerning  Con^dinuncs  donation  (  as  another 
 hisglofs  upon  the  Salike  Law  )  anfwered,  if  any  loo\ed  on  the  bai\- fide  of  that  Do- 
 natron  (andfo  of  that  Lai^)  there  it  was  to  be  found  :fo  might  it  be  more  afttlyfaidy 
 that  from  whence  they  derived  the  power  and  liberty  to  excommunicate  all  by  non- 
 adminlHration,  or  fo  many  by  non-admiffion,  they  mloht  fetch  a  right  te  exclude  per- 
 fons  fcandalotis  (  yea  and  apparently  ignorant.')  But  our  Rhodus  and  Saltus,  our 
 prefent  queftion  is,whcthcr  it  be  not  onely  profitable,  but  mccffary,  antecedently  t9 
 the  Cemmunion,to  mai^c  examination, notional  or  real,  of  the  \nowledge-,or  the  lives 
 not  oncly  of  fnch,who  upon  morally  probable  grounds, may  well  be  fu^tc^cd  to  be  in- 
 com:)e  tent  for  ignorance  or  crime, but  of  all  indifferently, fo  as  for  want  sfwiH  in  any 
 to  fubmit  to  this  probation,  they  may  juftlybe  debarred  the  Sacrament-,  and  for 
 want  of  power  or  means  in  the  Mini  (ler,  to  exercije  this  Vifcipline,  he  may  lawfully 
 intermit  the  adm'niftration,  or  adminifter  it  onely  tofuch  as  w'.Ufuhmit  themfelves 
 thereunto,  lathered  and  convened  {  and  not  hy  their  proper  TaHour  )  etttofdiftant 
 flaces,andfevttal  Congregations, 
 
 DE 
 
32  The  Nen?  Inclofures  broken  domn^  and 
 
 DEFENCE. 
 
 SECT.  I. 
 
 fVhat  ituthrhy  tie  Diatribe  afcribed  to  the  Fathers,  and  mcltnt 
 Church?     }Vhy  the  ay^plogtfts  derogate  from  them  f 
 
 'ipHe  Paper  (  fo  I  (Tiall  call  It,  after  that  name  which  the  Apologifts  always 
 "•  give  it  at  the  Circumcifion  thereof  )  in  the  firft  Sedion,   fecmed  to  rife  to 
 
 the  hoary  head  of  Antiquity  5and  caft  a  fufpitlous  eye  upoa  Novelty,  recogni- 
 '  zing  that,^^^^^  ut  in  atatma  author hatem  Senc6iiM^  ftc  &  in  exemplls  antiqmtas'^ 
 and  accounting  with  the  Oracle  that  to  be  the  beft  complexion  ,  which  was 
 cmcolor  mortuls :  yet  this  was  delivered  onely  in  thefi,^nd  general,  not  inhypo- 
 /^ryJjOr  particular  application  to  my  fubjcft,and  by  way  of  preface,  not  ofar- 
 gumentationjas  they  fuggeftjCalling  this  the  firft-born  argument,  which  yet 
 had  no  double  portion  of  fubftance,nor  was  the  beginning  of  ftrength,  or  ex- 
 cellency of  dignity  ;      There  was  nocwkhftanding  ,  not  the  lea  ft  intimation 
 '^^^'^^^^^^'madejas  if  any  thing  that  bears  the  ftamp  of  Antiquity  were  therefore  to  be 
 '''^f?"^^^     received,  but  onely  not  haftily  to  be  laid  aiidc  j  nor  that  any  thln^  was  to  be 
 injtmctUy&'     re  jsdedjbecaufe  new  colned^but  not  to  be  fo  eafiiy  entertained  :  rteither  that 
 7«rf;t/o  Ycits     ^hatfoever  was  anclent,was  infallibly  true,  but  the  more  credible  :    nor  that 
 janejt  lUo        vvhich  was  ncw^was  undoubtedly  falf€,but  more  fufpiciou«. 
 rette  utamHr,        ^^^  Apologifts  cannot  fay,  and  whoroever  {hall  make  infpedion  into  the 
 Htin  nligionis  papgi-^vvill  not  fee,  that  I  attribute  too  much  to  Anilquity,  and  if  they  would 
 negotionova.     j^^^^^  afcribed  any  thing,they  needed  to  have  faid  nothing. 
 V^n^a^y  But  it  feeras  they  have  the  fame  quarrel  to  Antiquity , which  the /^J57V4«.f 
 
 jHSpecta&  j^j^^g  Q^  ^j^g  Sim,Urnfiif?;ore  fuo^  and  as  Herod^bdno,  originally  a  ftranger,and 
 r  V  K '^'  Alien,fought  to  fuppreffe  the  Genealogies  of  the  fcm(h  Nation,and  efpecially 
 v,aUub.  exsY'  ^f  ^j^e  Royal  Linage  :  fo  the  Apologifts  fcek  to  dlTparage  and  dctraft  from 
 t  .16.  S.A^.  the  exemplary  pradlce  of  the  ancient  Church,and  judgment  of  the  Fathers, 
 ' '^^  *  whcreunto  in  opinion  and  way  they  arc  ftrangers. 
 
 Df  Canhagine  pBtiws  nulla  qiiim  dojic^..  1  am  not  fufceptiblc  to  affert  the  ho- 
 nour and  reverend  efteera  of  the  illuftrious  Fathers  (  as  li^/^^rr  calls  them) 
 neither  {hall  I  need  to  undertake  it  j  for  though  mutm  fit  opertet^qui  non  lauda- 
 bM  Herculem  ,  yet  It  was  no  unapt  check  oi  Antalcidas  ,  ^uis  umfuam  famts 
 eiim  vimpe'/'avh  ?  But  fince  the  Apologifti,  inftead  ©f  anfwerlng  the  teftlmo- 
 nies,  have  thought  to  dlfcredit  the  Witnefirt,  and  have  fomewhat  enlarged 
 thcmfclves  both  in  this  and  the  1 3  .Sedion,  to  left'cn  their  authority  :  It  may 
 feem  prodltorious,  to  defert  their  Defence,  and  to  (hew  Icfl'e  zeal  to  fupporc 
 tkem,than  thc^  have  done  to  deprave  their  credltjcfpecially  feeing,as  ifocratcs 
 was  faid  to  haye  made  many  Orations  ,  in  fending  forth  many  Orators :   and 
 
 he 
 
I*       i        ■-  ■<■■         ^  '■■         ^      u   ■  n  r >  j^ ^"•*^» '  "   "  ,,7;' ' L'^ 
 
 TheLorc!s  Supper  laid' fcrth  in compfcn'foryi^c.       35 
 
 he  that  faves  a  Phyiiclan,  prefcrves  many  Jives  and  inany  remedies  :  So  I  rtiall 
 in  vindicating  this  Topick  ,  fortifie  the  Arguments  drawn  from  it  j  andif  ic 
 fecm  out  of  my  way  ,  yet  it  is  but  in  frelh  luit  oi:'  the  Apologifts^  whom  I  am 
 bound  to  follow. 
 
 SECT.     II. 
 
 Of  Antiquity-)  Cf^fiome^fad  co-riftcjuences  vf  IrJ.eperJeKC)  -^  the  no- 
 irehy  thereof ,  the  Fathers  not  without  erronrs^jet  not  to  be  fieighted, 
 what  may  be  called  the  Primitive  Church  ^  Protefiants  always  ho- 
 nonr^d  the  Fa:hers ,  and  never  declined  their  TefUmony. 
 
 THty  embrace  tlhitfa\ing.  That  which  Is  fir [i  Is  true,  bccaufe  true  antiqiuty  n.t 
 friend  to  truth ^  and  every  good  way  Is  old :  but  they  reftrainjand  limit  this  to 
 ;  ...  fuch  age  and  antiquity ,  as  things  may  claim  one ly  for  being  revealed 
 Ifii  Scripture  :  But  this  is  not  the  onely  antlcjuity  which  v/e  arc  now  debating 
 of;  this  is  Antiquity  proved  Ex  Pnori' ],  hut  it  is  Ecckiiaftical  antiquity  (as  1 
 may  call  it  )  the  conlent  and  cuftome  ot  the  anticnt  Church,  antiquity  pro- 
 X^d  Ex po[lerlort ,  which  wc  ar-  now  confidering  of  j  what  authority  ic  carrier, 
 what  reverence  and  efteem  it  merits,  and  what  force  and  inftuenc:  i-; 
 ■l|ath.       .  "  '"' 
 
 T":  We  concur  to  adore  Divine  Scripture  antiquity  as  the  be {l :  A/:/'/  pro  hl^ i^^eflfasU  o- 
 mnlbusjmofupra  hos  omnes  Apostolus  Paulusjto  aflent  to  it-as  the  titieft5as  that  ^^-^^j  if^aa^hem 
 .which  use  [dill  potefi  necfiUere  ;  and  to  captivate  our  underfianding  thereunro,  ^^■/{'cccdjfl  pf- 
 *Sme  uUa  Yeciifatioyie,&  cum  credent  nccejjltate :  But  becaufe  this  is  the  beft  and  iiY^]^ojinul. . 
 Xifueftaand  moil  infallible  antiquity,  therefore  to  infer,  that  no  other  antiquity  ^^  fjacdit. 
 needs  to  be  confidered  of,  or  ib  worthy  of  reverence,  or  can   lend  any  flrength  TeYtul. 
 'of  argument,  is  as  if  1  fliouldconcluic,that  becaufe  an  Apodidick  SyllogUm  ^,^cr,  ^y;;f^v^ 
 ,(whdfe  principles  are  propofitions,  vcra,prlm.c,irnrr,2di.nie  ,  priercs  ,  uotiores,  CrejCQnA.i. 
 can  fee  cone  L'fJioniSy)  honcly  Scicmlja.c3\  ,  that  therefore  allDiakclick  Syllo-^^  ^      * 
 gifms  concluding  exprohabilibuSy  are  ufclefs  and  dcfpicablc  ;  or  that  St.  VauI  ^^^^  dcpcceal. 
 argued  both  weakly  and  fuperfluoufly,;that  the  woman  ought  to  have  power  on  ■fner'it.&  rem.), 
 her  bead  becaufe  of  the  Angels,  when, it  had  been  enough,  and  more^fficaci-  ]^  j  ^q  ^z. 
 ous  to  have  faid,  becaufe  of  God :  or  becaufe  Chrift  is  the  onely  Mediatour  be-  j^.  .^^  ^^  natura. 
 tvwecn  God  and  Man,  by  his  merit  and  efficacy  ^  and  upon  whofe  interceffion  ^^y^i^j.^  I.^i.. 
 alone  we  can  fely  with  faith  :  therefore  'tis  vain  and  fruitlcfs  to  feck  or  regard  contra  *FaH' 
 tl^ehelp  andajjiftanceof  the  prayers  of  the  godly.  iu-ni  \  \  i  c, 
 
 .^., ,  To, .tli^. anticnt  Churchl  think  moft  authority  to  be  affribed,  and  greateO:  ''" 
 
 ;r^yei'ence;to. be  .attributed,  iince  flrcams  run  purcft  neer  the  Fountain  j  s«d  if 
 .^ut  wh;cn  js  firll  be  ti-ueft5whac  is  next  to  the  firft,  is  next  to  truth:  and  there- 
 .fcitc^SanHariwhVdtrum  onjlkutitnes  qui  proxlr/iiores  fuerant  Chriflo  ai'dcfca-rmiSj 
 j^id  iV<zc5;/W?\s«  ;and  ;hofe  Orders  bemoft  pure  ,  that  come  moft  yiztv  to  the 
 example  of  tji^  Primitive  Church,  faid  the  holy  Martyr  Sa-fidcrsi  yet  the  attc-  po^  Aci.& 
 iiatioi>  p£  that  Cluirci.h,  I  -grant,  is  but  an  humane  teftimony,  rjot  pcrfectly-dl-       „  .^ 
 Vane,  but  in  part,  as  it  (aithTully  teftifieth  what  the  Apoftles  did  and  faid  :  Di-  ^  '  •^*^494-. 
 "ne,  in-  regard  of  the  matter  and  thirg  teftified  :  Human ,   in  regard  of  the 
 
 F  quality 
 
34  The 'New  Inclojtires  broken  down ^  and  yx^ 
 
 qaality  of  the  Wirneflesjand  manner  of  teftification,  and  therefore  forinaljy  as 
 fuch,  being  but  an  humane  tclllniony,  can  beget  but  an  acquifite  faith;  for  no 
 conclufion  c;Sn  be  of  higher  rtature  than  the  premifesjas  no  water  can  bi  teade 
 p.  to  rife  h:gher  than  the  Spring  :  and  I  grant  that,  ^td6  <icquifna  (  qu£  fukitu'c 
 
 1  icus  Mii-an-  hmme  profjonmtei  non  Ds'o  revelante)  fubc-fj}  potcUfdfum:  and  therefore  ,  j^m- 
 u  aj    anus,  ^^^  hommcm  quemv's  par  fdcm  acquit  fit  am  tta  exiftimafnus  c(]}  vcr,'!Cf'm,qu'mfor- 
 midemmcumvelfallipoffevelfalkre.    Yet  notwkhftanding,   fides  acqm(ita  fe 
 habet  adfidtm gratuiiam:,  (Icut  pr<.-eambH!a  dispojn'io  adform,im^&'dW/Q'>nt  anlmam 
 Alexander       ^^  reception^m  lumms^  quo  affcnthur  prma  vcritat't propter  fc^&  dkhur  ipfntm  in^ 
 Haics;    ^l'' ^5  troduccre  Cjcdt  fetaflum:  and  though  divine  revelation  in  Scripture  be  there-' 
 vmw  ^'  *      ^^^^^^^  ^olc  principle,  immediate  motive,  end  formal  rcafon  and  objea  of  be- 
 r  .Wmte  s  an-  leeving,  and  laft  refolunon  of  Faith  3  yet  the  au  hority  ann  external  teftimony 
 jwer  to  tiih.    of  the  Church-,  may  produce  the  fame,  as  an  adjuvant  inftrumental  admjni- 
 p.  1 4.  i 2 .         firing  moral  caufe,  and  i'ubcrdinatc  help.  Fra  ontfiibm p aperta  fuerit  Scrfptura, 
 earn  ipfam  ample Bor^^^iih  St.  A-wnftme  :  and  therefore  he  that  will  not  beleeve 
 Mofcs  and  the  Prophets,  it  will  be  in  vain  to  raife  any  of  the  dead  to  perfwade 
 ^himy  when  the  Scriptiut'ftiines  ocit  in  full  brightncfs,  omnc^  Verfirhmt  ftellm 
 fxortm lit  athereus Sol  tBux'who.nihat  Sun  {Kmcs  not  fo  clearly,  as  to  con- 
 vince and  fatisfie  contenders  who  have  bad  eyes :   the  Fathers,as  Stars  that  re- 
 ceive their  light  from  that  Sun,  may  refled  fome  illumination  upon  us,  as  the 
 Stars  are  to  be  feen  by  dayjin  dark  pits,and  obfcuwi  places:  and  though  I  con- 
 T.plH.  I  9.   ad^^^^  ^°  Augiiftme^xh^iX.  let  the  Learning  and  Holinefs  of  oiher  Writers  be  never 
 Hieron.    '        ^oeitilnent,!  will  not  think  it  true,becaure  they  have  thought  fo  ;  but  becaufc 
 they  are  able  to  perfwade  me  cither  by  other  Canonical  Writers  ,  or  probable 
 Rcafon  ;  yet  1  add,  that  I  am  more  confirmed  in  my  pcrfwaficn,  that  I  rightly 
 hit  the  fenfe  of  Canonical  Writers,and  apprehend  the  Di(5tates  of  true  Keafon;, 
 when  I  conceive  the  fame,  which  I  finde  that  they  thought ;  though  they  are 
 not  principles  of  infallible  verity  to  command  belecf,  yet  they  are  ground;:  of 
 credibility  to  facilitate  aflent ;  Noyi  domin'r,  fed  duces ^^o  ufe  Seneca's  words.  And 
 I  fliall  more  eafily  embrace  that  which  hath  their witnefs,  and  be  more  apt  to 
 doubtof  that  which  wants  their  teftimony  ;    Sola  argummta  ex  Smpmris  efje 
 Cahol.  Onhc-necedWiayeVatrihrn  autem  pYobabllia  ^  faiih  learned  T<jvct :  Their  confent  I 
 dox.  Trad.  i.  cfteem  not  ut  fidci  mcnfuram,  fed  ut  teftem  temporis  &  argumentnm  hiftoricim^ 
 q.  10.  p. III.  which  makes  certain  the  matter  of  fnft,  that  fuch  was  the  doftrine  and  practice 
 of  the  firft  and  puier  times,  being  reglftred  to.  us  by  thofe  that  cannot  be  ima- 
 gined not  to  know,  being  fo  neer  ;  nor  be  fufpefted'  to  combine  falfly  to  im- 
 pofe  upon  u5,LeJgg  fo  plousi 
 
 They  are  riaSllmjedto  hear  men  count  and  call  food  ways  nvw,  and  the  Mvsf- 
 farks  (if  true  mEirine  have  always  loaded  h  rpkh  this  Title  {whkh  confirms  them 
 to  fee  thevpays  of  their  government  have  the  fame  lot}  and  therefore  this  principle 
 of  Antiquity  yeeldr  but  a  popular  a}id  fallacious  Argument.  Bvz  few  I  fuppofe  will 
 be  moved  with  this  argumentation,  as  hot  fallacious  eno-Jgh  to  impofc  upon 
 popular  judgements.  For,  f*  .       - 
 
 Firfl,  implicitly  and  interpretatlvely,  thofe  good- wsy^arc  their ?witys,'whei^- 
 in  is  involved  Vetn':o  Vr'mcipli. 
 
 Secondly,'^f  fo  fmall  a  matter  conarm  their  judgemerttjit  i*  fafpitious,  .that 
 ,  as  fmall  a  \veiglit  of  icafon  m'gh:  firft  fettle  it  5  Ti//i«/«»rfi/^c»r^:^»«//rfj5^? 
 jS.tcmcnta,       "  .  -.  .       .  •,^. •.-••,  .:     .^•^v.;^^,.:u> 
 
Th  J  Lords  Slipper  laid  forth  in  common  for  ^^c\       5^ 
 
 Thirdly^  If  that  be  a  popular  and  fallacious  argutnenc  which  is  derived 
 .from  a  principle  made  ufe  of  commonly  by  Hcrcticks  ,  or  othciSj  thereby  to 
 g,ive  a  fpccious-luftre  to  their  own  Opinions,  snd  caft  an  odium  on  ;heir  oppo- 
 fnts,  ih:n  Scripture  it  felf  may  be  fcatenced  to  be  aprinciplc,yeeluin^  onely 
 popular  and  fallacious  arguments  i  for  who  Icnovvs  not ,  that  moll  Heretlcks 
 have  fought  to  fortillie  their  Opinions  with  pretence  of  Scripture,  and  have 
 upbraided  their  adverfaries  with  want  thereof  ? 
 
 Fourthly jwhen  any  pretend  antiquity  to  give  countenance  to  novel  and  un- 
 warrantable Opinions  or  Inftltutions,  by  turning  the  wrong  end  of  the  Pro- 
 fpedire,  to  make  things  at  hand  feem  to  be  far  off:  the  fallacy  is  not  in  the 
 principle,  but  the  men  that  abufe  and  falfly  apply  it  j  nor  lies  it  in  the  propo- 
 fition,  but  the  aflumptlon. 
 
 Fifthly,  feeing  as  Hkrom  tells  us,  Mendac'mm  femper  tmtuitur  veritatcm,  the 
 argument  is  the  mare  fpecious,and  like  to  carry  more  fotxcjbecaufe  fubtil  falii- 
 .fiers  haveaflluncd  it ;  for  they  being  wifcr  in  their  Generations,would  not  lay 
 on  thofc  colours  that  had  no  beauty  or  luftrc  •,  nor  w«uld  they  fet  that  ftamp 
 on  their  counterfeit  Coyn^  did  they  not  know  it  would  make  it  pafs  mere  cur- 
 rant. 
 
 Hkrom  (fay  they)  is  condemned^  for  defiling  leave  of  Augufllne  to  erre  with 
 fevsn  Fathers i  but  they  dare  notj  nor  (ire  willing  to  ^ive  this  liberty  ;  but  yet  they 
 take  as  much,whcn  in  the  que  ftion,  whether  Judds  commLmicatcd  of  the  Lords 
 Supper,  they  mention  twelve  late  Writers,  and  not  all  of  them,  ant  mazjii  a,ut 
 bonl  nomini'S,  aflferting  the  negative;  and  ask,  who  would  not  erre  with  fuch  as 
 thofc  are  ?  But  we  fay,  though  we  would  not  erre  with  the  Fathers,  yet  we  lefs 
 diftruft  our  fclvcs  to  erre  with  themjor  when  they  are  on  our  fide  j  and  proba- 
 bly fupoofe  our  felves  fartheftfrom  erring,  when  neereft  to  them. 
 
 As  the  Scripture  bids  us  to  remember  Lots  wife  ,  fo  they  fay  to  the  Preten- 
 ders of  Antiquity,  Remember  the  Gibconhcs  :  Had  this  Memento  been  limited  to 
 falfe  Pretenders  of  Antiquity,  it  might  have  been  plaufible  :  but  if  themfelvcs 
 had  not  forgotten  to  take  fomc  of  the  fait  of  that  Pillar  ,  whereinto  ll^e  was 
 turned,  to  have  feafoned  their  difcretions,  they  never  would  have  made  this 
 inftancc  indefinitly,  and  without  limitation  :  For, 
 
 Firft,  it  follows  not?  becaufe  they  counterfeited  old  things,  we  may  not  al- 
 leagfe  that  which  is  truly  ancient  3  or  becaufe  fome  ftoncs  are  counterfeit, 
 therefore  none  muit  be  precious  Jewels.  . 
 
 Secondly,  it  may  be  retorted  on  themfelves,  the  Glbconites  would  nothaVe 
 fimuiaccd  that,  which  had  it  been  true,  would  not  have  been  effedual  to  the 
 ends  for  which  they  fained  it ;  and  had  their  bread ,  and  bottles,  and  ihooes, 
 been  as  oldas  they  d;{lembled,  fcfhuah  might,  and  would  have  accepted,  and 
 been  at  peace  and  in  league  with  them.  And  will  it  not  then  be  confcquent> 
 to  fulc  the  Apodolis  t<?  the  Protafis,in  this  Allegory  or  Similitude,that  Antiqui- 
 ty is  a  likely  Plea,  and  lends  a  good  Topick  ;  and  fuch  things  as  wear  her  Live- 
 ry 5  and  bear  her  Charafter ,  arc  more  receptible  than  thofc  that  want 
 them  ? 
 
 Btitifthe cmt'qultythe  Tdper  calls  for,  do Jtgnlfie  but  CttftomCy  a^ibeyguefs  by 
 fifme  parages ywlz,  nhat  ^a  fetled  by  Cujiomc  ,  ihey  will  be  bold  to  fa^^ of  fuch 
 »niiqiiity  ,  It  is  vetiiflas  err  or  is:  I  (hall  fay  with  Juru^in?,  ^is  dubitatveri- 
 iati  rmnrfefldtd  dibere  confuetadmem  ccdere  ?  But  1  add,  Veyitatem  non  ejiendii^ 
 
 V  z  da 
 
o6  '  TheNeuP  Inclofures  broken  down^  and 
 
 ~t>s  lUptifm.  de  confmtndm  confiteris  :  but  abftrading  cuftom  from  the  consideration  of  the 
 
 eont.'DoftatA.s.  niatierjeither  as  It  is  good  (for  gooinefs  will  warrant  it  felf  without  cuftomc, 
 
 p.8  i.To:n.7 .    yet  bo/tum  &  confuctum  duofmt  bona  :  and  as  St.  Aiizuflm?  gravcly,C«w  confac'^ 
 
 ibidem^l.T.Xf.  tudmi  Veritas  fuffragamr^nihi!  opd/tei  firmm  retincri)  or  as  it  is  evil  j  for  thch  ' 
 
 99.  lb:d.\./^.k  cuftom  cannot  authorize  it :  for  the  Philofophcr  faid  ,  Omnia  mala  habenda  pre 
 
 S^.adfamm:  pcregrhus  :  and  S.AimiliineiAnt propter  fidem,aut propter  mores  velemmdari  opor- 
 
 E^.i  I  ^.dc  Ci-  tct  ijfiod  perpcrhn  fiebat^ve!  }n(lhm  q-cnd  fion  fiebat  :BLit  only  as  cuftom  ,  even  as 
 
 vhateDe'hhi5 .  ftich,/^.'/ bumnrmm  fcnfnm  vci  allkkndiim^vel ojjs/idrndim^mcs  valet  p'.urmiimypini. 
 
 c,  i^,  upon  that  &  other  refledlonsjinfinuated  in  the  Paper,!  mlghtjwiihout  offence, 
 
 conclude  with  Ulpian  ,  /;/  rebus  mv:s  conjlHirndis  ev'ukns  e{fe  debet utiHtas-j  and 
 
 with  St.J'igiiflme,NDn  csl  a  confuotud'.ne  recedmdim  n}firxtiQnl  adverfettir. 
 
 But  befidc.the  cuftoms  which  1  chiefly  revercnce,and  engage  to  defend,are 
 
 .r^fj  the  culioms  of  the  anticnc  Church  y  and  if  the  Apologift*  will  be  bold  to  fay 
 
 ^>'^/«a^/.      of  fuch  antlquity,it  is  vctuflcis  erroris,  1  fliall  modeftly  re-mind  thcu%  that  they 
 
 ^'    ^'  are  more  hold  then  wife  :  And  if  they  ftrall  fle'ghc  the  judgement  of  St.  Augu- 
 
 flr/ic^ in  his  rebus :,de  qalbns  nVoll  certi  [iatm  Scy/ptiira  Diy'^'^.tymosFopiili  Dn^vel 
 
 pi^ituta  m-iforHm  pro  lege  iiienda  fnit ,  nor  ilia  11  prize  the  fenfe  of  the  great 
 
 Council  of  Chalcedi>/i ,  t2  cf'g^ctict  y.^x-nnra.  Let  the  anaent  cufiom  trcvail ', 
 
 I  Cor  1 1  T  6   y^^^  ^°^"  ^^^■^^y  ^^^^  grant  there  was  fome  weight  in  that  Argument  of  the  A- 
 
 *  poftie,  ivc  have  no  fuch  Ciiliom,  nor  the  Churches  nfGsd. 
 
 The  gray  hairs  of  Opinions  a?id  Pra^kes  are  then  beaut%and  a  Crorpn  when  found. 
 i?ithc  yvay  of  truth  and  rkhtecufncfs  :  They  are  then  indeed  a  Crown  more  glo- 
 rious and  worthy  of  double  honour  •  but  yet  (etaj  per  fe  venerab'A'S:,  faith  Calvin: 
 and  therefore  fome  fuppofcjthat  in  the  Grc:\  an  old  man  is  called  y>po:',which 
 Wilieti//Lev.  fig"'fic^h  honour  ;  and  it  is  the  diuiate  of  the  fame  fplrit  (which  Ariliotle  hath 
 19.  31.  ^^^^  delivered  almoft  verbatim)  Thou  {halt  rife  up  before  the  hoary  head,  and 
 
 Arift,  1.19,      honour  the  face  of  the  old  nian,formaiIy  as  an  old  man. 
 Eihic.  t.     '  And  fome  Expoiirors,  bccaufe  th;  relative  is  not  in  the  Hebrew,  thus  inter- 
 
 Janfenius  //•?     pretthat  o^Vrov.i  6.$  i.The  hoaryhcad  's  a  Crcv^i  of  glory  ^  it  u  found  in  the  way 
 locum.  ^f  '^ight£G!ifnefs,  as  if  old  men  wcie  commonly  righteous :  as  the  chaldee  in  thd 
 
 C.  aLuDide  in  ^^*^c  famous  Bllsle  lenders  that  oil.rulti.us.  Rife  before  him  that  is  learned  in 
 locum.    ^  ^^^  LaWjimpl ying  old  men  to  be  fo  :  fo  as  therefore  we  might  turn  the  allufion 
 
 ag.iinftthem. 
 
 The  light  ofDoHrifiehatb  long  -filled  otir  Hori':i:j>n  ;  ths  light  ofVlfcipUm  vo.ts  m& 
 fo  forward  or  fuccefsfidjbe'ing  a  long  ivhile  held  by  foiTir:  men  in  tmrlghteoufnefs :  Ni' 
 /       J^irnm  liber%inda  veritas  illos  cxpe  tabat^Cis  TcrtulL'an  once  faid  ofMarcion :  but 
 
 ■ntinam  talis  flatus  effet  in  illoy 
 
 Ut  non  tyi(iiti^  caufa  dolendaforet : 
 
 Talr  v/ords  cannot  perfwade  us  that  wc  are  not  hurt ,  while  we  feel  the 
 fmart  of  our  wounds :  neither  have  we  been  up  bred  in  Anaxagoras  his  School, 
 to  bekeve  the  fnow  to  be  of  other  colour  than  our  eyes  diicern  it.What  ^I'n^ 
 tiL'an  and  Sc?ieca  faid  of  the  Common -wealth,  we  may  apply  to  the  Church  j  the 
 ^nt^^adam  fu-nt  crhmna  Uf.t  Rcipub.adqiioyiim  prmimmtieyiem  foii  oculi  ftif- 
 f'iiint :  The  oihzr  ^An  Ufa  fit  Kespnb.  nonfolet  aygKmsnt'sprobari  j  manifcfta  (la^ 
 tmfumdamnaReipiib.  The  Tree  is  known  by  his  fruit;  and  we  have  tafted 
 fuch  bltternefs  In  the  fruits  of  this  Difcipline,  and  tliC'  Principles  thereof ,  that 
 ^sfoab  llubbcrnly  faid  to  Utvidi'rimdalijh.iimdtbe  fm  of  all  thy  Servants  : 
 
 So 
 
The  Lords  Supper  laid  forth  in  common^  for  ^c.       3  7 
 
 So  even  thofe  that  could  not  be  fatisfi-d  with  the  topplngjbut  vvKhcd  the  cut- 
 ting down  of  the  former  Tree,  as  being  grown  too  high ,  to  over-top  and  drop 
 upon  the  Faradife  of  Godjarc  truly  aflDamed  to  fee  this  Plant  fpring  up  in  the 
 place  thereof ;  wh\ch  not  oncl^y  like  xliQEordriei'^^or  Tartar  Lamb,  though  in 
 fccm  to  creep  low  toward  the  ^round^and  bear  wool  like  the  Shceps  cloathing, 
 yet  deftroys  all  verdancy,  and  fu ft e is  nothing  to  grow  or  profpzr  nccr  it :  but 
 he  alfo  that  iball  contemplate  in  \vh:ic  a  light  B:  m3  the  whole  Wood  iSjWili  be 
 apt  to  conclude,  that  the  Bramble  is  become  the  King  of  Trees,  from  whom 
 onely  this  fire  could  come  forth  :  So  that  forac  may  well  cry  out,as  the  Conjirin- 
 U:'ivpi)litans  at  Arfaciiis  his  hicccQd'mgo^ChryfQftom,  DeiiS  bmc,  quis  an  ?  and 
 arc  afraid  to  have  contraftcd  a  fuitable  guilt  to  what  the  Kommc  Senate  incut- 
 red  toward  D/7/,%5  ;  of  whom  V.itC'iCiihii  tells  us,  ^:ii  taitto  m:Iioyc  i/t^crao 
 qjuim  fonundufiisefi,ritmriIcfafLt  colt  ? arum  ^  qiihrn  ejm  opthne  cogitatay  Se- 
 j^atr/s probnrct m.ig}s  I  BntJ  remember Hcrodotifs  tells  us ,  that P/VA/V^ir-vj"  was 
 amerced  i  ooo.  Drachmes,  for  rcprcfenting  in  a  Tragedy  the  lofs  o^ Mllctits-— 
 and  thereby  renewing  the  forrow  thereof  rand  therefore  I  (liall  not  farther 
 have ungiicm  in.  ^/re/t^,havlng elfe-whcrc  rubbed  the  forehand  alfo,becaufe no: 
 cnely/V/c/^fo/^fz^Ti,  but  alfo  UiU^  qui  p;ie  te fie  dolet :  ondy  in  anf.ve-r  to  the 
 ApOLOiisIs  expreirions  1  ihall  fay.  That  their  Light  of  Dlfclpline  hath  proved 
 an  -gnisfatMSjtctlzzd  us  ii^to  Precipices  and  abyfl'es  j  or  a  Comet  to  portend 
 and  eff-i:d  mifchief  ^  and  the  fiunes  and  exhalations  thereof  have  eclip&'d  that 
 Light  of  Dodrine,\vhich  they  confefs  formerly  filled  our  Hemifphcre  j  it  hath 
 been  onely  forward  to  undo  us,and  fuccefsful  as  Fam0ey\y&s  great,  m:fc)iii  no- 
 (i;\i  :  and  as  adrift  was  eloquent,  ;;2.t/(?|?///?/.V/7j  and  was  brought  forthwith  more 
 unrighceoufncfs,  then  ever  it  was  with- held. 
 
 0  miuam  armercmjlc  ui  non  vlncere  poffcm  I 
 Me  mfcmm  ;  quare  tarn  bona  caufa  mza  c[l  ? 
 Yet  is  it  <ss  alknnm^  to  acknowledge,  that  1  neither  can  juftly  charge  upon 
 the  .^pologlfts  J  nor  will  Heave  them  under  the  lead  fufpition  of  having  any 
 perfonal  ihareof,  or  proper  guilt. in  the  Herefics  and  Profanefs  ,  fpecula- 
 tive  and  pradlcal  ^///i/^Tii^f/rA'/wr,  whofe  abominations  in  this  Land  make  all 
 goodeyesto  water,  and  godly  hearts  to  bleed:  But  Hook  on  Independency 
 (  the  Principles  of  which  DIfc-plinc  have  impofcdon  the  /^polnglfis)  as  the 
 fummmn  genus ,  the  common  Principle  ,  and  as  it  were  the  Tyojari  horfe  of  al  1 
 thofe  evils :  for  as  the  jangling  Seds  of  Philofophers  pretended  to  be  all  So- 
 cratical ;  fo  the  diftering  Seds  afliime  the  Livcry  of  Independency  ,  which  is 
 the  Bafis,  asPhyfitians  fpeak,of  the  Compofition,  and  the  Bond  and  Common 
 tye  of  the  Bundle  :  So  as  I  impute  not  the  mifchicf  to  Independents  diftribu- 
 tively,  but  colledlvely-nor  think  them  to  flow  formally  and  infcparably  from 
 independency  in  the  Abftrad,fo  as  to  fpread  through  al  the  denominationsjbut 
 to  have  fpawn'd  from  Independents  in  the  Concrete,  and  that  Dlfclpline  hath 
 g  ven  the  occafion  of  the  rife  and  growth  thereof ,  v;h:ch  how  ftrid  fccvcr  it 
 prctcndtobe,  m  admitting  to  Churcb-memberfiiip,  or  Coir.munion  of  Sacra- 
 incnts,-yet  is  too  loofe  in  the  liberty  r.ft'orded  to  Opinions  ;  in  a  conceit  fom#- 
 what  like  Tambeylains,  That  Religion  is  like  a  Pofie,  which  h  moii  fvveet,when 
 niadc  up  of  variety  or  flowers.  In  an  epidemical  Contagion  ,  fome  may  be  yet 
 nntidotcd  bytcmpcrament  and  habitude  of  body,yetthePeftilencc  is  mortally 
 Hitedious ;  and  although  there  arc  many  good  Subjecls  of  the  notion  of  Pa- 
 l'*l^i>}y»^ti*^^eryhathn\anyucafojiabkan<d  fcditious  Principles:  So  though 
 
 k  3  v'dc' 
 
3.8       Y^Q  'fffhe  Nem  Imlofures  broken  dorvn^  aM 
 
 m- 
 
 underthenotionof  Independents  there  are  many  Orthodox  men,  ycc  Indso- 
 pendencyiscaufaUy  very  heterodox  j  as  he  that  lets  dbwn  the  Fence ,  or  laVs 
 open  the  Gap,  is  guilty  o£ ail  the  mifchief  which  the  wildc  Beafts  do  in  the 
 ii^^^f        ,  ;  ■     '"  "  '   .,  ,.  .r.       .     J, 
 
 .  .'  They  ask,  whether  we  fay  the  Sm  rofe  not  till  twelve,  bccaufe  it  (hlmd  not  tiH 
 then,  yor  that  America  w^s  afecond  or  new  Creation ,  becaufc  found  out  of  late  f 
 and  thereupon  perfv/ade  ws^that  their  Gorucrnmr/it  is  ckkr  than  ibc  former  Cuftome 
 '.  efonr  Fredccefj^oi^rs,  cind  notyomger  than,  the  Scriptures  j  and  that  it  h  imreafon.- 
 able  arid  unfaf:  to  luoli  onely  on  the  cuflomcs  and  Frances  of  the  next  Ages  before 
 us  3  which  they  are  Jure  worfh'p^d  God  impurely.  . 
 
 ThoughCloudsraay  mask  the  face  of  ths  Sun  at  one  place,  orfor©ncIn% 
 ftant,  yet  it  fliines  forth  In  fomc  other  ^  and  not  oneJy  by  dircoiirfc  ofrcafon 
 but  by  evidence  of  fenfe,  after  the  Sun  is  come  into  our  Horizon,  we  know 
 he  is  rifen,  for  we  then  always  fee  the  light  thereof  (though  n-^t  in  full  bright*- 
 ncfs  thereof  perhaps)  for  without  that  light  we  could  not  well  fee.    Though 
 Amcr'ica  was  but  lately  dlfcovered  to  us,  it  was  not  unknown  to  all  others  •  tne 
 Inhabitants  were  not  ignorant  thereof  •  and  we  know  all  this  while  under 
 what  Meridians  and  Parallels  it  was  fituate  ,  and  we  arc  fatibfied  that  it  had  a 
 real ,  though  no  notional  exiftcnce  in  refpeft  of  us :  but  we  are  ftill  to  feek 
 wherethisnew  world  oftheirDifcipline  was  in  being,  imcil  It  was  found  out 
 of  late  :  And  fuitably  ro  the  produds  of  divine  infpiration,or  refults  of  rational 
 difcourfe  J  a  thing  of  this  kind  could  have  no  being,  till  it  was  found  out  (and 
 therefore  not  fitly  compared  with  America^)  If  they  can  affign  vvhen,and  where 
 antiently  their  new  light  of  dlfciplinc  (hined  before  we  faw  it,  (  unlefs  perhaps 
 'fhe  Donatifts^'^^^^  ^^^cs  thereof  were  among  thofe  who  fuppofed  they  had  more  light  of 
 alleared  in       truth,  becaufc  more  of  the  Sun-beams,  and  thought  that  onely.  among  them- 
 <ff/f«cec/f^ejy^"^^ves  the  Beloved  made  liis  Flock  to  reft  at  Noon)  1  ihall  yeeld  there  was 
 Separation  that  ^^^^  ^  Sun,  though  latter  ages  faw  it  not  •,  elfe  I  fliall  fufpcd  it  to  be  onely  Pa- 
 ef  Camic.i.7 .  relius^a  counterfeit  Sun,rub(ifting  onely  in  the  vapours  and  exhalations  of  mo- 
 dern heads. 
 
 Antiem  Cuftoms  may  be  antiquated,  and  again  redintegrated  :fome  truths, 
 in  fome  ages,  fmothered  by  the  predominating  Errour  and  Faftion  ,  and  be 
 afterward  revived-,  for  NnUum  tempus  occmrit  Kegi  Coelorim  :  But  it  is  one  thing 
 fewel  apnl.  p.  to  be  new,  another  to  be  renewed  j  ^wdverum  efl^ferim  non  e(i ,    faith  Saint 
 5-.  c.  i .  Divif.  Ambrofe.  As  there  can  be  no  change  in  God  hii-ufelf,  fo  ought  there  to  be  no 
 1 .  change  in  his  Religion,  faith  that  Gemma  Tbeoloiia  :  If  therefore  their  Difei^ 
 
 pline  were  but  lately  found  out,  it  will  be  found  to  be  without  warrant.  If  they 
 ^,  ^     will  commence  per  faltim,  :ind  fay  it  is  as  ancient  as  Scripture,  but  cannot 
 
 •  7.  ^:>>  4.  trace  the  defccnt  and  pedcgrec  thereof,  through  any  one  age  of  the  antient 
 Churcbjthey  are  enely  like  thofe  Priefls  the  Children  of  Hahajah ,  who  fought 
 their  Rcgifter  among  thofe  that  were  reckoned  by  Genealogy,  but  it  was  not 
 ionnd  ;  therefore  were  they,  as  polluted,  put  from  the  Priefthood.  Although 
 we  fliall  gladly  dormire  inter  mcdios  eleros,  that  is,  faith  S^Augiiiiiney  in  utriuf^ . 
 In  Tfal.  67.  Teftamentl mthorhate conqmefcere,utqmndo aliqmd exVs profcYiiir  & probatm-y 
 omnis  contenth pacifca  quiet e  fn'.atiir '  Yet  bcfidcs,that,  they  are Lkely  to  have' 
 as  little  foundation  in  Scripture ,  as  they  implicitly  confefs  to  have  fuppore 
 froai  the  pradice  ©f  the  antient  Church:  In  the  interim  alfo  they  con- 
 trad 
 
The  Lords  Supper  laid  forth  in  commott^for  ^c.       99 
 
 trad  many  prejudices,  not  cafily  to  be  wrnillcd  with  ;  for  who  will  haftily  be- 
 Jeevc,thac  in  this  age^,  which  tooihcr  works  of  the  flcfh,  hath  added  fwarms  of  . 
 Herefies  (  &  mfil't  mores  exccsdvit  i/itcUc^im,  faith  Oc\ham  )  the  Light  of  Dif- 
 ci'plinc  iTiould  break  out,whcn  fo  many  grofs  Clouds  ecHpfe  the  greater  Lunli- 
 nary  of  Dodrine^  that  this  fccret  of  the  Lord  0iould  not  have  been  with  thofc 
 that  feared  him  in  fo  many  ages  (whom  he  promifed  to  teach,  and  to  be  with, 
 iandto  lead  into  all  ncceflary  truth,  ]<!m  verifimiie  e^  ut  t9t  &  tant<6  in  mam 
 ;^demcrrav3rint,  (akhTcrtkliJan :  E>:  quid  a  pud  miiltos  itnum  hiV2nmY^nene^ 
 erratum  fed  trad: mm)  nor  refleded  on  us  by  thofe  great  Stars  of  the  Primitive 
 Sphere,  between  whom,  and  fome  Oihers,  is  no  more  coniparifonjthan  between 
 the  pillars  of  the  Temple  and  their  {hadows  (  as  iVrr^^T/zc^r;/  mrign'.fieth  Bnjtl  ) 
 and  when  ths  like  late  difcovcry  cannot  be  afl'erted  of  any  Other  truth  ?  And 
 laft'y,  that  this  Difcipline  (hould  be  fo  necciVary,\vhcn  the  Church  of  God  for 
 many  ages  flourifhed  in  godlinefsjknowledgCjand  peace,and  )'^ct  was  never  ac- 
 quainted with  it. 
 
 They  are  not  tiie  next  ages  before  us  that  we  look  upon,as  they  odloufly  in- 
 sinuate, but  the  mod  antient  ^and  yet  I  with  that  the  prefent  times  may  not 
 ingratiate  and  endear  the  former  age  norwithftanding  its  corruptions  ,  and 
 have  the  fate  which  fome  think  AiigH-ilus  aimed  at  in  adopting  Tiberhii ,  that 
 the  memory  of  his  Government  might  be  more  fvveetned  by  the  fucceflion  of 
 aworfe. 
 
 In  the  1 3 .  Sedlon  (for  we  will  ftill  endeavour  to  colled  and  -un'.tc  toge- 
 ther, what  they  have  fcattered  of  one  concernment)  they  feek  to  eneivate  the 
 teftimony  of  the  antient  Church,  by  telling  us  out  of  the  Lord  Vcrulam  ,  That 
 they  ivhkh  too  much  reverence  eld  trfn'S^  arc  a  [corn  to  nnv  -,  That  the  Fathers  a- 
 rreed  in  ml(la\es,  and  were  divi'd'sd  in  truths  ;  That  the  Omiontf  the  Chiliafts 
 (tal^enfor  an  crronr)  is  ^vjufln  Martyr  referred  to  the  Apnftles  :  hcnxus  af- 
 firms, that  Jcfmchrirt  lived  fifty  years  en  earth  :  Lubbertus  is  tited  to  fay  it  is 
 the  manner  of  the  Fathers^  when  they  would  commend  a  things  not  \nowing  its  ori- 
 nnalyto  refer  it  to  the  ADoftlcs  and  primitive  Tims.  In  the  three  firfl  Centuries, the 
 liearned  are  perplexed  with  fpmiom  wor\s  of  the  Fathers  ,  whi^h  maizes  uncertain 
 the  Hate  of  the  Vrimi'lve  Church^which  fome  extend  not  bey9i2d  the  ApoftleS'daySy 
 9r  third  Century,  and  it  is  Hretched  too  far  to  the  age  o/"  Chryfoftome. 
 
 We  know,  and  acknowledge,  that  the  Fathers  (  like  the  Moon)   never  bor- 
 rowed fo  much  light  from  the  Si'nof  the  Scriptures,  cs  to  be  clear  of  ail  fpots. 
 Stapleton  hlmfelf  grants,  there  is  none  of  the  Fathers,  in  which  fomething  erro- 
 neous may  not  be  obferved  5  they  "are  like  the  Birds  hatch'd  at  Cair  by  the 
 warmth  ofan  Oven,  which  have  every  one  fome  blemifh  j  and  I  vvifl-i  their 
 crrours  were  of  noo^her  alIoy,thanfuch  as  the  Apolo:ifts  have  detedecirwherc- p-r       .    ..«   . 
 of,that  of  the  d>/7iiZ;C.f,  therai elves  dare  not  ftigmarize  for  an  eirour:  (nndi  ^^    ,  *'     '^ 
 therforc  unaptly  alicage  it)but  only  fay  it  hath  been  taken  for  one,perchance      ".^  V ,» , 
 they  ar-e  more  indulg.nt  thereunto,  becaufe  it  is  a  Darling  foflercdj&:  much  o^   '      "  ''  ' 
 fawned  upon  by  many  of  their  Brethren,  and  Indeed  hath  divers  more  learned 
 aifertors  than  rhem,  who  confent  in  the  thing,  though  with  fome  difference  ia 
 the  manner  land  for  the  conceit  of /r^;2;c/.'j,it  is  a  Chronological ,  no  Dogma- 
 tical errour  *,  and  Chrono'ogers  arc  one  of  thofe  three  things  that  never  agreer 
 Li vnlmmia cniefe debeVn ,[ FaiiJ^  Sid^itmSevrm  :   But  becaufe the Fathc:^ 
 
 mighr 
 
^o     '  y-    The  l<lcwInclofiires  broken  and 
 
 m:gtit,  or  did  crrcj  therefore  to  g;lve  no  credit  to  their  Witnefles^  would  be  (in 
 cftcifl)  dcflrudlve  to  all  kind  oFhiimane  teftimony. 
 
 From  hence  onely  can  be  concluded,  that  they  are  not  infalHbIc,and  there- 
 fore our  underftanding  not  to  be  captivated  into  any  obedience  to  their  Di- 
 Chjmier.,  torn,    dates  ('n  that  fenfe  we  call  no  man  Father  fave  the  Ancient  of  days)  and  that 
 l.i.c.S.p.^.       i!s(k  eniicle.tnd's  ficki  controverfLs)  nm n^ccffayiii-^i  eft  co;tfcntirc  tanqiia  nb  mm 
 A([tih, 1 .7. 1 .     exceoiiom  vc r/s^nut  eiiam  in  [e - — pefl^im: pyofcrrl  {in)  qiubus  ex  certa  Sum f  ti- 
 ny t.^, ad  z*      oncccnis  ctkmclrciimftMtilsKic  d'fcernendl  {reSium  abobllqm)  ufii  cokvenire 
 qu:at  j  faith  C/;^;;?/?/-,  and  author  haub}4S  Canon' c<e  Scrip  tune  umur  propiic  ex 
 neccffi'atc  argiimintando^  autborkate  aiitcm  aliorum  DoAorum  Lcclcjt<e  qiiafi  ar- 
 guendo ex  propr'iis  fed  probabjlitcr  See.  :is  Aquhias  :  But  the  errours  of  a  finglc 
 Father,  or  their  mutual  dlfterences  cannot  lay  any  obftrudions  in  ourway, 
 who  lay  no  fuch  great  waidit  on  their  lingular  Opinions,yei:  fet  much  by  their 
 general  confcnr,  in  what  the  mofl ,  and  mofl  famous  in  every  age  have  deli- 
 vered, as  received  of  them  that  went  before  them,  and  as  pradifed  or  beleevei 
 by  them  :  What  l.uhbirius  is  alleaged  to  fay,  will  no:  make  either  fcale  theirs 
 or  ours,to  move  much  with  the  waight  thereof^  ths  notion  Apoftks  is  not  alway 
 ^  taken  properly,or  ftridly  to  be  underftoodj  one  great  learned  man  hath  mani- 
 
 JpY.^^^'i^'^'Kc-  fefted  it,  that  in  the  Primitive  Times  Bllhops  were  ufually  called  Apolllcs  : 
 fdl.^.q'i£.q,^.  andanorherhathtoldus,  that  the  ancient  Church  extended  the  Apoftolical 
 j?.3ti-  Times  beyond  the  age  ot  the  Apoftles,  even  to  the /^/C{?;?e  Council  :  i'heigno- 
 
 ^^^^K^  P*^^'' ranee  whereof  piirplexed  B.tronii^  to  reconcile  it  :  How  Schbianus  and  Te- 
 kn-oftl^  Ycblnhus  are  faid  to  live  rfWr/Z^/^-j  Apoliohram,  who  Vivzd'm  Aim  Hans  time  ^ 
 
 Crofs,  part  z.    ^^^^  ^^^^  ^^^^^  Chrift  :  and  howfoever,  yet  1  know  it  was  the  rule  of  Saint 
 pi  i6.de  Bap-  jugi^fli^^ic,  often  inculcated,  and  approved  by  our  pr-jnclpal  Diifines  In  matters 
 tlf.Contr.  Don.  ^f  ^^^  ^„(j  pradice,  rhat  which  the  mhrrfal  church  holdeth,  and  which  was  not 
 1.4.0.14.^      appointed' by  Councils  ,  but  always  obfcrved,  is  m oft  y}?btly  believed  to  have  been 
 alii  &  Eptjf.      delivered  by  A,')oftolical  Authority:   If  fome  Badard  Writings  arc  put  upon  the 
 118.  C.I.        Fathers,  which   like  Eaglets  being   brought  forth  to  the  fun,  are  not  very 
 hard  to  be  difcerned ,    by  their  inability  to  endure  the  light  of  critical  exa- 
 mination :  there  are  others  which-the  Learned  are  agreed  upon  to  bear  the 
 characters  of  their  true  Oft'-fpring,  which  fet  the  antlent  Church  within  our 
 light  and  profpeft^  and  it  is  no  argument,  that  bscaufe  fome  coyniscoun- 
 tgifeit,  therefore  none  muft  be  current;  let  them  re  jed  it,  ifweorfer  to  pay 
 them  with  falfe  money  :  But  1  doubt  their  praftice  will  need  fome  counterfeit 
 Writings  to  fupport  it ,  for  the  genuine  Works  of  the  Antients  will  lend  it  no 
 authority. 
 
 They  ftiould  much  have  favoured  our  ignorance,    to  have  pointed  at  thofe 
 
 ( had  their  authority  been  worth  our  notice)   who  confine   the  Primitive 
 
 Church  within  the  age  of  the  Apoftles,or  extend  it  not  beyond  the  fccond  cen- 
 
 tery,  rhat  we  might  have  tryed  what  weight  their  reafons  or  authority  carry  in 
 
 the  counter-fcales  againS:  the  generality  of  the  polemical  Divlnesiwhojthough 
 
 primitive  be  a  relation,  and  fpoken  alway  witji  refpeft  to  another,  fo  that  what 
 
 is  primitive  in  reference  to  one,  is  not  fo  toward  another  ;  yet  they  dilate  the 
 
 jyoftorlbus  Ec- antient  Church,  whcreunto  more  reverence  and  efteemisiendred  ,  unto  the 
 
 ■^.^^'flefiafticls  e.    firll  five  hundred  years;  and  within  which  Latitude  of  five  hundredjdid  BiiViop 
 
 ^pi-ioYum  faculo- Jewel  impale  the  teftimonies  which  he  challenged  hisaiverfaries  to  produce, in 
 
 'ram  veuruvt     confirmation  of  feveral  pieces  of  Popery :  and  j^f^jK^  ^gc  o'^c\m[oftm(y\^\iidi 
 
 .  ;i3cw34jftt,«i>'rnBv^3i:dij3loflXwas 
 
The  Lords  Supper  laid  forth  in  common  f or ^(^^c.       4 1 
 
 was  tlvc  latter  end  of  the  fourth^and  beginning  ©f  the  fifchC£Etury,vvas  Ykty^zfatmm  adjcrl- 
 eighth  Sphere  •,    which  though  not  next  to  the  firft  mover  (  according  to  the  beremm  tuu- 
 old  obfolcte  hypo.hefis)  yet  had  more  bright  Oars  than  all  the  Orbs  beiide.      lum.  Rn:et 
 
 What  they  infert  out  of  the  EftgLjh  P/.ifejthat  to  reverence  old  times ,  is  to  tya5i.de  patr. 
 
 be  a  fcorn  to  the  ne\y,Is  meant  of  the  aits  and  civil  cuftomes  thcrcof,whlch  are  Author,  Tom.i^ 
 
 llcktinto  better  (hape  by  timejand  daily  improved^  and  refined  intomofepcr-^.^43vAocor- 
 
 fcftions :  ding  to  one  Qi 
 
 Pe'/v.i'n'os  caftcs  artem  exfericniU  trudhy  ^     the  Ep&chaSy 
 
 Excmplcj  monHrante  vhm^ ■ —  the  time  for 
 
 but  Theology  and  the  Dodrlnc  oi  Fakh  being  infplredjnot  acquiHte,  was  Tub-  the  meafurcd 
 ftanrJally  perfed  at  the  firft  traditian  thereofiand  tliofc  which  were  neereft  to  purity  of  the 
 thofe  Secretaries  of  the  Holy  Ghoftjhad  the  advantage  and  opportunity  to  re-  Inner  Court, 
 celvc  a  clear  explication  and  right  underftanding  thereof  ;    and    though  too  and  that  Is  th: 
 much  reverence  to  thofe  antient  Times,  may  peccantly  verge  from  mediorri-  Tlfible  Church 
 ty,(where;n  the  matter  of  virtue  condfts)  yet  he  that  {hall  fcorn  any  (qt  rtve-  remaining  in 
 renclng  thofe  old  Times  which  we  difpute  of,  may  puffit  to  be  Dodor  of  the  its  primitive 
 chair  of  Scorners,and  hath  been  new  dip* J  in  their  principles jwho  have  learnt  purity,  is  454. 
 to  fay,in  eftcft,with  that  Vo^c^Hoc  vsrum  erhyfi  ipfe  volo,&  no:c  aiher.  years.  Medt'^ 
 
 And  whatever  the  Apologlfts  may  infinuare  or  glance  at,the  Proteftant  Di-  Remams  on 
 Vines  did  never  abfolutely  dlfclaim,or  renounce  the  tryal  by  the  Fathers^  nei-  Rcv.^.  io. 
 ■' thcrdo  they  fuft'^rany  fuchr^r^;o;?/V<t/vauntsasthat  of  C^,^|>;5«,  to  goun-     .  , ,   ^   t 
 ' -^-irhecked  and  uniliamed^P^/rf/  admlferit  ?  capms  efi  j  exdifferh  ?  niiUvA  eft  5    in  ^^^^  ^  ^"^ 
 alter 0  fugam  adornant^m  altera  fufocantur :    Luther  ,  and  the  reft  at  the  begin-  Church,/. 4. 
 ningjfeem  to.dccline  fuch  tryal,  (fa.th  a  learned  Divine,)  becaufe  the  corru-  ^•r/'-j^^.  & 
 
 ■  options  of  their  writings  were  fo  many  ,3$  could  not  eafily  be  difcoveredCconfor-  ^pp^^^dix. 
 
 '  -iiiablcto  the  advice  o^  Vificcntim  Lyrinenfts,  who  faith,  If  Herelics  be  invete-  P-^'^-^  '^f  *•  ^» 
 rate,and  fa  have  times  and  means  to  corrupt  the  Monuments  of  Antl^uityjWc  f-75.o. 
 muft  flee  to  the  Scriptures  onely)  but  now  having  found  out  by  the  help  of  fo 
 many  learned  men,both  of  cur  advcrfariesjand  amongft  our  felves,  that  have 
 travelled  In  that  kind,which  are  their  undoubted  Works,  and  which  doubtful, 
 or  undoubtedly  forged  ,  We  willingly  admit  the  tryal  by  the  Fathers  ,  and  we 
 now  onely  decry  3nd  condemn  the  Paplftsfor  their  fcrvile  enthralling  them- 
 fclves  to- the  judgment  of  the  Fathers  as  to  a  Law,as  CantiS  fpcaks,  and^^  ulti- 
 mum  tota,zs  the  glofs  on  the  Canon  Law  delivers,  and  for  fe.tering  themfelvcs 
 with  an  oath,never  to  expound  Scripture  contraiy  to  their  confentjandfor  ad- 
 vancing them  ,  to  the  dlfparagement  an-d  obfoletlng  ot  the  Scriptures  ;  as 
 among  other  examples  did  x.h&  Sorbom si ^whom  Stiph.imis  asking  where  he  read  Reynolds  de 
 
 ■  Tuch  a  thing  in  the  New  Teflament  V  he  anfwered,  Se  illiidapud  Hieronymum  idolulat.  Rom. 
 '"^-aut  in  Becretli legiife-,  quid  ver-6  Novw/i  Te ^amentum  cffct  igncrarc  .-bat  never  de-  Ecclef.  /.i  .c.$. 
 
 fcned  atryal  by  the  Fathers, as  by  the  Jury,rhough  not  ashy  the  Law  (which  is/?.5  i^.p.301 . 
 
 the  Scripture)  nor  as  by  a  Judge  (wiiich  i-s  the  Holy  Ghofl:)^^;^  h,txc  canitiem  Whicaker  torn. 
 
 tanquitm  in  AreopagHm  prevocamus^CAkh  :j  hital^cr  to  CatnDian :    and  I  could  cite  i  .M  3 . 
 
 many  others  to  the  fame  purpofe^  they  are  the  Paplfts  themfelvei>,that  with  no-  M.vta  di  Jit- 
 -'  tabic  hypocrific  deprcfs  and  avile  their  authority, when  it  interferes  with  their  r^'fd'^.citat. 
 ^'  Intercfts,  fpeaking  out  plainly  what  the  Apologias  more  covertly  infinuate  ,  Dr.  J.  White's 
 ^''That  the  common  opinion  cf  the  bofforsjs  not  to  be  rczjirdedjivhen  another  CdutrAry  Defence  way 
 ^^^^ittion  favours  the  ]^^\s,or  the  Ecdepaiikcil  Jimfdicl'ion^or  a.  pious  cafe.  "  true  Church, 
 
 Ihofe  that  wafti'd  off  the  water  of  their  formtr  Baptifme  by  new  immerfions,  c.io.p.i  of. 
 
 G  were         *  - 
 
42  The  Nerv  Inclofiires  broken  down^aM 
 
 were  the  firfl:  that  fought  to  hring  under  water  alfo  the  authority  and  reverence 
 ^rthc  ancient  Church  i  and  it  Is  very  obfervablejthat  from  the  fame  Fountain 
 have  fprang  the  foul  and  hitter  waters  ofSchifmc  and  Hcrefic  that  have  defi- 
 led and  envenomed  the  modern  age,as  if  it  were  therein  legible,  that  had  Aiic 
 honour  been  given  unto  the  Fathers^our  days  oFpeace  and  truth  kid  been  pro- 
 loHgcd  In  the  Land. 
 
 What  the  Pfalmift  fays  of  Children,  I  think  of  the  Fathers,  Happy  ^rc  they 
 that  have  their  Quiver  full  of  them,they  fliali  not  be  afhamed,  but  they  {hali 
 %eak  with  the  Enemies  in  the  Gate. 
 
 The  Philofophers  that  writ  of  the  contempt  of  glory  ,yet  bewrayed  their  r#ni- 
 hitlous  Itch  after  It^^by  affixing  their  names  to  the  books :  So  even  thofc  that 
 feeni  to  decry  and  fleight  the  witnefs  of  the  Fathers,yet  think  themfelves  mor-e 
 gay  Birds, when  deck'd  with  their  Plumes  \  and  that  they  make  higher  flightSjlf 
 they  can  impe  their  Wings  with  any  of  their  Feathers :  The  Apologias  them- 
 felves in  their  3  ^  .and  3  7 .  Sedlon,  and  elfc-where,  fcek  re  borrow  fomc  colours 
 from  them,to  paint  tl^  face  of  their  Difcipllnc  more  feemingly  fair.  And  it  is 
 ftill  true  what  Erafmm  was  wont  to  fay,Whcn  Hicrom  is  for  our  purpofe,  his  au- 
 thority weigheth  much;  when  againft  us,  it  is  worth  nothing  :  Yet  as  Ageftlam 
 fent  Tiffaphemes  his  thanks,that  by  fraftion  of  the  fworn  League,he  had  fet  the 
 gods  on  his  fide  ;  fo  1  thankfully  accept  this  implicite  and  interpretative  ycel- 
 ding  me  the  Fathers  on  my  part,  while  to  my  fcnfe  no  other  corollary  can  be 
 deduced  from  all  their  difcourfe  hereof,  but  this.  Let  them  fay  what  they  lift^ 
 we  neither  value  them^nor  will  beleevc  them. 
 
 SECT.  in. 
 
 How  the  Apolo^lfls  havefmted  their  Dlfclfl'me-to  comply  mth  fever aU 
 Parties  and  Inter  efts  •  the  odtotis  blots  of  their  Pen, 
 
 "pKlmmfellcitatii  ^radtis  efl  nm  detinquere ;  Sectmdm  dcl'iUa.  cemsfccYe ,  faitk 
 •*  Cyprian :  They  now  condemn  not  all  that  differ  from  them  ,  and  muft  ac- 
 knowledge that  fome  godly  men  ,  eminent  In  parts  and  places  ,  clofc  not 
 with  them  :  and  this  I  (hall  gladly  take  and  put  among  their  retraiflations,  for 
 heretofm-e  it  hath  been  their  courre(refiilting  as  much  out  of  fubtllty,  as  cenfo- 
 rloufneffe).  to  brand  fuch  as  are  adveife  from  them  ,  as  enemies  to  gpdline0e, 
 and  fo  to  fentence  them  (I  think)  is  to  condemn  them  ;  yea  they  condemn 
 them,while  they  renotmce  Communion  of  Sacraments  with  them,  there  beipg 
 no  way  to  communicate  with  them,  but  to  tread  that  path  which  they  have  li- 
 fted and  beaten  out;  and  if  they  grant  them  to  be  godly  perfons,  how  canthey 
 without  Schifme  dcfert  communion  with  them  ?  But  indeed  if  thqir  model  of 
 difeipline  he  the  oncly  path  to  Reformatior^af!d  he  that  point  alone  wherein 
 peace  and  hofmeffe  meet  and  clofe  together,  1  think  they  could  not  but  con- 
 demn all  that  walk  not  with  them  therein,  though  in  truth,  rather  this  renders 
 it  evident,that  jt  is  no  fuch  right  way^bccaufc  fo  mafly  godl3?,stt«ljCftiincm  inen 
 f  re  found  in  another  Road»  "\  .--..^  ij^^^  ^^Y.  i^s^^^v  ,■: ,    /  --  .v 
 
 m 
 
-  -    ■-  '  '     - 
 
 The  Lords  Supper  laid  forth  in  common  for  j^'c.      45^ 
 
 ^  '  ■      I  II  )»•» 
 
 But  asfom  cenjun  them  far  gQbig  tod  fur  J-h  do  others  for  not  going  far -fmughifi 
 their f\;peralion.  _ 
 
 - '  And  it  is  U'ce  enough  that  this  bsfals  them^  which  is  the  common  fate  ofmcn 
 'ishat  compound  and  med'y  thcmfelves  to  comply  with  feveral  Imerefls,  and 
 bear  up  with  divers  parties,  who  modelling  themfelyes  like  the  Traixdtan  Buf- 
 kin  indlff-'ercntly  for  every  foetjWhile  they  would  ingratiate  with  aiijare  endea- 
 red to  none. 
 
 -  Artlhnm  long  (ince  refolv.'d  M'^dii  vl^  nulla,  efl ,  and  the  ?rtelor  of  the  SAtn- 
 n'tcs  in  Ltvr  wiCely  obferved  Medi/i  v'la  neque  amicos  park,  ncc  inlmkos  tellit^^nd. 
 men  of  that  model  are  like  the  flying  Fifl\,which  being  partly  Bird,  partly  Flfh, 
 is  ftUl  profecutei  in  the  water  by  the  Fiflies,and  in  the  air  by  the  Birds  :  The 
 Apologlfts  indeed, like  good  AftrologerSjWiU  be  fure  to  have  chief  refped  to  the 
 Scars  that  are  culminant,  and  when  ihey  draw  the  Scheme,  and  fct  the  Figure 
 of  their  Difclpline,thcy  obferve  who  are  Lords  of  the  Houfc,  and  accordingly 
 make  their  judgment :  fo  that  (a  s  famous  da  Moulin  faid  of  the  Papifts)  He 
 'thatvvouldknow  their  Opinions,  muft  confult  with  the  Almanack.  Somcot 
 them  that  were  the  firft  to  turn  Tables,  in  the  time  of  die  Prelates,  have  been 
 (ince  fo  bufie  in  tumbling  them  ,  that  now  at  length  they  have  in  effcft  tur* 
 Bed  them  altogether  out  of  the  Church. 
 
 When  the  Jews  were  in  theSun-fiiinc  of  profperity,then  thcSammtaKS  would 
 claim  to  be  their  brethren  :  but  if  once  tiacy  were  under  a  Cloud  or  Tempeft, 
 the  other  would  not  own  the  Kindred  :  And  it  is  no  new  thing  for  men  to  be 
 (  in  truth  )  like  the  Stone  which  Suldas  fableth  to  have  been  in  Aarons  Breft- 
 plate,  CutiM  Color  five  ad  pro^c-ra  five  ddverfa  mutaretur -,  for  fome  while  the 
 Apologifts  held  forth  their  Church  in  the  notion  ofTrcsbytertan ;  but  1  could 
 give  account  of  the  occafion  (  and  call  it  up  with  their  own  Counters,  which  if 
 all  the  Box  be  not  of  the  right  ftamp  and  metal, yet  1  am  fure  thofe  I  ihall  take 
 .^arc  without  fufpicion)  when  their  Church  was  to  be  entred  by  tliem  in  the  Ca-  • 
 talogue  of  a  gathered  Congregation. 
 
 A  learned  Divine  of  Aurs  faid,in  anfwcr  to  an  Heterodox  Prelate,  that  thcie 
 were  fome  tantiim  in  uxerattt  ncn  Vaftslx  •  and  1  may  as  truly  fay  that  fome  arc 
 tantii>n  in  itcmis  non  ladetjendentes  ;  and  friends  to  that  way,  Ufque  ad  aras  tan- 
 /«w,tBofe  Altars  whereof  they  live  :  but  manum  de  hac  tabula^  which  as  the  Tta- 
 Vun  Proverb  fpcakcs,  1  have  not  drawn  Con  amore  with  my  affeftion  to  the 
 draught. 
 
 But  ta  fhea\  freely,  (  being  indeed  too  free  of  fuch  obloquy  )  the  mo  ft  carnal 
 ttndprofane  in  the  Countrey  areforcfn§(i  in  eppofition  to  them,  the  [cum  ofwhofe  cho- 
 hr  they  op^enfee  and  hear, who  mcafurinr,  them  by  a  ftifyly  Ime,  fnde  their  roai\  de^ 
 feCl've^  (  1  had  fnppofed  rather  cxccffive  )  not  beinr  able  to  bear  the  ftrl^nc^c 
 of  the  word,  ( I  thought  they  would  have  (aid  their  difciplinc.) 
 
 Tt  is  a  misfortunc^as  fad,as  fingular,that  the  godly  and  wicKed  being  of  fuch 
 MifFcrent  principles,{hould  meet  in  one  conclufion  againft  their  way.  If  the 
 choler  of  fome  profane  perfons  afperfe  on  thcnijOr  their  model  (  as  perchance 
 there  may  be  foiiie  that  are  like  Ithacm  in  Sulpiiim  Severm,  who  had  no  other 
 virtue  in  him  but  his  hatred  towards  the  PrifciUamus  )  yet  fcum  being  fuch 
 liglic  frochjCannot  ftick  or  dcfilcjbeing  foon  to  be  wip'd  off.  Male  dc  me  lo^mn- 
 tJtrfaldi  Scjteca^fcd  mali  ^ — -  M.iliidifplicere  laudarief^i  but  yet  notwithftan- 
 '^  '  O  %  ding 
 
...  ..,.   .■„-■.__ — ^ _- — . ^ J.        y— . 
 
 44  .  5f^^  N^^  Inclofures  broken  down^  ^'^i;  !2!lL 
 
 n'ing^Movsrer fi  dc  nu  M-^ycus  CatOyfiLalmfauknSyjt  duo  Scipioncx I^aTefiTrm- 
 tiir.  .     ,  - 
 
 But  'whatever  they  be  ,  '^on  miilthmftipra  cos  eminent  qmhus  fe  irafccndo  cx^ 
 aqtiant -,  2nd  CinccuKojqal  alterHmmcufat  probri  fe  ipfum  htuert  oportct,  vvha 
 would  think  that  the  Apo'.Oglfts,who  take fo  tender  a  rercntment  of  fome  paf-^  ^^| 
 fages  in  the  Papcr(whleh  yet  I  hope  to  approve,  doe  d'lfrclifh  more  hy  the  di- 
 ftcniperof  the  Organ,than  the  quality  of  the  objed  •,  for  qulb/^s  cs  putct,  om- 
 nia^  (}!U  affermtHi' ptitida  fimtj  oris,  non  almcnti  vltlo  )  would  drop  from  their 
 Pens  fo  odious  a  blot  upon  their  Oppofei's,  among  which  (none  perchance  ha- 
 ving faid  more  in  oppofition  to  them,  though  nsc  me  qui  catcms  vlclt  imDetns  _), 
 doubtlcile  th:y  fet  me  wich  Uriah  in  the  fore-froatof  the  hottefl  battel,  ^^t  J,  /*oa 
 may  be  rfnitten,and  my  good  name  dye.  '    -     ' 
 
 Compare  theuijand  determine  If  the  Allegory  and  allufio-n  taken  from  Ne- 
 bmhadm':i^'fS  Im3ge,and  the  r^omans  pretended  Magick,  and  an  apphcation 
 of  a  paflage  in  Chryfoftome ,  which  lye  fo  indigcfted  in  the  rifing  ftomachs  of 
 the  ApoIogifts,or  what  elfe  in  the  Paper  may  be  capable  of  diftaft5be  not  cha- 
 rientifras,and  civil  complcments,in  refpeft  of  this  calumny,  which  fure  Is  but 
 thefcum  of  a  Breft  boyling  withan  impotent  choXci-^hic  nlgne  fuccus  loliglnis, 
 £p  47 .  ^^^  ^^  ty£rugo  mcra^'is  it  poiifible  ,  Tdnta-ne  animis  caleflibiis  vf<e  ?  1  am  more 
 *  fenfible  of  the  difhouourthey  have  hereby  done  themfc!ves(for,  qui  altcri  ma- 
 kdickfibi  convktum  fiick',)2nd  as  CyfYian,Nequc  quLaiidtt^fcd  quifacit  cmvltlumy 
 m'tfet'  eft  )  and  my  known  deportment,  cfpecially  meafured  by  Senecn*$  Rule, 
 ^iife  innocentcm  dicit,appellat  teflem  non  confcicntum,  might  have  prevented, 
 and  Will  refute  their  calumny  ;  and  whojwhile  I  make  not  any  externall  judg.- . 
 ment,either  my  Theater,or  Tribunal,  cannot  by  fuch  clamours  feel  the  Mufick 
 interruptedjwhich  the  Bird  makes  In  my  breaft ;  fcttmrn  confdent'ne  fufficit  ad- 
 verfus  glcidium  Li»g«^:But  1  {hall  neither  much  complain  (  (or  o?nne  natura  in- 
 validHm^querulism  eft)  nor  recriminate  ({ince  as  Cicero  to  Dolabella,  tua  modera- 
 tio  eorum  infametinfamiam  )  nor  be  pa{Iionate,bccaufe  as  Gregory y^d  mala  non 
 fert^  ipfefihlper  impanentiam  teftls  eft  quod  non  eft  bonus  )  but  I  (hall  quietly 
 take  up  thefe  armn.  jufUtU  7i  fimjfra  quorum  conv'uiator  faber  e[i:,2s  Aimiftine,  and 
 make  ufe  of  this  Duiig  fpread  upon  me,to  meliorate  and  manure  me  Into  more 
 fruitfulncib  yand  it  (hall  be  my  folace  ,  that  qmvolens  detrahlt  fajme.  mea^no^ 
 lens  add^t  mercedimea,  ^sSmvil&qms  A»iuftine, 
 
 SECT.     IV. 
 whether  the  Diatribe  roere  g^mlty  of  PeticloPf  incipii, 
 
 Tj/ Nether  their  w^y  be  ji^rmnded  m  the  prd^ke  of  the  Primitive  Church  ,  ii 
 the  great  thing  m  queflion ,  andftfbjeCi-matter  of  this  Congref]},  and  there- 
 fere  not  to  be  begged  in  the  entrance,  ^mnttm  miitatus  ab  illo  •  how  can  this 
 condft  with  their  judgment  delivered  in  the  zd.and  i  jth.Seftlons ;  nay,  re- 
 peated in  the  lines  immedlatly  following  in  this  Seftion,  where  their  cxprefli- 
 ons  amount  to  this^that  they  nothing  weighjor  laake  no  aecoimt  of  the  pra^ice 
 
 of 
 
The  Lords  Supper  laid  forth  in  common^  for  d^c.       4^5 
 
 cfthe  ancient  Church,much  Icfl'e  Hoe  they  reckon  it  a  great  thing  ,  nor  would 
 they  willingly  have  it  brouj^ht  into  quefti-on  upon  this  fubjefti  fo  far  are  they 
 from  making  it  (  antomaftically  )  the  fubjed-matter  of  ihis  Congreflb,  well 
 kno\ving,that  to  re-fearch  into  the  judgments  and  pradlce  of  the  Ancients,  is 
 with  KodcricJi  o^ Spain,  To  break  open  a  Temple  jwheie  they  (hall  onely  finde 
 Images  of  men  armed  agalnft  them. 
 
 Ma'Tcntimis^zn  Interpreter  of  ^i/ij7(7.^/(?5tclls  us,  That  a  begging  of  the  qaefti- 
 on,i^,vvhcn  that  which  is  propofed  to  be  proved  is  ufcd  as  a  medium  to  prove  tc 
 felf,or  when  we  ufe  a  medium,  which  fcems  to  differ  from  the  quel^ion,  but  is 
 all-one  with  it. 
 
 Now  let  any  man  cail:  eye  on  the  Paper ,  and  fee  what  in  that  place  I  pro- 
 pofe  to  prove,and  what  medium  I  ufe  for  proving  it  j  and  then  judge  whether 
 I  offend  in  begging  rhc  queftlonj  or  whether  I  may  not  queftIon,tkat  the  Apo- 
 Jegifts  need  to  beg  more  fpeculatlve  knowledge  concerning  that  Sophifme  , 
 though  already  they  know  as  much  pradically  j  as  any  men  that  ever  I  met 
 with. 
 
 I  firfl:  infinuatedjthat  Antiquity  claim  ed  reverence  ,  and  Novelty  cairycd 
 fufpicion  :  Ncxt^that  If  the  new  way  of  the  Apologlfts  had  ground  or  warrant 
 from  Gods  Word,  the  praftice  of  the  Primitive  Church,  the  demonftration  of 
 Rcafon^or  did  manifeftly  conduce  to  the  advance  of  Godlinefle,  1  ihould  not 
 check  with  it  for  its  Novelty  ( in  relation  to  our  age  )  but  when  many  good, 
 and  moderate,and  rational  men  were  unfatisfiedjthat  It  had  any  fuch  ground, 
 orwarrantjor  tendency  ;  and  it  feemed  to  me  oncly  fupported  by  popular  diC- 
 courfes  and  fimilitudes,X  could  not  but  excufe  thofe  that  conformed  not  to  it. 
 All  this  was  by  way  of  Introduftion^rather  than  of  Argument,  ©r  onely  Fropo- 
 fitid  Narratwnis^^nd  a  precapitulation  of  what  was  to  be  dilated,  and  In  parti- 
 cular to  be  demonfl:rn<ed  afterward  :  So  as  you  may  fee  the  Apologifts  here 
 make  a  great  Cry  with  little  Wool! ;  yet  out  of  this  Lana  Cciprina  they  have 
 fpun  fix  or  fcven  of  their  Seftions,  making  every  Comma  the  fubjed  of  one  of 
 ihcm  ;  and  in  every  one  of  the  reft  1  was  as  guilty  c>f  Fttitio  Prmcipii ,  as  in 
 this  pointjfaving  that  they  have  omitted  to  fpeak  here  t©  the  Warrant  which 
 their  way  Ihoulcf  have  frcJm  Scripxiure,  and  demonftration  of  Reafon ;  fo  as  I 
 may  fay  with  AiiT,Hsiine  to  CrefcBnliu,  Si  propterea  rc^mdiili  quia  tacere  nolui(ir, 
 nan  quidem  ad  omnia,  fed  tamen  refpondiHi ;  //  amem  ad  hdc  reSpondOii  iit  ea  qua 
 i  me  di^afunt,  en arr arcs, video  quidem  te  ad  multa  reBondiffeifcd  nihil  video  re- 
 ftUijfe. 
 
 SECT. 
 
i0         ^     The NerpJnclofures  broken dotipri)  ^^rM^i',l 
 
 I'ni'^.iiiVn'i^'i 
 
 .1  03.5ibSECT.  V. 
 pf^hethr  their  Vifitfiine  adv^fice  ^ddiwefs  f  The  Sacramems  arc 
 Seals. of  the  CondltiondCovenm!:^  which  DoBrtne  hath  KO^my 
 v>ith [eml'P eUgUnlfme :  ivhether  ths  exhibiting  the  Sswrament 
 nfaf^e  men  Sams  ?  Whether  the  giving  there:>f  without  dlfcrlmma-' 
 tlon  on  trjalj  blind  men  In  their  Ims  f  or  be  the  fettlng  of  the  Seal  t) 
 Blanks  ?  ffhether  the  Sacraments  areprlvtle^siofthegs^dlr^l, 
 I  Cor.  I  o,  arg'Amentatlve  for  afreeCommumen, 
 
 g Ut  they  arc  ftruck  with  wonder  at  that  (  which  is  neither  novum,  rdYtimt  aU 
 mugniim)  vit.Thiit  any  are  unfatUfied.  that  their  way  ccnduceth  to  godL'neffe^^as  if 
 this  were  a  prmclplc  evident  In  it  felfjand  apprehenfiblc  by  intelligenccjor  by 
 intuitive  knowledge  j  or  clfe  themfelves  like  C.ito,  that  did  good  becaufe  be 
 could  do  no  other  •,  but  for  truth  of  this  they  are  confident  to  lay  at  (lake  their 
 hsartSyWhkh  elfe  deceive  them  much ,  and  their  under fiandmis ,  which  othertv^fe 
 fdUthem  qithe-^  and  we  fhaH  be  much  too  blamc,if  we  will  not  be  convinced  by 
 thcCe  new  Topicks :  But  whatever  befall  their  hearts ,  furely  their  memories 
 have  deccivedjor  attentions  have  failed  them,  while  to  ftart  a  trivial  <|uarrel, 
 they  talk  as  out  of  the  papcif  ofa  Rational,  whereas  onely  it  fpeaks  of  a  mani- 
 feft  conducing  to  godlinefl*e,an4  fo  themfelves  relate  the  words,  when  they  de- 
 liver the  Text  in  groflejthough  they  here  change  it,  when  they  lay  it  forth  by 
 retail. 
 
 Let  me  firft  fay,  that  it  is  not  fufficient  to  warrant-their  way  ,  though  it  did 
 perchance  conduce  to  advance  of  godlinefle  infome  ads  or  endsjfor  things  are 
 not  denominated  good  onely  from  their  ends  or  confequcnts  j  Bonum  ex  mtegra 
 caufiiilket  malum  exfingulk  defeClihm :  as  in  Logick,  Exfalfis  verUm<^  allquAndo 
 fequetur :  fo  out  of  evil  may  ^ood  accidentally  refult. Corruption  ©f  Judgment, 
 and  falfc  Opinions,  may  influence  toward  the  generation  of  fome  real  good.  1 
 doubt  not  but  the  fire  of  Purgatory  hath  holpe  to  fublime  and  pur  fje   fame 
 fouls  in  this  life,which  it  never  did  in  the  mxcj  and^as  Birds  at  C^ir,are  hatch' d 
 In  Ovens  by  heat  of  fire  5    fo  that  Purgatory  fire  hath  produced  many  good 
 works,though  perhaps  (as  they  fay  of  thefe  Birds)    all  of  them  may  have  had 
 fome  blemi{h  i  though  no  man  can  m^le  uti  virtHte,  yet  he  may  bene  utivitto  :- 
 As  there  are  pious  frauds,  lo  there  are  pious -Injuries  j    there  may  be  ex  rapinx 
 h9hcau\lum,  yet  facrlfice  is  no  plea  or  proteftion  for  robbery  ;   nor  may  1  de- 
 prive men  of  their  right,with  defign  to  make  them  more  diligent  and  fedulous 
 10  recovet  it,or  others  to  prefervc  theirs. 
 
 But  their  way  (ham'^s  and  reflrains  fmne^therefore  cenduceth  to  godlinefs  :  and 
 jt  v/ere  fomcwha't  indeed, if  it  onely  ihamed  and  reftrained  fin  j  but  it  {hamcs 
 (by  rejcdingfrom  the  Sacrament  )  many  that  are  not  culpable  of  fcandiloys 
 fins,and  rcftrains  the  ufc  of  thofc  means,  which  properly  and  diredly  (  being 
 Gods  Ordinance  }  have  a  tendency  to  the  pfcvcnctiiig  and  beating  down  of 
 Snns,    SuQn<ily3'iUdviiHcetbrodlmfs:  .  r... 
 
The  Lords  Supper  laid  forth  m  common^for  ^c.       47 
 
 Flrftj&y  eniariTtz,  fuch  as  vi>al\  in  it  to  move  wntchfulnefs,  being  by  thisproftfio?t 
 expofcdtomore  ohferv.i-tionffl-nhcirmays. 
 
 I .  Ifother  mens  eyes  and  obferving  of  them  excite  to  fome  watchfulnefle, 
 and  fo  CQnfequently  improves  godljn&rte  (  as  they  fay  ih^ToYteyfi'SQ^o^  arc 
 BatchM  by  her  eyes  )  it  is  th^  profcfTion  of  godlincfs  that  occafions  men  tp  be 
 (jbfsrved  •,  not  formallyjas  it  is  profeiTed  in  their  way. 
 
 ^.  This  is  therefore  either  to  impale  and  confine  all  profefTion  of  godlinefs 
 to  Wc  in  their  way,and  no  otherjor  they  conclude  fophlftlcally  •,  for  this  which 
 is  but  an  accidental  eft'cft,  is  not  proper  to  the  profeilion  of  godlinefs  in  cheir 
 way^but  common  to  fuch  profeflion  in  any  way  whatfoever  j  yea,  it  is  common 
 r^.  an  hypocritical  profcfiion  :  for  whofoever  makes  any  (hew  to  be  of  the  City 
 of  Godjis  fct  on  an  Hill^  and  cannot  be  hid.  The  fmalleft  motes  are  difcerncd 
 in  the  Sun  ,  and  he  that  pretends  to  more  light ,  jfhall  never  be  in  the  {hade  : 
 and  invidious  obfervation,  like  the  Sun-beams,reflcds  molt  upon  that  ground 
 which  feems  to  rife  above  th-e  Level :  Yet  1  trufl  this  cannot  excufe  hypocrifie, 
 or  blanch  it  with  a  tendency  to  godlmcfs  onely  ,  becaufe  a  bare  piofcflion  to  • 
 be  good^makes  men  more  curiouily  obfcrve  others,  whether  they  are  fuch  or 
 not. 
 
 Sccondly,7V  YeTavd  of  the  mutual  watchhigs  they  fuhmit  urito :  They  that  can 
 watch  over  each  or  her  when  they  dwcirfom^  of  them  at  neer  3  o.  miles  di- 
 ftance,  have  either  as  admirable  eyes,  as  he  that  could  from  the  Vromontory  of 
 ^/i^*/zw  in  S/V/'/ydifcern  the  number  and  bulk  of  the  Galleys  that  came  forth 
 the  Port  o^Carthaie  ,  or  elfe  have  that  rare  Catoptridi  which  Fryer  Eacon  is 
 ftiidto  boaft  ofjwhereby  he  could  read  things  in  the  Moon,  that  were  refleftcd 
 from  the  Earth. 
 
 Thirdly,  through  the  henefit  of  mauy pylv:ite  Exhortat! on s  and  Duties,  whofe 
 Ltfht  and  Heat  may  both  Ifindle  and  cher'fh  graciews  afe^ions.Thc  more  faulty  arc 
 the  Apolog!fts,not  to  make  them  publick  and  more  communka'We,  fince  Light 
 and  Good  are  dlffufive^and  rhey  kill  as  many  as  they  might  have  benefited  :  Is 
 it  law'iil  to  doe  goodjOr  to  do  euil  ?  faith  our  SaTiour,  {hewing  good  not  done^ 
 is  doing  evil. 
 
 But  firftjwhy  can  they  not  be  as  watchful  over  thcmfelves  or  others,  if  they 
 had  a  communion  of  Sacraments  with  others,  as  now  when  they  feparate  from 
 them  ?  Why  fkould  not  their  private  Exhortations  and  Duties,  if  made  pub- 
 Fick,and  others  brought  to  partake  thereof,  have  as  great  influence,  in  order  to 
 lire  advance  of  godlinefs,?«i'f  »/;i/e  toward  thsmfehres,  and  greater  extenftve  in 
 jaclation  to  others. 
 
 Si:-  H'ath  their  Watcbno  other  fprirg  to  fet  the  ^Vheels  a  going,  hut  hope  to  be 
 rCNVarded  with  the  Saeramcnt,in  fuch  a  fingular  way,  wh-Hes  others  are  cxclu- 
 <ded  ?  as  if  they  would  not  '        < 
 
 , — ^^^V2rtufemdmk5iteYiffam 
 Vnemra fi  toll  as :•— 
 
 Sure  then  their  Watch  rs  onely  to o-bferve  the  time. 
 Secondly, if  upon  admiilion  of  a  multitude,the  Sphere  would  be  too  gresi  for 
 their  vfirtue  to  extend  unto,  and  tlie  Horilen  too  krge  for  their  watchfut eye 
 
 S^v-^^  to. 
 
48  The  Ne^v  hclofures  broken  dorpriy  and 
 
 to  make  infpcdion  throti^h  •,  yet  neverthelelTe  they  need  not  by  fome  general 
 obfcrvation  of  the  reft,  remit  or  negleft  their  fp  ,cial  watch  over  fomany,  as 
 now  they  look  after ;  and  methlnks  it  fliould  be  no  iefle  difficult  to  be  watch- 
 ful over  many  coUeded  in  one  Parifh ,  than  over  fo  few  difperfedj  at  fuch  di- 
 flancc,in  fo  many  Pariflies. 
 
 Thkd]y,it  thofe  be  evil  whom  tiiey  defert^thcy  arc  like  to  fall  worfe  by  fuch 
 defertion-but  I  cannot  fee  it  likely,that  thcmfelves  fliould  grow  lefl'e  godly  by 
 their  communion  5  in  the  natural  body,when  any  parts  are  {ick,all  the  hope  of 
 help  from  wlthin,is  In  thofe  parts  that  are  found  (as  Vhtarch  tells  us  upon  ano- 
 ther concernment)  fomc  men  are  like  ambergricc,wh!ch  though  It  have  an  ia- 
 grateful  odour  (imply  and  by  it  felf ,  yet  begins  to  fmell  moft  fragrantly  in 
 compofitionsjand  thofe  confonants  rvhich  among  thcmfelveSjnoi  fpell^nor  fig- 
 jaific  any  thing,yet  joyncd  with  vowelSjdoe  form  a  perfe^l  '.oundyAliqicod  bonjim 
 propter  vlclnu^mbonum  i  There  is  a  winning  by  converfation,  (as  one  flick  kin- 
 dles another)  the  example  and  emulation  of  good  men^the  defires  to  a^pprovc 
 themfelves  to  fuch  (  as  Antigonits  called  Zmo  his  Theater  j  and  n/£fcb'nies  acvcr 
 did  bettcr,than  when  he  fpake  in  the  prefence  o( philip)and  the  awe  they  have 
 of  fuch  (  as  Cato  kept  the  whole  Theater  in  order  j  and  of  like  influence  was 
 it  in  the  Poet  to  be  Caram  Bruto  )  conduceth  much  to  meliorate  adions  and 
 perfons. 
 
 Fourthly,why  (hould  they  more  diftruft  thcmfelves  to  be  like  the  Grape  In 
 this  quality, Uvjqiie  livorem  contYa£la  duck  ab  uva,  thaii  the  reft  to  refemble  it 
 in  this  property,  BotruA  circa,  botrum  cltius  miturefctt  ?  True  goodneflc  is  like 
 Elixir^  that  by  commixion  with  bafer  metals  ,  improves  them,  r\ot  imbafeth  it 
 felf  J  like  Light,  hath  more  fplendor  amid  darkneflc  ;-and  like  firej heats  more 
 by  an  Ammri^afis :  and  is  their  goodneffe  onely  of  aftinity  with  the  Sentiday 
 which  wi.hersjif  any  touch  with  it? 
 
 Fifthly,  if  by  this  feparation  thcmfelves  like  the  fplrits  and  extraftlons  of 
 Chym^s,hzcomt  more  pure  and  virtuous  ;  yet  what  becomes  o^ caput  mortnumj 
 thofe  dregs  of  the  people,as  they  call  them  ?  they  not  ©nely  lofe  the  influence 
 of  their  godly  Examples,  private  Exhorta-tions,  and  Duties,  but  the  fruit  and 
 help  of  the  publike  Ordinance  ,  from  which  they  arc  retrenched  :  Cannot 
 thefe  men  go  to  Heaven,unleile  alone,as  Cyprian  faid  to  Fupian  ?  Is  the  good 
 lefle,bccaure  commujiicable  ?  (which  is  as  much  as  to  fay,  good  is  leflfe  good, 
 bccaufc  it  is  good  3  for  the  nature  of  good,  is  to  be  communicable)  Or  Is  their 
 eye  eviljbecaufe  Gods  and  his  Churches  is  good  ?  As  he  that  faw  the  Votive 
 Tables  m  Neptimcs  Temple  o^tho^c  thatefcaped  fliipwrack  after  their  Vowes, 
 asked.  Where  were  the  Monuments  of  thofe  that  were  drowned  after  they  had 
 vowed?  So  whaibecomesofthem  that  be  excluded  5  while  thefe  arc  fo  im- 
 proved by  their  appropriate  cxercifes  ?  Is  it  fit  that  fome  men  ftvould  feaft, 
 while  the  moft  ftarve  ?  Is  it  not  better  that  many  fliould  receive  Sportulam  , 
 than  a  few  rcfram  ?  Doth  their  way  advance  godlinefle,  in  thofe  whom  they 
 reied  ?  which  are  divers  hundreds,  to  one  they  adm"t:lf  it  advance  the  Conti- 
 nuous quantity  of  godlinelfe^  fure  it  tjbth  not  the  difcretlvc.  How  many  in 
 ^'0  many  years ,  have  they  gained  to  godlincffe  •,  that  is,to  their  way  (  for  as 
 T\fi')0s/<7jfaid  ofhisDonatlfts,  ^lod  volit^mus  fanClnmeU)  how  much  have 
 they  cnlars;cd  their  Po,>»<*>vWs  ?  1  think  there  need  no  llbri  EUpha?i:ini  rn 
 vrect-id  and  catalogue  iheir  profc'yces :  they  fay,the  goodncfs  of  Phyfick  is  beft 
 
 dsmon- 
 
T'he  Lords-Supper  laid  forth  in  common  for  yScc.      ^p 
 
 dcmonftrared  apo^eriori^hy  the  effeas  in  working  ;  and  fure  they  cannot  boaft 
 much  of  what  in  this  they  may  have  wrought  or  cffeaed,when  their  Prolocutor 
 hath  above  $.or  ^oo.  in  hi8Parifli,and  hath  not(I  take  it)above  $  .or  <^.of  them 
 fub limed  into  his  Church  by  all  his  Separations. 
 
 Laftly,  are  there  none  godly  but  they  ?  Or  they  more  godly  for  this  way, 
 and  would  not  have  been  godly,  or  not  fo godly  but  for  this  way  ?  Are  they 
 of  this  way  more  godly ,  then '  many  that  are  not  of  It  ?  If  they  evince  ihisj 
 Herbam  pomgo;  it  not, 
 
 Uybem  defendam  dum  vha  at  que  arma  fuperfrnt, 
 I  cannot  with  truth  fay  of  all,  nor  will  fpcak  with  reproach  of  any,as  Angu^int 
 doth  of  the  Donaufts,  Damnantforai  quvd  intm  operantur-^QX.  1  fay,  that  i  f  thcy- 
 deny  there  arc  as  godly  men  that  crofs  their  way,as  any  that  walk  along  in  it, 
 whereas  they  fay,  they  boaft  not  of  their  holjnefs,  I  {hall  tell  them,  that  they 
 not  oncly  boaftjbut  falfly  boaft  thereof;  the  light  of  fome  of  them  doth  (bine, 
 but  we  cannot  difcern  it  make  any  extraordinary  blaze,  and  theif  Lights  need^ 
 fnuffers  too,as  well  as  others :  they  are  many  of  them  perhaps  godly  men,  de^' 
 nominating  them  from  the  better  part ,  and  according  to  their  general  courfe, 
 not  every  particular  aaion,and  by  their  main  cnd,not  eyery  of  their  ways^ey 
 have  their  alloy  and  rotten  grains,  and  mull  be  weighed  with  their  grains,  as 
 well  as  other  men. And  though  1  am  none  of  thofe  who  like  Leaches  fuck  «uc 
 the  corrupt  blood  ;  or  like  Quails,  feed  upon  p»yfonj  neither  do  delight  to 
 ftirr  ftinking  Carrionsjwkich  ihould  rather  be  buried  j  yet  there  arc  publikc 
 Records  which  cannot  be  hidden5of  grievous  and  execrable  crimes,  whereof 
 fome  of  their  Communion  (who  were  not  onely  ex  domQ  novitiortim  fedpYefeJJt^ 
 mm  )  have  been  conviftcd,  and  which  they  have  confcffed  ;  but  though  they 
 do  not  exprefly  boaft  of  their  holinefs,yetthey  are  conceited  thereof,  and  Im- 
 plicitly and  interpretative ly  boaft  of  it,while  they  feparate  from  others,  as  not 
 holy  enough  for  their  Communion  ,  and  fuppofe  they  {hould  be  polluted  to 
 communicate  with  them.  All  righteoufnefs  is  by  comparifonjand  though  Guk- 
 ciardlne  faid  ofthePopes,that  he  was  a  good  Pope,whofe  wickednefs  exceeded 
 not  <ither  mens ;  yet  they  that  profefs  to  be  holyer  then  others ,  and  rcjeft 
 ©thers  from  their  Communion  onely  becaufe  notholy  enough,  if  they  be  not 
 much  better  then  othcr,they  arc  much  worfe  ;  and  as  thofe  little  Globes  that 
 hare  a  Diurnal  motion  about  the  Sun,  we  fay  arc  fpots  in  the  Sun ,  which  yet 
 are  Stars,and  w^uld  othsr-where  be  fodenoTiinated,  were  they  not  fo  neer  his 
 out-ftuning  light :  fo  that  holynefs  which  would  be  paffable  in  others,  will  not 
 he  tollerable  in  them  that  pretend  to  fo  much  j  and  it  muft  be  a  greater  Star 
 that  {hall  appear  of  any  magnitude  in  any  higher  Sphaere. 
 
 God  hath  given  fundry  of  their  Meetings  Jo  much  experience  of  gronvthi  4U 
 to\nowledge  and  affeBion  this  way  ^  m plentifully  confutes  this  Paradox  :  con- 
 futes it  in,  order  to  themfelves  perhaps,  if  they  had  Rood  in  doubt  thereof ;  not 
 to  others  who  cannot  take  notice  of,nor  have  feen  fuch  experience.  But  thir 
 is  but  Tejiimonium  domefiisum,  the  belief  hereof  is  refolved  into  their  own  tefti- 
 mf»ny  ;  and  it  is  ftrangc ,  that  in  a  Democratical  Church-Government  they 
 would  imitate  the  Prerogative  of  Monarchs,  and  write  tefie  meipfo :  MofeS  his 
 face  finned  to  others,and  he  knew  it  not ;  but  it  feems  their  {hines,  and  them- 
 felves onely  know  it.  But  what  improvement  of  graces  foever  bath  been  oc- 
 cafioned  by  their  Meetings,  as  St.  Augufilne  faith  of  the  Miracles  wrought  by 
 Hsretk^^  they  were  done  to  confirm  that  tmth  which  ibey  held  common  w^tn- 
 
 H  the 
 
ISO  T^he  nexp  Inclofuns  broken  dotvn  ^  and 
 
 the  Churchynot  their  Heretical  Opinions ;  To  that  increment  of  goodnefs 
 was  caufed  by  the  word  and  prayers  at  thefe  Meetings  ,  not  formally ,  or  the 
 rather  as  they  were  Meetings  in  a  way  of  Separation . 
 
 The  old  impure  way  of  Pell-mell  tends  to  many  evils  ,  it  (irengthens  the 
 hands  of  the  wiclied  :     And  for  this  we  niufl  take  their  word,  unlefs  it  can  be 
 proved  by  fcremy  z  5  .i  4.  (  Where  though  1  find  the  Piophets  of  Jerufalem  re-  ' 
 proved  for  ftrcngtkning  the  hands  of  evil-doers ;    yet  1  do  not  read  any  thing, 
 to  perfwade  me ,  that  they  did  this  by  admitting  them  to  the  Sacraments  and 
 Sacrifices :  )Or  can  be  confirmed  by  Lu\e  the  i  j.i^.where  is  mentlonedj  that 
 they  that  ihall  fland  without  fhall  fay  unto  the  Mailer  of  the  houfe  ,.  Vf^e  have 
 eaten  and  drimliin  thy  prefence,and  thou  hafi  taught  in  our  ftreetS':    But  I  did  ne- 
 ver till  now  imagine,    nor  I  think  did  any  other  dream,  that  this  was  eating 
 and  drinking  at  the  Sacrament :    or  if  it  were  fo  to  be  underfVood,  then  to  ad- 
 mit them  to  the  Word  preached  alfo,  may  as  well  ftrcngthen  the  hands  of  the 
 wicked,as  to  give  them  admiflion  to  the  Sacrament  5  for  they  plead  as  well  his 
 teaching  in  the  ftreet,as  their  eating  and  drinking  in  his  prefencc  :     And  I  ra- 
 ther think  it  worthy  very  ferious  confideratlonjWnether  their  way  of  excluding 
 men  pell-melliSLnd.  in  the  lump,  doth  not  feem  more  to  ftrengthen  the  hands  of 
 the  notorloufly  wicked,  while  they  fee  no  other  cenfure,  or  deteftablenefs  in 
 this  kind  fall  on  themfelves,  then  befall  fuch  as  are  innocent  of  Crimes  noto- 
 rious.    And  as  contemptufama  &  sontemnuntur  virtutey^  fo  when  men  are  pre- 
 cipitoufly  made  to  be  of  contemptible  fame  ,  they  are  put  into  fome  ha7;ard  to 
 *   contemn YiVZUQ  :  'Peccandsoccafoncmfujplcandofecerunt^  ^^iih  Seneca:   and  as 
 fome  wife  men  think,in  the  cafe  of  jcaloufie,to  bold  any  In  fufpicion  Is  the  way 
 to  put  the  matter  out  of  fufpicion:  ?lerumque  bonus  tra6iat'o  pravcs  effe  facit  y 
 fo  fome  may  with  more  facility  be  tempted  to  fall  to  worfe,when  if  they  fliould^ 
 fo  lapfe,fcarce  can  worfe  befall  them  ;    and  being  put  to  ihame  without  great, 
 crimes,they  will  be  lefs  afliamed  to  become  criminous, 
 Li'b^rim  peccant  cum  pudor  omnis  abeU  •, 
 And   (  fince  as  Mago  Almoner  to    Henry/    the  feventh  told  the  King  ,  by 
 occafionoftheHiftoryof/o/e/?fe  and  his  Miflrls,  It  is  one  thing  wbat  a  man 
 Should  dojanothcr  what  he  will  do  )  fome  men,  though  their  Crimes  have  not 
 been  fo  great  as  to  r»eric  repulfion  from  the  Sacrament  -,    yet  their  grace  per- 
 haps may  be  fo  little,as  that  being  repelled,  they  may  be  too  conformable  to 
 t\vtTt^o\uuon  oi Otho'inTacitu^j  Ciim  nocentem  innocent emq\  idemexitmmanety 
 asrlerisviri  ejfe  merith  per  ire. 
 
 Secondly  ,while  wicked  men  enjoy  the  prlviledgcs  of  the  godly,  it  willhe  dif- 
 ficult to  convince  them  of  their  Impenitency  and  want  of  converfion  :  It  feems 
 then,  that  (as?  liny  tells  us)  as  the  prefence  of  an  Adamant  fiuftrates  or  fu- 
 fpeads  the  attractive  virtue  of  the  Load-flonc,  fothe  Word  by  participation  of 
 the  Sacraments  is  defeated  of  its  power  to  teach,  to  convince,or  to  judge,  and 
 ceafethto  be  quick,  and  powerful,  and  piercing,  &c.  (  all  which  cff'e<fts  we 
 ihould  have  rather  conceived  might  have  been  furthered  and  improved  by  the 
 Sacraments.) 
 
 Let  the  Miniikr  ma\e  them  Saints  in  the  Chancel  (  he  may  now  do  it  in 
 the  Church  as  well  fince  their  Tables  are  no  longer  turned  Altar-wife.  )  they 
 "ivill  give  him  leave  i9  ma\e  them  Devils  in  the  Pulpit  till  he  be  vpeary.  T  his 
 might  be  fomecoloHr  for  this  cffeft  of  obduracy  from  their  principles,  who 
 fuppofc  alloisight  to  be  rcai  Saims  that  communicjitc  3  but  there  can  be  none 
 
 frQjji 
 
The  Lords-Supper  laid  forth  in  common.  ^  i 
 
 from  oursjWho  affcrt,  That  Jcfus  faee  down  with  the  1 2 .  and  one  ot  them  was  a 
 
 Devli  J  but  yet  while  they  profefs  to  admit  none  but  Saints^  and  perfons  rege- 
 
 nerate,thc  admifTion  may  make  fomc  reft  fecure  upon  that  priviledge,  without 
 
 more  rc-fearch  or  infpeftion  into  thcmfeives,  and  fo  to  dec^ire  themfclves, 
 
 becaufe  they  have  deceived  others,  Metumdum  efi^  Caith  BuUm^er ,    ne  cana  do-   ^dveyf,  Aha^ 
 
 mim plerumq-j  detur  fummishypecrttiset  fuhtrahatur  lonu  dignm'ibfs,  etenim  qnife  ^^P-  !•  ^.  c.j.p, 
 
 dcmlfermt  &  humilkatem  fimulavermt ,  et'iamf  anJmo  lomj  turpTJfimo  fmt^   ft  ^3i» 
 
 Evangelhim  fpemant^nihilommtis pro  optimks  nfandljftmk  babebunttir,  qui funt'dig- 
 
 nijjimi  C£na  domim'-,  qui  verb  apeniores  fi'/tt,et  hilariores  erant,et  obnoxii  cemmunt- 
 
 bfis pec'cAtls,   Tl  ftmulationc  autem  allenifunty  Cetde  tamen  firmiter  divina  miferi' 
 
 cordiafidunt,8cc.  quia  nondumittls pro peccatis  fuis  fatisfecerunt^  neq-j  iUis proban- 
 
 tur  ac  nondumfatii  digni  videntur,  excludentur  a  c<ena  domini.     This  he  Ipeakes 
 
 ©f  the  Anabaptiftsjbut  it  is  as  applicable  to  others. 
 
 The  door  of  the  vifible  Church  w  tJicompaiahly  wider  then  the  dooY  of  Ueaven^ 
 ("faith  learned  Baxter)  and  chrift  is  Jo  tender,  fo  bountiful,  andfo  forward  to  convey    r^.  -    ^  >* 
 hli  Grace,  and  the  Gofpcl  fofree  an  invitation  to  att,    thatfurely  Chrift  tvtU  \eep  no  1  ^/i-*"  *  It   IB* 
 man  of:  if  they  will  come  quite  over  in  (pirit  unto  Chrifi ,  they  pall  be  welcome  \  if  ^    '^^  ^  -5.  * 
 they  will  come  but  to  a  vifible  profeffion,  he  will  not  deny  them  admittance  there,  be-    ^^  a  '  t  ^  <    * 
 caufe  they  intend  to  go  no  farther -JbuL  will  kt  them  come  as  mer  as  they  will',and  that  ^'     ^       ^  *^ 
 they  came  no  farther  fjall  be  their  own  fault ;    and  it  is  not  his  readinefs  to  admit 
 fuch,   nor  the  opening  of  the  door  of  the  vifible  Church,  that  ma\es  men  hypocrites^ 
 but  their  own  tvic^ednefs:     Chrift  will  not  \eep  men  out  for  fear  ef  ma\ing  them 
 hypocrites  ;  but  when  the  Net  is  drawn  unto  thejkore,  the  Fipjesfhall  be  feperAtedy  . 
 -Sec.     And  in  the  precedent  page  he  [zith,Their  being  baptt':!^d  perfons,  if  at  age^ 
 er  members  of  the  Univerfal  churchjinto  which  it  is  that  they  are  bapti'^ed,  is  afuffi^ 
 dent  evidence  of  their  intereft  to  the  Supper :,  till  they  do  by  here  fie  or  fcandal  blot  thk 
 
 C  evidence  )    and  thi/  after  much  doubting  dilpute  and  Hudy  of  Scripture 
 
 (  he  faith  )  he  lpea\s  as  confidently,^  almoft  any  truth  of  equal  moment. 
 
 The  way  of  pell-mell  blinds  men  in  therrwretchednefs  :  very  like  f  blindes 
 them  with  light^and  poyfons  them  with  the  antidote,  juft  as  the  means  is  dc- 
 ftru(flive  to  theend.Light  may  indeed  fomc-while  a  little  blind  fome  weak  eys, 
 yet  it  is  the  prr^er  means  of  feeing,  and  to  keep  them  in  the  dark,  will  perpe- 
 tuate their  blindnefs,nGt  make  them  fee  better. 
 
 Doth  it  fiot  argue  blindnefs  of  underftandlng  to  think  by  any  argument  to 
 evince,  that  it  ^lall  either  blind  men  in  their  wretchednefs,  or  impede  their 
 convcrfion,  bv  fealing  to  them  an  afTurancc,  that  ifthey  believe  in  the  Lord 
 T^rus  Chrift  tney  (hall  be  faved  by  his  death, which  is  tl^  fum  «f  the  Covenant 
 of  Grace,whcreofthe  Sacraments  are  Seah? 
 
 To  raUc  our  Strudure  thehigher,and  make  it  ftand  more  firmly,  we  fliould 
 perchance  dig  the  Foundation  deeper ;  and  becaufe  this  erroneous  principle  is 
 the  Fountain  of  thofe  bitter  Waters  of  ftrife,  our  Marah  and  Meribathyit  might 
 feem  expedient  to  caft  a  little  Sale  into  the  Spring  of  thofe  Waters  to  heal 
 them.  A  Covenant  is  a  mutual  compad  or  bargain  between  God  and  Man, 
 confiftlng  of  mercies  on  Gods  part  granted  ovei"  to  man,  and  of  conditions  on 
 mans  part  required  by  God :  it  rcftilts  from  Gods  antecedent  and  voluntary 
 love  that  he  cntred  into  paftion  with  man^and  ptrformeth  his  abfolute  promlfe 
 «f  giving  Faith  and  pcrfeverance  to  hfs  Eleft  :  to  which  promife  no  condition 
 is  imaginable  to  be  annexcd^which  is  not  comprchciKied  in  ijie  promife  it  fclf. 
 
The  new  Inclofures  broken  dorrn  5  and 
 
 but  to  Gods  Covenant  of  conferring  other  mercies,  which  flows  from  his  confe- 
 quent  love  (  which  is  a  natural  property  in  God,  whole  proper  nature  inclines 
 to  reward  good  and  evil  ).  is  a  rcftipulation  and  condition  of  duty  annexed.Of 
 this  conditional  Covenant  onely  (  the  former  being  indeed  rather  a  promifc 
 then  a  Covenant,  being  onely  Gods  atl,without  any  mutual  ad  of  man)  the 
 Sacraments  are  divine  external  feals  (  and  1  fuppofe  it  is  no  fuch  juft  caufe,  as 
 may  legitimate  a  war,  whether  it  be  more  proper  to  fay,  thsy  ar:  conditional 
 feals  ot  the  Covenant )  to  teftifie  and  confirm  unto  us ,  that  we  fliall  furely 
 acquire  what  God  hath  piomifed,  if  wefeal  back  as  it  were  •:>ur  counterpart  un- 
 to God,and  performing  the  condition  render  unto  him  what  he  requires,  as  a 
 conditional  promife  Is  made  abfolute  by  performance  of  the  condition ,  which 
 ©therwife  obligcth  not. 
 
 That  the  Sacraments  are  not  Seals  of  the  abfolute  Covenant ,  nor  fct  to 
 without  rcfpeft  to  the  condition,  carries  the  ftamp  or  feal  of  the  Corporation 
 ©f  Proteftants ,  and  thofe  which  have  fet  their  hands  to  any  Writing  againft 
 BelUrmine^m  that  controverfic  of  the  efficacy  of  the  Sacraments,  have  atteftcd 
 this  truth.  And  fomc  others  ot  the  Luminaries  of  our  own  Sphere  have  re- 
 flcded  much  light  upon  the  point.  1  therefore  (whofe  harveft  cannot  attain 
 to  their  Gleanings  )  fhall  not  light  my  Candle  in  the  Sun  ,  nor  in  the  worfe- 
 fenfc  bring  an  Owl  to  Athens, 
 
 Tu  fequere  a  longe  eivejilgia  femper aclora. 
 It  may  feem  as  much  delirous  to  difcourfc  of  MilltaryGloiy  after  Hamtibal^as  it 
 was  (or  Phormlo  to  do  it  before  him  j   and  a  Smith  may  feem  already  to  have- 
 run  mad  in  undertaking    (  as  he.  of  old  did  to  have  cff^<aed  )  the  amendment 
 of  an  Inflrument  of  Archimedes,     Onely  1  fliall  fay,  that  whatever  fome  rather 
 cdloufly  then  ignorantly  infinuate,  this  is  yet  neither  the  language  o^Ajhiod, 
 nor  carries  any  flamp,   or  holds  any  affinity  with  Semi-Pelari.tmfmc    (or  if  you 
 will  call  it  (o^Armmmifme^  which  is  S)nonymom  (  for  Arm'nm  and  Socinm  have 
 had  the  fortunes  to  have  th-fe  baflard  and  illegitimate  Doftrines  put  upon 
 them,whlch  had  other  elder  Fathers  )  as  Scxtrn's-  his  Obcl's\,  and  Tarm'Kl  his 
 Bull,  and  other  Monuments,  though  formed  and  ereftcd  by  the  old  Romane 
 Emperours,are  now  denominated  from  thofe  that  of  late  times  have  redeemed 
 them  from  rubbifhjand  reflored  their  beauty  )  but  the  Dodrine  we  hold  forth, 
 hath  no  Analogy  therewith ;    For  befide  that  we  afl'ert  Faith  to  be  abfolutely 
 and  infallibly  infufed  by  God,  per  modim  creation's  5  and  nothing  to  concurre 
 to  converfion,  ex  parte  voluntatis  caufatrue  fed  tantumfubjcdtive  •,     and,  »^  ^ >"*" 
 ^  damns, to  be  wrought  pafTively,  /»  noksfme  n^bis ,  although  aftivelj^  ipfum  cre- 
 dere be  produced,  nobifcumfimul tempore  confentieni'bm et co-operan.tibHS,v(hexQ' 
 asthe^m/V//tf;?j  fymbolizingwiththe  Jcfults,  affirm  Faith  to  be  purely  an 
 elicit  ad  of  Free-will,through  a  moral  perfwafion  onely,  upon  an  objea  con- 
 gruoufly  propofcd,  alliciens  confenfum  non  efficiens  ;    and  Grace  (  whofe  name 
 they  have  antiquated,  as  well  as  deftroycd  the  Nature,   fubftltuting  the  word 
 help  or  motion  in  flead  thereof )  to  be  a  general  and  indifferent  influxe,ter- 
 mlnable  by  mans  good  or  evil  free-will.     Befides  this,  we  are  now  difputing  of 
 Gois  Covenant  and  Promife  in  time,  not  of  his  Decree  before  all  iime.lfthon 
 believe  ,  thou  (halt  be  faved.  Is  not  of  the  nature  of  a  praftical  decree,  but  of  a 
 promifcjand  is  onely  doftrinal  and  enmciatrve :  neither  do  we  (  as  they  do^) 
 make  Gods  Decree  conditional,  but  onely  the  execution  thereof,  and  not  the 
 will  of  God  to  fave  but  the  falvation  of  man ,  Gods  eternal  purpofe  In  faving 
 
 being 
 
The  Lords-Supper  laid  forth  in  commonfor^^cc.      5  3 
 
 being  abfolute  in  refpeft  of  any  caufe  or  condition  impuliive  in  the  objeft,  not 
 in  regard  of  the  means  in  the  execiitionjand  order  to  the  end.  Gods  piomlfes 
 for  their  form  correfpond  not  with  his  purpofes  ,  his  promifcs  being  acccriing 
 to  the  manner  of  his  executions,  but  his  purpofes  have  a  d'ftcrent  method  : 
 What  he  purpofes,  he  performs  for  the  matter,  but  not  as  he  purpofed  for  the 
 manner  :  hcXaves  in  the  fame  manner  that  he  decreed  to  fave  ■,  but  in  exe- 
 cuting or  faving  doth  not  follow  the  fame  ordtr  which  he  did  in  decreeingr.his 
 which  is  lall  in  executionjis  firft  in  intention  ;  and  that  which  is  performed  on  . 
 
 a  condition  ,  was  abfolutcly  intended  :   the  intention  was  to  perform  it  upon  .f*  ^"  *      ^ 
 condition ,  but  upon  no  condition  was  it  fo  intended.  We  do  not  therefore  fay  ^'^'^  .  p  rt    , 
 God  intended  upon  condition  of  Faith  to  give  Salvation  ;    but  that  he  intcn-   ' '  * 
 ded  to  give  Salvation,upon  condition  of  Faith  j    intending  to  give  Faith  abfo- 
 lucely,and  Salvation  conditionally. 
 
 But  the  Sacraments  therefore  being  onely  S^als  of  the  Conditional  Cove- 
 nantjthcn  men  are  not  made  Saints  by  being  made  partakers  of  them.    Indeed 
 the  ufe  of  them  may  help  to  make  men  Saims  by  their  influence  and  efficacy, 
 but  they  do  not  imply,  or  piefuppofc  all  thofe  to  be  abfolute  Saints  that  par- 
 take them  ;  but  onely  Saints  conditional,  if  they  feal  back  their  counterpart  to 
 God,  and  fulfill  that  Condition  whereupon  he  makes  his  grants  and  conveyan- 
 ces :  or  onely  relative  and  notional,not  real  Saints  ,  Saints  by  calling,  not  by 
 qualification  ^   as  the  Apoftle  writing  to  the  entire  Churches  ,   among  which 
 (  efpecially  vnuongiht Corinthia7is')  many  walked inordmately  ,  calleththem 
 Saints ,  that  is,  fuch  as  are  made  partakers  of  Gods  Covenant,  and  Members  ot 
 his  Church  5  not  Saints  a^u-,  fcdvocatwne,  profelftone,  debho,  (zs  ALnpide) 
 called  to  be  SMS ,  taking  the  word  (  called  )  71  A/;a^<: ,  and  exegetically,  ut 
 fint  San^ij  as  Var^us  and  Aretm  j  and  fo  called  charhative  ,  quia,  cha  has  om- 
 nes  habetprovere  converfis,  quifidem  et  pmttentiam  profitentur:  fuch  Saints,. 
 as  according  to  the  idiom  of  Scripture,  are  Synonymom  with  Profeflburs  of  the 
 Chrlftian  Faith  :  for  it  is  not  likely  to  be  conceived  by  any  ,  and  will  be  more 
 difficult  to  be  proved  by  the  Apologifts  (  who  elfe-where  fay  Pro fe flours  are  vi- 
 able Saints  )  that  all  thofe  Saints  whofe  bowels  Vhilemon  refrcfhed,  and  whofe  ' 
 feet  the  Widows  had  waihed,and  who  had  {hare  of  the  Colleftlons  and  Contri- 
 hutions,and  Mini{lrings,had  all  given  evidence  oi  their  real  Sandlty  :    or  that 
 ViiHl  when  he  fliut  up  the  Saints  in  prifon,did  tarry  and  forbear  to  do  It,  till  he 
 was  convinced  they  were  really  fuch  5  but  it  was  fuftcient  they  were  puofefibrs 
 of  Chriftianity,  and  that  was  enough  to  denominate  them  Saints,       He  that  is 
 a  member  «f  the  Church,  is  within  the  Covenant,  and  is  in  Scripture-phrafe  a 
 Saint,  though  not  living  altogether  conformably  to  his  profeflion,  (  thofe  pri- 
 vi ledges  which  are  given  to  tke  vifible  Church,  in  refpeft  of  internal  eflence, 
 (according  to  Tychonius  his  Rule  de  permixta  Ecclefia. )  being  attributed  to  the 
 vifible,  in  regard  of  external  cxiftence,as  to  be  Saints ,  holy  children  of  God,,^^/V///  everU 
 d/.5.z(?.Chri£lsbody,  I  cor.i.i^.  branches  of  Chrift,  foh.i^.t,)  and  there  y^%  J'^ft  pan 
 are  many  Saints,or  fanftified  mm  {(siith  Mr. Baxter)  that  yet  {hall  never  come  4.  Sec.  5  p. 
 to  heaven,  who  are  onely  Saints  by  their  feparation  from  Paganifme  into  Fel-  105, 
 lowfliip  with  the  vifible  Church  5    but  not  Saints  by  feparation  from  the  un- 
 godly into  the  Fellow{hip  of  the  myftical  body  of  Chrift :     He  is  therefore  (as 
 I  fald)  a  relative,  though  no  real  Saint  j  and  the  entring  into,and  theaccepta- 
 tion  ©fthc  terms  of  the  Covcnant^is  c^jnmon  to  very  Reprobates  3  and  in  that 
 
 notion  > 
 
54  T^^^  ^^^  Inclof tires  broken  down  ^  and 
 
 Mr.  Balls  anf.  notion  a  grave  and  learned  Divine  fakh,that  C/z/»  was  in  profeflion  a  Saint  be- 
 ^Can,part  z .  fore  he  had  difcommon'd  himfelf.  And  wc  grant ,  that  fuch  an  external,  or 
 ■p-52^.  (asSwrt'/fc^^callsit)  aLegal  Sandification    the  Sacraments  a Iwa yes  indeed  dd 
 
 'lom.  4.1.1,  cfteft  ;  fo  faith  the  famous  chamkr,  SanRjfcaticncm  tUam  queepenmet  ad  cxter^ 
 c,  1 2 .  nam  vocationem  hi  Ecclefinm,    qucmcdo  Paulus  dlcebat  Yamcsjd  cfi^cmnes  ful  tem^ 
 
 poYi's  Judxos  c(fe  fan Sivs,  quod  eorum  truncus  ^  id  efi  Abraham  San^usfuiffety 
 Rom.ii.  ct p'ws fidelhm fan^ioSii  Cor.7.  Banc fanBttatem concedimu's femper 
 conferriper  Sacramenta,  nimhum  quia  utrinq',  in  confejfo efi^cffc  teftcs profcfftonis 
 Chrifltan^^unde  fequitur  quicunq-y  Sacramentorumpt  particcps  ^  hunc  pertinere  ad 
 €umpopulnm  qui  profiteatur  Keligioncmveram  j  and  if  they  will  have  none  to  be 
 made  luch  Saints  by  profeflion,  but  thofe  that  are  Saints  in  verity,  I  fjiall  de- 
 iire  them  to  perpend,  that  their  Argument  is  more  forcible  to  forbid  the  admif- 
 fionoffiichasarenotmanifefl:  Saints,  and  approvedly  holy  to  be  Church- 
 members,  then  rt)  be  partakers  of  the  Sacraments :  for  indeed  the  former  are 
 exprcfly,and  in  tern\s  called  Saints  and  holy  ,  and  therefore  with  more  colour 
 might  they  argue,  that  there  ought  to  be  probation  made  whether  they  were 
 fuch  before  they  were  admitted  into  Church-fellow ihip  ,  and  whattkey  (hall 
 anfwer  to  evade  the  force  of  the  Argument  againft  adm  itting  none  but  upoa 
 tryal  to  be  Church- members,  may  perhaps  be  cat cht  up  and  returned  to  fru- 
 ftratc  the  Argument  for  non  admiSion  v/ithc*it  tryal  to  the  Sacrament ,  & 
 voxtmfa6ia.  me  a. 
 
 a.  Not  to  queftion  why  the  Sacraments,  (  or  indeed  this  of  the  Lords  Supr 
 per  ,and  not  Baptlfme  alfo  )  are  made  the  priviledges  of  the  godly  ,  and  not 
 other  Ordinances  alfo :  Or  how  external  and  fenfible  Ordinances  can  be  pri- 
 viledges of  an  Invifible  and  indifcernable  Society:  Irregenerate  men  admitted 
 ■to  the  Sacraments  enjoy  no  proper  priviledges  of  the  godly  j  but  as  is  their 
 "Faithjfuch  are  their  priviledges  :  A  common  Dogmatical  or  Hiflorical  Faith 
 externally  profcfled,gives  them  title  to  the  common  external  feals  of  the  Co- 
 Tenant. 
 
 r  External  Ordinances  are  not  onely  priviledges  ©f  the  godly  infa^o  effe^fed 
 •€thm  in  ^eri :  and  either  the  Apologifts  muft  fay  they  are  never  deceived  in 
 thefe  which  they  admit  ,  or  elfe  fometimes  notwithftanding  their  cawtion, 
 thcmfelves  are  not  priviledgcd  from  communicating  the  Sacraments  to  the 
 wnregenerate  ,  and  in  fo  deing,  they  fet  the  fealt©  a  blank,  and  co-operate  to 
 their  damnation^and  the  aft  contrafts  more  of  guilt  in  them  then  it  can  do  in 
 us,in  whom  it  is  for  the  impulfive  caufe  ,  onely  an  errour  of  charity  5  and  for 
 the  matter  thereof.  If  it  Ihould  be  evil ,  yet  is  not  fo  formally  to  us ,  becaufe 
 wc  are  not  thereof  convinced  in  our  Confcicnccs  5  whereas  they  impofe  upon 
 themfelves  a  necellity  of  ading  that  ^  which  they  can  have  no  infallible  afTii- 
 rance  they  {hall  not  fail  in  doing  of,  and  yet  are  perfwaded  the  failcr  thereof 
 occafions  that  which  cannot  be  lawfully  done.  As  it  is  no  obvious  thing  or 
 facile  work  for  any  man  to  obtain  an  evidence  of  his  own  re  generation,  fo  it  is 
 infinitely  more  perplcxt  and  intricate  to  acquire  fuch  afiarance  concerning 
 another :  and  therefore  upon  this  principle,  that  the  Sacrament  appertains  to 
 none  but  the  triily  regenerate,as  the  doubting  foul  can  never  approach,  and  fo 
 the  lick  be  caft  Into  an  incapacity  ot  a  Phyfitian  that  moft  needs  him  ,  and  the 
 weak  in  Faith  be  fruftrate  of  that  which  was  inftituted  for  confirming  thereof, 
 .and  the  humble  foul  will  be  jnofl  afraid  to  come,  and  the  prefumptuous  be 
 
 mo&i. 
 
T^he  Lords-Supper  laid  forth  in  common'.  5^ 
 
 meft  forwardjfince  bafer  Mettals  fooneft  run,an<.l  are  moft  volatile,  the  richer 
 aremorefixi,  and  the  full  ear  hangs  the  head,  when  the  empty  pricks  up: 
 and  as  he  that  knows  moft,  difcerns  beft  that  he  knows  little-  fo  where  there  is 
 mucho-race,  there  often  the  want  rhereof  is  moft  complained  of  •  whereas 
 when  the  ftrong  man  armed  keeps  the  houfe,the  things  poflcfied  are  in  peace  I  ■ 
 foalfo  no  Minlfter  can  admit  any  man  with  comfortjbecaufc  not  m  Faith,  :in(i 
 therefore  with  finne ,  nor  without  a  fnarc,  becaufenot  in-allibly,  butdoubt- 
 ingly.  For  whereas  it  may  be  anfweredjthat  it  is  enough  to  aft  with  the  judg- 
 ment of  Charity,  andtogoasfar  as  that  can  lead  and  dire  ft  ,  I  fliall  reply. 
 That  Charity  is  very  incompetent  to  hold  the  Beam ,  when  things  are  to  be 
 waighed  out  in  the  Scales  of  Jufticc,and  with  IfHttm  culq^  trlbucre.  Charity  pre- 
 fumeth  all  are  good  that  are  not  manifeftly  evil,  interprets  all  doubtful  things 
 concerning  perfons  in  the  better  part,  and  judgeth  aliorum  bona  certa  melioraj^ 
 eerta  mdx  m'nora,  bona  diibtci  certa,dubia  mala  nulla  5  which  though  it  exalt  the 
 excellency  of  the  virtue  abfolutely,  yet  it  {hews  it  Is  not  refpeftively  fit  to  be 
 a  juft  Judge,  which  muft  be  impaitlal  \  and  by  what  figns  foever  he  may  feek 
 to  make  judgment,thepofribility  of  being  deceived  will  render  him  fti  11  pen- 
 dulous and  doubtful,  whether  thofe  figns  be  certain,  or  his  difqiiKitlon  and  de- 
 liberation fufScient :  and  be{ides,if  any-fliall  fay,that  they  admit  none  that  are 
 manifeftly  wicked,but  fuch  onely  as  being  clofely  and  fecretly  fuch  cannot  be  - 
 difcerned  to  be  hypocrites  ,  1  ftiall  anfwer  them,  as  Augufime  did  Crefcomis, 
 Cur  cojiaberU  occidtum  excipere  peccatoremyquem  Scriptura  nonexclplt^non  ait  oleum  ^^"■^^^   Crefc, 
 
 mamfefilpcccatoriSyfedabfolute  oleum peccatoris  ,  ■ ■   Nee  qui  Bapti^atura^''^'^''^h^% 
 
 mortuo  mnlfeHofid  abfoluteamortuo ita  mc  occultus  excrpitur ,    quo'^^-^^^-'?* 
 
 eve; tituY  omne  quod  loquer's:  fo  in  like  manner  they  are  unregenerate,  abfo- P*^7.4!?.  > 
 lately  fuch  ,to  whom  the  priviledge§  of  tlic  godly  are  to  be  denyed,and  not  oc- 
 cult unregenerate  men  onely. 
 
 5 .  Why  is  the  one  Sacrament  more  the  priviledge  of  the  godly ,  or  more  As  cited  by 
 makes  thole  Saints  to  whom  It  is  exhibited  then  the  other  ?■  Are  they  not  both  Vicdc^  on  i  Cor, 
 alike  equally  Seals  of  the  Covenant  of  Grace,  and  is  not  the  Eucharlft  the  re-  1  o.  and  often 
 newing  of  that  Covenant  which  was  formerly  mads- by  us ,  or  others  for  us  in  by  Chamiery  v. 
 Baptifme  ?  Etinfiitutioparia^etfignificatiofimUiaret  fmisfacit  aqualia.  It  is  nog.  Tom.  4.^. 
 ways  to  be  doubted,  faith  AuguUme^  that  every  one  of  the  faithful  doth  partake  1 1 .  c.  J',  Sc^^ 
 of  the  body  and  blood  of  Chrift  ,  when  by  Baptifme  he  is  made  a  membei-  of  27, 
 Chrift. 
 
 They  adminifter  thcSacrament  of  Baptifme  to  Infants,of  whofe  fanftity  they 
 can  have  no  prognofticks ,  and  of  whofe  Parents, hollnefs  they  have  no  Dia- 
 gnoftick  fignsito  tell  me  that  other  qualifications  are  more  requifite  to  the  one 
 Sacrament  then  the  other  is  nihil  ad  rhombum,  that  is  not  nowour  fubjcft  mat- 
 ter ^but  whether  if  the  Sacrament  of  the  Eucharift  be  imparted  to  any  that  give- 
 not-fatisfaftory  teftimony  of  grace,  the  priviledges  of  the  godly  be  proftituted  3    , 
 and  if  fo,  why  then  it  ftiould  not  hold  alike  in  the  other  Sacrament  of  Bap-  ^ 
 tifmealfo:     truly,  as  all  the  Rivers  run  into  the    Sea  from  whence  chiefly   . 
 they  are  derived ,  fo  let  the  Learned  perpend,Whether  thcfe  conclufions  that  ' 
 feem  to  tend  and  lead  thereunto  ,  did  hot  firft  flow  from  the  principles  of  Ana-  '  , 
 
 baptlfme,that  great  Abyffe  of  modern  Herefies  •,  though  perchance  as  Rivers  v^^^^'''/*  "f^^*^' 
 they  may  feem  at  firft  to  run  a  quite  contrary  courfe  from  the  Sea  ,  and  to  ^^/'^•'*  ^*  ^>  9f 
 moye  fo  iilently^that  none  caa  difc^m  ^heir  rwwn  lUii^hcy^wd,  l^ol\  Mrimm  P'^  ^  h  ' 
 
^^  The  new  Inclofures  broken  cLwn  j  and 
 
 decanadomimfcrupulofe  qu^runt  A/iJibapti§ite  (falih  BuUImer  )  quorum  caufa, 
 infiima  fityCt  qiiibm  danda,  eft,  ac  mulU  de  feparation-e  d:cunt\  atque  hac  rations 
 caiam  domim  amabilem  et  laudio  plenam,  horribikm  &  trtHcmfacmnt  ae  aditum 
 ad  cam  adeo  coar6iant,  utpilquoq-^  homines  ab  ea  abhorreant,  eteam  Potms  fuglant. 
 qiiim  acccdant.  And  as  a  ftraight  Line  drawn  out  in  length  is  weak^  and  can- 
 not be  ftrengthned  but  by  being  re-doubled,  and  bowed  back  agaln,whereby  it 
 draws  neer  to  the  nature  ofa  circular  Line,  which  is  more  ftrong  bythefup- 
 pore  which  each  part  yieldeth  to  another  :  fo  let  it  alfo  be  confidcred  by  the 
 Senate  of  the  Learned  ,  (  for  thefe  points  need  rather  Oedipm  then  Davin  ) 
 whether  the  Apologifts  can  be  true  and  firm  to  their  principle  of  admitting 
 jjone  to  the  one  Sacramentjas  being  the  proper  priviledge  of  the  godly,  with- 
 out fatisfadory  tokens  of  godlinefs,  unlefs  they  alfo  fufpend  Infants  from.thc 
 other,  until  they  grow  into  a  capacity  of  giving  fuch  marks  and  demonlltra* 
 tions  ;  and  alfo  ,  whether  they  can  exclude  the  Parents  from  the  one  Sacra- 
 ment,wlthout  re  jeding  their  Children  from  the  other,  fince  the  Parents  Faith 
 is  the  ground  of  claim  to  the  Child  5  and  if  a  Dogmatical  Faith,  and  External 
 Pro^eflion  cannot  entitle  the  Parent  to  the  Eucharift  ,  whether  can  it  give  the 
 Child  a  right  to  Baptifme,fincc  quodfacit  tale  debet  effe  magU  tale  :  But  for  my 
 part,  were  I  convinced  ofthe  truth  of  thefe  principles  of  the  Apologifts,  I 
 ihould  have  ftrong  tentations  to  turn  Anabaptift  ,  and  doubt  I  could  not  clfc 
 be  true  to  them,or  maintain  them. 
 
 This  may  alfo  pertinently  fervc  to  blanker  founder  their  Hackney  A  tgu- 
 Micnt,  that  the  feal  is  to  fet  a  blanli  andfalfe  teftimony  that  is  givm  by  a  oro" 
 mifcuous  admljjlon  ;  for  when  the  Sacrament,  the  feal  of  Faith,  is  adminlftred 
 to  thofe  that  are  not  true  Believers,  the  feal  is  fet  to  teftifie  and  confirm  that 
 truth  of  facred  Writ,  ifthott  believe^  thou^alt  befavcd,  (which  is  the  compen- 
 dium and  abftrad  ofthe  Covenant.  )  This  promifc  is  made  to  unbelievers  , 
 though  it  be  the  objed  of  Faith;  but  the  thing  promifed,-  which  is  the  appro- 
 priate objed  of  Hope,  is  not  to  be  acquired  by  any  that  performs  not  the  con- 
 dition *  Befides,not  onely  by  the  rule  of  contraries,  nor  alone  by  an  equal  ac- 
 ^  commodation  of  that  rule  in  interpreting  the  Laws,  Vneceptumfacicns  includit 
 
 ■M  "If  ti    16  ^'''^^^P^^^'^  nonfackns,  (and  therefore  confeijuently  the  promife  made  to  doing, 
 '^      .       .  implies  the  threat  againft  not  doing  )   but  even  in  terms  it  is  expreft ,  that  as 
 he  that  believes  (hall  be  faved,fo  he  that  belleveth  not  fhall  be  damned  ;  and 
 therefore  the  Sacraments  being  feals  ofthe  Covenant,as  they  confirm  andaf- 
 ccrtflln  the  mercy  to  the  faithful  partakers,  fo  do  they  the  judgment  to  the  un- 
 faithfiil  receiver :  and  therefore  never  is  the  feal  fet  to  a  blank,  to  whomfoever 
 appliedjfor  fomewhat  of  holy  writ  is  ftill  fealed,cither  falvation  or  dimnation, 
 according  to  the  performance  ofthe  condition  or  not;as  the  fame  Deed  or  Wri- 
 rtlng  fealed  and  delivered  may  (according  to  Covenants)  contain  a  grant  and 
 I  confirmation  of  a  right  and  eftate,  upon  condition  of  fome  fervices ;  and  upon 
 default  thcreof,that  right  and  eftate  to  be  forfeited,  and  a  muld  or  penalty  to 
 b- then  incurred ;   and  he  to  whom  the  Original  is  fealed,  may  feal  back  his 
 counterpart,and  oblige  himfelf  to  obferve  the  condition,  before  he  have  per- 
 formed it,  and  though  perchance  afteiward  he  break  it,  and  fo  analogically  he 
 may  receive  Gods  fea],  the  Sacrament,  and  fet  h!s  own  by  taking  it,  that  yec 
 believes  not ;  and  as  in  the  Word  preached,which  is  the  favour  of  life  unto  life, 
 g^fld  of  death  unto  death,  ^nd  a  fweet  favour  howfo^vcr  in  both  ,    he  that  bc- 
 
 iievcs 
 
The  Lords  Supper  laid  forth  in  common  for  ^8ic.       5  7 
 
 He  ves  takes  his  part  of  the  promlfe  •,  he  that  doth  not ,  receives  his  portion, 
 which  is  the  threat  5  fo  that  to  either  it  may  be  (aid,  tolle  quod  tuum  e!i  &  vade^ 
 andthe  terrour  ofthc  threatning  may  conduce  and  difpofe  to  the  acceptance 
 of  the  promife,as  fear  introduceth  love,  as  the  needle  doth  the  thread  ( in  the 
 expreffion  of  St.  AuiuHim  )  even  fo  it  fares  in  the  vifible  Word  ,  the  Sacra- 
 mejir. 
 
 FarthcrjWhen  the  Sacrament  which  is  Gods  external  Seal  of  this  promile  is 
 applied  to  an  unbeliever,  it  hath  all  that  is  elTential  to  Gods  adual  fealing  ot 
 the  truth  thereof,the  promifc  being  made  and  publiHied,  the  Sacrament  by  in- 
 ftitution  fienifying  itjby  fimilitude  reprefenting  it,  by  fanftification  aflliring  it, 
 and  God  thereby  engaging  himfelf  to  verifie  it  5  in  refped  of  external  fealing 
 nothing  more  is  done  to  a  true  believer,  (  for  of  internal  fealing  and  making 
 ihc  external  to  be  fucccfsful  or  efficacious,Is  not  the  queftion,  neither  may  wc 
 confound  the  external  fealing  with  the  inward  ,  which  is  made  by  the  fpirit 
 onely  )  nothing  is  done  more  in  relation  to  fealing  to  him  that  performeth 
 the  condition,  than  to  him  that  fulfiUeth  it  not.  As  when  a  Writing  is  fealed 
 and  delivered  to  the  ufe  of  two  to  become  a  Deed  when  a  condition  is  com- 
 plyed  with,  orelfetobe  asanefcrol,  he  indeed  that  obferrcs  the  Condition 
 onely  hath  the  eftate  thereby  conveyed  ,  but  the  fealing  is  alike  to  both.  And 
 this  Conditional  propofition  is  an  abfolute  truth,  even  when  made  unto  a  Re- 
 probate :  though  it  be  falfe  that  he  believes,  and  that  he  (hall  be  faved,  yet  it 
 is  true,  that  if  he  believe  he  {hafl  be  faved  5  for  if  the  connexion  be  true, 
 though  both  parts  feveralJy  confidered,  or  though  one  or  other  of  the  parts  re- 
 folved  into  a  Categorical  propofition  be  falfe,  yet  the  propofition  is  true,  the^'"*'^^*^"- 
 verity  whereof  depends  on  the  connexion  between  the  Predicate  in  the  Ante-/^^'*^" 
 cedentjand  the  Predicate  in  the  Confequent,which  pdt  together  fo  as  the  Pre- 
 dicate of  the  Antecedent  become  the  Subjeft,and  the  Predicate  of  the  Confe- 
 quent  be  made  the  Predicate  in  a  Categorical  propofition,  it  will  refult  onely 
 into  this  indubitable  truthjHe  that  believes  fhall  be  faved. 
 
 Indeed  if  this  Sacrament  fhould  be  exhibited  to  an  Infidel,  not  added  to  the 
 Churchjwho  had  entred  into  n©  Covenant  with  God,  nor  afTentcd  by  any  Hl- 
 ilorical  Faith  to  the  written  Word,  or  fhould  have  the  Sacraments  exhibited 
 without  the  Word,tlien  they  might  argue  that  the  feal  were  fet  to  a  blank,  but 
 being  exhibited  to  thofe  wno  are  in  Covenant  with  God,  (as  all  are  that  b«  of 
 *he  vlfible  Church,how  elfe  can  their  children  be  baptized  ? )  and  have  recei- 
 ved by  a  Dogmatical  Faith  the  written  Word  of  promife,  whereof  the  Sacra- 
 ments are  feals,therc  can  be  no  blank  but  in  the  argument,  if  they  fhall  in  this 
 cafe  urge  it  j  they  will  not  fay  that  it  is  an  untrutU  or  falfe  teftimony  when  it 
 is  delivered  in  the  Word,  though  unto  reprobates  to  whom  that  promife  is  oftc- 
 red^  and  the  offer  chiefly  bottomed  on  the  fufficiency  of  Chrifts  deaih,to  favc 
 all  that  fiiali  believe  ,  it  being  true  that  Chrift  by  his  death  merited  foivation 
 for  all  upon  condition  of  believing,  if  thereby  we  imply  onely  the  connexion 
 between  Faith  and  Salvation,  fo  that  all  believers  ihall  be  faved, (though  it  be 
 not  truth  if  we  thereby  intend  that  he  merited  falvation  for  all  perfons)  his 
 death  indeed  being  fufficienc  for  all,in  regard  of  the  price  and  merit  thereof, 
 though  wc  cannot  properly  fay  he  dyed  fufificicmly  in  refpeft  of  Chrifts  pur- 
 pofe  in  laying  down  his  llfe,and  of  the  efficacy  of  his  dcach,l  fay  the  otfct  of  this 
 proniife  t^  reprobates  is  grounded  chiefly  on  the  fwfficienfy  of  Chrifts  death  to 
 
 I  fAVe 
 
^8  The  new  Inclofures  broken  dourn^  and 
 
 fave  believersjand  partly  ©n  our  infufficiency  to  know  vvhofliall  believe. 
 
 And  if  this  propofitlon  be  no  falfe  teftimony  when  it  is  held  forth  In  the 
 Word, wherefore  {hould  it  ceafe  to  be  tme  when  it  is  given  in  the  Sacrament, 
 why  {hould  the  fame  thing  be  true  when  propofed  thetkully,  generally  and  lo 
 the  earjand  falfe  when  applycd  hypothetically,^nicuhr\y  and  to  the  eye  5  as  if 
 the  efi'ence  of  truth  confilled  in  the  manner  and  way  of  rcprefentation^  and 
 not  rather  in  the  adequation  of  things  to  the  underftand  in  g  ?     Iftheyfliall 
 objeft  thit  the  Sacraments  are  mutual  engaging  leals,  and  as  Gods  feals  on 
 his  partjfo  ought  the  receivers  to  fet  their  leals  to  the  counterpart  ,  and  when 
 God  obljgeth  himfelf  to  be  their  God  conditionally,  they  abfolutely  promife 
 to  be  his  people  ;  and  therefore  when  wicked  men  partake  oF  the  Sacramcntjin 
 them  at  leaft  it  is  a  falfe  teftimony jwhilc  they  profefs  to  be  what  they  are  not; 
 and    becaufe  all  that  are  within  the  Covenant  of  Grace  dejure  (hould  be 
 Saints,  they  ought  to  exclude  all  fuch  ot  whom  they  are  not  fatisfied  and  con- 
 vinced that  they  are  ^uchdsfa^io.    I  anfwer,  i .  That  1  grant  there  ought  t© 
 be  the  anfwer  or  reftlpulation  of  a  good  confcience  in  all  for  to  be  favcd,  but 
 noi>in  all  that  partake  of  the  feals  of  grace  and  falvation.     Yet  whofoever  re- 
 ceives them  deth  or  ought  to  fet  his  feal  to  what  is  thereby  fealed    to    him, 
 which  is  onely ,  that  he  that  believes  in  the  Lord  Jefus  Chrift  fhall  be  faved. 
 a .  Let  them  aflign  a  caufe  why  the  fame  reafon  holds  not  in  Baptifme  ,    and 
 why  upon  that  account  they  adjourn  not  the  baptifing  of  Infants,  till  they  can 
 render  that  fatlsfaftion,  feeing  Baptifme  is  a  feal  of  the  Covenant  as  well  as 
 the  EHchari(i,2ind  the  feal  is  fet  to  a  blank  when  the  baptlfed  hath  no  faith,  af- 
 well  as  when  the  Communicant  betieves  not.     3 .  Not  to  mention  that  there 
 is  a  kind  of  mutual  Covenant  between  God  and  Man,in  hearing  of  the  Word, 
 God  obliging  himfelf  by  his  promlfes  there  revealed,  and  in  us  there  is  a  vir- 
 tual engagement  and  profeflion  of  our  religious  receprion  of  Gods  will,  and 
 Cubjedionofour  Confciences  thereunto  with  belief  of  his  truth,  hope  ©f  the 
 good  there  promifed  ,    and  love  of  Gotl,  which  therein  reveals  himfelf,  all 
 whichthough  wicked  men  feem  to  profefs,  yet  nothing  thereof  they  perform. 
 But  to  infift  on  prayer,there  is  the  like  mutual  Covenant,  God  obligeth  him- 
 felf by.  his  promife  (though  Indeed  as  Dwand  zipily^Promi^tp  div'.na  in  Soipturis 
 Amef.  C^f.  fan^/s  nonfonat  m aliquam  obligationem,  fed  infimat  mzram  dijpofitionem  UoeraU" , 
 Confc.  1.  4.  ^'  tatif.D'vin.£,zn6  thereby  (zsTliomaSy)D:us  mn mbJs  fit fimpliciter  debhorjfed pbl 
 2  ^.  p.  I  8  7.      fpji  y    in  fome  fenfe,  to  hear  our  prayers,  If  made  in  Faith,  and  In  our  prayers 
 there  is  always  an  imphcit,  and  for  the  mod  part  an  explicit  and  cxprefs  pro- 
 mife and  engagement  to  God,  to  endcvour  to  attain  what  we  pray  for,  to  glo- 
 lifie  God  with  all  which  we  obtain  by  prayer,  to  ©bfervehis  will  that  is  pleafed 
 t9  accept  the  reprefentatlon  of  ours,  and  to  turn  that  verbal  praife  which  we 
 give  him  into  real,by  glorifying  him  by  our  religious  hves,and  complying  with 
 ©ur  vowSjand  verifying  our  profeflions  of  fervlce,  without  all  which  prayer  be- 
 comes nothing  but  a  mockery  of  God.     But  do  not  wicked  men  in  all  this  flat- 
 Pfal  78  ^6      ^^^  ^^^  ^^^^  ^^^^^'  '"O^t^j  ^nd  lye  unto  him  with  their  tongues  >     and  If  then 
 men  muft  befufpcnded  from  the  Sacrament  until  ihey  approve  their  holinefs 
 tothefatisfadionof  the  Church,  left  oihcrwife  they  make  an  hypocritical 
 engagement  and  fillfc  promife.  It  fecms  to  nie  to  follow  that  upon  the  fame  ac- 
 count they  ought  not  to  be  admitted  to  prayers.    N  vithcr  are  or  ought  men  tc 
 be  Saints  o»ely  iaor^r  to  th;  Sacraiaen?,  ^nd  not  to  other  Ordina»ces  j  and 
 
 if 
 
The  Lords  Supper  laid  forth  in  common  for  ^  Sec.       ^  p 
 
 if  they  muft  be  rejefted  from  the  Sacfamems  till  they  give  convincing  figaes 
 of  their  fan^ity,  becaufe  all  that  are  admitted  to  Joyn  in  this  higheft  ad  of 
 Church- Communion  (as  they  ftlle  it)  ought  ^e /wc  to  be  Saints,  it  feeras  to 
 mc  that  till  they  render  fuch  figns  they  ought  to  be  excluded  altogether  from 
 all  Church-Communion,and  t©  be  accounted  as  Heathens  and  Publicans,  and 
 no  members  at  all  of  the  vifible  Church  ;  for  the  Church  and  Saims  by  cal- 
 ling lignifie  the  fame  thing  ,  and  all  ought  to  be  Saints  that  are  of  the 
 Church.   . 
 
 Laftly,  1  may  not  deny  that    (through  an  accidental  abufe  which  may  not 
 prejudice  things  good  in  ihcmfelves)  wicked  men  may  be  facil  to  flatter  and 
 indulge  themfelves  with  a  good  conceit  of  their  condition,though  finful,  or  an 
 hope  of  their  impunity  in  their  evils,  becaufe  of  their  participation  of  the  Sa- 
 craments.    It  feeras  by  what  St.  Paul  delivers,  the  Cor/»f/?w;?/ are  an  exem- j  Ct>r  lo. 
 plary  inflance  hereof,  being  guilty  of  the  like  prefumption  and  fccurity.     But 
 what  way  of  cure  doth  the  Apoftle  ufc   to  prevent  or  remedy  the    malady? 
 Truly  not  Empyrick-like  ftraightway  to  take  the  knife  in  hand  and  fall  to  cut- 
 ting oft,  (for  he  doth  not  tell  them  that  therefore  all  ought  to  be  fufpended 
 befide  manifeft  Saints  )    but  he  proceeds  dogmatically,  and  to  expel  and  cor- 
 red  the  errour  of  the  Corinthians   (  which  alfo  lets  out  the  vital  blood  and  fpi- 
 rits  of  this  Paradox  of  the  Apologifts)  he  better  doth  inftrud  and  principle 
 them,{hewing  that  the  Sacraments  which  were  common  to  good  and  evil  men, 
 could  give  no  privilege  to  finne,  nor  protedion  from  punifhment.  For  qucm- 
 admodum  tu  comedis  corpus  Chrifthfic  tlli  Manna  ;  &  quomodo  tu  bibis  fanfumem,  „..,«. 
 fie  nil  aquam  ex  petray^ihh  Chryfofiome.    The  Fathers  did  all  eat  the  fanTe  fpiri-  ™^"-  i  » .  in 
 lual  meat,and  drink  the  fame fplritual  drink;thc  hmt^non in  fymboliSifeufigmSy ^    j^' 
 fed fimficatione  feu  re  fignJficatn.^sFifcam",  iisdem  quoque  fymbolii  tUuftrem  inter  J^  ,  .  '"•    , 
 eos  gratiam  fuam  reddiderlt-y  the  ^avAc  cum  nobis ,  with  its ,    not  ©nely  the  fame  J^^^^^  ^^Z^'^- 
 among  themfelves  inter  fe  ,  as  the  Papifts  would  have  it ,  for  that  would  take  ^•^•^-  ^  o.Se<*. 
 off  the  energy  ef  the  Apoftles  argument ,  whofe  fcope  being  ut  oftendatquod^'^'\^^' 
 ficut  iUis  nonprofuH  quod  tantum  donum  funt  ajfecuti^  ita  nee  his  quod  confeqmti  :^*|!^.^"^^* 
 funt  baptifmum  &  fpiritualia  perceperint  myfteria ,  nififint  oftenfuri  vitam  dlgnam  |"i .  "l^"' . . 
 gratiaiin  the  words  of  chryfoHome,  wherein  not  onely  all  Proteftants  concurre  tltius,Lapide, 
 but  even  many  Pontificians  themfelvs,therefore  ut  apta  effet  comparatio^sportuit  ^^' , 
 oftendere  ?iihil  effe  in^qualitatis  inter  ?ios  &  ipfos  in  iii  bonis  quibus  false  gloriari  ^"g^^^  ^^^ 
 vetabat.    Ergo  pares  in  Sacrament  is  non  facit ,  7m  uUam  prterogativam  nobis  re-  ^^^^^'   ^^^" 
 linquit^    faith  Calvin,  and  therefore  in  ilia  comparatione  rem  eandem  fignificatam  ^^^'  ^^'  ^  '^  '^ ' 
 efefundamentumcomparandi  ^  nulla  confequentia  ficompararcnturin-^''^'^'^^' 
 
 aqualia  aut  dijfmilia   — ^ nam  fi  res  impar-y  inpromptuexceptionemejfe 
 
 futuram,  Periiff'e  ifraeliTas  non  participes  beneficiorum  quorum  nobis  Sacramsnta  ^^^^' ^'^  * 
 funt,  addcs  Chamier :  and  the  drift  of  the  Apoftle  here  is  to  compare  thofe  Sa- 
 cramental Types  in  the  old  Law  with  the  two  Sacraments  in  the  new,  and  that 
 'm  two  refpeds : 
 
 Firft,for  the  fame  nature  or  fubftancc  of  myfteries  in  both  ;   and  fecondly, 
 for  the  fame  condition  of  the  receivers ,  if  either  they  abufe  them,  or  walk  un-  Mede  D/^im 
 worthy  of  them,faith  a  late  judicious  Writer.     They  were  therefore  the  fame  P'^  ^ ^: 
 fpirituai  meat  and  drink,  in  re    (  aschamier)  noninmodorei,  (  their  Sacra- ^y^"^^^  ^''^-* 
 ments  prafigurativ},  oms  rememorative,  and  ours  having  ex  amplim  revela-^'^'^'^'"^  ' 
 ttmi.s  modo  gmiam  uberiorem,  ^s  Calvin,  noninfpcckviftbtlii  fed  virtute  fpiri- 
 
 I  2  tual'i'  ■ 
 
6o  The  new  Jnclofures  broJ^en  down  ,  and 
 
 tuali       '         infignu  dherfts  eadem  fides,  as  4mu!l}ne,zn^  out  of  him  A^felm, 
 
 in.  foh,  TraSl,   there  being  difcrepMlin  m  fignis^  cortvmkntla  in  r^^Jiinlficata,  as  Varafis ,  theirs 
 
 *^.  &4J.   *  being  antitypss  of  oursjfigns  of  the  fame  things,  &^t  apud  Gnecos  Giammati- 
 
 Tom,?.  cos  tiCp7JT0L^ct,  fmt  elemnnta  quorum  idem  fmm,  ttn^m  dtvtrfumy^s  chamier ^ 
 
 and  fo  this  was  the  fame  meat  and  fpiritual  drink  too,  b^aufe  ffmtuate  aliqmd 
 
 ^ffitpra,         fignificansyas  Auq^uSiine  znd  l^ifcator  j  figma  fpirituxlU,  as  S^quia  in  fymbdum  <^ 
 
 fignificatiomm  ^mtualium ,   as  Salmsrsn ,  &  quatentts  habusrim  ratumem  Sacra- 
 
 mcnti,  aids  Vifcator*     So  then  however  thefe  were  Sacramcnta  extraordinaria^ 
 
 tranjitorm  &  temporam  5  yet  being  the  fame  with  ours   (  or  elfe  Chrlft  is  not 
 
 ours,  for  that  Rock  was  Chrift  )    the  fame  with  ours  in  ufe,  end  and  eff  ed,  and 
 
 Tom.4.G.9.     operating,  faith  Ames,eodemge?tere  nongradu  efftcaciic,  and  agreeing  with  ours 
 
 p.3^.  ommbusiUcapitibm  y  quee  funt  de  natura  Sacrament}, zschamter;  and  therefore 
 
 the  Fathers  receiving  the  Sacramental  Communication  of  the  body  and  blood 
 
 cenfut  nh        ^^^^"ft  indeed,  (as  not  onely  F«/^  and  jviUsty  but  the  whole  Proteftant  Hoft 
 
 L  njUT,  Rtjm.  Qf  jhe  living  God  do  contend  )  yet  many  of  them  God  was  not  well  fdeafed 
 
 102'^  ^     ^^•with,fome  whereof  were  IdolatersjFornicatorsjMurmurcrs,  did  luft,  did  tempt 
 
 mil  t      t"      ^^-^^^j  y^*^  ^^^  ^*"^^  fpiritual  meat  and  drink  was  received  by  all  Sacramcn- 
 
 1 1  a  z^'44.  ^^^^^*  though  effeftually  onely  by  believers ,  the  fpiritual  thing  by  the  good 
 
 *'^*^'P'^^*  alone,  the  Elements,  which  were  fpiritual  in  iheii- fignification,  by  evil  men 
 
 alfo.     And  thereupon  likewlfc  1  hope  it  will  feem  evident  to  unprejudiced  and 
 
 unbialTed  men  ,  that  the  Sacraments  are  not  onely  communicable  to&tchas 
 
 have  given  pofitive  figns  and  demonftrations  of  Holinefs. 
 
 There  are  fuch  anfwers  given  to  the  Argument  drawn  from  this  Scripture, 
 
 as  fmack  ot  feme  willingnefs  to  correft  the  Text,rather  than  their  Models,  and 
 
 to  fet  their Cpi^rs in  the  Apoftles fide,  rather  than  to  loofc  the  reins  ia  their 
 
 hands. 
 
 Chamkr  ubi         Some  tell  us  j  Firft  ,  that  thofc  were  extraordinary  Sacraments ;  but  what 
 
 fupra,  Se^.S  i,then  ?     Extraordinaria  habent  qaicqmd  e(l  de  natura  ordin/triorum ,  except  a  foU 
 
 p, X  7 .  ordink  circumliantidyqua  eadem  temporis  €j7,faith  Chamler.     Secondly,  But  thefc 
 
 had  no  fpscial  promil'e  annexed  :     Butiffo,  then  they  had  nothing  beyond 
 
 the  Corporal  ufe  ;  and  the  Apoftle  was  miftakcn  when  he  calls  them  fpiritual 
 
 meat  and  drink  ,  and  faith  the  Rock  was  Chrift,  in  fignification  ;    though  yet 
 
 being  extraordinary  Sacraments;  Ames  thinks  that   idcircomn  requhebatur  ut 
 
 prom'lftonemhaberent  ^'mtualem  ah  ordinnriis  diHin^am,  fed  fatfsfuitutiUarum 
 
 ]uU.cner.Tom.  P^'^^^00^^^''^*'  b^nepc/a  pngulari  modo   reprafentarent.     Thirdly ,  that  thofc 
 
 3  ^'40,42,.      might  be  common  to  all  perfons  that  were  alfo  common  to    beafts  ,  which 
 
 *•*'     '      pafied  through  the  red  Sca,drank  ofthe  waters  ot  the  rocks  ,  and  eat  of  the 
 
 Manna. 
 
 But  to  omit  that ,  Parteus  calls  this  Vere  heUiaUm  &  caninam  arrofionem 
 ventatiii  an  argument  fmacking  more  oFthe  Beaft  than  rational  Creature  : 
 even  the  matter  and  EJctticnts  ot  our  Sacraments  are  common  to  bruit  Ani- 
 mals ;  for  a  Beaft  may  drink  of,or  be  waftied  with  water,  and  eat  of  brcad,even 
 a  Moufe  may  devour  that  which  is  confecrated  •  the  poflibility  whereof  hath 
 made  the  Papifts  (  out  of  whofe  Forge  thefe  Weapons  iflued ,  and  upon  whofc 
 Anvil  they  were  faflilonedO,  not  more  cautclotts  in  their  preventing  it ,  than 
 curious  in  their  difputing  tfereof. 
 
 jDlvinc 
 
The  Lords  Supper  laid  forth  in  common  for  ^  &c.      6 1 
 
 Divine  Inftitutlon  doth  not  alter  the  nature  of  things,  nor  moral  and  rela- 
 tive mutations  infer  real ;  the  myftical  ufe  muft  be  diftingulfh'd  from  the  phy- 
 fical  J  and  from  this  ufe  fuperadded  to  their  nature  they  became  fpiritual,  and 
 Sacraments  j  none  but  thofe  that  were  capable  of  that  ufe  (  which  not  beafts 
 but  onely  rational  Creatures  could  be,  (did  partake  a  Sacrament  j  and  it  had 
 been  an  hard  fayingjlf  the  Apoftle  had  told  us,  that  Beafts  did  eat  and  drink 
 fpiritual  meat  and  drink  (as  he  calleth  this.) 
 
 Fouithly,That  upon  the  fcorc  of  this  Argumenr,  both  Infants,  and  all  flagi- 
 tious perfons,  fuch  as  were  thefe  Idolaters,  Fornicators,  &c.  may  bealfo  ad- 
 mitted to  the  Lords  Supper :  But  for  anfwer  (  befide  that  one  knoc  is  not 
 untwifted  by  tying  on  another  )  wee  do  hsre  onely  argue  that  Sacraments 
 formally  as  fuch,  are  not  proper  privileges  of  real  Saints,  or  abfolurely  incom- 
 municable to  any,but  fuch  as  have  given  fatisfaftlon  of  th^ir  Hollnefs  (  which 
 is  their  hypotheftSy  agalnft  which  we  are  here  difputing')  and.fo  much  1  think  is 
 fully  and  cleerly  evinced  by  this  inftance  5  but  yet  though  th^y  are  not  ablo- 
 lutely  inconununicable.  We  do  not  affert ,  nor  is  it  here  upon  confequence, 
 that  all  Sacraments  may  now  pradically  be  communicated  to  all  psrfons,  be- 
 caufe  there  are  arguments  drawn  from  other  confidcrations,  bcfides  the  nature 
 of  Sacraments  in  general,  which  limit  and  reftrain  their  ufe.  As  for  Infants, 
 (  to  whom  yet  tkc  Apologifts  will  not  affirm  the  Sacraments  to  be  abfolutely 
 incommunicable,  for  themfelves  admit  them  to  Baptifme  )  as  they  were  in 
 that  time  to  Circumcifion  ;  and  there  being  no  more  that  we  can  lind  required 
 to  qualification  for  thofe  extraordinary  Sacraments  thanwasrequlfite  toCir- 
 cumcifion,  which  was  onely  to  be  within  the  Covenant,  immediatly  in  their 
 own,or  mediatly  In  their  Parents  right.  Infants  were  In  a  capacity  to  receive 
 thefe,as  well  as  the  ordinary  Sacraments.  Bcfide,  an  argument  drawn  from 
 the  Infants  eating  Manna,  may  pafs  in  the  next  rank  to  that  which  Bellarmine 
 colleded  from  the  drinking  ot  Beaft$,whlch  might  make  a  natural ,  but  could 
 no  moral  ufe  thereof,  and  take  it  as  ccmmon  food,  but  not  as  fpiritual,  or  as 
 figns  and  pledges  of  better  things.  A  principal  end  of  the  inftitutlon  of  the 
 Lords  Supper,was  the  commemoration  of  his  death,  for  which  Infants  are  in- 
 competent ;  and  here  is  an  exprefs  command  for  a  man  to  examine  hlmfelf, 
 which  Infants  are  not  fufceptiblc  of  j  and  upon  this  account  they  are  not  ad- 
 mitted to  the  £«cfc<zr//^,though  they  are  to  Baptifme,  being  capable  of  the  ufe 
 and  end  thereof*  i/Zc^.  to  initiate  them  into  the  vifibk  Church,  ajid  conftitute 
 them  members  thereof,and  engage  them  to  the  faith  and  obedience  of  Chrift, 
 and  work  upon  them  fomc  other  relative  erfefts.  In  all  which  a  pajftve  recepti- 
 on is  fufficient,  whereas  in  the  EuchmSt  an  a^ve  is  requifite  j  Adult  intelli- 
 gent perfons  though  criminous,  have  a  potentiality  to  make  fuch  ufe,  and  do 
 luchafts,whetheraftuallythey  doornotj  though  perchance  they  are  incapa- 
 ble of  an  holy  and  eifedual  ufe  or  aftions  j  yet  notwithflanding  1  do  not  think 
 (as  Vamtis  doth  not)that  the  jfraelites  did  explicitly  underftand  the  my  ftical  -  •  ^^ 
 ufe  of  the  Cloud,  Rock,  and  Manna,  yet  moft  of  them  implicitely  did  fo,  and  " 
 apprehended  them  as  figns  and  fymbols  of  Gods  being  in  covenant  with  them^ 
 and  all  that  were  intelligent  might  have  dons  fo,and  therefore  all  did  in  com- 
 mon partake  of  thefe  extraordinary  Sacraments.  And  however  there  may  be 
 p>(?us  conlideratious  and  prudcmial  motives  whereupon  fuch  BagltiQus  per- 
 
 I  3  fo»s.' 
 
6:1  The  new  Inclofares  broken  down  y  and 
 
 Ang.de  con- 
 vert. Donat. 
 c.25.p.Ep.5o. 
 
 J^rcvicnLCslUt, 
 3.  Tom. 7. 
 p.1.18; 
 
 Co/itraVona- 
 tifi.Doft  colLtt. 
 C.S.Tom,  7. 
 
 Tons  ouoht  to  be  removed  from  Communion  of  Sacraments  -,  Yet  where  either 
 for  prefcrvation  of  unity,  Of  through  the  multitude  ofoftendors,  or  non-fettle- 
 menr,  or  non-adminlftration  of  fuch  difciplinc,  or  through  any  other  obftaclc 
 (  all  which  confiderations  might  perchance  be  found  in  the  condition  of  iprdel 
 inthe  deferc  )  that  cannot  be  done  ;  for  aU  ihofc  to  whom  it  is  not  done, 
 there  may  fafely  be  a  mixt  communIon,and  free  admJiHon  to  the  Sacraments 
 being  Covenanters  and  Church-members,  without  any  fuch  fcrutinino-  or  proof 
 of  their  real  hollnefs,  which  I  fuppofe  may  be  concluded  out  ofthefe^remifcs. 
 It  irritates  much  when  it  is  faid  that  their  way  fymbolizeth  with  the  'Dona.tifis 
 but  among  other  things  fepofited  for  future  difcuflion,  this  is  ane  point  of  their 
 Correfpondency,  that  the  Vonatifts  would  have  all  their  Church  t©  be  Saiats 
 &fuam  ecclefiam  ex  qua  ejfeprofttenmryjiHe  macula  efe  &  rura^  and  as  thev  caft 
 at  01:  r  dore  that  with  us  wicked  men  enjoy  the  privileges  of  the  c^odly  y  fo  Cref- 
 c  onim  tcUsSz.  Aitgufiine  vos  merfldelem  &  periidiim  nihil  difccrmtis,  but  if  they 
 be  all  Saints  with  whom  they  hold  Communion  of  Sacraments  in  their 
 Church,thelrs  is  lefs  like  to  be  the  Church  of  Cod,  for  there  are  tares  in  tkat 
 field,cha(Fc  in  that  floorjbad  fifliesin  that  net,  nee  latere^fed  cern't^  not  Hndlfco- 
 vered  but  apparant,as  Amuflm^  out  of  Cyprian,  and  fo  minlfcftly  evil  that  the 
 Wheat  is  rather  hldden/aith  he,when  the  Chaff  is  manifcft.  But  adjourning 
 a  more  plenary  dlfcourfe  of  this  matter  ,  I  {hall  here  onely  remind  them  of 
 anavifo  ofB«///;2^crin  anEpiftle  to  Be's^a,  Ne  duw  purz,atiffmam  ecclcjiami  »<?' 
 quid  hk  alindfufpicer^volmt  mftkuere^brevi  mllam  habeant. 
 
 Gfwnham. 
 
 SECT.  VI. 
 
 Isidependem  Books  and  Argnmtnti.     Of  Rhetor 'njne-y  what  Builder: 
 the  Afalogifls  are  ? 
 
 TH  E  Apologifts  arc  rarcmen,  for  they  fay  they  pretend  not  w  much  art, 
 & 
 
 ^d  velit  ingenio  cedere  rams  erit. 
 
 It  feems  they  can  be  content  ro  ^ult  the  key  of  knowledge ,  fo  they  may  hold 
 faft  that  of  power ;  but  I  doubt  they  would  not  patiently  hear  another  to  fay 
 what  they  fpeak  of  thcmfelvcs ;  elfe  why  can  they  neither  digeft  nor  relifhthe 
 fpeech,  that  Tome  other  {hekels  may  waigh  more  than  thofe  of  the  Sanftuary ; 
 and  ifthey  pretend  not  much  to  art,  why  undertake  they  that,  which  none 
 ftiould  prefume  to  do,but  fuch  as  can  juftly  make  that  pretendment?  and  there- 
 fore as  St.Hierome  tells  us,  mendax  hnmiUtas,  incauta  huf?nlhas  •,  fo  I  (hall  re- 
 member them  of  what  a  grave  Divine  anfwercd  ro  one  that  fpake  fomewhat  in 
 his  own  difparagcmenty  Oh,  faid  he,  ivhy  do  youpraife  your  felffo  much  \ 
 
 But 
 
The  Lords  Supper  laid  forth  hi conmwnfor.^c.     6 ? 
 
 liUi:  Q.Mh'z'v: Q^'Vi  Jl^^ncisiish'xh.  of  the  Blfliopsofthe  CouncelofT/'.^'^yhfy 
 were  leirnsd  in  iheliAflifta-nts/othex'^pologins  tell  us  that  what  cvcr  be  their 
 way  ot  a.  guing,  (om'j  ether  of  the  fam:  judim:nt  tv'.th  them  in  the  m.iin  have  pub- 
 l:'fb  :d  argmy/its  logicd  enough  ^and  as  yet  imanw^red.  1  canno:  conceive  iho^c 
 ot  the  fame  Judgm;nt  with  them  in  the  main  to  he  any  o:her  than  Indepen- 
 dents :  But  ifthey  relate  unto,  or  intimate  thofe  lea  ned  pens  that  hav-  been 
 drawn  forth  and  imprefled/m  aflerting  Presbytery,  and  vindicating  the  poA'cr 
 of  excommunication  (as  1  doubt  they  do,  becaufe  in  their  fubfcquent  diicourfe 
 when  their  own  quivers  arc  empty,  they  make  nk  of  fome  of  thofe  arrows 
 which  were  neve:  aymed  at,  nor  are  proper  for  the  mark  )  I  muft  tell  them 
 they  have  no  more  intereft  in,  or  advantage  by  thofe  arguments  than  the  page 
 which  H//^>r;!'jfpeakso^j  could  have  in  all  the  Kingdoms  and  Nations  q\  iliz 
 earth,  by  thefalfc  imagination  in  his  frantick  diftemper,  that  they  were  all  his 
 VallalsandContributaries,  andhimfelfth^  onely  Matter  thereof.  OfTrea* 
 tifes  maintaining  Independency  I  am  aflured  there  are  many  more  writtca 
 than  1  have  read,  who  am  not  much  converfant  in  the  latcE/igl'Jh  Pamphlets, 
 who  love  not  to  be  open'ng  packcs  of  fmall  Wares,  and  chufe  to  fet  up  fomc 
 great  lights  in  a  room  ,  rather  than  go  to  fcarch  every  corner  wi  h  a  candle  in 
 my  hand.  But  truly  of  thofe  Independent  Wtiters  that  1  have  met  with,  if  I 
 fhall  ofter  my  judgment ,  1  muft  fay  of  their  kr^\xmtnx.s  zsdu  Moulin  did  of 
 Boniface  his  Extravagant?,  They  mil  do  rvell  iviih  a /word  in  hand  ^  1  prefumc  the 
 Apologifts  engage  more  of  time  to  books  of  this  fub  jeft  ,  and  I  doubt  not  but 
 they  have  cropt  the  beft  fbwersto  make  up  this  garland  wherewith  ihey  feek 
 to  crown  th-ir  way  of  difcipline,which  in  theirorder  we  {hall  confider. 
 
 But  the  arguments  which  the  paper  means,  when  it  calls  them  popular  dif- 
 courfes  and  fimlitudes,were  neither  more  lamely  nordifadvantag-ouily  reprc- 
 fented  (as  they  fuggeft)  than  really  they  were,  tor  the  Apologias  have  no:  cu- 
 red their  halting,they  ftill  go  the  fame  pace  in  their  Apology,  though  to  fup- 
 ply  the  weightjhere  is  addition  to  the  number,but  non  gemit  Antigcmdm  fi  Tellias 
 novoj  habet  tibias ,  and  they  could  not  well  be  unknown)  or  eafily  be  mlftaken, 
 being  fo  often  inculcatcd,and  made  the  ordinary  fubjsd  of  their  Sermons,  and 
 refound  of  their  Pulplts,this  being  the  S/?arrrf,  they  have  chofcn  to  adorn,  and 
 therefore  no  matter  if  not  given  under  their  hands  till  now,  though  perchance 
 it  had  been  more  politick  not  to  have  now  given  tl^em  ,  the  eye  being  not  fo 
 eafily  charmed  as  the  ear,  and  we  might  have  imagined  them  l)etter,if  we  had 
 lefs  perfedly  known  what  they  had  been  ,  and  they  might  have  been  like  the 
 Images  o^ Brutus  and  Caf/ttis  in  the  Funerals  of  fimm,  e»  ipfo  prafulgebant  quh.d  j^i;,^^^ 
 non  vlfebantuYi  as  many  other  things  ;  the  lefs  known,the  more  have'bsen  reve-  -^ 
 rcnced ;  like  Callipolis^onely  fair  afar  off,  and  refembling  the  Chariots  ycm'us 
 fpeab  of,At  firft  a  tfrrour,  but  upon  more  acquaintance  a  (corn.  We  yceld 
 them  the  l^nowledie  ofdi(ii?igui(hng  between  illuftratms  and  arguments,  but  w^* 
 know  more  of  their  illuftrations,than  their  Arguments,  and  their  Declarations 
 of  the  purity  of  Ordinances,  and  of  the  Saints,  the  prophaning  or  polluting  oi 
 cither  by  mixt  Commimions ,  the  g'vlng  falfe  teftimony  and  proftltutlng  the 
 privileges  of  the  godly,  the  mifchief  of  evil  fociety,and  the  partaking  of  orher 
 mens  fins  (  which  are  good  prop'>fitions  till  they  be  yoked  \«ith  unfuitable  af- 
 fsmptions,  and  terms  argumentative  in  thpfi^bnt  mifapplied  in  h}>!)oth;fi )  out  of 
 v/hich  mediums  the  Argumems  were  formed  which  the  paper  meant  and  called 
 
 popular-.  ^ 
 
^4  The  mrv  Inclofurcs  broken  down^  and 
 
 pepular,  becaufe  onely  like  to  rake  with  that  kind  of  people  which  have  Cor  in 
 aurihus^nonaures  in  Corde,:is  AupiHine  fpeakcth,  taking  things  utfenant,  non  ut 
 fapiunt:  fuch  are  neither  good  arguments^nor  ft:  illuftrations :  but  out  of  thek 
 refoIutJons  nothing  can  be  diftiUM  hut  fall acJa  cmfe  quentis ,  andv^ilcharc 
 therefore  but  like  Egyptian  Temples^  fpecious  in  the  Frontifpiecc,  and  a  Catf 
 or  an  Ape  in  the  Pcnetral, 
 
 many 
 
 D'fk'it  inpifcem mulierformofcifupcrnh 
 
 But  fome  venfonhip  in  the  Taper  are  of  that  cenftitution  ,   (  I  fuppofe  they 
 
 illuftrations ,    which  wor<J  immcdlatly  preceded  )  and  there  are  indeed ^ 
 
 illuftrations  of  the  xeafons,  or  the  things  proved  by  reafon  j  but  whereas  they 
 have  told  me  that  my  difcourfe  is  onely  Rhetoriquc  ,  and  that  1  fhould  have 
 ufed  more  of  the  fift  than  the  paJm,  and  a  major  and  a  minor  would  have  done 
 better  than  my  ingenious  fentences^and  witty  illuftrations^  hefidcs  tbatwhkh 
 the  Poet  hath  prompted  me  with, 
 
 -^— ' — Leporem  tu  quoq-y  pone  mihi. 
 
 let  them  ftring  up  fuch  fentenccs  and  illuftrations ,  and  I  ftiall  like  their  dif- 
 courfe the  better^if  fuch  a  thread  run  thorough  it,fuch  fcntenccs,though  fom- 
 time  pick'd  from  HeathenSjbeing  in  fome  degree  argumentative,fceingto  rea- 
 fon fiom  what  the  wifeft  of  natural  men  have  taught,  carryes  no  great  unfui- 
 tablencfs  to  St.Vaurs  reafon  from  what  Nature  teacheth,  i  Cor.i  i  .i  4: 1  muft 
 further  take  leave  to  ajifwer,  that  (  abfit  invid'ta  verbo  )  it  is  fo  facil  and  fami- 
 liar to  me^that  of  quicquid  conabor  dicer e  I  could  make  fyllogifmes  j  how  eafic 
 ^ad  it  been  to  have  thus  argued  ?  That  which  was  not  done  by  our  Saviour 
 Chrift  at  the  firft  inftitutlon,  is  not  neccflary  to  be  done  in  order  to  the  admi- 
 niftration  of  the  Lords  Supper,but  the  fpecial  examination  of  every  Commu- 
 J»icants  knowledge  or  life  was  not  done  by  our  Saviour  Chrift  at  the  firft  in- 
 flitution;  ergo.Ox  thus^That  which  was  by  the  Lord  Jefus  imparted to^w^**^,  is 
 not  to  be  denied  to  any  that  is  ro:  fcandalous  or  notorioufly  wicked  ;  but  the 
 Sacrament  was  by  the  Lord  Jcfus  adminiftred  to  Judas^  ergo  •,  Or  thus ,  What 
 was  permitted  by  St.Paul  is  ftill  allowable  ^  but  to  come  to  the  Sacrament  up- 
 on the  private  examination  of  a  mansfelf,was  permitted  by  St.PauI,  ergo.  And 
 thus  1  could  as  eafily  have  dene  thorough  the  whole  difcourfe  •,  but  out  of  the 
 Schools^  I  thought  it  a  more  flat  and  tyring  way  of  arguing  j  and  1  took  my 
 precedent  chiefly  frem  the  greateft  Maftcrsof  Controverfies,in  whofe  largerVo- 
 lumcsl  meet  not  with  many  explicit  fyllogifmes,  and  remembred  that  Tacitm 
 commendethSf^ffrf,  that  he  had  Scribcndi lenas  temper i^iUius  fturibtu  accommo- 
 datum  s  and  that  JHercury  fpeakitig  to  BattHS^itli  into  Battology, 
 
 — ' —  Me  mihi  per  fide  prcdis  ? 
 Memlhiprodis?  ait.  — — 
 
 And  therefore  chofe  rather  ro  be  in  faftilon,  than  to  wear  richer  cloths,  and  ro 
 ''be  wet  with  the  comm«n  ftiowre  of  folly^as  it  is  in  the  Fable  ,  than  to  be  wife 
 with  lingular.Ity. 
 
 ?)Mt 
 
The  Lords  Supper  laid  forth  in  common  fdr^'&cc.       6^ 
 
 ;6ut  who  hath  not  read  in  Arijiotle  of  a  rhetorical,  ciyptlcal,and  implicite  Syllo- 
 €ifme,which  Lo^khns  fay  is  VkUiSL\,Orna.tds  aut  brcvkittis  causa  j  and  which  by  a 
 tacit  fupply  of  one  propofition  Is  made  up  perfed  :  Children  v/hen  they  firft 
 learn  to  read,  fpell  every  fyllablc,but  grown  iiw>re  skilful,  they  make  up  an..i 
 pronoufice  eveiy  word  at  its  firft  afpeft  :  fo  I  think  the  like  of  difcourfesj  where 
 any  verfed  in  arguing  can  readily  analyfc  the  fpccch,  and  by  a  mental  fupply  ot 
 what  is  oncly  imptycd,  finde  the  force  or  fallacy  of  the  argument.  Though  I 
 have  cenfured  others  for  popular  Rhetorique,  the  Impofture  of  our  times,  yet 
 not  asrhctorique,  but  zsEriervom^  where  aftedions  arc  onely  wrought  upon, 
 rcafon  not  at  all ;  and  which  being  rcfolved,  appears  but  like  a  Calf  made  out 
 of  golden  ear-rings.  Whether  mine  be  of  the  one,  or  the  other  kind,  neither 
 my  felf  nor  the  Apologifts  are  competent  Judges,who  perchance  may  both  look 
 on  it  through  a  Perfpeftive,  though  I  at  one  end,they  at  the  other  of  the  Glafs; 
 and  at  the  one  end  all  things  appear  greater,at ;  he  other  lefs  than  they  be.  But 
 however  it  be,  though  they  (as  cnfconm^iA  Si.Augiift'mcs)  do  flight  and  up- 
 braid my  rhetorique  (  fuch  as  it  is  )  having  perchance  the  like  quarrel  there- 
 unto which  he  had  to  Demofihems  his  Candle,  becaufe  it  flood  in  his  light,and 
 they  have  fomc  affinity  with  Ckon^  who  ufing  to  hold  the  worft  fide  in  the  cau- 
 fcs  he  pleaded,  was  therefore  always  inveighing  againft  Eloquence  j  yet  per- 
 chance fome  may  find  more  implicite  Syllogifms  m  my  Rbeiorique,  than  Lo- 
 gick  in  their  explicit  ones.  As  he  among  the  Romans  was  held  the  befl  Citi- 
 zen,that  being  a  Vkbeian  favoured  the  Optima.tcs  ,  and  beinga  P^f'/':"cM»  coun- 
 tenanced the  people;  fo  I  think  him  a  moie  accomplifliM  Writer,  that  taking 
 the  part  of  a  Logician,  to  work  on  reafon,takes  in  ayd  of  Rhetorique  ;  and  play- 
 ing the  Khetmcim  to  move  the  aftecllons,  makes  Logick  auxiliar.  Things  of 
 the  fame  fignification  may  have  different  impreffion  ,  according  as  they  are 
 ckeffed,  and  fet  fonh  j  and  perchance  the  fame  thing  nakedly  and  bluntly  de- 
 liveredjhad  not  made  fo  eafie  and  great  an  impreffion  on  the  famous  Marqucfs 
 of  F"zV^,aslt  did  when  fet  forth  under  an  elegant  fimilitude  hyV eter  MciYtyr. 
 I  would  be  made  all  things  to  all  men  :  Modm  oraumis  anditot^ 
 
 Orphan  m  Sylvir^  inter  Delph!nas  An  on. 
 
 It  was  Epiphamu^  his  commendation,thai  the  Learned  liked  him  for  the  mat- 
 tcr,and  the  unleaincd  for  the  ftyle  ;  and  (  as  P//?/y  faith,  they  fometimc  deal 
 with  the  Elephant  )  it  is  convenient  to  deck  tho'  Manger  with  flowers,  that  the- 
 Provender  may  go  down  the  better.  But  the  Apologilh  will  p',i>ve  tijcmfchcs 
 V^uildcrs^andnot  Valntevs  ;  and  fure  they  may  be  both  with  commendation^  for 
 Chrift  was  painted  crucified  among  the  GalatiariS^  which  Interpreters  under- 
 ftand  of  the  lively  and  evident  fetting  forth  of  his  fufferings.  Let  them  there  - 
 fore  lay  folid  Foundations,  and  build  upfirmWals,we  ihalnot  only  allow,but 
 rake  complacency  In  tlie  painting  thereof :  But  let  them  not  bring  us  back 
 sgain  toB.-i^f /,  that  when  we  call  for  flones,  they  bring  us  one ly  Mortar  to 
 daub  with.  They  ar^,they  Ca.y ^^mlders,  mt  'Pamicrs  ;  perchance  he  that  can 
 judge  of  Colours,  will-  take  this  but  for  painting  :  they  may  be  Builders  at  fome 
 times,and  in  fome  things  and  refpefts,  and  yet  perchance  be  Painters  onely  in 
 fomc  others  (as  particularly  in  this  fub  jeft  :  )  for  it  Is  not  neccffary,  that  he 
 that  builds  ihould  nrv'cr  paint.     It  is  a  debt  to  Truth ,  to  acknowledge  that 
 
 K  they 
 
66  T^he  nen^  Inclofures  broken  dorrn ,  afjd 
 
 t  Tet.z.s. 
 
 they  are  capable  to  InjiU  up  In  our  holy  Faith,  and  do  edJfJs  ;  themfelves  dU 
 fparagc  their  skill  and  pains  in  building,  more  than  I  dare  to  do  -,  and  confefs 
 their  power  ot  deftruaion  an  hundred  to  one  greater  than  that  of  Edification 
 pulhng  down  a  gooily  Church,that  with  fome  ftoncs  fcleaed  out  of  the  ruins' 
 they  may  build  an  anguft  Chapel  after  their  model,  i^nd  can  they  pafs  for 
 good  Builders,  when  after  twenty  years  labour  in  a  Town  that  hath  formerly 
 had  two  or  three  expert  Architects  to  prepare  the  wo.k,  (and  one  of  them  Oii- 
 ning. 
 
 Tanquam  inter  igncs  Luna  mkorcs-y 
 
 By  whofe  excellent  preaching ,  they  were  like  CaDernatm,  lift  up  to  Heaven  ) 
 fucceeding  each  other  (  and  as  Machiavel [ahh  of  Princes,  fo  may  I  of  Mlni- 
 fters ,  The  continued  fuccedion  of  two  good  Mlnillers  cannot  but  cf^eft  great 
 matters;  )  that  yet  their  Prolocutor  among  ^.  or  tfoo.  ftones  cannot  hitherto 
 hew  or  fquare  above  five  or  fix  of  them  for  the  Altar  ,  or  make  them  lively 
 Hones,  built  up  a  fpiritual  houfe  (as  the  Apoftle  fpeaks.)  It  is  Lkely,  that  in 
 fome  refemblance  with  that  living  ftone,  they  maybe  fome  of  them  dlfallowed 
 indeed  of  men,buc  chofen  of  God,  and  precious ;  but  while  they  will  not  own 
 them  for  fuch  ,  they  detrad  much  from  their  own  faculty  in  building.  I  fup* 
 pofe  we  do  not  fee  any  painful  and  holy  labours  in  Gods  field  recompenfed 
 with  fo  poor  an  Harvefi  ,  and  God  is  not  wont  to  give  fo  fmall  an  increafe  , 
 v/here  any  wife  planting  and  diligent  watering  harh  preceded.  Kad  the  Apo- 
 logias been  as  frequent,  and  earncft,  and  importunate, in  preparing  men  for 
 the  Communion,  as  they  have  been  in  aft'erting  their  power  of  fufpcnding 
 them,and  been  careful  rather  to  prevent,  than  to  punifii  indlfpofitions ,  1  be- 
 ieeve  they  had  fuperfcded  thofe  miilta  fuppHcm  ,  which  cannot  but  be  to  them 
 tarn  turpia  qimm  mcdko  multa  fmcra,  tksCafflodor  rpeaketh;but//^^w  qm'fq'yhomu 
 fim  memiyilt  j  and  the  Proverb  which  Ammmm^m  the  life  of  Abbo^icXh  us,  was 
 ufcd  of  things  too  eagerly  and  impertinently  infifted  upon,  venit  ad  decimaSy 
 may  now  be  turned  into  ve7iit  ad  fu^2nfio}tem  j  their  Pulpits  have  been  too 
 much  fet  to  the  tune  of  their  models  and  plat-forms  of  Dlfcipllne,  which 
 might  with  more  honour  and  more  fruit  of  their  Minlftry  ,  havve  onely  refoun- 
 <led  repentance  toward  Gpd,and  Faith  toward  our  Lord  Jefus  Chrlft:but  while 
 they  have  been  more  careful  left  they  marre  their  own  Inheritance  ,  than  to 
 raife  up  the  name  of  the  dead  (  v'\.  )  Jefus  Ghrlft  our  elder  brother  upon  his 
 lnIieritancc,no  marvell  though  they  fpit  In  their  own faces,and  put  upon  them- 
 felves the  reproch  of  bad  builders.  He  is  not  like  to  build  the  houfe  better, 
 that  hath  not  entred  at  the  door.  The  Influence  of  the  Agent  is  upon  the  Pa- 
 tient well  prepared ,  and  thofe  preparations  and  previous  difpofitions  arc  be  ft 
 wrought  by  familiar  and  gentle  appHcatIons,humble  condefcentions,mceknefs, 
 ,  of  fpiVit,  and  by  being  given  to  HofpltalitVi  which  are  the  moft  proper  tools 
 and  moft  efteftual  Inftrumcnrs  to  build  with  :  durum  &  durum  nsn  faclunt  mu^ 
 nm  5  and  he  that  fhall  chufe  to  mike  ufe  of  the  contrary  ,  may  think  to  build 
 fuch  a  Chamber  for  hlmfelf  ,  as  To/?/^^  had  by  the  preparation  of  Eliafhib^  in 
 the  Courts  of  the  houfe  of  God  j  but  he  may  not  hope  to  build  Gods  houfe, 
 efpecially  when  his  Rod  takes  ut»  almoft  all  the  Ark,  and  leaves  fo  little  room 
 for  the  pot  of  Manna.     The  Halcyon  or  Kin gs-Fi flier  doth  onely  build  his  neft 
 
 in 
 
The  Lords  Supper  laid  forth  in  common  for  ^  &c.       67 
 
 in  a  calm  •,  and  the  Fi{hcrs  of  the  King  of  Heaven  arc  oncly  like  to  edifie  the 
 Church  by  calm  comportments,  and  gentle  applications,  not  by  raifing  fuch 
 firy  and  boyftcrous  ftorms.  Amphions  Mufick  brought  together^  and  laid  the 
 floncs  for  building  the  Walls  o^Thebes  5  but  they  are  fo  long  ,  and  fo  much 
 knocking  and  beating  of  the  ftones,that  they  break  them  to  pieces,  and  are  like 
 the  Italian  Muficians  that  were  admitted  to  found  their  Airs  before  5«/rfl« 
 y^cfcwef,  which  were  fo  long  a  tuning  of  their  Inftrumems,  that  he  thought  this 
 their  beft  Mufick^and  fent  them  away  with  contempt  and  indignation,  and  fru- 
 ftrated  of  their  reward. 
 
 SECT.   VII, 
 
 The  Afologjfls  caujlejly  irritated  by  an  Allegory. 
 
 ^is  te  tarn  lene  ftuentem 
 
 Moturum  totasvhlentimgitii  has 
 Nile  putet  ?  " 
 
 WH  O  would  have  Imagined,that  the  drawing  of  an  Allegory  from  Nebu- 
 chcidne%ciYS  Image  ,   would  have  been  an  occafion  to  bring  me  into  the 
 firy  Furnace,    (  as  St.Augufiine  calls  an  Advcrfaries  angry  mouth  )  and 
 that  qukquid  tetigero  ukm  erit.     Bitterly,    (  they  fay  )    but 
 
 — — VUgrantlor  eeqite  . 
 
 Non  debet  dolor  effe  viri,  nee  vulnere  major, 
 I  conclude,  that  /  cannot  but  excufefuch^  as  at  the  found  of  fuch  Muficl^  canntt 
 fall doTVit  andnvorfhip  the  IffJ^^eTvfe/dj  Nebuchadnezar  hath  fet  up  ;  /  mal^e 
 their  holy  and  Chrifl/anTray^the  msans  (  antonomaftice  )  offpiritttal  ///c  (though 
 I  truft  all  are  not  fpiritually  dead  that  partake  not  of  thefe  meanes,  )  Nebu- 
 (badne^arf  Image  anJ  ldolatry,and  their  Exhortations^  moving  foules  to  their  fo- 
 ctety  (  as  tending  to  Heformationyand  fome  rife  of  order  )  fo  as  it  feems  they  only 
 arc  of  the  Reformed  Religion,whereas  they  onely  reform  the  Church  militaac 
 in  the  Military  notion  J  (as  Troops  and  Companies  are  faid  to  be  reformed 
 when  they  are  leffened  )  This  is  Tagan  Mufic\  j  Magnum  crimen  Caie  defary  &' 
 M»te  hdc  temporainauditum  \  But  are  the  Apologifts  in  earneft »  and  will  they 
 as  much  blcmifti  thciv  Charity,  to  thjik  I  intended  this,  as  their  difcretlon,  to 
 fuppofe  that  this  can  be  inferred  from  my  expreflions?  If  1  feem  to  conclude 
 bitterly,  it  is  becaufe  the  ftomach  vitiated  the  tongue  with  choler,  therefore 
 every  thing  taftes  bitter  :  Doth  it  more  imbitter  ihem  to  hear  the  fame 
 thing  difcft  in  a  Rhetorical  figurative  cxpreflion  ,  than  in  a  ruftical  and  blunt 
 Language ;  Acuto  quam  retufo  telo  vulnerari  commodius  fit  >  faith  the  great 
 Phyfician  Celfiis.  A  comparifon  rcflefts  more  light,  and  iraprefleth  more  com- 
 placency, than  a  fimple  contemplation.  If  I  had  faid  1  could  not  but  cxcufe 
 thefe  that  could  not  dance  after  th;:ir  pipe,  would  not  that  have  irritated  them 
 with  the  harlh  found  tRereof  ?  And  what  do  I  in  that  other  delivery  of  my 
 fclf ,  bat  fignifte  the  fame  thing  in  other  words  >  Scaliger  tells  us  of  a  Maid 
 that  Cowndcd  at  the  fight  of  a  Rofe    (  as  Ca?ttharid(S  ate  killed  with  fmells  of 
 
 K  1  fweec 
 
^  The  mw  Inchfnres  broh^n  dmn ,  and 
 
 fwcct  fiowo's  }  and  it  feems  the  Apologifts  aa:«  offcn«ie<i  with  a  poor  Flower  of 
 Rhetori^ue ,  a  Kofe  that  hath  no  prickles.  AUegories  arc  but  implkic  and 
 cpntraded  fimilltudes ,  which  a^they  rauft  not  be  wrefted  bey^>jvd  their  fcopc, 
 and  (as  Heralds  fay  of  Bearings)  the  refemWance  tmuft  be  taken  from  tlie  beft 
 of  their  properties ,  not  the  worft  •  fo  he  that  (hall  apply  all  that  to  the  fiib- 
 \t&.  of  the  ap^dofif,  which  agrees  to  the  fub^eft  of  the  ^rMafis  ,  will  forfeit  as 
 much  of  4ircretion  as  of  charity.  In  that  Aliegoiy,  {  vi"^.  )  where  the  dead 
 carcafs  is^there  will  the  Eagles  reiort  j  the  carcafsor-efersunto,  an4  fhadows  out 
 our  ble fled  Saviour,  but  dare  anytobe  fofoolil>iIy  blafpheiiK>us,  as  to  apply 
 unto  our  Saviour  other  properties  of  a  carcafs  than  that  one  of  conveying  his 
 Saints  to  him  as  Eagles  to  a  carkafs.  Do  not  the  Apologiils  in  theclofeof 
 this  Seftion,  tell  us  in  the  phrafe  oi  Scripture,  of  Adders  flopping  their  ears  to 
 them^and  of  their  piping  to  them  that  have  not  danced ,  and  (hall  we  have  fo 
 little  wit  or  ingenulty,to  fay  they  grant  themfelves  to  be  Charmers  or  pidlers? 
 With  as  much  colour  of  juftice  do  they  complain  elfe-where  ,  that  I  lay  Ma- 
 gick  to  their  charge,  in  faying  their  gathering  others  from  their  proper  Pallors 
 into  their  Church,  refembles  that  Magick  vvhich  fome  Romans  were  flandered 
 with,of  charming  and  bringing  other  mens  fruits  into  their  Fields.  As  Socrates 
 faid  o^Heradlm  his  Works,  What  I  underftand,  is  good  j  what  1  underftand 
 not,I  beleeve  is'good  :  So  when  they  elfe-whcre  complain  of  defpiteful  Ca- 
 lumnies caft  upon  them,  who  will  not  contrariwife  be  apt  to  fay, what  i  know 
 hath  no  caufe  of  complaint ;  and  therefore  I  beleeve  what  I  know  not  is  as 
 cauftefs.  But  as  it  tends  nothing  to  the  honour  of  their  patience ,  imbccilUfe 
 Udipiitant  jit  amount  UY  j  fo  as  little  to  the  repute  of  their  innocence,  to  be  fo 
 Hieron.  in  tender,  as  to  catch  fire  from  every  fpark  ;  for  not  onely  wife  Tacitm  hath  faid, 
 if.  2,.  Tom.  4.  agniufuntfiirafcaris  j  but  more  reverend  Ukrom ,  ^i  m'hi  irafcivoluerh^ 
 p.20.  ffmsipfed^'fe  qmdtalisjttcoii^tcbitw  I    and  perchance  when  they  (iifpe ft  I 
 
 Aug.  Tom,7 .   accufc  them  of  Idolatryjthey  rc-niind  that  of  Mkmm^    'Omne  dagma  cmrmmm 
 ^6%  v^msti  adoYM  Optra,  mmmm  [H(irumy&  con^mU  idalum'm  terra  fm,. 
 
 SECT.  VXII, 
 
 /«  whom  the  SchMlveBeth  the  fower  ofChtirch^cenfures,  Whether  the 
 ty^pologtfii  may-)  dejtire?  or  Aoe  dzi^dio-,  ^ ensure  done  i  How 
 they  have  reFtor^dthe  Sdorament  ? 
 
 ^T^H  E  Paper,  (qmatum  dlHahat  ab  ilk ?  )  that  otherwhere  is  too  par- 
 
 •^  C\mon\oiaSyh\\tx:c{quimioma]OYade4iUi)  become  veiy  prodigal,  ingranr 
 
 ting  th&m  more  pawer  than  they  deftrey   (  a«d  then  furely  the  grant  is  exeec- 
 
 4ing  large  )  for  it  mwwers  the  MiniUer  alom  to  excommunicate^  which  (he  LfOT' 
 
 ned  mafie  an  a£i  .ofjf^rifdiBion  belonging  to  the  whole  Churchy    ( the  aft  and  exer- 
 
 ^ife  of  that  power.,  non^  bm;  their  late  fprur,'^  party  of  Independents  do  invcft 
 
 the  whole  Church  with,  though  the  Church  BLeprefentatlve  in  general  Coun- 
 
 dis perchance  do  z^umc^^^.^rtQ  tt^Qfficcrs .Qf  tbe  Church  ,  j(  which  is  not  fo 
 
 '  "'  accurately 
 
the  Lords  Supper  laid  forth  in  commmfor^  &c.      6p 
 
 accurately  cxprcffed,  for  the  Minifter  is  a  Church-Officer  too  )    but  herein  he 
 iPeaks  the  opinion  of  the  Sihool,  which  feems  topnt  Church-cenfures  into  the  Mini' 
 iiers  hands  alone.  But  however,the  School-men  may  perchance  fccm  to  allow  a 
 Minifter  to  deny  the  Sacranjent,<i^  hk  &  nuncjio  him  that  is  notorioufly  guilty 
 o f  mortal  fins  i  and  fois/V^  e^  rfewmmve  already  exc^mmanicate  ;    yet  (o  Aquh.fuppl 
 broad  and  unlimited  an  exprcflfionjthat  the  School  ieems  to  put  Church-cen-  ^^i.  art.l . 
 lures  into  the  Minifters  hands  alone,  argues  tlie  Apologifts  to  have  tafted  the  Biel.in  ^oj. 
 School-men,  tanquam  canis  ad Nilum,  or  heard  them,  tanquam  ecchoper  reflexio- 1  ^.q.z.condu^ 
 «cw,at  fecond  hand  j  for  it  is  their  general  and  conftant  doArine ,  that  not  all  5  Valencia  in . 
 Priefts,nor  onely  Priefts  j  but,as  Aquinas  fpeaks  Tuch  qui  habent  pralationemjive  3  -difp.y.  q.17. 
 jurifdi5tionem  coercivam-,  that  is,judicii exteriori6€ontentiofi^  in  the  words  of  Biel,  pundt"^.  (ic  eti- 
 OT  legitimam  jurifdiSt/oncm,  ordinariam,  vel  delegatam  inforo  extcrno  Ecclefiaftico,  ^^  Vnrand.  & 
 In  the  phrafe  o'cFalentia,  have  the  power  of  Excommunication ,  though  paro-  £/2i^  in  4.  d, 
 chial  Minifters  may  inflid  it  fometimes  by  fpecial  commliTion  ,  or  in  ccnain  ]^-i^<^q.^. 
 particular  cafes,by  cuftome  5  as  in  Theft  and  Rapine.     But  ijie  Se£i.  1 4. 
 
 item    Vafque\ 
 — — —  Capream  de  rupe  videBant,  .  de  excomJnK 
 
 Cafuram  fperantydecipit  ilia  canes.  1 7 . 
 
 The  Apologifts  do  but  dream  all  this  while  \  when  they  awake  they  will  finde 
 they  have  not  that  which  they  thought  to  have  held  :  neither  was  that  granted 
 which  they  aftume.l  he  Paper  argued,^W  hominem  onely,no!:  ad  rem,  and  fuppo- 
 fed  they  might  comparatively  take  as  much  power  alone  to  exclude  fome  noto- 
 rious finners^as  tliey  did  aflume  to  excommunicate  fo  many  that  were  not  noto- 
 
 Detts)  where  difcipline  by  any  obftruftion  is  not  regularly  fetled  j  or  thofe  that 
 (hould  concur  to  the  exercife  diereof,  <lo  generally  and  totally  defert  or  neg- 
 ictt  the  duty,  if  the  Minifter  by  the  power  of  thofe  keys  which  he  holds  in  bis 
 ^ngle  hand(fo  it  be  not  Crtra  confenfum  Ecclefia  ac  proecipuorum  ejtis  membrorum.  In  I  Cor,  c,  fi 
 maxime  autcm  chriftrani  Magiftratus ;  as  Farmts  limits  it  particularly ,  although  p.4^5. 
 that  confent  be  onely  implicit  and  interpretative  )  ftiall  ftiut  out  from  the  Sa  - 
 craraentjuntlll  he  verifie  his  repentance^  any  one  that  hath  lapfed  into  fuch  an 
 execrable  finne  and  fcandal  as  deferves  excommimication  (  for  onely  for  fucii  Epift.  118. 
 iins  StAuguMine  affirmeth  may  a  man  feparate  from  the  Communion  }  artd  is 
 notorious  by  fentence  of  any  Judicatory  whatfoever,  Confeflion  of  the  party,  or 
 Evidence  ofthefaA  ,  that  Minifter  that  fhall  do  this  {hall  live  without  any  g^^  mox^  of 
 <juarrelfrom  me  for  fo  doing.  But  yet  what  neeeility  in  fome  cafes  may  fome-  ^j^^  ^^^  ^^ 
 time  warrant,  is  not  always  and  in  all  cafes  regular  or  abfolutely  to  be  prafti- 
 fed.     HoneHa  lex  eft  temporii  necejjitas,   neccfllty  is  a  temporary ,  no  perpetual 
 Law  J    and  the  great  Lawyer  Vaulus  refolveth ,  qu<e  propter  neceffltaiem  recepta 
 funiynondebentin  argumentum  trahi.    And  as  the  Paper  did  not  concede  ti»em 
 what  they  fuggeft,  fo  had  it  granted  as  much  ,    yet  it  is  no  more  than  tliey  dc- 
 fire,  ttftlefs  their  defires  have  narrower  boundaries  than  their  pradice  5  fea:  in 
 the  x^,Se£i,  they  fay  in  terms,    the  Minifters  of  the  Gofpel  may  ad  by  virtue 
 oif  lihear  CommHuon  from  Chrift,  upon  their  own  knowledge  or  confclencc,  as 
 tO'CeiitfwrlDg  jbw  as  a  ConqueroHr,  havii^  VAuquiih'd  his  cnejaay^  will  not  he 
 
 K  3  contem 
 
JO  The  nerv  Inclofnres  broken  dotvn ,  and 
 
 content  with  that  which  before  would  have  given  complacciTcy  j  fo  by  that 
 time  they  were  grown  confident  of  their  Vidory  j  and  thought  their  fhadow 
 grown  longeijand  like  the  bounds  oi  Sparta,  j  fo  their  power  is  Icngthnec^  with 
 the  fword  j  and  perchance  as  the  (hine  of  fucccfs  may  quicken  them,  their 
 claims  may  ftill  fpring  to  a  greater  hcighth.  And  If  they  do  not  claim,  yet  they 
 alreadv  ufurp  the  power  to  fufpsnd  alone,  without  the  efficacious  concourfc  of 
 any  orhers.  1  hofe  whom  for  form  fake  they  call  their  Elders,  may  perchaiice 
 fometirae  heretofore  have  co-operated,  not  as  Phyfical,  but  Moral  caufes,  ad 
 quorum prcefent'mm^  non  cfficienthm  feqmtureffe^lns^  to  whom  therefore  I  cannot 
 aljlow  the  nature  of  ConfonantSjWhich  though  mute  of  themfelves,  have  their 
 found  when  joyn'd  with  Vowels ;  but  thofe  having  no  vital  principles,  they  arc 
 rathci^  like  Archhas  his  Dove,and  Kegiomontanus  nis  Eagle  and  Fly,which  move 
 by  thefe  Wheels  which  they  make  and  ret,and  whereot  they  order  the  fpring  ; 
 and  yet  alfo  it  is  very  obvious  and  tranfparent  to  all  aboat  them,  that  thefc 
 Wheels  have  been  rarely  or  never  fct  a  going  ""about  the  Work  ;  for  one  or 
 two oftheMiniftersonely made  tryal  and  judgment,  and  admitted  or  laid 
 Afide  as  they  lift,  which  I  think  they  will  not  deny  j  or  if  they  fliould,  I  couli 
 ▼crjfie  by  particular  inftances. 
 
 But  whatfoever  be  the  negleft  of  o;hers,the  Apologifts  have  now  redeemed 
 their  faulty  omilTion  of  the  Eiicharifl ,  the  frequent  Celebration  whereof 
 they  fenfe  to  be  their  duty  j  and  fo  fecimdopoft  mtegritatem  gracin  confifiimt,  and 
 are  almoft  innocent,  becaufe  C  *s  they  fay  )  humbled  :  The  leffer  evil  hath 
 fomewhat  of  good,and  it  is  well  that  they  fee,  and  farther  from  evil,  that  they 
 have  in  any  degree  reformed  their  fault,  God  may  in  his  good  time  refled  one 
 beam  of  light  more  upon  them,and  make  them  fee  that  they  have  yet  no  other- 
 wife  redified  their  finne  of  Omiflion,  than  as  he  doth,  that  idly  fate  ftill,  and 
 then  ftarts  up  to  run  a  wrong  way.But  as  qui  tarde  vulty  dtu  noluh ;  fo  qui  vnUr- 
 cU  datymultis  negat ;  as  1  doubt  not  but  they  would  hitherto  have  wholly  inter- 
 mitted the  admlniftration,  unlcfs  they  could  have  gathered  a  feleded  compa- 
 ny,among  whom  to  have  adminiftred  it  in  the  way  of  feparation  :  fo  now  ftill 
 they  omit  and  lay  afide  the  Celebration,  in  lefped  of  fo  many  as  they  admit 
 not,  which  are  by  far  the  greater  number  :  fo  as  take  the  denomination  from 
 the  greater  part,and  we  may  fay  they  admlnlfter  to  none  (in  comparifon)  and 
 in  their  proper  Churches  and  Charges  they  celebrate  not  j  for  as  the  Papifts 
 poyfoned  their  God  in  the  Sacrament,  that  they  might  poyfon  the  Emperour  , 
 fo  they  have  fufpended  the  Sacrament  it  felf  in  their  Congregations,  that  they 
 might  fufpendthe  people  :  and  their  zeal  to  the  admlniftration,  may  well  be 
 gathered  and  concluded  out  of  this  ,  that  their  Prolocutor  by  his  AllotrlO' 
 Eplfcopal  influence  and  ading ,  hath  procured  and  brought  into  fome  Chur- 
 ches,underthe  norlonof  Paftors,  fome  which  long  time  after  were  not  Mini- 
 fters  lawfully  ordained,  and  fo  in  no  capacity  to  confecrate  and  adminifter. 
 And  whereas  they  telUis ,  that  all  that  are  defirous  and  worthy,  with  little 
 painsjmight  partake  thereof ;  As  for  many  of  thofe  that  arc  re  jed€d,their  de- 
 fire  will  be  fufficiently  witneired,and  their  worthinefs  is  not  to  be  trycd  by  un- 
 fealed  weights^and  uneven  ballances  )  and  for  the  pains  which  they  muft  take. 
 
 them 
 
The  Lords  Supper  /aid  forth  in  common  for  ^Scc.       7 1 
 
 them  ten  or  twelve  miles,  may  with  as  much  rcafon  command  them  twemy  or 
 thirty  farther :  Yet  it  is  not  fo  much  the  place,  as  the  way  that  is  queftioned  , 
 and  the  reafon  and  authority  that  enforceth  it.  But  of  the  place,  we  (hall  fii- 
 fpend  farther  confidcration,  having  deftinedafpeclal^ediontothat  Topo- 
 graphy,and  defire  onely  it  may  be  here  perpended,  whether  the  thrufting  out 
 of  luch  a  multitude  from  the  Sacrament,do  not  check  with  that  caution,  which 
 Auiufiine  fo  often  incukates,of  not  eradicating  the  Wheat,  while  they  rafhly 
 would  fcparate  the  Tares. 
 
 SECT.  IX. 
 
 ThefiateoftheqfteBioft;  themodelof  their  Church  :  whether  their 
 ypay  fmack^  of  Donatus  his  Schlfme  ?  Ecclefiaftical  Commumon 
 con/lfii  prr/7ctpally  In  Communion  of  Sacraments.  Of  Examlna-^ 
 tion  precedent  to  the  partaking  of  the  Eucharitt.  whether ,  And 
 how  neccjfary  ?  ivhat  knowledge  may  be  competent^  what  pro* 
 fejfion  of  Faith  the  ancient  Church  required  before  admljfion  to  Sa^ 
 craments  f  Of  Excommmlcatlon^  SHJpenJtonyTre^bjterj-jhe  A^O- 
 Xo^iiks  no  frlendi  thereunto, 
 
 IT  ii  no  umrofitahle  Wrfy,   faith  an  eminent  Divine,  rvhen  one  cannot  defend  his  ?*•  J ^*       •'^^ 
 que  f  ion  to  t)lc\  a  quarrel  to  the  (late  thereof  j    u  bkh  tric{,  faith  hcfir  Staple-  -^^etence  way^ 
 
 ton  in  his  time  made  good  ufe  of.  The  Apologlfts,  it  feems ,  have  learn'd  this  /'•^  ^3  • 
 trick,  and  here  cjuelllon  the  Paper  tor  mlftaking  the  queftion  ;  but  it  being 
 their  pracflice  dire  ft  ly  which  was  queftioned,  the  ftate  of  the  queftion  wUl  be 
 beft  deteimlned  ,  by  calling  under  our  profpe ft  their  way  and  their  prafticc» 
 At  Bolifworthy  divers  aflembling  at  the  Publick  Lefture,  the  Prolocutor  of  the 
 Apologlftsjwho  was  married  to  that  Church,  and  now  by  a  newkinde  of  Poly- 
 j;amy  fought  to  contrad'a  new  and  fairer  Spoufe,  of  fuch  as  were  moft  mall- 
 able  to  his  impreflions ,  and  facil  to  be  lick'd  into  that  ftiape  whereunto  he 
 would  form  ihem,drcw  fome  few  (for  he  retained  his  intereft  in  his  old  Church, 
 when  he  gathered  a  new  ;  and  being  more  provident  than  t^fops  Dog,  kept 
 the  fubftance,  when  he  catch'd  after  the  (hadow  ;  and  held  the  Bird  in  hand, 
 when  he  fought  more  in  the  \y^ood  )  into  a  more  private  Conventicle,  where 
 after  the  Lefture,  they  had  a  kind  of  prophecying,  and  one  or  other  was  by 
 turn  feleded  to  be  Moderator  of  their  Excreifes,  where  Jacob  not  rolling  away 
 the  ftone  from  the  Well  for  the  fheep,but  the  fheep  for  Jacob  to  drink,  while 
 the  Mlnifters  fate  by  In  filcnce  (  &fi!ere  eos  turpe  e(i  &  Xenocvatem  loqu'i.  )0' 
 thers,who  though  like  thofe  Animals  wh<?»fe  eyes  ferve  them  well  enough  In  the 
 dark  (for  their  private  obfcurer  condition  )  yet  have  no  perfplcacy  for  a  grea- 
 ter light ;  ib  iheir  parts  either  infufed  by  nature,or  acquifite  by  ftudy,  being 
 
 toe  anguft  to  reach  that  heighth^oi  comprehend  thofe  Dimeniions :  Yet 
 
 ■^  ■  ■■  ■  ■  CHtrm 
 
73  The  mip  Imlofnres  broken  down^  and 
 
 eurimpcth  ilitpaterms. 
 
 They  prcfuming  (as  1  think),  to  andeiftan^abovc  wkat  was  lacct  for  tl*em 
 ■Epi(l '  ad  Paul.  ^°  underftarui^which  the  Apoftlc  ioji)ids  ^  and  when 
 
 /»Tom.  3.  quod  Medtcor.um 
 
 P'^'  TromittmtMedki^trae^antfaMiaFabyL 
 
 Sola  Scripturamm  ars  e(l  quam  jthi  omncs  vmdkxtit hnnc  unherfi 
 
 prtefumimt  y  lacerant ,  docent  ante  quam  difcant ,  which  St.  Hicrom  derides^ 
 and  not  contenting  themfelres  with  the  judgment  of  difcretion,  butulur- 
 ping  that  of  dlreftion  ,  and  cancelling  the  natural  Law  of  Relatives, were  ail 
 Paftors  without  Flocks^and  the  Sheep  all  turn  d  ShepJierdsj,  they  undertook 
 
 (  . ^ia  nonvhibm iUiSy 
 
 Mimcra  convemunt . ) 
 
 To  expound  and  apply  difficult  Texts  of  Scrlptiu-e,  and  refolvc  doubtfuU 
 Cafes  and  Queftions  in  Theology  ;  and  with  the  Child  (as  it  is  In  the  Story  of 
 Sx-AmuUmCyYo  lade  out  the  Ocean  with  their  Cockle-jfhellj  and  as  they  arro- 
 gated to  be  Gods  mouth  in  publick  teaching  of  the  reft,  fo  to  be  the  mouth  of 
 the  reft  to  God,  in  publick  praying  for  a  bleffing  upon  others.  Nay,  fomc  of 
 their  Women  impatient  of  that  Gagge  which  the  Apoftle  had  fet  in  their 
 mouthes,  as  ifnot  fitted  for  this  age  ,  wherein  he  did  not  fore-fee  that  Sex 
 {hould  become  fuch  able  Speakers,  had  their  frequent  interpofitions,  even  to 
 chemodellingoftheir  Meetings  and  Exercires,  V'tfcuntiProh pudor  [  afcmkiky. 
 quod  vivos  doceant  ;  fo  as  their  Congregation  had  (bmewhat  of  Analogy  with 
 the  State  of  ^ffe^w/jwhere  Themi(iocles  ruled  the  CIty>and  fome  other  governed 
 him.  And  now,  when  in  conformity  to  the  Independent  Archetypon,  (where 
 when  feven  or  more  perfons  by  frequent  fociety  are  fatlsficd  of  the  holinefs  of 
 each  other,  they  agree  to  conftituteaChurchofthemfelvesj  fo  when)  they 
 had  drawn  iorth  ftones  enough,  hewn  and  formed  them  to  their  faftiion,  that 
 there  might  be  no  noyfe  of  Hammers  at  T'^Tvarthy,  thither  the  "Prolocutor  car- 
 ryed  them  without  ever  appointing  of  a  Communion  at  home  ,  where  fuch  as 
 were  fit  might  come  to  be  admitted ,  or  examining  who  in  his  Parl{h  elfc  were 
 fit,  or  endevouring  to  fit  them  in  any  other  way.  fave  by  pieachisg  ,  That  to 
 come  under  their^ifcipline5was  the  onely  door  to  let  In  to  the  Sacrament ,  he 
 there  erefts  of  thefe  Stones  his  alt  arc  contra  altare,  whereof  all  they  which  did 
 at  firft  partake  ,  and  were  received  into  Communion  of  the  Sacrament,  had 
 their  tefferas  ho^'taks^ox  mcnfakSy  or  fomewhat  analogically  to  what  Cafzubon 
 -^^  ^^^'*^'*  ^'*' fpeaks  of  the  Heathens  in  their  facred  myfterics ,  Babnerunt  &  Symbol  a  qvte 
 ron.Exer,  1 6 ,  p,^,^  teffera  erant  thyafotis  eormidem  facroi-um  per  quae  fe  invkem  agnofcerent^  brlng- 
 Sect.43 .  ing  their  Leaden  Tokens  with  them,as  Badges  to  diftlnguifh  them,  or  Pafspoits 
 
 p«3  9  3  •  to  warrant  their  admillion.     Others  afterward^  led  by  their  proper  afFeftions^ 
 
 or  drawn  by  their  impoituniry,  entrcd  into  fociety  and  commanion  with  theiti, 
 after  they  had  rendred  fome  fatisfadlon  of  their  worthinefs,  moft  (of  any  one 
 Parifh)  out  of  the  Parifh  of  P)wor%,from  whence  their  Elders  were  fekded, 
 many  out  of  divers,  fome  adjacent,  fome  diftant  Parifhes,  very  few  out  of  the 
 
 Prolocutors 
 
The  Lords  Supper  laid  forth  in  common  for  ^  &c.       7  3 
 
 Prolocutors  own  Paiifli,who  yet  upon  feme  emergencies  would  have  owned  the 
 Church,  and  appropriated  the  gathering  thereof  to  himrdf ,  fo  as  however  he 
 elfc-where  fpeaks  of  finding  a  Church  feiled  at  pyworthy,  to  colour  his  adjour- 
 ning thither  from  his  proper  charge  j  yet  it  was  of  his  fettiement  onely  upon 
 this  occafion :  and  rhoueh  that  Parifh  Church  had  then  a  Minlfter,  yet  he  that 
 hath  fihce  ordinarily  ofnciated  there  was  long  onely  a  candidate  of  the  Mini- 
 
 ftery. 
 
 This  abridgment  of  their  Church-Hlfloiy,  will  fet  this  whole  Difcourfc  in 
 more  light,and  put  us  right  in  the  true  ftate  of  the  queftion  agitated  between 
 me  and  the  Apologifts ,  which  had  its  rife  and  refult  from  their  proceedings: 
 NomuUa  pars  efi  inventionis  noffe  quod  quaras  ,  faith  Auguflme,  1  hey  fay,  thf 
 Author  ii  unacquainted Tvkh  their  way,  (  and  it  had  been  happy  if  none  had  ever 
 been  acquainted  therewith  : )  It  is  probable,  they  have  their  Cabala's,  for  at 
 their  Aflemblies  they  have  fought  to  fet  Harpocrates  at  the  door,  that  lome  of. 
 the  myfterlcs  of  their  way  might  be  as  fecrct ,  as  the  Holycs  oi  Ceres :  but  the 
 thingnow  in  queftion, 
 
 OftnoY 
 Omnibus  &  Lippis  notum  &  Tonforibm  ejje. 
 
 But  we  erre  In  faying  they  examine  <7il?,whlch  they  deny  that  they  doyfuch  as  are 
 more  iinowingyand  are  wiUingydo  onely  make  profeflion  of  their  Faith  and  know- 
 l€dge,fome  publickly,  fome  more  privately  5  which  is  in  effeft  to  fay,ihat  they 
 do  not  examine  them  in  one  point,but  in  all ;  there  is  no  more  dift'erence  be- 
 tween examination  upen  interrogatories,and  a  large  continued  profe{fion,thaa 
 between  a  Pedlars  laying  open  his  whole  Pack,  and  his  {hewing  forth  fome  few 
 parcels,that  fome  may  enquire  for  ;  or  than  when  a  perfon  is  fufpefted  to  have 
 filched  fome  commodity ,between  hi?  ripping  up,  and  (hewing  out  all  the  laps 
 and  receptacles  of  his  garments,and  the  Officers  makine  a  panicular  re-  fearch 
 into  them.  By  compelling  men  to  make  profeflion ,  they  make  (in  eflfeft  ) 
 an  examination  of  more  particularsjand  put  them  under  a  more  difficult  tryal  ; 
 as  to  give  a  brief  anfwer  to  a  queftion,  is  more  eafie,  than  to  make  a  long  con- 
 tinued Oration.  And  if  this  profefsion  be  not  an  examination,  let  them  exa- 
 mine themfelvcs :  how  can  they  reconcile  thefe  two  aflertions,  That  they  do  n^t 
 examine  aU^and  that  in  the  reformation  of  a  corrupt  church  (  which  they  fay  is  the 
 work  they  are  about  )  it  is  neceffary  to  examine  all,  without  conviding  thcm^ 
 {fives  to  omit  to  do  that  which  they  fay  is  neceflary. 
 
 And  if  profefsion  therefore  be  a  kind  of  examination  ,  how  can  that  alf:^ 
 cohere  with  truthjor  with  it  felf,that  they  examine  none  but  thofe  which  may  w^K 
 be  fufpe^ed  of  incompetent  knowledge ;  and  yet  they  bring  under  this  profefsion 
 fuch  as  are  knowing.  And  if  none  he  examined  ,  but  fuch  as  may  be  well  fu- 
 fpefted  of  incompetent  knowledge  (which  we  notfufpeft,  but  know  in  fome 
 particulars  to  be  otherwlfe,  unlefs  they  are  of  the  humour  of  Dionyjsm  of  Sici!)^ 
 who  admitted  all  to  have  recourfe  to  him,  fave  thofe  he  cxpe ft ed  treacherous ; 
 but  yet  fufpeded  all  for  fuch5that  he  might  admit  none,)  then  fuch  as  are  not 
 of  competent  knowledge  heing  uncapabic  ofadmifs.'on  to  the  Sacrament  j  and 
 they  admitting  not  the  reft  of  their  Pari(hes,  becaufe  they  {hould  be^  and  will 
 not  be  examined :  how  can  it  conflft  with  whatthey  tell  us  clfe-where.  That  ic 
 is  efivionflyftirmifed^that  they  tbin{  all  thofe  uncapabie,  whom  they  admit  not :  And 
 
 L  if 
 
v^  Th  ^^^  Inctofures  broken  dorpn  ^  arid 
 
 af  they  will  examine  all,  and  yet  do  examine  none  but  fuch  as  may  well  be  fu' 
 fpefted  to  he  of  incompetent  knowledge  ,  it  is  as  little  to  the  honour  of  their 
 .  TvUniftery^as  to  the  cred't  of  their  peoples  pro^iclcnc/sfince  Dmcnes  thought  the 
 Mjafter  was  to  be  ftrickenjwhen  the  Scholar  play'dthe  Truant" 
 
 The  omtuing  of  the  ttfe  of  Sacrament  Ohey  fay)  concerns  them  not :  but  fure  k 
 ^o:h,  becaufe  they  omit  it  in  their  own  Pari{hes  and  charges  ,  where  it  is  their 
 fpeclal  and  proper  call  to  adminifter  it^and  they  omit  to  diftribute  k  to  all  that 
 come  not  under  thsir  examination. 
 
 That  about  comenmgfrom  divers  Tarifhes^  wiU  hut  confound  the  difcourfe  if 
 mixed  With  />5(and  indeed  it  is  like  to  confound  aU  the  fpecious  difcourfes  they 
 mc».ke  in  defence  of  their  way^  as  I  fhall  cndevour  to  manifeft   anon  )    mofl  of 
 thofe  admitted  were  t alien,  in,  not  mthout  their  proper  Vasieur.     1  will  not  divide 
 the  houfe  upon  that  tryal ;  but  whether  thefe  that  were  admitted  with  their  Pa- 
 ilour,were  culpable  of  Schifme,we  fhall  hereafter  examine :  in  the  mean  time, 
 Sz.Cyprian  imputes  Sckifme  to  thofe  that  were  admitted  without  their  Paftour, 
 Cypiriart.  Et)'(l.  Ecclefia  eH  pkhs  facerdoti  adimita,grex  Pajiorifuo  adhnerens  ,  unde  jcire  debesEpi- 
 ^8.p,io9.that  fcopum  in  ecclefia  e[fe^&  ecclefiam  in Epifcopo,  &fi  qui  cum  Epifcopo  nonfint,  m  ec^  . 
 is,  (as  Jumii'i   clcfia  non  effe :  and  farther,  Fru(lra.  fibi  blandiuntur  ii  qui  pacem  cum  facer dotibm  - 
 explains  him)  Deinonhabentes,  obrepunt  &  latenter apud quofdam communicare  fe credufit ,  cUm 
 Ke§pe6iu  urn-  ecclefia^  qua  cathoUca  una  efiyfciffa  non  eft,  neq-,  divtfa^  fed  fit  utiq-,  connexa,  co- 
 nis  externa  &  h<erentiumfiblinvkem  facer  datum  glutinocopulata  ;  and  if  It  were  not  Schifme,  it 
 matcrialiSy  non  is  a  fault  forbidden  by  the  firft  Councel  of  Carthage ^  Ut  nullus  Clericus  vel  Laicus 
 interna  S*  for- ift  alkna  parochia  fine  Uteris  fUiEpifcopi  communicaret -,  and  a  fault  which  tha. 
 matis  cum         Councel  of  iiii/f  x^i  cenfured  with  deprivation  of  the  Communion. . 
 
 Chrido ' 
 
 ex  illaformalifeueffenttalifuntCatholici,  ex  externa^  fecundaria  &  adventit/'a  nofcuntur  &cen- 
 fintur  in corpore ,  Junius /»  Controverf,  4.  Bell  1 1 04j  1 1  o$.dtat .  Vafque't^ in. 3 ,  D.'ij&.  119. 
 c.a.p.499.  Tom. 3. 
 
 %.  Such  as  roere  admitted  of  other  Conrregations  are  per  fans  luflli   (which  term- 
 is  unjuftlyalfumed  or  begged  )  offended  with  thegrofsnefsofttjelradmmiftra- 
 tionsathome  y  where  no  feparatiorf  at  all  is  made^nor  chcr'fioingof  de fires   that 
 wa'iAt  gave  the  pretended  rife  to  Donatm  his  Schifme,that  Cacilian  (  fuppofed  a 
 traditor)  was  retained  in  Communion  with  the  Church. 
 Firft,  this  is  to  condemn  themfelv&s  for  chatfe,by  feparatiiig  themfelves  from 
 p^os  nihil  in-  thofe  whom  they  fuppofc  to  be  charfej  for  faiih  Sx.An^uflinCyDearea  vixjexctttic- 
 ttr  perfid/m      ris,  fi  triiicumes,  - — <eoipfoqnoddif€edi^s&volaSyt)aleam  te  effe  indie  as.  And. 
 &  fidelem  dif-  fccondly^to  confefs  that  all  Augufiins  learned  and  ardent  propofiiionSj&  ftrong 
 cernkis.  Cref-  armature  againft  the  Donatifts,  could  not  beat  down  anddafhin  peeces  that 
 conius  Augu-  Schifmejbut  that  it  would  in  part  rife  and  fpring'up  again  in  thefe^  men.  For  if 
 ftino  :     Sepa-  to  refufe  to  have  Communion  of  Sacraments  with  evil'  men,and  to  feparate  be- 
 rarunt  causii   caufe  difciplinc  is  not  cxercifcd.  in  cafting  out  of  evil  men,,  be  not  a  main  part 
 quod  in  Com-  of 
 
 rnunione  Sa- 
 
 cramintorum  mali maculant  bdnosjdeoq-,  fe  corpmaii  d'sjunHlom  ^  m^Iorum  ccntaghne  teceffiffc^ne 
 mnssparilerper^'rj/i.\.   Aug.de  imitat.baptifmc.  14,. 
 
The  Lards  Supper  laid  forth  in  common  for  ^Zcc.       75 
 
 of  the  Schifme  of  the  Donatifts ,  I  am  too  dull  to  underftand  the  fenfe  of  St. 
 Amiftlne  ;  and  if  I  miftake  him  and  their  HerefieJ  erre-\vith  TlatOy  and  many 
 learned  men  fhare  with  m^  in  the  fame  mifprifion.  If  they  ihall  fey, 
 That  they  feparate  not  from  al  1  Churches ,  but  onely  from  thofe  Congregati- 
 ons that  are  fo  corrupt^  and  therefore  they  arc  neither  Donatifts  nor  Schifma- 
 ticks : 
 
 I  anfwer : 
 I.  Might  not  the  Donatifts   have  put  )n  thefamePlea,  who  whemhtydi- Altingius 
 vided  themfelves  from  the  Cathollques  had  a  Communion  with  the  many  probL  Tom. i. 
 Churches  of  their  fraternity  ?     Adhuc  iHa  verba  communittr  dichofjunt  ,  potcfi  part,  t  pro- 
 mm  &  alius  dicere^  2s  AHgniiin.e^thls  is  the  common  defence  of  all  Schifmaticks,  blem.  1 7  .p. 
 that  when  they  leave  one  Church,they  go  into  another  ;     but  as  Alt'tngms  will  3x9.  Junius  in 
 give  them  one  venny,  ^utbufcum  coen-am  fumere detrefiumtis ,  £orumfratern'tati  contro.4.  Bel- 
 tache  remmciamm  :     So  lecondly,  let  them  take  a  blow  from  the  famous /«-  lar.p.i  i  6^. 
 nlm  to  beat  down  this  intcrpefitlon,  Schlfmatki  compcriuntur  multh  qui  non  a  Amef.de  caf. 
 fpiritticMtGapite  aut a. corpoye dlfc'mdi volimt,fed ab hac, tllan/e.tccUpa  (i.e.)  mem-  Confcl. J .c. 
 bro-particulari  corporis  ex  infirmitnte  partku[ari',t(pcci^l\y  ifjSs  Ames  addcth,  the  1 1  .p.  1 8  8 . 
 reparation  be  propter  can  jam  omnium  ecclefiarum  ammnnem  (  as  we  fuppofe  it  is, 
 being  causa  niorum  corruptorum,  fcandali^  aut  fiftgularium  qffcnfionum^  wherein  .y,     ^  vyounds 
 all  Churches  may  be  alike  concerned,  }     If  they  {hall  think  to  evade  by  tel-  ^/parai  c  10  p* 
 ling  usjthat  they  hold  communion  in  other  Ordinances ,  not  onely  Mr.  ^^^  igy  sacramm-' 
 gives  fentence  againft  them  •  That  to  ufe  one  Ordinance,  and  not  another,  is  ^^,.^)^  commn* 
 to  make  a  Schifme  in  the  Church  j    but  S^.Augnfline  hath  fore*fl:allcd  their  ^;^^^  fociamur^ 
 Plea,who  as  he  makes  external  unity  and  communion  to  confift  mainly  in  tlie  Contra  Dona- 
 paixicipation  of  Sacraments,  fohe  conftitutes  much  of  the  Schifme  of  the  Do- ^.-jj^  p^j^    q^^' 
 natifis  in  their  refufing  to  have  communion  in  Sacraments  with  theCatholilses.  j^t  c  z  8  Tom 
 And  though   I    deny    not  that  they  renounced  and  protefted  againft  all  «  p  Uj    5^ 
 other  communion  with  the  Orthodox,  as  well  as  in  the  Sacraments  (  to  which  crainentorum 
 hcighth  and  widenefs  of  feparation  the  Independents  have  not  rifcn  or  remo-  pdYtickando- 
 yed)  yet  do  they  fymbollzc  with  them  in  the  kinde  ,  though  not  ^^g^^^^sofv.         " 
 their  Schifme  j    for  there  may  be  feveral  ftories  of  building  one  higher  than  ^-^^^  cohcererf 
 4inother,yet  all  upon  the  fame  foundation  :     And  thefe  Duties  notwithftan- ji^j^  ^  ^^ 
 ding  wherein  they  communicate  with  others  5  they  account  no  ads  of  Church-  p    i\  ^      '  r^ 
 fellowflilp,  or  Ecclefiaftical  Communion  ,  but  fuch  as  they  can  difpenfeunto  ^^^   conmza- 
 Pagans  alfo.     And  themfelves  alfo  feem  to  conftitute  the  root  of  Church-fel-  ^^^^^^    ^^ria,  " 
 lowftiip  in  the  Communion  of  Sacraments,  owning  none  to  be  of  their  Chur-  sacramentd, 
 chesjbutfuchascommunicatc  with  them  of  the  Supper  of  the  Lord.  As  there- ^.^^  «.„..- 
 fore  they  applaud  the  fighting  Cock,  which  having  loft  one  eye  for  the  battel.  Contra  Par 
 turns  away  his  blind  fide  left  he  be  ftricken,where  he  can  leaft  ward  the  blow :  ^^^  j .  \  ^. 
 
 p.  13.  Malm 
 frater,  propter 
 commuma  Sacramema.  ColhtxumDonatii):.  prima  die.  5"/  in  communione  Sacramentornmmail 
 maculant  bones, /i prapter  ipfam  tantam  CemmHmonem  Sacramentorum  maliperdunt  benos.  Contra 
 Crefcon.1.2.  c.3  f  3  ^.  p.j.  Tom.  7.  Commlxtos  bonis  males  intra,  retia  fuorum  Sacramentorim.BTt- 
 vicul.collat.cum  Donatift.3  .die  p.n  €.  Bonos  malis  in  commmione  SacramentOYHm  mifcm.  Ful° 
 gentius  1.  de: fide  ad  Pctrum. 
 
^6  T^he  new  Jnclofttres  broken  dovrn^  and 
 
 Tu  I  cannot  blame  the  Apologifts  to  feek  to  fcqueftcr  from  the  ^ueftion  their 
 gathering  into  iheir  Church  fuch  as  feparate  from  and  renounce  communion  of 
 Sacraments  with  their  own  Congregations,  which  is  the  grand  fce^frof/jf^f  and 
 chief  anomalon  of  their  way  ;    which  (  as  Calvin  faith  of  the  point  o  f  J  uftifica- 
 tion  controverted  between  us  and  the  Papifts  )  would  they  retraft,  it  would 
 ahnoft  quit  the  coft  t?©  grant  them  all  the  reft.     Mt  the  lawfulnefs  of  this  they 
 undenalie  to  affert  hereafter.    But  /fut  deme  verhia^mt  adde  virtha,  for  the  words 
 require  more  than  a  City :      In  the  interim,  they  abftraft  the  ftatc  of  the  quc- 
 ftlon,  and  deliver  it  in  this  form  ,    Aether  in.  the  reformini  of  a,  long  corrupted 
 ■  church  it  be  necejfary  that  aU  the  members  thereof  do  fubmk  to  fame  examination  or 
 -  tryal  of  their  \novpled%e  before  they  be  admitted  unto  the  Lords  fable  ?     This  quc- 
 ftion  they  fear  not  to  maintain  in  the  affirmative. 
 
 Ei  cilm  marna  maU  fupere^  audacia  cauf^e, 
 Credhur  a  muttis  fidncia,  ■ 
 
 They  fuppofe  corruption  in  their  churches ,  ^andhehath  no  fire  of  divine  love  In 
 his  heartjtnat  hath  not  Water  limbcek*d  out  of  his  eyes  to  fee  it )  Men  well  far 
 tisfied  with  the  prefint  frame  and  temper ^ot  looking  on  them  under  any  fuch  diforder^ 
 thsy  can  expe£i  little  of  reafon  or  truth  from 
 
 'Vox  tuafaUamea  eft ; 
 
 If  we  could  as  cafily  accord  in  other  things  as  this> 
 
 Et  duo  Concordes  ammo  mmemur  in  uno  y 
 
 Onely  T  cannot  tell,  neither  (hould  I  concur  with  them  in  a  defTre  not  much 
 to  difpute  with  fuch  ;  for  the  more  they  are  fick,  they  the  more  need  the  Phyfi- 
 cian J  and  though  Cwi  be  not  his  brothers  keeper,  yet  Jacob  holds  him  by  the 
 heel,  detinet  greffm  fuos  (as  BcK;f/ir</atlegorically  interprets  it)  and  though 
 they  feem  never  fo  incurable,yct  he  that  lay  j8:yearsdifeafed,niight  perchance 
 have  bin  fooner  cured,bad  he  not  wanted  one  to  put  him  into  the  healing  poof: 
 however,  //  non  liber abo  animxm  fuamt  liber avi  msam  •  for  ^ti  non  corrigit  refe^ 
 canda,  commit  tit,  &facientis  culpam  infe  habet,  qm  quodpoteft  corrigcre^negligit 
 eme»dare,  faith  Gregory.  But  yet  noiwithftanding  all  this^it  would  be  the  great 
 qucftionjwhether  they  found,or  made  more  of  this  corruption,  and  whether  the 
 Cure  may  not  be  as  mifchievous  as  the  Malady,  as  it  fared  with  Cn.Vompeius,  of 
 whom  the  Hiftorian  tells  us,  Gravlor  rem^dils^qiiam  deliSla  era?it ;  and  whether 
 ftncc  they  uiiidertook^the  Cure  .  the  ©ifcales  have  not  grown  mora  defperatc 
 and  incurable  ,  &  ut  antca  flagitiifyita  nunc  /rr/^i^ /^W/irtrr  j  or  perchance  a- 
 mong  wife  and  moderate  men  this  would  be  beyond  queftion. 
 
 ^  H^emanusTYOJamerigent^ — — 
 
 Varvas  habet  fpesTroja,fi  tales  babet^ 
 
 When  men  of  their  way  and  principles  declaim  againf^  the  coiruptionssf 
 th2  Churchy 
 
 ■"  Chdiits 
 
The  Lords  Supper  laid  forth  in  common  f or -y^c.        J  J 
 
 Clodim  accufat  mxcheSy 
 
 And  when  they  cry  up  Reformation,    Clodiut  de  pudicitia^ 
 
 And  Ir  will  be  farther  no  Ie(s  queftlonable,  why  this  way  of  examining  and 
 profcribing  frpm  the  Sacrament,  fhould  be  unto  reformation  (  as  quick- filver 
 to  other  metals)  that  wi  hout  which  they  could  haye  no  conftitutlon,  and  that 
 this  Cure  could  be  wrought  by  no  medicine,  whereof  this  is  not  the  Baps,  fo  as 
 allthePfalmsofreformatiouendinthisG/orw;  whereas  1  rather  think  {fi 
 nonfalftS eludor imAgmbHs)  that  fcarcc  any  thing  hath  more obftrudcd  the 
 work  of  reformatlon^than  this  inclofing  of  the  Sacrament,  and  cenforious  dri- 
 ving of  fo  many  from  it ;    as  nothing  more  prejudiced  the  Romane  Church, 
 nor  more  helped  forward  the  work  of  our  ReformatIon,than  their  withholding 
 of  the  cup  from  the  Laity,  which  hath  made  them  lately  fomewhat  wifcr  by 
 their  harms  j  fo  as  now  in  this  Nation  (what  is  done  elfewhere  I  know  not)  the, 
 Laicks  are  permitted  the  Wine,though  not  tht  Cup ;  out  of  which  it  is  powred 
 into  a  Glafs  wherein  they  drink  it  •  for'  reafon  of  State  forbids  they  (hould  have 
 it  in  the  fame  manner  the  Priefls  receive  it,that  being  referved  onely  for  Kings 
 10  be  fo  far  made  equal  with  Priefts ;  and  if  they  {hould  perfedly  reform  this 
 facrilegious  abufe  ,  they  fhould  confefs  a  former  error,  and  confequently  for- 
 feit their  Palladtumyihc  infallibility  of  their  Church  5  and  lince  res,  tet/is,  ufm 
 femper  aliquid  upportAt  HOvt^Aliquid  msneaUutilla  qua  tefcire  credas  nefciafi  & 
 qua  tibi  put  ar  if  prima  ^  experiundo  rephdies,  it  is  poffiblc  that  at  hngthptfcator 
 silMfapiat ,  and  thofe  Fifliers  of  men  too  may  change  thofe  Nets  which  drive 
 away  moft  Fifh,  for  thofe  that  may  inclofe  more,  and  not  by  alienating  hearts, 
 forfeit  their  hands,  which  might  help  to  carry  on  the  work  tney  pretend  to.  As 
 SarAcenm Mofcs  10  Lucius  oiAlexMdrlam  Kuffinus  y  Nunquam  verior  potefleffs 
 fide  I  qtt£  auribm  csphur,  quam  qute  ecHlUpervidetur  j   fo  let  them  give  us  fotne 
 fcnfibleeffeft$anddemonftrationsij)/?/?mm,  of  the  apthefs  and  energy  of 
 their  way  for  reformation  ;  they  cannot  difpute  us  out  of  our  fenfes,and  we  fee 
 where  they  fet  up  after  eight  or  nine  years,  among  feveral  hundreds,  they  gain 
 fcarce  f«  many  units  •  and  their  reformation  is  like  the  filings  and  wafliings  of 
 Gold  by  falfe  Clippers,  onely  to  impair  and  embafe  k,  like  Dhclefians  deferr- 
 ing the  Empire  to  attend  a  Garden  ;  or  like  molfeyj  deftroying  forty  religious 
 houfes  (  as  they  were  then  accounted  )  out  of  the  ruins  thereof  to  build  two 
 Colleges.     Ncy,they  do  not  cdifie  after  that  proportIon,nor  to  that  /imilitudfe. 
 As  whom  they  admit,  have  liberty  given  to  bcleeve  what  they  lift  (  liberty  in 
 things  of  the  minde,  being  the  great  bait  or  philter  of  Independency)  fo  thofe 
 whom  they  rejed,are  like  enough  to  take  liberty  to  do  what  thcv  lift ,  little  or 
 no  care  being  taken  of  them  •  and  they  being  caft  off  witnout  any  great 
 crimes,  may  be  carelefs  what  they  do,  fince  they.can  fpecdno  worf^,  though 
 ikcir  crimes  become  greater.     I  know  nothing  can  fo  much  excufe  the  former 
 frame  and  temper  as  the  fucceeding  ;   as  Auruflus  adopted  Tibcrm  to  refieft 
 more  glory  upon  his  own  ralgn  by  comparifon  with  his  SucceHors,  comparatione 
 deterr'mafibighriain  qucefiviffe,  faith  Tddtris  ;  nor  any  thing  that  can  more  en- 
 dear the  prefent  frame  and  temper  of  the  Church ,  but  the  like  fear  which  the 
 o!d  woman  had  that  prayed  for  ViomjiHS  o^Sic'ly,. 
 
 L  3  It. 
 
7S  The  mzv  Inclofnres  broken  down^  and 
 
 It  is  no  new  thing  to  transfer  ppon  others  our  proper  faults:  Me  fuo  nomi- 
 ne cxiilem  vecat'y  as  Nero  fet  Rome  on  fire  and  charged  it  on  the  Chriftlans  ,  and 
 yec  all  the  time  of  the  burning  too  he  lang  iomc  o^  Homers  doleful  verfcs :  but 
 ori  dkitimy^or  the  fore-finger  thatufed  to  ftop  the  mouth,  had  the  attribute  of 
 [dliitarls  from  antiquity. 
 
 Butto  revert  to  the  queftion,as  dated  by  tltc  ApolOglfts.  If  there  were  no 
 odier  Gulph  between  us ,  but  the  necefTity  of  Examination  of  our  knowledge, 
 inmder  ro  our  admilfion  to  the  Sacraments,  we  nught  fooner  come  together  : 
 but  yet,  firfl:  ,  why  this  {hould  be  oneiy  neceflary  in  the  rcformationof  a  long 
 corrupted  Church,  and  not  be  of  a  ftablc  permanent  necelUty  (  feeing  Icnow- 
 iedge  is  always  needful  in  every  Communicant ,  and  they  will  be  faustied  that 
 every  one  is  knowing  ,  and  that  fatisfadion  cannot  be  had  without  examina- 
 tion, as  they  pretend)  they  have  nor  favoured  our  ignorance  fo  farre  as  to  tell 
 as  J  and  I  doubt  we  (hall  need  not  onely  fome  mllan  diver,  but  Elias  himfelf  to 
 come  to  refolvc  us. 
 
 %.  In  reformation  of  a  long  corrupted  Church  there  may  be  an  (^brloufncfs 
 of  rcafon  to  examine  thofc  that  are  corrupt ,  orfufpedcd  to  be  fo ,  but  all  are 
 not  fo  (  we  hope,  )  and  why  all  (hould  then  pafle  under  examination,  pur  dul- 
 nefs  needs  to  be  prompted  to  apprehend  the  reafon. 
 
 3 .  It  had  had  more  of  rational  congrulty  to  examine  in  reforming  an  igno- 
 rant Church,  rather  than  a  corrupt,  for  there  may  be  knowledg  enough,  ^yhcrc 
 there  are  corruptions  too  many.  n 
 
 .4.  We  are  left  in  a  mift  alfo,  and  need  to  have  it  cleared  up  to  us ,  1i6w 
 they  underftand  the  Church  to  be  coiTupt  5  whether  with  the  Srowni fts  (ihc 
 coffipamtlve  degree  o^  this  feparation  )  they  fuppofe  the  reformed  Churches  to 
 be  corrupt  in  the  firft  conftitution,and  in  EffentialSy  which  though  dircftly  they 
 affirm  not,yet  implicitely  and  by  confequence  they  feem  to  fay  it ;  why  elCe  do 
 they  gather  new  Churches,  and  feparate  from  the  former  Congregations  > 
 Among  Heathens  they  might  finde  a  proper  fpbeire  for  fuch  adivity,  not  here; 
 if  there  be  Churches  already  gathered  to  their  hand  j  and  they  cannot,  in  my, 
 fenfe,ftand  firm  and  unfhaken  upon  this  degree  or  ftair,  unlefs  they  afcend  to 
 the  fuperlative  degree  of  feparation,  and  require  a  farther  probation  in  order  to 
 the  re-acception  of  the  other  Sacrament ;  and  fo  as  the  Paplfts  upbraid  us  to 
 have  had  no  Church  before  r,«/ky,  they  will  gratifie  them  farther,  confeffing 
 that  till  now  gathered  by  them,we^had  none  nnce. 
 
 S.  If  they  fuppofe  corruptions  onely  in  Accidentals,  in  doftrinesnbt  funda- 
 mental (but  that  charge  they  have  feemed  to  wave;)  or  in  difcipline  and  man- 
 nersjthis  indeed  is  the  way  to  keep  the  power  In  perpetual  excrcife,  &  qui  velh 
 poteftatem,perpetuam  velit ^(or  whatfoever  the  Donatljis  may  talk  of  a  Church  in 
 this  werld  withoiit  fpot  or  wrinkle,  yet  as  Beda  tells  us    (  who  according  to  his 
 netr/t(i,l  i.e.    'Wont  took  the  hint  thereof  from  Auguftine  )    while  the  Apoftle  faith.  That  he 
 jg       •  •  •  •    ^viz.Chrift)  might  prefent  to  himfelf  a  church  not  having  fpot  orvprtnfile^  he  firft 
 faid  |;/mo«^,fufficiently  fignifying  when  {he' (hould  be  without  fpot  or  wrinkle, 
 to  witjwhen  (he  (hould  be  glorious ;    here  (lie  may  be  fair,  but  among  women 
 (onely  by  comparifon)  and  yet  is  black  (^ill,  habet  aliqmd  ru^thiopici  decoris,  as 
 Origen.     Since  then  Corruptions  will  ftill  be,  and  Reformation  thereof  ought 
 always  to  be,  they  need  not  have  limited  the  ncceflity  of  examination  inthefc 
 terms,in  reformation  of  a  long  corrupt  Church,  but  have  determined  it  always 
 iiecc0ary, 
 
 £,  And 
 
■■  •■■ ' ■'  i    ■   m  »■  I  II.. 
 
 the  Lords  Supper  laid  forth  in  common  for  ^  &Co      jp 
 
 6  And  of  ncceflfity  we  muft  caft  dirt  in  the  faces  of  the  C  hurches  of  God, 
 that  have  preceded  us,as  well  in  dignity  as  time,if  in  reformation  of  a  long  cor- 
 rupt Church  this  examination  be  necelTary.  The  godly  Judges  and  Kings  of 
 !/>.«/  and  fudah^mtli  the  afliftance  of  the  Prophets  and  Prieftssoftcntimes  had 
 a  xeal  like  fire  to  confume  the  grown  corruptions,  and  purge  and  purifie  the 
 Church  5  yet  there  is  no  light  that  there  was  any  fuch  fiery  tryal  of  thofe  that 
 were  co  come  to  the  Sacrifices  or  Sacrament.  St.P^w^begot  the  Corinthians  to  . 
 Chrlft  and  that  body  by  many  diftempers  foongrew  corrupt,  and  in  purifying 
 thereof,  the  Apoftle  prcfcribes  no  fuch  looking  to  the  ftate  of  thofe  that  were 
 10  be  admitted  to  the  Saaament ,  he  ©nely  commands  every  man  to  examine 
 himfelfjnone  to  examine  another  ;  not  to  take  our  Profpeft  at  too  great  a  di- 
 ftance :  The  Morning  Star  of  the  Reformation  arofe  to  difpel  and  clear  the 
 contagious  Mift  of  Popifh  Errors,  Superflitions,  and  Ufurpations  j  yet  we  can- 
 not difcernthe  leaft  foot-ftep  of  any  fuch  way  of  examination ,  but  whofoever 
 profefled  a  defirc  of  Communion  with  them ,  was  accepted  and  received  into 
 fellowfhip  with  them  in  the  Sacraments,  unlefs  by  any  notorious  crime  he  for- 
 feited it. 
 
 7.  And  if  the  queftlon  thus  fbated  be  the  mark  the  Apologiils  fhoot  at,Iet  us 
 with  a  touch  onely,  and  In  general  here,  try  how  their  arrows  will  fit  or  reach 
 it.  They  have  muftcred  up  in  the  z  5  .and  following  Sedlons  ,  fundry  Argu  - 
 ments  grounded  on  Texts  of  Scripture,  to  verifie  their  judgment,  and  defend 
 their  pra dice  :  Doth  any  of  them  conclude  the  queftion  thus  flated  :-  1  be- 
 feech  you  try  in  which  of  their  Syllogifmes  is  this  The(fs,tht  conclufion  ;  It  is 
 necejfary  In  the  reformation  of  a.  long  corrupt  Church ,  that  all  members  thereof fub- 
 mil  tofome  examination  of  their  knowledge.  Nay,  which  of  them  mentions  any 
 examination,  (  onely  one  Text  fpeaks  of  giving  an  anfvver,  but  not  to  the  pur- 
 pofe)  or  which  fpecifics  the  Sacrament,  as  that  In  order  whereunto  the  duty  in- 
 joyned  is  to  be  performed  ?  one  excepted,  where  is  a  command  for  men  to  exa- 
 mine themfelves,none  to  fubmit  themfelves  to  be  examined  by  another.  The 
 mthdrawing  from^notini^not  eating  Tvitb,  not  giving  hoh  things,  or  cafiing  fearless 
 putting  up,  peeping  out,  &c.  is  to  be  underftood  (in  their  own  fcnfe)  of  men  of 
 wicked  lives,  nothing  here  intended  of  men  defedive  in  knowledge,  and  nei- 
 ther can  examination  be  concluded  out  of  the  Texts,  hut  by  making  petitid 
 frinctpil  the  medium,  vi\.  that  what  is  there  injoyncd  as  duty,  cannot  be  com- 
 plycd  with,but  by  fuch  examination.  But  then  for  the  limiting  and  ref^raining 
 ©fall  to  the  time  of  Reformation  of  a  long  corrupt  Church,  the  ChymWs  ^hzt 
 caircxtraft  oyl  out  of  fleel  and  flint,  voUtnnt  velut  umbra,  compered  with  thefe 
 men,whofe  omnipotence  of  Logick  can  create  fomething  out  of  nothing.  Who 
 ever  till  now  fufpeded  ,  that  onely  in  the  reformation  of  a  corrupt  Church 
 th/?7gs  ought  to  be  done  in  order  and  decency  ?  The  prea'om  to  befeparated  from  the 
 Vile, that  we  fhould  be  delivered  from  unreafonahle  and  evil  men ,  and  ■withdraw  our 
 f^lvesfrom  every  brother  that  vpal\eth  dJforderly  -,  That  tve  muU  not  caU  pear  Us  be- 
 fore Swm, and  give  holy  things  toDogs-i  nor  be  pai'ta\ers  of  other  mens  {ms  \  that 
 vpe  ought  to  obey  them  that  rule  over  ti^,8ic.  As  if  at  other  times,  when  a  long 
 corrupt  Church  is  not  to  be  reformed,  we  need  not,  nor  are  obliged  to  do  any 
 of  ihefe  things.  Diogenes  feeing  a  roving  Archer,  ran  to  fland  at  the  mark  as 
 the  rafell  place  ;  fo  furely  all  the  Apologifls  fhafts  are  fhot  fo  extremely  wide, 
 that  1  may  willingly  chufe  to  keep  my  feif  at  this  mark,  which  they  fct  up  for. 
 
 the 
 
So  The  nen>  Inclofures  broken  doypn^  and 
 
 the  ftatc  of  their  qucftion  5  and  yet  never  fear  to  be  hurt  with  any  of  their 
 arrow  es. 
 
 Concerning  examination  the  paper  did  never  abfolutely  »ppore  It  as  prc- 
 ccdanous  to  this  Ordinance  (as  they  fu^geft.)  I  might  fay  to  the  Apologifts 
 as  St.  Auiufim  did  to  crefconm.  Lege  prms  diUgentey  contm  quod fcriblSy  aut  in- 
 teltige  quie  dicuntur ,  aut  noli  quod  inteUkii  vertere  in  almd  5  for  the  very  firft 
 infjpcdion  Into  the  paper  will  cleare  it  of  that  charge ';  it  is  denved  to  be  ne- 
 ceflary  that  all  be  examined ,  but  it  is  affirmed  of  fome  (-y/c^.  (uch  of  whom 
 there  is  a  violent  fufpicion  that  they  are  ignorant)  that  it  is  meet  they  (hould 
 be  examined,and  thefe  propofitions  carry  neither  Diagonally  nor  interpretative 
 contradiftlon. 
 
 Though  they  have  not  yet  prompted  us  with  the  leaft  fota  of  Scripture  that 
 might  enforce  this  examination  preparatory  and  difpofitive  to  the  Sacrament, 
 'nor  helped  us  to  the  fmalleft  colour  of  reafon  to  evince  it  to  be  more  requi- 
 litc  ,  in  order  to  the  Sacrament  ,  than  other  Ordinances  j  yet  we  (hall  here 
 tell  them? 
 
 Firft  ,  that  wee  doe  not  fo  much  qucftion  the  convcniency  of  cxa< 
 mining,  as  the  neceflity  thereof:  Durum  e(l  quod  neceffe  efiy  faid  ^k- 
 t'ilian.  As  love  is  the  fweetning  of  labour ,  and  uhi  amor  eji,  non  efl  labor  y  fed 
 fapor ;  fo  necefTity  is  the  imbittering  of  all  undertakings ,  like  the  Salaman- 
 der which  if  laid  to  the  root  of  a  tree,  it  never  flourifheth  or  profpers.  ^od 
 €ogmr,  altera  mors  efi.  As  thc-Col^tti  at  Taremum  might  be  moved  with  a  hn- 
 ger ,  but  not  at  all  ftirred  ,  if  one  fct  hi*  whole  force  to  it ;  fo  many  may 
 be  facil  to  goe  that  arc  impatient  to  be  driven ,  and  IcfTe  cheerfully  cnufe  to 
 doe  that  which  they  cannot  chufc.  It  is  t  memorable  Story  which  Cardan  tells 
 us  of  him  in  Millaine ,  who  having  in  fixty  yeers  been  never  without  the 
 Walls,  yet  when  the  Duke  hearing  thereof  fent  him  peremptory  command  ne- 
 ver to  goe  out  of  the  Gates  during  life ,  he  that  before  had  no  inclination  to 
 doe  fo ,  yet  foone  dyed  with  greefe  to  be  denyed  the  liberty  of  doing  it :  Bc- 
 caufe  therefore  we  would  not  be  brought  under  a  yoke  or  into  bondage  of  any 
 thing,  we  ftrive  to  ftand  faft  in  that  liberty  wherein,  we  thlnke,  God  and  the 
 gifts  which  he  hath-given  us ,  have  fet  us  free. 
 
 ».  We  doe  not  altogether  difpute  whether  they  may  call  men  to  examina- 
 tion ,  as  whether  it  be  fo  neccflary  ,  ratione  medii ,  fo  as  that  if  they  will  not 
 come  under  it,  they  have  power  for  that  caufc  onely,  to  keep  them  from  the 
 Lo.  Verulm,     Sacrament.  We  {hall  fay  of  this  matter  ,  as  a  learned  Man  doth  of  Alchimy , 
 which  intends  to  improve  bafer  Metalls  into  Gold  ,  and  then  with  one  drop 
 of  that  EHxir  to  tranfmute  a  whole  Sea  of  Quickfilvcr  into  Gold  j  That  the 
 foundation  is  more  facible  than  the  fuperftrufture ,  the  antecedent  more  ra- 
 tionall  than  the  confcquent ,  the  proportion  more  plaufiblc  than  the  infe- 
 rence :    So  in  the  firft  part  they  may  pretend  colour  ,  but  In  the  fecond  are 
 blanke.  A  Land-lord  may  require  his  Tenant  to  bring  forth  his  Leafe  and 
 ihew  his  title ,  but  if  he  thinkchlmfelfe  not  obliged  to  produce  it,  it  follows 
 not  that  he  may  be  thruft  from  his  Tenement.   When  Bellarmine  arguing  for 
 jtelUrm.  de      Auricular  confefTion  and  agitating  the  Hiftory  of  Ne^aritu ,    objeds  that 
 poenitent.        Adverfarii  noa  admittunt  homines  ad  Eiithanft'iam  nift  exploratOS ,  and  for  proofc 
 
 Hb.3.   CiJp.l^. 
 
 M'3  °^;5  0 $ ,  tQm,  6,  Dmfon  de  auricul,  confeff.  cap.  1 4 .  /.  p  s. 
 
 thereof 
 
The  Lords  Supper  laid  forth  in  common  for  ^  &cc.       8 
 
 thereof,  befides  Metan^hon^  cites  Calvi?^-,  Interim  quln  ji^unt fe  oves  pafloriy 
 quotksfacram  ccenam  parUcipare  volunt ,  adco  noit  rcclamoy  ut  mnxime  vellm  hoc 
 
 uHqtiC  obfervari:  Dr.  Venifon  anfwers,  lUam  confuetudinm  probant lUud 
 
 tamen  ut  ab  ecclefia  fufceptum,  non  l  Deopraceptum^exiiunt.  And  howfoever  ihi« 
 
 be  vendicatcd  as  the  Doftrine  and  praftifc  of  the  Reformed  Churches,  efpc-  "*" 
 
 cially  ihofe  that  are  of  Presbyterian  tnodelj  yet  in  the  necelFity  (and  fo  aifo  in 
 
 the  Llniverfality)  thereof,  it  is  but  a  Servant  lately  taken  in  for  a  need ,  thrc 
 
 weares  the  badge  or  cognizance  of  the  family,  but  it  is  not  of  the  linage  or 
 
 right  off-fpring.   We  know  that  Gentlemen  of  this  Nation  that  travell  into 
 
 France  or  Holland^  upon  the  otfer  of  thcmfelves  are  ordinarily  admitted  to 
 
 partake  the  Sacrament ,  without  examination ,   and  CTen  in  the  Church  at 
 
 Charenton ,  the  mofl  celebriousof  the  Nation. 
 
 5 .  We  doe  not  fo  much  oppofe  this  pretended  power  of  examination,  as  the 
 cdnfequencc  of  it.  As  ^i  veterem  fert  injurhm ,  invitat  mvam-y  fo  If  we 
 give  place  to  one  Impofition,  we  make  way  for  more ,  and  as  in  Gods  Law,  he 
 that  oft'ends  in  one  point  >  is  guilty  of  all  5  fo  In  mens  commandments  ,  he 
 that  gives  uphlsii1)erty  in  fubjeftion  to  one  thing ,  forfeits  it  In  all ,  for  even 
 in  this  concernment ,  Eadem  e(l  ratio  panium  &  totim  ,  and  if  obedience  be 
 due  to  one  command,  it  is  alfo  to  more,  that  fhall  come  ftamped  with  the  fame 
 authority. 
 
 4.  Neither  doe  we  at  all  contcft  agalnft  an  expediency  of  examination  re- 
 latively to  fome  perfons ,  fuch  as  lye  under  a  violent  or  morally  probable  fu- 
 fpicion  of  ignorance  ,  ^ando  intercedk  fufficiens  ratio  ad  generandum  dubiumt 
 as  the  Schoole  defines  it,  who  being  convifted  to  be  ignorant,  we  deny  not  but 
 it  is  fit  their  approach  be  fomcwhilc  retarded,untill  they  are  better  inftrufted  ^ 
 but  fuch  whofe  undcrftanding  in  the  Gofpel  is  well  known,  or  which  doe  exa- 
 mine  themfelves,    Mr.  Carfm-ight  faith ,  their  meaning  is  not  they  fhould  be     X^J .  ^^  ^^^ 
 cxammed:  and  when  there  (hall  appcare  an  expediency  of  Examinations  none  Whitglft, 
 but  will  fay ,  it  may  be. done  afwell  in  private ,  and  that  it  (hall  fort  better  zsP'^^^^ 
 well  with  charity,  as  prudence,  to  doe  it  fo. 
 
 But  though  palpably  ignorant  perfons  may  be  excluded  ,  yet  it  is  a  fallacy 
 of  the  confequent  to  conclude  that  therefore  all  muft  be  examined.  There  arc 
 fome  that  are  elevated  above  all  fufpitlon  of  ignorance,  and  there  are  other 
 wayes  of  difcovery  of  ignorance  befides  particular  examination  upon  interro- 
 gatories. Themfelves  tell  us,  that  they  examine  none  that  are  taken  to  be  Di- 
 fciples ,  and  therefore  they  may  know  them  to  be  fuch  without  examination^ 
 by  their  education,  difcourfe,  adions,  and  imployments.  Were  a  Paftor  fo  fa- 
 miliarly converfant  with  his  Flocke,  as  he  ought  to  be,  and  is  fome.ihinke  im- 
 plyed  not  onely  by  Faults  preaching  from  houfe  to  houfe,  but  alfo  by  thofe 
 aUke-ufed  Scripture  idioms ,  the  Church  in  or  among yon^  and  you  in  the  Church  j 
 or  did  not  deeme  the  feeding  of  the  Lambs  by  catechlfing ,  10  be  beneath  his 
 maglftery  andgreatnefs,  he  would  need  no  other  markjor  fignes  to  know  his 
 Sh^epe  by,  than  fuch  as  he  might  take  from  common  convcrfation. 
 
 Even  ihemfeWcs  fay  that  Chrt(i  needed  rot  to  examine  his  Difciples  before    Q 
 they  did  partake  of  his  Supper,  becaufe  they  were  known  to  him  ;  but  if  their   ]v,  I  2>» 
 sheep  be  not  alfokncwn  to  them ,  they  arc  no  good  Shepheards  that  practi- 
 cally know  their  duty. 
 
 '^\xi\od\^^\xit^NoiinoTamper[on  ought  to  be  admitted}  thertfon  all  ouzht  ta 
 
8  2  The  new  Inclofures  broken  down ,  and 
 
 he  examined  whetlnr  they  are  ignorant,  h  (as  I  have  clfcwhere  inftariced)  as  if 
 I  fh©uld  argue  no  ideot  ought  to  mannagc  his  own  eftatc ,  therefore  all  ought 
 to  be  examined,  whether  they  arc  Ideots,  before  they  be  admitted  to  the  man- 
 nagement  of  their  Fortunes,  and  is  fomewhat  analogous  to  BeUarmineh  reafo- 
 ningj  thatbecaufc  Ambrofe  cenfured  Tbeodofiin,  therefore  he  was  a  lawfull 
 Judge  of  him  in  an  external  Court ,  to  examine  matters  in  order  to  his  fen- 
 tcnce^who  notwithftanding  proceeded  oncly  ex  evidentiafa6li. 
 
 And  however ,  we  cannot  thinkc  it  fit  to  examine  filly  Maid-fervants,  what 
 is  the  Eflence  of  God ,  that  is  a  depth  too  great  to  put  an  Elephant  in ,  much 
 more  a  Lambc  j  The  Philofophcr  could  fay ,  VeDto  hoc  tantiim  dtd  E[fe  •  and 
 Gregorie  better ,  Ne  vecabula  quidem  Dei  naturae  congrumtia  reperire  hommcs  pof- 
 fmt, Jind  therefore  de  Deo  cilm  dicitur,  did  non  pote(i. 
 
 And  we  fhould  alfo  thinkc  it  very  ufefull  to  affie  the  Standard  of  the  San- 
 duary ,  and  to  determine  what  mcafurc  of  knowledge  may  be  a  competency 
 for  the  Sacrament.  It  is  evident  that  the  Catechumeni  prefently  upon  their  ba- 
 T>uyantm  for  ptifme  were  anciently  admitted  to  the  Emharift,  and  yet  Albafp'mm  tells  us,that 
 this  cites  the  during  their  catechumenacy  they  were  taught  nothing  de  arcanii  Sacramentorum  ; 
 authority  of  and  the  profeffion  at  firft  required  of  all  that  were  received  to  Baptifme  (as 
 many  Fathers  a  learned  Divine  affirmeth)  was  that  they  bcleevcd  the  Father,  the  S©n,  and 
 de  ritib.  Ec-  the  holy  Ghoft  ;  Keztdam  {ide't  per  baptifmum  accipimas ,  faith  irencem  ;  qui  ba^ 
 clef,  lib.  I .  pti\andi  eram  olim  folhos  reddere  feti  recitare  Symbolum ,  is  affirmed  by  SyhJuSy 
 cap.  1 9.  out  of  many  antient  Authors,    In  the  Eaftcrn  Church  ,  they  recited  the  N/- 
 
 p.i6i,  cene ;  in  the  Wefterne  (who,  faith  Bifliop  u(her,z^p\yed.  themfclves  to  the  ca- 
 
 Aibaf.de  veter.  pacity  of  the  meaner  fort  more  than  the  Eaftcrne)  the  Apoftolicall ,  and  both 
 Ecclef.rhJ.z.  he  and  Erafmws  {hew,  that  the  Apoftles  Creed,  (which  the  Fathers  called 
 obf.iz.po$i^.reaiUmfidei)  was  not  folarg«  at  firft  as  afterward,  when  ic  was  enlarged  by 
 iWr.  Rj//anfw.  acceflionoffundry  Articles  occafioned  by  the  emergency  of  feverall-Herefics 
 to  CaK,  I  part,  and  other  occafions.  Bellarminc  is  very  confident  (and  wc  take  up  this  arrow 
 p,%  8 .  to  {hoot  it  back  againft  himfelf  )  that  the  Apoftlcs  never  ufcd  to  preach  open- 
 
 Sylvius  It.  a.  ly  tothe  people  other  things  than  the  Apoftles  Creed  ,  the  ten  Commandc- 
 qu.t.art.io.  mentsandche  Sacraments.  Hterom  tells  us  in  his  time  ,  there  was  but  fourty 
 concluf.^.  daycs  allowed  ^or  catechizing  the  Heathen,  Ut  per  quadraghtta  dies  publki- 
 p.t2,  tradamnAfai5lam  &  adorandam  Tr'mhatem,  faith  he,  (which  infinuates  what 
 
 //^frfcrmion  wastlic  Dodrine  taught  them;)  and  the  fame  thing  Cyr'.Uus  Hierofolymitanm 
 Ephef.^.i$ .  1^  omn-is  tefi^tur  antlqultai  (addes  ViBorm  in  his  Scholia  ;)  and  Socratcsrclitc^ 
 and  anfwer  to  the  whole  Nation  of  the  Burgunduins  were  catechifei  feven  dayes,&  the  eighth, 
 the  Jefuite  p.  were  baptized  ;  and'  if  we  may  judge  of  their  proficiency  by  the  time  of  in- 
 5 1  r .  c^  3 1  i.  ftr  jftionjit  could  be  no  great  ft-ock  of  knowledge,  that  aliens  from  the  Churcb 
 Bellarm.  de  and  Faith  could  acquire  in  that  mterim,  in  all  probability  not  fo  much  as- the 
 VerboDei  lA-  Children  of  the  Church  may  doe  after  fo  many  yecrs  seachiog ,  as  the  other, 
 cap.i  I.  haddaycs. 
 
 HkroH.  dd 
 lammacb.  torn.  z.p.  238.  bi(l.l.7,  c.30. 
 
 The  Apoftles  themfclves  at  the  fivft  inftitution  had  a  very  fmall  cantle  of 
 knowledge ,  who  had  onely  an  implicit  Faith,  even  of  the  death  and  refurre- 
 aion  of  Chrl(i ,  as  appeares ,  fehn  20.9,  and  Luk.9.  44,4 5  •  and  x 4 .  7 ,8.  nei- 
 ther doe  we  findc  thcv  had  any  other  preparatory  inftru^ion  concerning  the 
 ^  ^-    ^         '  Nature 
 
T^he  Lords  Supper  laid  forth  in  common  for ^^c.       8  3 
 
 Nature  and  ends  of  the  Sacrament ,  fave  what  was  colleded  from  the  words 
 of  Inftitucion,  which  we  propound  not  as  a  fufficicnt  extent  of  our  knowledge^ 
 or  that  we  Ihould  content  our  fclves  with  fuch  a  meafure  ,  but  asareftiaint 
 upon  their  rig©r  ,   and  that  they  fliould  accept  a  Icffe  ftjic  than  what  they 
 
 exaa. 
 
 But  notwlthftanding  if  fome  arc  weak  in  knowledge,  it  is  no  unLkely  way  to 
 improve  it  by  frequent  partaking  of  the  Sacrament ,  where  the  great  myftery 
 of  the  redemption  of  the  World  by  the  death  o£  Chrift ,  is  fo  fenfibly  fhewed 
 forth  ;  fo  as  to  fufpend  men  becaufe  of  their  meanc  knowledge  is,  as  if  they 
 fhould  deny  them  the  meanes ,  becaufe  they  have  not  fully  attained  the  end  : 
 flndifprofcfllon  of  Faith  may  fcive  in  lieu  of  examination  (as  the  Apologifts 
 infinuate)    the  very  commlng  to  the  Sacrament  and  partaking  thereof  '^^      ,1, 
 kindc  of  rcall  profcfTion  of  Faith.  And  Aquinas  tells  us ,  Sacramenta  fimt  qute-  Addtt.  ad"^^ 
 damprotejlatloms  fidci,  ox  Ji^jiaproteftativa  fidei,  asDnra/id ,  an  owning  of  ^- ^' ^''•^« 
 Chrift  externally  ,  and  engaging  to  beleeve  in  him  ;  they  profefs  their  Faith  ^^^f^fid,  4. 
 as  touching  the  body  of  Chri(i  nailed  upon  the  Crofs  ,  and  his  blood  {hed  for  «-^  7.  ^.i  4. 
 their  falvr.tlon  (faith  Teter  Martyr)  ronfeffion  being  to  be  made  tvitk  outvpurd  Loc.cem.partA* 
 afttonSy  not  onely  vp'nh  the  mouth  :  And  if  any  orall  and  explicite  confciTion  was  P''^9^» 
 thought  fit  CO  be  made ,  it  was  onely  the  joyning  in  the  publick  repeating  of 
 the  Apoftolique  Creed ,  which  in  the  Eafternc  Churches  ufuallj  preceded  the 
 Sacrament ;  and  therefore  in  the  third  Councell  of  Toledo  it  was  decreed , 
 Ante  communicat'ionem corporis  6hri(ti &  fanguinU^juxta.  Orkntalium pnrtium  mo-  ^^^  '    * 
 reffii  uncLnimher  ckra  voce  facratTfJimum  fidci  recenfeant  Symb^litnh  utprimufn  pe- 
 puli,quam  crediditatem  Aneant,  fateantur.  Bcfides,the  adding  A?nen  to  the  words 
 ofConfecratiori,  wherewith  (h\th  Ambrofe)    the  Elements  were  delivered  , 
 qutbus  [in^ulU  vefcentes  cdnfejjioftem  {idei  fuA  addebant ,   refpondentes  ,  Amen: 
 Chemm'm  faith,  was  a  profcSlon  of  the  Faith ,  and  the  lame  learned  Man  ^xam,  trid, 
 addJi,  that  therefore  inFeJlh  folenmoribustdta  muhkitdo  ad  majoies  BafiL'cas  QQffcii.part^z, 
 conveniebat  y  &  ibi  foknnis  quaedam  CommuntQ  celebrabatur ,  Ut  qui  [que  publico,  p^  107.  idem 
 profefjione  oftenderetfe eJJ'e mcmbrum  ecclefia ,  and  this, he  faith,  was enaded  to'p^m  iiz, 
 be  dc«c  by  the  Afathenfe  Councell  5  where  obferve  that  he  fpeakes  of  tota,    *        ' 
 multitude ,  not  five  of  five  hundred ,  and  fo  many  at  thefe  times  convened, 
 that  one  Church  could  not  comainc  them  ,  and  Leo  prefcribes  that  therefore 
 facrificii  oblatio  reheretur  :  and  fure  every  mans  proper  reafon  will  diftate  to 
 him  ,  how  impoffible  it  was  that  in  fuch  a  confluence  there  could  be  a  triall  of 
 every  mans  knowledge  and  holinefs ,  which  could  neither  be  perfectly  known 
 to  them  that  in  fuch  manner  adminiftred.    Hofpinlan  fpeaking  ofthefolemne  D?  ^^  Sacra- 
 communions  upon  tiie  greater  feftivals,tells  us ,  Nee  malo  cmfilio  hcecfelennis  rJ^^t.  i.i.p.^i> 
 communio  inftituta  fuit,fcd  ut  hacpublicA  profefpone  declararentfe  eff'e  membra  verte 
 (cglejia^  &  admonerentur  ficut  mm  e{i  panis^  ita  multosfe  unum  cerpm  e[fe^  atque 
 hoc  modo  confenfm  in  do6trma  &  fide  retimrentur. 
 
 So  when  Erafins  ob jeded,  that  finners  were  called  to  the  Sacrifices;  Be':^a.  an- 
 fwers,  Such  finnersasteftl.' ,d  their  repentance  by  their  facrificing  :  and  if 
 to  facrifice  were  a  profeifion  of  repentance  ,  then  to  come  to  the  Communion, 
 by  the  fame  proportion  of  reafon,is  a  piofcflion  of  Faith,  and  the  Prieft  might  ^y 
 
 have  as  rationally  examined  the  truth  of  the  Sacrificers  repentance  (which  he  v 
 
 did  not,  but  charitably  judged  of  the  fincerity  of  his  heart  by  the  offerings  of 
 kishands)as  the  Miiiifter  may  now  make  refearch  into  th«  knowledge  of  Faith 
 
 M  z  ofthe 
 
84  T-he  new  Inclofures  broken  dorrn ,  and 
 
 §« 
 
 of  the  receiver.    And  at  the   Pafsover,   the  antitype  and  Amro/pj^ov    of  the 
 A  0»      Lords  Supper,and  the  fame  in  fubftance  with  it,as  themfelves  affirm  :  we  have 
 
 not  the  lejft  Evidence  that  there  was ,  but  there  arc  Arguments  that  there 
 Xvet,  could  be  no  fuch  examination  of  the  partakers;   for  though  tke  owner  had 
 
 <}erhard»  brought  the  Lambe  to  the  Courts  of  the  Temple   to  he  killed  by  the  Priefls, 
 
 which  the  Learned  deny  ;  yet  it  was  eaten  at  home  by  the  whole  Family,  to 
 whom  the  Mafter  taught  the  end  and  ufc  thereof,  but  called  none  to  ac- 
 count what  underftandlng  they  had  of  that,or  any  other  myfterles.  Let  them , 
 if  they  think  it  expedient,and  will  afford  the  pains  to  do  it,  examine  men  alfo 
 of  their  apti^fs  to  profit  by  the  word,  and  of  their  proficiency  thereby  ;  but  as 
 if  men  decline  and  will  not  come  under  (uch  examination ,  we  cannot  allow 
 them  to  (hut  them  out  from  hearing  the  Word  ;  fo  neither  can  we  permit  them 
 to  exclude  all  from  the  Sacrament,  that  conform  not  to  be  examined  in  ante- 
 cedency thereunto. 
 
 Yet  if  the  Apologifts  would  onely  bring  us  all  underthe  necefllty  of  an  un- 
 limited examination  of  our  knowledge,tfl  have  peace  with  them,  we  might  be 
 Content  interpretatlvely  to  put  out  our  right  eye,  and  fubjeft  our  felvesto  a 
 fufpicion  of  our  ignorance.     But 
 
 Adpopuhim  phalerof,  — • — 
 Ego  te  mm  &  in  cute  novi.  - 
 
 h  fatisfaftlon  concerning  mens  knowledge  and  verbal  examination  in  order 
 thereunto,  is  not  onely  nor  principally  contended  for  hy  them  ,  nor  alone  or 
 cUlefly  queftioned  by  us.  They  infift  on  it  to  be  fatisfted  of  their  Hollnefs, 
 and  without  real  proof  thereof  they  admit  none  to  fellowfhip  in  the  Sacra- 
 -ittentSj  which  they  tell  us  are  the  privileges  onely  of  the  Godly  :  This  is  that 
 Hf/c»f  that  chiefly  fers  us  all  at  War,and  hath  kindled  thofe  flames :  the*/  lup- 
 jpofe  tliat  to  be  a  Church-member  with  a  dogmatical  faith,  gives  not  a  right  of 
 being  admitted  to  the  Sacrament ,  or  is  the  Dire  Story  for  them  to  admit  him  : 
 Neither  is  a  negative  hollnefs  fufficient  to  be  free  of  fcandal,  but  he  imuft  give 
 pofithe  figns  of  found  grace  ;  nor  that  it  is  enough  they  have  nothing  againft 
 him  ,  he  muft  (hew  fome  evidence  for  himfelf  of  real  hollnefs  :  it  avails  not 
 that  they  know  nothing  to  the  contrary,  they  muft  have  farther  fatisfa ftion  ; 
 they  grant  not  that  every  intelligent  member  of  the  vifible  Church  hath' a 
 right,till  he  have  forfeited  it  ;  but  allow  no  title  till  he  have  pleaded  and  ap- 
 proved it  by  fome  evidence  that  he  is  a  member  of  the  invifible  Church  :  They 
 lepel  not  men  for  notorious  Crlmes,nor  in  any  formal  judicial  way  of  Cenfure, 
 hut  hecaufe  they  are  not  fatlsfied  concerning  them,  or  they  have  not  mented 
 their  good  opinion.  Nay,  I  would  particularly  inftance  in  Tome  that  after 
 admiilion  have  been  laid  afide,  not  for  want  o-f  grace,  but  for  lack  of  fome  de- 
 |!;recs  thereo'",  as  for  not  being  humbled  enough  ;  and  for  defcrt  of  fuch  fatlf- 
 laftion,  oralmoft  uponfufpiclonofthe  unfandifiedeflate  of  fome,  in  whom 
 tliey  may  perchance  obferve  fome  inordlnatcncfsjthey  fufp-'nd  themfelves  (ra- 
 rh-;r  thin  thofe  which  are  the  far  greater  numb:r  )  from  the  Communion,^  ga- 
 ther a  new  Church  ofthofe  they  fuppofe  more  pure  and  holy,  and  ereft  a  iepa- 
 xate  Altar,whereby  they  dlre<flly  fall  within  th'^  definition  given  of  a  Schifma- 
 -{jsquebyth?  grcaxCoimccl  o':  chdceditn  ,  J^il  fehfnrfiACommunhre  lujp'fiH'^t^ 
 
The  Lords  Supper  laid  forth  in  commonfor^Scc.        8  5 
 
 coUeBiimfach  &  ahare  confilruit.  Had  the  Ajpolog"fts  conformcci  their  Churches 
 to  the  Piesbyterian  model/et  up  and  fetlcd  that  form  of  difci^line  •,  had  they 
 retained  the  Celebration  of  the  Sacrament,  and  conftantly  as  'their  appointed 
 times  adminiftred  it  in  their  proper  Churches,  and  admitted  a.U  thofe  that  they 
 <ould  not  particularly  charge  with ,  and  plainly  convid  of  fome  fcandalous 
 crime  (and  notorious,  according  to  the  received  definition  )  what  Sllcnm  {:k\A 
 was  the  greatcft  happlnefsofthis  world,  had  been  the  felicity  of  this  contro- 
 verfie  between  us.  Never  to  have  been  born,  or  fo3n  to  have  dyed  :  yet  they 
 fuggeft, 
 
 I .  Thtxt  In  yeeld'm  that  fcandalous  and  yiotoriom  jmncrs  may  hefuipendedy  I  pre- 
 varkate^  by  granting  the  main  of  the  qne(iionjmd  yet  op^oftng  them  (iiffly.  ^  -They 
 impute  it  to  mz^that  wy  conceffions  loo\  one  way, and  my  arguments  another,  imply- 
 ing,as  if  1  did  covertly  difputeagainft  the  power  of  Excommunication.  3. They 
 obliquely  charge  upon  me,  by  fome  Infinuations,  as  if  I  wereinimicous,  and 
 had  fome  animofities  againfl  the  Piesbyterian  Government. 
 
 But  to  the  J^rft,  (not  to  queftion  how  properly  they  apply  the  word  prevari-  Vnevaricator 
 f  ;iff  )though  the  main  had  been  granted,  yet  fome  lefler  and  collateral  things  c(l  quafi  vari- 
 might  merit  my  oppofition,as  well  as  they  have  found  their  defence  :     but  yet  calor  qui  di- 
 having  the  main  in  grant,  I  fhould  have  thought,    that  to  defend  thefc  pettier  verfam  caufam 
 things,  were  a  play  not  worth  their  lamp.     But  that  which  they  call  the  main  adjuvat  pro- 
 was  never  the  Icaft  part  of  the  thing  controverted,  being- ycelded  without  all  dita  caufafuA  : 
 controverfie.  It  is  indeed  the  main  Fortrefs  and  Caftle  \vhereun:o  they  retreat  quod  nomm 
 upon  every  charge,  though  they  will  find  the  Gates  thereof  fhut  againft  any  L^i&^o^ -i/^r/^x 
 refuge  for  them  :   verily  all  the  fatnefs  of  their  dlfcourfe  ha  h  no  arher  reliih,  certatione  tra- 
 but  that  there  is  a  power ,  and  that  it  is  a  duty  to  exclude  fuch  as  are  nefarious  6ium  alt  ♦,  nam 
 and  fcandalous  from  the  Communion.    Were  the  Apology  deplumed  of  thdfe  qui  pnevarica- 
 feathers  which  are  but  borrowed,    in  refpcd  of  what  is  proper  to  our  queftion,  tar  ex  utraq\ 
 it  would  (hew  as  naked  as  t/£/b/'j  Crow  •,    but  their  Arrows  thus  feathered,  zs  parte   confiitit, 
 little  hurt  me.as  bit  the  mark  they  h^YC  fct  up  ;  for  if  I  had  blended  the  beams  quin'mo  ex  aU 
 of  the  Sun  with  my  ink,I  could  not  have  made  it  more  clear  or  lucid  that  1  am  tera.  CHJac.ob' 
 not  among  the  Antipod  s  to  that  Thcjlt  \    rather  the  abftraft  of  our  difference,  fervat.     Or  it 
 and  the  pundual  ftare  of  the  controverfie  between  us  ,  is  compendioufly  this :  is  a  metaphor 
 They  think  none  ought  to  be  admitted  to  the  Communion,  but  fuch  as  give  fa-  taken  from 
 lisfaftory  figns  of  knowledge  and  holinefs ;  I  fuppofe  they  fhould  exclude  none  t/;7r/, thofe  that 
 but  thofe  thit  are  fgnally  i^nor^nt  and  flagitious.    They    require  a  pofitlve  have  their 
 probation  as  neceflary  ,  and  that  demonftrative  proof  ought  to  be  ren  Jred  of  kaees  out  of 
 their  godllnefs,!  judge  a  negative  trial  fqfficient,  fo  as  to  liave  nothing  againft  joync   that 
 them,and  that  they  be  not  obnoxious  for  any  notorious  wickednefs.     They  will  they   touch 
 admit  none,  whofe  fandity  may  be  doubted  ;    I  allow  onely  fuch  to  be  reje-  above,ani  the 
 dcd,wbofe  crimes  are  notorious :     They  argue,that  bccaufe  none  but  fuch  as  feet  are  farre 
 are  fit  and  worthy  ought  to  be  admitted,  it  is  therefore  neceflary  to  make  tryal  afundrr  j  fo 
 generally  of  the  ficnefs  of  all ,  and  not  finding  a  competent  number  of  fit  per-  they  that 
 
 TiO;x  within  angufter  bounds  (thofe  that  arc  not  notorious  or  not  violently  fu-  Iy,are  called 
 fp^fJ,  needing  no  trial  ;  and  thofe  that  are  notorlous,beingfor  the  moft  part  Prri/.7'/7Vjfor/. 
 palbitjand  tryed  to  their  haAdj  )    and  in  the  latter  1  concede  no  liberty  at  all,  Dr.Andjrcws.' 
 
 M  3  and 
 
8(5  The  nen>  Jnclofures  broken  doTvn^  and 
 
 and  though  deptre  and  fp^ciilatively  onely  fit  perfons  arc  to  be  admitted,  yet 
 ^e/}i(^oandpra^ical]y  all  intelligent  Church-members   that  have  made  no 
 publike  forfeitumof  Church -privileges  and  interefl'es,  ror  of  g"od  exiftitna- 
 Xion^xhtVibonumdcpofitummaliorummentibHS^  are  regularly  to  be  deemed  and 
 accepted  as  fit ,  and  accordingly  to  be  admitted.     Thefe  are  the  proper  ifiucs 
 between  us^and  what  is  heterogmeal  to  thefe  is  ir/m'atio  elenchi ;  and  where  they 
 {hould  defend  thefe  hypothefcs,  and  vindicate  this  courfe  of  theirs  ,  onely  to 
 contend  for  the  power  and  duty  of  Excommunication,   is  it  not  Andakatorum 
 ;»or^5to  fight  blind-fold  ?  or  feeing  it  to  be  beft  for  their  advantage,  tomnat 
 tilt,  not  againft  a  fighting  enemy,  but  a  wooden    image  of  their  own  ereding, 
 fitting  the  mark  to  their  arrows,  not  fuiting  their  {hafts  to  their  fcope  j  and  in 
 effed  is  nothing  elfe  ,  than  as  it  aTyrant,\o  juftifie  his  rapines  and  peifecuti- 
 onsjfhould  plead  the  juft  power  of  Kings  to  punifli  oftendersupon  lawful  pro- 
 cefs.     For  let  them  punftually  anfwer,  are  all  thefe  /wre  aut  jurldke,  excom« 
 municate  or  fufpendedjwhom  they  admit  not  ?  Are  they  defaBo ,  grojfly  Igno- 
 rantjOr  notorioully  wicked  and  fcandalous  ?  They  cannot  fay  it,,  and  they  de- 
 ny that  they  think  it,let  them  then  recount  thefe  two  aflertions.  That  they  ad- 
 mit all,  fave  grofly  ignorant,and  notorioully  criminous  -,    and  yet  thefe  whom 
 they  exclude,are  not  fuch.  St.  Auguflme  never  more  urgently  prefled   Petilian 
 and  his  Hyperafpiil  crefconim,  to  anfwer  that  queftion.  Si  Confcientm  certe  damli 
 attendkur  qua  abluat  accipiemls^  &c.   than  I  {hall  importune  the  Apologlfts  to 
 fatisfie  this  Dilemma.  :     Thofe  many  whom  you  rejeft  from  the  Communion, 
 are  either  judicially  f  entenced  for  notorious  finnes  ,  (  and  then  I  will  confels 
 that  they  are  juftly  feparate  from  you ; )  or  elfe  not  fo  cenfured,  and  then  you 
 muft   confefs    you    unjuftly  feparate  from  them.     To  fay  they  are  not  wil- 
 iingjis  to  fay  contrary  to  what  they  profefs,  who  complain  of  being  defrauded  of 
 iwhat  they  have  fuch  a  w  ill  to  partake,   Varm  ait ,  Scaurm  negat,  utn  credkis  ? 
 Tofugge{l  it  is  their  fault  that  they  partake  not,  is  to  make  them  culpable  for 
 not  taking  that  which  they  cannot  have  j  for  when  had  they  a  Synaxii  in  their 
 Churches?     To  tell  them  they  muft  come  at  P)/w<>r%,  (where  he  that  tells 
 them  fo  ,  is  Paftor  of  no  Church  there  ;    thofe  that  are  fo  told,  are  not  the 
 flock  of  any  Paftor  there)  they  might  as  juftly  call  them  to  Exceter  j  and  would 
 they  come  there,  they  muft  notwithftanding  come  under  this  probation,  and 
 wait  upon  their  good  pleafure  and  gracious  opiniGn,which  is  the  thing  queftio- 
 ned,and  fets  the  bufinefs  in  the  fame  pofture  as  before,  after  all   thefe  pallia- 
 tions.    So  that  in  the  conclufion,  when  they  tell  us  elfewhcre  ,/   he  that  put« 
 them  to  prove  that  perfons  knowing  and  not  fcandalous  may  be  excludedjihafl 
 hear  ot  their  refufaljwe  muft  fay  to  themjwe  do  mdeed  hear  of  their  refufal, but 
 it  is  onely  to  prove  thiS5not  to  do  it5whiles  they  exclude  thefe  whom  they  dare 
 not  fay  •,  and  if  they  did^we  fhould  knowingly  gainfay,  that  they  are  ignorant 
 or  fcandalous. 
 
 To  the  fecondjthat  my  ConcelBons  look  one  way,  my  Arguments  another , 
 (asifliketheP/zn/?M??JIturn  my  face  from  that  mark  1  ihoot  at;  or  like 
 Fau{lm,th2it  pretended  to  write  againft  Velaiim,  yet  half  juftified  him)  it  had 
 been  a  juft  debt,  if  not  to  me^  that  1  might  fee  my  error  ;  yet  to  thcmfelves, 
 that  wc  might  fee  their  truth  and  ingenuity,  toiiavc  inftanccd  in  any  one  ar- 
 gument of  mine,that  pleads  againft  the  power  and  duty  of  Exc0mmunic|tion, 
 No,  when  the  Civil  Maeiftrate  is  become  both  the  Sonne  and  Father  of  the 
 ^  Church, 
 
The  Lords  Sapper  laid  forth  in  common  for  ^  &c.       8  7 
 
 Church  1  <ioe  not  think  that  the  opening  of  his  Vrxtorium  ftiould  {but  up  the 
 Ecclefiaftical /«'/•»;«  extermi  nor  the  exercifing  of  his  fwoid,  lay  the  keys  afide 
 to  mft  :  Let  them  not  be  tryedto  open  other  Locks  than  they. were  made 
 for  that  Mofes  may  have  no  caul'e  to  fay  the  Sons  odevi  take  too  much  upon 
 them  •  we  {hall  no  more  repine  at  Aarons  keys  or  rod^  than  at  MofeS  fword.  I 
 am  feniible  thcfe  arc  different  Adminiftratlons  ,  and  have  federal  reafonsand 
 ways  and  ends^  There  are  fome  Crimes  which  need  Cenfure  ,  and  fometimc 
 the  Civil  Laws  take  no  hold  thereof,  nor  can  the  Civil  Courts  take  cognizance 
 of  them  •,  and  the  Magiftrate  punil>ieth,though  the  Offender  repent,  and  is  fa- 
 tisficd  when  the  pain  is  fuffered^or  mulft  is  paid^  whether  he  be  penitent  or  nor. 
 The  Church  hath  a  contrary  method  in  her  punifhments,  and  which  are  nor 
 properly  punifhments,  but  caftigations  -,  the  holy  and  prudential  ends  thereof 
 1  have  elfewherc  difplayed  :  I  do  not  therefore  hold  it  fit  to  excommunicate 
 Excommunication,  though  1  judge  the  undue  condu ft  and  culpable  exercifc 
 thereof  to  be  fufpended.Let  it  not  be  i  .too  frequently  infiifted,  it  being  Mcdi- 
 clne,not  Food  ;  and  Phyiicians  tell  us,that  Medicines  lofe  their  efficacy  by  or- 
 dinary ufe  5  and  though  Cacochymie  give  indication ,  yet  continual  I^rglngs 
 brings  the  habitude  of  th«  body  to  a  cachexy ;  and  in  the  Timpany^  to  let  out  all 
 the  water  without  flops  and inccrmiiTions,  dcftroys  the  Patient,  a.  Nor  too 
 precipitate, 
 
 y^nUa  unqaam  de  hac  morte  homms  cm^ath  longA  eft, 
 
 And  Aven-Kpay  (  they  fay  )  trembled  three  days  before  ever  he  admlniftred  a 
 Purge:  3.  Nor  ordinarily  ,until  after  frequent  admonitions?  &  afflattfr  omr^ 
 priHfquim  percuthur  y  let  all  ether  good  meansbe  ufed, 
 
 SuiBapriiiS  tentanday     -       , 
 
 Let  it  be  as  Phyficians  fay  o(  Antimony,  that  It  muft  be  like  a  cowardly  Captain 
 to  come  up  to  the  charge  la{l  of  all,  and  after  all  others  ;  let  it  be  onely  upon 
 obftinate  impenitence  j  and  when  it  is  imfnedkabile  v»lnpis,t.hti\  qutecnnque  me- 
 dicamenta.  non  fanant,  ea  fanatferrum  ;as  faith  Hyoocrates.     4.  Let  it  not  be  for 
 any  thing,but /cf /«^,  or  affme  fceleriy  that  which  Is  merpretativa  negatio  fidei  y 
 grofs  abominable  iniquities  ,  whereby  the  Church  may  be  defamed,  and  the 
 «nemies  have  caufe  to  blafphemc  j    and  fuch  as  may  be  ftumblingj  blocks  to 
 other  mens  Confciences  j  fuch  finnes  as  appear  omnibus  execrabtlia, ,  ^sAugu^ 
 ftlney  and  are  exceffus  peccatorum ,   as  Efiint  fpeaks  :    lee  it  be  net  infolded  for 
 fmaller  faults,  which  elfe  would  be  (  as  VaTifierifis  tells  us  )  as  it  to  kill  a  Fly 
 ©n  the  ft>re-head,wc  {hould  knock  a  man  in  the  head  with  a  beetle;  and  let  not 
 fuch  purity  be  required  from  men  in  order  to  their  fafeguard  and  '^^^^^^^^y  xfa^rlorat    in 
 from  this  Cenfure^as  A/iabaptislT  tx^d:  j  who,  as  Mur  lor  at  tths  us,Ante  commu-  ^  q^^  -  jV 
 nimem  protefiantur  fe  tantam  habere  Chariiatem,  quant  am  Chrtftus  in  cruce  t)ende}is.  ^^jj    '^^  '^^ 
 5 .  Let  it  be  for  fuch  Crimes  as  are  notorious  by  publike  notice  •,    not  if  one  or  ^.^^  orounds 
 other,(though  perhaps  the  Minifter  be  one  of  them)  do  know  thereof  5  but  let  ^^  Scparar  c 
 them  be  fuch  as  are  fcandalous  in  their  courfe,comraonly  defamed  by  evidence  _  ^   p  j  B  7 
 offaft,  or confeflionorproof  ofwitnefles;   znA\^ noihy  innnmeris  doeumentis      '^ 
 fffiibitfqi  y  as  Angu^nt  ^eads ,  yet  by  mote  than  one  ,  for  mil  teftiy  ne  catonl 
 
 quidcm^ 
 
88  The  nerp  Intlofures  broken  down ,  and 
 
 qnidemiCredendunt  eft :  even  when  the  great  cry  oiSodvm  came  up ,  yet  God 
 went  down  to  fee,  whether  they  had  done  altogether  according  to  the  cry  ;  St 
 regnasy  jube^fijudKos^cognofce.    ^.  Lee  it  bt  done  humilicharkate  &  ben.gni 
 
 Aug.  cont,  Far-  f^'^'^^^^^te  ^ {tne  typbo  elationis  in  hom'mem  ,  &  cum  Ih^^  deprecatiom  ad 
 
 men.l 5  .c.x .      ^^'^^ »  ^^'^  ^^  ^*  ^^  ^^'^^  o^Anguftus ,  Vriiis  fltas  lachrymas  qum  aiimm  fanguU 
 l'om.7 .  p.  1 3 .  ^^'^  ^fi^^^^  >  ^^^  Gtherwifc^ 
 
 — — hiijus  emmfumml  rarlque  voluptai 
 
 Nulla  boni,  quoties  animo  corrupta  fuperbo 
 Plus  alee  Si  qum  mdl'is  habet, 
 
 Let  it  he  thus  regulated  without  humane  wrong  in  hypothejl ,     and  let  it  in  the- 
 Jt  pafs  as  of  divine  right. 
 
 The  greater  Excommunication  I  mean  ;  for  as  concerning  Sufpenfionjwhich 
 they  call  the  lefler  Excommunication,!  am  deceived  it  it  may  not  be  called  the 
 leaft  in  the  t^ngdome  of  Heaven :  the  Tree  from  which  that  Wood  was  gathered, 
 was  of  a  later  rife  and  fpring  in  the  Paradife  of  God  ,  not  of  the  firft  planting, 
 and  hath  no  ditine  ground  to  fix  its  root  in  ;  if  there  be  any  Charafters  in 
 Scripture  aflerting  exprefly3or  by  plaia  and  eafie  confequence  the  divine  right 
 „  thereof  5  or  any  footfteps  thereof  In  the  traft  and  courfe  of  all  the  ancient 
 
 1  ^  A-l  ^IFa  ^^""^^^^/^  ^s  ^^^^  any  were  fufpended  from  the  Sacrament,  that  were  not  fepa- 
 ply  diUulled,  ^^^^  ^^^^  ^y^^  ^^^^  ^^^^^^  Church  by  Excommunication  ,  thofc  charafters  and 
 fi*   T  H      foQtfleps  are  too  fmall  to  be  dlfccrned  by  my  dimme  eyes  ,  without  the  help  of 
 c/*     J*    fpedacles  to  be  lent  me,or  my  Horizon  too  narrow  to  reach  them  ,  unlefs  their 
 hand, like  that  in  a  margin  pointing  to  the  places,{haU  lead  me  neerer  to  them. 
 TertuUian  I  am  fure  defines  Excommunication    of  what  kind  foever  it  be,  a. 
 Communkatione  Orationls  &  convent  us  ,&  omnis  fanBi  commercti  relet  af^.    1  am 
 not  ignorant  there  is  frequent  mention  in  the   Cafuifts  and  SchoSmcn,  of 
 excommunkatio  mmor,hvit  thefe  bear  no  wejght,where  thefc  men  hold  the  beam; 
 yet  notwithftanding  it  may  have  place,  and  be  of  wholefome  ufe  ,  when  men 
 itrongly  accufcd,  or  violently  fufpected  of  offences  in  their  nature  fcandalous, 
 are  under  tryal,  and  as  it  were  pendente  lite  j    in  which  refpeft  it  may  pafs,  as 
 gradus  excommunkationlfy  as  Ames  calls  it  j  and  if  they  will  give  that  name  to 
 a  deferring  to  adminifter  to  thofe  that  are  manifeftly  ignorant,  while  they  are 
 under  catcchlfing,    I  (hall  not  conteft  againft  it  ,  and  befides  I  (hould  be  no 
 eager  Oppofite  thereunto ;   becaufe  as  Alcibiades  acquired  more  efteem,  be- 
 caufe  Sotr^/f  J  loved  him  ;   fo  1  {hould  be  more  indulgent  to  this  ad  of  difci- 
 pline,by  reafon  it  hath  the  favour  of  fbme  godly  learned  men>  andfcsmsalfo 
 to  march  under  the  Colours  of  Prudence,  and  pretends  to  wear  the  cognizance 
 of  Piety  and  clement  moderation  ,  and  oncly  under  the  notion  of  clemency  ; 
 and  upop  account  thereof,  we  may  give  a  pafsport  to  that ,  which  is  the  main 
 weapon  wherewith  the  Cafuifts  and  School-men  fight  for  the  Icflcr  Excommu- 
 nication •  and  from  wliofe  Armory,the  Divines  of  this  judgment  have  borrowed 
 It,  That  he  that  can  do  the  greater,  can  do  the  lefs  ;  which  having  many  other  li- 
 mltations,muft  efpeclally  he  limited  to  matters  of  the  fame  kinde  \    for  other- 
 v/ife  (for  inftance  fake)  a  Juftice  of  peace  that  can  fend  a  man  to  the  Goal  for 
 Felony,  which  is  the  greater,  cannot  commit  him  to  the  Prifon  for  Debt,  nor 
 iikewifc  in  matters  of  the  fain?  kin  1.     However  it  may  go  upon  the  account  of 
 
 clemency. 
 
The  Lords  Snpper  laid  forth  in  common  for  ^  &C       8p 
 
 clemency, it  cannot  pafs  upon  the  fcore  of  juftice  ;  for  a  Judge  that  may  for  a 
 crime  take  a  Malefaaois  life,may  not  neverthelefs  deprive  him  of  his  eye  for 
 that  offence  ;  yet  fo  as  fufpenfion  be  exercifed  in  fuch  a  regular  way  as  excom- 
 munication ought  to  be,  and  for  fuch  notorious  fcandals  as  merit  excommuni- 
 cation  (for  then  the  perfon  fufpended  fcems  excommunicate,  jure^  licet  non 
 inrldice  i^  f^'^  ^  /^o«  In  fa5to  ejfe,  r/irMufignato  ,  finenaCiuexercito  ^ 
 dermritorie ,  ctp  ?io?i  effctUve  ,  and  fo;  our  ground  may  ft  ill  lye  unfhaken', 
 that'every  men.oerof  the  vifible  Church,  not  uncapable  through  natural  difa- 
 bility  hath  a  right  to  the  Sacrament,  while  thefe  in  fuch  manner  fufpended, 
 though  not  fully  and  formally  cut  off  from  the  body  of  the  Church,  are  yet 
 having  a  virtual  excifion,  no  compleat  members  thereof  ;  and  being  much 
 loofned,  have  loofed  much  of  the  privileges  founded  in,  and  rcfultlng  from 
 Church-memberffiipj)  I  fay  with  thefe  qualifications,  though  this  fephtha  be 
 the  Son  of  a  ftrange  woman ,  yet  fince  he  may  fight  for  ifrael  againft  the  Am- 
 monites, I  (hall  not  vote  to  caft  him  out  j  and  though  like  an  Heteroclyte ,  It 
 be  among  thnfe  qutegentis  variant  (  having  not  that  kind  of  evidence  and  au- 
 thority which  excommunication  hath,)  yet  if  it  do  not  flcxnm  alfo  (and  defleft 
 to  any  inordinatenefs,among  thofe  which  ;2<7i;^/<j  ritu  defichmt  fuperantq;)(ov  my 
 part  I  fhall  not  profcribe  it:  Even  menial  fervants  merit  fome  refpcd  onely 
 for  wearing  the  Cognizance  of  noble  Families ;  onely  as  they  diftinguilh  the 
 Romane  gods  into  tnofe  Mnjorum  Gcntitim^  &  Semi-dci^feu  Indlgltes  &  Semoncs  \ 
 fo  let  there  be  a  diftindion  among  afts  of  difciplinc,  of  thofe  that  are  original- 
 ly of  a  divine  impreffion,  and  neceffary,  and  fuch  as  are  of  later  prudential 
 Edition,and  expedient  onely  in  fome  cafes. 
 
 And  to  proceed  farther,!  am  not  altogether  of  the  judgment  of  the  School 
 and  the  Cafuifts  that  determine,  Ah^hendum  afententia  excommmiicationis  ,^'  ^^•»?«  7.  f» 
 quando conflaret nonmodo non  profnturam  peccatoriy  fed  etiam  noclturam-i  quia  ^7MfiCf,i,p, 
 fcit^etmagis  indurabitur  ^  yet  1  approve  it  with  the  limitations  of  yalentiaiTimc  ^  3  ^7. 
 folim  verum  effe^quando  clrcumflanti^enon  effent  tales,  ut propter  exemplum  &  bo- 
 nurri  commune  rednndatunim  ex  tali  Excommunicatione  videretur  mevlto  pojfe  negU" 
 gi  privatum  detriment umilliuj.     And  I  dofully  confcnt  with^/zg/^/?/;*?,  Sicon^ 
 tarn  peccandi  multttudinem  invaferit^d'.vince  difcipl'ma  fevera.  mifericordia  neceffa-  ^ 
 
 rtctefl, tunc  autemhoc  fine labepacii&unitatis& fine   Ufione  frumen-        ^f    ^^* 
 
 torum,  fieri potefty  cum  congregationis  Ecclefia  multitude,  ab  eo  crimlne  quo  amthe-  ^    '  '^'^'^• 
 
 mati'^atur,  aftena  e(i ~-  &  eum  poffe  tali  modo  falubriter  corrigl-,  qui  inter         •  '  •  p. 1 5 » 
 
 diffimiles  peccat,  id  eft,  inter  eos  quos  peccatorum  (imtUum  peftilentia  non  corrum- 
 
 ■pity  '" neq-.)    enim  pote(i   effe  falubr.'s    a.   multis  correptio,  m(icilmiUe 
 
 torripitur  quim-nhabeat [ociam  multitudtnem  -y  cilm  verb  idem  morbus  pltrnmes 
 cccupaveritonihtl  aliud  bonis  re  fiat,  quam  dolor  &  gemitus.     And  fuch  a  courfe  is  ]>iurcs  numers 
 not  onely  fuitable  to  civ'l  prudence,    (  an  example  whereof  we  may  finde  in  mtj  j-^i^y  ^^^^ 
 Sparta,(siC[xy  of  the  ftrifteftand  fevereft  difcipline  of  all  Grcece)8c  as  the  beft  fQj  fodetate 
 men,fo  the  beft  City  oi  Greece,  might  pafs  for  the  beft  of  the  Heathen  Morld,  culp^etutior. 
 (where  though  he  that  fled  out  of  the  battel  carrycd  afterward  the  perpetual  Tacitus. 
 Charaders  of  Infamy jyet  when  fuch  a  multitude  were  put  to  flight  at  the  great 
 battel  o^Leu6ira,Agcf!aus  thought  fit  to  lay  afleep,  &  fufpend  the  Law  for  that 
 lime.But  2.  conformable  alfo  to  Divine  wifdome,  not  onely  in  refpeil  of  what  A?inot,  In  Maf 
 Grotiros  tells  us,  ^od  adpcsnasgeneralcs  attrnet,  quaks  funt  dtUivia,incendia,  13.41, 
 ali^que  idgentps  peUes  ^  ciimnonpdjjmnta  infiigi,  nffolos  improbos  (iQUtiMmt^ 
 
po  The  new  Inclofurcs  broken  down ,  and 
 
 probomm  etkm paucorum  causa  ,  Dem  iis  ah^inet^  aut  certe  cm  tempcrat :  but  in 
 regard  of  what  St. /4ft^K^/';?(?  proves  5  from  the  patterne  ottheApoftle,  who 
 ^bffupUt  though  he  excommunicated  one  inceftuous  perfon  at  Corinth^  yet, 'ciim  jam  mttl- 
 tos  comper'ffet  &  immunda  lumna  &  fornkatiombminquinatos  ,  ad  eofdcm  Co- 
 rlnth'ws  mfecmda  EpiUola  firibens,  non  itidcmprcecipit ,  ta  cum  tallbm  ncc  cibum 
 fumerem  ,  mult tenimer ant ^  mc  dehispoterat  dkere  ,  Stquisfrater^  Sic.  fed  ait 
 m  iterum  cum  venero  advos  ,  humllkt  mz  Deus  &  lugeam  multos,  &c.  per  lu6ium 
 fuum  pottjls  cos  dtvino  fiaicUo  coercendos  innmns  ^  quam  per  iUam  correptiomm, 
 ttt  cateri  ab  corum  conjundtione  contineant. 
 
 And  3 .  the  contrary  courfe  is  altogether  oppofite  to  the  ends  of  Excommu- 
 nication, either  general ,  as  edification  •  whereas  this  is  vaflare  chitatem  y  non 
 fanare  (as  Salu[i  o^Cattlmei)  &  clades,  non  madkina ,  as  German'tcu/S  in  another 
 cafe  J  or  fpecial,  as  making  them  afhamed ,  whereas  the  multitude  of  offen- 
 ders takes  away  all  fliame  ,  as  among  Negroes  it  is  beauty  to  be  black,  and  they 
 J>aint  Angels  of  that  colour.  The  civil  judgments  and  Ecclefiartick  cenfures, 
 though  oiherwife  different ,  yet  are  both  built  upon  thefe  common  grounds, 
 that  punifliments  are  inflifted,  not  becaufe  a  fault  hath  been  committed,  but 
 left  it  ftiould  be  ;  that  the  fear  of  that  offence  may  come  to  all  whereof  the  pe- 
 nalty hath  fallen  upon  one  5  and  as  it  fares  in  the  Church^fo  it  falls  out  alike 
 in  a  Chriftian  Common-wealth  ,  if  the  Laws  be  not  duely  executed  in  the  pu- 
 nifhment  ofMalcfadorsj  good  men  are  fcandalized  ,  and  evil  are  encouraged 
 by  impunity  j  and  not  onely  the  Juftice  of  the  Nation,  but  the  honour  of  Re- 
 ligion alfo  is  left  obnoxious  to  obloquy  :  yet  however  no  man  contradids  the 
 moderating  of  civil  punifhments  by  clemency,  or  approves  theexcefsof  Ju- 
 flicc,  which  is  cruelty,  fuch  as  the  Poet  reproved  in  Sylla , 
 
 lUe  quod  ex/^uum  re^abat  fanguinis  urbi 
 Haujiti  dumque  nimls  jamputrida  membra  refcidit  5 
 '    '  Exceftt  medkina  modum,  nimiumque  [ecutaeft 
 
 ^ua  morbi  duxere  mam^. »— » -3 — 
 
 He  muft  be  more  than  a  Cherubin  that  delgnes  not  to  looke  to  the  mercy-feati 
 SeiiSta^CUffl,^^<^  qitifquam  eft  cut  tarn  valde  innocentiafua  place  at  ^  utnon  flare  mcon(peSfu 
 |/^.i»  f/^»2^^^i^»«  paratam  humanis  erroribwsgaudeat.    It  may  fall  out  alfo  in  many  ca- 
 
 fes, what  Livy  tells  us  to  have  happened  in  that  of  ^MaximtM ,  Nee  minus  fir^ 
 md  eU  difciplma  milkark  <^.  Fabii  perkulo^  quam  Tki  Manlil  miferabilt  fupplkiOy 
 and  It  is  as  confentlent  to  prudence,  as  the  praftice  of  States,  where  there  is  a 
 multitude  of  Delinquents,  to  chufe  out  the  fatteft  (m  Sacrifices  to  juftice  ,  and 
 with  Tarqum  ;  to  lop  off  the  heads  onely  3  and  where  by  a  partial  or  negligent 
 execution  of  Laws  and  adminiftration  of  JufticCj  offenders  fuffer  condigne  pu- 
 niftiment,  it  cannot  yet  warrant  or  excufe  a  denying  of  fubjedion,or  a  rayfing 
 of  feditIon,or  an  ereding  and  conftituting  new  Common-wealths  in  the  Com- 
 monwealth ,  as  if  men  could  not  live  with  a  good  and  undcfiled  Confcience 
 where  were  any  bluntnes  in  the  Sword ,  or  Inequality  in  the  Scales  of  Juftice  ^ 
 and  why  thofe  confiderations  may  not  have  fom^  place,  and  the  reafons  there- 
 of be  infomemcafure  applicable  to  Ecclefiaftical  cenfures,  1  confefs  1  can- 
 not apprehend  ,  but  am  yet  to  be  inftruded. 
 
 When  the  Church  had  no  Civil  M^giftrate ,  and  very  many  finncs  there 
 
 werc^^ 
 
The  Lords  Sapper  laid  forth  in  common  for  ^^Q.       ^  i 
 
 were,  which  the  Lawes  took  no  cegnifance  of^  nor  prefcrlbed  punifliments  for, 
 the  Ecclefiaftick  Cenfures  recompenced  that  defeft  :  Now  when  Municipall 
 Lawes  under  Chriftian  Magiftrates  arc  multiplied  and  extended  to  the  corrc- 
 ftlon  of  mod  offences ,  the  execution  thereof  might  in  fome  degree  fupply  the 
 negled  ofEcclefiaftical  cenl'ures ,  and  comply  with  the  greateft  part  of  the 
 ends  thereof,  as  to  humble  ,  and  by  {hame  to  reclaime  ofFenders,  to  inhibit  the 
 contagious  fpreading  of  the  example  ,  and  to  remove  the  fcandall  which  Rc» 
 ligion  might  contrad,by  permitting  offences  to  paffe  unpunifhedrfor  as  for  pol- 
 lution of  others  (without  fociety  in  finne)  falfe  teflimony  and  fealing  of  blanks 
 and  the  like,  1  think  the  prevention  thereof  to  be  no  proper  end  of  cenfures, 
 nor  finde  any  fuch  thing  intimated  by  the  Apoftle,  where  he  arguerh  andrea- 1  COr,  fc- 
 foneth  for  the  purring  away  of  that  wicked  pcrfon  from  among  the  Corinthians y 
 norfuppofc  them  to  be  any  more  effedual  meancs  to  that  end,  than  anciently 
 in  Eclipfes  the  refounding  of  thofe  <em  auxlUaria  mentioned  in  the  Poets,  were 
 to  cafe  the  ignorant  ly  fained 
 
 '         foils  Imteque  labores  ; 
 
 Or  the  torches  that  were  then  held  up  were  to  lefled  light  on  thefe  great  Lu- 
 minaries. 
 
 I  fay  the  Laws  of  the  Common-wealth  might  in  fome  degree  fupply  the  neg- 
 led of  Church  cenfures  (which  are  to  be  exercifed  m  palam  facinorofoSy  mcf." 
 xime  p  circa  has  magiftratm  officmm  non  faciat ,  faith  Paraus,y(o  farre,  as  to  j;^  I  C6r,f* 
 reftrain  and  withhold  men  from  feparation  ,  or  (which  is  the  moderne  Teri-  pj  4.^7^ 
 phrafis  and  new  notion,  to  blanch  and  palliate  feparation)  from  gathering  new 
 Churches.  And  this  is  that  which  to  me  feemes  cardo  ne?otii ,   and  that  which 
 I  muft  infift  on,  that  though  Excommunication  be  obftrufted  or  laid  aflccp,  or 
 culpably  exercifed,and  fo  there  be  a  mixture  of  good  &  evil  in  one  Communi- 
 on, yet  there  muft  be  no  feparation  into  the  new  gathered  Churches.The  con- 
 trary opinion  and  praftice  was  the  very  fpirit  and  extraft  of  the  herefy  of  the 
 Voftatifts.   Cdvin  tells  us,  that  becaufe  the  Bifhops  onely  reproved  fome  evils  lnUtt.lAX,lt» 
 which  they  thought  not  profitable  for  the  Church  to  punifh  with  Excomrauni-ye^.I  x. 
 cation,thercfore  they  made  invedives  againft  the  BIftiops,  and  raifed  a  fchifme 
 againft  the  Churches  of  Chiift.  And  Dr.  Morton  {hewes  us  that  they  {c^2.i2xz^  Morton  ^Y and 
 from  the  other  conftituted  Churches  in  Africa ,  efpecially  becaufe  of  the  mix-  impofi.cap.i  ^, 
 ture  of  Godly  and  wlc-ced  profcflors  in  one  Conununionj  and  Peter  Martyr  and/e^.2  j. 
 Param  both  tell  us  out  oiAugu^ine  y  that  the  Donatifis  objeded  to  the  C^cho-  Martyr,  loc, 
 liques  that  they  had  no  Church  becaufe  they  wanted  Excommunication  :  hnt  com.p  art  A  ^ 
 St.  Auguflm  anfwersthem ,  Dtcant  ergefi  poffnnt ,  melioremfe  atque  purgatio-  c.$.p.6i. 
 rem  habere  nunc  ecclepam  ,  qukm  crat  ipfa  nnitas ,  beatijfml  cypriani  temportbmy  FaraJn  i  Cor^ 
 who  yet  held  communion  of  Sacraments  with  men  notorioufly  culpable  in  una  5 .  p. 4^  7. 
 (ongregatione,  paria  Sacramenta  tra6iantes,  and  though,  faith  he,  fat  hoc  (fcil.Angufim.con^ 
 excommunkatio)  uhiperlculum  fchtfmatU  nullum  eft  — ^falva  dllcUioym  fynceri-  tra  Parmen, 
 
 tate ,  & cufioditd pacis  unitate  ' adhibha pnidentia  &  obedientid in eo  quodl.'^ .c.i.&t^ 
 
 praciph  Dominus  i  ne  frumenta  Udantur  y  yet  as  he  inftances  in  the  cafe  ot  cy-p.iz.  e^l|» 
 prian ,    ^uia non  poterant  ah  'tis  corporaliter  fepayar't ,  ri'^  fimul  eradicent  &  trt-tom,7<^ 
 ticum ,  fufficiebat  iis  talibus corde  fejungi ,  vita  moribufque  dift'ngui,  propter  com- 
 penfaiionem  cu^odimd^  pacis  &  unitdlis ,  propter  falutcm  infirmorum  ,  &velm 
 
p2  T-he  nerp  Inclofitres  broken  dorrn^  and 
 
 la6fenmmfrHmsntorim ,  ne  membra  corporis  Chrifli  per  facrileia  fchifmata  Unia- 
 rent  \  and  to  this  truth  his  whole  books  are  but  one  continued  teftimony :  and 
 for  this  we  have  better,  even  infallible  and  authcnticke  witnefs  ,  for  when  the 
 inceftuous  Corintlmn  was  not  ccnCured  yet,  neither  did  any,  how  much  foevcr 
 tr  Ctfy.f.  they  might  pretend  to  purity ,  fcparatc  themfclves  into  a  gathered  Church, 
 
 nor  had^any  check  from  the  Apoftle  for  not  doing  To ,  or  command  to  doe  it 
 no  not  if  in  cafe,  as  he  had  judged  already  ,  that  wicked  perfon  fhould  not  have 
 been  put  away  from  among  thcmfelves.     And  when  the  Angel  of  the  Church 
 Revel,  t.  io,    Q^Thiatyr a,  iu^^Tit^  that  womzn  Je'^^hel  to  teach  and  to  feduce  ,  to  commie 
 and  S4.  fornication  ,  to  eat  things  facrificed  to  Idols ,  thofe  which  had  not  that  Do-> 
 
 ftrlne  ,  nor  known  the  depth  of  Sathan,  were  onely  commanded  to  hold  faft 
 what  they  had,  and  had  no  other  burden  put  upon  them  ^  bccaufe  they  had  noc 
 fcparatcd /tfc^^^^?/ from  the  Church,  cither  of  command  to  feparate,  or  of  ca- 
 lamities and  thieatnings  for  not  feparating  ,  and  for  being  defiled  with  fuch 
 communion. 
 
 To  conclude  this  difcourfe ,  (  the  thred  whaeof  I  have  fpun  into  foinc 
 length  that  it  mighc  reach  thorough  the  whole  extent  and  limits  of  Excommu- 
 nication ,  and  which  is  very  pertinent  to  cleare  afwcl  the  ftate  of  our  Contra- 
 vcrfie  from  miftakc  ,  as  I  my  Celf  from  mifprlfion,)  I  {hall  now  windc  it  all  up 
 in  this  clew  ;  That  1  approve  very  well  oV  Excommunication  the  greater,  and 
 condemn  not  the  lelfer  ,  but  I  likenottheir  way  of  infiifting  it,  becaufe  not 
 like  to  that  coyrfe  ,  which  I  thinke  onely  to  be  approved,  and  as  Re  Bum  eftfui 
 inciex  &  obliqu-l,  that  which  I  conceive  right,  will  manifeft  theirs  to  be  croo- 
 ked, being  too  commonjand  laid  on  too  many,too  precipitate  and  without  par- 
 ticular admonition,  and  inflided  for  no  grofle  and  notorious  crimes,  impeni- 
 tently  and  obflinately  perfifted  in  ,  but  onely  becaufe  men  are  not,  in  their 
 opniion,  holy  enough,  or  cannot  fatisfie  them  of  their  holinefs  :  and  indeed 
 whereas  they  infinuate  others  to  be  oppofite  to  Excommunication,  thenafelves 
 plainly  dcftroy  the  nature  thereof,  not  onely  becaufe  ///  omniforo  adjudkmm 
 in  4.  rf.i  S.  re^ium,  requiritur  &  cor/ittio  caufie,  &  fentsmiatto-i  as  Bid  fpeakes,  whereas  yet 
 #.i,  art,l<,  ^^y  ^u^pend  the  greater  part  of  the  people  without  cither  of  thefe,  but  becaufe 
 the  definition  (which  includes  the  nature)  of  Excommunication,Is  to  be  cenfu- 
 ra  ecclcfiaftka  ^r'ivMns  ab  aliqua  commimione  fdelium  ,  &c.  whereas  they  Ex- 
 communicate (with  the  leflcr  Excommunication  I  meane)  and  exclude  from 
 their  Communion  a  multitude  upon  whom  no  Ecclcfiaftical  cenfure  ever 
 pafled. 
 
 Now  laftly,  for  Presbytery,!  long  fince  read  and  took  much  imprcflion  from 
 &e  melhod.hhi.  ^  pa^^ge  In  Bodm ,  Laudab'de^jt  quid  ufqiiam  ?;cntmm,  quodqne  rempiib.  effick,  fi 
 s^6,p,z/^^.  nonopibm&  imperii  mamittidine :,  certevirmttbm  ac  pietate  fisrentem,  'ilafcili- 
 cet  Ventifjrum  cenfura  ,  qna  nihil  magis  divinum  cogitart  potuh  ,  —  ad  Chrifii 
 normamdlrlgitur  ^  iatenter  frlmiim  &  arn'oe-)  deinde  paulb  acerbJih  ^  turn  m ft  pa- 
 veeu^  &c.  ighur  nulla  meretricia  ,  nuIU  ebrietatcs,  &c.  And  1  ftill  approve  of 
 Presbyccry  iccoiding  to  the  judgement  of  Calvin^  as  a  prudent  Government, 
 regulated  generally  by  the  word  of  God,  and  conduclble  to  Truth  andGodli- 
 nefs  ;  yet  not  after  the  opinion  o^  Bs%A  y  as  particularly  injoyned  by  Gods 
 Word  ,  and  necelfaiy  to  be  alone  entertained  j  where  Truth  and  Godlinefs 
 fhall  be  ,  U.t  nb  ea  non  magis  Ikeat  recedere ,  quam  nb  ipfiws  Kelimms  placitis. 
 lam  not  agalnft  Presbytery,  yet  1  am  not  fo  much  for  it  ^  as  to  hz  againft  all 
 
 other 
 
The  Lords  Supper  laid  forth  in  common  f or  ^^c.        9  3 
 
 other  formes  of  government  bcfide  it.  I  deny  not  that  to  be  a  good  govern- 
 ment, yet  affirme  not  that  there  is  none  elfe  that  is  good.  1  never  voted  for 
 exorbitant  Epifcopacy,  nor  Ihould  I  have  ever  fuffraged  againft  a  regulated  \ 
 I  would  have  gladly  lived  under  redified  Epifcopacy,  and  I  am  content  to  be 
 under  a  moderate  Presbytery,  (for  there  aie  nzJiAt  &  moUcs  Fresbyteri  j  afvvell 
 as  rigidi&molles  Lutheran})  and  between  regulate  Epifcopacy  and  moderate 
 Presbytery  is  no  fuch  ^ ulfe  fixed  ,  that  there  can  be  no  paflfmg  from  the  one 
 CO  the  other ,  and  if  they  be  not  i.ke  fome  of  the  Hci^then  Gods  which  were 
 ihc  fame  deities ,  but  had  one  naine  apud  fnperos  ,  another  ap/id  inferos  ,  yec 
 furc  they  arc  not  like  Angles  made  ofrigh'.,  and  Angles  made  of  Spherical 
 lines,  which  can  never  be  made  equall ;  and  wc  v/ill  noc  dlfputc  which  Is  the 
 right  line ,  or  which  more  Sphericnl  ,  (more  known  in  the  Sphere  of  the 
 world}  feeing  we  endevour  to  atone  them.  All  'hings  are  apt  to  be  foyled 
 by  diuturnal  ufe  ,  and  mens  corruptions  will  huvc  an  influence  into  their  a- 
 ftions.  Strcamcs  pure  in  the  Fountain  ,  contra 6:  feme  filth  by  a  long  courfe, 
 but  accidental!  evils  may  not  prejudice  what  is  eflferitfally  good  :  Faults  of  the 
 concrete  are  to  be  fequeftred  from  the  abjtr.7^,  and  the  mifcariages  of  perfons 
 not  to  be  put  upon  the  fcore  of  the  Office  th  y  manage.  And  Presbyters  arc 
 men  too  ,  and  man  hath  a  connotation  of  frailty,  and  never  comes  up  fully  to 
 the  Standard  of  the  Sanduary,  though  I  think  they  hold  out  weight  as  much, 
 and  need  as  few  gralnes  of  allowance  to  make  the^ii  palTable  for  fanftity ,  as 
 any  generation  of  men  that!  know,  fo  that  I  wilh  we  had  more  of  Prc.bytcrs, 
 and  am  forry  to  find  fo  few  right  Presbyters  i  and  that  many  paile  under  that 
 notion,  which  are  but  conterf  eits  and  prevaricators. 
 
 Even  my  xeal  for  the  honor  of  Picsbytery  tranfports  me  into  a  diflike  of 
 
 thofe  which  lapfe  from  their  principles ,  asif  they  diftruilicd  and  were  out  of 
 
 love  with  them  ,  and  refled  dlflionor  upon  that  name  by  their  recldivations* 
 
 Nor  can  I  take  complacency  to  find  that  Oj^/^j,  ^uicqtddvelk  ^riimis  velit,. 
 
 and  I  think  it  very  wife  and  feafonable  Counfell  which  Galba  gave  to  Vifo-i  N^- 
 
 roapefjimo  quoqu:  dcjiderabitur  i  mihi  <^  tibiprdvidendumeft,  ne  etiam  a  bonis 
 
 defideretur ',  \  OcioulAht  forry  to  heare  it  faid,  that  D.'cmi?j  tramples  on  the 
 
 pride  of  P/^/<?  v/ith  greater  pride  ,  and  looke  upon  it  with  mdignation,  when 
 
 thofc  that  pretend  to  be  inimicous  to  Epifcopacy  ,  are  fufpefted  not  to  be  fo, 
 
 becaufe  as  Charles  o^  Burgundy  excufed  himfelf  not  to  wiih  evil  to  the  King  of 
 
 Vrance  ^  becaufe  in  fteadofonchs  wifhcd  there  were  twenty :     Soihcydoc 
 
 not  extinguilh  the  Dominion ,  but  change  and  multiply  the  Subjefts  thereof, 
 
 MaT^s  alii  homines  qulfn  alii  mores  ,  as  Tacitus  ,  and  they  doe  oncly  as  he  faid 
 
 of  Mucianm^  Vim  pri'ncipis  compk6ti ,  nomen  remittere  ;  and  lite  what  Coffita-nm 
 
 complained  of  in  that  Hiflorian  ,  Utimpirium  everttint  ,  lilrertatem.pratendmty 
 
 fi perverterent,  ipfam  aggredtentur  yox  like  as  Cafar  and  Vompey  contefted  not 
 
 to  vindicate  libeny  ,  but  who  fhould  feize  on  the  Soveralgnry ,  Cafar  would 
 
 admit  no  Superior,  Vompey  no  Equal ;  .and  Vatercuhis  tells  us  of  the  latter,  oc- 
 
 culttor  non  melior.  It  grieves  me  alio  that  in  (lead  of  Ind^c^pendents  returning  to 
 
 Presbyters  ,  they  are  too  facil  and  too    forward  to  ttu  ne  toward  them  ,  in  a 
 
 fcandalizlng  complyancc  ,  and  to  beimpofedupon  ,  and  feduced  with  their 
 
 principles,  as  if  (by  fuch  a  tranfplantation  ,  asFarace!f7is  talkes  of  in  natiural 
 
 generations)  there  were  feveral  formes  in  them,  but  that  ftill  refulteth  to 
 
 give  being  and  denomination  which  meets  with  moft  plenteous  and  fuitable 
 
 N  S  nourlfh-. 
 
P4  T'^^  ^^^  Inclofures  broken  down^  md 
 
 nouri{hinenr,  Ipfi  ferviumtempor}bHs,iit  ipps  fervkmtempora  ,  like  thtHyanaf 
 they  arc  males  one  yeer,  and  females  another  ;  and  UJce  the  Mervail  of  P^r» 
 which  every  yeer  beareth  dff.rent  flowers.  This  hath  been  thi  Gangrene  »f 
 Presbytery,  which  fpread-s  and  mortifies,  and  the  Worm  which  hath  fmote  the 
 Qourd,  under  which  our  heads  hoped  to  find  a  {hadow  to  d  Jiver  us  from  our 
 grief  J   fo  that  now  the  Eaft  Winde  and  the  Sun  beat  upon  us  even  to  faint- 
 
 But  I  {hall  ingenuoufly  confefs,  that  as  my  weak  underftanding  cannot  dlf- 
 cern  ch  t  the  Word  of  God  particularly  determines ,  or  abfolutely  prcfcribeth 
 any  one  entire  form  of  Church-governmenc ,  but  onely  ho Ideth  forth  general 
 rules  for  the  conftitution  and  exercife  thereof,  as  may  fuit  with  order  and  dc- 
 cency,and  conduce  to  edification  in  godllnefsjand  advance  of  truth  and  peace  ; 
 fo  my  tradable  will  is  ready  to  embrace  andfubmit  to  any  that  {hall  not  check 
 with  thefe  rulesjnor  retrench  thofe  ends,  (  as  to  me  Independency  feems  appa- 
 jrently  to  do  j  but  which  elfe  (hall  be  to  thofc  ends  moft  fubfervien",  I  fuppofc 
 may  be  aptly  demonftrated  ex  pofteripn  ,  and  not  obfcurely  determined  by 
 Time  the  M©ther  of  I'ruth,  and  Experience  the  Mlftref^of  Wifdome)  rather 
 than  in  an  unhappy  conteft  about  fetting  on  fuch  or  fuch  a  garment  on  the 
 Church,to  tear  her  fiefh,and  fcatter  her  Umbes,  and  in  a  difference  about  ma- 
 king the  hedge,to  burn  up  or  devaft  the  field.  And  as  Difclpline  feems  but  as 
 the  Garment  of  the  Church  :  fo  Jofeph  may  be  his  Fathers  darling,  and  yet 
 E(?/f?.8^.Tom.  have  a  party-coloured  coat  •  Jn  i(ia  vefk  varietasjn,  fciffura  nonfity  faith  St. 
 *  .p.7<^.  Auguftine  jznd  elfe  where  In  the  like  cafe,     Omni^  pulchrhudo  filia  regis  intrmfe' 
 
 cii/sjilamtem  obfervationcs  qua  var'ne  celebrantur  m  eJMS  "veHe  tntelllguntur ^  unde 
 ibi  dickm  in  fimbriis  aureis  circumamlBa  varietatey  fed  ea  quoq-y  veflk  ita  diver- 
 jis  celebration'bm  varietur,  ut mn  adverfis  contmtionibus  difflpetur.      To  think  to 
 hang  the  whole  frame  of  a  Government  upon  ^ wo  or  three  words  onely  in 
 Scripture,  (as  Curio  did  the  peoplcx)f  Rome  upon  one  hook  in  his  Amphitheater) 
 and  which  may  as  rationally  be  underftood  of,and  as  properly  applyed  to  ano- 
 ther fubje  ft, matter  and  perfons,  sfs  thofe  which  they  expound  it  of,  and  which 
 would  hardly  ever  be  fo  Interpreted,but  by  a  judgment  feafqned  with  their  in- 
 fufions,and  predlfpofcd  by  theii*  glofles ,  or  facilitated   by  proper  afFeftion  to 
 beleeve  what  they  would  have  to  be  ;     Truly  I  cannot  but  wonder  with  CatOy 
 that  one  Soothfayer  doth  not  laugh  when  he  meets  another.     A  wife  and  lear- 
 <iiy  Ra-      ^^^  "™^^  ^^^^^  usjthat  Ignorance  hath  fet  Philofophy,Vhyfick,and  Divinity  in  a 
 Sir  W.       -      Pillory^  and  written  over  the  firft.  Contra  neganiemprinctpia ;  over  the  fecond, 
 ^^^S  'i  Virtus  (peci^c a 'y   over  the  third,  EccUfia  Romanacto  which  we  may  adde  the 
 
 fourth  { though  fet  there  more  by  Intereft  and  Fadionjthan  Ignorance  )  even 
 Difcipline,and  fuperlcribe  fure  T)ivi?io. 
 
 1  am  not  of  that  Elevation  ,  nor  my  judgment  at  that  Afcendcnt^  that  either 
 ihould  be  worth  the  notice. 
 
 Et  melim  fuerat  nen  fcrlherey  namq\  tacere 
 •—  Tmmfs  mper  er'ity 
 
 id  therefore  the  Greek  Epjgran  called  Silence,  Vharmacum  mnqmllitatis  for- 
 
 tjlpmum. 
 
The  Lords  Supper  laid  forth  in  common  f or  ^  &c.       p^ 
 
 tifflmnm.  And  p-rchance  the  not  carrying  of  a  ftone  in  my  mouth,  like  the 
 Cranes  flying  over  the  Cilkkn  Mountains,to  prevent  their  cacklings,  may  draw 
 many  about  my  cars ,  for  to  deliver  my  felf  in  fuch  an  opinion ,  is  to  fct  Atha^ 
 nafius  againft  the  whole  World,and  the  whole  World  sgainft  Athcimfius  \  but 
 becaufe  Momm  would  have  every  one  to  have  a  window  in  his  breft  ,  and  the 
 importunity  of  the  Apolog'fts  hath  coafted  me  to  manifeft,  that  I  hold  no  opi- 
 nldri  which  1  dare  not  own  i  and  as  that  Romane  profeflcd  of  his  houfe  ,  I  could  - 
 be  content  my  bofome  were  patent  to  every  man  ;  I  have  therefore  adventu- 
 red to  deliver  my  judgment ,  as  one  that  am  peaceable  and  faithful  in  Ifrael, 
 And  though  Ur(ius  Cri^HS  found  more  of  fafety  when 
 
 lUe  igiiUY  nunquam  direxit  brachia  contra, 
 Tonentem  5    ' 
 
 Yet  he  fhould  have  had  more  honour  and  confcicnce,had  he  been 
 
 CivU  qui  libera  poffet 
 
 Verba,  animiproferrei&  vitam  imptndere  vcro : 
 
 But  yet  1  do  not  know  why  I  fliould  not  claim  my  (hare   of  that  rara  tempo- 
 rum  felicitas ,     as  Tacitm    calls  it  j    and  wherein  our  age  exceeds  that  of 
 ]^crvay  Uhi^ [entire  qua  veliSy&  quee  fentiatyloqm  licet. 
 But 
 
 ^iis  ccelum  terris  nori  mifceat  &  mare  coelOy   - 
 
 in  tabnlas  SyHne  cilm  dicant  dlfcipuli  tres  ? 
 
 Who  can  patiently  hear  the  A  pologifts  traduce  others  as  averfe  fromPresby-  f,    .  f>  a 
 
 teryjwhen  that  difatfedion  lies  in  their  own  Waller,Mor^  vulgi  fuum  quifq;  fta-  y^"^  Kuffin. 
 
 gltiiim  allis  obje^antes ,  as  Tacitus  in  the  cafe  o^Vcdeius  Aquila ;  yet  forgetting   ^^  * 
 
 that  caution  o^Hicrom,  Cave  as  in  alter  urn  dlcere^  quod  in  te  (iatim  detorqueri  po- 
 
 te(l ;  and  what  is  their  opinion  ofjor  affedlon  to  Presbytery,make  judgment  (as 
 
 they  did  o£ Hercules)  by  this  foot-ftep  :  they  tell  us  that  Mr.  feanes  hath  his  ^d-  ^ 
 
 vantage  upon  his  adverfarks  (  among  whom  it  feems  they  rank  themfelvcs )  by  ^.   O  H ^ 
 
 this,that  he  holds  them  ftriSlly  to  Presbyterian  principles  (  from  which  it  appeares  ^p  -^JL^ 
 
 they  would  go  loofe  )  whereas  they  think  itfafer  to  tranfgrefs  a  difputableprin-        '         "' 
 
 eiple  of  Presbytery    (  fo  as  it  appears  they  are  not  convinced  of  the  certainty  of 
 
 thofe  principles,  which  by  being  flill  difputable,  are  onely  problems,  and  not 
 
 principles)  than  to  offend  againft  the  light  of  the  Word  :  Whence  it  follows,  that  a 
 
 man  cannot  keep  clofe  with  Presbyterian  principles  without  clafhlng  with  the 
 
 Word  ;  and  then  aifo  thefe  principles  are  not  difputabl€,but  undoubtedly  and 
 
 indifputably  falfe  and  vltlous,  if  they  cannot  adhere  to  them  without  receding 
 
 from  the  holy  Scripture.     When  they  can  wipe  off  and  expiate  thefe  blots 
 
 which  their  Pens  have  drop'd  upon  Presbytery,  and  point  out  any  as  black  and 
 
 odious  (bed  from  mine,  let  them  mark  others  with  a  black  coal  or  their  black 
 
 Ink,  for  adverfaries  to  that  way  j  in  the  interim, 
 
 TJonue  iritur  jure  &  merito  vi'tia  ultima  fUos- 
 ^ontemnunt  Scauros  &  cafli^ata  rmordenh 
 
 B^fides, 
 
p6  The  nerp  Inclofures  broken  dorpn^  and 
 
 Bcfidies ,  how  little  their  model  and  courfc  fymbolizeth  with  the  Presbyterian 
 way,  he  may  reade  that  runs  it  over.  Rarely  do  the  Presbyterians  \x[c  Cen« 
 furcs,and  on  very  few  do  they  inflid  them.  Who  ever  in  any  of  thofe  forrein 
 Churches  of  that  Difcipline  hath  found  the  farre  greateft  part  of  their  people 
 under  fufpenfion,©!-  any  fufpcnded^but  upon  regular  procefs,  for  the  fcandal  of 
 fome  notorious  evil^obilinately  continued  in  after  admonition  ?  Becaufe  they 
 turn  afidc  from  this  v/ay,we  walk  not  with  them,who  Hiould  eafily  be  at  a«ree- 
 mcnt,did  tl^ir  way  agree  with  the  Presbyterian. 
 
 D  I  A  T  R  I  B  E. 
 
 SECT.  II. 
 
 The  Lord  ^efus  examined  not  his  Di[ciples  antecedently  to  his 
 Suffer,  He  admitted  Judas  to  the  farticifation  ^  as  the 
 leathers  confentientlj  aj[ert,and  the  Scripture  evinceth.huk, 
 '-,21.  &Joh.  13.2,  26^2j^30,difcuj[ed,  ' 
 
 22_ 
 
 ^^  TT  is  St.Ba^ls  conclufion  extraded  from  the  Exordium  of  Mofes  ,  and 
 *'  ^St.f ohi  (  l?t  thenennning  )  aito  n(  etf-y^iU  eipx*^"  5  ^^  begin  at  the 
 '^'^  beginning:  In  qunvis  mflkumne  ,  qmd  primum^  e!t  c^  p\<ecipimm :  Et 
 '^  primum  in  uno  qmq\  genere  eU  remU  &  incnfurci  rellquorum :  Confentani- 
 '•^oufly  St.  Paul  makes  Chrifts  firft  inftitution  the  pattern  of  all  fubfcquent 
 *^  adminiftrations,  as  being  perfed  and  exad  in  all  Efl*CMt>aIs.  He  received  of 
 *^  the  LoM  rph^t  he  delivered ,  and  he  difclalms  all  additionals  5  but  now  our 
 *'  Lord  Chrift  when  he  firft  inftitutcd  this  Sacrament,  made  no  previous  exa- 
 **^  minatlon  of  his  Difclples, before  he  adminiftred  it  to  them  :  he  ihewed  them 
 *^  the  naturejufe  and  ends  thereof,  and  he  waltied  their  feet,  an  Emblem  of  tbe 
 *'  preparative  cleanfing  by  Faith  and  Repentance,  and  purifying  of  the  afFe- 
 *^  dions :  tifm  allegond  ex  commiml  homfnum  ufu  defumptdy  qui  in  balneis  atit 
 **^  quovli  lavacro  corporaliter funt  jam  recens  hit,  aetera  quidem  mund'>  funt^  atta- 
 *'  men  quidem  necejfe  habent  abluere  pedes,  quos  conta^u  terr.t  quotidie  inquhanu 
 ^^.eticim  ciim  mimim  halneo  egrediuntur,  aut  etiam  cum  adhuc  in  illo  niidis  ambu- 
 tanfcnius  *  *'  lantpedthm:  to  wh'.ch  Vrotajis  okjanfenim  Si^Augufttn".  addesthe  Jutapodofis: 
 harm.c.\\OAy.^^  Homo  quidem  infan5lo  baptifmo  totws  abluitur^  verum  tamcn  cum  In  rehuA  humn- 
 I  40  In  locum.  '^  ^^^P^lif^"^  vivitur ,  uuq\  terra  calcatur ,  '^pji  Igltur  humani  affe^mfinc  quibitsin 
 Idem  Grotius. "  '•'^^  morialitaie  non  vivitur  ,  quaji pedes  funt ,   ubl  ex  humanis  rebus  afficmur : 
 
 "but 
 
The  Lords  Supper  /aid  forth  in  common f or ^^c.        9  j 
 
 **  but  to  enable  the  difcharge  of  this  duty  of  purify  mgja  general  in{lru<ftI5n  afici 
 ^^  exhortation  on  the  Minifters  part  is  proportionablc^without  a  paniculor  exa- 
 "  mination  ;  as  is  here  verified,  and  fufficiently  warranted  by  the  pradice  or 
 «  our  Sa^^our. 
 
 *«lf  any  {hall  anfvverjthat  the  Apoftles  were  enrich'd  with  an  extraordinary 
 '^talent  of  knowledge  and  fanftity,  which  fruftrated  and  prevented  the  necef- 
 '^  fity  of.probation.     I  fliall  reply  ; 
 
 ''  Firftjthat  it  is  evident  by  fundry  pafTages  of  Scripturc^that  they  were  then      -, 
 «'  fomewhat  ignorant,  yea  even  of  the  rcfurreftlon  of  Chrift,  (  without  which      .  ^^-    '  *  ^  '• 
 '^  all  Faith  is  vain  }  which  doth  not  fo  much  difparage  them  ,  as  magnifie  the  f^  ^^ evident 
 <^  powerful  infpiratlons  of  that  holy  Spirit,  which  fo  Toon  after,   andfoabun-    ^/t  *  ^° 
 <*  dantly  endued  them  with  knovvlcdge,as  well  as  power,from  on  high,  that  Leo  ^?'.      ^^^.  "^" 
 *«  might  have  faid,^/S;»p/e;?^,  zsYf^llzSiquam  citb  difcitur,  quoddocetm',  ubi\  ^^|  ^_  /* 
 <^  Vem maimer  en.  death,  L«^.?. 
 
 ^'  But  fecondly,if  the  Apoftles  needed  not  to  be  examined,  becaufe  the  fuf-  ^^i^^* 
 '' ficiency  of  their  knowledge  and  holinersc9uld  not  be  doubted,  then  by  a 
 ''proportionable  accommodation   of  reafon,  neither  ought  fuch  now  to  be, 
 **  whofe  competency  of  knowledge  cannot  well  be  fufpefted,  nor   lives  repro- 
 *'  ved  for  notorious  crimesjwhich  is  the  iftue  we  plead  for.  • 
 
 ''  Thirdly,they  were  clean,but  not  all  ;  and  if  Chrift  admitted  Judas  to  the 
 *'  Communion  of  his  laft  Supper  with  the  reft  of  the  Apoftles  (  who  though  he 
 ^^  might  look  with  a  face  of  Religion  toward  the  other  Difciples ,  yet  Chrift, 
 *'  whofe  eye  pierced  into  his  heart,  beholding  him  under  the  true  notion  of  an 
 **  hypocritejand  without  hope  of  repentance  j  and  yet  admitting  him  together 
 *'  with  the  reft,  without  any  fatisfadory  figns  of  holinefs,  which  Judas  could 
 *^  not  give,  and  Chrift  needed  not  to  make  re-fearch  of,  but  onely  as  being  at 
 *'  that  time  no  finner  notorious:)  I  ftiould  gladly  learn,  by  what  authority  and 
 "  precedent  any  that  profefs  the  Faith,  and  are  innocent  of  notorious  and  fcan- 
 ■'*  dalous  finnes,' which  may  check  with  their  profeftion,  can  be  rejefted  ?  and 
 .  "  by  wliat  means  the  unworthinefs  of  fome  receivers  ,  can  be  fo  fpreading  or 
 *<  dirf  u(ive,as  to  refled  guilt  on  him  that  adminiftefs,  or  pollution  on  the  Ordi- 
 "  jiancc,or  prejudice  on  others  that  partake  in  the  Communion,  fince  the  un- 
 «'  worthinefs  o^  Judas  could  have  no  fuch  influence.  And  becaufe  the  weight 
 "  of  this  precedent  will  fway  very  much  to  the  turning  of  the  Scales  in  this  con- 
 «'  troverfic,  and  the  Fathers  in  their  contefts  with  the  Vonatiffs  made  fomuch 
 *'  ufe  thereof  upon  the  like  occafion ,  1  ftiall  prompt  my  felf  with  an  hopc,that 
 "  It  may  quit  the  coft  of  time  (  which  is  the  price  of  difcourfcs  as  well  as  bufi-' 
 "  nefs)  to  inlarge  In  a  copious  difcuflionof  thisqueftlon.  Whether //^^^^  did 
 <'  partake  of  the  laft  Supper  of  our  Lord  ?  wherein  our  Antagonifts  are  cagciy 
 «  and  very  much  ingaged  to  maintain  the  Negative. 
 
 "But  that  our  Saviour  admitted /«if<?tf  to  fuch  participation  3  is  the  confo- 
 ;*  nancy  of  the  Fathers, 
 
 VetereSjtngentia  nomlm,  Paires, 
 
 «*  None  of  them  that  are  majorum^entmn  that  1  know,  have  conti-adided  ii 
 *'  befides  Hilary.  I  am  confcious ,  that  a  learned  man  hath  muftered  up  fome 
 I'  anciem  names  which  he  would  imprefs  to  fight  for  tjje  contrary,  But  either 
 
 G  "  his 
 
p8  The  new  Inclofures  broken  down  ^  and 
 
 ^^   ^  ^  ^  '^-y  — = „- J  '■■■  1 
 
 ••  iiis  Witneffes  are  not  fuch  as  he  pretends,  or  their  teftlmonles  not  fo  as  he 
 *'  fuggefts :    For  ^v^,Ammonm  Alexcindriniu,  though  he  firft  repeat  the  ftory 
 "ofJW^  his  receiving  the  Sop,  and  going  forth  immediatly  thereupon  3  and 
 *' afterward rehearfe  the  Inftitutlon  and  Diftributlon of  the   Sacrament;  ye» 
 *' it  follows  not  that  therefore //^^^  did  not  communicate;    for  the  Author 
 *^  that  cites  this  teftimony  doth  much  infill  upon  this ,  as  a  principle  3     That 
 *^  things  are  not  always  a&ed  in  the  fame  order,  wherein  they  are  recited  ;  and 
 **  befides  1  hope  to  verlfie  it,  that  Judas  his  receiving  of  the  Sop,  and  imme- 
 <«diare  going  forth,  hath  no  fuch  influence  upon  this  queftlon,asto  evince  that 
 ^'which  they  fuggeft, which  are  for  the  Negative  ;  Bionyjlm   (  ancient,  though 
 '^counterfeit)  doth  not  afl'ert  that  which  is  pretended  ;  for  when  he  faith ,     In 
 *'  "^hich  Slipper  (  that  Is,the  Lords,  as  the  Alleager  tells^us  a  little  before)  the 
 *^  Author  ofthofe  Symbols  dothjuHly  deprive  or  caH  out  Judas ,  who  had  not  holily 
 *f  with  agreement  ef  minde  fupped  together  mth  him  on  holy  things  :    We  cannot 
 ^'  upon  his  Ipfe  dixit,  aflent  that  {in  rehich  Supper)  muft  fignifle,  before  Supper, 
 «c  a«d  that  by  holy  things  can  onely  be  meant  the  Pafchal  Supper  y    and  that 
 <'  Chrifts  feparating  Judas  ^xom  the  (ociety  of  the  Apoflles,  can  be  onely  a  fe* 
 «^  paration  corporaljnot  fpiritual  ;  or  could  be  made  at  no  time  elfc  but  immc- 
 •      «^  diatcly  before  the  Inftltution  of  the  Sacrament.    But  not  onely  Aquinas  and 
 .     «« Valentia^huz  the  mofl:  learned  whita\er  alleage  "Dtonyfius  his  authority  for  our 
 Vart.  '  *  ^'    V  «  opinion.     As  for  MdXimm^  (who  was  yet  a  Century  (hort  of  the  fix  hundred 
 tfr.x.  part.  3.rf.  ^j  yeai-s^^]|.}^jn  which  the  Learned  impale  the  Fathers  ©f  more  fignal  authority) 
 €.q.^.p.'i'.pa%,  cc  and  PachymereSyVfho  was  a  Youngling  of  the  thirteenth  Century ,  and  whom 
 9^9'  ,     *        « indeed  Doftor  j^'Ww^e/*  cafts  on  that  fide ,  yet  neither  of  them  do  feem  ft 
 De  Scriptura  9.  ^^  ^jg^j-jy  ^q  teftlfie  that  for  which  they  are  produced ;  They  both  exprefly  fay  , 
 6.c,l  t,p.S  o  J.  Cf  jj^^^  Judas  received  the  myftical  bread  and  cup ,  which  could  not  be  meant 
 <«  of  the  Pafsover  ;  for  whatever  they  may  fay  of  the  Bread  ,  yet  the  Cup  there 
 <«  was  not  myftical,  being  not  efTentlal  to  the  Pafchal  Supperjbut  occafional ; 
 «  for  they  ufed  it  as  a  common  drink  with  their  meat ;    neither  by  the  myftc- 
 <c  ries  which  they  fay  Chrift  gave  to  his  Difciples  alone,  after  fudas  was  gone 
 "  forth  from  Supper ,  is  it  ntcelTary  to  underftand  the  Sacramental  Elements, 
 <«  for  thereby  they  might  underfland  the  myfterics  of  the  Kingdomc  of  Hea- 
 *«  ven,as  the)'  are  called  Matth.  i  3 .1 1 .  and  myfteries  of  the  Faith,  as  they  arc 
 ««  named  i  Tim.  3.  f.  more  cleerly  fet  forth  in  our  Saviours  Divine  Sermons, 
 <*  fubfequent  to  his  lafl  Supper.    And  though  upon  another  account  the  for- 
 «f  mer  Author  fay ,  That  after  the  Sacrament ,  both  Matthew  and  Marl^  doe 
 «« immcdiatly  adde ,   And  when  they  had  fung  an  Uymney  they  went  out  into  the 
 •<  Mount  o/Olives :    Yet  though  the  Evangelifts  immediatly  adde  their  out- 
 «« going,  it  follows  not,  they  immediatly  did  go  out,  thofe  being  two  different 
 **  things^  and  though  nothing  intervene  between  the  recital  of  the  one  and 
 «*  the  other ,  there  might  notwithftandlng  between  the  cxifVcncc  of  them  ^ 
 «  and  if  the  giving  of  the  Sop  to  Judas  were  the  fame  night  with  the  Inflitu- 
 « tion  of  the  Lords  Supper  (as  they  would  have  it)    then  it  appears  that  Chrift 
 <<  his  Divine  Difcourfes  with  the  Apoflles,  recorded  >/;;?  1 4-  were  had  before 
 <<  his  g®ing  thence,  which  is  afterward  exprelTed  in  the  lafl  verfe  of  the  Cha- 
 «  ptcr ;  andif  not,  yet  it  is  mofl:  likejy  by  John  1  8.1.  that  his  other  Heavenly 
 "  Sermons,Chap.i  ^  1  ^.and  1 7 .  were  before  his  going  forth  after  Supper  en- 
 "  dcd^eithcr  in  the  houfcjor  the  Mount  of  O/zVf/,  or  in  the  Garden,  it  matters 
 
 "not 
 
 r 
 
The  Lords  Supper  laid  forth  in  common  f or ^%ix.      pp 
 
 ^^4iot  in  which ;  for  fince  it  was  'aJii^i  Judas  went  forth,  it  is  all  one  to  our  pur- 
 *- ^  pofe.  As  for  the  Kecognjtms  of  Ckmens^x.  he  famous  Wh'ita\er  reprobates  and 
 "  ftigmatizeth  them  as  fuppofitlons  upon  this  very  fcore  (among  others)    be- 
 "  caufe  they  affirm //^r/^  did  not  receive  the  Sacrament  j  and  as  for  Kupenus 
 *^  Tuiuenfis  the  Abbot ,  and  Uinocent  3  d.  the  Pope,  they  came  into  the  World 
 '*  too  late  (between  the  twelve  and  thirteenth  Century)  to  carry  away  vene- 
 ♦^  rable  authority  ( though  Rupertus  alfo  is  fetch'd  off  from  this  party  by  Va['  A/.5  .^.S  i .  arn 
 *''^que\)  neither  could  any  more  ok  that  alloy  ceunter-ballance  the  Scale  2.di(p,zi7>c^^ 
 <*  againft  the  common  conient  of  the  School,who  all  follow  the  condud  of  the  i . 
 <'  great  BcUweather  ^^?//;7^,  and  are  unanimoufly  for  the  affiimative ;  and  as  I  z.paru  ^.81. 
 «'  know  not  any  one  ot  them  that  ftrayes  or  divides  himfelf  from  the  Herd,  fo  ar,z, 
 ««  doe  the  Canom(is  alfo  ftrike  in  generally  ,  and  take  the  fame  way  with  them. 
 «' That  the  Churches  of  £7/^ /^»rf  and  Ire/<2»^  were  of  this  beleef,  while  they 
 t^  approved  and  incorporated  the  words  9^St.Augu!fme  to  this  purpofc,  the  oac 
 <*  in  the  Z9th.  the  other  in  the  9^th.  Article,  is  (Uently  confefled.     That  the 
 c<  ConfefTions  of  Bohemia  and  Bf/fw  aflert  the  fame,  is  denyed  with  100  great  HarJH.  Confef. 
 <*  aftroru  to  truthjviolently  overborn  to  fupport  the  contrary  opinion.    When  5.1 4.p.  431,, 
 ''  t1ia:  o^BeliJa  faith,  fudas  and  Simon  Magus  did  receive  the  Sacrament,  this  Edit.Lon^ 
 «*  Author  anfwcr^ ,  that  it  was  meant  of  Baptifme  ,  whereas  but  look  into  the  158, 
 <*  place  cited,  the  whole  context  will  appear  to  be  of  the  Lords  Supper,  which 
 «*  is  the  ®nely  fubjed  of  that  3  ^.Article  of  the  Confeflion  of  Belgia. ,  and  the 
 t*  head  and  title  of  the  Seftion  in  the  Harmony  ^  and   no  other  Sacrament  is 
 <*  there  mentioned  ^and  ufe  and  cuflomc,which  have  the  Empire  of  words,  and 
 «'  give  the  Law  to  forms  offpeaking,  hath  made  it  more  common  and  trite 
 «' when  we  fpeak  of  the  Sacrament  without  fpecificatlon  or  reftraint,  to  under- 
 <' ftand  thereby  the  Lords  Supper.    And  as  for  the   Confcffion   o^  Bshemia  ,Harm,p,'^%%. 
 <'  whereas  it  faith  Judas,  received  the  Sacrament  of  the  Lord  Chrift  himfelf  j/.l  ^. 
 <'  He  anfwers,  Jt  was  that  of  Baptifme,whereas  there  is  no  evidence  that  Chrift 
 «'  baptized  any.     Auguftine  indeed  thlnketh  that  he  did  baptize  the  Apoftles 
 «'  onely  j  but  others  diflfentjand  think  they  had  onely  John*s  Baptifme,  and  the 
 «'  Text  feems  plain  againft  it.  Job.  4.  2.  Jefus  baptised  none,    I  am  not  Igno- 
 *^  rant  that  the  negative  in  this  queftion, Whether  J^«^<^  communicated  ?  hath 
 «« fome  great  modern  names  appendent  to  it  5    but  if  the  Beam  (hould  be 
 «*iwayed  by  Authority,they  are  not  enough  by  farre  to  turn  the  Scale  j  but  he 
 "that  hath  brought  forth  the  greateft  Mufter-roll  ofthem  that  1  have  met 
 ^  with,  hath  a  ftrange  way  to  anfwcr  ^d  enervate  the  Authorities  marfhalled 
 "  againft  him  for  the  affirmative,by  faying ,  That  the  Authors  hold  fome  other 
 "  opinions  that  check  with  their  judgment  in  fome  other  things  that  alleagc 
 *'  thofe  authorities  -,  and  if  wee  {SduM  fight  with  him  at  the  fame  weapon 
 **  (which indeed  would ;»fli'frf  m'^/^,and abolifh that  Topick  ab authoriiate ) 
 *'  we  {hould  foon  defeat  him  of  moft  of  his  Authors,  that  are  for  the  Negative  i 
 **for  (to  ©mit  that  Mufculns  cited  for  that  Opinion  ,  differs  in  judgment  from 
 "  him  in  a  greater  matter ,  ^^'/^.  That  Excommunication  is  of  no  permanent 
 ''  neceffityjbut  inftitute.d  and  praftifed  onely  while  the  Church  wanted  a  civil 
 *'  Magiftrate  5  )  even  In  this  fubjeft  concerning  l«^^,the  moft  of  his  Authors 
 *'  acknowledge5that  he  received  the  Pafchal  Supper,  though  it  be  denyed  by 
 *^  hira^  who  I  think  is  in  that  denial  fingular,except  perchance  (which  Maldo- 
 ^'nat  ruppofeth^and  Gsrbard  denies  )  that H/Z^ry  went  before  him ,  who  per- 
 
 O  a  chance 
 
100  The  nerv  Inclofures  broken  dovpUy  and 
 
 "  chance  forefaw  that  if  Juda^  received  the  PafTeover  with  chrifi  (which  be- 
 ''  fore  the  Inftitutlon  of  the  Lords  Supper  was  in  ftead  thereof,  and  correfpon- 
 ''  dent  thereunto,  and  fignlficative  of  the  fame  thing)  it  was  as  fubfervient  to 
 "  our  purpofe,  as  it  he  had  partaken  of  the  Lords  Supper. 
 
 "  Butbecaufe  we  are  all  oi  Auiurtlne's  minde  j  Egn  folk  canonickScriptrnk 
 ^'  dibeojinc  uUa  recufatione  confcnfum  \  and  other  Authors  are  to  be  alleaged  , 
 "  non  cum  crcdmdi  neceffitMeyfedjudicMdi  libertateiwQ  fhall  therefore  fay  in  the 
 '^  words  o^Ambrofe^  Kectta  de  Evamelio  :and  o^  Auiu^me,Vrocedat  hi  medio  co- 
 '^  dexD^i.  As  in  the  agitation  of  the  Controverfy  concerning  Tranfubftantia- 
 "  tion  our  Divines  argue  from  the  forme  and  words  of  the  Inllitution  (He  tooli 
 ''  bread  and  bleffed  it^a?id  bra\t  tt^andgave  to  his.  Dtfciples^an.dfaid,Ta{c,eat,8i.c.) 
 ''  that  he  bleffed  what  he  took,  and  brakc,what  he  blefled,gave  what  he  brake, 
 "  and  bid  take  of  what  he  gave,  and  eat  what  they  took,  and  this  was  bread,and 
 '^  at  every  period  it  was  ftill  bread  :  fo  1  may  witk  fome  refemblance  frame 
 "  fuch  an  Argument  in  this  prefent  queftlon  ,  He  (that  Is,  fefus)  fat  down  with 
 '^  the  Twelve,  Matth.2^.zo.  He  ^ave  to  his difciples,  verfe  ^6.he  bid,  Dnn\  ye  alL 
 *^  of  this :  verfe  27.  and  as  they  did  eat,  Jefm  blejj'ed  and  gave  to  ffcew,Mark  i  4. 
 *'  zi.  and  they  all  dran\  of  it.  Now  the  Difciples  which  he  gave  it  to,  were  the 
 «'  Twelve  he  fat  down  with ,  thofe  all  that  he  bid  drink  were  the  fame  he  gave 
 ^^  to ,  and  thofe  all  that  drank  were  the  fame  which  he  bid  drink  thereof,  and 
 ''thofe  were  ftill  the  Twelve,  the  full  number  of  twelve  :  I  recognize  that  It 
 ''  is fbmewhat  fmartly  obferved  ,  that ,  i  Cor.i  $.$.  chrifi  is  faid  to  have  beeii 
 **  feen  of  the  Twelve ,  yet  they  were  then  but  eleven  at  that  apparition,  Judas 
 *'  being  gone  to  his  own  place  5  fo  in  like  manner  the  mention  of  twelve,  doth 
 **  not  here  neceflarily  take  in  Judas  at  the  Sacrament ,  nor  conclude  the  for- 
 ^^.  raal  and  precife  number  ;  For  anfwer,!  think,  this  fliallnot  be  aptly  and  per- 
 'f  tinently  here  interpofed  ,  becaufe  it  is  confefled  that /f/^  fat  down  with  the 
 *«  full  number  of  twelve  ,  though  fome  fuppofe  that  Judas  did  rife  before  the 
 *^  Inftitution  of  thelaft  Supper. 
 
 ''  Secondly,  Be's^a  fuppofcth  (from  whom  Vtfcator  diffentcth  not)  that  in 
 
 *<  that  place  to  the  Corinths  Jh>J\K^  was  intruded  in  ftead  of  cA'^gp  ,  that  appa- 
 
 «'  rition  being  here  fpokcn  of,  which  is  rchearfed  fohn  ao.  i  9.  when  Thomas 
 
 <«  was  alfo  abfent,  for  verfe  the  7,  of  that  Chapter,  reciting  another  and  latter 
 
 «<  appearance,  the  Apoftle  faith  ,  He  was  feen  of  all  (as  if  that  former  number 
 
 **  was  not  all)  the  Jpofiles,  viz.  the  Eleven,  as  is  recorded,  John  zo.i6.  This 
 
 *' con jefture  borrows  ftrength  from  the  vulgar  tranftatlon  which  here  reads, 
 
 "^'  of  the  Eleven ,  whereby  it  is  manifeft  ,  that  the  Tranflator  read  in  the  Greek 
 
 **£y!/^Krt- fo  as  when  the  word  Ji->cx  feemcd  (though  without  caufe)  a  fault 
 
 *' in  writing,  fome  fubftitut'^d  in  ftead  thereof  JiaJ^jca,  and  fome  ivcTfejccf.H/V- 
 
 "  rom  and  Ambrofe  their  Text  have  the  Eleven  -,  Amufime  and  Bcda  have  both 
 
 *'  readings.    Fon  my  part  I  profefs  to  be  very  tender  in  admitting  any  fuch 
 
 ''  mifwritings  and  Sphalmata's  in  facred  Scripture,  except  pure  neceflity  com- 
 
 "  pell  it  (as  in  Hainan,  Luf^.^  .3  6.)  chryfofiom  theteforc  hath  another  anfwer , 
 
 "That  this  appearing  was  after  Matthias  was  chofen  and  infcrtcd  into  the 
 
 **  College  of  the  Apoftles ,  r.nd  though  we  elfewherc  read  of  no  fuch  appca- 
 
 **nng,  fo  neither  doe  we  of  that  mentioned  verfe  7-     But  let  It  be,  that  the 
 
 ^*  Twelve  here  is  a  name  of  order,  not  of  number,  as  Cajetan  according  to  his 
 
 '*  wontj  ab/lraftivcly,  and  that  Major  nnmrm  confuetus  erdiriarim  Synecdochice 
 
 fofitJiS 
 
The  Lords  Supper  laid  forth  in  common  for  ^^c.      i  o  i 
 
 tfpofitusprominerl  udnord'nam,  us  Eliim  anivvers  it  ^  Et  quia  eodem  numcri 
 <«  iniiitiuum  erat  eorum  Collegium  ,  faith  Grotm  :  an'H  as  the  late  AnnotatourS 
 i«  obferve  Gr;<.4i.i3-  that  It  is  ("aid  ,  Thy  fervants  are  trt^elve  brethren^  and 
 <«  yet  in  the  fame  verfe  it  is  added ,  0/ie  is  not :  yet  bccaufe  it  is  fo  taken  here, 
 <«  to  areue  that  it  muftbe  fo  accepted  in  other  places,  is,  Elenchui  expanicuhi- 
 <«  ribiis.  Ac  the  time  of  the  apparition  there  v/cre  but  Eleven  ,  at  the  Inftitu- 
 <«  tlon  of  the  Sacrament  they  were  known  to  be  full  Twelvejthe  eircumftances 
 t«  and  univerfal  particle  {aU)  ihew  the  number  to  be  complcat,  at  leaft  it  was 
 »«  fo,  at  the  fitting  down,  by  general  conceflion. 
 
 %^  In  this  quefti©n,Whether/«^/f4  did  partake  of  the  Lords  Supper  or  not  ? 
 «<  Caput  argument  at  ionis  for  the  affirmative  ^  is  Lu\.iz.z  r.  and  for  the  negative 
 *-^iS  John  iS.verf.z,i^jZ7ySo,  That  we  may  fir  ft  fort  ifie  our  own  holds,  be- 
 «*  fore  we  fall  out  into  the  woiks  of  the  enemy  ,  let  us  confider  that  of  Lu\e , 
 **  where  Immediatly  after  diftrlbutlon  of  the  Cup,  it  foUoweth  ,  But  behold 
 "  the  hand  of  him  that  beirayeth  me ,  iiivith  me  on  the  Table ,  whereupon  It  fol- 
 •*  loweth  that  fudas  was  prefent  when  the  Sacrament  was  diftributed ,  and 
 *^confequently  did  Communicate. 
 
 ^  Hereunto  It  is  anfwcrcd  ,  That  Lu\e  relates  this  hy^inhyftorology  and  rc- 
 *•  capitulation, \hefc  words  being  mentioned  by  St.  Matthtvo  and  Har\e  to'  be 
 *•  fpoken  by  our  Saviour  before  the  Inftitution  of  his  Supper ,  and  it  is  more 
 **  like  that  they  obferved  the  true  order  rather  than  St.  L«^^ ,  one  Evaymliii 
 ^  being  more  credibly  to  be  reduced  to  the  order  of  two ,  than  two  to  the  me- 
 **  thod  of  one  j  cfpeeialiy  confidering  that  Lu\e  relates  not  the  matter  of  the 
 •*  Lords  Supper  ,  according  to  the  order  wherein  things  arc  fpoken  or  adcd, 
 '^  becaufe  he  relates  the  taking  of  the  Cup  ;  verfe  1 7.  i  S.  (which  fome  will 
 "  have  to  be  the  Euchari(iical  Cup)  and  giving  thankcs ,  before  the  taking  of 
 ''  the  bread :  Bcfidcs  (fay  they)  Aitz«/yew  and  Marli?  record  that  difcourfe  of 
 '^  the  Traycor  to  be  uttered  as  they  did  eat ,  which  could  not  be  if  L/^e  obferva 
 ^*  the  right  ©rder,  for  after  Supper  he  took  the  Cup,  and  after  the  diftrlbutlon 
 '^  of  the  Cup,  Lu^e  addes  that  refledionupon  the  Traytor. 
 *^  Whcreunto  1  {hall  reply ,  That  it  hath  more  verlfimilitude  ,  that  LuJie 
 "obfcrves  the  proper  order  of  things ,  rather  than  the  other  Evangclifts,  not 
 "  onely  becaufe  he  profeffeth  according  to  his  perfe(ft  underftanding  of  things, 
 **  to  wrhe  in  order ,  Chap,  i .  verfe  y.  but  becaufe  he  recites  both  the  Inftitu- 
 '^  tlon  of  the  Eucharifly  and  manifeftation  of  the  Traytor  In  one  continued  fc- 
 **  ries  of  Speech  jTat^j  cup  is  the  new  Tefiament^Sccbut  behold  the  hand  ofhim^Scc^ 
 "  Whereas  Matthew  and  Mar\e  make  the  one  and  the  other,  as  It  were  feveral 
 «'  paragraphs  or  fedions ,  Nov?  when  even  roas  come  he  [at  done  voith  the  Twehey 
 *'  a?id  as-they  did eate,  hefaid,  &c.  Matth.  i6.  20,  z  i .  and  then  verfe  i<?.  And 
 *'  as  they  were  eating ,  Jefm  tool?  bread.  And  I  think  It  is  iViore  likely  that  para- 
 <'  graphs  may  be  tranfpofed ,  where  things  of  one  concernment  are  digefted 
 «*^  andfet  forth  together,  than  things  in  one  hiftorical  feries,  where  is  a  contl- 
 *'  nuatlon,  rather  than  tranfition  of  Speech,  or  elfe  we  muft  look  for  the  pro- 
 s«  per  order  of  Jie  aifts  and  gefts  o^Tiberm  In  Suetonius,  rather  than  in  Tacitus. 
 ^' The  difcrctlve  particle  (but)  fhewethalfo,  that  Lz%  fpeakes  of  fome  what 
 «  unfuitablc  unto  what  went  before,  as  that  though  cfe///?  Ihed  his  blood  in  love 
 «'  to  mans  falvatlon,  yet  one  of  thenij  then  at  his  Table,  fou|ht  to  fpUl  it  in  a 
 ^^treacherous  malice  i 
 
 O  3  Con- 
 
102  Themn?  Inclofures  broken  donpn^  and 
 
 Concerning  the  Cup  mentioned  LH\e  i  z .  i  8 .  it  hath  no  relifh  to  be  the 
 
 "  Muchariflkal  Cup,  which  being  fpoken  of  afterwai'd,  verfe  i  o.  Lul^e  that  pro- 
 
 ^^  felleth  to  write  in  order ,  was  not  guilty  of  fuch  confufion  and  vaine  repeti- 
 
 in  locum.  "  tlon.  Beda  and  Tbeophyla^i ,  together  with  Vifcator  and  Cajetari  (to  omit  Bel- 
 
 ^'  larmme  who  therein  rujines  byas)  affirme  it  to  be  the  Cup  of  the  PafTeover 
 
 ^^  neither  doth  our  Saviour  call  it  his  blood  of  the  new  Tefiament ,  or ,  the  nevf 
 
 "  Te(iame?tt  in  his  bloed ,  but  (imply  the  Cup.   A  PafchalCup  indeed ,  1  know 
 
 "  none  formnUy  of  that  denomination,  the  Cup  then  ufed  was  as  common  drink 
 
 nuxiorfSy'M'   "  with  their  meat ,  however  the  modern  fews ,  UBuxtorfim  tells  us,  by  pre- 
 
 gog.y/<rf.c.i3.«fcribcdrule,  then  drink  foure  Cups  in  memorial  of  fourc  deliverances 
 
 f'3  3  o«  "  mentioned  Exod.6. 6j .  but  as  when  our  Lord  faith ,  I  will  not  any  mere  eatc 
 
 ^Uhereof,  verfe  i6.  he  relates  to  the PalTeover  mentioned  verfe  i  J.  fo  the  Cup, 
 
 "  which  Z.%  fir  ft  fpeakes  of,  was  in  all  probability  the  laft  Cup  inthe  dlmlf- 
 
 Weems  ChrU     «  fory  Supper ,  where  after  the  Mafter  of  the  Family  had  drunk  the  laft  Cup 
 
 Siicin  Synagog,   "he  faid ,  Thi6  night  I  wiU  drin\  no  more  ;  and  there  was  a  Pafchal  Canon  that 
 
 p.  1 9  ^.  "  they  might  drink  n©  more  aft:er  they  had  drunk  that  laft  Cup  j  and  our  "Sa- 
 
 Jdem  Buxtorf.    "  viourfeemes  to  allude  to  this ,  verfe  iS.  I  will  not  drin\  of  the  fruit  of  the 
 
 mThal.  Lexico,^^  vine  yScc.  which  though  fpoken  before  ,  was  no  more  inconfiftent  with  his 
 
 "  dlinking  prefently  afterward  of  the  Sacramental  Cup  (if  he  did  drink  there- 
 
 ^^  of,  which  though  divers  of  the  Fathers  fuppofed  ,  upon  mifprifion  that  the 
 
 *'.Cup  here  fpoken  of  by  Lu^e  ,  was  the  Sacramental  Cup ,  and  the  Schoolc 
 
 "doth'thei'eunto  generally  affent ,  yet  divers  learned  Men  (as  particularly 
 
 In  I,  part.         *'  Luther)  deny  it,  becaufc  we  read  onely  that  our  Lord  gave  to  his  DIfciples, 
 
 ^<8 1,  art.lc      ^^  not  that  he  eat  or  drank  himfelf  •  )   yet  his  fpeech  no  more  obftruds  that 
 
 '  ^'drinking,  than  his  faying  ^  It  is  fim'jhed ,  was  incoherent  with  his  dying  foon 
 
 *'  afterward:  In  the  one  he  faid  he  would  doe  no  more ,  what  from  a  little  af- 
 
 '  *^'  terward  he  would  not  doe  ;  in  the  other  he  faid  that  was  done  j  which  was 
 
 Inftantly  to  be  done.  DCodate  thereof  intei^rets  it  thus ;  This  Is  the  laft  meal 
 
 ^^  I  (hall  make  with  you  j  and  notwithftanding  this  expreftion  he  did  eat  alfo 
 
 '  "^^  after  the  refurreftion  by  a  certain  difpenfatlon  j  which  was  not  enftatisy  but 
 
 '       *^'  poteflatis :  and  not  to  nourifli  his  body ,  but  to  feed  our  Faith  in  his  refurre- 
 
 ^'  dion  ;  and  of  this  comeftion  after  he  was  rifen  ,  chryfoftom  and  Beda  under- 
 
 ^  Rand  this  tohemzant^imttll  I  drinli  it  new  y  8lc. 
 
 ^^  To  that  which  Matthew  and  Mark  fay  5  That  the  difcovery  of  the  Tray- 
 *'  tor  was  as  they  did  eat,  and  LuJie  fpeakes  of  the  taking  of  the  Cup  after  Sup- 
 *'  per ,  and  then  followed  the  deteftion  of  the  Traytor  :  I  anfwer ,  That  as 
 *'  St.  Matthew  faith  t^hvTt^y  ^ajt/rSy ,  as  they  dideaty  when  Chrifl  difcourfed  of 
 ''  the  Traytor  ,  verfe  1 1 .  fo  he  ufethihe  fame  words  at  the  Inftitution  of  the 
 *'  laft  Supper,  verf.z6.  as  they  were  eating ,  jfefus  teo\  bread  5  therefore  it  feems 
 *'  thatj^;*  they  were  eatingiyt\ixch  Matthew  witth^  Is  not  at  great  difference  wiih, 
 *'  after  Supper^  as  Lu\e  expreficth  it,  otherwife  there  could  be  no  Harmony  be- 
 *^  tweenthe  Evangelifts  5  reconcile  therefore  the  2^  verfe  of  Mathew  ,  with 
 ''  that  o^Lu\e,  and  the  ^  i  .verfe  will  foon  come  into  the  fame  agreement.  The 
 *'  truth  is ,  at  the  Paffeover  there  were  feveral  Suppers  5  or  more  properly  ac* 
 *'  cording  to  our  Engli^  idiom ,  feveral  courfes :  As  now  among  the  modern 
 *^  Jews~y  firft  the  unleavened  cakes  are  fet  on  the  Table,  then  the  pulticula  or 
 **  Pap  which  reprefents  the  ftraw  and  mortar  in  Egypt ^  next  the  acetaria  or  Sal- 
 ■■^^  let  of  bitter  herbs ,  and  then  laftly  the  Lambej  and  difcourfes  or  prayers  are 
 
 inter- 
 
The  Lords  Supper  laid  forth  in  common  for -,  &c.     .103 
 
 *'  interpofed  between  the  one  and  other  ,  as  BiixLorfins  relates?  and  therefore  Synag.  jfndat, 
 "  the  difclofing  of  the  Traytor  m;ght  be  after  one  Supper  ,  and  yet  asthey  C^p.  13, 
 <*  were  eating  of  another.     Neverthelefs  1  doe  not  think  that  at  the  firft  Infti- 
 **  tutlon  of  the  laft  Supper,  or  mention  of  the  Traytor,  properly  and  in  ftrift- 
 «*  nefs  of  Speech ,  any  thing  was  eaten,  but  manducamihus  illis ,  is  well  Inter- 
 <*  preted  by  Deodate ,  rvhile  they  were  at  the  Table ,  and  by  M^Jdomt ,  Statimut 
 «'  cxnA  peraCia,  ejiy  antequm  furgerent  5  antequm  menfae  &  ciborum  reliquU  re- 
 '*  moverentur.  And  whereas  it  Jis  argued ,  that  it  appears  by  M(itth.z6,i^,  he 
 «*  that  dlppethy  &c.  as  alfo  by  giving  the  Sop ,  John,!  5 .  that  they  were  eating  :; 
 <*  at  the  time  when  the  Traytor  was  difcours*d  of ;  it  may  be  readily  anfwercd, 
 **  that  the  dipping ,  non  notat  prafentem  a6iim ,  fed  confuetudlnem ,  as  Vanem :  In  locumi . 
 '*  Notatur  non  una  certa  &fingulariia5iio,fed  agendi  corifuetudo ,  as  Vifcator ;  It 
 «'  denoted  noprefent  aftion,  for  that  had  fignally  difcovercd  the  Traytor  with- 
 *^out  more  inquiry,  of  whom  yet  the  Difciples  remained  ignorant ,  and  Judac 
 "  himfelf  did  afterwards  aske ,  Is  it  I  ?  but  thofe  words  did  onely  obumbrate 
 **  one  of  thofe  that  ufually  did  eat  together  with  him;  and  Janfenm  obfervcs  ^  ^ 
 "that  the  Greek  in  Si.Mmhew  is  in  the  pretertenfe  ,  hath  dipped^  though  »  gf4^«4^» 
 **^f^r^ehath  it  in  the  prefent ,  and  he  addes  that  our  Lord  intended  not  to 
 •*  (hew  what  Judas  did  at  prefenc  ,  but  to  what  familiarity  he  had  admitted 
 **  him,  that  was  about  to  perpetrate  fuch  a  crime  j  not  as  a  figne  to  dif cover  Sylv'.m  in  $  * 
 *'  the  Traytor,  but  to  exaggerate  his  treafon,  as  Sylvius ;  ajid  it  doth  not  prove  q,%  i ,  rt>t,L. 
 **  that  Judas  at  that  time  had  his  hand  in  the  difh ,  more  than  that  David's  fa-/;.^  31, 
 **  miliar  friend  did  eat  of  his  bread  ,  at  that  inftant,  when  he  faid ,  Inc  lift  up 
 "  his  hcele  againft  him  ^  p/k  /.  4 1  •  9  •   Of  the  Sop  we  {hall  fpeak  more  amply 
 "anon. 
 
 "  But  to  prevent  more  altercation  about  the  order  of  things  in  the  fevcral 
 ^  Evangelifts,  we  finde  that  fudas  fate  down  among  the  Twelve  Apoftlesjwho 
 '*  werenot  twelve  without  him  ;  our  Lord  gave  to  his  Dlfcipleiand  they  did 
 **  eat,  he  bad  all  drink  and  all  did  drink  j  where  is  there  any  mention  of  fudas 
 ^*  his  going  forth  before  all  was  ended  ?  De  non  apparentibus  &  non  txiflentibm 
 '^  eadem  c^  ratio  in  lege  (etiam  divina,)  We  purfue  our  ^are  impedit ^znd  ask, 
 *'  what  {hould  caule  a  writ  of  Ne  admittas  to  be  fued  forth  againft  Judas^  who 
 **  (as  Maldonat  obfervs)  had  he  rifen  from  Table  before  all  had  been  ended^ 
 ^*  he  had  bewrayed  that  treafoi>,  which  he  laboured  to  conccalc. 
 "  Here  therefore  are  interpofed  two  Arguments,  whereof  the  firft  feems  to  ' 
 *'  be  raifed  de  jure,  that  he  ought  nor,  the  other  de  faUo^  that  certainly  he  did 
 *^tiot  communicate  •,  the  firft  pleads.  That  all  thofe  that  then  did  partake  of 
 *'  the  Sacrament ,  for  them  chrifis  body  was  broken  and  blood  {hed,  and  they 
 *^  all  were  to  drink  new  Wine  with  him  in  his  Fathers  kingdome.  But  neither 
 *' of  thefe  can  be  verified  oi  Judas.  Ergo, 
 
 «^  Hereunto  what  if  1  {hould  anfwer  as  Calvin  doth  to  that  of  Matth,  11.21,' 
 ''  C^  refponfe  which  I  confefs  I  have  heretofore  afmuch  acquiefced  in,as  in  a- 
 .^'  ny  other  folution  rendrcd,either  by  our  Divines  or  the  Dominic  an  syThtu  the 
 <'  Speech  of  Chri(i  is  applyed  to  the  common  conceit  of  mens  minds ,  and  he 
 ^^  fpeaks  after  the  manner  of  men ,  that  is ,  as  men  might  morally  think  or 
 "judge,  and  not  out  of  his  heavenly  Sanftuary.  Themfelves  fay  that  in  cafe 
 *^  Juda^  were  admltted,C/;r)!|^  dealt  as  a  man  therein  j  And  indeed  a  man  might 
 ^  morally  have  thought  and  judged ,  that  one  of  the  cbofen  Apoftles ,  con- 
 
 verfing 
 
1 04  Tfee  new  Inclofures  broken  dovrn ,  and 
 
 ^^  verfingfo  long  with  c/^r/'/i,  taueht  by  him,  and  publickly  teaching  him,  and 
 *'  now  eating  the  Pafleover,  and  his  laft  Supper  with  him,  had  his  {hare  in  the 
 "  premcntioned  privileges  j  and  then  thefe  words  can  be  no  more  exclufive 
 *'  to  Judas  at  ihe  fiill  Inftitution,  than  now  they  be  to  any  reprobate  when  by 
 ^^z.charienufme  and  according  to  the  judgement  of  charity,  like  words  arc 
 ''.  ufed  in  the  fubfequent  Adminiftrations.     But  1  neither  will ,  nor  need ,  to 
 ''  fix  upon,  or  10  adhere  unto  the  Anfwer.    The  rule  o^Tychonm  the  DoHti- 
 "  tiU  y  which  is  the  Second  of  his  Seven  Rule0  and  which  he  calls  de  Dom'm't 
 Ve  dofimd     ^  ^ «. corpore  bip.irtito,hut  St.AwuUine better  names,  depemhta  ecclefia-,  will  fuf- 
 ChnUimay  /.J.  efficiently  latijfie  this  Argument ,  wc^.  ^mndo  Scriptnra,  cum  ad  alios  jam  lo- 
 tom.$.  /, 1 3 .     f  c  quatur  ,.  tanquam  ad  eos  ipfos  ad  quos  loquebatur  videtur  loqui^  vol  de  ipfis  cilm 
 «  de  aliis  jam  loquatm-y  tanquam  unumpt  utrorumque  corpus  propter  temporalcm 
 ^f  commixtionem  &  communionem  Sacramentorum  :  What  agrees  to  one  part  is 
 <^  often  affirmed  of  the  whole  ,  efpecially  when  it  is  the  gr'eater  part,  and  be- 
 "  fide  that  the  Apoflles  here  reprefentcd  the  whole  Church  ,  and  that  ChriU 
 ^^  income  refped^  intcrpretatively  at  leaft  ,  tafted  deith  (or  every  man  ,  pro- 
 -'^^ pter  fufceptam  C0mmunem.naturam.&  caufam ;  and  to  make  the  falvation  of 
 '^.  all  men  poflible ,  though  that  were  not  the  onely  nor  adequate  c.ffed  of  his 
 'Loamtur  coUe-  "  ^^^^^t  ^"^  ^^  Alhanafim  ihinketh  no  man  had  rlier  ,  if  Cfe7'\flhad  not  dyed, 
 zio  Apofiolo-      "  ^"^  therefore  he  dyed  for  all ,  that  all  might  have  refurreiftion.    Neither  of 
 rum  ataueadeo  ''  ^^^^^  Sentences  were  fpoken  to  the  Apoftles  diftributively,  but  colleaivclyj 
 nonfutt  necef-^^  ^^^^^  ^'*^^  in  particular,  or  in  the  fingular  number,  hutta^e  ye  teatyeyin. 
 fiYium  ut  fini   ''  ^^^  plural  Aa'^iTi,  9ct>«T5,  Adplures  eorum^non  ad  omnes  referendum  eft,  faith 
 •!    , ■     ffl    V     '^  t^e  Ordinary  glofs>the  words  were  verified  toward  the  major  part  which  was 
 turn  Jfiium  ^bi  ^^  ^"^"&^  ^^  warrant  the  truth  of  what  was  faid  ,  bro\en^poedforyeuy  and  drin\ 
 b  rent    fed  /k-  "  T^ithyeif,  as  Maldonat  obferves.  Judas  was  one  of  them  to  whom  our  Lord 
 tii  efl  mod     "  ^^^^''^tM^^th'\9.  i8.  iCou  that  hav? followed  me  in  the  regeneration,  Scc.fh^illfit 
 multis^hm    ^^^P^''^i'^^^'^^^^'''^^'^^^^^?j^l^^^^'^^^'^^^'^^^''^  ^f^f'^^^^')  yet  that  promile  {hall 
 .*«  o  *..  Q  r  -«*  <c  not  be  verified  in  fudas.  though  fulfilled  toward  the  re{l:,  and  Matthias  {hall 
 V    P22I  ^<  pojlels  the  Seat  or  nim,  who  is  gone  to  his  own  place. 
 
 -"P'ii    •         ^j     .Now  for  that  which  is  the  Achillean  Argument ,  and  by  the  Teeming  force 
 «c  whereof  many  modern  Theologues  have  been  carried  to  the  other  part,  x//^. 
 <;c  the  giving  of  the  Sop  to  fud as,  which  they  think  mu{V  needs  be  given  before 
 <c  the  laft  Supper  ,  where  was  nothing  to  dip  itjn ,  and  upon  receiving  where- 
 *'  c>^3  fi^das  went  out  immediatly  j  I  hope  to  give  fo  full  and  clear  an  anfwer 
 «<  thereunto ,  as  may  fatisfie  any  unprejudiced  and  unbiaflfed  underftanding, 
 ct  and  fo  by  finding  an  error  in  their  writ  of  Ne  admittas,  and  recovering  upon 
 tc  our  ^uare  impedit ,  we  may  bring  our  ^uarfincumbravit ,  and  at  this  /«/?/- 
 «tution^vvc  fudas  thit  InduBlony  whichthe  Anticntsfuitably  toallcircum- 
 «  fiances  in  the  Text  have  afl^brdcd  him. 
 :i>r.  Hammond  u      Firft,  it  hath  ever  feemed  flrange  to  me ,   that  learned  Men  liave  con- 
 Annot.in  John  a  eluded ,  that  the  Sop  muft  needs  have  been  given  to  Judas ,  cither  at  the 
 13.^^,  p.540. 
 
 conceivcth  that  the  dipping  is  mlTapplied  to  the  Sop  ,  and  may  fignific  no  more  than  chriH's 
 putting,  or  dipping  his  hand  into  the  d'\(hyverf.  if,  to  -whom  having  dip'd  I  fh^tllzive,8cc.  but  if, 
 as  Jie  fuppofeth,  '^wu/ov,  doth  properly  fignifie  the  lower  fide  or  ctuft  of  the  bread,  which  was 
 w^nt  to  be  given  about  to  each  of  the  gucfts  in  the  poftcoentum^yihlch  was  among  the fews  as  the 
 ■  Graee-CHp  5  it  isnecefiiarily  confequeat  that /«rf^/  was  prcfenc  as  the  Inftitution  of  the  Sacra- 
 nientj  and  aoc  oncly  at  the  firft  part  of  the  Supper.  Pafdiai 
 
The  Lords  Supper  laid  forth  in  common  for  ^'^cc.      105 
 
 *^  Pafchall  Supper ,  where  the  chare feth  (the  fauce  wherein  they  dip  the  bit- 
 "  tcr  herbs  of  the  colour  ©f  clay ,  the  Emblem  of  iheir  fervitude  in  £rypt)  h 
 ^'  thought  to  be  that  wherein  the  Sop  was  dipped,  or  rather  fay  fomc  ,  fmce  it 
 '^  Is  n®t  like  that  Chr/ft  kept  the  Pafl'tover  with  any  conformity  to  their  fupcr- 
 *'  ftition  and  traditional  rites,  the  Sop  was  given  at  the  common  Supper  ,  for 
 *'  heere  onely  could  be  fome  liquid  thing  wherein  to  intind  it ,  whereof  there 
 "  was  none  at  the  Lords  Supper,  . 
 
 "  I  know  that  the  Learned  agree  not  about  the  number  or  order  of  the 
 "  Suppers,  but  for  my  part  1  f^rike  in  with  them^  that  fuppofc  there  was  among 
 "  the  fetvs  but  one  Supper  upon  the  matter,  i//\.  the  Pafchal  Supper,  though 
 "  that  might  be  divided  or  diverfified  by  feveral  formalities,  as  1  faid  before, 
 "  and  they  were  feveral  courfes  rather  then  Suppers. 
 
 "      Buxtorfim  tells  us ,  that  the  later  fcws  that  day  in  the  evening  whereof  y^^''^''?*  J^ 
 "  they  eat  the  Paff;over,  dine  betimc  in  the  forenoon  and  (lightly,  and  eat  no  "^'^'  ^^p-l^* 
 *'  more  until!  they  keep  the  Pafleovcr,  that  they  may  eat  that  with  the  better  ^'3  *  J** 
 "  appetite  J  and  it  is  tne  lefs  likely  that  then  they  will  at  that  fupper  cloy 
 '  themfelves  with  other  meat :  and  howfoever  they  might  eat  other  common 
 ''  meat  with  the  Pafchal  Lamb,  as  there  was  occafion,  yet  it  appears  incredible 
 that  ten  perlbns  (for  there  might  be  no  more  fometlmes ,  and  never  were 
 '^  above  twenty)    (hould  eat  a  whole  Lamb  either  before  or  after  another  fet 
 ''diftinft  Supper.  The  dimiflbry  fupper  was  as  fecundce  menfte:  and  heere  ^^A«/^]).X  53* 
 fome  think  the  bitter  herbs  were  brought  in,  and  in  the  time  that  this  was  ChrifiiaH,  5y- 
 eating)  our  Lord  inftituted  his  Supper  ,  which  bemg  before  they  rofc  ,  and  ftago[^, 
 before  the  utenfils  and  remainder  of  the  meat  were  taken  ofF,as  Interpreters 
 ^^  conclude  to  reconcile  Mcinhcyos  {as  tbiy  were  eating)  with  Lukj^^  ^^^  Vaules 
 ^^  {after  Supper)  what  1  bcfeech  you  (hould  hinder,  but  that  the  Sop  might  be 
 J  d^pt  in  fome  of  the  liquid  rellques  of  the  former  Supper ,  yet  ftandingon 
 ^^  the  Table,  even  after  £7jr/7?*s  Inftitutionof  the  Sacraments?  or  how  will 
 ^  they  difprove  or  make  it  feem  improbable,  that  it  was  Wine  (not  confccra-  >»        ,   , 
 ted)  wherein  our  Lord  dipt  the  Sop?  (for  which  there  wants  not  the  iu-^^^'^^"*  '^^'^^* 
 thorjty  of  men  very  learned.)    There  is  no  neceflity  then  to  conclude,  that^*^7^*  -^'^^^^ 
 **  the  Sop  Should  be  given  before  the  Sacramental  Inftitution  ^  but  neither,  ^itMannot, 
 
 Secondly  had  it  been  ^o  givenjis  there  any  cogency  of  reafon  to  hold,that  /^^'^'^•^  3  •  ^^« 
 "  //^^^j  his  going  forth  immediately  after  his  receiving  thereof, fhould  be  fo 
 inftamly  as  to  retrench  all  inter  venience  of  time,  wherein  the  Lords  Supper 
 **  could  be  afterwards  inftituted.  1  hat  the  word  cu^'af  immcdiatly  doih  not  al- 
 *'  wayes  fignify  a  moment  of  time,  but  a  very  fhort  inteiTal,  (as  Maldonat  ex- 
 preflcth  it)  may  appear  MaY\e  i.  1 1.  for  c4»9iw<  and  iiiSuV  are  of  the  fame 
 **  %nification  and  ind -fferently  ufed,  both  being  rendrcd,  protinns  ,  ftatim, 
 "  contmuo  :  fcut^^uV  tranilatc^d  :'mmediatly  Mar^e  i  1 2.  cannot  be  conftrueid 
 *'  but  with  fome  latitude  of  time  ;  for  after  the  voyce  from  Heaven  faying  , 
 *'  Tboii  art  my  beloved  Son  ,  &-c.  it  is  added,  and  immed'.atly  the  Soirit  drtveth  him 
 ^^  into  the  midernefs  ,  wh'ch  could  not  be  in  a  moment ,  confideriHg  the  cir- 
 **  cumftances  of  his  baptifme  ,  and  comming  up  out  of  the  water,  and  revefting 
 **  himfelf.  Nay  the  learned  G  otim  interprets  immedially  in  this  place  non  muUAnnot.  in  l^ 
 "  to  pofi  5  nam  dies  unus ,  faith  he,  aut  alter  intercefjit ,  John.i  .19.  neqite  in-cum. 
 ^JtfUatum,  Ht  cM^f  ka  ufurpetur,  ut  /o/;//.i  3.2z.lbe  fame  latitude  of  cpnftru- 
 ■^  4ion  the  word  jnuft  hare  as  il  is  ufe4  by  Greek  Authors  ^3vf  ck  mC^v  Stn- 
 
 P  tim 
 
to 6  T^he  ner^  Jnclofures  broken  dorpn ,  and 
 
 '■  <'  tifli'  ^ pueritia  j ouSv ? ^  to  Tiaheua  ,Jam  inde  a  vetu(iate  in  Xmophen  ,  huB vi 
 a  viof  ofTiiifiatim  cum  juvenes  fnnt-,  &  t«  JV  Q^px^  cv^Cs  d^^fdp^i^flcitm  muri' 
 *f  ?e  (HtcLU  in  Thucydides  :  none  of  thefe  can  be  limited  to  a  moment ,  but  muft 
 <«  be  interpreted  with  Tome  latitude,  and  therefore  the  Syr'mc  according  to  Trc^ 
 ''  ffielm  tranflation  renders  cAjHaf  in  this  place  of  Si.fohrt,-eadem  hordy  the  farm 
 ^^hourey  and  thus  forms  the  Text ,  Jpfe  Judas  accepit  partem  ekdenihora  & 
 «c  egreffm  efiforas :  Judas  received  the  Sop  the  fame  home  and  went  forth. 
 cf  Thirdly,  as  there  is  no  neceirity  to  conclude  ,  that  the  Sop,  if  given  that 
 «  night  was  given  before  the  la  ft  Supper,  neither  is  there  any  cogency  of  rca- 
 <i  fon  to  inferre,  that  if  It  had  been  given  before  that  Inffiturion,  that  there- 
 of ^oxt  Judas  went  forth  fo  immediately,  as  to  leave  no  proportionable  interim 
 "  between  the  one  and  the  other  ,  for  the  Confccration  and  dittribution  of 
 « the  Sacrament. 
 
 «  So  laftly ,  there  is  no  certainty  tfeat  the  Sop  was  given  to  Judas  that  nighc 
 «cwhen  the  Palleover  and  ouf  Lords  Supper  were  eaten.  And  1  (hall  crave 
 « leave  to  offer  fome  Animadverfions  which  may  make  it  feem  not  impro- 
 «c  bable,  that  it  was  dealt  him  at  a  former  Supper  in  Bethany ,  and  that  the  Sup- 
 (€  per  mentioned ,  Joh/J'  1 3 .  was  neither  the  PalTeover  ,  nor  Supper  of  the 
 ccLori, 
 
 «c  That  thirteenth  Chapter  of  fohn  begins  with  thefe  words,  N'ow  before  the 
 ccfeafi  ofthepaffeover-y  and  then  in  the  fecond  verfe  faith  ,  Supper  being  ended ; 
 «5c  fo  as  the  Supper  there  rehearfed  feemcs  to  be  before  the  Paueover.The  mar- 
 ccginal  annotation  on  fohn  i  g  .i .  referrcs  us  for  the  confonancy  of  the  Evan- 
 ficgellfls  to  Matthew  2^.  2.  where  it  is  faid ,  after  two  d ayes  is  the  feaft  of  the 
 siFaffeovcr  ;  fo  ashy  comparing  the  Texts,  the  Supper  mentioned  in  St.  Johr% 
 «c  was  two  dayes  before  the  Pafleover,  and  though  it  be  ^a'ld  John  1 1  .that  /<?- 
 ufmcame  to  Bethany  Jtxdayes  before  the  Faffeover ,  yet  the  Supper  recorded, 
 «<  Verf.  z.  of  that  Chapter,  and  in  the  i  3 ,  Chapter  ,  might  be  fomc  dayes  af- 
 « ter  his  comming ,  and  but  two  dayes  before  the  Pafleover  ,  and  fome  lear- 
 «c  ned  men  fuppofe  that  he  had  that  week  feveral  recourfes  to  and  from  /Je- 
 tSthany. 
 
 tc  It  feemes  a  very  Tortious  and  improper  anfwer  to  interprctt  bffort  the  feafl 
 ctofthe  Faffeover)  to  be  ths  night  of  th-  Feafl: ,  but  before  the  eating  af  the 
 ct  Pafchal  Supper  :  There  is  neither  reafon,  nor  example ,  nor  authority  for  it, 
 fi  cand  it  founds  contrary  to  common  fenfe,and  the  two  dayes  mentioned  ^f^«k 
 u  2^.2.  are  deftruftive  to  the  interpretation.  Befides  when  our  Lord  faid  to  ' 
 (ji  fudas,  (what  thou  dofi^  doe  qmci^lyj)  fomc  of  them  thought  that  Jefm  had 
 scfaid  unto  him,  buy  thofe  things  that  we  have  need  of  againfl  the  Fe^/?,and  there- 
 ccforethis  could  norbe  fpoken  in  the  night  of  the  Feaft  of  the  Pafleover  ,  it 
 a  being  then  too  tardy  to  make  preparation  for  that  which  was  elapfed  ,  or  at 
 u  Icafl:  inflant. 
 
 ,c..  If  any  one  (hall  interpofe,  That  there  was  alfo  the  Paffeover  of  Bullocks 
 ct  and  Sheep  which  xhzjews  called  Hhaiiga,  which  was  celebrated  on  the  fif- 
 cctcemhday  of  Nifan,  and  the  fecond  day  of  unleavened  bread  according  to 
 icNumbers  z2.  16,17.  in  the  fourtecmh  day  of  the  fit  si  moneth  is  the  Paffeover  of 
 .<i  the  Lordy  and  in  thi;  fifteenth  day  of  this  month  is  the  Feafl.  1  {hall  anfwer,  that 
 befidethatit  fcemeih  by  2  chron.  35.  that  thefe  Bullocks  and  Sheep  were 
 *' killed  on  the  fomtecmh'day,  though  the  people  feaftcd  on  the  remainder 
 ^i  of 
 
The  Lords  Supper  laid  forth  in  common  for  ^Scc.      107 
 
 «f  of  the  offerings  upon  the  fifteenth :  let  it  farther  be  confidered,  that  had  this 
 '^  been  fpoken  on  the  fourteenth  day  of  the  month  at  nis;ht,  when  the  Pafchal 
 "  Lamb  was  eaten,  how  unlikely  it  was ,  that  the  Apoftles  could  imagine  that 
 *'any  proviiion  could  have  been  made  for  the  next  immediate  day/o  late^  and 
 ''  fo  unfeafonable,  for  it  was  night  when  Judas  went  forth. 
 ^'  I  {hall  not  lay  much  weight  upon  this  obfervation ,  yet  It  is  not  defpi-  , 
 "^  cable ,  that  after  that  Supper  where  the  Sop  was  given  ,  Jolm  i  3 .  there  is 
 '^  mentioned  one  exit  or  going  thence  ©four  Saviour/o^/Z  i4.3  i  .and  after  that, 
 *'  feveral  of  his  Sermons  are  recited  before  his  laft  going  forth  over  the  brook 
 "  Cedroii ,  where  was  the  Garden  whither  he  went  from  his  la-ft  Supper  fohn 
 "  18.1.  which  infinuates  that  the  Supper  mentioned ,  John  1 3 .  was  not  his 
 *4aft:  And  fince  St.  fohn  feems  fomewhat  abruptly  and  without  any  cohe- 
 *^  rcncc  with  ,  or  relation  to  any  thing  antecedent  in  that  i  3 .  Chapter,  to  fay 
 *'  (and  Supper  beinT^  ended)  it  feems  to  me  not  irrational  ,  nor  unparalell  to 
 *^  other  part^  of  ScripturC5to  con  jefture  that  he  now  reverts  to  recite  what  far- 
 ^'  thcr  happened  at  that  Supper  mentioned  in  the  former  Chapter.  The  He- 
 *'  brevps  have  a  Proverb  ,  in  Scripture  Non  efepruis  &pofkrm ,  and  fuch  /'«- 
 ^^  tercalatms  ^nAhi^oricA  Epenthefes  arc  not  onely frequent  in  Gf»e//.f  and 
 '^  other  Books  of  Scripture,  but  obvious  alfo  in  the  Evangelifts,  as  may  be  ob- 
 *^  ferred  in  theferies  and  order  of  Janfenin6  his  Harmony ,  and  it  is  the  firft  of 
 *^  Tychoimt^  his  rules  (which  St.  AuiufUne  calls  keyes  for  unlocking  the  hidde;i 
 *^  things  of  Scripture)  and  which  he  names  Recapitulation  j  Dicuntur  quadoifi 
 *'  qiK^i  fequantur  erdme  tempork,  vel  rerum  €onttnuatime  nan'entmi  €um  adprio^ 
 *^  raquapratermiffafueruntlatenternarratiorevocftur. 
 
 Farther  Sathan  was  firft  cntred  into  Judas  before  he  had  rccourfe  to  the 
 *'  High  Pricfts  about  betraying  of  his  Mafter,  L/^.i  i .  34.  but  he  had  firft:  re- 
 J^  celved  the  Sop  before  Sathan  entred into  him,  John  i  3 .2.7 .  (he  might  have 
 ^  thoughts  and  tentations  of  Treafon  before,  but  he  put  it  not  into  aft  or  cxc- 
 *^  cution  till  Sathan  had  gotten  the  poffelTion  of  his  heart,)  therefore  he  had 
 fwallowed  the  Sop  before  his  refort  to  the  Priefts.  But  now  from  the  Sup|«5r 
 ^'^  at  Bethany y  he  went  forthwith  to  the  Priefts  to  drive  the  bargain  with  them 
 "^^  Mauh.i'6.  14.  and  fo  confequently  then  (or  before)  he  muil  needs  rcL-- 
 ^^  ceivc  the  Sop.  .  ' 
 
 *V  Neither  dqth  this  Argument  depend  onely  upon  St.  iH^«kTV*s  relation 
 **  of  f«i^/ his  entring  inro  Confpiracy  with  the  Priefts  immediatly  after  hi;5 
 **  rccitall  of  the  Supper  at  Bethany  (though'  St.  Mariie  alfo  obferve  the  fame 
 •*^  Method)  and  Lui^e  relates  his  conference  with  the  Priefts  as  before  the  PafTe- 
 ^^'over  ,  and  the  Fathers  think  that  he  grudging  at  the  waft  of  the  oyntment 
 '*  beftowedupon  our  Lord  at  that  Suppcr,took  thereby  the  occafion  of  bis  trea- 
 *'  fan  J  and  fecking  to  repaire  his  lorfe,  findes  a  way  to  fell  the  oyntment  which 
 *'  was  already  fpent,  by  felling  his  Mafter  who  was  anoyntcd  with  it,  Vamnum 
 *'  quod efufione nmjwm  fe  fecijj'e  cnde-bat,  vult  mairftrlpretio  compenfare  ,  faith 
 **  St.  nierom->  bur  St.  Matthew  alfo,  Chap.z6.  1 6^  (faying,  and  from  that  time 
 **  he  fought  opportunity  to  betray  him)  doth  evidently  fhew,  there  was  fome  in- 
 *^  terval  of  time,  between  his  Contraa:  with  the  Jews ,  and  the  execution  of 
 "  his  Treafon,  and  therefore  confequently  fome  dayes  before  the  Pafleover  he 
 "  had  agreed  with  them  for  the  afting  thereof,  conformably  whereunto  the 
 f  *  Amient  Chuxch  conceived ,  tiiat  jHdaf ^cmrcd  into  oonfpiracy  with  the 
 
 P  s  Priefts 
 
iq8  The  new  Inclofures  broken  dawn ,  and 
 
 <'PrIeft$  on  the  .fourth  day  of  the  week  ,  and  that  his  paflion  followed  on  the 
 «  fixt,  and-ln  memory  of  the  one ,  they  fafted  Wednefday,and  in  remembrance 
 «'  of  the  other,  upon  Friday  in  every  week. 
 
 «  Befides,  Judas  going  out  at  night  when  he  had  received  the  Sop,  the  tirae 
 <f  was  too  anguft  to  make  his  rcdrefs  to  the  Priefts ,  drive  his  bargain ,  mufter 
 «  the  Seuldlers,  and  f  eturne  to  fcife  his  Matter,  all  in  that  one  n"ght,  if  before 
 <'  hand  things  had  not  been  treated,  refolved  ,  difpofed  and  ready  prepared, 
 <c  in  order  to  the  execution.  So  as  Satan  being  cntred  into  him  before  he  de- 
 «  figned  the  treafon  or  went  about  it ,  and  that  entry  being  made  together 
 <«  with  the  reception  of  the  Sop  ,  he  could  not  receive  it  In  the  night  of  the 
 ««  Paffeover, 
 
 "  ^  If  any  {hall  tell  me  that  the  contrary  Is  the  common  opinion  both' of  An- 
 «*  clenc  and  Modern  Authors  ,  I  (hall  franckly  acknowledge  it,  but  fo  is  it  al- 
 *'  fo ,  that  Judas  received  the  Supper  of  our  Lord  ,  and  if  they  will  aflumc  a 
 «« liberty  to  difl'ent  in  the  one,  th^y  muft  yeeld  us  the  frccdome'  to  vary  in  the 
 *<  other, 
 
 '-      Whereas  It  Is  objeded ,  that  If  our  Lord  had  made  known  the  Traycor  [o 
 
 'Vfignally  at  the  Supper  at  Bethany,  two  or  three  dayes  before  the  night  of  the 
 
 *'  Pafleover ,  how  could  the  Difciples  be  fo  dull  or  forgetfull  to  he  ftill  igno- 
 
 *'  rant  of  him ,  and  to  queftion  again  who  it  fliould  be  }  It  is  eafy  thereunto  to 
 
 '^  anfwer  ,  That  if  at  the  Pafchal  Sup|>er  ,  when  they  think  the  Tray  tor  was 
 
 *^  marked  out  by  the  Sop,  the  Difciples  yet  noted  it  not,  nor  underftood  it  to 
 
 ^^  be  Judas,  either  through  perturbation  of  Spirit,  as  Angufiine,  or  the  foftnels 
 
 ^'  of  our  Lords  voyce,  zsjfanfenm  and  Grotim ,  or  the  charitable  and  innocent 
 
 ^^  goodnes  of  their  natures,  which  could  neither  fufpeft  nor  beleeve  any  fuch 
 
 "  thing  of  another,  more  then  of  themrelves,or  becaufe  that  manner  offpeak,- 
 
 Tu  dlxlftijE/J?.''  ing. (f/?o/^./k/^  it)  lioet  fit  affirrnxntU  mt  eftpUne  affirmantk  rem  ,  fed^  ut  ihi 
 
 aliquando  af-    ^^  annotavk  Et^thymim^  aemt^mati flm'de  fult ,  eo  quod  Judas  confeffus  nonfuerat^ 
 
 firmcmtis,  in-    '^  aiuquia,  illis  verbis  aliud  imelligi  potuit ,  nempe  ipfum  Judam  nvera.  illud  di^ 
 
 terdumtamm    ^^  xiffe ,  SLsVafquex^,  Sy/u'^and  B^rr^^/^itolikeeffed.   For  the  fame  rcafons 
 
 eflvel  inter-      "they  m!ght  take  as  little  notice  of,  and  as  little  apprehend  the  difcovery  , 
 
 yumpentiSy  vel "  made  at  the  former  Supper  at  Bethany  ;  and  what  ever  ihall  be  alleaged  to 
 
 fufpendentis      ''  excufc  them ,   or  manifeft  the  reafon  of  their  inadvertency  at  one  time,may 
 
 fermo»em^qua-  ^'  alfo  ferve  for  the  other.   But  that  none  of  them  underftood  fudas  to  be  the 
 
 fi  dicpretttr ,  tii  '^  Traytor,  even  to  the  laft ,  no  not  St.  fohn  himfelfe  (as  fomc  learned  Men 
 
 viderisj  hoc      '^  conceive)  Is  evident ,  John  13.18.  no  man  at  the  Table  knew  for  what  in- 
 
 5pfe  dicis,  non  "  tent  the  Lord  fa.id  ,  nvhat  thou  docfi,  doe  quicl^Jy.    Had  they  been  perfwaded 
 
 ego po^  "  that  Judas  was  the  Traytor  ,  could  they  have  thought  that  Chri(l  would  have 
 
 jmt  etiam  hoc  "  trufted  him  with  buying  any  thing  for  the  Feaft ,  or  giving  ought  to  the 
 did  fie  ajuda.  ^'  poore ,  as  they  conceived  he  meant  by  thefe  words,  quodfacis,  &c.  and  had 
 €^  a  Domino  ''  St.  fohn  at  laft  underftood  it ;  d^ubtlefs  he  would  have  revealed  it  to  the 
 refpondcri ,  ut  *'  reft,  that  with  one  confent  they  might  have  rifen  up  againft  the  Traytor,  as 
 fimncs  non  ad-  ' '  fanfenm  obfervcs. 
 vfrterent  ^- 
 
 iiludcm  pancm  porrexero,  & pofl  cammunion'm  & [oli  Johanni  di5lum  fu':t.   Sylvius  in  $.q, 
 ^^,  art,t,p.^li.     Vafque\ini.q.%i.art,z.  di(piit.x\T.c.l.pA^$'  ^ 
 
 ''Owv  Saviour  fpake  of  the  Traytor  at  Betbiwy  to  {hew  he  foreknew  the  ^lof- 
 ting 
 
J^he  Lords  Supper  laid  forth  in  conunonfor^  &c.      i  op 
 
 "  ting  and  dsfigning  ,  and  in  the  Pafchall  night  alfo  ,  to  manifeft  he  forefaw 
 <'  the  afting  and  execution  of  the  Treafon.  And  as  for  that  objeftion  ,  That 
 <'  had  JeCus  toM  them  two  days  before  that  one  of  them  {hould  betray  him,  they 
 «'  had  at  that  time  began  to  be  forrowful  j  and  to  ask,  Is  it  I  ?  It  may  be  there- 
 «'  unto  anfwerdjThac  men  arc  not  always  equally  affeded  at  the  relation  of  the 
 *'  fame  things,they  may  have  divers  dlfpofitions,  fuitable  to  different  occurring 
 «  circumftances. 
 
 "  Secondly, they  might  then  alfo  be  forrowful, and  make  fuch  interrogations, 
 «'  though  S.Iohit  record  it  notjClfe  how  wil  the  Objefter  anfwer  the  Argument, 
 ''  fhould  it  be  retorted  upon  him,as  thatjthe  difcovery  of  theTraytor  mentioned 
 '« In  lohn,  was  not  the  fame  with  that  recorded  by  the  other  Evangelifts  ;  be- 
 **  caufe  at  the  one  the  Difciplcs  were  faid  to  be  foriowful,  and  asked^W  it  I  ?  Ac 
 "  the  other,  iiot  ? 
 
 "  If  any  Ihall  farther  objeft  (  as  my  ovyn  thoughts  by  a  prolepjis  prompt  me, 
 ''  that  fome  perhaps  may  do)  that  the  lotion  of  the  Apo files  feet  is  commonly 
 *^  underftooi  to  be  (among  other  caufes)  myftically  in  order  to  their  prepara- 
 *'  tion  to  the  Sacrament,  and  an  Emblem  of  the  purenefs  thereunto  requiflte  ; 
 *'  and  that  though  It  were  ufual  not  onely  among  the  letvs^  but  other  ethnick 
 *^  NatIons,to  walli  before  meals ,  yet  to  do  it  after  Supper,was  proper  onely  to   ^ 
 *'  the  lews iZn^  that  onely  at  their  Pafchal  Supper  ;  whereas  fome  learned  men   : 
 '*  fay,there  was  a  double  walhing,  fuitable  to  a  double  Supper  j  and  the  fecond   . 
 ^^  lotion  was  before  the  DimifTory  Supper  ;  all  which  are  Arguments,  that  this   . 
 *'  giving  of  the  Sop  at  the  fame  timc,vvkh  the  wafliing  after  Supper,was  at  the  : 
 <«  Pafsover, 
 
 "1  fhallanfwcr,  Thar  fome  of  the  Fathers  have  Indeed  made  fuch  allc-  - 
 *^  gorlcal  applications  of  this  lotion  ,  but  there  Is  nothing  in  the  Text  to  war- 
 *'  rant  it  j  where  other  Reafons  thereof  are  implyed,  z;.  1 4.  and  other  rendred   ; 
 ^'  by  the  Fathers ;  as,  Ut  fomnium  t'Uud  de  regno  politico  rmffiA  eis  excuteret,  & 
 "  infeipfo  perfe^a  humilitatis  exemphm  oBenderet :  .  Farther,  Semel  lotos  baptif- 
 ^'mite,  eodem  Livacro  non  ifidlgerc ,  fed  hoc  lavacm/n  ciuotidicinis  excejfibm  e!i 
 ^^  inUitutum,  &  jugls  retraSi.ttid  ufq-,  ad  novifftma  venlens^  &  omnia,  debet  opera. 
 '^  &  cpgitatus  Jingulos  prefcrutari,  &\ajfMu^  per  vlti^  difcurrcntes^  vagnmin" 
 '^  (IMem  anlmcim  per  inmia,  cvebentes  corrigere  &  Uvare  ,  neq-^  qiitdqmm  in  vltA 
 •'  pretermittere  tndifcuffum-,  qnod  Hmitibm  &  fufpiriis  nonfuerit  expixtum :     Be- 
 '^  Mcs^Vifcipulorimpedcs  i/ipr^edicationem  Evmgelii  praparare  ,  ut  verum  cff'et^ 
 ^^  \^iam  (peciofi pedes Eva,-dge!i':!^a7itiHm\  Sec.  Yet  more,  Ut  ejjetfymbolum (piri- 
 *'  tualis  lUiwi  aquce  quce  m'lffo  Fpirltu  fan6to  i/i  Apofiolos  erat  effmaendx,ut  copiofiiis   ■ 
 *'  perfunderentur,  ciim  mundl  utlqiie  jam  effent.     Laftly,  and  principally  to  (hew 
 ^^  thcm^l^obls  necejfarmme(i  Uvare  pedes  {i.  c.)  quodcunq;  Minifterium  m^tiib    -. 
 ^^ praflare,   namper  lot)onem,  quod infim.'m  e!i  obfequ'mm,  etiam.  reliqUamnltoq^ 
 *'  magis  homfiiora  debcmus  exequl  j  is  Thcphylaft^  and  from  him  Calvirh  Salmcroy    . 
 <*  Mddonat  5  and  Groths  renders  this  rcafon ,  Tarn,  vili  Mi/ii(lerio  fe  fubjecit^ 
 *^  ut  amor  em  fuum  evident'.  Iftne  o(ienderet.  ^iod  dixmks  vile  Minifierium^  apm*- 
 '^ret,    I  Sam.2l.4i..  But  however,  Allegorta  illata,  noninnat^^  non  f ant  vert 
 ''fenfiis  Scrlptura ,  fed  appUcation.cs  &  d'.latationes  verifenfus,  ncc  fenfus  Scrip- 
 «  tHTtiy  fed  arlifictJim  interpretis.     And  as  Origen  well,  are  like  Gold  out  of  th^ 
 *' Temple  which  Is  not  fandified  ;   yet  granting  that  It  was  done  partly  to  fet 
 **  forth  that  preparation  requllite  to  Jiftrpaicaking  oftheholy  myftcriesand 
 
 P  3  "pre-   - 
 
1 10  Thenen>  Inclofnres  broken  dowriy  and 
 
 -^  previous  thereunto  ;  yet  I  deny  that  it  could  not  be  fo  ,  though  done  two  pr 
 *«  three  days  before  hand.  The  J  ewes  had  their  preparative  before  the  Pafle- 
 **  overhand  the  Lamb  was  tyed,as  fomc  think,to  the  Bed-pofts  four  days  before 
 *^  that  they  might  better  remind  the  reafon  of  the  Inftltution,and  difpofe  them- 
 '^  felvcs  to  the  Celebration  ;  and  our  Saviour  might  alfo  on  like  grounds  fomc 
 *^  daycs  before, prepare  his  Difcipies  for  the  receiving  of  that  Supper,  which  hp 
 \^^  inftituted  in  ftead  of  the  Pafsovcr. 
 
 *^  Concerning  the  wafhing  after  Supper ,  the  learned  man  which  denye^ 
 '^  that  ludM  did  partake  of  the  Pafsoyer ,  prelTed  with  this  Argument ,  tells  us, 
 "  that    for  MiTi'^    ytyo{4&v^  "    ■  fomc  Greek  Copies  have  yipomn  , 
 
 ^^  &  Nomius,  yiyvcfxhoio  (  but  indeed  Maldomt  fuppofeth  that  Nemius  ukj. 
 *^  that  word  onely  becaufe  -^vofAfoto  would  not  ftand  in  his  verfe  )  and  fo  th^ 
 "  fcnfe  were  as  AuQ^HJi'me  (and  fo  Iknow  do  others  )  expounds  it,$upper  being 
 *^  prepared  and  ready  to  be  fet  upon  the  Table .  Of  this  elfe-where  the  fame 
 ''  Author  gives  fome  inftances  j  and  if  this  were  fo^the  Argument  were  evaded, 
 "  and  the  doubt  afloiled ;  for  if  the  Wafhing  were  not  after  Supper,  then  it 
 '^  was  not  peculiar  to  the  Pafsover. 
 
 '^  But  indeed  this  plalller  is  too  narrow  to  cover  all  the  wound ,  the  Author 
 *^took  no  notice  of  verfe  14.  where  itisfaid,  he  rofe  from  Supper  Ijc  t» 
 ^^  Atnvn  5   fo  as  this  wafliing  could  not  precede  it  j  1  therefore  anfwer.    That 
 '^  this  lotion  being  to  an  extraordinary  end,was  not  made  in  the  ufual  manner 
 ^^  and  methodjand  to  {hew  it  was  not  to  mundifie  and  fit  them  in  order  to  that 
 'f  prcfent  Supper,according  to  the  National  Cuftome  ;  but  to  another  end,  an^J 
 «« for  a  my{lery50ur  Lord  inverted  the  ufual  order  ,  and  makes  that  fubfequent, 
 ^c  which  was  commonly  antecedent  to  Supper.     What  ever  the  reafon  wer^ 
 t^  (&  melius  eft  dubkare  de  occidtk  y  quam  Ihigare  de  incertls ;  and  here  alfo  nQt 
 «c  altogether  unfitly  may  be  applyed  that  of  Gregory,  ^iii  infa.6lii  Dei  ra,tiomm 
 <^  nonojidet ,  mfirm'mtem  fuam  confidcrans  ,  cur  nm  vide  at ,  rationem  videt  ,  } 
 «f  it  is  but  a  W€ak  Hinge  to  hang  fuch  a  confequence  upon,  vi-^^.  The  lewes  wa- 
 ««  fhed  not  after  fupper,  but  at  the  Pafsover  -,   therefore  it  was  at  the  Pafsovcr 
 «« that  Chrift  after  fupper  wafhed  his  Difcipies  feet :  As  if  I  (hould  argue  thus, 
 ^f  Becaufe  the  Jews  onely  at  the  Feaft  of  Tabernacles  cut  down  and  brought  in 
 w.         ,     >       «'  boughs,  and  cryed  Hofannah  j  (  fo  as  the  boughs  and  days  of  the  whole  Feaft 
 ^^.    Th'   "  ^^^^  called  Hofmnah,  from  the  ufual  acclamations  of  the  people  when  they 
 an  lorjan.l .  ^^  c^rryed  the  boughs  up  and  down  \  )    therefore  our  Saviours  triumphal  entry 
 '^  <c  intoH/er///i/fw,when  they  cut  down  boughs,  and  cryed  Hofamah^  was  at  the 
 
 <'  Feaft  of  the  Tabernacles,  which  in  truth  was  made  but  a  few  dayes  before  the 
 *^  Pafover,which.was  always  kept  in  Ni/<J»,whereas  the  Feaft  o( Tabernacles  vvas 
 ««  celebrated  in  Tz/j'i  fix  moneths  after. 
 
 *^  If  any  ftkall  now  alter  this  tedious  difcourfe  imcrpo^cmthcajfius, Cut  bono? 
 *'  and  tell  me  that  howfoever  it  may  be  yeelded  thzz  Jilddi  did  partake  of  the 
 .  <*  Lords  Supper  ,  yet  this  cannot  conclude  an  admlflion  of  perfonsfcandalous 
 *«  and  openly  flagitious, fince  Judas  his  finncs  were  then  fecret  and  uncenfured. 
 *'  I  iliall  fay,that  it  is  not  of  my  concernment  to  anfwer  the  ob  je<fcion,  which 
 *^^  may  perhaps  be  pertinently  obtruded  to  the  Erafltans,  but  is  excentrtc\  to  my 
 ^^  motion,and  heterofjmal  to  the  cafe  1  plead  for,  who  undertake  not  to  be  an 
 «' Advocate  for  perfonsnotorlouHy  wicked  and  fcandalous ,  not  aiferting  that 
 f^tJiofe  which  are  notorious  for  finncs  may  not  be  rejeftcd ,  but  that  without 
 
 "  trye J 
 
The  Lords  Supper  laid  forth  in  common  for -y  &c.      i  r  i 
 
 *'  tryed  and  approved  notes  of  fanftlty  they  may  be  admitted  y  nor  that  meft 
 «'  whofe  flagitioufnefs  is  publickly  known  may  be  repelled,  but  ttdne  upon  any 
 '*  private  notice  of  their  faultSjmay  be  excluded .  And  thus  much  will  be  inc^ 
 *  'vitably  concluded  from  the  example  oi  Judas  his  admiflion^which  was 
 
 Hos  ([Uiefitum  munns  in  ufus. 
 
 DEFENCE. 
 
 S  E  C  T.   X. 
 
 tior\^  rve  know  Chrifl  examined  not  the  Afoflhs-^  The  force  of 
 Arguments  from  the  Authority  Negative  of  Scripture,  of 
 the  rvafbing  of  the  Apopesfeet,  Whether  any  did  partake 
 ofthelajl  S  upper  y  Cave  the  twelve  Apofiles  ?  The  A  polo- 
 gifts  conceit  of  the  feventy  Difcifles,  of  Confefston  of 
 Faith  ^  how  and  when  neceffary  ?  Examination  is  a  vir- 
 tual and  interpretative  defamation,  whether  it  beafmall 
 thing  they  re^juire  ?  whether  Examination:^  if  it  he  necef 
 fary^  ought  to  he  made  hut  once  ? 
 
 TH  E  initiation  of  this  Seftion  of  theirs  is  like  an   initial  Letter ,  which  is 
 fairly  flourifh'djbut  fignifies  norhing  (  v/'^.to  the  point  in  hand)  Our  heat 
 of  purfuit  after  the  niainqueftion^wiU  make  us  fcparate  thofe  UneroHmcils, 
 and  taking  no  notice  of  their  flioots  at  Rovers,  we  {hall   onely  grther  up  the 
 Arrows,whlch  they  have  aimed  at  the  mark.     They  ficft  ask  us  ,  How  \Hotv  yon 
 that  Chrifi  d'J  not  examine  his  Bvciples,  ftnce  the  Emagelifts  tell  us^  that  alUhat  y^ 
 Chr;ftd'.d  TV  as  not  written?     How  know,  you  that  ?    i.  ^dhQtninem.     I  pray  S      T^ 
 ihem  to  tell  me  how  they  know  it  j    for  they  fay  it ,  and  I-truft  they  arc  meJi'  ^* 
 that  know  what  they  fay. 
 
 ^  Vic'ttq-^  tihi  tua  pagim  j • 
 
 They  tell  us  that  St.P<?»/ prcfcrlbed  no  other  but  felf-cx:amination  to  the  ta^ 
 rimhians,  becaufe  he  ey'd  Ghrifts  performances  with  his  Difciples,  whom  he 
 weeded  not  to  c^amine5b€ing  known  to  him  5  as  therefore  hs  that  Wing  r^^gl^- 
 
 ly 
 
112 
 
 The  new  Inclofures  broken  dovpn-,  and 
 
 \y  asked  by  one  of  King  Ftelomus  Courtiers5Who  let  him  into  the  Palace  ?  an- 
 fwered  nothing,  but  ran  to  the  wall,  and  with  a  Coal  drew  his  Portraiture  ia 
 black  lines :  fo  we  need  make  no  other  anfwer,  but  draw  forth  their  own  lines, 
 to  fhew  how  we  might  have  known  thisjthemfelves  (v^iy  credible  men  in  their 
 own  judgment )    told  us  fo,  Jn  'gnorabas  apud  Lucullum  <  osnan  Lucu  Hum  ?  The 
 Argu-mentofthePaper  was  built  on  this  ground  ,  that  ih'  action  of  Chrift  in 
 thefirfllnftitutionofthe  Sacrament,  was  the  Archetypon-,  and  exemplar  caufc 
 ofall  fubfequent  Admmlftrations:  (o  that  herein  mattcr-of  faft  being  matter 
 of  Law  and  Rule  -,  as  well  what  Chrift  did,as  what  he  ^\d  nor,  being  in  fomc 
 fort  Dozmatical  (for  we  are  thereby  taught  that  it  was  not  neceiliary  to  be  done) 
 and  then  in  LawSjnot  to  appear  and  not  to  bc,being  equivolent  (  Lex  faith  Ga- 
 ...         ,.fl  brie!,  E^ Jignum  notificati ,  nam  quia  nulla  Ux  obl'iat,p?mificatanonfMYtt': 
 "      /»  5  •  «^f*-  therefore  upon  this  Foundation,this  was  our  AnhiteHure  ,  vl\.  What  was  not 
 3  V-q.vmc.  art.  recorded  to  be  done  at  the  firll  Inftitution  ,    it  is  not  nccell'ary  to    doe  in  the 
 '  *  following  Difpenfations,this  being  a  conclufion  refultlng  from  the  former  prin- 
 
 ciples :  fo  as  then  to  askjhow  we  know  that  Chnft  did   not  examine  his  Difci- 
 plesjis  virtually  and  in  etfed  to  demandjhow  we  know  that  all  which  Chrift  or- 
 dained as  neceflary.to  be  done,  is  recorded  in  Scripture  ,  and  fo  to  put  us  to 
 prove  the  perfeftion  of  Divine  Writj  but  they  fay,the  EvangeUffs  tell  us  that  all 
 thatchrtfi  did  tvas  not  tvritten'^uuc^xxx.  it  follows  not,all  was  notwritten,thertore 
 all  ihings  neceflary  to  be  donejor  beleeved  are  not  written. The  Evangelifts  arc 
 very  punftual  and  cxad  in  fetting  down  things  circumftantial,&  cannot  there- 
 fore be  plou  {ly  imagined  to  have  omitted  matters  more  fubttantialj&  what  was 
 neceflary  to  have  been  done,was  of  ncceirity  to  be  written  for  our  example  and 
 learning,  without  yeelding a  deficiency  deftrudive  to  the  pcrfedion  of  Scrip- 
 ture ;    wherefcwe  grounding  the  ailertions  upon  the  next  verfe  ot  the  fame 
 XraH»  A  9'     Evangelift ,  AuiufUme  tells  us,  although  Chrift  fpakc  and  wrought  fome  things 
 Such  lohtt.       which  are  not  written,  yet  thofe  things  which  feemed  unto  him  fufficient  to  the 
 falvatlon  of  Beleevcrs  were  feledcd  to  be  written  ;  and  Cyril  allures  us,  that  fo 
 much  as  holy  Writers  judged  fufficient  for  good  manners  and  godly  faith  are 
 Cyril  Alexan  vvritten,to  the  ^nA  that  we  ft^ining  in  right  faith,  good  works,  and  virtue,  may 
 /.x  I.John  r.      attain  the  Heavenly  Kingdome.     If  therefore  pre-examlnation  had  been  fo 
 ultmOiCited      neceflary  t©  thofe  ends  as  they  fuggeft,doubtlefs  Chrift  did  pradife  it,  and  that 
 byF.  n'hitCy      pradice  would  have  been  regiftred,  fince  his  example  was  to  be  part  of  our 
 an^Y/J'ifh.        rule,  as  themfelves  confcfs,  and  therefore  to  be  made  known  and  laid  before 
 us  •  fo  as  they  need  not  fcornfully  put  us  to  piove  that  Chrift  did  not  examine 
 his  Djfci pics,  iincc  it  may  be  well  concluded,  he  did  not,  becaufc  they  cannot 
 finde  it  regiftred  that  he  didj  had  it  been  neceflary  to  be  done,  it  had  been  re- 
 corded •,  and  not  being  recorded,he  thought  it  not  neceflary.     Bnt  that  he  m'lht 
 ndtivtthfiandihg  examine  ihem,is  as  rationally  [ugnfled  out  of  John  10.31.     Many 
 tther  things  lefm  did  which  are  not  written :     As  rationally  indeed  as  the  pack 
 of  Popifli  Traditions,  is  thereby  confirmed  ;    for  proof  whereof  this  is  one  of 
 their  common  places.  But  whereas  they  teU  us,that  they  cannot  ^nde  that  Chr/'H 
 examined  not  his  DifcJples^unkfs  on  the  bac\-(jde  o/Conftantines  Donation,  which 
 the  ?aper  mentioned  j  Rather  as  the  challenge  of  the  power  to  compell  all  men 
 M>  fubmit  to  their  examination,  proceeds  from  the  like  ambitious  fplrit,  as  did 
 that  forged  Donation,  fo  the  conccflfioji  thereof  h  cither  fomc  inicrJining,  or 
 cndv^rfcoicm  of  the  fame  charter. 
 
 They 
 
The  Lords  Supper  laid  forth  tn  common  for  ^^c.      1 1  ^ 
 
 They  next  teach  us,that  argumsntim  a  Scmtura  negative,  nori  valet ,  whch 
 being  delivered  generally  and  unlimitedly  or  applyed  to  the  fpecial  point  in 
 handjwhere  the  fad  is  conftitutive  ®f  the  rule  and  dogmaticaljiinprcfleth  fome 
 wonder  in  what  School  they  learn'd  fuch  Logick^or  fuch  Divinity,  which  is  not 
 taught  by  any  P^oteftant,     The  Papifts  who,{hame  not  to  profefs  that  many 
 Dodrinesof  Faith  are  neither  openly  nor  obfcurely,  exprclly  nor  involvedly, 
 contained  in  Scripturea(as  Banacs  in  terms)  and  that  therefore  to  tye  our  faith  ^^^  Thom.ti, 
 to  Scripture  onelyjis  to  play  the  fool5and  marre  all  Religion,  (  as  is  affirmed  ^.^  .^/'^  i  o. 
 by  CofieY  )  1  admire  noc,if  they  decry  thefe  Arguments  ab  authorhate  Scripturce 
 nega,theiXh3X  fo  they  may  better  advance  their  common  topick  of  traditions ; 
 and  theiefoi'c  it  is  not  ftrangCjthat  thsir  Logicians HunnxuSj  Dtelmau,  and  Fen-  Tom.i.cnntro. 
 feca  deride  them,  but  alfo  their  JchlUeSyBeUarmmc  magif^crlally  tells  us,  lUa  S.de  m^fjaj.i^ 
 ayrumenta  negativa  (  no/t  habetur  cxprefse  in  Scriptural  ergo  n@n  eftfaUum)jam  c,z^..p,7o6, 
 ipps  pueris  ridicula  [tmt.     But  fuch  Arguments  having  for  their  balls  the  per- 
 fedion  of  Scripture  ,  as  the  rule  of  all  things  to  be  done  or  beleevcd  j  or  of 
 Faith  and  manners  (as /4«^;^^/«^  fpeaks)    and  which  could  not  be  the  rule,  if 
 it  were  not  commenfurate  to  both^nor  pcrfed,  if  it  wanted  anj^  thing.     Surely 
 for  thefe  that  with  Lyrincnps  confefs  the  Canon  of  Scripture  to  be  perfe^,  and 
 in  it  fclf  fufficient  for  all  matters,  yea  more  than  fufficienr,  to  explode  or  cen- 
 fure  thefe  negative  Argumcnts,Is  to  betray  the  ForrrelTes  of  the  Faith, and  make 
 over  the  Armory  of  the  Church  to  the  Enemy  ,  which  in  the  Common- wealth  j^ecH^erman. 
 the  Law  makes Trcafon.     But  notwithftanding  not  onely  our  celebriousLo-  j^fl(>j^ 
 gicians  in  their  Topicks,  alTert  and  verifie  them,  our  famous  Divines  generally 
 in  their  Difputesagainft  the /f/ir/?  Goi^e/ of  traditions,  doe  pradically  approve 
 them,  the  ancient  Fathers  ufe,and  authorize  them,  as  the  Scripture  denieth  i^hat 
 it  noteth  not,  faith  TertuUian  j     fVe  beleeve  it  not,    becaufe  we  reade  it  not,  faith 
 Ulerom  ;  we  ought  not  fo  much  as  to  \now  thefe  things,  which  the  Boo\  of  the  Law 
 contains  not,  faith  Hilary  -,  but  even  the  Scripture  it  felf  affirmeth  and  argueth 
 for  fuch  Negative  Arguments ,  yeelding  examples  of  them  ;    as  which  I  com-  J^^-  ^  9.f . 
 mandcd  not  nor  fpa\e  tt :  this  Abraham  d  d  not ;   we  have  no  fuch  cuHome,  nor  the  J^^-  ^  -A^* 
 Churches  of  God ;    to  which  of  the  Angels  (aid  he,  &r.     And  as  judgment  often  ^  Cor.ii.if. 
 varieth  with  ;ntcreft,and  things  acquire  the  price  not  fo  much  for  \a  hat  they  are  ^^^'  i  •  ^  3  • 
 really  in  ihemfelves,  as  for  what  they  are  relatively  to  our  ends  and  turns  j  fo 
 that  which  is  no  good  money  when  they  Ihould  take  it ,  is  currant  coyn  when  -j^ 
 they  (hould  payit.     'Hox.  oncly  Be tlar mm  h'lm^cl^  ^  as  alfo  other  Vontificians     n    >,^„^/ 
 like  this  Weapon  well  enough  ,  when  they  think  they  can  give  a  blow  with  it,    ^_'  Jl  o.'  ' 
 and  do  make  ufe  of  i'uch  Negative  Arguments  ,  as  a  very  learned  Divine  at   *   *    '^  ^ 
 large  declarethi  but  even  the  A  pologills  themfclves,  though  they  here  expel  ^''     *     '' 
 this  lephta,2iS  the  fonne  of  a  ftrange  woman  •    yet  when  they  have  need  of  his 
 help  in  their  dlftrefs^they  court  him  again  in  this  fame  Scdion  -,   fo  as  that  ira^ 
 «^«^  faith  of  fome  others,  ciini  arguuntur  I  Scrivturis,  convertuntur  in  accufat'to- 
 nem  Scripturarum,  fo  oncly  they  are  againll  thofe  Arguments,  when  fuch  Argu- 
 ments are  againft  tliem. 
 
 Next,l  do  not  know  hov/  to  underftand  the  Apologlfts,  when  they  fay.  It  is 
 too  c  071  fdently*affirmcd, that  Chr^ft  (h-wcd  (his  DIfciples)  tie  nature  and  end  of  the 
 Sacram;!7tt^\sh.ich.  i'eems  to  me  as  the  refuge  of  a  perfon  defperate  of  help  -,  and 
 then  etiam  ad  novaculam,  as  i(  they  would  catchhold  of  that  which  would  cer- 
 tainly woundjand  uncenainly  lelieve  them  j  for  if  they  fuppofe  abfolutely  and 
 
 Q^  generally 
 
XI4  The  new  Indofures  broksn  dorpn^  and 
 
 generally  that  oar  Savio.u'  declared  not  thcfe  at  the  Inftltution,  how  can  that 
 confiil  with  the  wife  and  holy  ini  perfcftUIfcharge  of  his  prophetical    ofHce  > 
 for  if  he  taugh- it  not  then,  where  d;d  h«  unfold,  orwh;re  elfe  did  he  deliver 
 that  Daftrine  ?    Ho  v  could  th^  ApoHles  hive  that  co.n^^etency  ofknowledt^e 
 '  which  might  render  thein  capable  to  difcernand  partak- of  the  Lords  body? 
 Siicramentorum^n^  h^^  ^^^  ^hji-  ^  Sacrain::nt,  without  acceflion  to  the  Element  oftha:  word, 
 vrioca  ^^^^J^'^whlch  was  to  be  not  onelyconftlcutive  of  th- Sacrament,  but  alfo  declaratory 
 ejiyUt  m/i  modo  Q^xht  myfterio-is  Rites,and  the  thing  reprefenced,    and  alfo  promlflory  of  the 
 non.  cogi}ojCi^^  graces  thereby  exhibited  ?     Vozfii?  do5i/''mf,  capnU^  anomtl  nudo  aipsStu^fenfm 
 f^^^^^.¥  fl^'^-noiiii redder entm'i  (tiith  Cdum -^  and  in  anodier  place.  Sola,  m^flent  explkatioy 
 Hem  ommm    fade  ut  mrrtimyn  ekm??itiin  inctmt  effe  S(icr.tm?nttim\  for  the  elements  and 
 ^uemrbo  que--  aftioas  being  nn  natural,but  inftituted  figns,  there  muft  neceffarily  have  been 
 u?U.T.ht[.  Sal-acoiacurrenc  Wordto  manifeftthereafo.iand  end  of  the  Inflicution^  and  the 
 raur.  part.$.     things  which  they  were  inftituted  to  fignific  ;   for,  Sigfi.z  ind:mm'n.xt^  ex  feyiid 
 5.1  J. ^t^ -3  4.  pintjlcmdiiyn  dHerrn'mmur  per  v?rb^x  qidbus  mflhuufitm,  3.i  Ch^im'er -j  and  cor- 
 fi  co/iclomri  eH rcrpDndently  Mrradms  tells  us,  ciim  pinvin  bemd'xk  gmtmfq-,  pxtri  egh,  ariimos 
 explkare  feu  difcipulortim  v2rbis  p-r\'e;)arajfe.  And  to  fuperfede  any  larger  demonflration  there- 
 vhii  vocejeti  of,a  d^ft  logical  and  very  learned  Divine  hath  colledcd  the  defiaition  (indu- 
 ce Scripto  -z/^'Z-ding  the  nature,  ufe,  and  end)  of  the  Sacrament,  out  of  the  very  words  of  In- 
 bodlvinocon-    {litutio.i,theG:,^/i5f,aQdthc  p/;p'r^?/cej  taken  from  the  various  Arguments  j  as 
 grmatefy^  qiLt   not  onely  the  ad'jm^ls^xhz  m.ttter  ;  not  onely  that  of  Bread  and  Wine,  but  the 
 fii-erit  Dii  yo-^  matter  of  another  kinde.  In  breaking  and  pouring  forth  of  them,  (where  con- 
 limtas  m  insli-  fifts  part  of  the  ufe)  the  form,    vi\.  the  relation  of  the  Elements  to  the  things 
 tutiom  SfLfra-   flgnified  and  fcaled  by  them,  (in  both  which  is  very  much  of  the  Nature)  the 
 mentorum ,       E'ldrhzmg  four  j  the  rcp-jcfencation  of  Chrifls  death,   the  teftification  of  the 
 concionatorim  fruit  thereof,the  vivifying  and  confolation  of  the  fiiithfuljand  an  excitement  to 
 emnmverk'm  Think(giv\hg  :   and  fo  thus  concludes  his  explication  thereof,    Atq;  haceH 
 requiritii''  ^-^  do^rma /implex  ac  falutarls  de  cpe^ia  dam'ml  ex  ipfis  vrbktfifl'tiiuon.!sdepromptat 
 ut  enim  verbi    ejufmodi  eerie  ut  fldeles  6mt?s  m:ri:o  in  ea  o-cqH'tefcere poljl'it,    omifjls  quaitmiibus 
 Dei  voluntas      allls  non  ncceffarJiSyScc.     And  if  we  may  acquiefce  in  the  Dodrinc  of  the  Sacra- 
 ?mUo  verba  ie- mcntextraded  from  the  words  of  In{tItucion,then  the  nature,  end,  and  ufe  of 
 clarata  neqiih   the  Sacraments  muft  be  held  forth  in,and  may  be  coUededtrom  thefc  words, 
 efficere  ut  in      elfe  we  could  not  reft  in  the  Dodlrine  contained  therein. 
 figni  materia 
 
 qmdquiim  pYitter  earn  mxterhm  intueamur-,  qute  ipfa  per  fe  materiam  (ignl  vel  SaCramsmlnan: 
 habet.  Ibid.  S.S $.pag.i  i .  Infik.  I.  4.  ^.i 4.  S.  4.  p.  47^.  In  f  .ar^Ephef.  Tom.  ^.l.i.ci  5. 
 S.Ji>p.  I^.  InEvang,  TomA.is.c  z.p.j^.VKcazo]:  inM^Ltth.  z6.  z6.  ^.180,282. 
 
 But  if  the  Apologifts  intend  (  and  it  is  onely  charity  which  formally  refpe- 
 fteth their  good  ;  not  juftice  which  relates  to  our  debr^that  muft  incline  us  fo 
 toundcrftandthem)  that  the  nature,  ufe,  an^l  end  of  the  Sacrament  was  not 
 {hewed  by  the  wafhlng  of  the  Difciplcs  feet,it  is  llke'the  Rainbow,  rhximxntis 
 fil/'a,  and  very  wonderful  how  any  that  hath  common  fenfc,  could  impute  that 
 icnfe  to  me  :  but  it  fcems  if  they  could  not  finde^  they  would  make  fomewhat 
 which  they  could  confute  :  b-it  they  have  therein  onely  done,  as  li  Antlpheron 
 {hould  have  charged  fiercely-upon  his  own  phantafme.  Was  there  any  colour 
 that  having  faid,Chilft  (hcwcd  his  Difciples  the  nature,  end,  and  ufe  of  the  Sa- 
 crament, that  1  did  infer  or  conclude  it  out  of  his  wadding  of  their  feet  ?    As 
 
 there 
 
The  Lords  Supper  /aid  forth  in  common  f or ^^z.      115 
 
 there  was  no  caufal  or  illative  particle  expreft  that  might  infinuatc  that  fenfc^ 
 fo  a  conjuntlive  particle  onely  was  underftood  ;  and  to  his  fhewing  them  the 
 naturejufejand  end,  out  of  the  words  of  Ipftitution,  I  joyncd  alfo  his  teaching 
 them  the  duty  of  preparation  in  order  to  the  right  ufe  j  by  the  lotion  of  their 
 fcet,with  an  implication  likcwife,  that  this  being  fpecially  recorded,  it  was  as 
 likely  that  the  particular  pre-examinatlon  of  them  would  in  all  prbbahility 
 have  been  as  v/eil  recited,had  it  precedcd,or  been  fo  neccfl'ary  :  And  yet  nei- 
 ther did  1  relate  that  as  my  proper  fenfe,  or  that  I  fuppofed  the  wafhing  to  be 
 dird(fted,as  a  type  or  emblem  to  that  fignification. 
 
 But  I.  lreminded,thatromeof  the  ancient  Fathers  did  fo  allcgorically  in- p^^^^  alUug. 
 terpret  and  apply  it  5  and  if  their  Interpretations  hcimcfecundHmqmd^ihoughf;i^eypy£tatt9 
 nozfimplkiter ,  1  am  not  veiy  willing  to  check  with  them.  ^.^  fecundnm 
 
 z.  Though  the  Fathers  are  of  little  reckoning,  and  (land  in  the  loweft  place  aujdhoccfhuxta. 
 of  account,  where  thefe  men  difpofe  of  the  Counters,  yet  farther  I  remcmbred  (i?ia.loz,iam  fidei 
 it  to  be  the  fenfe  of  divers  modem  Theologues  ,  and  among  the  reft  j  of  one  ^  ScripturteM 
 higher  by  the  head  than  the  ordinary  rankjfurmounting  them,  ^i  y^gj^  repur/iet, 
 
 .  quatamen  MOfi 
 
 ^antumlentajolent  inter  viburnacupreffi.  '  Gt  vera,  pmr 
 
 The  voafh'ini  (faith  he)  of  the  Difciples  feet  before  Supper,  what  doth  h  elfe  ^^U  pixtagcminum 
 for,  but  a  cleanfmg  of  our  hearts  before  we  commu?iicate  ?     And  though  1  would  r^^r^^  alicujus^ 
 not  willingly  erre  with  Flato,  and  doe  reckon  Truth  a  greater  friend,    yet  I  ^q^'^  par3eus;» 
 would  not  willingly  quarrel  with  P/rfffl,when  he  crofTeth  not  my  way.  Qcn.  c.  1  .i^i . 
 
 3 .  I  finding  fome  thus  to  judge  thereof,  who  are  of  fomewhat  like  judgment  ^  ^  ^  Mc'de  ik 
 with  the  Apologifts  in  this  Controverfie,!  took  it  up  as  an  interpretation  adho-^'  Cor.i  o.  ^ 
 mmem^non  ad  rem  ;  I  allcdge  it  ex  hypothep,non  thefi,(or  t&  long  as  a  Dog  is  not  ^   ^    Diatrib, 
 like  to  bite  mc,  what  need  I  hold  him  by  the  eai  ?    and  I  thought  perchance  ^^  ^  g^ 
 they  would  have  given  a  more  favourable  reception  thereunto  for  their  ftricnds 
 fake,  fince  it  falls  out  often  whaj:  Staplet&n  advifeth  to,That  me?i  loo\  rather  tvho  qh^  quandoq- 
 ^eakSy  than  vphat  /J  ^o\en,2inA  imitate  the  Athenians^  who  approved  that  fpeech  j'^-^^rMefia  re-  * 
 in  one  mans  mouth,  which  they  liked  not  in  anothcrs^    The  truth  is,  1  have  ceptum  fuit  pe- 
 cifewhere  contradided  this  reference  ,  and  fhewcd  it  not  to  be  the  myftical  ^^'^  Uvare  ante 
 fenfe  of  Scripture^but  the  artifice  of  the  Interpreters,  and  the  application  or  di-  f^^.,-^^  (^gm- 
 latation  of  the  proper  fenfe  ^and  an  allegory  ilUte^not  innate  j  and  therefore,     \{onem  Du- 
 
 ,    ,       .  .  rantus  de  EccL 
 
 Vtderit  iHtltta4, ^ ritibus.Lzx. 
 
 I-etthcmofwhofeintcreftit  istoaffert  that  allegorical  fenfe,  endeavour   ^^^pgi^   which 
 vindicate  it,  if  they  can  ;  for  my  part  I  fhall  not  feather  Arrows  to  be  fliottj.^j^'  fj-on-^ 
 againfl  me,  and  then  be  put  to  ward  their  {Iroaks :   here  the  Apologifts  and  1  ^^^  myftical 
 fhall  eafily  concur,and  our  lines  meet  in  anrles,  however  elfev/here  they  runne  confideration 
 payaUds-^hut  though  he  wafhed  their  feet  to  teach  them  humility,  which  is  the 
 figurative  fenfe  or  application  which  they  onely  or  efpecially  contend  for,  yet 
 it  follows  notjthat  no  other  was  meant  or  intended.  ■  Amufime  teacheth  us,  that 
 ta?ita  e!i  ubertas  divharum  Scripturarum^  ut  f£pe  eadem  verb.€  plnrlbtis  modis  in-  Ve  DoSl/i. 
 teUcdta,  plurcs  fenfus  fine  faifit(Jte  reeip'anf,  (which  istobeundcrftood  o^'mj- chriftian.l.^.c, 
 Sical  or  figurative  fenfes.)  That  their  feet  weie  now  walhed,  might  h{(on  z 7. Ccnfef.  I Mr» 
 
 C^A  themr.  24. 
 
ii6  T^he  new  Inclofures  broken  dot^n  ^  and 
 
 them  th^  preparatory,  clcanfing  of  their  aflte^llons  j  that  Chrlft  wafhed  thera^ 
 iTi'.ght  learn  them  humility. 
 
 But  it  noc  Sacramental  preparation,  yet  that  fomewhat  elfe  was  intended 
 
 then  an  CKample  of  humble  and  chiritable  condcfcenfion,  the    Fathers  long 
 
 fince  colle<aed,  partly  ®ut  of  v.  i  o.  Ye  are  clean^but  not  all ,  chiefly  out  olv.^\ 
 
 lflw.Xhth2enot:>thmhiisi  no  part  mm?,  whereby  is  underftooJ,  not  that  he 
 
 {hou'ld  not  partake  of  the  Sacramcnt,as  Ctjetm  ftraightens  it,  but  {hould  have 
 
 no  part  ofhis  felicity  in  his  Klngdome,  or  (  which  typically  and  fymbolically 
 
 to  him  was  the  fame  )   in  his  familiar  converlation  and  neceflicudejfiom  whict 
 
 he  fhould  be  ejeded.     Wherefore  fa.5U  anagoge  ab  externa  lotions  ad  interHamy 
 
 ex  tullt  Sermdmm ,  and  fpeaklng  to  all,  in  his  fpeech  to  Veter^  by  the  extcrnall 
 
 Iotion,{hadowed  forth  and  fignl^eJ  the  internaljcither  purifying  of  the'aftefti- 
 
 <HiSj  and  cleaning  the  ftain  of  finne  by  grace  of  repentance,  or  purging  of  the 
 
 foul  from  the  guilt  of  finne  by  his  blood  3    C  ^^  Orkcn,  Cyprian^  Ambrofcy  Aiigu- 
 
 flin?,   Gregory,   Bernard,  Pifcator,  Cajeian,  Janfenfits,    and  their  own  Marginc 
 
 takes  notice,  that  the  late  Annotations  fo  expound  it)  and  the  fpiritual  wa- 
 
 fhlng,  either  to  be  wholly  by  regeneration,  (Chrift  hereby  reviving  the  figne 
 
 that  is  given  of  it  in  baptifme,as  D!opate  )  or  dayly  ,  whereby  quotidian  lapfes 
 
 are  cleanfed,this  being  as  the  fruit  of  Chrlfi:,  his  advent  into  the  world,  and  of 
 
 his  paflionjfaith  Bucer  ;  fo  that  this  fcmence  contains  a  general  doftrine  (  faith 
 
 -  Calvin),  that  we  are  all  ftinking  and  defiled  before  God,  untill  Chrift  abftergc 
 
 ourfilthinefs. 
 
 If  fome  have  fuppofed  this  wa(hlng  to  be  after  the  Sacrament^  the  fumme  is 
 fraall  for  number  (onely  Cyprkn  among  the  Ancients  that  lean  recognize) 
 and  their  reafons  of  as  fmall  waight :  that  which  impofed  upon  and  mifiead 
 them  was  verf:,z.  Supper  being  ended ,  but  I  hope  my  Ellayes  elfewhere  have  not 
 left  it  improbable  that  this  Supper  here  mentioned,  was  not  had  in  the  Pafchai 
 night,  or  if  it  (hould  have  been  fo,  yet  coena  fa6ici  3  no  more  concludes  the  clofc 
 of  the  Suppet,then^/V/lz^<>,  the  end  of  the  day;  and  fome  of  the  Learned  ren- 
 der the  fenfe  of  the  Greeli  by  ccen-a  parata  •  but  if  that  conftrudion  be  not  plau- 
 fible,  others  reade  inter  cosnandiim,  or  by  a  Synecdoche  integri ,  underftand  the 
 firft  part  of  the  Supper  ended ,  for  at  the  Pafleover  were  feveral  fuppcrs  or  ra- 
 ther courfes  ,  fo  as  it  might  have  been  after  one  of  them,  or  after  all,  and  yet 
 "before  the  Supper  of  the  Lord.  Befides  It  is  exprclVely  recorded,  that  afterward 
 he  fate  down  again,  verf.i  1.  and  that  he  fate  at  Table  fverfz^.  hccnufz  John 
 leaned  on  his  bofome  j  but  whofoever  be  of  that  judgement,  that  this  lotion 
 was  after  the  Sacrament,  I  hope  the  Apolbglfts  will  not  confent  with  them 
 afcer  they  have  b-en  prompted  (which  they  were  not  caute  and  provident 
 enough  to  forefcc)  that  it  will  then  follow  that  jfuda^  was  admitted  to  the 
 Commun:on,for  wr/li  3.  we  read,whenyc''///5  had  thusfaid,  i.e.  fpoken  fo  much 
 ofthlswafliing  that  preceded,he  afterward  difcovcred  the  Traytor,  and  dealt 
 him  the  Sop. 
 
 That  (  vpiip}  om  anothersfeet  )  fignifics,  examine  your  felves,ls  no  mans  in- 
 terprecationjbut  their  proper  fidion  ;  but  yet  if  Chrift  his  lotion  of  their  feet 
 had  been  figuratively  inftrudive  t©  the  cleanfing  of  their  hearts,  in  order  to  a 
 Sacramental  preparation,  felf-examlnation  had  been  cither  a  part  thereof,  or 
 means  and  help  thereunto  •  and  If  they  had  been  oncly  lellbncd  to  examine 
 themlelves,  and  nothing  elfe  been  fignified,  then  it  might  perchance,  as  they 
 
 fa;;,.^ 
 
The  Lords  Supper  laid  forth  in  com  man  for  ^  Sec.  •  1 1 7 
 
 fay,  have  flood  betfer,  if  they  hud  been  bid  to  wafh  their  orvnft-ct ,  buc  the  exam- 
 ple of  Humilky  and  Charity  could  onely  be  propounded  by  Chrlfts  doing  ir, 
 and  the  fplritual  washing  of  regeneration  was  now  aptly  reprefented,  while  he 
 made  the  externallotion,  who  merited  and  applyedthe  internal^  and  exami- 
 nation of  the  Minifter  may  better  difcover  msns  preparation,  but  the  generall 
 Exhortations  beft  prepare  them  ^  and  if  they  (hall  tell  me,  That  Exhorta- 
 tions are  or  may  be  intermixed  with  Examination,  yet  formally  it  is  the  Ex- 
 hortation inftruftsjand  Examination  tryes  the  proficiency,  and  there  is  a  ne- 
 celfity  of  the  inftrudion,  none  of  the  tryal ;  and  why  a  general  Exhortation 
 may  not  without  farther  tryal,  fit  men  for  the  Sacrament,  as  well  as  for  other 
 duties,and  while  it  expounds  and  lays  open  and  applyes  the  Word  of  Inftitu- 
 tion  Cas  it  ought  to  do)  as  well  difpofeusto  recieAing,  as  the  very  reciting  of 
 the  words  did  prepare  the  Apoftles  (  for  we  read  of  no  other  preparatory  in- 
 ftrudion,vvhich  they  had  )  I  fhould  be  glad  the  Apologifts  would  give  a  ratio- 
 nal account  before  the  Greek  Calends. 
 
 if  Chrift  did  ftotexam'me  his  DifcipleSydoth  it  therefore  foUoTV,  that  they  m.ty  not 
 exxmhie  form  or  aU  in  their  Ajfemblies.  IgHorantia.  elcnchl  is  commonly  that  Ink 
 which  this  Sepia  iheds  to  facilitate  an  efcape  j  let  them  bethink  themfelves, 
 is  it  our  queflion  (  even  as  themfelves  would  ftate  it )  whether  the  Minifter 
 may  examine,or  whether  of  ncceffity  he  muft  ?  I  grant  he  may. examine  fome, 
 I  deny  it  to  be  neceffary  that  he  muft  all ;  and  fo  much  I  inferred!,  becaufc 
 Stripture  is  filent  that  Chrift  examined  his  Difciples,  and  theconfequence  is 
 bottomed  i^n  this  pofitiveDodrine,  current  among  Theologues,  that  what- 
 foever  is  Efifentlal,  or  abfolutely  neceflary  to  the  Sacrament ,  may  be  colle- 
 cted out  of  Chrifts  doings  and  layings  at  the  Inftitution. 
 
 ChriH  admm'tflring  onely  to  his  Difciples i  teachcth  m  ra'her  to  exclude  the  Igno- 
 rant. Let  them  do  it,  we  (liall  not  quarrel  them  \  but  will  they  fay  that  ail 
 arc  fuch  whom  they  exclude  ?  How  conftantly  they  hugge  their  dear  Iinorm- 
 t'm  elench't  \  The  ftrength  and  confequence  of  the-  Arguments  drawn  from 
 Chrifts  admitting  none  but  Difciples,!  have  elfewhere  examined,  and  {hewed 
 that  by  the  concurrent  teftimony  of  Orthodox  Divines,  the  Difciples  then  re-  "^^^/^  4  /  8  f  ? 
 prefented  the  whole  vifible  Church ,  not  (as  they  would  have  it)  onely  the  snfiW\  \q\°. 
 inrifible  Chuxch,and  fuch  as  were  real  Saints.  «-    •     •p.  y   . 
 
 The  great  chamkr  dlftills  a  more  pure  and  wholefome  Doftrine  from 
 Chrifts  adminiftring  to  his  Difciples,  eo  docuiffe  nemhem  admittendum  qui  non 
 fit  in numcYO  fidoiium-i  a.tq\  hide  ab[iinere  \ubemm  omncs  cxcommmicatos.  But  they 
 fay  (asif  they  would  rlbbc  or  butjtrefs  the  former  Argument,  which  hath  been 
 the  fand  whereon  they  have  laid  the  Foundation  of  their  difcourfcs  on  this 
 fub  jeft  )  that  he  admitted  not  onely  Difciples  ,  for  then  all  Chrlftians  may 
 come  in  under  that  notion  ^  but  that  he  adm-'tted  onely  his  choice  Difciples Jie  had 
 the  7^-  ^nd  others ^hiit  thofe  as  more  infirm  were  not   admitted.  What  proficiency 
 
 ►l.»   ft n.l^,L.J-l ^^    •__  J  ^,   ..._  L ir..    1 j.r       rt-    I  .     A        .  ' 
 
 may 
 them  of  what  they  have  fo  foon  forgotten,?.nd  in  theh'  own  words  anfwer.  How 
 \;nowyou  that  ?  viz .  that  HO?ie  of  the  7  o-  "^ere  admitted}     The  Evangelifts  tell 
 you_y  that  all  that  Chrift  did  was  no:  written,  &c,    they  might  be  prefent  for 
 
 Qw3  ough«. 
 
ii8  •         T^he  mvp  Inclofures  broken  dowriy  and 
 
 ought  they  can  piove.     Except  (  wk]le  they  have  the  abommation  of  clivers 
 
 weightSjone  weight  to  take  injanoiher  to  put  out  by)  a  Negative  Argument  be 
 
 of  force^when  it  will  niske  for  thtn:i5and  invalid,  wben  it  will  be  pgainft  them, 
 
 or  be  more  conclufive  in  things  meetly  hlftorical  j  which  having  no  dired 
 
 concernment  with  faith  or  manners,  arc  not  fo  macciious  to  be  recorded  (  of 
 
 which  kinde  is  this,)    then  in  fuch  things  whete  the  fad  (hould  belp  to  confti- 
 
 tutethe  rule  ,  and  therefore  ought  to  have  been  regiftied,  it  they  had  been 
 
 done.     lichimnWiusx^i'mkth^TO.    or  any  other  bcfide  the  12. were  not  ad- 
 
 mitied,  I  havv  clitwl  crc  {liewed,  that  men  as  learned  as  he    (though  he  was 
 
 Tnm  f  /  8  r  ?  ^n^in'-^'^^y  ^"ch)  doe  fuppofe  that  fomc  of  them  might  have  part;. ken, though  it 
 
 Se6iz*9  P  ioi '  ^^  ^^^  exprvflcd.     Ot  this  judgment  among  the  ancient ,  is  not  onely  Euthy- 
 
 And  of  this     ^^tis^hxxt  Chamkr  tells  usjthat  the  Litui glcs  of  TeteryCkmens^  jamiS,  Martiy  Ba- 
 
 -iude:ment  alfo  Z^^'^^^^-^^''^^^'  ^'^P^^^y  ""mention  that  the  Difclplcs  communicated  ,  as  well  as 
 
 isDr  Fulk        ^^^^  Apoftlesjat  the  firft  inftitutloB  of  the  Sacrament  ;   and  though  it  befaid, 
 
 ^hemtefi  In     J^fi^^  j^tc  down  with  the  iz.  yet  there  is  no  extlufive  particle,  nor  is  it  added. 
 
 Mat  1^1  o       i  and  none  elfe. ')    But  if  ck?»»/V»/j  fuppofe  the  70.    were  not  admitted,  let 
 
 them  confult  him ,  whether  ludas  were  not  one  of  thofe  that  had  admiflion ; 
 
 and  then  #a fling  up  the  reckoning  by  hii  Counters,  tell  me  what  they  {hall 
 
 gain  by  not  catting  in  the  7  o.Butl  cannot  divine  what  authority  or  rcafon  •  he 
 
 Apologifts  had  to  affirm, that  the  70.  were  excluded  jbecaufe  more  infirm  (& 
 
 fo  nor  capable  it  feems.)rhad  thought,  that  if  none  but  the  t  z.ori  i .  (as  they 
 
 would  have  ir}  did  communicate,  it  was  bccaufe  they  onely  were  Chrifts  con- 
 
 ftant  Family,  as  it  were,  and  the  Pafsover  was  to  be  eaten  by  one  Jc^"^ily  *^o- 
 
 gether,if  they  made  up  i  o.  perfons  ;  and  Chrifl  pafTmg  from  the  Palsover,and 
 
 tranflating  it  to  his  Supper,  admitted  no  more  at  the  latter  ,  then  he  took  to 
 
 the  former  ;  and  feeing  that  it  was  a  Jcwifh  Canon,  that  not  above  20.  fhould 
 
 trate  together  of  one  Pafchal  Lamb,  our  Saviour  could  not  perhaps  admit  of 
 
 many  more  than  the  12,  for  that  rcafon,  if  (as  it  is  likely)  he  conformed  to 
 
 that  obfervat  ion. 
 
 But  it  fecms  then  by  the  Apologifls,  that  thofe  whom  they  admit,  areas  it 
 ^         werein  the  notion  aud  capacity  of  the  choice  Difciplcs,  thofe  whom  they  re- 
 jedjof  the  infirm  7  o.      Yet  to  accommodate  it  more  aptly  to  what  they  have 
 faid,that  Christ  thereby  teacheth  ns  to  exclude  the  IgTisrant  and  pric!i''djthty  fnould 
 fay  not  blanchingly,rfce  mfrme^hixt  the  ignorant  or  wk\ed  7  o,  for  fuch  they  im- 
 ply them  to  be  by  being  excluded  ;  and  therefore  thofe  whom  they  rejctt  may 
 comfort  thcmfelves  with  that  Martyr,  to  be  ftock'd  in  the  fame  hole  with  Vhil- 
 jpOf,and  to  be  in  the  fame  condition  with  the  7  o    (whom  Chrlfl  chofc  notwith- 
 Handing)  and  to  be  no  otherwife  Dogs  or  SWinc,then  they  were  ;  but  if  Chrift 
 called  nor  thofe  that  were  infirm,they  pro(efs  not  to  follow  his  pattern,for  they 
 fay,they  exclude  not  the  weak,this  flrcngthning  appointment  (as  they  call  it) 
 being  proper  for  them. 
 (0         -f  f^         They  afTure  us,  theyexamne  none  that  an  ta\en  to  be  Vifc/pks,  that  is  then, 
 ^*       1  /  •   none  that  be  Chriflians,  (  for  Chriflian  and  Difciple  in  Scripture  id^m^  are 
 fynonimous  )    or  perchance  none  that  be  their  Difclples,  though  many  that 
 be  Chrifis  :  but  how  d©  they  know  them  to  be  Dirciples,before  they  have  exa- 
 inincd  them, if  that  be  true  which  often  ihey  incukatc,That  they  cr.nnot  jcidge 
 of  mens  &inefs  without  examination  ? 
 
The  Lords  Supper  laid  forth  in  common  for  ^Scc.      119 
 
 Real  Dlfcipks  mil  riot  refufe  tofztlsfie  the  church,  and  enceuraie  yvea\  brethren 
 try  a  voluntary  profefton  of  their  Faith.  Truc^if  the  Church  doe  need,  and  {hall 
 have  juft  caule  to  reqnire  fuch  fatlsfaftion,  but  as  the  Church  can  receive  no 
 fatjsfadion  by  a  kinde  of  auriculae  examination  taken  in  private  oftentimes 
 by  themfelvesjunlefs  like  the  Pope,themfelves  arc  the  Church  virtually,  or  the 
 Church  mufl  be  fatisfiedjbecaufe  they  are  fo  j  fo  why  fliould  the  Church  need 
 farther  to  be  fatlstied  from  fuch ;  ofwhofe  knowledge  they  cannot  doubt  ?  this 
 were  to  render  the  Church,like  thofe  rcijaindlefs  perfons,  whom  we  fometimcs 
 fee  to  go  a^out  to  feek  that  which  they  carry  in  their  hands  j  and  if  they  arc 
 already  taken  for  Difciplcs^how  can  it  be  doubted  that  they  are  not  knowing  ? 
 
 X.  Real  Difciples  will  not  refufe  to  make  fuch  profefHon  of  their  Faitn, 
 when  thofe  that  are  weak  want  encouragement  in  the  Faith ,  but  fuch  an  en- 
 couragement is  not  to  be  given  by  a  fubmiiUon  to  examination.     Vakntm^ni  ^  //  V  I      ' 
 Sylvius  determine  it  generally  ,    Oportet  injiare  cafum  altquem  neceffltatlsconfi-  ^ '        jv/"^'* 
 tendl  fdem  aut  ex  divmo  pnecepto ,  aut  humano  obUgante  regular  Iter  ,    quando  non"     '     ^'^  ^ ' 
 fubefijusla&ratiombiliscaufa  omittendi  illtus  obfervattonem.     Aquinas  limits '^*^*«\       '    * 
 it moiQipzci3.\{y)  Ublfdes periclitatur,quilIbetteneturflde/nfua-fftali/'Spropalare,  ^'^    ^'^'   ' 
 vet  adinfiruBionem  d'lornm  pdelium -,  five  conprmationem  ,  vel  ad  reprmendam  <^  ^  - 
 infidelmminfultatiomm  ,  and  when  by  his  filence ,  ex  hoc  crederetur ,    vel  quod    ^    ^     *     ' 
 nonhaberetfidem  i  vel  quod  fides  non  e(fct  vera  ^  vel  alii  ejus  taciturmtatc  ever-^'^'   ^r  .  i. 
 terentur  a  fide  ;  or  as  Filiucius  more  abftraftly ,  ^irnido  proxJmus  per  confeffio-  ^'^  ^^^  ^' 
 
 nemfidei  quce  ab  aliquo  fieret/acile  traheretur  ad  fidem, item  quando  ali-    ^"^"*  ^  ^  * 
 
 quisverfareim in periculonegandifidemi&  alius p off'? t  propria  confeffiene  id  dam-i\f  '^'  r 
 
 num  impedire :     And  when  they  have  defined  in  general,that  confeflion  is  ne-    ]  *"*^"    y' 
 
 ceffary,  when  by  omillion  thereof ,   fubtrabitur  honor  Deo  debitus  ,  vel  utilitas  '^    '^'^''^'^' 
 
 proximo  impendcnda  j  yet  they  adde,  ^uoctrca  illud  verbum  Suhtrahcndi  accipien-    ''^' 
 
 4um  eft  hoc  loco,  vel  contrarie  vel  privative  (  i.  e.  )  veldeum  affict  ignomi?iii^i%LC, 
 
 vel  quando  aliquis  a.  fide  avertilui,  am  reiardatur,8i.c.  non  negative,  utfit  non  ex- 
 
 hibere  honorem  Deo  vel  non  impendere  utiliutem  proximo,  &c.     And  to  like  effed  Baldwin,  caf. 
 
 doth  Baldwin  refolve  ,  who  alfo  tells  us ,  Cum  extra  ftatum  Confejfionis  fides  no^  l.i.ci.cio, . 
 
 ftraalioquin  fatis  nota ,  non  opus  eU  perpetuo  iteratd  confcffione  ^    (ju^  \a6lan-p<%i.^l9<- 
 
 ttie  potiiis  Jpeciem,  quam  vrrtutts  Chriftiana  laudcm  haket ,    but  among  all  the 
 
 Cafuifts  of  one  fide  er  otherjwhich  have  pundually  determined  ofjand  limited 
 
 the  occafions  and  clrcumftanccs  wherein  profeflion  of  Faith  ought  to  be  made^ 
 
 it  is  a  marvellous  thing,that  not  one  of  them  (that  I  know)  hath  tumbled  up-  ^ 
 
 on  this  cafe,or  reminded  to  define  It  neceflary  at  admiflion  to  the  Sacrament ; 
 
 whereas  rather  the  very  coming  with  defire  to  participate  thereof,  is  without 
 
 more  adoe  a  reall  profeflion  of  Faith  ,   and  accommodates  and  complies  with 
 
 thofe  ends ,  in  order  whereunto  the  Cafuifts  teach,  that  profeflion  of  Faith  is 
 
 nccdful,as  before  was  {hewed. 
 
 And  i^ypsa\£r  brethren  are  hereby  encouraged  to  make  like  prbfelTion,  or  to  un- 
 dergo what  is  equivalent  thereunto  and  inflead  thereof  (  vl\.  Examination,) 
 they  onely  can  thereby  prove,  the  one  ought  to  be  done  in  order  to  the  doing 
 of  the  like  by  ths  other,  whereas  we  deny  the  neceflity  of  either  ;  and  they 
 ihouldfiift  have  evlnced-the  later  to  be  a  duty,and  then  have  injoyned  this  as 
 a  means  ordinate  to  facilitate  it ;  the  end  failing,  the  means  ceafe  to  be  necef- 
 fary.  But  as  the  fettinguP  of  a  Didator  at2?o«i.^,  put  Inferiour  dignities  to 
 iilence  ^  fo  the  precedent  of  more  knowing  perfons,  I  fuould  think,  might  ra- 
 ther ^ 
 
120 
 
 I'hensw  Inclofures  broken  downy  and 
 
 Raynolds 
 Confer,  with 
 Hart.f>.3iS. 
 
 thcr  difcourage  the  weak,  who  cannot  write  Iliads  after  Homers 
 
 rf-^ t^t  in  d'ivmm  Ilkdit  tentcs. 
 
 Nor  write  after  that  Copy,whlch  the  other  have  given  in  more  perfcdion  their 
 they  can  imitate.  However,  they  may  paint  the  matter  with  colours  fetchM 
 from  pretended  ends  or  intentions ,  examination  (  ahd  confequently  fuch  an 
 imporedprofc{rionjwhlchisf^//f^;?zo«;?/:  )  hath  a  connotation  ot  fufpicion  ;  wc 
 do  not  inquire,  where  we  do  not  doubt  j  and  therefore  to  reduce  men  under 
 fuch  tryal  doth  ex  natura  rei  imply,  that  they  are  fufpeded,  or  doubted  ^  be 
 ignorant ;  and  this  is  to  render  them  infamousjignorance  when  it  is  (  as  in  this 
 cafe)  pYav£  dlSJwjiUonk  ,  being  a  finr.e ,  and  whatever  they  may  fpeculatively 
 opine,yet  interpretatively  and  pradically  they  do  thereby  hold  them  as  igno- 
 rant, and  therefore  rob  them  of  their  good  fame  ,  that  proprlum  bonum  depoff- 
 turn  a  natura  in  alioriim  mcnttbus,  and  that/w  quod  habent ,  ut  bona  de  iis  op'nio 
 condpiatur,  quam  dm  contraria  mamfesle  nonprobatur  •  and  therefore  to  compel 
 them  to  come  under  this  Inquifition  ,  that  by  furch  encouragement  thofe  which 
 are  weaker  may  be  mollified  and  fweetned ,  is  but  burnt-offer  in  g  out  of  rob- 
 bery ,to  do  real  wron2^  to  prevent  an  imaginary,  and  to  3iyoidfcandalumaccep- 
 tnm  to  fall  upon  datum,  and  is  as  if  they  (hould  break  one  mans  head ,  to  give 
 another  a  plaifter  i  and  in  a  Taltacoiian  way  of  cure,  to  fla{handcut  otfone 
 mansfl>:{h  to  falve  anothers  deformity;  or  in  a  more  obvious refemblancc, 
 hav-'ng  their  purfe  cut  in  a  throng ,  to  fearch  every  known  honeft  man  there, 
 that  the  thief  may  take  no  exception. 
 
 Yet  elfcwhere  they  are  confident  to  tell  us,  1  hat  this  is  a  Imall  matter,  lo 
 as  it  feems  to  come  to  plead  for  it  felf  in  forma  pauperis :  but  as  Tlato  anfwered. 
 The  Cuftome  of  fmall  things  may  be  a  great  matter.  ^  So/;»^/  tells  us,  Brevift- 
 ma  aptid  Amyclas  vipera  eff,  & propterea  dum  ddfead  eH,  facihiis  nc cct ;  and 
 St  JuguH'me  of  the  omfes  n  Afr  ca.yjhich  are  almoft  invifible,  quce  tamm  ciim 
 Merueriut  corperi  y  acabijfimofedmntaculco.  Yet  if  the  fmallnefs  of  the  thing 
 Should  facilitate  anv  to  undergo  it,  let  it  perfwade  them  not  fo  eagerly  to  prefs 
 and  contend  for  a  fmall  matter  ;  if  it  be  a  fmall  thing  that  is  required,  it  is  as 
 fmall,  that  is  denyed  •,  and  therefore  the  denyal  {liould  not  merit  fo  great  a 
 penalty,as  fufpenrion  from  the  Sacrament  :  and  with  what  Confclcnce  can 
 they  drive  off  men  from  fo  neceflary  a  Duty,and  rob  them  o&  fo  great  a  bene- 
 fit/or  a  fmall  matter  ? 
 
 B[fe  mh'ddlciSi  quicquidpeth,  improbe  Cinna, 
 Si  nil  CmnapstiSy  nH  tibl  Cima  ncgo  •, 
 
 But  vet  sreat  motions  are  made  by  fmall  Wire?,  and  huge  Weights  hang  Upon 
 Gemme^s;  a  little  Spark  may  be  fo  fuelled  and  conduded  as  tofet  the 
 whole  World  on  fire.  Sorcerers,  they  '^zy,^  beg  and  are  fpleafed  with  Imall 
 things  to  be  given  to  them  ,  but  tbcrcby  get  a  power  to  work  what  mifchicf 
 thcyVleafe  upon  the  givers.  The  Rent  Is  oftemimes fmall,  but  Homage.and 
 Fealty  and  Wardlh'p  be  ofgreat  conlequence.  It  was  a  fmall  niaiter ,  and 
 feemirrly  pious  and  advamsgeous,  for  the  Emperour  to  receive  his  Crownof 
 the  Pope'wlth  a  bcnedldlon:  bul  In  procefs  of  time  that  drew  on  and  counte- 
 ^  ^  nanced 
 
The  Lords  Supper  laid  forth  in  common  f or ^^c      i  Ci  I 
 
 nanced  the  conftrudlonjthat  the  Pope  gave  h.m  the  benefit,  andbeftowed  the 
 
 Crown  of  the  Empire  upon  him  ;  and  afterward  it  was  thence  inferred, that  he 
 
 might  deprive  him  thereof ,    and  otherwife  difpofe  it.     And  abftraded  from 
 
 thcfc  formidable  confequences ;    there  are  many  other  Reafons,  why  fuch  as 
 
 are  real  Dilciplcs  may  yet  not  forfeit  fuch  efteeni ,  and  yet  refuTe  to  take  on 
 
 this  yoke.     Some  perchance  wave  this  profeflion  and  examination  upon  the 
 
 fame  fcorc  that  Luther  fometimes  omitted  Confeflion  before  the  Communion, 
 
 lell  it  ihould  be  brought  in  as  a  thing  neceflary  ;  and  becaufe,  as  the  fame  man 
 
 hath  taught  us,  xhdiZ  MilpeHHentm'm  Ecclefm  docmpoteU  ^   quamfi  c^^w*  Quoted  by 
 
 neceffarU  non-funt,  necejj'aria  fianty  hac  en'm  tyrannide  csnfcientt'a  iUaqueantuYy  &  Mr.  Baxter. 
 
 libcrtas  fidci  extingtdtur  ;     and  others  perhaps  upon  that  account ,  whereupon  Saints  Reft, 
 
 men  of  publike  fpirit  oppofe  inclofuresjleft  the  Poor  be  injured,  though  them-  ^x  Hefner. 
 
 felves  lofe  nothing  by  it.  part,  i .  ]?.  1 3  8 , 
 
 Chrifi  had  communicated  before  ivlth  thofe  Dtfciplcs  in  the  Takeover ^  tvhtchroas 
 the  fame  mfubUance  with  this  InHitution^therefore  he  needed  not  to  examine  them, 
 that  were  admitted  before.     Either  the  fame  difpofitions  and  qualifications  re- 
 quifitc  to  the  Lords  Supper,were  required  to  eating  the  Pafleovcr,  or  notjlf  fo,  Albafpin. 
 then  they  ought  to  have  been  examined  before  they  were  admitted  to  that,and  "f  "^^^^  ^^^'' 
 that  would  have  been  recorded  for  our  direftlon  ;     if  not  fo,  then  thoughad-  ^ttJ.i.obj.'i'i. 
 mitted  to  the  PafTeorer  ,  they  ought  before  admiflion  to  the  Lords  Supper  loP-^  ^7.  Statue^ 
 have  been  examined,and  that  would  have  bin  reelftred  for  our  example.But  l^rat  eccleftoHt 
 the  Apologifts  will  alTume  libeny  to  inferrc,  that  having  been  admitted  to  the  ^^/^^'^  lenio- 
 Paffeover,the  fame  in  fubftancc  with  this  Inftitution ,  they  might  without  far-  ^^-^  pcemtentcs 
 ther  examination  have  adoiiffion  to  the  Lords  Supper,  I  hope  they  will  give  us  ff^^f^ortn^  cuftd' 
 leave  to  conclude,that  fud^  having  partaken  of  the  PafTeoverjit  was  all  one  as^'^^'^^j  ^  ^i"" 
 if  he  had  communicated  of  the  Supper  of  the  Lord.  «^^  doUoribm 
 
 The  mo(l -lieahu^  y^lfertors  of  examination  preffe  it  not  after  dnce  admifftontnaV^^^'^  ^-^r^L- 
 du3  way  J  but  unlefs  all  be  agreed  upon  what  is  the  due  way,  a  man  may  be  of-  c^^w^a^ /«&//- 
 ten  examined,    upon  pretence  the  former  was  no  due  way  of  adm'flion  ;Ciebantur^eru* 
 but  if  they  were  all  agreed  upon  the  due  way  ,     as  fome    that   arc  ad-  ^'^'^«'  trade- 
 mitted  at  one  Church  will  not  be  (I  know)  at  another;  yet  my  underftanding ^^^^^^^  >  ' 
 
 hath  not  light  enough  to  difcern,  if  there  be  at  one  time,  why  there  fhould  not  ^^  ^"i^/\^  ^^' 
 be  at  other  times  a  neccffity  of  examination,fince  man  (which  carryeth  a  con-  ^^^pd^tpr<^^^ 
 notation  of  lapfing)  hath  a  natural  tendency  to  his  firft  principle  of  nothing,  ^^PJ^  ^  pr^fnn 
 and  is  apt  to  decreafe  in  goodners,and  fall  to  worfe  5  and  (as  Oc\ham  tells  us)  ^^dmema  cos 
 malt  mores  exc£cantinlelle6ium  ,   and  therefore  intelkftual  graces  may  decay  ^^^/^^^^  &  ail- 
 with  moral :     And  alfo  by  negled  of  readlngjand  carelefs  hearing,knowlcdge  "^'^  volcbat  j  • 
 will  be  impaired 5 fince  as  tne  foul  Is  called  at  foil  abrafa  tabula  5    fo  when  it  is  ^^^^  ^P^' 
 
 written  on,yet  the  letters  (as  in  Table-books)  will  wear  out  in  time  ,  without  ^c-^^tureos  quf 
 new  impreffions  y    and  as  the  flying  fi{h  cannot  hold  his  flight  any  longer  than/^  flaptz/s 
 his  wings  are  wet,  and  therefore  is  ftill  dipping  them  ^  fo  muft  notions  be  of-  f^^j^^Uf^^^  ob-^ 
 ten  renewed,  or  they  will  at  length  be  antiquated  ;  and  upon  this  account  a  Fi't^xiffent,  df 
 reiterated  examination  may  feem  at  leaft  expedient,  and  accordingly  a  book  o(  y*^^  fupremteq-y 
 difcipUne  m  Scotland  requiies  all  Mailers  and  Mlflrcfles  of  what  age  or  condi-  T^ft^^^<^  cemi- 
 tion  foever,to  come  once  a  year  before  the  Presbytery  with  their  Houfholds  to  ^^'^j*^   altquaq-^ 
 be  examined  perfonal  ly,  whether  they  be  fit  to  receive  the  Sacrament,  ift  re-  /^^'^^^^^  ^^^ 
 fped  of  their  knowledge  ^  And  Calvin^  who  wifheth  ui'pHant  fe  oves  Tajtori^^c-^^^^^^-   ^'^f^^^' 
 lermines  ii^quotks  fair  am  ccenam  participare  •volmt.  '•  3  .^  •^^  ^'  ^  3  • 
 
 R  SECT. 
 
I2;;t  The  mrp  Inclofuns  broken  dorpu^  and 
 
 SECT.  XL 
 
 ^udas  dtd  communicate  at  the  Lords  Suffer, What  is  thereby  in- 
 ferred. The  Attefiation  of  the  Fathers  in  that  matter.  The 
 confent  of  later  Divines.  The  weight  of  the  Tefiimomes  on 
 either  fide.  The  Afologifls  confefs  there  wa^  no  vtfihle  caufe 
 to  exclude  htm, Whether  Chrift  in  admitting  him  aHedonelj 
 as  a  man  ?  His  not  condemning  the  adulter ous  Woman. 
 
 Baccare  fromem 
 
 Cmgtte , 
 
 IF  they  could  be.  bl^fted  by  the  prejudice  and  foreboding  of  the  Apologifls, 
 our  endevQurs  to  prove  fudas  tohsLVc  participated  the  Lotds  SupperaWould 
 be  very  unfuccefsfull,  for  If  we  couM  lay  and  keep  that  ground  ,  yet  after 
 all  our  culture  it  would  beare  us  no  other  but  Sodom-fmk ,  which  we  might 
 paint  faire,  but  it  would  prove  bur  duft.  Nothmg,  they  fay,  bemg  thereby  c^MltL- 
 ded  agam[i.tbch'  JHdgcmmt  ur  pra^'ce  j  but  I  feare  this  duft  is  in  the  Apologlft*s 
 eyes,  e^* 
 
 Non.  V ere orne quid  portmdmt  om'ma  vert. 
 
 They  addc ,  thon^  Chri(i  fawfudas  to  be  an  hypocrire  and  admitted  h'm  y  h  onely 
 foUowes  thereupon- ,  but  that  hyporrhes  m.t^  be  admitted ,  a?td  -who  thml^es  the  con- 
 trary ?  But  they  mif  ht  have  had  enough  Log;ick  to  have  dlfcerncdj  or  ingenui- 
 ty to  have  confefledthat  fomewhat  more  is  thereupon  confcqucnt,  to  w\t,  that 
 (known)  Hypocrites  may  be  admitted  ,  and  to  this  the  Apologlfts  thittk  tlic 
 contrary  and  profefs  it.  They  §pea.\e  of  excluding  -prophxne  and  Iq^norant  perfonSy 
 and  are  told  an  hypocrhe  "was  admitted^  and  this  they  fay  m  truth  is  to  paint  art 
 houfe  that  hath  no  fomdation.  Truely  there  is  no  colour  for  it ,  that  this  were 
 painting  howfoever,  but  it  had  been  an  improper  material  to  build  with,  if,  as 
 they  fpeak  of  excluding  onely  prophane  and  ignorant ,  Co  they  did  exclude  no 
 other,  but  though  they  have  obdured  their  hearts  to  the  exclufion  of  them  that 
 are  notfuch,  will  nhey  alfo  harden  their  fdrheads  to  fay  they  exclude  none  but 
 fuchj' and  that  all  arefuch  whom  they  admit  not  ?  If  they  dare  not  fay  that  all 
 excluded  arefuch,  wby  doe  th:y  fay  they  are  fpeaking  of  fuch  ,  when  they 
 fliould  (as  we  doe)  fpcake  of  fuch  as  they  exclude  ?  if  like  the  LamJiC  they 
 have  eyes  prying  abroad ,  and  layd  up  in  boxes  at  home  ,  yet  can  they  vainely 
 think,  that  others  have  not  eyes  in  their  head,  to  fee  that  they  exclude  not  only 
 fuch  as  arc  ignorant  and  prophane,  but  thofc  alfo  which  by  fubmlffion  to  tryal 
 give  not  fatisfaftlon  of  their  knowledge  and  fanftity  >  And  doe  but  obferve 
 when  elfewheKC  they  diftill  th?  Argument  of  the  Paper^  how  they  more  rightly 
 
 give 
 
The  Lords  Supper  laid  forth  in  common  for  ^Scc.      113 
 
 give  us  this  for  the  Quinteflence ,  chri(l  admitted  Judas  to  the  Communion  , 
 therefore  what  yieed  this  prying  ?  and  not  as  here  they  would  fuggcft  ,  therefore 
 ignorant  and  prophane  may  not  be  excluded  ;  fo  as  it  feems  not  onely  by  their 
 difcipline  ,  but  by  their  arguings »  they  fuppofe  ail  men  ignorant ,  elfc  they 
 would  pot  dare  to  argue  fo  impofteroufly. 
 
 Neither  is  the  Argument  altogether  wide  the  maik  whereunto  it  was  aymed; 
 for  if  Chrifl  exhibited  it  to  Juda^s  whom  he  knew  to  be  ungodlyjthen  the  Sacra- 
 ment is  not  the  privilege  onely  of  the  Godly,  nor  is  the  diftribution  thereof,  to 
 fuch  whofc  hearts  or  lives  anfwer  not  their  Profeflion ,  a  partaking  of  their 
 Cnnes,  or  a  falfe  telUfylng  or  falfe  fcaling,  neither  are  convincing  fignes  of  the 
 found  work  of  grace  upon  the  heart ,  that  which  gives  the  capacity  or  right  of 
 receiving  ;  all  thefe  feeme  to  be  concluded  from  this  inftancc  ,  and  all  are 
 againft  their  judgement  and  praftice. 
 
 Were  they  of  my  vpmio?h  they  (hould  manage  thk  argument  about  Judas,  in  another 
 fort  ?  We  might  fufpeit  the  Apologifts  did  fmacke  of  fome  of  the  Paracelfiaft 
 notions,  and  were  facil  to  belceve  that  ftrong  imaginations  elevated  either  hy 
 conciliation  of  an  amicable  intelligence  (as  they  fpeak  with  AvJcen)  or  by  Ap- 
 plication of  its  Spirit  to-  the  Spirit  of  the  World  (as  Vicimis  prompts  tnem) 
 can  worke  Mafteries  upon  another  mans  fancy ,  and  make  him  contrary  to  his 
 proper  notions  to  beleeve  or  imagine  what  they  lift  :  for  how  elfe  can  they  be 
 10  confident  to  impofe  (Erafilanifme)  on  me  ,  an  opinion  to  which  I  have  fo 
 often  and  fo  plainly  profeffed  my  felf  to  be  diametrally  oppofite?  how  well  they 
 can  manage  an  Argument ,  we  fliall  have  tryal  enough^  but  let  us  confider  the 
 inanagemcnt  they  would  have  made  of  this. 
 
 Chrill  krie-w  Judas  to  he  a  wtc\ed  man,  yea  a  reprobate,  yet  admitted  kirn,  there-- 
 fore  Minjflers  may  not  \eep  bac\fuch  as  they  \norfi  to  be  Tviciied  ;  thus  the  Erafiians, 
 If  this  be  the  beft  managcry  they  can  make  thereof ,  we  finde  little  encourage- 
 ment to  truft  an  Argument  in  their  hands  ,  that  will  fo  foon  decoft  and  evir- 
 tuate  tlie  force  thereof ,  and  vitiate  and  betray  it  into  a  fallacy  of  the  confe- 
 quent  :  for  from  Chriffs  admitting  ludas  known  to  him  to  be  wicked^  it  follows 
 not  that  MInifters  may  not  keep  back  fuch  as  they  know  wicked,  but  onely  that 
 they  may  admit  them.  There  is  a  difparity  between  the  frecdome  and  the  necef- 
 lity  of  admiflion ,  but  if  they  undcrftand  by  the  Minifters  knowing  them  to  be 
 wicked ,  a  private  knowledge  ,  then  I  {hall  profefs  it  to  be  my  opinion,  that  a 
 Minifter  may  not  keep  them  back  ;  and  Chrifl  his  admitting  ludas  whom  he 
 knew  to  be  wicked,wlll  fuppeditate  an  Argument  for  proof  of  this  opinion,which 
 will  not  tremble  in  its  arraignment  at  the  barre  ofreafou,  unlefs  ignorance  or 
 pafllon  ufurpe  the  Bench  •  and  this  opinion  is  alfo  feconded  with  the  authority 
 of  divers  Cafuifts  elfewhcrc  cited,  whereunto  I  adde  the  fuffrage  of  a  grave  and 
 learned  Divine  that  tells  us ,  Sinners  arefecret,  not  ofpid}Uc\e  notice^  though  one  ^''''  ^-^^^^ 
 
 or  other  (perhaps  the  M'nifirr)  may  ^now  them  ,  in  their  courfe  fcarklalous Friendly  tryal 
 
 "  they  are  not  to  berepcllediifthcy  ofer  themfelves  ,  becaufe  though  one\now^^^'^^^''^^^^^'^ 
 
 them  to  hav;  finned,  thus  and  thus  ,  it  is  un\mrcn  to  others ,  andfo  thepnne  ispri-  of  feparation, 
 vatey  and  not  generali^  \nown  — -  otherwife  liberty  fhould  be  given  to  wicf^ed  Mi-  P^Z'  ^  ^  7 . 
 niliers  to  punjhv.^iih  this  pun'jkmcntrvhom  they  pleafe  :  but  if  they  mcane  a  pu- 
 bllck  knowledge  either  by  evidenceof  faft  ,  ConfefTionor  judicial  fentence, 
 men  fo  known  to  be  wicked,  may  be  repelled  from  the  Communion  by  the  Mt- 
 m&CT,  and  the  contrary^  which  is  the  judgement  of  the  Era(iians^  as  it  falls  not 
 
 R  1  into 
 
1 24  The  new  Inclofures  broken  dorcn ,  and 
 
 into  my  opinion^  fo  it  flows  not  from  the  example  of  ludas  ^  whofe  crimes  were 
 not  then  fo  notorious. 
 
 c/£'ftetis  Sylvius  (when  he  was  more  Godly  in  truth ,  and  before  he  was  //// 
 in  name)  he  ufcd  to  fay.  It  was  a  fubtUe  arcifice  of  the  PopeSyto  fet  the  Lawyers 
 to  difpute,  whether  Conflanmes  Donation  were  valid  de  jure  ,  therehy  to  in-  " 
 troduce  an  Hypothecs ,  thatfucha  Donation  there  w^sdefa^o.  TheApolo- 
 gifts  follow  the  contrary  Method  ,  and  fpend  molt  of  the  Sedion,  to  difprovc 
 that  //^rf^^  communicated ,  and  fay  leflfc  to  the  confequence  and  rcfult  of  that 
 example  ;  We  have  elfewhere  anticipated  and  forefta'Ued  all  or  moft  of  their 
 Arguments ,  and  applyed  Anfwers ,  and  fo  having  cut  down  and  crop'd  their 
 harveftj  we  (liall  have  lefle  trouble  with  the  Gleanings. 
 
 After  an.  heedfnl  fearch  (with  others  eyes)  they  camm-finde  the  confomncyfpd' 
 \en  of  among  the  Anc  tents ,  (for /«^^^  his  participation  of  the  Lords  Supper.) 
 But  have  all  their  refearches  found  any  Father  of  the  firft  fix  Centuries  that 
 fings  a  Note  which  breaks  the  fymphony  ,  {Hilary  excepted)  whom  though 
 Algertis  thinks  by  a  bcnigne  interpretation  might  be  reconciled  to  this  opinion; 
 yet  F^/(7«fc5;^confefreth  the  words  admit  it  not,  and  Snare^  faith  his  cndevours 
 Adverf.  Ana-    ^^'^  fruftrate.  But  howfoever  BuUmz^r  cxprelTely  tells  us,  Sententiam  fuam  nullU 
 bapt.  1.6.  c.$ .    fi^ntls  argHmentUprobat^propter  qu^illt  credendnm Wnity  is  no  number,onc  is  next 
 pag,  230.         to  none  ,  as  in  Mufick  when  many  fing  to  one  Tune  ,  one  amlphonomyoycc 
 cannot  fpoile  the  Harmony.   What  like  point  can  they  inftance  In,  wherein  fo 
 many  lines  of  the  Anticnts  are  concentred  ?  and  an  opinion  of  a  thing  not  in 
 termes  revealed,  but  collefted  by  difcouife  and  abftradive  knowledge,  which 
 pafleth  with  a  nemine  contradicente ,  is  a  rare  Phoenix,  ©r  rather  a  bird  of  Para-^ 
 dife  (ifthatplaceadmittedthatway  or  manner  of  knowledge.)  But  thofe  Fa- 
 thers  that  vote  with  the  paper ^  are  baUanced  by  multitudes  of  the  befl  modern  lights. 
 Perhaps  there  is  Romana  ftatera,  where  according  to  the  diftance  from  the  Cen- 
 ter ,  one  ounce  may  be  weighed  agalnft  a  poun^ ,  and  the  Earth  againft  a  Bar- 
 ley-corn, as  Archimedes  boafted.  But  it  {hall  be  as  vaine ,  as  odious ,  to  enter 
 upon  thofe  Staticks ,  and  to  make  comparifons  whether  the  Ancients  were  Gy- 
 ants,  the  Neotericks  but  Dwarfes  ,  and  Dwarfes  may  fee  farther  advanced  on 
 Gyants  llioulders,  according  to  the  trite  Allegory  j  or  whether  the  modern 
 lights  are  great,  like  the  Moon  ,becaufe  fo  nearusjand  have  greater  influence, 
 although  they  borrow  their  light  from  the  Sun,  that  yet  appeares  leflfe.  1  fliall 
 not  therefore  difpute  of  this,  but  not  quarrelling  that  hypothcfis  •,  yet  when  that 
 Conftellatian  which  gives  light  to  ludas  his  Communicating  ,  is  befide  the  an- 
 cient, made  up  of  as  many  ,  yea  more  new  Starrcs,  than  the  other  that  hath  an 
 oppofite  afpeft ,  I  hope  thofe  modern  lights  alone  (with  Hilary  onely  among 
 them)  cannot  ballance  fo  many  of  the  Ancient  and  Neoterick  both  together. 
 
 The  Fathers  mi^ht  receive  thiifrom  one  ami  her  -without  due  loo}{ing  into  the  Text. 
 The  Fathers  might  ?  it  hath  indeed  no  abfolute  Impoflibiluy,  but  they  might 
 not  alfo,  and  that  hath  more  verifimilltude  ,  it  being  not  like  that  fo  many  of 
 t'hem  had  fo  little  of  judgment  and  fo  much  of  Credulity ,  to  precipitate  their 
 Sentence  without  examination,  or  were  fo  negligent  in  confulting  Scripture 
 in  this,  wherein  they  were  afllduoufly  convcrfant ,  and  whereunto  they  fo  pa- 
 thetically excited  others  to  have  recourfe  ,  but  the  Fathers  are  flill  much  in 
 their  debt,  for  the  honour  they  doe  them.  BuUifigcr  faith  ,  in  this  cafe ,  lis  idea 
 jidem  babemm  ,  quod  e a  qu^  fcrtbimt  y  EvangcUoniLantm: ,  1  Ihall  yet  grant  the 
 
 Fathers 
 
The  Lords  Supper  laid  forth  in  common  for  ^  &c.      i  a  5 
 
 Fathers  might  be  confirmed  in  this  truth  by  Tradition,  which  in  things  hillori- 
 cal  is  a  very  good  Topkii  ,  and  confequently  contributes  fome  ftrength  to  this 
 opinion,  and  thofc  that  weic  nearer  the  Fountain,  had  the  ftrcams  thereof  more 
 pure,  and  clear,  than  thofe  at  greater  diftancej  as  in  multiplicity  of  Echo*s,  by 
 reiterated  repcrcuflion  of  the  found  ,  the  later  is  more  vfeak  and  dull  than  the 
 former  ,  and  in  plurality  ©f  Rain-bows ,  that  which  is  by  immediate  rcfledion 
 of  the  Sun  ,  is  brighter  and  ftronger  than  thofc  which  rife  from  reflex  of  each 
 other.  Banncs  jeafts  at  Vighim  in  the  cafe  o^HOftorm,  as  if  he  could  better  cell 
 whether  that  Pope  were  anHeretick  or  not,than  all  thofe  Counccls  and  Fathers 
 that  lived  necr  his  time;  we  may  note  the  like  vanity  in  this  point,and  as  our  Di- 
 vines fubtilly  obferve  ,  that  whether  thofe  C ounce! s  and  Fathers  erred  or  not, 
 concerning  that  individual  Pope,  and  in  judging  Honorm  an  Herctick  j  yet 
 from  that  judgement  it  follows ,  that  they  thought  the  Pope  might  erre  ;  fo  if 
 the  Fathers  were  mlftaken  in  determining  Indas  to  have  participated  ,  yet  it  is 
 confequenc  that  they  fuppofed  fuch  as  luda^  was ,  one  without  found  grace  or 
 fatisfadory  fignes  of  converfion  ,  and  yet  not  duly  cenfured  for  fcandalous 
 crimes ,  might  without  any  pollution  to  the  Ordinance  or  others,  or  proftitu- 
 ilng  the  Privileges  of  the  Godly  ,  or  falfe  Teflimony ,  or  partaking  of  finncs, 
 participate  the  Sacrament. 
 
 They  are  conceived  to  erre  in  this  point ,  by  tilling  the  Sop  to  be  the  Sacrrmentyfo 
 doth  Auzuftine  ;    Ke(p.  In  fome  places  he  doth  indeed  fcem  to  fuppofe  fo,  and  fo 
 doth  Bedd  ,  to  whom  Augufline  was,  zsTertuUian  to  Cyprian  ,  Da  magiftrum,  but  ^"^'  ^^  ^^^p- 
 in  other  places  Auzuftine  afferts  the  contrary ,  and  as  1  know  not  of  any  other  t^f^-  parvulor. 
 thatfo  thought  (except  OrJgen  perchance  feem  to  doe  fo)  fo  I  deny  that  fuch  ^.8-  &  tY.6z. 
 mifprifion  was  the  fource  of  the  other  Truth  ,  which  was  bottomed  upon  pre-  ''^  loh.&  tra6i. 
 gnant  Arguments  colleded  from  the  Text ,  and  wherein  thofe  that  doe  con- ^^.  Super 
 ceivc  them  to  erre  ,  doe  but  as  the  t/£ih}opknsy\^ho  fcmence  candor  ,  for  de-  illud^  Vatres 
 formity.  ve^r'i. 
 
 7^}e  Ancients  not  confonant  to  this  opinion ,  are  fet  down  by  Mr.  Gallafpy  in  his 
 Aarons  Red.   He  (p.  But  fure  his  Rod  is  not  Virgula  div'ma  ,  it  hath  dctc  Aed  no 
 hid  treaf lire,  thefe  teftimonies  were  long  {ince  laid  open  and  difcovered  by /«  ^.Aquln.  in 
 the  Schoolmen ,  (who  profligate  them)  and  by  Barradim  and  others  j  neither  EvangeLtom.'^ , 
 is  his,  like  Aarons  Rod,  in  this  particular  ,  but  as  the  Magicians  Rod  ,  having 
 brought  forth  things  not  true  and  real  but  counterfeit, 
 
 C   -  '     "    hicdgrm'itabatHomerm.) 
 
 We  have  brought  them  elfewhere  to  the  Tefl:,and  we  hope  have  fufficicntly  an-  Suarc\  3  .q. 
 fwercd  them,  and  more  we  could  fay,  efpecially  to  that  of  Dion^fim,  whom  not  7  J .  art.'i.dijh, 
 Cknely  all  his  Commentators ,  faith  Suare\^inx.zv^Ttz  to  hold  ludas  to  have  com-  4 1 .  fedi.'^ . 
 munifated,  but  yafquc\^n^  SyhUvs  cop'.oufly  vmdicate  and  bring  him  off,  to  Vafqac^mS, 
 our  fide,  as  the  former  alfo  turneth  the  edge  of  Rupertm  his  tcftimony  flgainft  q.ii.  art. 2, 
 them,  who  isallcaged  by  Mr.  Gallafpy ,  though  omitted  by  the  Apologlfts,  7?«-  ^^#.i  ^7-  c.i. 
 pertia  (faith  he)  pmilner,  (fcilicct)  folmn  refer t  utramque  fenientiam ,  nuUam  Ibid.c.  i .  pag. 
 tamen  earum ,  ut  propriam  pronunclat ,  quifolilm  contendit  ut  is  qui  vela  fentcn-  48 1  .e^  4  8 1. 
 tiam H'darii defendcre^  pmuletiam  affercrc  debcat  neminin'.fi de  crimine  convi^o  Sylvusin  3. 
 &  confe(fo  communionem  denegandam  effe  ,    (and  were  their  judgement  and.  q.Si.art.^* 
 pradice  fuch  ,  we  {hould  not  quarrel  them  :)  but  Indeed  to  adde  more  in  this  p.3  3 1 , 
 
 R  3  point. 
 
126  The  new  Jffclof tires  broken  dourn^  Jfnd 
 
 point,  ihc  work  would  not  be  worth  our  lamp  ,  onely  whereas  th;  .Apologifts 
 citing  fourcTcftimonies  onely  ,  out  of  Mr.  GallaJpy  (for  as  I  take  it  he  men- 
 tions nor  tlHophyla^)  viz.  Hiiiiry-,  Clement,  Dlonyfms  and  Innocent :  they  tell  us 
 they  have  examined  fome  of  them  by  iheir  own  Boui^s,  but  though  we  cannot  recon- 
 cile this  with  v^hat  they  fay  a  few  lines  before  ,  That  TheophylaB  is  in  ihcir 
 own  hands,  others  they  have  tranfcribed  upon  the  forcnamcd  Authors  authoii- 
 ty  j  yet  we  fhould  be  glad  to  be  afiured  fuch  ancient  Authors  did  finde  place 
 among  their  Books,  if  the  one  half  of  them  were  not  counterfeit.  But  fui  e  D/V 
 Hyfimh'iS  Teftimony  is  none  of  thofe  they  have  cxamined,othcrwife  they  would 
 not  cite  it  ^nder  the  name  cf  his  Commeniator  Pachymercs,  and  for  innocent  wc 
 arc  informed  by  Sylvm^  Itapropendet  in  imam  partem ,  ut  alteram  nen  rejkmt. 
 m^.  q.^i.  ^^^  TheophyUB  is  in  their  hands  •,  Haheo  Themifioclem  Athsnienfem  :    he  that 
 
 art  1,  p.? 3  I.  ^^^^  Turvey  divers  of  their  quotations,  will  be  facil  to  fufpcft  they  cannot  fay 
 of  many  of  their  Authors  ,  as  they  doe  of  Thcophyk^  ,  and  it  was  incautery 
 faid  fb  of  him  alone,  for  a«  Exceptio  roborat  legem,  in  rcbm  non  except  is  ^  fo  men- 
 tioning him  to  be  in  their  hands  and  no  other.-?,  it  may  perchance  be  conftrued 
 thf-y  could  not  fay  the  fame  of  others,  otherwife  they  would  have  faid  it  of  the 
 reft  of  their  ClalTicke  Authors  alfo. 
 
 But  what  faith  Theoph'^ladi ,  Some  fay  ChriJi gave  the  Sacrament  to  his  DifcipleSf 
 when  ludas  woi  une  forth  ,  and  doubtiefs  they  ivere  Godly  and  eminent  Divines  ifi 
 or  before  Theophylad'j  time ,  for  he  judz^eth  them  Jvorthy  of  credit ,  andma{es 
 Chr'ifls  practice  according  to  iheir  interpretation,  a  rule  to  belecvers,  to  doe  the  liJ^e^ 
 and  put  evill  men  from  the  Sacrament. 
 
 Refp.  I .  It  feems  rather  thofe  fome  that  faid  fo,  were  not  virinminis  in  the 
 Hebrew  idiom ,  but 
 
 fine  nomine  turba. 
 
 Or  ignota  capita  ,  after  the  Ksmane  Periphrafis ,  unlefs  perhaps  he  meant  It  of 
 Hilary^  whom  ftraving  from  the  common  opinion  of  the  Fathers  he  named  not 
 for  honours  fjlke  (as  thofe  which  think  that  in  the  i6.  ofLu^e  to  be  an  Hifto- 
 ry  ,  fuppofed  our  Saviour  named  not  the  rich  man,  becaufe  he  fpake  in  his  dif- 
 praife}  and  though  Hf7iZ>)' be  but  one  perfon  ,  znd  Theophy laCl  fyczkes  in  the 
 plural  number,  yet  fuch  Enallage's  of  number  are  as  current,  as  common.  But 
 if  they  were  any  of  his  own  (who  lived  in  the  tenth  Century  or  thereabout,  for 
 there  is  fome  difference  about  the  precife  time)  It  is  lefle  to  their  credit,  that 
 being  the  infclix  fecuhm  ,  as  Genebrard ,  infelix  &  indoCium,  asBellarmine, 
 ohfcurum,  as  Baronitis,  exhauft  and  dcftitute  of  learned  and  ingenious  Men;,  and 
 Writers,  and  whatfoever  thefc  fome  were,  as  omnes  urgentur  igndtilenga  no6te ; 
 fo  it  feems  their  authority  weighed  not  much  with  TheophylaCi  ,  nor  fo  as  to  in- 
 cline the  beame  of  his  judgement  to  that  opinion  ;  for  however  here  he  d'eier:- 
 minc  not  the  queftion  on  either  fide  ;  but  leaves  it  In  the  middeft ;  yetelfe- 
 where  upon  that  of  Matth.z6.  zj .  drinf^  ye  4II  of  thi-s ,  he  feems  to  affirmc  that 
 Judas  was  admitted  ,  though  he  have  a  fingular  opinion  ,  that  he  onely  drank 
 of  the  Cup  and  refcrved  the  Bread  j  and  though  here,  as  they  fay,  he  make  an 
 inference  from  the  Hypothefis  ,  yet  that  is  ordinary  among  fuch  ,  as  yet  lay  no 
 great  weight  on  tho.  Thejis-^  and  whereas  he  infers  that  therefore  we  mu ft  put 
 evil  men  from  the  Sacranvent ,  either  he  underftands  clofe  and  undifcovered 
 
 cv  I 
 
The  Lords  Supper  laid  forth  in<onfmonfor^%ic.      127 
 
 evil  men,  (fuch  a^  the  Apologifts  fay ,  Indaswas)  and  then  he  checks  with 
 them  that  fay  hypocrites  may  be  admitted  ,  it  being  not  in  mens  power  to  di- 
 fcern  or  exclude  fuch ,  or  elfe  known  evil  men,  and  then  the  exclufion  of  fuch 
 cannot  be  inferred  from  th-^  expulfion  of  lada^ ,  who  was  not  fuch  :  fo  as  by  the 
 vouching  o^  iheoDhyla^  1  conceive  they  hare  gotten  nothing,  but  to  let  us 
 know  he  is  in  their  hands  ;  ^ne  hahe^,Prcshyter  creatm e(i  Campi^nm  ab  Antom 
 ArdyiepifcoooVraienfi^  asoncefaidffM^cT.  '       '^ 
 
 They  next  array  and  empanel  a  jury  of  twclve,the  nioft  en\inent  of  our  mo- 
 ^ern  learned  irrhers ,  hardly  io  be  match "d  ,  which  oppofe^  or  lea'ue  douhifulU 
 Judas  hk  receh'nz^ ,  and  upon  their  verdift  they  give  judgement  in  defpight 
 of  all  Writs  of  Error  ,  for  who,  fay  they,  would  not  crreroith  fuch  ?  A  ftrangc 
 line  drop'd  from  their  pens,  that  fo  much  avUe  all  humane  author^vy  ,^  e^j?  egi 
 jdd/xiffem.   But  indeed,  '   ,     ,       '.  ^  '^        ' 
 
 T-aHpcris  eft  nummrs  pecHs  i  ^^  - — 
 
 And  though  they  fay,  they  could  double  the  numbd  ,  kefdcs  learned  Topics  not 
 a  few  5 
 
 Credat  JudaU'S  Apella , 
 
 t^one^o.  " — ■ 
 
 I  am  confident  they  would  have  then  made  them  legible  ,  had  they  been  Claf- 
 flcal ,  for  however  fomc  arc  nomina  qiilbns  affurgo ,  and  fuch  as 
 
 ■   '"  •"    ntrnqmrnjine  laude  hqucnda  y     • 
 
 Yet  they  have  drawn  v«iy  low.for  others  of  them ,  ^fnfiorqmpmriaj  congre- 
 gat,  eycS^  qU/^  fQlli^^uit^  a^npfcU  alienas-^  forjme , 
 
 - — ~r^  ^^If  cm  fHec(>pia  fecit: 
 
 And  though  I  coul<|  Have  held  forth  foiyc  lajtc  lurtijiarics  beaming  light  uppti 
 this  Truth  (ampn'g  whom  I  th.nW  1  m'ght  as  rati>inally  and  a^f^Slejnnly  Jiave 
 jixed ,  Mr.  Frynne ,  as  the  Apologjfl:$"bave^~idph?  Hi;.  '<5^lfdfyy  morc'for  num- 
 ber ,  not  leffe  for  weight ,  which  V/lll  be  affcnted  fo  ty  ^ny  that  findes  Zwin- 
 glim, Calvin,  Crarmer^iJ^hhg'fti  Iftell^tial! ,  irhit..\er'^  BucenV.ulHhnr,  M.trtyr,  Harm,  c,  171. 
 Varam  ,  Aretim  >  zn^  Chamfer  among  them  ,  befldeis  wHM ,  "Ball ,"  Hammond,  p.454. 
 T.^a\e^zndKavanell!0,Scc.  (and even  B( c?;:^  hinifel^f  is;  alleagedby  Ger/^^r^^ 
 to  be  of  this  minde  Q  yer.  I  (hofe  k;ather  to  pro  dure  confPellariopSy'as  many,as 
 th^y  have  held  forth  mi^'je  Stirres,  as  be  fide  thefe  jtriore  than  twelve  Signes 
 thereof,  In  the  modern  tod'ack  nov/  djfcovered.      '  '-^  '  '\^       '' '*    . 
 
 X.  The  whole  Syntaxis  of  the  Fathers  (wkhont 'dny;hjeterocl'yte\(siycHi!ai'y)  Ubifupra, 
 whereof  V(^fqm%,  particularly  quotes  €yp rlan,  Ori?cn,  Cjnll  of  Ht -  rufalem,^Chry- 
 fofiom,  Hieroffi ,  Augttftirt  ^  The<iduret ,  Leo ,  B:da  ^  I.mhymm^KakunmiTheo^ 
 phyla6t-)  a  full  jury. 
 
 3 .  Befldcs  JuHiniaji  (which  makes  it  current  by  the  ftamp  of  Impertall  ait- 
 
 thority)  ki  bi&  E4i^  and  Confeflion  of  Faith,  wkh  divers  more  of  later  biith, 
 
 ■  "^  where- 
 
1^8  Jthenew  Inclofures  broken  dorvn^  and 
 
 whcreuntonot  onclyrrf/c»«^annumeratesSe^;^feandKmrf/«tf,  but  another 
 .Mr.  Tryrme.  learned  Man  hath  added  Amhrofe^  Nayanc^en,  HaymOy  FiSior^Antiochenus,  Qecu- 
 Mafdon.  in  mm  'm,  be{ldcs  Bernard ,  and  othersj  and  Mddomt  lells  us  --  Omnes  q.ucs  lemift 
 Mmh,%6.xo.auUores.     '  ' "  ::    '    .  _  ,   ,\;  .,  : j.  v' ;  .; 
 
 4.  All  ihi  School  {omnes  qui  de  kac  re  meminermt,  faith  no  pedary  School- 
 Vafque^uhl  m^n)  aad  though  a  late  Writer  mention  Durand,  Salmcron,  and  BarraduiSy  to 
 jupra  4.^.?.  be  of  contrary  judgement ;  yet  as  I  wonder ,  why  the  two  later  are  ranked  in 
 qA.p.7  o  I .  e^  this  Clafl'e  ,  being  oncly  Commentators,  and  not  of  the  School ;  fo  it  is  more 
 4.  q.5 .  p.7  03 .  wonderful!,  he  (houid  vouch  Durandto  warrant  that  opinion ,  when  it  is  mani- 
 
 feft  he  was  of  our  part ,  faying  in  one  place  ,  San^i  dkunt ,  qu^d  Judas  predi- 
 
 tor  fumppt  in  cxn A  corpus  Domini  cum  aeterii  JpofioliSy  and  in  another,  ChrsftHi 
 
 hoc  Sacr Amentum  dedit  fuda,  quern  fciebat  efe  in  peccato  mortali. 
 
 And  5.  the  Canonlfts  generally,  and  (fince  the  Apologifts  have  prayed  in 
 
 aide  from  the  Church  of  Rome)  I  might  have  affirmed  it  to  be  the- common 
 
 opinion  thereof. 
 
 Not  onely  {6.)  their  Expofiters  (ex  recentiorihus  e xp opt oribu4  fere  omnes y  as 
 
 Vafque-K^  witneffeth,  *and  I  recognize  none  Enantiaphonem  ,   fave  Barrad'm 
 
 and  S  aimer  on)  but  alfo  the  chief  Pillars  and  Pinnacles  thereof  QisSaromus 
 
 and  Bellarmine  among  others)  averting  ir. 
 
 But  7 ,  the  Church  hath  inferted  it  into  their  Mtlfalls ,  ? falters ,  and  Hora- 
 
 rles^zs, 
 
 Yurh^fratrum  duodena 
 Datum  non  ambigitHr^ 
 
 And  therein  running  in  confort  with  the  Old  Chriftlaii  Poets,  that  fung, 
 
 Slsfex  cumfociU  epulatus  noSie  fupremk  5 
 
 And  among  the  Reformed  Churches  1  cited  the  Articles  of  the  Churches  of 
 (8.)  Enfja?id^(9 .)lreland^the. Confelfions  of  (i o.)Bf/^/V,&  (i  i .)  Bofcfw/rf,and 
 might  (i  1.3  have  inftanced  alfo  in  the  generality  of  Divines  of  the  Auguflan 
 Ubifupra.  Confeffion  (not  one  diilenting,  faith  Gerhard,  that  he  knows)  in  which  Sphear 
 fhine  many  great  lights,  though  they  have  their  fpots ,  like  the  Moon,  and  fo 
 perchance  hath  the  Sun  too  (  for  fo  fome  Aftronomers  tell  us)  though  we 
 cannot  difcerne  them  by  that  light  oncly  which  beames  from  hirafelf.  So  as  wc 
 may  rcverfe  the  verdift  by  an  attaynt  of  their  Jury  ,  and  return  more  then  14. 
 as  a  new  Jury  to  doe  it  •  and  as  the  Apologifts  arc  bold  to  fay,  that  the  Fathers 
 I  are  conceived  to  erre  by  the  mifia\in^,  ihe  Sop  to  have  been  the  Sacrament  j  fo  1  may 
 with  lefle  prefumption  affirme  ,  ihat  modern  Writers  have  been  miflcd  by  a 
 mifprifion  ,  that  the  Sop  was  exhibited  to  fudas  before  the  Sacrament ,  and 
 upon  reception  thereof  he  went  out  fo  imraediatly  ,  a^  to  leave  no  interval  of 
 time  for  the  adminiftration,  neither  of  which  is  proved  nor  fcarce  probable. 
 
 I  efpied  the  Bafilisk  before  he  eyed  me  ,  and  have  clfcwhcrc  anfwered  their 
 Arguments  before  they  produced  them  ;  onely  there  is  one  ,  which  1  had  not 
 wit  enough  to  forcfee,  and  perhaps  wit  (ifl  had  It)  wc?c  not  fo  likely  to  ap- 
 prehend it  'j  as  upon  a  deliberation  In  the  conclave  of  fending  a  Nuncio  to  a 
 certain  Kirxgdomc,  one  being  commended  as  a  wife  man,  it  was  replye4,That  a 
 
 wife 
 
The  Lords  Supper  laid  forth  in  common  foi^^Zcc.      i2p 
 
 rj[(c  man  was  not  fie  for  the  imployment ,  becaufe  he  could  not  conceive  or 
 imagine  what  fuch  a  people  defigned.  It  is  an  Argument ,  and  they  blazon  k 
 for  conftderable  ,  (and  fo  it  is  indeed  for  the  vanity  thereof)  taken  from  the  note 
 of  the  la(l  Tranfaters  of  the  Bible,  and  fet  to  Luk.  zz.  ii.  to  fl7ew  there  begins 
 another  matter^  not  a  continued  HifloYy  orderly  fet  dorrn. 
 
 1  perceive  Sixties  Senenfs  (as  learned  as  he  was)  was  deceivedf..whcn  telling 
 us  ofaSf)g;;i^//c^/orpunftuary  Interpretation  of  Scripture,  he  adJes^that  it  is 
 peculiar  to  the  Hebrews ,  and  our  Divines  need  not  to  be  longer  pazled  what 
 Campian  means  by  faying  0?nnes  res  &recul(e  made  for  his  Religion,  for  it  is 
 like  he  meant  fonie  fuch  Notes  as  thefe.  But  if  the  Apologifts  arc  in  earneft 
 (as  we  thought  they  had  jcftcd,  when  heretofore  they  nfed  this  Argument  to 
 fonie  Gentlewomen)  we  fliall  tell  them,  that  thefc  Notes  are  fet  to  (hew  a  di- 
 vcrfe  Subjed  matter  of  the  relation,  though  orderly  continued,but  never  ufc<l 
 to  manifeft  an  hyfieroloiyy  or  tranfpofition  of  things  j  and  if  fo  obvious  a  thifig 
 have  not  fallen  under  their  obfervatlon  ,  let  them  confult  the  recital  of  the 
 Decalogue,Exo^.io.\vhcre  the  fame  Note  is  not  prefixed  to  the  fifth  Comman- 
 dcmcnt,  which  I  think  is  yet  fet  down  in  order;  and-  in  that  one  Hiftory  of  Dtf- 
 v'.d's  duell  with  Goliat,  not  delivered  but  according  to  the  order  of  things,  they 
 will  finde  it  very  often  affixed  ,  and  it  will  introduce  an  intolerable  confufion 
 in  faaed  Writ,  if  this  note  (hall  allwayes  remarke  things  tranfpofed. 
 
 But  would  they  pleafe  to  have  more  of  the  Textuary  ,  than  of  the  Cabalift, 
 the  particle  ^luJ" ,    v^runtamcn  ,  the  firft  word  of  the  Text ,  hath  farre  more 
 iorcc  to  approve  a  continuation ,  and  that  the  words  were  fpokcn  after  the  Con- 
 fecratlon,  than  the  note  hath  to  affcrt  a  tranfpofitlon ,  or  that  they  were  ut- 
 tered before  it  •,  forif  the  words  of  Confccration  had  been  fet  down  by  anti- 
 cipation, the  adverfatlve  paiticle  had  been  unfitly  fet  there;  for  in  the  judge- 
 ment of  the  learned,^«ot/Vf  aliqna  per  anticip,itio»em  priits  nana/itur  pmplicher 
 tan'.^myper  particukm  cuntinuativam  aut  copulath.tm,  narrari  folent.  St.  Ju^upi-ae 
 tells  us  therefore  that  this  of  LuJ^e  doth  evidemijjime  dcmonftrate  Judas  to  have 
 been  prefent  5  and  5//izrc^  refolveth ,  Venmtamen ,  apteindlcathcc  efj'e  di^unt^^^''^^X'3' ff- 
 in  ipfa  communione  Sacrament^,  nam  fenfm efl per!f)kmi6,Trado vobii  corpus  &fan^  73.  art.^.dijf. 
 rimem,  quamvls  non  ignoro  inter  vos  e(fe  qui  me  trcidit ,  unde  fnn6it  advert unt,  iUx  ^  ^  •  (^'^;3  • 
 verba,  d'fta  e(fe^  a  Chrijlo  turn  ad commendandam  charltatem  fuam,  turn  ut  emolllret^y^'^^^^  '^  3* 
 cor  Judee-i  ut  refplfceret  &  non  indigne  communicaret.   And  Sylvm  addeth,  ut  di-  ^-^ •  ^^'^- ^  - 
 fcamiis  nihil  cib  eo  prcetcrmiffum  quod  ad  emendationem  pertineat,  P-  3  3  ^  • 
 
 That  Juda^s  departed  before  the  admin  ■flration,  appears,  becaufe  having  received 
 the  fop^he went  outtmmed'ately  ,  and  what  th^t  (ignites  every  Enghfhman l^noyrs, 
 that  k-,  Infiamty,  forthwith .  That  the  Sop  was  exhibited  to  Judas  the  fame  night 
 of  the  Inftitui^on  ,  and  before  the  Sacrament  inftituted  (which  is  Implyed  in 
 this  cryptical  Sylloglfme)  is  no  fuch  principle,  as  to  be  evident  in  it  felf,and  to 
 need  no  proof  ^  and  1  am  dtrceived.  i!  I  have  not  formerly  manlfeftedj  that  it 
 was  dealt  him  at  another  time  ;  and  if  it  were  given  him  in  that'  night  of  the 
 cekbrat'on  of  the  Lords  Supper ,  yet  that  It  was  done  after  it  was  ended,  is  to 
 the  judgement  of  Aufufiine^  Brda,  Hugo,  Thomas,  and  others,  2L^Vafque\  quotes 
 th^m,  and  of  C\riU  and  chryfoftom  ?  as  5»rtjvc^  alleageth  them.  For  the  terme  Ui?ifupm, 
 immedixtely ,  Cuftomaryufe 
 
 ^em  perns  arhltriHrns^  &  fas  &  norniii  hquendi, 
 
 S  hath 
 
130  73fe  mw  Inclofures  broken  doTvn]  arid 
 
 hath  rather  evidenced  it,  that  when  we  fay,  wz  will  immediately  or  Inflamly 
 come  or  goe  or  doe  a  thing ,  we  doe  not  blnde  or  conclude  oiirfelvcs  to  a  prc- 
 cife  anvi  punftual  inftant,  but  think  we  hare  complied  with  oui-  engagement  if 
 in  a  {hort  time  we  pcrformc  it  y  and  the  ufe  of  the  word  in  Scripture  doth  if- 
 ^ord  fuch  Jatltude,and  thereof  may  be  vouched  a  multitude  of  inftances.Whcfi 
 ^■4.7'?.  /^ur  Saviour  tells u^^  that  when  the  fruit  is  brought  forth,  immediately  he  put^ 
 tyj^  teth  in  the  Si?klc,we  do  not  fee  new.-  can  imagine  that  the  husbandman  watchetb 
 
 to  reap  his  Corn  in  the  firft  inftant  of  its  ripening  :  L»^.i  9.1 1.  they  thought 
 the  KIngdome  of  God  fhouki  immediately  appeare ,  I  prcfumc  not  in  an  in- 
 ftant ,  but  after  a  Ihort  fpace  ,  John  6. z. Immediately  tk'  fh'p  wad  at  the  Imd. 
 not  in  an  Inftant  by  miracle,  but  by  a  fpeedy,  yet  fucceflive  motion  j  A6if 
 17.10.  Immediately  theyfent  away  Paul  and  Silas  ,  but  fuch  a  dlfpatch  eould  not 
 be  prepared  in  amomentj  Mat.i  a^  .Imfftediately  his  fame  fpread  abroad  thorough 
 all  the  Rcfim  ,  which  could  not  be  carried  fo  farre,  but  in  fome  length  of  timej 
 Mar\.  4.  5.  Immediately  the  feed  (pmng  wp,  where  mmediately  can  onely  lignifie 
 fpcedlly,  for  feed  doth  not  pullulate  but  after  fome  little  time  ;  and  that  which 
 our  tranflatlons  render  (iralghtmayes,   Is  in  the  Greek  for  the  moft  part  ov^'wf, 
 xhe  fame  which  they  here  tranflate  immediately,  and  he  that  confiders  the  things 
 mentioned  to  be  done  Uraightways  ,  Marl^.z .z ,  and  $.  6 .  anAi  $  .1 .  will  be 
 facil  to  bclevec,  that  they  could  not  be  fet  about  and  entred  upon, and  expedi* 
 ted  in  leflfer  time  than  our  Saviour  might  have  adminiftred  the  Sacrament  af- 
 ter he  had  dcak  fudas  the  Sop.  Nay  we  finde  that  the  Sacrament  of  Baptifrae 
 is  in  the  preparation  for  it ,  and  admlniftration  thereof  faid  to  be  done  {iraig;i}t^ 
 ypayQS  3  as  Afts  i  ^.  3$.  it  is  faid  that  the  Jaylour  and  all  his  were  baptized 
 .ftraightway ,  the  word  in  the  Origmal  is  <3^^^»^«  ,  which  as  it  fignifies 
 iiiprafemia  &.fublto ,  fo  here  the  Vulgar  and  CaHaUon  i-ender  comimh  ,  fo  doth 
 Be\a  in  fome  Editions,  in  other  i/^/Vo,  as  doth  Pi/r^toy,  and  by  the  fame  word 
 fontimo,  doth  the  Vulgar ,  and  fometlmes  Jleci^a  tranflate  gi^9£«>?  :  heic,/o^A 
 13.30.  in  fome  Editions  he  vcadcs liatim^  as  Pifcator  doth  alfoj  fo  doth  the  Vul- 
 gar elfcwhere,  as  in  that  of  Afiir^.4.i  ?.  turne  huHi&f  Into  (iatmyvAiich.  in  ^okn  it 
 tranflates  continuo ,  fo  as  it  feems  the  words  arc  all  Synonimous  or  indifferent. 
 But  then  it  is  not  imaginable  that  all  the  Jaylors  family  could  be  convened 
 and  prepared,  and  things  accommodate  for  their  baptifme  in  an  Inftdnt ,. and 
 t'hcreforc  Tnmellius  out  of  the  Syriac^  as  he  renders  ov^tw^  eadem  hora,  the  fame 
 houre  In  that  o^  John  1 3 .  3  o.  fo  doth  he  alfo  in  that  o^A^Sl^i^*  uanflate 
 '^^^^^y  eddembora.  -v  ! -.vv  .,,>•;    • 
 
 But  if  we  {hould  confine  inrmediatly  to  an  Inftant,  yet  the  Apologifts  cannot 
 make  it  cleare  when  that  inftant  conuacnced.For  (not  to  inftft,  upon  the  fenfe 
 ^^'iBaronim^inii!  Maldonat ,  that  he  went  out  immediately  before  Chrifi)\\%  fo- 
 lemn  Sermon,  and  was  no  partaker  thereof;  Co>itmuo  (faith  the  Cardinal)  fn^ 
 lumfignificat  JiidamnonexfprMafj'e  pr&lixam  chrifii  conc/omm^)  it  Isobfervable 
 what  VafqucT^  prompts  us  with ,  that  it  Is  not  faid.,  he  went  forth  Immediateiy 
 after  he  had  received  the  Sop  ,  but,  having  received  it ,  acceptd  offuld.,  as  B?:{a, 
 and  Pifcator:oT  cum  acce^ffet^zs  the  Vulgar  rcade  the  Greek  particle  ©f  the  Ao- 
 rlft  ActCujV,  and  after  the  mention  of  giving  the  Sop ,  Satan  is  faid  to  have  en- 
 tred into  him,  and  ChrJ(l  faid,  iJ'hat  thdii  doe(i,  doe  quicifly :  now  it  is  likely  that 
 between  the  Sop  and  Chri(l  his  Speech  was  fudas  confirmed  in  his  wicked  put- 
 pofe^y  being  pofldifed  of  the  Divel,to  perpetrate  it^and  after  Clrrifih^  Speech 
 
 (from 
 
■  =  Z ■ ■■  nil.        P*%^ 
 
 The  Lords  Supper  iaid  forth  in  contiMhfo)r'^%LC.      15 1 
 
 (from  thence  the  inftant  Commencing)  then  Immediately  he  wentfonh,  not 
 immcdrately  after  the  Sop  ,  bat  chuiing  that  oppoitunity  to  goe  otF,to  efcape 
 farther  difcovcry,  feeing  his  going  out  might  be  interpreted  to  be  by  reafon  of 
 being  fent  by  his  Mafter  to  doc  fome  fervice  quickly^  and  fo  the  Paraphrafe  of 
 the  words  will  be ,  when  chri^  had  faid  what  thmdoefi  doe  qmcl^ly,  then  imme- 
 diately y-^^^-f  having  akeady  received  the  Sop ,  wherewith  the  Dlvell  entred  to 
 fpurre  fiim  fafter  to  his  treafon,  went  forth.  And  fo  the  mention  of  the  receipt 
 of  the  Sop  at  hJs  going  forth, ihewes  not  the  moment  of  the  time,  but  the  caufe 
 of  his  Exit  J  the  Divel  driving  him,  that  entred  with  it.  But  whereas,  Dldator- 
 llke,  they  tell  us  that  thofe  words,  what  thou  doe(i,  &c.  were  fpoken  before  the 
 Sacramentjwe  dcfire  we  may  be  excufed  to  fufpend  our  Faith,  untill  they  prove 
 what  they  fay,  or  prove  that  all  they  fay  is  Oracle. 
 
 They  thiri^  he  fpake  well  that  prompted  them  to  fay,  that  f  Mas  v^as  bi^ta 
 dad  Porter  to  kt  m  men  to  the  Sacrament : 
 
 p^erba  nitent  phalerls ,  fid  nuUas  verba  medullas 
 Intnshabent  y  ■ 
 
 7«to  was  not  he  that  lets  in,  but  he  that  entred ,  not  he  by  whom,  but  after 
 whom  others  may  feem  fit  to  be  admitted.  To  prove  that  others  befides  fuch  as 
 have  approved  fignes  of  hollnefs  may  have  accefifc ,  it  had  been  unapt  and  in- 
 congruous to  have  produced  the  example  ofan  holy  Man,  but  the  inftanceof 
 fuch  a  Son  of  perdition  is  a  very  proper  example  ;  but  what  rigid  and  injurious 
 Porters  are  they,  that  fhut  fuch  as  arc  not  notorioufly  wicked  and  fcandalous 
 out  of  that  gate>  Vfhtx:c  Judas  had  entrance  ? 
 
 There  was  no  v''fible  caufe  for  his  excUfton :  Then-  we  truft  it  follows  after  all 
 this  buttling  to  the  contrary,  that  he  was  admitted  (or  elfe  cbrifl  excluded  him 
 without  vifible  caufe,  and  then  furc  he  could  be  no  patterne  to  us,  as  they  fay 
 he  wasj  for  I  hope  we  may  exclude  none  caufelefsly  ;)  but  then  let  them  alfo 
 exclude  none  but  fuch  as  they  have  vifible  caufe  to  repell,  and  not  require  fuch 
 a  vifible  caufe  (as  plainc  Evidence  of  their  converfion)  before  they  admit.        Advtrf.  And- 
 The  Apoftles  thought  wet  of  him,  whhmt  tiny  fufpicm.  Bi^Umger  is  peremptory,  64:/??.  Ub.^.c  .^ 
 fud£  malefaSta  in  menfa  commemoravh ,  ad(o  apte  ,  ut  nihil  clarius  did  potucrit ; p. i 3  o . 
 but  if  they  knew  n«t  in  indiv'duofignato,  who  it  was,  they  did  in  individm  vago, 
 and  that  one  was  not  clean ,  and  was  a  Traytor  and  Direll ,  and  yet  they  were 
 not  flartled,  nor  fcrupled  to -communicate  ail  together,  and  therefore  fure  had 
 no  impreflions  that  to  participate  with  fuch  was  a  pollution  to  themfclves  or 
 the  Ordinances  ,  or  any  proflituting  of  the  privileges  of  the  Saints,  or  fetting 
 cfthc  feale  to  blancks  ,  d^^.   Befides  feeing  fome  of  thefcfad  cffefts  depend 
 upon  the  nature  of  the  thing,   vi^,    the  very  fumptlon  of  the  Sacrament  by 
 wicked  men,  more  than  our  knowing  them  to  be  wicked  and  to  receive ,  thele 
 mkfchiefs  would  have  refulted ,  though  they  were  ignorant  of  the  rife  thereof,  B^//^  Tryal 
 and  the  Ordinance  feems  to  be  polluted  though  they  were  not ,'  but  therefore  grounds  of  fc- 
 itfeems  from  hence  to  be  a  necelfary  confcquent ,  that  the  (imple  prcfence  of  paration,  p, 
 unworthy  or  wicked  men  defiles  not,  for  then  our  Saviour  had  fpoken  a  contra-  198. 
 didion,  when  he  faid ,  Te  are  clean,but  not  all,  John  13.10.  becaufe  if  one  bad 
 been  unclean3  all  had  been  defiled :  No,  neither  our  knowledge  of  iheir  un- 
 ^vt>^:thinel5  and  wickednefs3  for  then  Judas  hzd  flainedthe  Ordinance  to  c/w^ 
 
 '  S  2.  himfelfj 
 
3  2  The  nen>  Inclofures  broJ^n  down  ,  and 
 
 himfelf ;  nay,  the  notorious  knowledge  thereof  ^oth  not  pollute  ,  where  there 
 is  no  power  (through  »o»-eftabli{hment  or  obftrudion  of  difclplinc j)  nor  op- 
 portunity (when  at  the  time  ©f  communicating  there  cannot  fo  fuddenly  be 
 admonition  or  judicial  procefs  had ,)  nor  convenicncy  (through  danger  of 
 Schifme)  to  repell,  nor  leave  from  cbYtfi  to  feparate. 
 jfudas  was  \n(m>;t  to  chr'isl  as  God-^  and  he  dealt  Mm(icrid!ly  as  man. 
 Firft  ,  it  is  not  abfolutely  and  univerfally  crue,that  cbn{l  in  this  Ordinance 
 dealt  as  man,  but  rather  as  Mediator,  God  and  Man  ;  for  none  but  God  could 
 inftitute  a  Sacrament,  whofc  hlcfling  onely  can  conferre  the  grace  which  Is  fi- 
 gnified,  and  fandific,  and  virtuate  the  S'gns  and  Elements  into  an  aptnefs 
 to  thofe  ends  whcreunto  they  were  inftituted ,  and  none  bxit  Man  could  have 
 adminiftrcd  them  ^  befides  if  he  knew  Judas  his  treafon  as  God ,  y^t  notwith- 
 ftandingjhe  made  it  known  to  men. 
 
 And  z.  it  is  not  pertinent  to  difpute  of  the  Principles  of  his  knowledge,  or 
 formally  how  he  knew  it  ^  it  Is  fufficient,  that  he  had  know  ledge  thereof,and 
 might  have  made  it  known  to  the  Difciples  and  told  theni  thereof,  and  in  all 
 Jikclyhood  would  have  done  it ,  had  his  partaking  with  them  been  fo  mif- 
 cheevous  j  and  the  Apologifts  confefs,  nay  contend  for  it,  that  he  made  this  diC- 
 covery  before  the  Inflltutlon  ,  and  whether  they  underflood  ar  the  time  of  ce- 
 iebration,of  whom  he  fpake  particularly  or  not,  is  very  difputable  among  lear- 
 ned Men  :  So  then,it  none  but  Saints  ought  to  have  been  admitted,  how  could 
 our  Saviour  have  given  admiflion  to  one  whom  he  had  publifli'd  to  be  a  Divel* 
 'fudas  nonpojftt  ilhs  annumcrarl ,  faith  Bulllmer ,  quorum  peccata  levli  &  occulta, 
 funt  \  pr<e{erea  Johamics  ante  ccenam  eum  manifcfium  fkrcm  fulffe  fcribh,Joh.iz, 
 p.230.  and  he  cites  AHguUine  ^  hying  ^/Domhium^^  ciimhiec  [civet  ^nlhtlominti^stpfum)n 
 
 cxna  tolerafcj  ut  rwsdaceret  &  cxemplkm  nobis  prteberet^  malds  tokrandos  effe)  eaf- 
 que  etiam  (icoencc  inter ftnt ,  bono  s  t  amen  nonpolliiere  -^  and  if  herein  C/;r//2  dealt 
 ininiftcrially,  then  he  was  a  pattern  to  Minifters,  how  to  comport  themfelves  in. 
 like  cafesjwhich  Is  not  to  repel  thofe  who  by  a  notorious  knowledge  appeare  not 
 to  be  wicked,  however  privately  they  may  be  known  to  him  for  fuch. 
 
 3 .  The  finnc  o^  Anan'as  and  SapbWa  was  in  fecret  and  nor  known  to  Vetcr  > 
 
 but  by  Divine  revelation  •  yet  the  firft  In  every  kind  being  the  meafure  of  that 
 
 which  follows,that  we  might  take  notice  of  the  greatncfs  of  the  finnes  of  lying,, 
 
 avarice,  hypocrify,  and'  faciilege ,   Ut  incutereliir  metm  &  firmaretur  difcipli' 
 
 na^  illn  exord'okgis  Evangelka ,  fay  the  Fathers ,  Peter  made  known  his  linne,. 
 
 and  that  by  a  fignal  judgement  j  and  upon  the  like  account  of  reaf©n  ,  if  it 
 
 were  fo  neceffary  to  reps  11  all  but  real  Saints  from  the  Sacrament,  doubt  Icfs 
 
 (as  the  Gieeks  call'  puniflimems  ?&^<^H^^Ta,  cxampks)ouv  Saviour  by  fuch 
 
 a  Standard  of  example,  as  the  punKhing  of  mdas  ,  by  exprefs  cafting  him  ©ur, 
 
 would  have  meafured  out,  and  eftabliflicd  that  difclpllne  In  his  Church. 
 
 '-■   4    i think  they  would  fay,  or  at  Icaft  it  were  better  faid  (wherein  we  ihall 
 
 confcnt  with  them)  that  Chrift  rejeded  not  ludas.,  becaufc  he  knew  his  wicked- 
 
 nefs  onely  as  it  wcrt  per  fcientmm  prJvatam,  he  did  not  know  it?  nor  could  then 
 
 give  the  Difciples  knowledge  xhttrco^ , per  fc}entiam  pMcam  &  notorjamithM  is,^ 
 
 Aqiihul  .<f  .8  X.  neither  by  evidence  of  faft,  cenfeflibn ,  or  judicial  convlftion ,  and  quia  nohii 
 
 art.z.  debHiteffeexi;mplHm\u^iiia  ^  non  coHvenubat  e\m  magifierio^  utjudam  occultutn 
 
 Simliter  peccatoremfine  accitfatore  &  evtd:nti probations  ttb almim  commttniene  fiparet,»e: 
 
 SHare\  nVt  fu-^^f  hoi  Amtm  CJHmplHmVr<tl(iUimkp<Q  fmiljafai'mdl  ^  as  the  School  long 
 
The  Lords  Supper  laid  forth  in  common  for  ^  &c.      133 
 
 fixiee  determined.  If  they  would  fulte  their  praftlce  to  this  method,  and  regu- 
 late It  bv  this  principle,  (as  it  Is  evident  they  doe  not ,  nor  dare  they  fay  they 
 ,4ow)  1  nad  never  fet  forth  to  charge  thnn  ,  and  ihould  foon  found  a  retreat; 
 and  as  they  fay,Chri{l  was  a  pattern  to  us ,  who  are  to  admit  vifibic  I>ifciplcs, 
 not  being  able  to  defcend  into  their  heaits :  fo  corrcfpondently  would  they  1 
 
 w'orke  according  to  this  pattern  ,  and  g^ve  admiftion  to  all  that  profefs  to  he 
 Chriftians  (for  Chriftlans  andDlfciples  are  univical)  and  which  by, notorious 
 crimes  obftlnatly  continued  in,  doc  not  blot  their  piofe{lion,and  not  m«kc  the 
 Sacrament jwhich  Biillmfer{om\xch  difrefents,.  and  whereunto  (he  faith) it  was 
 never  inftituuedby  Chrid,  Ut  [it  vntikbrum  aut  cribrum  ,  qv.o  cribrentur  aut  ^p'^ff-  "Pctr.  Dx-- 
 d'^jrgantur  ah  invtccm  homines ,  fcdfynaxh  Q.  Q.)cQiimcntr.tmcm^  focktaumy  theno, 
 CQmmmtoncmj  &  C0njun^/Oiiem,  would  they  doe  this,  1  (hall 
 
 . eompefcere  limine  Jaw, 
 
 The  not  condemmng  of  the  adulter  ot'j  wom.tn  by  our  Saviour  Icfus,  lohn,  8 .  is  not 
 paralell ,  but  hath  great  dlfparlty  with  his  not  repelling  ludas^  unlefs  we  Ihall 
 thlnke  it  all  one,  not  to  doc  a  thing  when  it  is  proper  to  his  office  ,  and  when  it 
 is  aoc  agreeable  thereunto.  In  difcharge  of  the  v/oraan  ,  he  dealt  not  fo  much 
 like  a  man,  calling  for  her  accufers,  and  when  none  came  difmiflmg  her ,  but 
 he  aded  like  a  man  that  did  rclinqucrefHum  jus  Ma^isl/'nti,  as  Brtnilus  j  ^no-  m,  locum, 
 iuitmunm  legitiini  jud.'cii  abrog^re  ^  asMufculus ',  Shut  reliqim  [ui-i  cxem^lis  aut 
 Evang^eliot  dotirha  pvicceptisy  nullum  voluh  facere  praiudk'um  corum  qu^e  cuique 
 ex  officid  pro  falute  rcl^ub.  convmiunt-,  ita  ncc  hoc  fuo  faCto  ^  as  lanfenirt^  y  and 
 becaufc  Hoc  non  eratc'im  ojHchmy as ?}fcatory&  ?wn  vaierat  uteffet  extcmmfft* 
 Hex  feeler  urn,  as  lanfcniu-s ,  ov  fuum  mums  cum  officio  74agi(lratus  confundere ,  as 
 Aretim ;  whereunto  are  confonant  EfliHSyBarrsdius  and  Dsodate.  And  the  power 
 of  inflifting  capital  puni{hraents  being  then  taken  from  thejcws,as  they  confefs 
 it  was  no:  lawful  for  them  to  put  any  man  to  death  (though  I  know  alfofome 
 learned  Men  give  another  reafon  of  that  Speech  ;)  it  is  thought  they  brought 
 tlic  adulterous  woman  in  regard  thereof ,  thinking  thereby  to  have  enfnarcd 
 him;  and  to  evade  that  fnare  and  fruflrate  their  dcfigne,  he  condemned  her  not; 
 lodlas  not  then  for  want.of  Accufers,for  ihcy  had  formerly  teftlfied  hex  offen.ce 
 to  have  been  notorious  by  evidence  of  faft  j  ihee  was  taken  in  ipfo  faffo ,  or 
 furtOj  as  the  Greek  is,  by  a  Synecdoche  ^cci'ei  ;g6Tti;^p,'s7X>f ,  but  being  gone  off, 
 Chrift  aslied  where  they  were  ,  and  whether  any  lud  condemned  huer  ;  onely 
 that  in  abfolving  her  he  might  defeat  the  dcfigned  furprifc  of  the  Pharifccs  y 
 Ji  te  non  condemnanty  ncque  c^o  te  condemn o  ;  -quodiltifaciunt ,  ego  f achy  objtcere 
 hi  m2  non  poffirnt ,  leginos  repugnare  ,  in  the  words  of  Barradlm :  you  may  fee 
 then  how  Viaphonoiis  the  example  of  thp  adulterefs  is  to  that  oifud^, 
 I  But  it  fecms  the  Apologifts  are  like  BlonduS),  of  whom  it  is  faid  thatJbe  caji'ed 
 X^ot qHa/n vcrayhut  quammultafc'/jberet.  ■. 
 
 ,  Yet  Uor alius  will  lend  Diox^ppas  a  Sword  to  cut  off  his  head  ,  as  it  is  in  ths 
 prophanc  Story/uitable  to  that  ofGolias  ^indjMvid  in  the  facred  ;  for  if  Chrift 
 could  not  jmige  the  woman  to  puni{hmcnt,becaufe  there  were  no  Accufersjand 
 no  man  hod^-ondemned  her^  why  doe  they  then  puni{h  with  lofs  of  the  Sacra- 
 ment,  thofe  that  have  had  no  accufers,  nor  have  beca  coiyl^mned  by  judicial 
 
 jproccfs.    .  . 
 
 ....       -     ...       ^  ^^.         ,     .  ^^,     . 
 
134        ;^  I^  ^^^  Indofutcs  broken  dorvn^  and 
 
 To  theli'  Splphoncma^oi:  rather  Jo-fosan  m  the  clofe  of  the  SedUoD^attcndlng 
 their  triumphs  over  fq  poor  and  4e.fpicaUlc  an  Argymcpt  as  tliisj  X  Oiall  onel/ 
 fay, 
 
 Rc/ie  camper v.tss.  tam;n  hU  am  (IM ad anu, 
 In  tuaquoa  fundi  C:ornmpojfttt  erit  i 
 
 And  I  fhall  conclude  with  that  which  nttUin^er  alleageth  out  of  Zuinilitu^whcxC" 
 Bulhngcr  fp.  unto  are  perfeftlyconfonant  what  himfelf  delivers  againft  the  Anabaptifts  ; 
 ad  Fetrum  Apermmeffc fatts^quahs tpfe Dommus prima fu^eca^a  (qua  hnud dubie  ommm 
 Dathcmm  ad-f^lfabfohuifmA)  adhibu^rk convivM y  neqy  decere  utnosm'ifilio  (quifolm 
 vep  ,Ambapt.  cerda  ftlhrHm  homimm  pcrSffcdln  habet )  acmms  nobis  fummas  qcuIos^  am  nobk 
 ^*^*c,9 'p.-i'S^'  ipfs in  ceesa  fitmamus  judicmm ,  quod  ilie  nobis  neq-y  pracepto  neq\  exemph  de^ 
 
 dit. 
 
 DIATRIBE. 
 
 SECT.  III. 
 
 7'he  ftiffciency  of  Serif  ture  whereufon  Negative  ArgumentT 
 are  grounded.  The  Argument  deduced  from  i  Cor.ii* 
 zZ.  It  is  difficult  and  unfafe  to  judge  of  other  mens  e(iate. 
 oftemerariof^  judgment ,  of  judging  men  to  he  wicked  or 
 irregenerate.     With  what  difficulty,  and  what  a  pedegree  of 
 
 '  conjequences  their  f  roofs  are  derived  from  Scripture.  Gene- 
 ral Rules,  for  fat  is  faci^ion  vf  doubting  Consciences^  perfwMei 
 the  contrary  to  their  way,  ofchrifis  adjnitting  onelj  Dif- 
 cipksy  Heb.13.17.  Matth.18.  i6.  Revel.  2.2.  i  Pet, 
 3.15.  I  Cor.  5. 1 1,  explained  and  vindicated* 
 
 "  T^H  E  canon,  prcfcubing  and  diicding  the  due  adminiHration  and  recci- 
 "  •■-  ving  of  the  Sacrament,  is  i  Cor.  n .  We  cannot  with  TenuUi An  ii.dorc 
 *'  the  fullncfs  of  the  Scripture,  unleis  wc  yceld  it  to  be  a  perfeft  rule 
 *'  of  faith  and  mJnneKs,wbich  it  cannot  be,if  it  be  deficient  in  any  thing  necef- 
 "  fary  to  be  done  or  beleeved ,  efpecially  in  fuch  places  ,  where  it  piirpofely 
 "  handkth  things  of  that  concernment :  The  lAVSfofthe  Lord  iipcrfeft  {js^per^ 
 ^^fe£ifcmeSy  cui  ?iil  dee^  y)  ^n^  it  is  able  to  mak^  mfc  unto  fdvatiofti  and 
 **  thoYOiifhU  tofmifh  the  man  ofOod.  And  .therefore  here,  and  onely  her^  an 
 ..      ■    '  "  Argu- 
 
The  Lords  Supper  laid  forth  in  common  for  >^  Sec.     1 3  5 
 
 *^  Argument,  <!&  ctuihorHats  ne^athe^holdcth  g;ood  i  Rut  In  that  Chapter  to  t!ie 
 ''  CmnthiansX  finde  a  precept,  Ut  n  mancxn.mhie  himfelf,  hone  •  that  he  fhoul^ 
 "  nccelTarlly  pafsthe  examination  of  another  ;  between  the  proper  examitta- 
 "  tionofhimfclf,  and  eating  and  drinking;  no  other  thing  intervenes  •  letd 
 ^'  mxn  examine  hmfdf^and  fo  let  him  ent^,  (  Si)  without  more  examination,  ha- 
 "  vlng  done  fojhe  muft  not  be  letted  •  and  therefore  this  very  Commemary  is 
 "made  upon  that  Text  by  pathctical  C/?r>/o/?tfW?  ;  He  doth  not  bid  on?  man  to 
 ^^  examine  another, but  every  man  himfelf^mal^hT^  ihc  judgment  pr'v^tt  and  mthout 
 '^Tvkneffs.  paritus^nkcsinUnifonsmth  that  ancient  Father,  The  Afofilz 
 **  faith  not^the  Vrkfifhilt  examine, or  prove  them,but  every  m.tn  himfelf.  So  doth 
 ^'  Safcerim,  He  commands  not  that  one  (hould  be  amoved  to  another,  hut  each'  one 
 ^^  to  himfelf  y  as  long  before  Clemens  Alcxandrinm  accounted  every  mans  C©n- 
 "  fciencc  to  be  his  bcft  diredor  in  this  cafe.  By  what  authority  then  can  he  be 
 *^  put  back  from  the  Sacrament,  that  hath  examined  himfetf  >  And  to  fufpeft 
 ''  that  any  have  not  examined  themfelves ,  who  {hall  profefs  to  have  done  To, 
 "  (without  a  violent  fufpicion,  which  Is  neer  to  a  moral  certainty  of  the  con- 
 *'  trary  )  how  can  it  be  competible  with  Charity,f/?Af  hopeth  aU  thinis,hekevetb 
 "  all  thintSynn^  thin\eth  no  evil  ? 
 
 ''  This  being  a  ftubborn  hard  bone^much  adoe  there  is  to  overcome  it,  with- 
 *^  out  drawing  blood  from  the  jaws;  One  fets  his  teeth  to  it,  and  faith,  Th^ 
 '' the  precept  of  examining  a  mans  felf  ,  excludes  not  the  examination  of  his 
 *«  Paftor,or  theElders,or  the  Congregation,  both  may  be  con/illent,  and  both 
 <«  requifitc.  But  the  overture  is  fupcrvacaneous,  for  the  Argument  concludes 
 *'  not ;  A  man  muft  examine  himfelf :  therefore  the  Minifter,  &c.  may  not, 
 *' ornccd  not  examine  him-,  but  we  oncly  argue  j  that  Kccaiife  where  thie 
 "  Apoflle  profeffedly  prefcrlbcth  the  preparative  difpofitlons  and  duties  rcqui- 
 *' lite  to  wonli/  receiyingjhe  not  oncly  gives  no  exprefs  precept  that  the  Mini- 
 *'fters,  orBlderSj  or  Congregation  lliall  examine,  nor  the  people  fubmit  to 
 **  examination,  but  rather  the  contrary,  for  having  examined  himfelf  he  per- 
 *'  mits  himfelf  fo  to  car,  therefore  it  is  not  of  the  neceffity  of  duty  -,  for  what  the 
 ^«  Scripture  commands  not5oblIgeth  not ;  he  |)ermits  a  man  to  pafs  from  fclf- 
 '^  examInation,to  receiving  without  any  other  thing  intervening  ;  Let  him  exx- 
 **-  mint  himfelf ^and  fo  let  him  e ate -i  without  any  more  adoeinrefpcft  of  examl- 
 *•  nation,  w^ch  if  it  had  been  requlfite,  the  Apoftle  would  as  well  have  faid, 
 **  let  him  alfo  pafs  the  examination  of  his  Paftor,&c.  as  examine  himfelf  And 
 •*this  Argument  from  the  Authority  negative  of  Scfipture  (  though  (  let  him 
 '*  tate  )  affirms  alfo  the  liberty  ofacccfs,  without  any  other  than  fclf-examina- 
 *<  tion  )  is  not  oncly  efficacious  in  general  concerning  the  neceffity  of  things 
 <*  to  be  done  or  beleeved,but  in  this  place,and  upon  this  very  account,  Is  fpe- 
 "  cially  approved  by  Interpreter?,  and  urged  as  conclufive  to  the  excluding 
 ♦<^  the  neceffity  of  any  other  examination. " 
 
 **  Another  tells  usjthat  the  Corinthians  were  a  Church  lately  planted,  a  pto- 
 **  p!c  newly  called  out  of  the  world,and  converted  to  the  Faith,  and  therefore 
 **  It  was  to  be  prefumed  they  were  fufficlently  qualified  bo:h  for  knowledge 
 '^andfandlty,  and  needed  nootherbut  the  proper  examination  o£  their  own 
 •'hearts.    But  I  {hall reply  ; 
 
 *^  Firft,  If  they  wcfe  newly  convertcd,and  fo  late  begotten  of  the  feed  of  thf 
 «*  Word,thcy  were  then  lefsgroWn  in  explicits  knowledge,  and  lefs  pcrfeftly 
 
 ^*in- 
 
1^6  The  new  Inclofures  broken  d'owHy  and 
 
 "inftruded'in  the  myfteries  of  ihet  Faith,  and  therefore  did  more  need  to  he 
 "put  under  probation  in  the  notion  oi  thtCatechumeni:  but  in  truth  the 
 *'  Church  o^  Corinth ^y^A  been  divers  years  planted,  and  the  Apoftlcs  baptiziftg 
 "  whole  Families  (  Yonglinors  a&wcil  as  aged  ,  as  other  Texts  warrant  us  to 
 '^  affert  againft  the  Anabaptifts  )  in  all  probabllltyj:  be  fides  the  firft  Converts, 
 '' there  was  tiowfince  the  lirftconllitutlon  of  that  Church,  a  fecond  rife  and' 
 '^  growth  fprung  up  to  be  adult  and  capable  ot  the  Sacrament. 
 
 *'  Secondly,the  Rule  of  the  Apoftle  is  written  f6r  our  inftruftion,cathollquc 
 ''  andcxtenfive  to  all  times, placcs,and  perrons,noc  limited  or  reftrained  to  the 
 ^'  Cowithians, .  and  to  confine  and  appropriate  general  precepts  to  fpccial  times, 
 "  and  particular  perfons,is  aYiificium  hareticum^zo  cxpilate  and  -exhauft  the  Ar- 
 "  mory  of  the  Church,and  imbezlll  the  Weapons  of  the  Faith,and'tends  to  dc- 
 '^  feat  the  ftanding  Forces  of  Scripture. 
 
 <'^  Thirdly^  ex  conc-cfj^o,  this  will  then  confequently  exempt  from  examination 
 ^^  verbal  or  real,ruch  as  may  well  be  prefumed  to  be  fufficlently  quallHed,  and 
 'To  it  is  not  of  necefTityjtliat  the  probation  fhould  be  generab, 
 
 '' Fourthly,the  whole  Epifllc  flieweth,how  culpable thofe  Corinth'ans  were  ; 
 "  and  how  many  were  their  errors  in  faith^  and  fpors  in  manners^-  fo  that  for 
 ^^  ought  l.know,  our  Congregations  generally  (  abftradlingthem  from  thefe 
 ^J  difmal  Herefies  which  have  lately  Ipawn'd  from,and  been  foftered  by  men  of 
 "^  like  principles  to  thofe  we  difpute  againfl:,and  which  for  ought  I  fcc^ohftruft 
 '^- no  mans  accefs  to  the  Sacrament,  if  his  ^e'/vi;?/?/^^;  Elevation  can  vouchfafe 
 *' a  condefcenfion  to  Ordinances  )  are  not  more  guilty  or  obnoxious.  Even 
 ^'  in  this  very  concernment  of  their  qualifications  for  the  Cpminunion,  it  ap- 
 «' pears  by  i  Cor.i  i.  10,30.  that  many  of  them  received  unworthily,  and  dif- 
 ^  cerncd  not  the  Lords  body  from  common  meat ,  and  had  taken  too  much 
 *'  drink  before  they  came  to  partake  of  the  myftical  Cup  -,  Yet  neither  doth 
 "  the  Apoflle  command,  nor  cncouroge  the  intermiflion  of  the  Lords  Supper,' 
 '^  nor  reprehend  thofe  that  were  better  qualified  and  conditloned,(or  commu- 
 *'  nicating  in  a  mixt  Congregation, or  among  the  RcHt3(as  they  phrafc  itiwith 
 ♦*  fomewlrat  too  ilrange  a  fpice  of  the  old  Pharifee  )  as  if  ic  had  been  either  a 
 *'  flain  to  their  holinefs  ,  or  a  pollution  to  their  perfons  ,  or  an  obftaclc  to  the 
 *'  fruit  and  efficacy  of  the  Sacrament ;  neither  doth  he  cliarge  or  caution  the 
 '^'  Elders  thenceforth  to  admit  no  more  without  a  prc-cxamlnation. 
 
 *' Another  thus  anfwcrs  ,  That  this  fclf-ex-amlning  is  cncly  meant  of  that' 
 *'  judging  which  prevents  the  judgment  of  God  mentioned,  ver.  $  i .  wnich  no" 
 **  mans  examining  of  another  can  doe,but  oncly  his  examining  of  hlmfelf.  But ' 
 "  if  this  were  granted,  yet  then  it  follows  however,  that  no  other  but  fuch  felf- ' 
 *'  examination  is  required  by  the  Apoftle,  for  he  prefcnbcs  no  oiher  but  this, 
 ''  apd  that  .is  as  m-uch  as  wc  contend  for.     But  when  that  learned  man  tells  u$ 
 **  in  the  fame  place, that  the  Paftors  and  Elders  9f  Corinth  had  admitted  fomc 
 *•  to  ihc  Lords  Table  ,  whom  thzy  judged  fit  and  worthy  Communicants,  but 
 *'  God  juJgcd  otherwife  of  them,it  was  no  impudence  nor  picfumption  in  us  to" 
 **  exped  th.it  he  would  have  fticwed  us,whcre  there  is  one  fyllablc  at  leaft  th^^ 
 '*  mcmio^is  the  admiffion  oncly  offuch  as  were  by  >Vm  thought  fit,  orofany 
 **  probation  made  of  their  fitnefs  ,  that  were  not    notorious   and  jcandalous 
 "^  finr.crs  5    and    it  fcJf-examinationbe  liifRcient  to  pfcvcnt  Gods  judgement;^ 
 ^'  it  muft  be  enough  to  prevent  all  finnc,cvcry  finne  being  waited  onby  judj?* 
 
 **menc 
 
The  Lords  Supper  laid  forth  in  contmonfor^^c.      157 
 
 *^'  ment ;  and  confequently  co  prevent  a  finful  receiving,  there  needs  none  but 
 ^*  a  feU-examlnation. 
 
 *'  Anothci  takes  this  bone  In  hand  9  and  would  erufh  and  break  it  with  this 
 *'  interpofitlon,  1  hat  to  the  right  examination  of  a  mans  felf  fuch  d.fpofitions 
 *.'  and  graces  arc  requifitc,  as  no  unconverted  man  is  capable  of  5  fo  as  though 
 *y  upon  fclf-examination  a  man  might  be  admitted,  y.t  no  man  not  having  ma- 
 «*  nifcft  figns  of  being  in  the  ftatc  of  grace,  can  hereupon  ground  any  t  tie  ox  ' 
 *^  claim  to  the  Sacramcnt,as  bt:ing  not  fufceptlble  of  felf-examinatlon.Where- 
 ^^  unto  1  {hall  fay  (not  10  reflet  that  it  carries  a  fpice  oiSocinus ,  to  hold  that 
 *■  onely  perfons  converted  are  capable  of  the  Sacraments )  that  it  is  a  fuppo- 
 *'  fitlon  fuitable  to  their  principles,that  they  afliime  a  power  to  judge  the  fecret 
 *^  things  of  the  heart,  for  it  was  wont  to  be  an  indubitable  maxime,  De  occnltli 
 ^^?i9n.  jiidlcdt  Ecclefiai^nd  of  that  nature  is  the  right  difcharge  of  the  duty  of  felf- 
 *^  examination.  They  can  pretend  but  to  make  judgment  onely  of  external! 
 ^^  adions,  and  fuch  as  may  give  fcandal  and  offence  ,  thofe  they  can  take 
 t^  cognizance  of,and  they  lye  within  a  judicial  Sphear,  but  the  other,  vf:^.  the 
 *^  fecret  things  of  the  heart»fall  within  none  but  a  divine  Horizon ,  and  none 
 <^  can  b;  fc andalousonely  for  fuch  things,  becaufe  n®  others  can  take  notice  of 
 «'them. 
 
 <«l(hiUfl:iIl  retreat  to  my  firftFortrefs,  1  rc^de^L't  a  man  examine  hmfelf, 
 «^  not  that  any  (hould  eXTininc  his  examination  :  N.  y  politlvcly  I  fir.de,  that 
 <f  upon  fvlf-examlnation  he  may  fo  eat,  which  liberty  cannot  confift  with  a  nc- 
 <«  ceflity  of  having  felf-examliiat.on  examined  by  another.  iMen  arc  com' 
 «<  raanded  not  onely  to  examine  rhemlelvesjin  oider  to  recelv:ng  the  Euchariff, 
 «  but  alfo  gene  ally  to  try  their  ways,r^«».3 .4.  and  their  works,  Gal.  6.4.  and  if 
 «  unconverted  mencannot  doe  this,  th^y  may  upon  like  accoun  bring  them 
 *«  under  eximination  for  their  whole  li^c,  &  give  a  new  name  to  the  fame  thing 
 «<  of  auricular  confeffion  :  And  if  unconverted  men  cannot  examine  them- 
 <«  felvcsjhow  {hall  they  know  themfelvesto  be  unfit  and  unworthy  ,  that  they 
 «  may  repent  and  better <iifpofe  themfelv  s^and  in  the  interim  abftain  >  Who 
 <*  gave  them  liberty  or  means  to  fearch  the  heart,  v/ho  are  not  pi  oper  Matters 
 •' to  whom  men  muft  ftand  or  fall  ? 
 
 *•  But  they  tell  us,that  there  is  a  two-fold  knowledge,  Intutttvey  which  is  by 
 *^  an  immediate  looking  on^nrxdArgu't'.ve  (or  according  to  the  more  ufual  Scho- 
 **  laftick  tcrm,D.'fcurfv  )  which  is  by  comparing  one  thing  with  another,  and 
 '*  reafoning  from  one  thing  to  another ;  in  the  firft  way  God  onely  knows  the 
 •*  hearts  of  men  j  in  the  fecond  fenfc  ,  we  may  know  the  condition  of  mens 
 •*  hearts,  by  their  outward  aftions,  as  a  tree  by  his  fruits.  Whereunto  I  (kzll 
 "  arifw^r,that  It  mill  Hill  btr  reminded,  what  was  ptemlfed  in  the  ftate  of  the 
 **:queftIon,that  I  d  fclalm  And  proteft  againft  the  patroclnyof  perfoi]s  notori- 
 *'ou fly  wicked  and  Ocandci'o'^s^no  \>in  of  my  Apology  loo.^s  toward  fuch,  but 
 **  to  ftlgmatlic  with  rhis  brand  al!  thofe  whom  they  exclude  from  the  Commu- 
 •*f^'vOn,and  to  exclude  them  upon  that  fcore,  is  a  calumny  to  the  pexfons ,  and 
 *<  a  contumely  to  Stoit,  and  will  be  matter  of  triumph  to  Gaih  and  As\e!Qn, 
 
 fA.iUe  paiicorfm  crimen  (Hffittidere  tn  omncs, 
 
 T  ^*  Sub- 
 
138  The  new  Inclofures  brake n  down^  and 
 
 ^'Subfcquemly  to  this  Hypothefs  I  (hall  fay,  that  when  men  of  moral  life,  un- 
 ^^icbukable  for  thofe  crimes,  which  TermUian  calls  gravkra  &  exitiofa -,  and 
 ''others,  v^fimtk  confcientlam,  and  whofe  knowledge  of  the  Articles  of  the 
 *'  Faith^and  Principles  of  Religion,  cannot  rationally  be  doubted  of ;  yet  fuch 
 "cannot  by  favour  of  their  opinion,  be  tranflated  into  the  Alk  ofperfoas  eon- 
 •^^  verted  able  to  examine  themfelves,  I  doubt,  if  fuch  a  judgment  fmack  not 
 *'  more  of  a  refult  from  mtuk've,  than  difcurfivc  knowledge. 
 
 *^  Secondly,  1  think  a  man  may  ufe  and  exerclfe  this  difGurfivekn©wled<^e 
 ^'  where  the^e  ij  no  nced>  by  a  fuperfluous  indagatianofthings  that  appertain 
 ^^  not  to  him,  and  he  is  then  nlkna  converfationis  ctmofm  exploratory  and  may 
 '^  alfo  not  fuflicicntly  ground  or  deduce  his  knowledge  ,  and  may  put  more  in 
 '*  the  €oncIu(iQn,than  was  in  the  premifes,  and  may  fuppofe  his  fyllogifmes  to 
 '*be  demonftrative,when  they  are  but  dmle^ic\,^nd.  ptvhz^s  fophihkl^,  and  hs 
 *<^  is  then  alk/iie  converfatic/m  temerarmjudex,in  the  judgment  o'c  Bernard  5  and 
 «^  therefore  to  apply  to  this  purpofc  that  o^Aiigufi'me,  ^itd  opm  cH  ut  definiatur 
 ^^  cum  d/fcrimme,  quod poteH  nefclri  fme  cr'imm  ?  What  need  we  judge  the 
 ''  ftates  of  men  with  dangcr,which  wc  may  be  ignorant  ot  with  fafety  ? 
 
 ''  Thirdly ,    though  a  man  have  been  fuppofed  formerly  not  to  have  been 
 ^^  qualified  and  impowred  to  examine  himfelf,   yet  who  can  judge  whether  be- 
 fore his  approach  to  the  Holy  Table  ,  in  a  fenfe  of  tlie  nccefficy  of  the  duty 
 '  of  felf-examination,  applying  hii^felf  in  fome  degree  to  the  dlfcharge  ther€- 
 "  of,that  fpiritjwhich  as  the  winde  blowcth  where  it  llfteth/o  fometimes  comes 
 fuddenly,as  a  mighty  ruflilng  winde,  may  not  inable  him  to  the  prefent  efFc- 
 '  ftual  performance  thereof  ?     Whereof  to  fay  that  notwithftanding  proba- 
 *^  tion  ought  to  be  made  previoufly  to  the  Sacrament,  is  but  to  begge  the  ^ue- 
 ^^  ftion ,  and  to  condemn  the  Apoftles ,  who  admitted  thoufands,  and  among 
 them  alfo  Simon  Magus  to  baptifmcjUpon  the  profeffion  of  his  Faith,  without 
 '  farther  tryal,  and  in  order  to  perfons  adult ,  there  is  the  fame  rcafoa  for  the 
 ^'  one  Sacrament,and  the  other. 
 
 "  Fourthly,  the  conclufion  that  a  man  is  not  able  to  examine  himfelf,  doth 
 
 ''here  pxefuppofe,and  is  inferred  from  another  conclufion ,   that  the  perfon  is 
 
 '^  a  wicked  unconverted  man  ;    but  there  is  fo  much  uncertainty  in  the  premi^ 
 
 ^*  fes,  and  fo  much  dang«r  in  making  the  conclufion,that  I  think  no  charitable 
 
 "  foul  humbled  by  the  fear  of  the  Lord,  will  be  very  forward  fo  to  conclude, 
 
 *'  this  being  judicium  figuU  non  lutiydomminofi  confervi.     Though  1  will  grant 
 
 ^^  that  for  any  great  and  fcandalous  fin,  being  notorlous,a  man  may  be  fufpen- 
 
 **  ded  5  yet  I  cannot  yecld  that  every  fuch  fcandal  concludes  a  man  irregenc- 
 
 *'  rate,  nor  can  1  allow  him  under  fuch  a  notion,to  be  either  repelled,  or  yet 
 
 ^  examlned,much  lefs  to  be  accounted  fuch  ;   becaufe  he  hath  not  given  them 
 
 *'  fatisfa/ftion   of  his    fincere  hollnefs.     God  may  have   7000.    in  ifrael^ 
 
 **and  yet  Ellas  himfelf  not  able  to  difcern  one  of  them.     If  in  fomc  men  wc 
 
 ^  fcemto  obferve  few  or  no  good   works ,  yet  our  heavenly  Father  may  fee 
 
 "  them  in  fccret.     As  fome  things  feem,  and  are  not,  fo  o  hers  are  and  do  not 
 
 **^  fccm.    The  Stars  have  the  fwittefl  motion  (or  at  leafl  the  Earth  hath,)  yet 
 
 **  move  without  noife  ;   *cis  diftance  and  want  of  neer  approach,    that  makes 
 
 ♦'  them  feem  lefs  than  they  arc,  and  fome  Stars  (as  in  tne  Gahxi?)  fhine  un- 
 
 **  fecn^and  the  Moon  when  that  fide  toward  the  Earth  is  darkened,  yet  that  to- 
 
 *«  ward 
 
The  Lords  Supper  laid  forth  in  commonfor-^^c.      1 39 
 
 **  ward  Heaven  doth  (bine  bright.     Some  may  perhaps  imitate  Mucianm  (  or 
 *'  y'efpafianiis)  in  TAchus^Omnium  qua  dixeratfecerdtq;  arte  quadam  oHentator: 
 *^  Others  take  more  of  the  Publican,than  the  Pharirce5and  as  Arttficis  efi  celare 
 ''  artem  \  Co  they  think  it  a  good  work  to  conceal  their  good  works ,  and  there- 
 *'  fore  chufe  to  {hut  their  clofet  dore  upon  their  prayers,  and  to  caft  back  and 
 '^\  muffle  their  left  hand  when  their  right  difpenfeth  almes ,  reckoning   other 
 '^  mens  eyes  to  be  latrones  pruemii^'And  their  applaufes  furta.  coslr,  robbers  of  their 
 *^  reward  3  and  though  they  honour  him  for  his  works  fake  (in  the  full  latitude 
 ''  of  honour>as  it  is  comprehenfive  of  obedience,veverence,  maintenance)  yec 
 f*  perchance  are  not  perfwadedj  that  it  is  aneliciteorimperate  ad  ofReligi- 
 '^^  on,or  the  grea:  Criterion  thereof,  to  bring  into  captivity  their  undcrftandings 
 *^  and  wills  to  the  obedience  of  their  Paftor,and  for  to  pafs  for  religious  men,  to 
 *'  degrade  themfelves  into  unclean  beaftsjand  to  fwallow  without  chewing  the 
 *'  cudde  :  Et  noshom'nes  fenfumhabemus^in  the  phrafe  of  Ambrofe.     If  infom-e 
 *^  others  we  feem  to  take  notice  of  fome  evil  deeds,  yet  can  we  difccrn  no  good 
 '^  thing  in  them  ?    Flyes  that  flick  onely  on  fores,  may  foon  make  the  oint- 
 ^^  ment  of  a  good  name  to  flink.     Why  look  we  on  the  Moon  onely  when  un- 
 <^  der  an  Eclipfe^not  in  her  brightnefs  ?   'Tis  no  rule  for  the  Syllogifmcs  of 
 «[  Charity,  > 
 
 Et  fe quit m  partem  Csnclufio  debilimm* 
 
 *'  We  may  judge  the  afts  of  a  man^not  liis  fbte5eb-  inju^itiam  fa£ihH§n  perfona : 
 *«  Comlnes  would  fay  he  was  a  good  Prince,  whofe  Vcrtucs  exceeded  his  Vices ; 
 "In  many  things  we  finne  all,  and  therefore  toleramus  &  tdleramur^  faith  St. 
 f '  AHguUins.    That  other  Syllogiflick  Canon  is  here  more  applyablc, 
 
 SyUagl^m  non  efl  ex  particulari : 
 
 ^'  The  denomination  is  to  be  taken  from  the  major  part ,  and  a  man  muft  be 
 
 *^  judged,not  by  a  few  adions,  but  alI,or  clfe  an  heavy  fentence  might  pafs  up- 
 
 *'  on  Vavid  and  Peter.     One  or  two  ads  cannot  canflicutc  an  habit,  or  argue  a 
 
 '^  mal'gnity  in  the  ageiit,an  habit  being  the  principle  of  doing  things  willing- 
 
 "  lyjdelightfullyjconflantjy.   There  is  a  fmo\ing  ftaxe  that  may  be  long  before 
 
 *'  it  be  kindled  into  a  flame,  and  a  mufiardfeed  of  faith,  that  may  long  lyc  dead 
 
 *'  as  it  were,ere  it  fpring  and  fruftific.     There  is  life  in  an  ApopleBic\^  though 
 
 *'  he  lye  as  dead,hemay  in  time  recover,  lion  mfufione  nev^e  vka  qua  aberat/ed 
 
 *'  d'tffufime  ejiifdem  qua'tnerat :  Frigidity  is  the  proper  paffion  of  water,  which  is 
 
 *^  fometime  accidentally  hot,butnotwithrvanding  in  that  inflant,  is  virtually 
 
 "and  potentially  cold,and  foon  by  its  intrinfick  form  will  revert  to  its  proper 
 
 «<  quality.     Grace  may  be  where  great  finnes  feem  to  exclude  it,  as  contraries 
 
 "maycQ-exiilinthcfamefubjed,  in  remifs  degrees.     Grace  may  be  vlva^ 
 
 **  though  not  vivaXi^nd  in  adtu  />r««ff,though  not  always  in  fecmdo ;  in  effence, 
 
 •^^  yet  not  in  prefcnt  operation :     and  as  St^Ambrofe  faid  to  Theodopus  o^David^ 
 
 **  rhoufeeU  hUfmne^not  his  r^peatance  ;    fo  we  fee  not  whether  men  lapfc  into 
 
 **an  offence  by^nadv€rtenCy,furreption,fudden  motion,  nor  how  violent  and 
 
 **  importunj^te  was  the  tentation  whereby  they  fuccumbed  ,  nor  how  imperfeft 
 
 .  *' was  the  CQ«rem  3  which  might  be  much  refraaedbydicxeluaancyofche 
 
 T  i  *^mlnde. 
 
140  The  nm  Inch/nres  broken  down ,  and 
 
 mindc,  Ariftotle  hlmfelf  diftingulfhcth  between  the  Jinnes  of  incontinent 
 Tw'tfe  vmdic  *'  ^"^  intemperate  perfons ;  the  one  oftends  with  fome  relu^ancy,  the  other 
 6drtl  19  z  '  ^""*  int»  evil  with  a  full  cartiere  ;  and  the  incontinent^  he  faith ,  is  vuiroi^ 
 p  •^•/*  ?  •"  ^AfcT/jc*;,  hith  a  pincjple  of  natural  goodnefs,  that  makes  h.m  prone  to 
 *^  repcntj  and.capable  of  melioration.  And  even  a  legtnerate  man  is  a  mixt 
 ''  peifonjmadc  up  of  the  fl^{h,as  well  as  rhe  fplrit ;  he  Is  as  the  twIliglK;,  where 
 **  light  and  daikncfs  arc  raixt  and  blended  together  j  and  though  the  path  of 
 *^  the  juft  be  as  the  flilning  light ,  which  fliin^th  more  and  more  tili  perfeft 
 ^^  day,  yet  till  the  fecond  rife  and  coming  of  the  Sunne  of  righteou'hers,  it  fuf- 
 *^fersfome  alloy  otdarkncfs.  The  flllh  and  the  fplrit  are  ftlll  a.  warreonc 
 ^«  with  the  other,  and  though  fornetlmcs,  and  in  Mome  things,  the  one  or  the 
 *' other  prevail,yet  the  one  nev^r  worketh  without  the  renltcncy  anU  reafttojti 
 ^'  of  the  other  j  fo  that  as  ih-  pcrfons,fo  the  aft  Ions  are  m:xed,and  there  is  ne- 
 '^  vcr  an  efficacious  willing  of  th-  one,wIthout  a  icmlfle  volition  of  the  contrar 
 *^  rv  ob  jeft  5  the  ad  is  voluntary ,but  the  things  are  don€ynofe>tteryV,'>l^'mer^  and 
 '^  tne  ad  is  more  rcmlfle  through  the  m.xturc  o!^  what  is  invaluntaiy,with  what 
 ^'  is  voluntary  in  the  precedent  dclibc  ation.  And  as  the  reludancy  of  the 
 ''  flcih  5  and  the  influence  and  working  of  Concuplfcence  In  all  fpiritual  mo- 
 "  tions  and  aftlons  of  juft  men,  dift  Is  a  finfulnefs  into  the  fame,  and  thereby 
 "ftains,  impairs,  ana  extenuates  them  fo  far,  as  thac  though  It  prevail  not  to 
 *^  pervert  the  fubftance  of  juft  adions ,  yet  it  enfecbleth  and  imps dcth  them 
 '^  from  attamlng  to  that  h  ight  and  ftrain  of  perfeaion.wh.reby  they  fliould  be 
 "  able  to  juftific  birfore  God  ;  fo  the  retraftion  and  rv  luftancy  ot  the  fpirit  in 
 *'  evil  adions  (where  that  fp'.rit  is,  which  none  can  kiiow  but  he  that  feels,  for 
 f '  who  elfe  knows  the  fpirit  of  a  man  > )  though  it  make  them  not  ceafe  to  be- 
 *'  come  fins,  nor  can  give  them  form ;  yet  it  reraitteth  and  mitigaieih  he 
 "  guilt,and  gives  th?m  fome  qualification,  fo  as  fuch  men  fo  offend'ng,  though 
 ^'  they  are  not  without  I'pot  unrebukable,yet  thefe  may  be  the  fpots  of  his  chil- 
 *^ drcn,and  they  may  be  good  men  that  commit  fome  evils. 
 
 *' The  quinteflcnce  to  be  limbeck*d  and  dift  lied  from  thofe  rcfolutions  ^s 
 *'this,  Thatit  is  as  difficult  to  difcern,  and  doubtful  to  judgeofthe  ftatesof 
 "  men  $  as  dangerous  to  crrc  in  fuch  judgment ;  it  is  a  judgment  never  eafic, 
 **BOi- always  infallible,  for  the  fpirit  of  man  which  is  in  him  ,  to  judge  of  jil^ 
 **cftate,  and  more  difficult  and  dangerous  for  another  ,  that  knows  not  the 
 *^  things  of  a  man.  In  doubts  that  concern  things ,  nothing  but  the  weight  of 
 *'reafon  muft  turn  the  feale  5  but  in  doubts  concerning  perfons,  the  poyfeof 
 *^  Charity  muft  incline  the  beam  toward  the  better  pan: ,  If  not  pofitivelyahd 
 *^  fpeculatively  to  efteem  them  to  b*;  good,  yet  negatively  and  praftlcally  not 
 *!'  to  conclude  them  evil ,  bat  ad  hie  &  mine,  to  handle  them,  as  if  they  wer^ 
 **  good.  When  we  judge  of  things ,  the  good  or  evil  thereof  is  not  attended, 
 **  nor  are  they  prejudiced,  whatfocver  we  may  chance  to  judge  of  therii  y  but 
 **  the  good  or  evil  of  him  that  judgeth  Is  looked  after,  as  he  ihall  make  true  01 
 '^  falfc  jude;ment,Truth  being  the  proper  good  of  the  Underftandlng,  as  Falf- 
 "  hood  is  the  Evil  thereof  •,  and  therefore  every  one  ought  to  endevour  tp 
 *'  make  true  judgment  of  things :  But  in  judging  of  men  ,  the  good  or  evi^l 
 *'  of  him  that  is  judged  is  principally  refpeded,  who  Is  honoured,  if  cftcemed 
 <«  goodjand  vilibcd,if  judged  to  be  evil ;  and  therefore  we  ought  to  take  heed, 
 J*  that  we  jiidge  him  gpod,raihci  than  cvUj  unlcfs  evident  and  morally  certain 
 
 **  rcafons 
 
Xh^  Lords  Supper  Jai^orth  in  common  for  ^  &c.      1 4 1 
 
 **  rcafons,  perfwad^  the  Qeati-^ry.  And  as  foi  him  that  fo  judgeth, though  per- 
 "tiiipsfaifly^that  jqdgtnenc  is  no  evil  lo  his  intclled,  as  neither  d.«ch  it  pertain 
 *'  to  the  pirfcaion  thercofih  it  fclf,  to  know  the  iruthof  all  fingular  contin- 
 ''  ^ent  things ,  but  it  rather  belongeih  to,ani  argueth^ood  aftedion.  It  is 
 "{aferthereTgre  tb.off^.'ndbyexcq.ticotchar.ty  5  than  through  defed,  and  I 
 *^  ha4 rather  crre ten  tlm-s upon'the  fcorc o\  hope,thaj>iOnce upon  tbcaccouitt 
 "  of  fuper/cillous  ra{h  judgment.  It  is  a  good  rule  of  the  School  j  in  judicandli 
 ^  aliis ,  eorum  bo?ia.cer:a ,  melt  ra  •,  ^^erta  mala,  mlao,a  ;  i>o;w  dubU,  ccrta  ; 
 "  dubJa  miU,  nnlla.  jHd^cemws,  They  had  need  be  pregnant ,  and  vehcmerft 
 ^  pVoflifsjif  noc  plain  dem9nftrations^that  (hall  warrant  one  to  judge  another  to 
 *";he';a  wfckedimai}^  fpr  if  to  doubt  it  (  whic^l  Ij-whtn  the  mind  is  pendulous, 
 ^*^antl  r^fpended  Ifi  the  ,m. /deft,  without  inclining  ro  either  part)  or  to  fulped 
 *'  it  (wb^chjs  the  corp^atlon  ofthe  mind  to  an  afent,)or  to  op  ne  it(which  is 
 ^'  an  aif  nf  ,but  wavering  and  infirm,and  with  fear  of  th  contrary)  upon  light 
 -"  figns  and  a  gumcnis,  be  fitful  >  much  more  is  it  fully  and  fi  mly  to  judge 
 *<  him  to  be  fuch;  and  th:y  may  alfabclight  Arguments  to  judge  hlni  to  be 
 *'  evil,  which  yet  may  be  fuflicient  to  doubt,  or  iufpedjor  opine  hUn^  to^be  fo , 
 "  becaufe^the  former  aflent  requires  furer  grounds,  cfpecially  when  this  judg- 
 '*  ment  muft  be  a  fentencc  externally  and  juridically  pronounced,  as  in  this 
 ^*  cafe  it  IS  or  ought  to  be,  when  a  man  is  thereby  debarred  the  Sacrament.  In 
 *^  doubtful  things  the  fafer  part  is  to  be  chofen,  but  Tiitm  eU  reddere  rattonem 
 ^^  prffptrrchar'tiitcfft ,  qulm  CYudl'tatem,  It  is  clearly  more  falc  to  judge  men 
 *'  good,than  to  fentcnce  them  to  be  evil  j  for  to  erre  in  the  foimer,is  no  pra- 
 *'  dical  meral  error ,nor  injurious  to  any,  but  onely  fpcculative,  and  in  things 
 '^contingent  an  evil  of  no  moment  j  but  to  offend  m  the  latter,  is  a  pradicall 
 *^  error ,  through  an  inordination  and  inconformity  of  fuch  judgment 
 "  with  righteoufncfs,  which  is  a  greater  evil  to  him  that  judgeth,  asheing-a 
 *'  wrong  done  to  another,  and  a  robbing  him  of  his  proper  goods  >  his  good 
 **  name  being  a  depnfttim  laid  up  in  the  mlndes  of  other  men  (  HoneflafamA 
 ^'  alterum  patrimmmm-y  &fama  pari paffu  cum  v'ta  ^mhulat)  which  he  ought 
 ^*  hot  to  be  deprived  of ,  but  upon  reafons  very  fufficient  in  the  eftimation  of 
 *'  Prudence ;  otherwifc  the  forfeiture  of  reputation,beIng  a  punlfhmcnt,he  (hall 
 "  be  puniflicd  without  caufe,  and  without  fuch  reafons  perfwading  the  aflent, 
 *•  though  the  judgment  perhaps  may  be  materially  true,  yet  it  Is  formal  y  falfc 
 •*  judgment  j  true  in  it  felf,  yet  fatfc  in  him  that  makes  ir.  The  Lawyers  fay, 
 ■*  fura  funt  prompu'ora  adabfoh/fndumf  quhn  ad  conde?n»a/idum,  and  they  adde, 
 *^CHmfuntpa'f'um]urci(^''ciiYa,reofa.vendum  efl  potiuS  quama^ori,  &qulJKi' 
 ■•  dicatjjabet  fcyUt  n£tm'yprox:mm  de  quo  iudicatur,ul  reus. 
 
 **  I  haWbeen  the  more  copious  Upon  this  fubjed,  becanfe  what  Is  fald  ot 
 •*  judging  ©r  opining  men  to  be  Irregcneratc,  Is  applicable  in  fome  degree  taa 
 **  fuppofing  them  ignorant.  Ignorance,  when  it  is  of  hofc  things  we  are  bound 
 '•  toknow  (which dlfferenccth  it  from  nefclence)  and  do  negled,  becoming  fo 
 *'apravou.sd'fpafition,  marcheth  in  the  fame  rank,  and  with  the  fame  pace 
 •*wlth  {innejandafufpicion  thereof  in  like  manner  robbes  men  of  their  better 
 **treafurc,  their  fame  dcpofited  In  the  breftsofmen,  and  thofe  two  cominc 
 **  under  fufpic  ion, being  the  impulfives  of  examination,  and  obftrudives  toa£ 
 **  miflion,  and  the  colours  wherewith  they  paint  the  neccffity  of  the  one,  and 
 
 T  3  the 
 
142  The  new  Inclofures  broken  dorruy  and 
 
 *'  the  ihadtnvs  whereby  they  fet  oft" the  other  at  more  diftance. 
 
 *"  Laftly,fome  would  impofe  upon  us^that  though  here  in  this  i  Cor,  1 1  .the 
 **  Apo file  prcfcribc  no  other  but  felf-cxamination,  yet  that  In  other  places, 
 *'  there  is  found  that  which  may  inforce  a  being  examined  by  others.  But  firft 
 "  before  we  come  to  take  a  profpeft  of  the  particular  places  alleaged,  they  all 
 *'  fall  under  this  prejudice^andare  thereby  fruftrated,  that  Vcrum  vcro  ndrkcon- 
 *'  trai-Jatnr,  and  thetefoie  the  higheft  principles  ©{revealed  truth  cannot 
 *'  check  or  rla{h  with  themfelves  •,  but  if  any  other,  fave  felf-examination, 
 **  wereprefcribedas  rcquifite  antecedently  to  partaking  the  Lords  Supper, 
 <<  it  would  contredid  this  pcrmifTion  ,  that  he  that  hath  examined  himfelf 
 <*  might  fo  cat ,  (  5c  )  without  other  examination  ;  and  therefore,  whereas 
 *'  they  pretend  that  the  filence  of  the  Scripture  here  in  this  place,  is  fupplyed 
 **by  the  voice  of  God  founding  it  elfewherej  who  can  but  doubt  thatiuch 
 **  found  Is  like  the  mufick  of  the  Spheaies^rather  imaginary,  than  real  ?  Some 
 *'  Texts  are  indeed  pretended  for  it,  and  Arguments  drawn  and  tormed  out  of 
 ■''them,  but  more  in  number,  than  in  weight,  which  if  with  any  importunity 
 **they  (hall  impofe  upon  the  world  ,  doubtlefs  fome  will  fay  of  them,as  fomc 
 **  Interpreters  think  of  the  Jebujlus^  2  Sarn.$,6.  that  they  manned  their  walls 
 *^  with  me  blind  and  the  lame. 
 
 '*  And  feeing  this  antecedent  probation  is  fo  eamcftly  obtruded,  and  veht- 
 **  mently  urged  as  necefiary  to  the  Sacrament ,  not  onely  neccffit^Jtepracept/, 
 *'  but  mcdii  alfo,(for  without  this,that  is  not  to  be  adminlftred)  verily  it  feems 
 *^  ftrangCj  that  the  Afl'ertors  thereof  cannot  produce  one  Text,  wherein  is  one 
 **  fyllable  of  the  Sacrament,or  one  word  of  thofe  that  have  the  power  and  au- 
 •*  thority  to  examinc,and  but  one  where  is  any  mention  of  probation  or  tr^all, 
 *^  and  that  too,belng  Heterogcntal  to  tliis  fubjed.  And  fince  at  belt  their  proofs 
 ^f  are  onely  Arguments  of  probability' and  of  conveniency  ,  and  proportions 
 *'  propagated  and  deduced  from  the  firft  principles  of  Scripture,  by  fo  many 
 **  defcents  and  generations ,  that  it  is  hard  to  try  whether  they  do  truly  come 
 **  from  that  Stock,or  not,  and  m  fome  mean  Parents  by  the  wayjthere  may  be 
 ''fallacies  which  may  vitiate  and  baftardthem,  I  cannot  apprehend  how  they 
 *'  can  beget  a  certainty  in  the  Confcience,  that  without  fach  previous  pioba- 
 ^'  cion,the  Sacrament  ought  not  to  be  adminiftred,  at  moft  they  caaoneJy  cre- 
 *^  ate  a  dubious  confcience  whether  it  may  or  not,or  an  opining,  that  it  {hould 
 *'  nor.  And  then  (befide  the  fpecial  Arguments  for  the  oppofite  part,  pende- 
 *«  rous  enough  if  duly  weighed  to  turn  the  Beam  and  fettle  the  Scale  )  and  bc- 
 ^^  fide  that  which  %t,AuniU':ne  itlhns ;  ^uod  mell.'gimiiS  ,  debemus  rcLtM  ; 
 *^f  quod  credimuSidcbcmus  authoYitati;  fed  quod  op'mamuYydebemHS  er/or/j  And  JU- 
 «  Pontius  ,  Id  opinatur  qui fjqi{£  quod  nefcit -y  and  therefore  Bernard  feconds 
 «« them,  that  Optnio^  fi  affertioncm  habeat ,  temeraria  eH  j  beCdesthls,  it  feems 
 *f  to  me,that  the  principles  laid  down  in  general  by  die  Cafuifts  and  Jurifts 
 «f  to  regulate  doubtful  and  opining  Confcicnces,and  lead  them  to  aft  ,  do  ra- 
 *f  ther  warrant  and  perfwadc  the  Concciliori,  than  the  denial  of  the  Sacra- 
 * ^  ment  without  fuch  probation. 
 
 "As  (to  omit  that  poor  ropfV-^  of  the  common  opinlcn)    thofe  Canons; 
 *'  I .  Fa-jcrcs  amplundi ,  Odia  refirtngeKda. 
 
 '' 1.  McliQr csi conditio pojfidsntis" J    which  befidc  the  poffcfTionofagood 
 
 *^  fame. 
 
The  Lords  Snjrper  laid  forth  in  common  for  >^^c.      143 
 
 **  fame,  until  convidion  of  Jcnicrk  co  th*  contrary^  al'oapplyable  to  thoft 
 "  that  have  been  f&rmeily  a4mic:ed^which  arc  the  gicaicr  part  of  thcDi  that 
 *'  are  now  excluded. 
 
 ''3»  In  dub'iis  tuticr/' fOTT  f3  tUftindsL  ,  rstwuhilltef  in  duiiii  farjvrabtlieri 
 ^pani  adhere fc^Jtdum  esf  :fcmper  mdubiis  Ixminioraprtefenjida.  fmt  y  tn-  re  du- 
 **  />;^  bnilfuor'.m  'mterpreut'o^m  fequij^an  wi'nus  luftum  en  ,  qukm  tMum  :  fer/t" 
 «  Iberia.  chfrurU  quod  mmlmum,  quoties  dubis ptterf/etatio  Uberlatis  eS,  fecwt^ 
 '^dum  fib-rta^cm  resfon-dendum  efi. 
 
 ''  And  laftly,che  ^cacer  o&nce  lying  on  this  fide  to  negled  the  Ordinance 
 **  and  Worrhip  of  God,than  upon  that  part,  to  communicate  wiih  pe^focs  iir^- 
 "  probous,or  unfit  in  that  Worfhipjand  thofe  OrdinancsSi 
 
 '^  But  to  take  a  fpecial  vicA^  of  the  forces  which  they  nmfter,  and  to  encotin- 
 *•  ter  them  ^  the  Arguments  drawn  from  thefe  general  Precepts  of  tak/ng  heed 
 ^  to  the  flocif,  and  v:?2U'»^  truer  their  fMiej, Sec.  are  onely  FarMogtfmes  atign'iD^ 
 **  a.  gemre  xd,  •peciem  i^rmatl-Le. 
 
 **  The  Argument  formed  from  Uehn'Wi  13.17.  C  7V>  W-i/r <j  /jt  ;H?»f*  fauliS^ 
 *^  /W  rfjf_y  ffe.u  ;»J/'^  f /t/e  <wt  accotmt  i  therefore  (  fay  they  )  if  they  muft  give  aa 
 "  account  for  us,wc  ought  to  give  an  account  to  them  ;  )  this  is  fi'ddcU  conft' 
 ''  qumtn^  for  it  follows  not,  that  they  cannot  or  ought  not:  to  perfect  their  ac- 
 **'  count  :o  God  of  the  discharge  of  their  dutyjlf  we  become  not  particularly  ac- 
 ''  countant  to  thera,and  come  under  probation  of  what  etfects,  the  dlfcharge  of 
 *<  their  Jury  hath  wrought  in  us  i  and  why  is  this  account  to  be  takea  { if  we 
 **  were  ohiiged  to  rentfer  it }  onely  antecedently  to  the  Sacrament:  and 
 ^  alone  concerning  our  ficnefs  for  that  one  Ordiiiance,not  all  j  or  at  one  only 
 *'  time,not  continually  ?  Yeajwhy  not  of  all  our  a<5t!on<3  if  we  muft  account  to 
 *•'  them  in  all,for  whkh  they  muft  account  for  uSjfor  thit  a  U  not  be  for  one  a(ft>. 
 ^  but  all  ?  This  alone  fiows  narorally  from  the  Text,we  ought  to  make  accQQA* 
 "  of  them.but  not  that  we  muft  give  an  account  to  them. 
 
 **  Concerning  that  allegation  qiMjuJo.  1 S.  1  6.  if  thy  Sroth^r  trefpafs  t^Ofitl^ 
 ^  tbee-^SLC.  however  it  may  be  appiyablc  in  order  to  the  proving  of  Excommu- 
 ^  nication  (whereo'f  yet  as  learned  men  as  lived  in  their  age^fcmc  have  douly^ 
 '*  ted,  others  have  denycdj  }  yst  fare  it  cannot  be  pertinent  to  this  examina- 
 *'  tiQn,unleiTe  by  fonae  rare  Alchymy  of  difcouxfe  they  could  tuiE  a  trefpaflCjOr  a- 
 *«  wrong  done  to  a  bro:her,Into  an  offer  to  comtnunicatejor  that  it  he  a  trefpafs 
 *'  to  deiire  the  Communion,Qr  that  wc  can  trefpafs  againft  none  but  the  Mini- 
 ^  fter  and  his  Elders. 
 
 *<  A  late  Author  (not  unlearned  and  fuiScicnt'y  eloquent)  hath  bottoaicd 
 ^'  and  laid  the  foundation  of  his  argumentation  upon  this  fubjed  in  this  prin*- 
 *«  ciple,  That  ChriH  at  :he  firft  Inftitution  (  which  O'-ght  to  be  the  prciidenfr 
 •*  to  all  fixture  Adminif^ratons  )  gave  the  Sacrament  onely  to  his  Difcipies  , 
 **  add  therefore  thofe  which  are  not  Difciples^may  not  participate  thereof,  and. 
 •^  die  Diiciples  of  Chrill  i^ufthave  fuch  and  fucb  qua)  ficarloas^  wh.ch  no  ua- 
 •*  regenerate  men  can  have  :  Ergo. 
 
 "  But.  the  frame  mail  needs  be  weak  that  is  taifcd  upon  fuch  a  foundatioii ; 
 ■*  for  Architefts  ray,a  crack,  in  the  Found  at  lon^but  as  great  as  one  dl^y  makes 
 '*  a  breach  in  the  building  of  many  foot  :  For  Sril,  that  the  Difcipies  (which  Chamicr  Tom, 
 ^  kaiziied  aacn  thiakjKJt  evideai ,  tiuu  they  wcxc  do  oj^ic  thaa  the  twelve  4.  /.  S.  f .  ^, 
 
 ^^AooaicsMOi. 
 
244  7he  new  Inclofnres  broken  dovpn^  and 
 
 GcJiard  loc. 
 Com.  Tom.$. 
 
 Tom.^.c,  7, 
 
 Spanhelm. 
 
 dub.EvanT, 
 
 ^*  ApoiVles,  and  it  is  not  improbable  {hlxhGerbard)  that  the  Matter  of  the 
 "  houfe,ainl  feme  of  his  Family  might  alfo  conimuiii<ate)  did  then  reprcfeni 
 '  the  whole  body  of  the  vliible  CI  ui  ch  (  as  the  fame  Author  clfcwhcre  con- 
 ^^  fcdeth  )  and  is  nervoufly  approved  by  Poteftant  Divines  againft  the  Paplfls, 
 vyho  would  juftlfie  the  fubftraft^on  of  the  Cup  from  the  Laity  upon  this  very 
 ''  fcore  J  becaufe  the  Apoftlesto  whom  it  was  firft  giv  n,  were  onely  Priefts. 
 "  And  that  a  Chriftian  and  a  Dlf€lple,Tre  Synon'^mouSitncy  appear  by  A6t.  1 1 . 
 **  2 ^.  The D'.fcipkS  tvere called chnWans.  So  M^tth,  18.19.  Go  teach  alt m- 
 ^^  tmsbapt-^ngthemUc.  ra  uaBmi^af  the  word  ufed,is  as  much  as  to  make 
 *'  Difciplesjand  not  onely  fignifying  to  teach  ;  for  clfe  it  were  a  Tautology  in 
 **  the  loth.verfe  follow lng,\vherc  it  is  added,  teaching  them^  &c.  therefore  to 
 "  convert  any  to  the  Faith  of  Chrlftjthough  but  externally,  Is  to  make  him  a 
 '^  Difciple,he  that  is  baptized  is  a  Difclple  ;  and  in  this  notion  we  granr,  that 
 *' none  but  Difclples  may  partake  the  Holy  Supper,  ihatis,  none  bur  Chrlftl- 
 *'  ans.  And  as  foon  as  any  were  difcipledathat  if  jconverted,  they  were  without 
 '« any  ftop  to  be  baptized  5  and  if  Di!clples  are  to  be  taken  In  hat  latitude  and 
 '^  equivocal  notionjin  order  to  the  one  Sacrament,  it  {hall  be  ftrange  to  think 
 ^'-  they  ought  to  be  conftrued  in  any  ftrider  or  more  limited  fenfc5in  reference 
 **  to  the  other. 
 
 *  Secondly,  /«^<ftrwas  one  ofthofe  Dirciple«,one  of  thofc  Twelve  that  fate 
 *'  down,yet  had  not  thofe  graces,  though  neccffary  to  conftitutc  and  qualfic  a 
 *^  Difclple. 
 
 "Thirdly,  it  appears  by  the  firft  of  the  Coy,  ii.  that  very  many  admit  cd 
 *'  there  to  the  Communion^^had  not  thcfe  Qualifications  eHential  10  real  Dif- 
 *^c;ples. 
 
 •  '^FoTjrthly,  If  Difctples  gwafa/fXjand  formally  fuch,  arc  to  communlcatCjl 
 ^'  then  fince  qmtenus  iff  urn  includes  de  omni ;  all  Difciples  are  fufccptible  ot 
 **  the  Communion  ;  but  that  Infants  are  Difciples,  hath  been  fufficicntly  pro- 
 "vcd,  both  formerly,  andalfoof  late  by  excellent  Divines  againft  the  An a- 
 "  baptifts ;  yet  we  do  not  think  fit  to  imitate  the  ancient  Church,  and  g've  thd 
 «  Eucharift  to  Infants. 
 
 "  The  three  favourite  and  palmary  Texts  ,  A^hich  as  moft  commonly  ,  fo 
 *'  with  moft  colour,are  produced  in  proof  of  this  DifcipKne,  are  that  oi  Revel, 
 *^  i.  2.  Thou  haft  tryedthcm  which  fay  they  are  Apoftles,  and  a»^e  not  j  and 
 *^'  that  of  1  Vet.'^  .1  J  .Be  ready  always  to  give  an  anfwer  to  every  one  that  ask^ 
 **  eth  you  a  realon  of  the  hope  that  is  In  you  •  and  i  Cor.^ .  x  I .  If  any  mart 
 ^^  that  is  called  a  Brother  be  a  Fornicator  &c.  with  fuch  a  one,  no  not  to  eate^ 
 **  &c.  whereof  the  fecondfeems  to  prove  the  necefficy  ofa  verbal '-xaminati- 
 "  on  (at  leaft  paflively)  the  third  ofa  real  •,  and  the  firft,  Ykcjanus^  lookes 
 *^' both  ways5and  toward  the  proof  of  either. 
 
 '  "  Concerning  the  firft,  it  can  conclude  noihlnf  to  this  purpofe  ,  unkfTs;  by 
 *'  fome  new  Art  t  ochillkcjthcy  could  draw  it  to  be  confequcnt^that  every  tryal 
 ''  muft  be  by  examnatlon  of  the  perfonsandthat  every  one  approaching  to  ih6 
 «'  Lords  Table  Is  likely  to  be  a  falfe  Apoftle,  and  that  falfe  Apoftles  were  oncly 
 *'  or  chiefly  to  be  tryed  antecedently  ro  the  Communon  ;  or  that  becaufe  He- 
 *^'  retlcks,fuch  as  Ehion  ard  Cer'/ithns  (which  are  thought  to  be  here  meant)ani 
 ^^th^NUholakaris^  which  are  cxoreflymeniloncd^  ought  to  be  trycdbythei^ 
 
 ''  livei 
 
The  Lords  Supper  laidfortlhin  commonfor^^cc.      1 45 
 
 ''  lives  and  doflrlne  applyed  to  the  5^uk  of  Gods  Word  (  which  is  the  fenfe  of 
 
 *^lnteipreters  upon  this  place  )  that  therefore  every  other  perfon  ofiTering  to 
 
 ^^  communleate,  though  never  pretending  to  be  Teachers ,,  much  lefs  holding  "^^^^sus. 
 
 "  forth  "new  Doftrlnes  needful  to  be  tryedjmuft  be  pre-examined  before  their   Pifcator. 
 
 ''  admittance  j  no  manW  v/tll  difcern  the  fallacy  of  the  confcquent.  Touch-   Aretius. 
 
 '^  ing  that  of  Pf  ff  r^firft  the  Anfwer  he're  commanded  to  be  given,  is  not  proper-  Menochius. 
 
 ^«  ly  a  profeflion  of  the  Faith,but  a  defence  thereof,  or  a  Confeflion  under  the    TirinusjC^ro 
 
 "Crofs,  asAretii^s  expounds  it j  7rf0$  a  ttoAo^Uv  ,  a  Defence  of  Chriftian 
 
 '^  Relig:on,con{ifting  in  Speech  and  Arguments,faith  Ptfcator ;   and  therefore  Qj^grnjeus 
 
 '*  (faith  he)  it  is  added  with  fear,x;/c^.ot  Godjicft  for  favour  of  men,   or  fear  of  A/gnochius 
 
 ''  pcrfecution^difltmbling  the  tsuth,you  oftend  God  :  fo  the  Syriac\  is  rendred    .   /^^^^ 
 
 ^*  by  Trcmell'iiSy  ad defenponem  ;   fo  fuftman  underftandsit ;   and  E(ims  inter- 
 
 "  prets  it  to  be  an  Anfwer  to  the  Objedions  of  the  Adverfaries,  which  Oecu- 
 
 *'  men'ius  admoniftieth  to  have  been  after  a  fort  neceffary  in  the  Apoftles  age, 
 
 *'  when  the  Gentiles  derided  the  Chriftian  Religion,  and  reproached  Chrifti- 
 
 "  ans  for  .wor (hipping,  a  crucified  God,  undergoing  fuch  perfccutions,   and  de- 
 
 "  nying  themfelves  the  prefent  complacencies  aad  endeerments  of  life,  out  of 
 
 "  a  vain  and  empty  hope  of  future  uncertain  things ,  not  falling  under  the 
 
 ''comprchenfionof  Senfe.     The  Apoftle  therefore  commands  the  faithful  to 
 
 "  have  anfwers  prepared  and  premeditated,  whereby  they  mighL  refel  the  Ob- 
 
 '^  jeftions  of  the  Gentiles,and  afTcrt  their  hope  «f  eternal  glory  to  be  moft  ra- 
 
 ^^  tional,  and  latlsfie  any  that  was  defiious  to  learn  the  Reafons  of  fuch  Hope: 
 
 '^  this  is  the  fumme-  and  exftrad  of  the  Commentaries  of  Cahmj  VaY£US,Eft'iUSi 
 
 ^  and /»fi/«/^^jupon  the  place.    The  vulgar  Tranflation  reads,  adfatisfa6th-   inlocUml 
 
 ^^  nem,  and  the  glofle  expounds  it  to  be  fatisfadion  by  words  and  deeds,  juftl- 
 
 "  fying  their  Faithjboth  bydefenfive  Arguments,Conftancy,  and  a  godly  life, 
 
 ^  which  is  in  effcd  theExpofition  o{  Aquinas  alfo,  which  feemcs  likcwifc  to  be 
 
 ■**  undcrftood  by  D'e^rtff  in  his  Annotations,  vi^:    he  will  have  beleevers  flill 
 
 ^<  ready  to  ftiew  unto  all  men  ^  that  they  fmcercly  ferve  the  onely  true 
 
 <«  God. 
 
 *'  Secondly,  if  this  giving  an  anfwer  were  properly  meant  of  a  profeffion  of 
 **  Falth,when  there  is  hope  of  him  that  asketh,  when  the  glory  of  God  is  to  be 
 "  aflertedjor  the  name  of  Chrifl  to  be  confcfled  ,  as  BuUinger  extends  it ;  yet 
 *' what  Is  all  this  to  an  anfwer  upon  examination  antecedent  to  the  Sacra- 
 **  ment  ?  How  is  the  neccflity  thereof  more  at  that  time  than  anotherjevinced 
 '*  out  of  this  Text  7  If  it  be  anfwered  ,  That  if  we  muft  be  ready  to  give  an^ 
 "  fwer  at  all  timesjmuch  more  before  tlie  Communion  ;  truly  1  think  he  fliall 
 *«  defer ve thanks,  asfora  largefie,  orfora  charientifme,  that  fhail  grant  the 
 **  confcquence-5  but  let  it  however  be  conceded,  yet  much  move  at  tht;  Sacra- 
 ''ment,  and  onely  at  the  Sacrament  are  things  difparate  ,  and  the  ne<:effiry 
 **  hereof  is  at  no  other  time  obtmded^but  neither  however  comes  this  heme  to 
 **  our  Ifllie,  as  not  proving  that  unlefTe  men  will  be  thus  ready  to  give  an  An- 
 '<  fwer,thcy  may  not  be  admitted  to  the  Eucharifi^  nor  the  Sacrament  at  all  be 
 "  admlniftrcd.  They  muft  be  ftrange  Scrues  and  Wires  that  ihall  draw  this 
 "  conclufion  from  the  Text  ;  the  Flock  may  be  faulty  in  ncgled  of  their  duty, 
 "yet  this  cannot  blanch  with  an  excufe  the  omlflion  of  office  in  the  Vaftor, 
 **  and  that  may  be  rcquiflte  neceffitate  pr<tcepti^  which  is  not  fo  medu. 
 
 V  Thirdly, 
 
1  a6  T/?e  nexp  IncUfnres  broken  donp'n  y '  and 
 
 "  Thirdly ,  but  let  it  be  by  Supererogation  yeelded ,  that  by  this  anfwcr  is 
 **  meant  an  account  of  Faith  and  previoufly  to  the  Synaxis,  ye:  why  muft  every 
 "  man  be  reftrayned  to  the  Paftor  and  Elders  •  when  D^dimus  thought  that  th- 
 *'  Governors  of  the  Church  were  thofe  principally  concerned  to  be  ready  to  give 
 *'  the  anfwcrj  not  to  receive  it  ?  why  might  not  the  Papifts  have  afmuch  colour 
 ''  to  prove  auricular  Conteflion  from  that  of  St.  Umss,  cap.S .  v.i  ^.Confefs  your 
 "  finnes  one  to  another,  as  thcfe  men  have  to  prove  that  every  man  muft  give  an 
 *^  account  of  his  Faith  to  his  Pafter  and  Elders  out  of  this  of  Pe/er,  Be  ready  to 
 *^  give  an  anfwer  to  every  one  ?  But  as  our  Divines  reply  upon  the  Papifts,  that 
 "  by  that  text  in  lames,  the  Priefts  are  afwell  bound  to  confefs  themfelves  to  the 
 *'  people,  as  they  unto  the  Priefts ;  fo  why  may  not  I  afwell  retort ,  that  by  this 
 "  Scripture  in  PeteTyXhc  Paftors  and  Elders  are  afwell  bound  to  fubmit  to  the  cxa- 
 "  mination  of  any  of  the  people ,  as  any  of  them  unto  theirs  ?  I  (hall  therefore 
 ''  conclude  that  I  doubt  they  will  never  be  ready  to  give  an  anfwer  to  any  that 
 '*  asketh  a  reafon  of  the  hope  that  they  have  ,  that  this  Text  ftiould  make  for 
 ''  their  purpofe. 
 
 ^'     Now  laftly  to  that  of  i  Cor.^.i  i .  (which  is  indeed  the  darling  and  Cham- 
 
 *'pion-Textofthe  reparation)  I  fhall  anfwer,  thzt  not  tc ':at  here  ,  cannot  be 
 
 *^  underftood  of  eating  at  the  Lords  Table,  for  there  is  nothing  in  the  Context  to 
 
 *'  leade  to  that  interpretation  ,  ho  llkePhrafe  elfcwhere  in  Scripture  to  warrant 
 
 *'it,  no  fufficient  authority  to  back,  nor  other  reafon  to  evince  It,  fave  that  it  will 
 
 '^ferve  the  turn,  and  their  hypothefis  to  ifeepcompany,&  to  eat  cannot  fignifie  to 
 
 '^  have  FcUowftilp  and  to  eat  together  at  the  Sacrament.   I'hc  Apoftle  could  not 
 
 *^  poflibly  be  fo  miftaken  as  to  be  fuppofed  to  forbid  them  not  to  Company  &  eat 
 
 ''  with  the  Fornicators  of  this  World  at  the  Lords  Table  where  they  never  came, 
 
 ^^  nor  need  they  have  gone  out  of  the  World,  if  they  had  not  gone  thither  with 
 
 *^*them:  wherefore  this  is  generally  underftood  of  eating  common  meat ,  not 
 
 °'  Sacramental  j  yet  they  that  gee  this  way  are  divided  into  two  paihs,  fomc  take 
 
 ^'itas  a  confcquent  of  Excommunication  ,  with  men  fo  cenfured  not  to  eat ; 
 
 **  others  underftand  it  Symbolically,  as  it  denotes  familiar  confortfhip  and  inti- 
 
 ^'  macy  ,  which  they  are  forbidden  to  have  with  fuch  Offenders  ;  but  neither  of 
 
 ^^  thefe  wayes  will  it  lead  to  their  ends  ,  nor  conclude  any  thing  fubfcrvicnt  to 
 
 "  their  purpofe  :  for  the  Argument  will  be  either  Iq^norantla  elenchi  ^  and  is  not 
 
 *' pertinent  to  our  queftlon  ,  if  the  Text  be  to  be  underftood  of  an  inordinate 
 
 *' brother  judicially  excommunicated  j  or  elfe  Fallacm  confcquentls ,  (and  it  fol- 
 
 *'  lows  not  from  eating  together  at  common  Tables  to  the  not  eating  together  at 
 
 *' the  Table  of  the  Lord)     if  the  words  are  meant  of  ordinary  eating  with  an 
 
 *^  inordinate  brother  not  yet  juridically  fcntenced.     St.  Augufiiney  OecumeniuSy 
 
 *'  Aquinas  ,  and  divers  others ,  with  {ome  very  ancient  Copies  ,   fet  the  word 
 
 *\  (  Called  )    before  Fornicator ,  not  Brother,  and  reades  thus  ,  If  any  Brother 
 
 ''be  called  a  Fornicator  j    the  Greek  will  bear  both  readings  -,  but  the  Lear- 
 
 *' "  ned  fay,  that  when  nomlnatm  idem  valet  quod  appellatm ythc  Greek  word  com- 
 
 '*monly  ufedis>coc.Aa/y.£vo?or  A£5;>'yxfevof  •,  but  the  word  here  is  hfOf/a,^Q[M''o(  ^ 
 
 *'  S'lgnanter  nommatti6^ox  diffamed  with  the  name,  a  man  of  name  as  It  were,  that 
 
 "  he  is  defigned  generally  ©fall  by  that  name,  and   hath  made  that  common 
 
 '  na^c  as  it  were  proper  to  hiqafelf. 
 
 Viimo^ 
 
The  Lords  Supper  laid  forth  in  common  f or ^%LC.      1 47 
 
 «*  famojt  more  Scriptura  nomlnxti  dlctmtiir,  faith  EHim.    (i .)    St.  Aiizufi  m  i .  Homil,  f  d; 
 "  therefore  underflands  it  fuch  a  nammg,tis  befalls  a  man  condemned  for  fuch  &  contra 
 *'  offence  in  a  juridical  way  ;  fo  doth  (t.)  Aqumas  ;    and  though   (3 .)  EsiijiS  V Armenian, 
 '*  (whom  one  calls  the  moft  rational,   acute,  and  folid  Doftor  of  the  Romane  2.  In  hcum, 
 "  Church)  think  not  that  the  word  nomtnatus ,   includes  aU  that  Auguftlne  re-  3 .  In  locum* 
 ^^  quires  i  yet  the  Apofile  (  faith  he)  ^o«to/j  ivould  have  that  done  ijt  a  judtc'iall 
 "  order,  which  be  elfewhereprefcribeth  ,  a  Thcf.5 .14.^  Tvell  a-s  here  s  hitt  ifths 
 "  crime  be  fo  notorious ^th at  by  no  ^ainfayinz^  it  can  be  denied  ,  (  and  in   the  entry 
 "  into  this  Difcourfe,  we  added  this  to  the  conftitution  of  a  notorious  (mncr  ) 
 *«  as  was  the  offence  of  the  inceftuous  perfon  5  it  feems  not  (faith  he)  That  the 
 '*  fentence  of  the  Judge  is  to  be  expeSied,in  order  to  the  avoiding  efthe  Offender-^  yet  - 
 
 *^  the  fame  mm,F'alentia,B}el,a.nd  P^afqueT^ifVodacQ  this  very  Text,ta  aflert  and  ,  ^*  ^*  ^*  * ' 
 *<  prove  the  power  of  Excommunication ,  whereby  according  tQ  the  old  '^r'^'"^  ' 
 "Verfe;  *^   • 
 
 OSy  Orare,  ValCy  Communio,  Menfa  negatur, 
 
 *«  And  of  fuch  a  Church-cenfure,C^/x>/»  and  Aretiiis  underftand  tlic  plaec  alfo,  j^  5  ^^»a  ^^ 
 «« whereof  if  this  be  the  genuine  fenfc,  it  fhall  be  very  impertinently  alleaged  ^  ^   '  pj^'^'i  • 
 *'  in  this  queftion,which  then  fhould  imply  a  contradiftion,  if  it  weic  thus  pro-  -  *     j^  g  ^  ' 
 '^  pofed  ;  Whether  perfons  lawfully  excommunicate,  or  excluded  from  the  ^^-  i^i\  ^  1 3, 
 *^  crament,are  to  be  admitted  thereunto  ?  But  if  it  be  to  be  underftood  of  per-     ^'^^'^^  '^* 
 ««  fons  criminal,yct  not  juridically  cenfured  by  the  Church,  and  that  with  fuch  ^^  Ixcm,  dub» 
 *«  we  muft  not  eat  at  common  Tables ,  an^  thence  it  be  concluded,therefore  * ^  j,  y,^  V*l  7/ 
 *'  much  Icffe  at  the  Table  of  the  Lord.  j^  locum* 
 
 *' I  Ihall  deny  the  confequence  ,  bccaufc  the  prohibition  of  ordinary  cen- 
 *'  verfe  (  which  is  fyrnbolically,  rather  than  Synecdochically  here  fet  fonh  by 
 *'  eating  with  them  j  for  the  Table  was  a  Symb-^l  of  friendship  among  the  An-  Obliterari 
 "  cicntS5as  BuUinier, and  a  note  of  intimacy,  as  Par  tens  reminds  us)  is  grounded  fidem  commn- 
 **  upon  the  danger  of  a  taclte  and  Infenfible  fucking  Inland  contrafting  a  Con-  cio  in^deli* 
 *'  taglon  from  fuch  vltlous  company  ;  Ne  confuetudine,velut  co?itagione ,  paribus  Tertul. 
 ^^  infciamur  moribii'S  y  fay  Interpreters,  it  being  one  of  the  moft  admirable 
 "  things  in  the  vvorld,in  the  judgment  of  the  Philofopher,  To  remain  good  in  the  Arlfllppus, 
 *'  fociety  of  evil  men  ;  but  there  is  no  fuch  fear  of  infeftion  by  conmiunlon  with 
 *^  them  at  the  Lords  Table  ,  where  they  fofeldome  meet  ,  remain  fo  little 
 *^  while,  and  have  no  examples  of  vIces,nor  occafions  nor  tentations  to  them  \ 
 "  fo  as  where  the  reafon  of  the  prohibition  extends  not,the  Law  doth  not  5  and 
 "  therefore  Marlorat  out  of  Mayer  affirmeth.  That  this  prehibmon  pertainel  h  not 
 '*  to  the  Holy  Supper  ^whence  we  ought  not  to  withdraw  our  felveSy  bccaufefome  fla-  ^^  *^^^^' 
 ^'gitious  perfons, not  by  common,  confent  of  the  Church  excommunicated,  doe  partal^c 
 *'  thereof  as  the  Anabaptifts  (faith  he,  {hewing  the  fource  and  fountain  of  thefe 
 *^  principles )  faljl'/  teach  -,  and  in  exprcfle  terms  St.  Auguftine  tells  us,  Acch 
 '^^  ptamtis  ufq;  %wn  iis €orpm  Chrlfii,  cum  qti'.bm panem  edere prohjbemur  •  that  is ,  -  -^  g  . 
 *Met  us  take  the  body  of  Chrift  with  them^wirh  whom  we  are  forbidden  to  eate    ^  '  ' 
 **  bread :  befides,  not  to  eat  at  ordinary  refeftioas,  is  arbitrary  ,    I  may  chufe 
 ^'  my  Co;forts  j  but  to  cat  at  the  Lords  Supper  is  a  duty,  1  may  not  refrain  it, 
 ';^  though  1  like  not  my  company  ^  and  though  1  have  no  fociety  with  peccant 
 
 Y  a.  .    men 
 
_.>  I  II     I     iiii^i  nn n [ I  ~~^ — • 1 "^ 
 
 148  The  new  Inclofwres  broken  down^  and 
 
 ^rnien  In  tliac  which  is  formally  or  occafionally  evil ,  yet  I  may  have  in  good. 
 *'  1  may  wor{hip  God  together  with  them^but  not  difhonour  him,  1  may  not  fo 
 "  defert  evil  men,as  to  n  gled  my  own  good,  nor  any  aft  of  goodncfle  ;  and 
 "  'tis  not  fo  much  a  local  and  bodily  feccrnlng  our  felves  from  evil  men  that 
 '^  God  requires  (  as  the  DomtlUs  falfly  taught  )    but  a  fpirltual  feparation  in 
 *^  mind  and  affeftions,  and  from  their  linnes,,    more  than  from  their  perfons. 
 "When  any  is  hindred  to  feparate  evil  men  from  the  Congregation  of  the 
 *'  Church  (  faith  AuguHme  )    if  he  put  away  the  evil  from  himfelf ,  he  is  not 
 3i  verbk  Dd-  «^  commixt  with  them  in  his  heart,  and  fo  fplritually  he  is  not  onely  conjoyned 
 mm,  &c.        <'  to  good  men,  but  feparated  from  evil  :    Duobus  modis  ubti  te  mdcnlat  mains ; 
 Sermo  18.       *^  (  faith  that  Father  )  fielno/i  confentias,  &Ji  redariuas  ,  hoc  efi  non  commu- 
 Tom.i  o.p.x  83 '«  nkare ,  noH  confentire :  cemmunkatUY  qHtppe  quandofuBo  ejus  confortitim  vo- 
 Si  1 9.  *'  ImtAtls  vet  approbationU  adjunptur :  — -  d/Splkuit  tibi  quod  quifq-y  peccavh  ? 
 
 ^^  Non  tet/gi(il  immimdum  j  — —  redarguiji't^  cernpui^i,  mdnuifti,  adhibuifii 
 ^^  emm-i  p  res  exlgUy  congrmm  &  qtite  umtatem  non.  v'olat,  difcipUnam  ?  estlhi 
 ^f  inde  <  manens  loco exiit  inde  —  ^  cUmmdo  tx'bat  inde  — — — - 
 
 ^'  ut  corde  recedamus,  ne  majus  mdum  infeparatione  bononm  commhtamus,  qiihn 
 "  in  mdoYum  Cdrijm6ttone  fugtamus,  (tcut  ipfi  DonatiUafecemnt.  Objurgando  au- 
 ^^  tern  e!i  liber  in  con^^ciu  det^  cui neq-y  fm  peccata  Veus  mputat ,  quia  nonfecky 
 *^  neq-,  alia,  qn^  non  approbavk,  neq-y  negligentiam,  quia  non  tacuity  neq,  fuper* 
 ^^biam,  qmainunitatepermanjit. 
 
 "  Laftly,  if  this  precept.  Not  to  eate  with  thofe  that  tvalli  inordinately ,  fhall 
 "  be  a  (landing  precept  in  the  ftriftnefs  of  the  letter  ^how  can  they  juftifie  their 
 **  frequent  praftife  to  the  contraiy  >  But  fuch  is  the  prcpofleroufnefs  of  fome 
 *^  men,  that  notwithftanding  this  Text ,  they  will  doe  what  the  words  imme- 
 *^  diately  forbidjw'c^^.To  eat  with  them  at  common  Tables,and  yet  by  pretended 
 •^  virtue  thereof,they  will  not  do  what  the  Text  prohibits  notji/ic^.  To  eat  with 
 ^'  them  at  the  Table  of  the  Lord. 
 
 DEFENCE 
 
The  Lords  Supper  laid  forth  in  common  for  ^Scc.      1 49 
 
 D  E  F  E  N  C  K 
 
 SECT.  XIL 
 
 I  Cor.  II.  28.  Re-inforced  and  vindicated.  Negative  Ar- 
 guments.  whether  this  he  ^uch  <  Whether  all  revealed  irt' 
 Scrifture  be  ncceffarj  f  Chrtfts  not  examining  his  Difciples, 
 Thefenfe  of  ancient  and  modern  Interpreters  ,  ufon  that  of 
 I  Cor.  11.28.  ThetepmonyofPzYdeusvmdicated.Exa' 
 mination  hut  an  after -reckoning  to  auricular  Confession, 
 and  built  upon  the  fame  foundations  ^the  confequences  thereof 
 alike  to  be  feared. 
 
 WHat  a  learned  man  faith  of  i    Cor.  7.  14.   I  doubt  I  may  adde  of  this 
 Text    I  Cor.  1 1 .  i3.  againft  which  men  do  wilfully  cavil  as  if  they  were      Baxter. 
 
 forry,  that  God§pea\s  it  \o  plainly  ;  and  I  doubt  not  impartial  and  judi- 
 cious men  will  difccrn,that  n«5twithftanding  all  their  buftle  and  ratling,  the 
 Apologifts  are  but  like  that  Goth  in  ProcipiuSy  who  though  he  fought  fiercely , 
 yet  had  the  mortal  Arrows  fticking  in  his  Helmet,  whereof  he  foon  after  fell. 
 Theyfay  they  concede  the /«/»?//e  and  fufficiency  of  the  Scripture  ,  but  they  , 
 
 forthwith  interpretatlvely  and  by  confequence  retra<fl  that  grant,  while  they 
 deride  an  Argument  from  the  authotity  thereof  negatively  ,  which  necclTa- 
 rily  hath  its  foundation  upon ,  and  refult  from  the  fufficiency  thereof  in  genere  ' 
 
 regtiU^zs,  I  have  formerly  {hewed. 
 
 Bttt  this  fufficiency  (they  added)  is  in  the  whole ,  hut  all  of  any  one  matter  is  not 
 contained  in  any  one  place  ,  what  is  wanting  in  one ,  is  fupplled  in  another.  The 
 Scripture  in  the  full  latitude  of  a  rule  is  no  othcrwlfe  fufficlem  than  collc- 
 ^ively,  tota  Scriptura,  non  omnis,  as  we  anfwer  the  like  cavil  which  the  Papifls 
 have  to  ^  Tim.^.i6.  where  7m<m  is  oA>i,  omnii  is  tdta  ;  but^  yet  dlflributivcly 
 every  part  is  fufficlcnt  to  that  whereunto  It  was  intended,and  contains  a  full  di- 
 redlon  in  that  which  It  undertakes  to  teachj  and  therfore  the  Apoftle  here  edo- 
 ftrinating  the  Corinthians  that  examination  was  neceflfary  to  precede  the  Sa- 
 crament^ any  other  probation  than  every  mans  of  himfelf  Had  been  requifite, 
 he  (hould  have  injoyned  that^  or  elfe  he  fufficiently  taught  them  not  their 
 wliole  duty  )  and  I  fuppofe  it  will  not  be  eafie  to  inftance  wherein  the  proper 
 feat  (as  I  may  fpeak)  of  any  doctrine,  where  it  is  profefledly  and  defignedly  «  .y 
 taught,  that  any  neceflary  point  thereof  is  in  that  place  omitted,  andfupplycd  ^^^'^J-P^^'^-^ ' 
 in  another.    Of  ihc  thefis^  or  matter  in  general,  hear  judicious  Hooker)  becaufe  ^'  ^•P'^7 . 
 
 **'  V  3'  the 
 
150  Thenen?  Inclofures  broken  dowuy  and 
 
 the  things  that  proceed  from  God  arc  perfed  without  any  manner  ofdefc^ 
 or  maim  ,  it  cannot  be  but  the  words  of  his  mouth  are  abfolute,  and  lacke  no- 
 thing which  they  (hould  have,  for  performance  of  that  thing  whereunt©  they 
 tend,  whereupon  it  follow eth,  that  the  end  being  known  whereunto  he  dire- 
 fteth  his  fpeechjthc  Argument  negatively  is  evermore  ftrong,aHd  forcible  con^ 
 cernlng  thofe  things  that  are  apparently  requifitc  to  the  fame  end.  And  for 
 £/>//?.  ad  ^^^  hypothefis^or  this  fpecial  fubje<^l  in  hand,  kt  them  hearkcnto  Gualter,  Wa. 
 Be<zam,  ^^^^^  ^^^^  in  fink  is  exemplis  tarn  veteris  qnm  novl  Teffamentlprobaii  toteranty  nos 
 movent  yiit  privatum  illud  examcn^quo  qulfq-^  fetp  [urn  probet/ecimdilm  Pauli  pracep- 
 turn ,  fufficere  putemm  iis  qui  ad  Domini  menfam  volmt  acccdere  ,  nam  fi  quod 
 praterquam  voluiffet  fieri  Apoftolui,  magna  erat  illud pracipiendt  occapo  ^  ciim  ex 
 Profeffo  de  legitimo  ccsnte  ufu  di/fererety  apud  eos  qui.  innumeris  error/bus  atq-,  vltiis 
 poUuti,  ipfamquoq-y  horribili ufu prophanarant ,  fed  viditprocufdiibio  qnamperi- 
 tulofumfitaliorumconfcientiasrimariveUe  ,  quandon^'hilfacilius  e(l  quamfeve- 
 nits  in  alios  animadvertendo,  fan^itatis  majoris  exlfttmaiiomm  venariy  &  [ape 
 temationum  lineis  metiuntur  per  importunos  illos  CenforeSy  qui  confolatione  potiils 
 fublevariy  &  confirmari  debebanty  idee  in  hac  ipfa  caufa graviter  monebat  viden^ 
 dum  ejfe  m  «  Sathana,  occupemur ,  cujus  machmationes  nemo  Chriftianus  tgno- 
 rat. 
 
 It  hath  been  the  ill  hap  of  all  the  Arguments  hitherto  alleaged  ,  to  dafh  upon  that 
 roc\y  ab  authoritate  Scripture  negative.    It  hath  been  their  ill  bap  to  be  guilty 
 of  a  palpable  and  grafs  miftake,for  the  Argument  colleded  from  the  admiflion 
 ai  Judas  was  not  fuch,  nay  this  very  Argument  in  hand  is  net  fuch  j  for  though 
 we  fay  we  finde  a  precept,Lef  a  man  examine  himfelfy  none  that  he  fliould  pafle 
 the  examination  of  another  5    yet  we  do  not  argue,  thatbecaufe  the  Apoftle 
 hath  onely  commanded  the  one,therefore  the  other  falls  not  under  precept  j  but 
 we  thus  rcafon,the  Apoftle  requires  a  man  to  examine  himfelf,and  permits  him 
 having  done  fo,to  receive  the  Sacrament,whlch  is  the  natural  analypSy  and  ge- 
 nuine paraphrafe  of  the  Text  ;  and  if  any  other  examination  were  to  intervene, 
 Anrwer  to       then  having  examined  himrelf,yet  {So^  neverthelefs  he  could  not  be  permitted 
 chall./e/«/V.  to  cat  and  drink:  and  thereupon,  not  onely  the  glory  of  this  Nation  ,  and  our 
 /?.8 .  Age,Bi{hop  Ufh:ry  doch  from  hence  extraft  this  Porlfma,  That  in  the  Apoftles 
 
 ScncnGs  bibli-  dayes  when  a  man  had  examined  himfelf,he  was  admitted  to  the  Lords Tablej 
 olhd.'6,  p.^zj.  but  the  great  Cardinal  cajctan  (though  crofs  to  the  intereft  of  his  Church,  and 
 For  denying  his  fellows  arc  angry  for  it,  efpecially  his  conftant  evil  gcniu?,  Cdtharinus  )  was 
 the  necefficy  fcntible  of  the  force  of  this  confedary^and  conclude5,D/ff^?/^<?(S?V)&c.by  faying 
 of  Confeffion  (  andfo  )  he  fignlfieth  that  to  a  worthy  receiving  of  the  £uchari(i  it  is  fufficient 
 before  recei-  that  a  man  have  examined  himfelf ,  and  ufcth  this  as  a  »^e^/«;;?  to  conclude 
 vingof  the  againft  neceffityof  confcffion,  and  is  therein  applauded  by  one  of  his  pany. 
 Sacrament,     vi'^,.  Petrus^  Scto, 
 
 Cajetan  his  Secoftdly,had  they  been  all  fuch  Negative  Arguments,  I  think  they  had  not 
 
 Commentary  dafhedupona  rock,but  been  built  upon  it jbcing  founded  upon  the  pcrfcftion 
 on  3  .^.  80  art.  of  Scripture,as  1  have  formerly  afferted. 
 
 4. is  left  ®ui  of  1  hirdly,in  the  controverting  of  this  qucft'.on  I  am  for  the  negative ,  and  Vo- 
 the  Koman  ncnti  non  infjclantitincumbit  onus  probandiyper  rerum  naturamyfa6lum  ncgantis  pro- 
 Edition.sy-  batio  nuUnfit^  faith  the  Law  jl  hadromplyed  with  my  part,  if  1  had  {hewed  their 
 'uiv;  in  3  .q.  model  of  Dlfcipline  had  no  foundation  in  Scripture  ,  to  fhev/  there  was  no  nc- 
 8  o.  an,  4  p,  cc/fity  thereof  that  was  enough  ^  for  ihe  Scripture  denieth  what  it  ^^^f  th  nor, 
 5  ix .  '  fai(h 
 
The  Lords  Supper  laid  forth  in  common  for  ^  Sec.      1 5 1 
 
 faith  Hilary i  and  we  bclecve  it  not,  becaufe  we  teadeitaot,  addes  H/f- 
 rom. 
 
 Fourthly ,  weuld  I  ufc  fuch  wanton  and  licentious  Arguments,  as  the  Apolo- 
 gifts  doejfetting  the  Scripture  upon  a  rack,  and  violently  forcing  it  to  fpeak 
 what  is  not  in  it,not  giving,  but  makingthe  fenfe  of  Scripture,  and  fo  ex  Evan- 
 gelio chrifii  facere  Evcinielium  homhtis  5  as  Hierom,  and  Scr'tpturanm  verbk  pro 
 efca  utf,^sAihanapus,WQ  could  not  want  fuperfluity  ofArguments  from  Scripture 
 authority  affirmative  ;  perhaps  we  might  bring  forth  fome  of  theirs,  as  apt  for 
 •our  purpofe,as  applicable  to  theirs,  if  not  more,  and  might  make  fuch  Idoll- 
 ilff^"c/^r/>/ofmoftof  theTreesin  the  Paradife  of  God  ;  but  God  forbid  we 
 Ihould  fo  take  his  Word  in  vain,and  abufe  both  Scripture  and  our  Readers,  as 
 it  is  fadiy  evident  to  me,the  Apologift>  have  done^which  we  {hall  hereafter  ma- 
 nifeft  J  and  whereof,  if  they  {hall  noi  take  {hame,  we  {hall  be  a{hamcd  in  ftcad 
 ofCato. 
 
 That  nothing  cm  he  necejjhy  about  the  pra6lke  of  the  Sacrament ,  which  Is  not 
 there  cxprefs^dythey  fee  no  reafen  to  yeeldyhut  they  {hould  have  fpoken  more  ratio- 
 nally, if  they  had  {hewed  rcafon  why  they  {hould  deny  j  but  though  they  fall 
 fhort  of  that,  yet  they  go  too  farre  another  way,  when  they  talk  of  no  other 
 thing  ncce{Iary,which  they  {hould  limit  to  no  other  probation. 
 
 They  are  fur  e  there  is  el fetvhere,  which  is  not  there,  (  that  is  certain,  but  they 
 fhould  have  faid  of  this  concernment  )  and  aU  ii  necefj'ary  that  isrevealedy  re- 
 dundxricy  bem  a  blem'jh  to  the  Word  asrvell  as  deftciency,  although  I  am  not 
 willing  to  fall  into  Varerga's^^n^  to  contra  ft  Pyrrhus  his  fault,to  be  diverted  by- 
 every  petty  occafion  from  the  main  ;  and  Ihall  not  therefore  infift  on,  reftify- 
 ing  t'hisforryexprc{rion,yet  Imufttouchuponit.  All  that  is  revealed  in  Scri- 
 pture is  not  necefTary  to  be  knownjOr  explicitly  belceved  ;  as  that  P^«/lefta 
 cloak  at  Troas ,  yet  all  that  is  known  and  fufHcIcntly  declaredjand  particular- 
 ly offered  to  con{ideration,is  necefliary  to  be  beleeved  :  for  the  neceffity  of  be- 
 leeving  refults  not  from  the  matter  great  or  fmalljbut  the  formal  reafon  or  ob- 
 jed  (and  obje  Bum  for  mile  quod ,  eft  Veus  in  efjendo-y  fub  quOy  Dens  revelaris,  fay 
 the  Schools  )  and  this  is  the  fame  toward  all  the  material  objefts,  foasthe 
 fmallcft  matters  revealed,  and  fufficientiy  propounded  are  to  be  beleeved  »e- 
 ceffitate pracepti, tihhovgh.  not  med'i ;  and  though  not  revealed,  becaufe  nccefl'a- 
 ry  3  yet  are  ncceffaryjbccaufe  revealed,and  particularly  declared,  confequent- 
 ly  and  accidentally  neceffary,  as  fecondary  objefts  of  Faith ,  though  not  of 
 themfelves  pertinent  to  the  objeft  of  Faith-  for  Nihil  per  fe  pertinet  ad  obje^inm  Aquin.  tz. 
 fidei^  nifiper  qnodhomo  heatitudinem  confequitur  j  but  without  this  particular  de-  q,  z.  art,  5, 
 cl-aring  and  propounding,  all  that  is  revealed  is  not  nece{rary  to  be  beleeved, 
 but  in  preparation  of  mind,and  by  Faith  iraplicite,  tanquam  particulare  m  uni- 
 verfali,  by  a  general  virtual  negative  Faith  not  to  galnfay  it  3  and  therefore 
 fureit  was  not  To  clearly  and  accurately  delivered  that  all  that  Is,  revealed  is 
 neccifary. 
 
 Be{idcs5thoue;h  the  Scripture  be  more  than  fufficient,  as  Lhinenfs  5  not  pre- 
 fcribing  more  things  than  are  neceflary  to  be  beleeved  or  praftifed  ;  but  in  fre-  Antontui 
 quentrepeatings,and  deliveries  of  thofe  things,    more  than  had  been  fimplyPerc^. 
 nece{rary  j  yet  1  will  not  fay  as  a  Papift  doth  (which  is  the  more  flrange)  that 
 tin  Scripture  is fupeuBuows  and  redundant  (  much  kfl«  that  the  knowledge  of 
 
 moil 
 
15^  T^he  nerv  Inclofures  broken  dorrn^  and 
 
 moft  things  in  the  fame  are  unneceflary  )  ({Hia  inpru5imis  variifmt  gradus,  lit 
 alfafitpUmyaliaubsmr&am^lhry  &  dtfeniiis  quiedamexpUcata^'zs  chamier 
 
 T/);».i./.8.f.i,obfeives. 
 
 S.3  .p^i  04.  But  if  they  mean  onely  that  fome  other  tryal  is  clfewhere  prefcribed  ,  be- 
 
 fidcsfelf-examlnation,  though  not  here  mentioned  ,  and  therefore  nectflary, 
 hecaufe  by  Divine  Revelation  commanded  y  as  they  do  not  bring  it  forthj  nor 
 point  us  where  wc  may  finde  itjfo  1  know  they  cannot  finde  it ,  ("  for  Scripture 
 being  moft  perfe<^  truths  cannot  contradid  it  felf  j  and  if  fome  other  probation 
 were  injoyned  him  thai  had  examined  himfelf,  he  could  not  (  /o  )  eat,  which 
 would  che^  with  Sz.Paul's  diredion  ;  and  therefore  if  they  have  found  fuch  a 
 commandji  doubt  they  read  it  with  Gregory  and  Sede*s  Speftaclcs ,  wherewith 
 they  faw  things  that  had  no  cxidence,  or  elfe  met  with  it  in  the  Gofpel  of  the 
 Hcbrnvs yihc  AdiS  o^Paul  and  Tecla^ih^  Epiftlc  to  the  LaodkeanSy  or  the  Ads  of 
 Si.f ohn  accoYding  to  Cerinthus. 
 
 Here  the  Apofile  mentions  no  tryal  by  others  for  two  Keafons  •  F/VfJ,  hecaufe  the 
 Conmhhns  to  whom  he  (pea\es  were  newly  admitted  to  church-fellovdhtp  by  pro- 
 feffton  of  their  Faith  ,  and  needed  net  to  be  called  to  this  again  ^  but  m  our  Church 
 true  difcipUne  hath  been  negle6ted^and  many  are  unfit :  I  have  formerly  fuperfc- 
 ded  this  anfwer ,  and  {hewed  the  imper.inency  thereof ,  and  ihall  not  a6lnm 
 agerc!  onely  fince  they  know  that  we  cannot  fwallow  what  they  offer  without 
 chewing  itjthey  {hould  have  brought  fome  proof  that  the  Cor'mthians  did  make 
 fuch  a  profefiion  of  their  Faith  ,  as  they  require  in  order  to  admiffion  to  the 
 Sacrament ;  for  we  finde  caufe  to  doubtjthat  there  was  no  fuch  dlfciplinc  pra^ 
 €i:ifed  in  the  firft  timcSidnce  when  three  thoufand  v/ere  baptized  in  one  day^and 
 added  to  the  Church,  we  cannot  imagine  it  facible ,  that  every  one  of  them 
 ihould  make  fuch  an  explicite  verbal  profefiion  as  they  require  ,  and  there 
 could  not  furc  be  fuch  an  Evidence  of  the  ability  of  ail  thofe  Cormthians,  that 
 they  fhould  be  all  taken  to  be  fuch  Difciples ,  as  they  fay  are  not  to  be  cxami. 
 ncdjbut  the  profeflion  of  their  Faith  isfufficicnt. 
 
 But  fincc  the  CarmHtJ^j  were  fo  ignorant  (not  convinced  of  the  Refurre- 
 ftlon  )  and  fo  criminous,  as  the  Epiftle  chargeth  them  to  be,  if  yet  upon  felf- 
 examination  the  Apoftle  permits  them  to  communicatc,that  liberty  cannot  ra- 
 tionally be  denyed  to  thofe  ,  who  doubtlcfs  are  not  fo  culpable  as  they  were. 
 The  Precept,  Let  a  man  examine  himfelfyisun\vci(z\  and  cathol'.que  j  and  why 
 then  fhould  the  pcrrniinon  to  communicate  upon  feli-examination  be  peculiar 
 onely  to  thofe  Corinthians  at  that  timCjand  fo  to  feparate  what  God  by  St.  Paul 
 hath  joyned  together  ?  Toreflrain  and  limit  Divine  Rules  to  particular  times 
 or  perfonsjwithout  cogent  circun^flances,  fets  open  a  defperate  way  t©  evade 
 the  force  of  Arguments  deduced  from  Scripture,  and  to  betray  or  make  brea- 
 ches in  the  Fortrefs  of  Faith :  and  though  the  Apologifls  to  efcape  out  of  a  pre- 
 sent ftiait  ^ahiviiv  U77r>9ij*«,  toferveaturn,  take  that  way,  yet  when  they 
 have  foberjy  re-mjnded  themfelves,  they  will  finde  this  path  leads  to  a  preci- 
 pice 'y  and  that  hence  fome  may  take  the  advantage  and  encouragement  to  tell 
 them,that  Excommunication  was  onely  a  temporary  difciplinc,  injoyned  while 
 the  Church  wanted  a  fecular  Magiflratc. 
 
 If  fome  in  our  Churches  may  be  fufpeded  to  be  unfit ,  it  may  perchance  be 
 fit  to  bring  them  under  tryal  by  examination ;  but  why  paucorum  crmen  fhould 
 
 be 
 
The  Lords  Supper  /aid forth  in  common  for  ^^Q.      153 
 
 be  attended  wich^<«/i^  in  omnes  ,  and  the  unfitnefs  of  fome  IKould  Intreduce  a 
 neceflfuy  of  examining  all  ,  1  am  not  acute  enough  to  difccm  the  confe- 
 quence. 
 
 z.  The  Apojlle  here  ep  Ch/ifls  performances  with  his  Dlfciples  ,  whom  he  needed 
 not  to  examhie,  being  l^noven  to  him.    We  are  fully  reconciled  to  this  affertion, 
 that  the  Apoftle  reflefted  upon  the  aftions  of  Chrift  as  his  pattern,  and  delive- 
 red onely  what  he  had  received  of  the  Lord  j  but  then  it  fecnis  that  neither  in 
 what  he  received,nor  what  he  delivered,  is  any  the  leafl  hint  of  any  other,  fave 
 felf-examination  :     And  then  the  Morning  Star  of  our  £/?^///i^  Reformation  ^'''^^^^'''  ^^' 
 having  explicated  what  the  Evangelifts and  Si.VcluI  in  this  i  CorA  i.  have  left  ^ence  ^''^^^ 
 written  of  the  Inftitution,CGncludes,That  things  fpoken  &  done  by  Chrift,and^"^  Gathol. 
 written  by  the  Holy  Evangelifts,and  St.P^«/,ought  to  fufficc  \he.  Fiith  of  Chri-  ^^^'  ^^  ^^" 
 ftian  peoplc,as  touching  the  doftrine  of  the  Lords  Supper,  and   Holy  Commu-.cram.|'.T, 
 nion  or  Sacrament  of  his  body  and  blood  j  as  Cyprian  had  long  before  afltired 
 usjthat  infacyificio  quod  Chri(im  obtulit,  non  niji  chriflm  fequcndn6  efi ;  fo  that  we 
 are  fafc  cnough,if  we  belceve  and  pradice  fo  much  as  either  in  the  Evangelifts 
 defcribingChriftsInftitution  of  the  Sacrament,  or  St.  Vnul  repeating  and  ex- 
 plaining it,  anddirefting  to  the  right  adminiftration ,  and  due  receiving 
 thereofjWe  finde  to  have  been  done  or  prefcribed  ^  and  we  may  hope  fooner  to 
 finde  pardon  for  not  advancing  beyond  what  we  have  their  example  or  precepc 
 for,than  they  can  to  obtain  excufe  for  feeking  to  lead  us  farther. 
 
 If  the  Apoftles  needed  not  to  be  examin€d,becaufe  known  to  Chrift  ,  then 
 without  examination  mens  fitnefs  may  be  manifefted,  and  fuch  as  are  known 
 need  no  farther  tryal ;  but  if  the  Apologifts  would  condefcend  to  be  as  gently 
 and  familiarly  converfant  with  their  people  ,  as    Chrift  was  with  his  Difciples, 
 perhaps  they  ra!ghr  have  as  much  knowledge  of  them  alfo ,  or  infufe  fo  much 
 knowledge  into  them  ,a5  to  prevent  and  fore-ftall  examination.  Yet  according 
 to  their  model,the  Apoftles  howfoever  ought  to  have  made  a  publick  profcflion 
 of  their  Faith,  though  they  were  not  obnoxious  to  examination.     And  if  they 
 tell  us  in  earneft  ,  that  for  example  fake  thofe  whofe  knowledge  is  elevated 
 above  fufpicion ,  yet  ought  to  fubmit  to  examination  ,  1  hope  they  willyeeM 
 there  had  been  far  more  reafon  for  our  Saviour,  whofe  practice  was  to  be  our 
 pattern,and  wliofe  example  was  to  pafs  into  a  Law^to  have  examined  his  Difci- 
 plesjthough  he  actively ,or  they  pamvely5neec'cd  it  not ;  yet  bccaufe  we  nee- 
 ded it,  as  a  ftanding  Influential  example ,  fince  that  being  the  firft  adminiftia- 
 lion  in  that  kindc,was  to  be  the  rule  &  meafure  of  all  to  follow.  And  furely  it  is 
 not  eaiily  imaglnible,  that  where  profefledly  the  Inftitution  is  recorded  by  the 
 Evangelifts,and  repeated  by  the  Apoftle,  with  directions  for  the  fit  reception 
 of  the  Sacrament,  that  there  being  the  proper  feat  offuch  Dodrine,  there     ' 
 {liouM  be  no  one  word  of  previous  tryal,  and  that  it  fhould  elfe-where  hang 
 upon  a  long  chain  of  confequences  j  and  by  feveral  diftillations  be  extraded 
 from  fuch  places  of  Scripturcjwhere  is  no  mention  at  all  of  the  Sacrament,  or 
 a-ny  preparation  thereunto.The  cclebrious  name  o(Za?Khy  h  mentioned,  not  to 
 •refled  light ,  but  to  raife  a  cloud,for  they  neither  produce  his  words,nor  dired 
 us,  where  we  may  take  view  of  them. 
 
 Ifnoife  ofthefe  Reafon  s  Tvere  of  weight  (  as  they  cannot  but  fenfe  enough  t« 
 -diftruft,  for  fure  they  will  not  turn  thofe  very  fcales  at  Scdan^  wh'ich  Capellus 
 teUs  us  would  break  with  the  four  hundreth  part  of  a  grain)  yet  why  may  not 
 
 X  examindtloii 
 
174  T'henervlnclv/nres  hroI{en  dovPU'^  and 
 
 exumlnation  ofPajiors  ^ind  Church -Officers^  (land  with  thxt  of  a  mans  [etf  ,  thtfe 
 beini  not  comrary,  but  fubordinate^and  the  Frccept  being  not  exclv^ve^  Let  a  man 
 exdmlMy&LC}  TFhey  are  (o  accuftomed  to  ignoratio  elenchi,  that  It  is  paffed  into 
 their  nature  •,  we  doe  not  fay  thofe  two  are  fo  contrary  as  to  be  incompatible  j 
 nor  argue,  that  becaule  one  is  In joyned,the other  is  excluded:  but  we  reafon 
 thusjthat  the  liberty  of  communicating  onely  upon  felf-examination  granted 
 by  St.Paul  (  fo  let  him  eat  )  cannot  confift  with  the  neceflity  of  palTing  firft  the 
 tryal  of  another  before  admiffion. 
 
 Small  hopes  ofhisfelf-exam/natldn^that  cannot  bear  the  friendly  tryal  of  his  Ml* 
 
 *-       -  nliier,(k  feems  now  without  the  Elders ;  )     This  is  like^as  to  fajj,  there  Is  little 
 
 hope  he  will  prove  a  good  or  penitent  Emperour  ,  that  with  Henry  the  fourth, 
 
 will  not  wait  three  days  barefoot  in  the  acerbity  of  Winter-weather,  at  Pope 
 
 H'ddebrands  gatejto  be  reftorcd  to  the  Comnmnion  of  the  Church. 
 
 this  felf-examlnation  ismea?it  onely  of  fecret  fnnes^md  finccrky  of  graces,  •which 
 men  cannot  fee  ,  and  that  their  examination  is  for  the  farisfa£iion  and  honour  of  the 
 Churchyand  is  of  that  wh.'ch  may  be  \nown  and  judged.     However,  they  may  con- 
 fine or  limit  the  examination  here  commanded  ;  yet  no  other  bcfides  this  falls 
 under  the  command^and  their  limitation  is  grounded  onely  on  their  voluntary 
 aifertion,which  limits  not  our  judgment  •    and  this  felf-examination  is  not  pri- 
 marily of  finnejbutfalchjWhereof  knowledge  Is  an  Integral  part.  Examine  your 
 -»  Cor  I  ?  <     f^l'ves  whether  you  be  tnthe  Faith^  (  by  which  Text  Chryfoflome  explains  this} 
 Jtt  X  Cor  I  i    andif  they  will  not  Inquire  concerning  fecrctfinnes,  we  forbid  them  not  to 
 Horn  i8    *       '  J^'^S^  of  notorlous^and  of  the  fincerlty  of  grace,if  a-rdf-examlnationbe  fuffi- 
 TomA  i)  III  ^^^^^5  ^^y  require  they  a  probation  of  the  found  work  of  grace  upon  mens 
 '^'        'hearts,  before  they  admit  th;:m  ?     As  for  the  fatlsfadlon  and  honour  of  tkc 
 Church, wc  have  clfewherc  taken  them  under  difqulfitlon  ;    it  tends  perhaps  to 
 fwell  them  with  honour  and  greatnefs^  (  non  magnitudo^fed  tumor  p/?  ;  )  but  for 
 the  Churchjit  cannot  be  for  the  honour  thereof,  to  have  fo  many  for  Ignorance 
 ©r  finne  uncapable  of  the  Sacrament ,  or  t^  lye  underfuchafufpicionj  as  to 
 need  farther  tryal,  before  they  are  admitted. 
 
 They  ask,  whether  a  ^odly  communicant  be  bound  to  no  other  duty  then  is  parti- 
 ■  cularly  exprefi  in  th'.s  Scripture^  ayid  they  hope  prayer  and  other  duties  may  be  regar- 
 ded a?id  praftifed,being  warranted  el  fe-where^  though  not  here  mentioned.  Ho-^ 
 they  ftill  clafpe  theit  favourite,  Paralogifme  | 
 
 For  firfl  5  though  It  is  one  thing  to  fay,  no  other  duty  Is  neceffary  but  felf- 
 examination  5  another^  that  no  other  examination  is  necclTary,  befide  that  of  a 
 jnansfelf 
 
 Yet  fecondly,  although  felf-examination  have  feveral  parts,  and  divers  ad- 
 
 3unfts,(which  we  {hall  not  frigidly  fayjmayjbut  mufl,  be  regarded  and  pradi- 
 
 fed,)  yet  all  need  onely  to  be  done  in  private  with  a  mans  felf,  without  other? 
 
 ^    .   privity,within  thine  own  confcience,none  being  prefent  but  God,who  fceth  all 
 
 Boml,  10.  ^^  xhings^Enter  thou  into  judmcnt,  ((zkh  Chr'yfoHome,)  ihc  Apodh  non  public um 
 
 1  Cor. 1 1 .       f^ciens  judicium  &fme  te§ie argument um^^?,h^  elfewliere  hath  it. 
 
 XomA'pM  it        Among  thofe  Concomitants,  prayer  (which  Is  Sal  omnium  offxiornm  )  is  one, 
 
 ^ndihlsiscultusfialuraVSynon  inftitutus,  and  fprcads  It  felf,  and  Is  ingredient 
 
 or  united  to  all  duties,  as  Mercury  is  joyned  to  all  Mettals  ,  being  to  them,  as 
 
 Vmnenio  was  to  Alexander^  without  whom  he  could  do  nothing  j  »nd  lilce  The- 
 
 mf[iocks- 
 
The  Lords  Supper  laid  forth  in  common  for  ^  &:c.      17^ 
 
 m'tflocles  in  the  honour  of  the  battel  o'iSalamine^m  all  account  ih^  Second^  who- 
 ever be  the  firft  j  but  if"  they  think  that  in  the  recital  of  the  inftitution,  and 
 rules  for  the  celebration  5  and  receiving  of  the  Sacrament  in  the  Evangelifts 
 and  St.P/iw/jthere  is  no  commandjOr  example  for  prayer  to  be  ufed  ,  more  than 
 for  examination  by  orhersjtkey  might  eafily  hare  adverted,  that  Chrift  (  f//- 
 jmexemplttmpremperio  e(i'^  SLnd  who  hthsitElcnoi:  lapis  funiculi  menfonim,  a^ 
 the  chaidee  reades  that  Q^Gen.  49. 14.  becaufc  his  example  is  to  be  the  mea- 
 iureofouraftip^ns  )  did  begin  with  bleffing,  Iv^oynovf  ,  as  Matthew  and 
 Marfi,  &  benedkere  eft  bene  precarl  'y  asxhcHtbret^,  Beracha,  Benedi^io,  is  de- 
 rived from  ^'/^'z-iTfj/j/'gCitf^^/?,  &  benedi6lio  pants  &  calicis  eft  invocatio  divina. 
 benepctenti(efupeYilla{zsJan[enius^  andthefandifying  thereof  to  that  fpi- 
 ritual  end  and  ufe  whereunto  they  were  defigned ,  and  with  giving  of  thanks,  ^ 
 
 lv^pi^Yi<m^^  as  LnJie  and  Vaul ;    which  alfo  Mthew  and  Mar\  mention  at  the  ^^  ^  *-  <5^.  I  ^ 
 taking  of  the  Cup,  (as  indeed  both  bleffmgantfgiving  of  thanks  are  fignlfied  ^^-P-^^^* 
 by  the  fame  Syriac  word,  Non  quod  eademifed  qubdconjun^ia ,  tanquam  ejafdem 
 or atlojiis  partes  feu  membra  qutdem  ex  qu9rum  utrolibet,  Synecdochke  tottim  pojjit 
 inteUtgi^  n^c  non  alterum  ex  altero,  as  Eflius :    And  giving  of  thanks  is  a  fubje- 
 ftivcjif  not  integral,  part  of  prayer  ;    and  from  thence  the  whole  aftion  Is  dc-  ^^  Matth.  l  6 
 nominated  the  Euchari(l ;  and  Chrift  (faith  Chryfoftome)  gave  thanksjto  inftruft  Ho^/7.  85. 
 us  how  we  {hould  celebrate  this  myftery.  Tow^x.^.l  74« 
 
 They  yeeld,  fome  Fathers  and  others  ^ave  the  fame  glofs  of  thofe  words,  m  the  ^ 
 
 Vaperdoth,  «e^/«?^7^f/^;?rf,whichfeems  tofmack  ofthe  Rbemifts,  who  tell  us,  ^^^^   Teilatfh 
 that  every  one  muft  aflure  himlelf,  that  if  any  thing  (in  the  Scripture)  foundP*^53*, 
 to  him  as  contrary  to  their  (which  they  ftylc  the  Catholl^ue)  dodrine,  he  fai- 
 icth  of  the  right  fenfe  :  but  if  I  had  prompted  'or  diftated  to  thofe  Authors, 
 they  could  not  have  written  more  clearly  to  my  fenfe,  or  more  expreily  for  my 
 purpofe. 
 
 They  do  not  think  men  oncly  prohibited  to  biiftethemfelvss  about  others,  negle- 
 Bing  of  their  own  cendhion,  or  forbidden  to  reflupon  other  mens  opinions  of  them  ; 
 (  having  learn*d  the  knack  it  feems ,  which  the  Belgic\  Expurgatory  Indsx^rt^ 
 fcribes,  when  any  of  the  Fathers  is  oppofed  in  difputation,  to  excufe  and  ex- 
 tenuate it,and  feign  fome  convenient  fenfe)  as  if  this  were  all  which  they  col- 
 left  from  the  Text.  Sx..Augu(iine  upen  another  occafion  tells  us,  that  Curiofum 
 fenus  hominum  ad  cognofcendam  vitam  alienam,  is  always  defidiofum  ad  cor/gen^ 
 damfuam:  yet  however^a  curious  bufying  of  themfelvcs  about  others?  whether 
 they  negleft  their  own  condition  or  nOjis  culpable ;  and  the  reproof  thereof 
 may  perchance  hit  with  them  5  for  curiofity  is  one  ingredient ,  though  I  fear 
 ambition  be  the  bafts  in  this  compofition,  and  a  confidence  of  themfelvcs  ill 
 grounded  on  others  flatteries,  is  no  more  peccant,  than  a  diftmft  and  fufpiclon 
 of  others,  rcfultlng  from  their  own  malignant  or  arrogant  cenforioufnefs,  but 
 the  Authors  cited  doe  in  terms  tell  us,that  Sx.Vml  (  whom  we  muft  recognize 
 to  give  precepts  concerning  r'ght  and  holy  communicating  )  commands  onely 
 felf-examinatIoii,Injoyns  no  one  to  examine  another,  no  not  the  Prieft  or  Mi- 
 nifter^hut  prefcrlbes  the  fcruriny  to  be  private  and  without  witnclTes,  not  pub- 
 lick:  And  whereas  they  tell  us,that  ChryfoHome  ^ea{s  onely  »fpiTJate  exami- 
 »at'i07i^vohkhfhould  be  fecret,but that  whkb  is  for '  information  and  fattsfaQion  of 
 the  CburchifhoHld  be  with  witneffcs  :    Sure  they  found  this  ift  "the  gloffe  of 
 
 X  i  "  Orkances 
 
1^6  The  new  Inclofures  broken  down^  and 
 
 Orleance,  which  corrupts  the  Text ;  for  chryfo(lome  fayes  ,  that  no  oihsr  but 
 examination  without  witnefles  is  prefcribed  ;  and  then  for  them  to  inferrc  that 
 another  examination  muff  neverthelcfs  be  with  Witnefles,  Is  fnch  another  in- 
 tcrprezaxiGti  o^ Chryfofiome ,  as  the  P<?«r//Jc/W  give  of  Pop-  Telcfephorm  infti- 
 tutirrg  ^uineiiiagcfim.t  for  the  Clergy ,whoni  they  make  by  the  word  Statiiimia^ 
 to  mean  Abroi^amus. 
 
 \i  Clemens  counted  every  mins  conscience  his  be(l  Dire6fori  they  houe  he  meant  it 
 not  of  men  void  of  true  confcience^  as  all  are ,  vohom  they  iviU'mU  keep  off.  Ke^, 
 Clemc'^S  doubtlefs  fpeaking  fo  generally  and  indefinitely,  thought  he  was  obli- 
 ged in  humility  to  judge  no  mans  confcience,  and  in  charity  to  judge  every 
 man  confcIentious5who  by  notorious  finnes  had  not  forfeited  that  reputation  j 
 and  to  fay  they  repell  none  but  fuch  as  are  void  of  trujs  confcience  ,  let  them 
 examine  their  own  confclencesjhow  this  Hands  with  truthjOr  confifts  with  what 
 elfewhere  they  fay  [  That  they  doe  not  judge  all  thofe  to  be  tvldiedwhom  they  ad- 
 mit not  ]  unlefs  perhaps  they  can  think  to  lalve  themfelves  by  faylng,They  un- 
 willingly keep  oftthofe  that  are  fuch  ;  but  fince  we  fee  they  admit  them  not, 
 we  cannot  beleeve  hey  doe  that  unwillingly,  which  we  know  no  neccllicy  in- 
 cumbent on  them  to  doc,  and  finde  to  be  done  towards  fo  many,  fo  common- 
 ly, and  fo  conftantly.  We  could  flick  more  flowers  on  the  garland  of  autho- 
 rity, wherewith  the  Paper  fought  to  crown  the  fenfe  which  it  rendred  of  this 
 place. 
 
 To  omit  the  Ancients ,  among  whom  Athanajim  comments  on  the  words,  I 
 jyurantderltib.  rooiitd  propound  no  man  for  thy  Judge  but  thyfelf-^  and  Theodoret,  Be  thou  thine  own 
 Eccle fit. c.%S' Arbiter 'i  and  Theophyla^  ,  I  give  thee  no  other  fudge  ,  I  commend  thy  felf  t(f 
 S.io.  Chcvn^iij^c.  ChcmniciusaffirmcthyExinterpretationc  Pauli  habemus  illamdi!f>cnjatiO' 
 txam.concil.  nempanis  &  pocuUex  pr^ecepto  Domm  debere  fieri,  omni  homini  probanti fe,  item 
 *trid.part.^ .  omnibus  qui  tnvocant  nomen  Domini.  Holpinian  more  punftually,  Trohet  feipfum 
 |7.i4'5'  quifque,  nonmturfacerdotibus,autaliis,h0cmunusdemandat,  fedjib'  quemque 
 
 Blft.Saci'am.  z/uit  ejfe  probatorem.  And  as  exprefly  BMp92r,  who  recounting  the  fupprelling 
 lA.  p  y^^'  of  Confefnon,in  ]<fe6iarius  his  time  ;  and  thereupon  the  giving  liberty  to  eve- 
 Anfwer  to  Jc-  ^y  one  upon  the  private  examination  of  his  own  conference,  to  refort  to  the  ho- 
 fuites,  p.99.  ly  Communion,  he  addes>  n>hich  rvas  agreeable  both  to  the 'Bjile  of  the  Apoflle^ 
 Epifi.adyetrum  i  Cor.i  i  ,28.  and  to  the  judgment  of  the  more  ancient  fathers  j  and  as  fully 
 Dathenum  (id-  Bullinger^  Ut  qu.libetjuxta  Canonem  Apofiolicum  fuce  reli6iHS confcientia-,ad canam 
 verf.  Anabapt.  accederet,  dicente  Apoflo/o,  probetauiem  homo  fcipfum  v  and  elfewhere  exprefly 
 b6.c.9 •]'.-  2- 1 9 ;  rzkh^non  debet  ab  alio prebari -^  and  agaln^Probationem,  Htmfiri  aut  Ecclcfta  judicio 
 231.  non  relinquimus ,  ut  turn  demum  aliquis  ad coenam  Domini  accedat,  ciim  M'nifter 
 
 Eplfi.iidBcxam.  vel  Ecclefia  ipfum  fatis  dignum->  fidelem  &  fan5iumjudicaverit.  And  he. cites 
 GuaX^.Epift.ad  zmmjius,  advifing  Oecolampadlus,  Ne  nimis  rigtde  ageret,  &  myfticam  ccenam 
 comltem'^iiy-  plerifffreddcretingratam,  adeoj.d'fficllem  &  morofam.  And  Gualter  Is  no  Icfs 
 (nftein.  full  In  the  conCovt^Nec  ego  vldcre  po[j'um  cur  confcknttarum  carnifcina  ex  eo  fieri 
 
 d:bet, q nod  iH  fide i  con fm.zndiC  &  recremdis  affllBorum  confcientits^  a  domino 
 e(l  inftitulum  ;  and  in  another  place,  Non abfef,  caufa  quaritur,  an  cma  Dom'niy 
 qu£  ut  commu4ionis  &  focietatis  chrifiiante  Symbolum  fit,  utiif,  fidct  confirmmd^ 
 ferviat^  a  cHri(io  inflitutaeji^  in  ufum  plane  diver fum  ,  adeoc}^  Chrifiiin(iituto 
 contrariunconvertidebeat,  ut  interim  diffoc'tationis  &  exclufion'ts  organum,  & 
 confacntia^am  carnifcina fiaty  dcinde amoncumV^vdir^'Zi^lahoc  pugmt,  qui  ut 
 
 quif- 
 
The  Lords  Supper  laid  forth  in  common  for  ^^z.      157 
 
 qtitj^feipfum  nobet^nen  nt  aliorim  corifcie>ttia4  curhfiiij  fcrutemur,  jn/fit}  Apfdret 
 
 (  (akh  Mnfciilus  )  ncceffariam&  utile  e([e  eorum  ftudium  qui  neminem  adcmatH 
 
 Dmim  admittunt qum ipfi ^utea  non probavcrint/i  modus  &  dtfiretio  adhibeatur^ 
 
 ntc  velut  unherfdl  lege  indtfcrimmaum  om/ies  etiam  qm  inculpate  [e  7crunt  in 
 
 Ecclcfix  ad  hujufmodl  examen  conftrimantur^veriimjuxta.  ttmendim'efty  ne  Inftitu- 1^  i  Cor .t  I , 
 
 turn  hoc  J   quaf?T  nunc  magm  aftimatur  ,  tarn  olim  in  prij'camfcrvJtutem  ecclejtam  ^^'  PA3  8, 
 
 Chriftireducat ,  et  noxhim  reddaturjane  Apofiolka  inftltutto  nihil  hujus  rcquirit,  439. 
 
 fed  hortatur  unumquem^,  utfetpfum  probet  -^  fed  quid  jt  Uinifter  Ecclejiic 
 
 hae  Apofiolifcnte?ttmnoUte(fe  comentus  ,  nee  admittat  mfi eos  quas  ipfe  exploraty 
 item qu'idfi  fdelisad pan's  tantum  &  non  etiam  poculi  dominici  C0mmunicatio?iein 
 admittatur,ficut  in papatu  fieri 'jidemus?  Rcfffondeo,  ubinec  domini  ea  inftitutio 
 nee  apoftolica  do6trlna  fervaturJbi  non  eft  ut  communicaret  fidelis^  finat  magiftra- 
 tus  illos  reg?iare  inEcclefia,  donee  vifum  fucrit  dom'no  modum  imponere  illorum 
 domlnio.  'This  voyce  Is  Bath  col,  which  comes  with  thunder ,  yet  is  that  Ful- 
 men ^which  Seneca  caUs  Monitor ium. 
 
 But  however  they  may  defplfe  or  avert  their  ears  from  the  voycc  of  others^ 
 yet  Varteus  hath  fuch  hononr  ,  that  they  arc  content  to  hearken  to  him,  the 
 words  cited  out  of  him  in  the  Paper  they  acknowledge  to  be  his,  >/o«  dicit  Apo^ 
 ftolusyfacerdotes  probent,8cc.  But  they  fay  Farams  fpeaks  this : 
 
 I.  OfPopifhPricfts. 
 
 2-.  O^ Auricular  ConkfCiot), 
 
 3 .  In  the  following  words  he  is  theirs ,  Exam'na  pubtica  vcl  privamcommU" 
 7ucantium  mmime  improbamus,  fed  requir'mus. 
 
 To  the  fiift,  though  the  Libertines  boaft,that  what  is  finne  in  others,  is  not  in 
 them  ;  and  the  Popi(h  Canonifts  tell  us,that  though  it  may  be  a  wanton  and 
 jinpudicous  aft  in  another  tokifs  a  woman,yet  a  Prieft  doing  it,  it  is  to  be  pre- 
 fumed  he  doth  it  onely  to  blefs  her  j  yet  we  think  it  abominable  to  have  fuch 
 divers  Weights,and  divers  Meafuies  -y  and  therefore  cannot  denominate  good 
 and  evil  with  refpeft  of  pcrfDns,nor  conceive  that  what  is  n'^t  juft  or  warranta- 
 ble in  Popifh  Priefts,  ihould  yet  b;ifo  in  the  Apologifts  ;  and  if  a  man  after 
 felf-examination  mayfo  communicate  without  further  probation  by  a  Popifh 
 Prleft,we  have  not  light  enough  (unlefs  they  refleft  it)  to  fee,  why  he  may  not 
 do  fo  too  without  more  tryal  by  any  other  Minifter. 
 
 To  the  fecond,If  he  that  hath  examined  himfelf  may  fo  receive,  that  (So  ) 
 as  cxcluiive  of  any  farther  examination,  as  well  as  oi  confejGTion  ^  and  though 
 Vdraeus  alleage  and  apply  the  Argument,  to  refute  the  neciffity  of  confeffion,  . 
 whichhc  ^tn'incntlyizWhy  ad  banc  probationom  olim  inftitutafiiit,  and  his  con- 
 clufion  is  fpcclally  againft  that  j  yet  the  medium  Is  general  and  extenfive,  and 
 applyable  to  all  of  the  like  kinde  (univerfaliter  applicandumi  quod  particulariter 
 dikum.)  And  by  the  analogy  and  proportion  of  reafon,  it  may  as  eftcftuallybe 
 urged,and  accommodated  to  fruftratc  the  neccffity  of  their  pre-examlnatlon^ 
 fince  all  the  particulars  are  involved  in,and  may  be  collefted  out  of  the  gene- 
 ral'*, and  out  of  one  principle  may  fevcral  conclufions  be  excrafted  and  apply- 
 ed  to  divers  fub  jefts.  And  whitfoever  plaufible  reafons,  or  fpecious  prctcn- 
 cesjthey  can  mufter,  to  elude  the  force  and  eneray  of  this  Argument  j  and 
 notwithftandingthe  liberty  granted  by  the  Apoftle  ,  to  maintain  their  proba- 
 tion as  necellary,  the  fame  or  the  like^doe  and  may  the  Papifts  mufter,  to  fup* 
 port  the  necefsitv  of  confefsion, 
 
 To 
 
78  The  nerp  Jnclofures  broken  dorvn^  and 
 
 TothethiidjP<2y<««j  indeed  owns  the  words  they  cite,  and  the  Paper  ruas 
 not  difcord  with  thenijwhich  dlfallows  not5but  fuppofech  pre-cxamination  may 
 be  requifite,as  an  aft  of  prudencc,^^ h'lc  &  mnc,\n  order  to  particular  perfon?^ 
 who  may  rationally  be  fufpeded  to  be  of  incompetent  knowledge^but  not  as  an 
 univerfal  and  unlimited  Empire  over  alljwith  power  to  make  re-fearch  of  their 
 lives ,  and  the  fignes  of  faving  grace  in  them  y  as  wellks  dlfquifitioA  of  theif 
 knowledge  and  intelleftuai  gitts,  J^arau^  hath  no  fpke  that  rcliflicth  of  this 
 and  if  his  fenfe  were  notjas  we  have  interpreted,  we  muft  dcfiderare  Faraum  in. 
 P<zr<«7,  and  the  weapon  he  hath  {harpncd  againft  the  Papifts,  would  be  turned, 
 upon  himfelf  5  for  if  he  think  it  required  of  the  Minifter,  to  make  probasion  of 
 all,  how  can  it  hold  coherence  with  that  which  he  faith,  E(i({r,  do^irina  rent^ 
 ralii de leiitimn &falutaHufu SacramenUy  probath fulpracedatj  pofiea veniatur 
 
 ad  facrum  hoc  epulim nondkh  Apofioh^,  facerdotes  probent,  exptorent 
 
 communkantcSy  fed  quifq\probet  fetpfum.  And  though  he  approve  of  fomckindc 
 of  examinationjyet  he  would  have  it  fuch/rom  which  ahfn  tyrannk  &  fuperfii- 
 thy  &ducanmr  affllStee confcientU ad  chrifli  corpm  &  fanguinem  j  And  though 
 we  fliall  fufpend  to  afperfc  tyranny  or  fupcrftition  on  their  way,yet  we  are  con- 
 vinced,  to  fay  it  is  out  of  the  way  oi  drawing  men  to  the  Sacrament  of  Chriftg 
 body  and  blood  ,  and  rather  drives  them  from  it.  And  though  examination 
 may  in  fome  refpefts  and  circumftances  be  requifite,  yet  Varam  warrants  not 
 xhoLtlt  IS  {o  ncCQi^3.vy,  necejffitatemcdnaiupr<eceptl,  as  ifit  bcnotpradifcd,  ov 
 cannot  conveniently  be  eft'eded,  that  either  the  Ordinance  may  be  fufpendcd 
 from  adminiftration,or  any  from  partaking. 
 
 They  think  it  hinted  tha,t  their  probatis/i  hath  rifen  otu  of  the  aflf.^s  of  auricular 
 confcjjion  ;  and  we  cannot  diifemblc,that  we  conceive  thofe  a{hcs  to  have  im- 
 proved their  grounds,and  that  out  of  thofe  aflies  they  have  made  glafs  for  this 
 Profpedlvcjfor  that  they  have  built  upon  the  fame  foundation,  and  propt  their 
 Fabrick  with  the  fame  buttrefl'es,wehave  evidenced  out  of  Valentia,  (whereof 
 they  have,I  fuppofe,  more  out  of  cautncfs,  than  contempt  or  negligence,  taken 
 no  notice  )  and  in  like  manner,  as  BcUarminei  Loriniis,  and  others,  argue  from 
 Levit.i  3 .5.  for  proof  of  confefTion,  fo  do  they  alfo  difpute  for  their  examlna- 
 ilonjandl  might  adde,  that  as  they  conclude  becaufe  perfons  ignorant  are  to 
 be  excluded,thereforc  they  rauft  examine  all,  or  elfe  they  cannot  make  judg- 
 ment of  their  knowledge  ;  fo  both  BcUarmJue  ^nAj^afque\i  pleading  for  the 
 Bell,  de  p£n':t  J^ecefTity  of  confefTion,  fay,  the  Prieft  is  to  jndge  who  ought  to  have  abfoluilon 
 1.3  .c.i.p.i^  I  C  withoutwhich  nonecan  have  admlflion  to  the  Sacrament  )  but  fteq-^  facer^ 
 Vafquez  in     ^^^^^ judicarc pojfuntyniji peccatacognoJcanti& ineogmta caustiynonpoteU fieri jur 
 
 3.q.9o.art.lA^^"^' 
 
 dub.i.p.i  84.  But  though  confeffion  and  examination  are  pitch'd  upon  the  fame  ground, 
 atid  perchance  have  the  fame  profpeftjand  after  look  the  fame  way,  (x'ixO  ^^' 
 ward  power  and  greatnefs  ,  yet  wc  never  faid  they  were  in  all  things  of  the 
 fame  model  and  form  of  building  j  and  therefore  they  might  have  fupcrfcded 
 then  "Payer gen,  andfparcdfupcrvacaneouflyto  {liewusthe  differences  between 
 their  probation  and  Poplfh  ConfefTion ,  though  Amafis  his  famous  Bafin  and 
 Idol,  were  formed  of  the  fame  mettal,  it  doth  not  follow  that  they  muft  have 
 been  of  the  fame  figure.  As  the  Arguments  rallied  for  their  probation,  are  to 
 my  fenfe  (and  1  hope  to  make  it  evident  to  others  )  as  loofe  and  wanton ,  as 
 vthofe  the  Papifls  arrang  for  ComfefTions,  and  fome  of  them  are  the  fame  (  as 
 
 thac 
 
The  Lords  Supper  laid  forth  in  common  for  ^  &c.     1 79 
 
 that  of  making  judg;ment  of,  and  (hutting  up  the  Leper)  and  theirs  of/efeo- 
 fhaphas  Porters,wcighs  ju  ft  as  much  as  that  of  the  Papifts ,  concerning  God's 
 asking  C^in  where  his  brother  was ;  fo  amkular  Confefsion  hath  as  fpecious  pre- 
 tences of  R  ^formation,  and  G  jdlinefs  to  uflier  and  attend  it,  as  they  can  pal- 
 liate their  examination  with,  (which  is  oftentimes,  if  not  always,  auricular  too, 
 and  aded  by  themfelvcs  alone  n  private  )  as  bcfides  the  difpofing  for  the  Sa- 
 cramcnt,{hat  it  muft  needs  give  a  bridle  to  finne,  and  a  ftirrop  to  holinefs  and 
 perfedion,  when  a  man  takes  fo  frequent  a  furvey  of  h;s  aftions  and  pafslons, 
 cenfuring  them  with  grief,confe{fmg  with  lliamc,  curing  by  counfei,  and  ex- 
 piating with  punlfhment,and  redeeming  with  refolution  to  offend  no  more. 
 
 Confeflion  was  fir  ft  onely  publick  recognition  for  publick  fcandalsjand  then 
 inlarged  and  extended  to  private  fins,  but  voluntarily  undertaken,  not  impo- 
 MpUon(^llum  Ecclefiafticum^x.  became  at  length  P r. tee p turn  Ecelefia ,  then  in- 
 joyned  for  all  fins  quoad  JHb(i.utiam,3.x.  length  quoad  circumUrmas  ,  and  con- 
 fefslonjas  Ltither  calls  it,degenerated  into  carni{ic',nam  crueHti'l/imam  confctentla- 
 rum  ;  and  this  was  thztprtjca  fervitus  whereunro  Mnjculus  feared  thiscxami- 
 nation  was  like  to  reduce  us.  The  Keys  at  length  got  new  Wards  ,  and  inftead 
 of  opening  Confciences  were  ufed  to  unlock  Cabinets  and  Kingdoms,  and  they 
 that  carryedthem,hereby  became  Mafters  of  the  houfe^and  kept  all  men  under 
 their  girdle  by  the  keys  that  hung  at  It. 
 
 The  Presbyterians  profefs  they  examine  none  but  children;  but  fomc  of 
 ours  of  that  notion/pread  and  dilated  their  examination  to  all,though  adult  in 
 inowledgc,as  well  as  years. 
 
 The  Independents  enlarge  and  extend  this  tryal  to  their  lives  and  gracious  Bflyley  D//^ 
 converfation,  not  onely  to  exclude  th°m  for  the  fcandal  of  notorious  fins,  but  fwaf,  c.7% 
 not  to  admit  them  without  approved  figns  of  Holinefs,  and  to  rejeft  them  not 
 oncIy  ob  evidenmm  ]uris  am  faift^hut  upon  fufpicion. 
 
 And  laftly ,  that  which  was  at  firft  onely  commended ,  as  adjumental  to 
 ^odlinefs,  is  now  become,  as  it  were,  the  form  there oF,  giving  vhe  name  and 
 effence  ihereiinto  j  for  let  a  man  walk  harmlefs  and  blamekfs  without  rebuke^ 
 yet  if  he  walk  not  with  them  in  this  way5he  is  but  a  morral  man  onely,  and  hath 
 not  yet  commenced  rer:gious,as  it  it  might  be  faid  of  this  dlfcipllne,  as  St.  An- 
 guHine  (pQskso^di^crction^tolie  banc  &  virtus  vrt/Hmei  it,  and  an  in  conformity 
 thereunto,  were  like  the  flaying  o^Call.'fthen^  s  to  Alexander ,  a  blaftlng  of  all 
 graces,or  an  alloy  to  all  endowments. 
 
 But  neverthjhfs  this  new  L-ght  makes  ail  to  {hine  that  walk  in  it,  like  the 
 bright  light  of  the  Sunne,  which  gil  is  all  his  fpots,  and  makes  them  invifible, 
 which  fortie  by  their  Profpeftlves  dlfcern  in  che  body  thereof.  What  farther 
 rife  it  may  have,  or  progrefsion  r/iake,  v/e  cannot  certainly  fore-tell,  but  may 
 folicitoufly  fear^fince  men  ot  thefe  principles  are  'ike  the  Crocodile,  which  ne- 
 ver ccafctn  growina,while  he  lives  ;  fo  doe  they  ftillincieafe  in  new  fingulari- 
 ties  and  humours,  and  pretended  difcoveiles  ,  yet  I  hope  they  will  alfo  be  as 
 fagaclous  as  the  Crocodiles  of  N^?7//5,who  never  hatch  any  thing,biit  they  lay  it 
 without  danger  of  being  hurt  by  the  rlfing  flood  .'yet  in  the  interim,  an  ordina- 
 ry judgment  may  cafily  difcover,thar  a  portrefs  founded  in  the  Confciencc,and 
 ralfed  on  the  advantage  ground  to  command  our  reputation  may  kcepall  the 
 parts  adjacent  in  fubje^ionjand  bring  tbcm  under  contribution, 
 
 An4^ 
 
It  III    nil   I  ril      III  i-r-— 1 -    ---  -  II  I  '       I      ,n  1 1 
 
 i6o  T^h  new  Jnclofures  broken  dorrn^  and 
 
 And  feeing  VriAjn  at  this  age  v/as  not  unhappy,  and  confefsion  it  felf  in  fo  fliort 
 time  had  neither  fo  enlarged  her  phylafteries,or  out- grown  her  girdles  (  which 
 was  punifh'dvvith  death  among  the  Gmlcs)  as  this  probation  hath  done,  there- 
 fore we  fear  the  YcarjWhen  the  Spring  is  To  nipping  ;  and  it  is  more  like  to  he 
 a  fharp  Thorn,that  pricks  fo  foon.  And  fincc  we  fee  that  not  onely  by  an  ex- 
 traordinary power,as  in  the  time  o^EUai,hvLt  (as  Frontundus  tells  us) by  natural 
 courfe,a  fmall  Cloud  may  foon  over-caft  our  Heaven,  and  of  a  fmail  Seed  (  as 
 Muflard)  a  Tree  may  fpring  up,  wherein  the  lofty  and  high  foaring  Birds  may 
 build  their  Nefts.  We  may  be  excufed^if  we  cannot  make  light  ot  this  cloud? 
 with  a  nubecula  e(i,chd  tranfibit^^s  Atbamjius  oi  Julian  5  and  if  with  the  Ant,  wc 
 bite  the  feeds,  that  they  grow  not.  However  they  may  ferioufly  and  plaufibly 
 ^alk  to  us  here  of  reformation,  and  fatisfaftion  and  honour  of  the  Church,-  and 
 dfewhere  of  the  fmallnefs  of  the  thing  re<^uired  3  yet 
 
 t'mco  VdMQS  &  dono-fmrnes^ 
 
 Or  (  perhaps  rather  )  petentes.  We  remember  what  the  {hepherd  in  t/f-fop 
 faidjwho  beholding  the  fmoothnefs  and  tranquility  of  the  Seas  after  a  former 
 Tempeft,  which  enforced  him  to  caft  all  his  Dates  over-board  ,  which  he  had 
 fold  his  Flock  to  buy,  and  adventure  in  the  way  of  Merchandize,  Valma-mm 
 fruElus  concupifcit  opmor^  ac  tranquilitatem  propterea  pr^e  fe  fert,  and  wc  cannot 
 be  fo  fimple,  as  they  fay  the  African  Dabath  is,  who  is  fo  charmed  with  Mufick 
 fwectly  founding  in  his  Ears,  that  he  the  whiles  fuffers  his  fcec  to  be  feucr- 
 
 DEFENCE 
 
The  Lords  Supper  laid  forth  in  commonfor^'&LC.        1 8 1 
 
 DIATRIBE. 
 
 SECT.  IV. 
 
 No  fre'C^dmiriAtion  in  the  ancient  churchy  fave  of  C^ttchvL" 
 meni.  Sending  the  Euchariji  to  Perfons  abjent^  and  Stran* 
 gers.  The  inflttution  and  aholijhment  of  Confefsion*  Li- 
 berty to  aff  roach  the  Lords  Table ,  ufon  f elf 'examina- 
 tion, whom  the  ancient  Church  excluded  from  the  Bu^ 
 chari(i.  The  judgment  of  the  Fathers  y  Cafuijls  and  School- 
 men^ concerning  thofe  that  are  to  be  admitted^  and  to  be  de- 
 barred. To  partake,  rvas  anciently  commanded  as  a  com- 
 mon Duty.  The  omifsion  reprehended 'y  the  common  right 
 ajf'erted, 
 
 "  pJAving  now  ticard  the  Nightingale  ker  felf  to  fing ,  perchance  all  will  not 
 *^  -n-be  of  Agefilaus  his  humour,and  rcfufe  to  hear  any  that  imitate  her  voyce  , 
 '^  ^  having  therefore  examined  the  Authorities  of  Scripture  ,  let  us  furvay  the 
 *^  judgment  of  the  Fathersjandpraftice  of  the  Primitive  Church,  which  cannw 
 **  but  elucidate  and  confirm  our  {cnCc  and  interpretation  of  Scripture  j  for  as 
 '*  "Plato  ^SiiiljMajoreS  nofiri prophrcs  fftere  pY07eniet  deorum  i  To  the  ancient  Church 
 *'  flood  neerer  the  light,  being  neerer  the  Sunne  of  truth,  and  his  twelve  fignes^ 
 **  which  fignified  and  fliewei  forth  his  Gofpel,  and  through  which  he  moved 
 *'  round  about  the  world. 
 
 "  In  thefe  Primitive  Times ,  I  finde  that  mutual  reconciliations ,  and  in  the 
 *^  African  Churches,^?e^/j  or  watchings  in  Prayers,  and  in  Chryfo{iome*S  time^Pa- 
 *^  ftings,and  fomctimes,  and  in  fomc  places  the  publick  renouncing  of  fome  parti- 
 *'  cular  HerefieSjWere  antecedent  to  the  Synaxis  j  but  I  meet  with  no  Records  of 
 *'  any  command  or  example  ofprevious  probation  as  ncceflary,  fave  for  Catechu^ 
 *'  men's. 
 
 "batlon.    When  the  Church  that  faw  the  benefit  of  publike  Confeffions  for  ^^""^^l  ^^'^ff 
 <*  publick  Oftences,redounded  as  well  to  the  fubduing  of  the  ftubbornefs  of  their  ^g^|^^^'^^^^'^* 
 *'  hard  hearts,  and  the  improving  of  their  deeper  humlHation,  as  to  their  raifing'''      ' 
 V  wp  ^gai"  by  th®fc  fenfiblc  comfprts,whichtney  received  by  the  publick  prayers 
 
 y  of 
 
l%2  7be  nerp  IncL/nres  broken  doivn  f  and 
 
 '<  of  the  Church  and  ufe  of  the  keyes  ^  feme  men  reflcftlng  hereupon,  and  fin- 
 ^'  ding  their  own  Confciences  fmarting  for  like  otfenccs  ,  which  being  fc- 
 '^  creily  carried,w€ie  not  obnoxious  to  the  cenfures  of  the  Church  j  to  the  end, 
 '^  they  might  obtain  the  Use  confolatlon  and  quiet  of  minde  ,  did  voluntarily 
 '^  fubmit  themfelves  to  the  Church-es  dlfcipUne  hereinjand  underwent  the  bur- 
 *' denofpublick  confefTion  and  penance.     And  to  the  end  this  publication 
 "  of  fecret  offences  might  be  performed  in  the  beft  way  and  difcreeteft  man- 
 *^  ner,fome  piudcnt  Minifter  was  firft  acquainted  therewithjby  whofe  dire d ion 
 '^  the  Delinquent  might  underftand  what  fins  were  fit  to  be  brought  to  the  pub- 
 "  like  notice  of  the  Church,  and  in  what  manner  the  pennancc  was  to  be  per- 
 «'  formed  by  them.  At  firil  it  was  Ifct  free  to  the  penltentjto  chufc  his  Ghoftly 
 <«  Father  j   but  at  length ,  by  general  coi)fent  of  the  Bifliops,  it  was  ordainecl, 
 ^' that  in  every  Church  one  difcreet  Minifter  fhouM  be  appoin.ed  to  receive 
 <'  Confef&ionSjUntill  at  length  in  the  time  of  isr^(5i?flr;»5,Bifhop  o^Cenftantmopte^ 
 '<  (  who  dyedj^.D.4oi .  )  upon  occasion  of  the  infamy  drawn  upon  the  Clergy 
 , .  - .  '^  by  ths  confcfTion  ot  a  Gentlew<>man,defikd  by  a  Deacon  in  that  City,  it  was 
 Socrates,  hilt,   ^i  thought  fit  it  fliould  be  aboliflied,  and  liberty  fhould  be  given  to  every  man 
 I'f'C.    if,         «^  upon  the  private  examination  of  his  own  confcience  5    to  rcfort  to  the  Holy 
 F'>4?.  cc  Communion jwhich  doubtlefs  occafioncd  Chryfoftomc  (ihc  Succeflor  o^tJeElA- 
 
 '*  YiV^^  to  make  thofe  deli  veriest  of  himfelf  which  have  been  formerly  mentio- 
 ''  ned.  The  refult  of  thofe  premifes  is  this ,  That  the  ancient  Church fome- 
 <^  time  thought  It  requifite  ,  that  confefsion  offinnes  ihould  precede  the 
 '«  Communion  .(wh'.ch  at  length  alfo  was  laid  afide)  but  without  any  other 
 '^examination,  verbal  or  rcaljof  all  Communicants.'  But  feeing  Faith  and 
 'f  Repentance  are  as  necefrary,as  knowkdge,to  worthy  receivlngjand  as  prin- 
 *'  cipal  a  part  of  that,whereof  every  one  ought  lo  make  examination  of  himfelf, 
 <*  or  others  are  to  make  of  him,  1  wiih  it  might  be  advifedly  perpended  ,  whe- 
 '^'  ihcr  there  be  not  as  great  reafon,  to  have  anrkidar  confefsion  in  fomc 
 "  re(flified  and  qualified  manner,  and  to  impofe  it  as  ncceflkry,  in  order  to  the 
 ~^  "communion,as  to  introduce  their  particular  examination,  as  a  duty  To  necef- 
 
 *'  fary,efpecially  (ince  the  LutberaMS  aflfert  and  praftife  it  upon  Homogefteal  or 
 *'  like  principles,as preparatory  and  antecedent  to  the  Sacrament  control  ^4>po- 
 Baldwln.  C^r.   '' ^'P'*''  nomullorum  Calvirtianorum,as  they  (pcdk ,  although  they  doe  it  not^ 
 /J.    I  A  c       ''  ^^^  ^^  manner,  with  obligation  to  the  particular  enumeration  ot  all  finnes, 
 TO  c  I'l  c'l  1. ''  "^'^  ^'°'-  '^^^^^^^f^fj  with  any  abfolute.necefsity  of  domg  it  j    and  therefore 
 jW  *      '     *  *'  Li^ther  ufcd  to  fay,  that  he  fometime  communicated  without  confefsion,  to 
 **  fhcw  it  was  not  neccflary,  and  other  tmies  confcflcd  hlmfclf  for  the  comfort 
 «  of  abfolutlon :  and  the  Church  o^Eome  alfo  bottoms  her  rigid  praftlce  (  car^ 
 ^^fiificinam^mmarum^Asthth- own  CaffandercTilhk)  upon  tns  fame  grounds, 
 "  that  thefe  men  do  their  probation,  becaufe  (  fay  they  )    it  is  the  duty  of  the 
 ^^Prklitorepelltheunworthy^andadmtt  thetvorthy,  which  is  kft  done  HpQ>i  the 
 Valcntla  To;».  ^^  penitents  eflatemdn/fe(itdi>i€onfej[ftd>2',  and  Time, the  Mother  ot  Truth,  may 
 ^.di^.4.q.%.  "difcovcr,  whether  thefe  principles  be  not Tome  previous  difpodtlons  to  the 
 $un£ix.p.9l  I .  '^  generation  of  fucha  praftlce  of  confefsionjand  that  as  neceflary. 
 
 '  '       "  In  the  ancient  Church  were  excluded  from  the  Communion  the  Catechti- 
 
 ^  tn3ni,cnergi{mem^\>ti{ons  excommunicarcand  Penitents,and fuch  n$  lapfed  in- 
 IHq  Hcre{ie,umil  they  repented  ;  and  that  any  other,  fave  und^r  thefe  notions 
 
 and 
 
The  Lords  Supper  laid  forth  in  conWonfor^%cc.      183 
 
 *^  and  capacities,  were  (hue  out  and  debarred ;  the  Monuments  thereof  in  tc- 
 *'  cleilaftick  Hiftory  have  not  fallen  within  my  angiift  Hori'K^n:  He  that  partakes  „      ., 
 ^f  not  is  a  Penitent  (  faith  Chryfofiom:. )  rre  cart  (  faith  AH^uSl'me  )  repcll  ns  man  ^^^^}'  ^ ' 
 ^^  from  the  Commun'wn^althouih  this  prohibition  be  not  yet  mortal, but  medicinal ;  but  t-phcl.  ^-  ^  • 
 <f  one  that  by  hn  own  confcknce^or  the  fentence  of  the  EcclcjiaH.cal  or  civil  fudica-  ^^'^-  f'  3  5    • 
 <e  toryJhallbe  accuf. d  and  convi^ed  offomc  crime.     And  in  another  place  which  "®"^- 5  ^ •  ^'^^' 
 «  Gratian  cites  under  the  name  oi Hilary ^Mt  it  is  Sz.AugHUines  in  his  1 1  S.Epi-  ^  °- ?-.^  i  T .  «< 
 f«  jftle,  Sipeccata  tanta  nm  fint,  ut  excommumcandm  qutfqtiam  homojudiceturinon  ^^"^5^»J5  ^^^^' 
 '(fedebetaquotidianamcdtcinaDominicicerporUfcparare.     And  the  School  (^[^  fj^^^^  J^P^    _ 
 ^«  it  have  any  regard  left  it)  doth  generally  hold  ;  (  as  alio  doe  the  Cafuifls,  ^^^^^'    ?  ^°^- 
 <f  Baldwin,  Navar,LeftiiSyFilracit{4,  &c.  )  (and  befides  divers  reafons,  they  cite  ^  •  P^  qutfrater 
 <^  the  authority  of  Sr.  Auguslinc  to  fortifis  their  opinion  )  That  the  Commu-  ^^^^^^^^' 
 '^nion  is  not  to  bs  denyed  to  a  fee  ret  {inner,  that  is  not  notorious^  it  he  openly  ^^^'  ^'  ^'^' 
 ''  defire  it,left  he  be  thereby  dlftamed,    and  left  the  Minifter  be,  as  faith  B;>/,  ^'i*  ^  ?  * 
 ^^Proditor  criminii^inferens  poenam  ante  criminis  probationem,  &p(S)iam  publicam,  ^vr 'z?'^ 
 '^  ob  peccatum  occulmm  •■,  and  he  is  not  a  Cafuift  minerum  Pentium  amongft  his  . '"^^  ^^: 
 "Partizansjwhot^Ususjthatij^jm/^^jeff^^tf  occultOy  Itcet  JMS  petendi  Eucha- *^  ^'^^^^^' 
 ''  riiliam  non  habety  &  petendo  peccar,    tamcn  habet  m  ne  a  parocho  infametur  j  ^  '  ^'^'J:. '. 
 ^^  neither  is  it  enough  that  the  Minifter  know  the  offence ,  Per  fcientiam  priva-  ^  <!Jf^"'  ^  • 
 *^  tarn ,  nifi  etiam  per  public  am  &  not  or  i  amy  much  Icfs  Ji  rum-or  aliquam  de  Hi  fu        ^"^'  <-a|e- 
 «^  Spicionem  mover  It,  nam  (i  nondumpt  aperte  reus  ^   nee  fat  is  convi6im,  mt  con-  ^^"'  Valcntia, 
 ^^fejjiis,  admittendua eH,  netampretiofo animi  fui  thefauro  pernos defray detur  y^^^^\l 
 '^  faith  a  reformed  Cafuift  j    and  though    (  as  Lefim  would  have  it  )    it  were  ^^^?  ^  ugnut 
 ^^  indeed  finftil  In  thefe  to  demand  the  Commun  on,    yet  notwithftanding  it  5^  ,  .^^^  ^^* 
 ^^  may  not  be  righteous  for  the  Minifter  to  deny  It  them  :  for  they  are  two  que-  a  ^^IJ^^  ^' 
 «  ftions  in  the  judgment  of  a  grave 
 ^^  admittf,  adcenam  j  prier  eSf  anguHi 
 *^  tilm  pit  debent  accedere,  fed  non  rant 
 ^^  tefa6it ,  funt  ab  Ecclefia  admtttcndi. 
 
 "  In  thofe  firft  times  they  generally  communicated  daily  ,  which  Sr.  ^ugu-   '^ ^:^'}  ^    * 
 1*  Wne  faith,  he  neither  approves  nor  reprehends ;   afterward  twice  or  thrice  a  ^^^^^^"'  '•^• 
 '  week  ;  at  length  conftantly  on  the  Lords  day,  as  appears  by  Ju^ins  Apology,  ^'^jf^J^ 
 
 Bilhopo' /{(»wp,asairodldthe.^^^t^o«Councel.  This  Decree  is  found  un; 
 *'  der  the  name  of  the  Apoftles  Canons  ,  being  the  tenth  in  common  account, 
 «<  and  the  ninth  iviZonara^,  (  which,  though  1  am  not  ignorant,  arc  hotrrghtly 
 S  fathered  upon  them^yet  are  ancient  and  not  contemptible  :  )  As  many  of  the 
 *' faithful  as  com '^  into  the  church  andhe/ir  the  Scrlptwe ,  -and  continue  not  out  the 
 **  prayers,  nor  rece've  the  Holy  Communion',  let  thembe  put  from  the  Communion,  ai 
 *^  men  that  worii  the  breach  of  order :  and  it  is  noted  in  the  Margin  upon  the 
 **  fame  Canons,  'n  old  times  all  that  wereprefent  did  communicate  ;  and  cenf®. 
 *'  namly  the  Councel  of  Amioch  decreed  ,  That  all  that  come  into  the  church  of 
 *^  Ged,and  hear  the  holy  Scriptures  3  and  ng^ra  r,V^  ^^i^icit>v  (  which  Zonaras 
 "  interprets,  upon  pretext  of  reverence  and  humility-  chamier  ,(hi  violation 
 "  of  relgious  ©rdcr  )  rcfufe  the  receiving  of  the  Lords  Sacrament,  let  them  be  put 
 *'fr0m  tbe  Cbmcb  j  andtolike  cffcft^determincs  the  Bracharsn  Councel ;  ^uU 
 
 y  a  taufa 
 
— — — ^ 
 
 i8/f  The  nerp  Inclcfnres  broken  dorm ,  and 
 
 J)e verbis  Do-  **  caufa  efl,  faith  St.Au^u(ime,  6  Audicntcs,ut  mcnfam  videatls,  &  ad  epulas  non 
 mmi  fecundum  "  accedatls?.  In  vain  (  Taith  chryfofiome  )  tve  (land  at  the  Altar,  when  none  will 
 Johan.  Serm.   ^^  partklpate,&.c.   if  thou  (iand  by,  and  doe  not  communicate,  thou  art  melted,  thott 
 
 a.  "  ^i'tpjamdefs, thou  art  impudent' I  would  not  one  ly  haveyoutoparticipatey 
 
 ^^  but  to  be  worthy  partnlier  St,  thou  wilt  fay  ^  I  am  umvorthy  toparta\e  ofthehoti 
 
 *'  my(ierief ;    then  art  thou  unworthy  to  bepartai^r  of  the  prayers :  not  onely  by 
 
 Homil.  5 .  rtrf  «c  thofe  things  fet  before  usjjut  by  Hmnes  alfo  doth  the  Holy  Ghoft  defcend  j  you  that 
 
 Ephef.  c.  I .      cc  are  under  penance  depart yScc.  He  thatpartal^eth  not  is  a  Penitent  -,  why  therefore 
 
 TmA.p.^  $^»    C  faith  he  )  depart  ye  that  cannot  pray, Sec  ? 
 
 ''  Neither  onely  was  the  participation  df  the  Eacharili  injoyned  as  a  commoit 
 ^' diity ,  and  the  omiflion  thereof  complained  of  j  but  the  com  moil  i'jghtther<> 
 
 pA9^»  cc  g^(^aufe,  faith  Haymo,it  is  one  bread Jt  muH  be  common  to  all,  (imul  hoc  fumimus, 
 
 ^\fimul  btb'mus ,  quiaftmtdvtv'mMS,  faith  $i.  Aiigu(ilne  in  Gratian. 
 
 *^'  It  is  true,  that  Chryfofiome,  who  fo  eagerly  and  pafHonately  iirgcth  a1!  to 
 
 ":Come,doch  as  earneftly  and  pathetically  charge  Minifters^not  to  admit  known 
 
 w     1     ^^  *•'  Oftcnders  to  the  Communion,  (and  fome  vehement  exprefllons  of  his  to  this 
 
 H  m'l  8?      * '^piirpofe  arc  our  Antagonifts  chief  gleanmgs  from  A'miquity  )    But  if  one  be 
 
 Tom  1  t  116  ^  ^^'^^^^  '^^^  ^^  i^  ^^  P'^^^  perfon,  after  he  hath  ufcd  much  dHitrjnce  therein^  "hejs 
 
 '  '^'-       *  *^  not  to  be  blamed,i^iiith  the  fame  Father^/er  ihefe  thims  areJpo^cn  by  me,  offuch 
 
 •  *'  oi  are  \nown. :  but  this  is  not  our  qucftion  for  perfons  known  to  be  flagitious 
 
 **  and  wickcd,we  have  formerly  profcribed  and  excepted  out  of  our  Apology. 
 
 '^  In  the  clofc  of  all  thisjlet  it  now  be  confidered,  whether  there  can  be  any 
 ^  conformity  between  the  ancient  Church,and  tbefe  men,  that  are  refultatlve- 
 **  ly  and  interpretatively  as  bufle  and  as  earneft  to  exclude-  men  from  the  Sa- 
 •*  crament,as  the  Ancients  were  to  bring  them  ta  it,  and  if  now  men  ftand  by, 
 ^  and  wouldjbut  (hall  not  be  fuftered  to  communicate,  where  and  upon  whom 
 **  then  (hall  we  lay  Chryfoftomss  Stygma,  or  where  will  It  fall  •,  and  how  may 
 **  it  be  avoided  of  wicked,  fhamclefs,  impudent  ?  If  the  Paftor  (hallfay  of  his 
 *^  Flock  (as  it  feems  fome  of  his  Auditors  did  of  themfelves )  they  are  unwor- 
 **  thy  ,  chryfofiome  will  give  the  Paftor  the  fame  anfwer  which  he  did  his  own 
 *•  Flockjtl^ey  are  then  unworthy  to  be  partakers  of  the  Prayers  -,  and  the  CotitP- 
 **  ccio^ A/Uioch  addes.  Unworthy  to  hear  the  Holy  Scriptures,  if  they  arc  not 
 •*  wnder  penance^they  are  not  in  that  Fathers  judgmcnt^worthy  tcr  be  repelled^" 
 
 DEFENCB; 
 
The  Lords  Supper  laid  forth  in  common  for  j&cc.      185^ 
 
 SECT.  XIII. 
 
 T'/^'i?  Honour  and  Jnterefi  of  the  Miniften.  Confession  offmnes 
 •'*:a5:necejjary  as  Examination,  whether  their  Prtncifles 
 have  any  affinity  rvith  the  Romane ,  or  may  be  [uhferviem 
 and  manudu6itve  to  Pofery.  Jhe  ancient  DijcifUne  mofl 
 \  like  to  advance  Reformation.  What  rvere  the  Catechume- 
 ni,  Energumeni  Penitents.  The  feveral  Degrees  of  the 
 latter.  TheChurch-rvayoftheJfologiJls  hath  no  confor- 
 mity rvith  the  ancient  Church.  How  the  Heathens  profcri- 
 bed  frophane  Perfons  from  their  Holies.  Whether  the 
 Ancients  went  too  farre  in  Cenfures  f  A  Tejlimony  of 
 AlbafpinuSj/^Z/z/^ej^  by  them,cleared.  Another  of  Chry- 
 {oQ.om^s  vindicated. 
 
 FOxi\\ccongrcgSLtingofHomoe,e}iealSyyft  have  formerly  in  cnotBer place 
 taken  under  examination  the  beginning  of  this  Seftion,  anH  in  hypothefi 
 have  matieiibration^what  weight  the  judgment  and  praitlce  of  the  ancient 
 Church  doth  bear ;   here  i?t  thefi  we  (hall  perpend  on  which  fide  that.wclghc; 
 lyesjdheiis  or  cxirs,and  how  the  Beam  inclines. 
 
 They  are  irritated  that  in  relating  the  Hiftory  o^Ne^arhiS  his  putting  down 
 ofConteffion,wciuve  mentioned  the  defilement  of  the  Gentlewoman  by  the; 
 X>^Acon,  ivhat  elfcy  fay  they,  fervss  that  Story  of  nncleannefs  for ,  but  tocaflark 
 QdtumontheMlniiiers?  My  reverent  and  affeftlonate  rcfpecls  to  Miniftery 
 are  as  well  known>as  I  am :  As  Vhgilj  when  Ttll(liis  calumniated  him^faid,  He 
 would  be  filcnt  3  bccaufe  Juguflus  and  Mccanas  would  anfwcr  for  him  j  foj 
 may  fpare  to  vindicate  my  felf  in  this,  hecaufe  fo  many  Minifters  of  rriy  ac- 
 quamtance  will  doe  It  for  me.  And  if  I  fiiould  appeal  from  Th'tltp  afleep,  to 
 Wtl'ip  awake,!  prefume  the  Apologiftsthcrafelves  will  acquit  me  of  any  od'um 
 toward  Miniftry  j  I  wlfh  fome  of  them  were  not  more  culpable  for  inodiatmg 
 Minifters,and  cenforious  vilifying  their  perfons  and  palns,that  themfelves  may 
 attraA  more  efteem  and  dependencies,  who  (  like  the  men  of  China)  though 
 they  may  think  the  Presbyterians  to  have  one  eye  <  as  the  Chlnois  fay  of  the 
 Ssropeans,)  yet  they  conclude  all  the  World  befide  to  be  blind.  Fox  my  part  ^ 
 
 •      y  3^  1  defiic 
 
1 8^  The  m-ao  Indo^nres  hroken  dowtiy  and 
 
 I  defire  to  receive  a  Prophet,in  the  name  of  a  Prophet,and  nor  of  a  concurrent 
 in  this  or  that  way,  Tcos  TyrmejVi  and  love  and  honour  the  Minlfter,  as  Cyrus 
 did  the  King ;  they  onely  doc  (  as  Uepheftm  did  Alexander  y)  as  he  is  a  friend 
 to  their  ways  i  yet  as  much  as  1  honour  them,  yet  I  cannot  doe  to  fome  of  them, 
 as  the  Pegnans  did  to  their  Pa^odes,  pull  out  their  eyes ,  and  give  them  up  in 
 facrifice  j  or  as  other  Indians  to  tiieir  vaft  Giantlike  Idols,  who  when  they  arc 
 carried  in  triumphal  CharlotSjCaft  themfelvcs  under  the  Wheels,  and  are  con- 
 tent CO  be  crufli'd  and  broken  to  pieces.  And  I  {hall  farther  be  led  by  my  plaln- 
 nefs  to  confefs,  rather  than  by  any  cautclc  or  politick  ciofcnefs  to  diffemblc 
 that  I  have  this  prlnciple,that  they  {hould  have  much  reverencc,large  maintc- 
 nanccjbut  no  great  power  5  for  as  moft  Nations  have  been  ftill  fct  on  fire  bf 
 the  Coales  of  the  Altar  j  fawhen  the  flame  there  rifeth  too  high,  it  refleds  the 
 iefs  lightjbut  occafions  no  little  combuftlon ;  and  It  Is  out  of  love  to  them  dlfo, 
 that  I  entertain  this perrvvafion,fincc  Amarej  e(i  vdle  bonHmaVcu',  and  it  Is  for 
 their  good  to  be  moderated  and  contraded  in  their  power,  leaft  as  fome  herbes 
 growing  too  rank,they  become  degenerous  and  evirtuate  ;  and  not  onely  like 
 Cyprcfs  trees  be  fair  and  tall,  hut  fruitlcfs ,  but  alfo  runne  more  hazard  to  be 
 ihakca  for  their  heighth,and  to  b  -  maligned  for  their  over- cropping.  And  let 
 me  humbly,and  without  offcnce,befcech  them,  without  pafTion  or  prejudice,  to 
 Gonfider  and  fet  upon  their  hearts,  whether  according  to  that  righteous  len- 
 rence,  Be  that  exdtethblmfilf  fhali  be  abafed  ,  by  a  juft  hand  fhakirga  Rod  , 
 (  which  God  foiljid  fhould  be  ever  laid  upon  them,  and  through  them  upon 
 this  poor  Churchjwhicli  cannot  ftand  without  them, )  whether  the  grafplng  of 
 too  much  power,hath  nor  of  late  put  them  in  danger  of  holding  none,  and  their 
 ftralning  to  reach  too  hlgh,hazarded  the  fctting  oi  them  out  of  joynr.  "Whither 
 their  debarring  fo  many  of  their  right ,  may  not  hare  occafioned  fo  great  in- 
 trufion  into  their  peculiars ,  and  their  cafting  offfo  many  from  the  Sacrament, 
 have  not  brought  into  queftion  their  cafting  out  of  the  Land,  fudkia  Dei  multa. 
 occulta^nulla  injufta. 
 
 And  as  for  what  they  here  charge  upon  me  ,  he  that  knows  my  heart  doth 
 know,therc  was  no  fuch  thought  therein  j  I  infcrted  that  of  the  Gentlewoman 
 as  a  conftitutlvc  &  Commonly  known  part  of  the  Storyjrcqulfite  to  manlfeft  the 
 occafion  and  reafon  of  the  fa£l  of  Ne6iarius  j  but  he  that  did  not  know  the  Ape* 
 logifts,  might  be  apt  to  liifped  that  they  had  \hi  fame  caufc  of  anger  againft 
 mc,that  He^HS  had  to  the  Sparrows,  as  if  they  accufed  him  for  what  he  was  fe- 
 crctly  guilty  of :     And  not  onely  fay  out  of  T^itm/x,  Rej/fr/c/   q^ul  ob  fjm'litHdM 
 nemmorumaHcnamalefa^aJtbiobje^ariputant: 'y    but     take  up   what  Snlvian. 
 hath  faid,  t^ec  e^o  ie  nth  dlco  ,  np  de  eo  tantiim  qui  m[e  quod  dico  ejj}  a^mfdtlfi 
 enim  extra  confclentiam  fuamfunt  quiscm^^dico  f    nequicquam  ad  injur iarfi  e^us 
 Spe5iant   cun^a  qit^edico,  ft  autcm  in  fe  ejj'enov'it  qua  loquor  ,  Tfbn  a  ?Hea  Jtbl 
 hoc  lingua  diet  teftifKety  fed  a  confcientla  fua  j  btit  1  not  onely  hope^but  lutn  afTu- 
 red  of  better  things  o^them;  &  however  they  arefaulty  fo  to  fufpeft  my  mean- 
 ing,! am  not  culpable  to  infinuatc  any  fuchfufplclon  ;  but  perhaps  they  would 
 in  this  alfo  belike  the  Doff^f//'/,  thofe  amoRg  them  czWed  circumcellfOT^s  ,  bf 
 whom  St.  Angufihie  tells  us,  Co?mt  cos  quos  in  vlis  invemrhit ,   Uthalia  m  vuh 
 Hera  inferre  ;  fo  they  will  enforce  me  to  wound  them  whether  I  will  or  no^and 
 though  I  have  a^  little  caufe,  as  will^  to  doc  it  in  this  particular. 
 
 They 
 
The  Lords  Supper  laid  forth  in  common  for  ^  Sec.     187 
 
 ^^■ 
 
 Thsy  acknowledge  repentance  to  be  as  necejjary  a  dUfufttim  and  qttallf cation. 
 to  YeQcivm.a^  ^rurwled^e  5  and  a  part  of  examination  to  be  that  cf  repentance  j  but 
 when  they^ihould  have  anfwercd  our  inference  ,  That  then  it  «(arrieth  equal! 
 reafQH  to  urge  and  praftife  a  tryal  of  mens  repentance  antec^dcrtly  to  the 
 Communion  J  and  that  this  muft  inuoduce  as  great  anecelTity  of  bringing 
 jnen  under  confefTiorijas  under  their  examination,  they  keeping  clofe  to  their 
 familiar  i^norantja  elenchi  (  which  runs  thorough  all  their  difcourfe^as  the  fti  ing 
 ofpoyfon  dorh  thorough  a  Lamprey  )  inftcad  ©f  anfwering  ,  whether  it  be  uni- 
 verfally  and  abfolutcly  necefl'ary,doe  oRcIy  tell  us,  that  Confeffion  in  a  right 
 a*nd  redified  manner  (  and  we  forc-ftallcd  them  in  thefe  qualifications  )  hath 
 ^een,and  is  pradifed  in  fome  difficult  cafesjand  they  diflikc  it  not. 
 '  Arid  truly  fo  much  we  fhall  fay  and  grant  them  of  their  examination,  If  they 
 would  require  no  more  ,  and  let  it  be  moderated  and  regulated  as  our  Divines 
 fJrefcribe  for  Confeflion,  whereof  Z^^^^er  faith  it  is  titiUs^  nori  ncccffarla  ,  debet  Inftlt./.J.  c.% 
 ejfe  libera,  &  nemo  cogi ;  wherein  Calvhi  is  Symphonous,  faying,  ^i  it  a  pi'ivatim  S,ii, 
 anrhur  &  affl'Batur  peccatorumfcnfu  i  iit  fe  explicare  nifi  al'^eno  adfutorio  ne-  .  . 
 
 queati^nd.  adding,  iii  tantim  modo  commendetur  ,  qm^afe  opus  habere  intclli- 
 gum,  becaufe  (  as Ck^?,^;^//^/ rationally  aflcrts )  non  efi  mandatum  ^    utcorda^^i^^'^'^^^^' 
 fcrulentur  \  fo  let  their  examination  be  propofed  as  profitable  ,  not  impofed  as  ^^^  de>it.  parto 
 neceflary  j  let  it  be  fomewhatof  their  prudence,  nothing  of  our  bondage  -,  let  ^-.d. 
 it  be  exerclfed  toward  fuch  as  may  juftly  be  fufpeded  of  grofs  ignorance  or  exi- 
 tious  crimes  (  for  fuch  a  juft  fufplcion  onely  isprtncipium  inqmrcndi,  as  Vafque'^ 
 fpeakes  )  and  others  left  free,  that  arc  elevated  above  fuch  fufplcion,  and  wc 
 ihall  be  as  perfedly  reconciled  to  their  examination,  as  they  or  our  Divines 
 feem  to  be  pacified  toward  confeflion. 
 
 But  in  the  interim,  the  Argument  remains  unihaken ;  If  repentance  be  as 
 necelTary  a  qualification  to  receiving,  and  as  efl'ential  a  part  of  examination  as 
 knowledge ,then  there  is  in  order  to  communicating  no  lefs  reafon  to  introduce 
 the  difclplineof  confeflionjthan  of  examination  ;  if  the  one  be  fet  up,  ih;  other 
 muft  alfo  be  impofed  -,  if  the  one  may  be  omitted,thc  other  may  be  laid  afide  ; 
 if  the  one  be  but  profits  ble  to  foi^c,the  other  is  not  neceflary  to  all :  thefe  jwo 
 being  like  th^  fubceleftial  Ge;3/»i. which  appear  omlnoufly  and  unluckily,  the 
 one  without  the  other. 
 
 They  affert  their  Principles  m  their  feparati on  and  examination  not  to  be  Rom'fk'j  ■  - 
 and  wc  fuppofc  by  former  Inftances,wc  have  demonftrated  the  contrary.  They 
 profefs  to  abhor  the  chmch  of  V<omt, her  ways, and  friends--^  and  to  be  able  to  main- 
 tain their  caufetv'tthout  the  Phlllftines/brf^,  however  the  Apologifts  may  have 
 a  file  for  fharpning  fome  of  their  Weapons  }  yet  in  feveralfubjeds  their  main 
 Armature  was  forged,  &  hammered  out  by  the  Top'fh  Phillllines,  for  there  was-  i 
 
 no  Smith  in-lfrael  wont  to  own  it :    Neverthelefs,thcy  arc  no  farther  oft  from  1 
 
 Popcry,than  wc  are  from  any  fufplcion  that  they  are  thereunto  afteded,  one  eir-  | 
 
 thcrpradlce  or  opinion  gives  not  rife  to  a  denomination.  y 
 
 Butfecondly,  we  know,  though  5^«/ had  put  away  thofc  that  had  familiar  '    \ 
 
 Spirits  and  Wizards  out  of  the  Land  ;  yet  being  in  a  ftrait  and  exigence,  he 
 had  recourfe  t©  one  of  them  for  counfel ;  and  1  might  tay ,  did  1  not  doubt  ic 
 might  irritate,that  two  Foxes^though  looking  ferefal  ways,  may  be  conjoyncd 
 in  a  Fire-brand . 
 
 Thirdlyi, 
 
—  I     I      immtm^mm*  '  ■  ■  i  i  miipim 
 
 1 88  T/?e  new  Inclofures  broken  dorcn^  and 
 
 Thirdly jbe fides  that  which  is  oppofed  diredly,  may  be  farthered  obliquely, 
 and  by  accident ,  and  fome  men  may  fuppole  they  are  In  the  way  to  Dothan , 
 when  they  are  going  to  SamariiZ  ,  and  fuffer  like  delufion  with  thofe  in  Athe^ 
 nxus ywho  fuppofed  thcmfelves  to  be  at  Sea  in  a  Temped  ^  and  cafting  out  the 
 Utenfils  of  the  houfejthought  they  had  eafcd  the  ihip  of  her  luggage,  and  were 
 plying  hard  their  Oars  to  attain  their  Port,  whereas  all  was  but  the  effect  of 
 their  cups  •,  and  fuch  Impoftures  may  be  occafioned  by  the  golden  Cup  in  the 
 hand  of  the  woman  full  of  abominations,  though  infenfibly  and  unawares  fip*d 
 off,as  to  make  men  dream  they  are  doing  one  thing,when  they  are  ading  ano- 
 ther.And  as  the  K<i^&/^/ (th^u^h  vainly)  expounding  Exod.  31.24.  fay,  that 
 Aaron  intended  not  to  make  a  Calf,but  caft  the  golden  tarings  into  the  fire  to 
 confumc  them,but  by  the  operation  of  ^^?ib<7«,woikingby  fome  t^yfiyptian  Magi- 
 cians in  the  Canijp,  the  form  of  a  Calif  came  forth  j  fo  it  is  neither  impoffiblc 
 nor  unufual  for  fome  proling  men,  by  over-witting  and  under-afting  them,  to 
 make  their  enemies  unwittingly  to  drive  on  their  defigns,  and  unwillingly  ad- 
 vance their  Interefts :  as  it  was  fald  o'lFompey  the  Gjreat,  M'^f  ria  nofira  Magnus 
 e(l  5  fo  what  fage  man  fears  not,that  our  divifions  do  more  occafion  and  facili- 
 tate an  union  with  that  Kingdomejwhich  is  not  fo  much  divided  within  it  felf; 
 and  that  not  oncly  bccaufe  the  Trumpets  muft  be  of  one  peece  that  can  call  to 
 the  Affcmblies  j  but  we  fee  that  water  which  is  in  an  entirp  body  ,  is  not  fo 
 fubjeft  to  the  imprcflions  of  Air,  yet  being  fcattered  into  drops,  iseafily 
 preyed  upon,and  abforp'd  by  itjand  when  a  befieged  City  is  fet  on  fire,the  ene- 
 my,who  upon  this  account  helps  to  blow  and  foment  the  flame,  may  more  ca(i- 
 ly  enter  and  furprife  it  amidft  our  confufions. 
 
 And  verely  the  unchurching  of  fo  many  may  make  them  more  malleable  to 
 temptations  to  flep  afide  into  the  Rom^n  Church ,  which  Is  ready  to  fpread  her 
 skirt  over  them  ,  in  which  refpefl  he  that  put  away  his  Church  from  this  ordi- 
 nance C  the  Canon  of  the  Kicenc  Councel  faying,  Matrimonium  inter  Epifcopum 
 ^  Ecclefam  cffe  contra6tum)  favingfor  the  caufeof  fornication,that  is,fome  no- 
 torious fin,  caufeth  them  to  commit  adultery  ;  or  laftly  in  fo  little  frcedome  to 
 partake  of  the  Ordinance ,  and  fo  great  llbertv  to  take  up  any  wild  and  extra- 
 vagant opinions ,  truth  and  godlinefs  may  finally  fall  under  fuch  an  eclipfe ,  as 
 the  glimmering  of  that  Vopifh  gloworme  may  be  a  comfort  in  fo  great  darknefs, 
 and  fuch  an  mmfatum  followed  as  a  guide ,  when  there  is  no  better :  and  upon 
 this  fcore  perchance ,  thefe  cunning  juglers ,  (  like  Horls  of  Mnfcovy  )  clande- 
 flinely  caufe  and  help  to  fet  our  houfes  on  fire,  that  they  may  get  honor  and 
 power  by  rebuilding  them:Wifemen  will  finde  thefe  no  Idle  fcaies  nor  ground- 
 Jefs  jealoufies  5  but  as  in  that  famous  automaton,  the  fpheare  of  Cornd'm  Ee^ael^ 
 there  was  an  igneous  fpirit  inclofed  in  the  center  thereof  ,  which  caufed  the 
 motion  J  fo  time  may  difcover ,  that  though  fome  others  are  the  mainefpokes , 
 yet  the  fiery  fpirit  of  the /f/w/^j  lying  hidden  in  the  center,  have  wrought  in 
 this  fphear  thefe  rotations  and  circunWolutions,  and  it  may  too  late  appear  that 
 unadvifedly  all  thiswhile  we  have  plowed  with  Popifiihcyfers,  and  after  all 
 our  turning  up  and  harrowing  of  the  Church  ,  they  may  reape  the  harveft  of  all 
 thofe  fo  wings. 
 
 The  paper  recording  the  dlfcipUne  of  the  ancient  Church,  afl*ertcd  ,  That 
 from  the  Communion^  (  as  cuftomarily  and  indeed  'antonomafiicaUy  we  fpeakc  , 
 
 though 
 
The  Lords  Supper  laid  forth  incofnmonfor^^z.       1 6p 
 
 though  properly  the  Convmunion  and  the  Euchariftwerc  farrc  dlttcring  things  ) 
 it  excluded  oncly  the  Catechumem ,  Ener^umcni ,  perfons  excommunicate  ,  pc- 
 nItentS)&c.  and  thereupon  inferred ,  Thatfeeing  they  ejedt  very  many  which 
 fall  not  under  any  of  thofe  notions,  their  pradice  is  not  conformable  unto 
 (but  difagrecs  from)  that  of  the  ancient  Church. 
 
 Hereunto  inftead  of  giving  an  anfwer,  they  onely  fayjthat  A  fmatterer  in  an- 
 tiqu'ty  (and  whether  they  be  of  that  lower  forme  or  no  ,  the  reader  will  by  and 
 by  have  trial  )  may  f^new  the  ancients  reje^icd  and  fufpcndcd  divers  forts  of  men , 
 under  fiiodry  conjideratioffs  y  and  roere  exceeding  cantclom  about  admiffion  tothk 
 erd'nanceino  print  whereof  is  to  be  feen  in  the  commm  pra^'ce  of  our  a[]V^nbliesX&i 
 that  is  as  true  indeed  of  their  affemblics  as  of 'ny  others)  where  fuch  orders  and 
 difli/iHions  of  men  as  are  named  may  be  fonnd :  And  then  next  they  make  us  their 
 catechumeni ,  in  defcribing  to  us  wh^t  they  were,  (  but  whether  themfelvcs  may 
 not  in  Tome  rcfped  be  ^e»/>f»?j  for  fuch  defcriptlons  the  reader  {hall  judge,) 
 and  the  care  of  the  ancients  to  keep  off  ignorant  and  unfit,  panics  the  ordinary 
 admini(lrations  /»  our  Parifhes  ,  where  no  fuch  things  are  thought  upon ,  but  All  t9 
 the  Sacrament  is  the  plea  andpraHke  j  and  then  they  take  the  boldnefs 
 
 ( N'>m'um  ne  crede  colori. ) 
 
 10  fay,  thus  farre  antiquity  is  for  m ,  rather  than  againH  tu.  There  Is  no  good 
 fouiebut  Isanhelantforthereftitution  and  ereding  of  collapfed  dlfciplinc, 
 and  when  other  petitions  may  be  fruftratc  ,  yet  (zsThib  comforted  his  coun- 
 trymen ,  that  God  would  heare  them  ,  when  they  could  not  be  heard  at  Kome^ 
 fo)  wcmuft  take  the  better  way  to  it ,  by  petitions  preferred  to  Heaven  , 
 
 Cosh  re  flat  iter,  coelo  tentabimm  ire. 
 
 Bat  I  muft  tell  the  Apologifts ,  that  1  doubt  they  are  parcel-guilty  ot  the  oh- 
 ftruding  of  this  work ,  and  they  will  finde  fomewhat  thereof  upon  their  proper 
 fcore  ,  'who  have  laid  afide  the  right  reyncs,  and  caught  hold  of  the  falfe  ,  anct 
 negle<fllng  that  difcipllne,which  is  rooted  in  Scripture  ,  hath  flourifhed  in  the 
 purer  times  ,  and  brought  forth  fwcet  fruits  where  ever  It  wascultlvate^, 
 have  bellowed  and  engaged  themfelvcs  in  the  grafting  and  drcfling  of  an  exo- 
 tlcke  plant,  which  they  have  no  warrant  to  fet ;  nor  hope  it  ftiould  beare  much 
 or  good  fruity  fince  it  is  too  clofe  and  contrafted  ,  not  fpreading  Its  arms  and 
 brauaches  abroad  ,  and  like  the  Clove  tree  ingrofling  all  moyfture  to  itfelf, 
 makes  all  other  to  wither  about  It.  To  grafpc  too  much  is  the  way  ro  hold  Icfle, 
 r-nd  in  this  fenfe  perchance,  the  half  may  be  more  than  the  whole,  and  to 
 draw  the  wires  too  high  ,  is  the  way  to  crack  the  firings ,  not  to  tune  the  in- 
 ftrumcnt>     > ,.,  ,      -     . 
 
 B3  modm  in  rebus  ,  ■ 
 
 And  as  e-meas  told  P)rrW^_Jie anight  have  been  more  happy  had  he  been  con- 
 tent with  £f>«4  ,  and  not  attempted  the  conqueft  of  Italy  ar,d  Sicily  ;  fohad 
 the  hedge  of  ancient  Difcipline  been  onely  repayred  and  kept  up  ,  and  not  ray- 
 fed  higher,  and  fci  fanher  out  beyond  the  old  line  and  landmark?,  the  feeds  of 
 
 Z  peace 
 
170  Tf^^  ^^^  Inclofnres  broJ^en  dorvn ,  and 
 
 peace  and  Godlincfs  might  have  been  more  happily  fowne  and  more  profpe- 
 roufly  fiouri{hed  ,  in  the  field  of  the  Church ,  which  now  lies  lefle  manured  and 
 mere  full  of  tares  and  noyfome  weeds  , 
 
 Moribus  mttqm  res  flat  ,- 
 
 Sir  r  B  ^^^  *  famous  man  faith.  That  women  are  foraetimes  more  fortunate  In  the>r 
 cures » than  learned  Doftors ,  bccaufe  the  one  keep  the  old  receipts  punftual- 
 ly,  which  the  others  magifterially  take  liberty  to  vary  from,  and  to  alter  the 
 fimples  J  fo  the  ?hyjic\  of  ancient  Dlfcipline  In  all  probability  might  have 
 cured  our  Diftempers,  cith,  tutb  &\Hcunde ,  wliereas  thefe  new  recipe^ s  (like  the 
 FarMCelpan  prelcripts  of  Mercury  fublimaced  and  calcinate,  and  fuch  violent  re- 
 medies )  in  ftead  of  proving  Medicines  gr^w  to  be  maladies ,  and  to  cure  the 
 difeafc ,  kill  the  Patient ,  Ut  antca  vitfn,  ha.  nunc  remedy's  laboramas. 
 I  fliall  not  prefs  or  infift  upon  that  of  Mllinger ,  Totefi  in  Ecclejiajufta  cenfli- 
 tpfll.itd  Beta,  tui  dlfcipli?ia^  ut  interm  cwria  Domini  libera  maneat  omnibus  illis  quife  juxta.  Vau- 
 lt doUrinam  probarunt  -,  but  with  hands  and  feet  (afeting  my  felf ,  and  joyning 
 with  and  drawing  others,  embracing  and  alfo  propugning  it,)  1  {hall  defcend 
 into  that  opinlon^that  perfons  nocorioufly  wicked  and  fcandalous  fhould  be  caft 
 our. 
 
 And  whereas  in  the  clofe  of  the  Seftlon  they  fay.  They  rrtjh  they  could  fee  thk 
 doneintheAffemblies  about  them  (whicbwouldbcget  better  thoughts  in  them  of 
 fame  mans  Ipirits^than  now  they  have  )  but  thereof  they  \ndTV  the  contrary.    I  (hall 
 tell  them,that  I  wl{h  they  would  confent  that  none  but  fuch^as  cafily  as  1  flwll 
 grant,  that  all  fuch,  ought  to  be  ejeded :     If  fome  would  have  done  it ,  and 
 want  power  to  do  it,it  is  their  afflidion  \  if  any  have  the  power,  and  do  not  cx- 
 ercifc  it,  it  is  their  fault  j  but  yet  to  hold  Communion  with  thofe  Aflemblies  , 
 where  it  is  no:  donc,St. AuguHine  warrants  thcm,lt  (hal  be  much  to  their  pralfe, 
 and  nothing  to  their  prejudice  •,    and  they  have  almoft  as  much  to  plead 
 for  themfelvcs ,   as  he  had  to  juftific  the  Catholick  Church  againft  the  Dona-- 
 tifls  :     And  for  my  part,I  profefs  1  had  rather,All  to  the  Sacrament,  than  any 
 to  Schifme  and  Separation.     And  for  their  thoughts  of  others ,  they  are  no 
 mans  Tribunal :  They  that  know  their  Witnefs^is  in  Heaven,  with  fuch  it  will 
 be  a  fmall  thing  to  be  judged  of  them  ^  neither  are  they  fuch  Cato's,  as  that  it 
 ihould  be  punishment  enough  to  be  condemned  by  them  ;  their  teeth  are  not 
 like  the  Tygers  Claws,  wherewith  whofoever  is  wounded,  can  never  be  healed, 
 nor  doth  afterward  profpcr  j  nor ,  I  hope ,  are  the  Images  or  Conceptions, 
 which  they  form  of  others  in  their  Thoughts  and  Intellefts,  fubjed  tothe  like 
 fate,  which  (  they  fay  )  thofe  Images  are,which  are  made  by  Witches ,  where 
 the  hurts  and  ufage  done  to  the  Image ,  pafs  and  arc  transferred  to  the  man 
 whofe  Image  it  is. 
 
 I  m!ght  difpenfe  with  my  felf  from  making  any  animadvcrfions  upon  their 
 defcriptlons  o^ Catechumeni^Energumcni, ^nd  Venitcnts.,  it  is  enough  that  my  Ar- 
 gument (lands  free  ,  and  that  they  confefs  the  ancient  Church  fcparated  none 
 but  of  fuch  denominations  ,  and  cannot  fay  that  thofe  whom  ihey  fufpcnd  are 
 ©ncly  fuch,  but  then  fo  confidently  to  conclude  ,  that  becaufe  the  ancient 
 t^hurch  removed  fuch  forts  ofmen,thcrefore  Antiquity  is  for  them,  they  mu ft 
 -pre-fuppofc  us  bred  up  in  the  K/tl^^V/V^/ Schools,  where  the  Difcipksare  caught 
 ■   tpbelecve  that  white  is  black^if  the  Kabbi.Kli  them  fo.  '"'  *'*'''' 
 
The  Lords  Supper  laid  forth  in  common  for  ^'S^c. 
 
 171 
 
 J^onobtufa  adcb  f;cflamuspeffoia?csni! 
 
 With  as  much  colour  of  reafon  doc  the  Paplfts  conclude  ,  becaufe 
 they  finde  the  word  Tradition m  Scn^tuxc  and  the  Fathers,  and  AftT.f, 
 andSatisfaSiioni^nd  the  like  m  ancient  Wrkers,that  the  fame  names  muft  needs 
 be  of  the  fame  things,  and  were  underftood  and  taug,ht  in  the  fame  notion, 
 which  now  they  conceive  and  hold  ;  could  they  produce  any  Records,  that  all 
 pafTed  e^tamination  in  point  of  knowledge,  or  any,  fave  the  Catechumeni^  ftran- 
 gers  to  the  Church  and  Falth^and  Children  (  who  were  a  fort  o^ Catechumeni  -j) 
 or  any  at  all  underwent  a  probation  of  their  lives,  or  were  feparated,  becaufe 
 they  were  not  convincingly  holv,  and  not  onely  becaufe  they  were  notorioufly 
 wickedjthat  in  any  Church,onely  one  of  an  hundred  was  admitted,  and  a  fepa- 
 ration  made  from  the  reft ,  either  negatively  not  to  communicate  with  them, 
 or  pofitively  to  conftitute  new  Churches  j  they  (hould  then  hit  the  Bird  in  the 
 eye,wheieas  now  they  doe  not  fo  much  as  beat  the  Bufli ;  but  doe  onely  like  . 
 
 that  Rofftane  Emperor ,  Cm  proprhm  erat  nuper  reperta  fceleraprifcls  verbis  obte-  "^^bcrms, 
 gere. 
 
 Su^enjion  the  ancient  Cburch  prafiifed  and  commended,  not  in  that  notion  and 
 inanner,nor  of  fuch  pcrfons  as  the  Apologifts  do  ufe  it ,  but  becaufe  they  finde 
 the  wprd  of /«ij&f?j(/o»  in  the  Monuments  thereof  j  to  conclude  that  their  difci- 
 plinc  1$  found there,is  fomcwhat  like  him,that  reading  M'Jfa  fuit  Komte ,  in  the 
 mbfcription  offomc  of  Sr.Pjw/*s  Epiftles5inferred  that  that  Maf^e  was  then  faid 
 at  Kome-^  or  becaufe  fome  kinde  of  fufpenfion  is  laudable ,  that  theirs  muft  be  as 
 commendable,is  not  unlike  to  Caracalla ,  who  fuppofed  that  becaufe  one  AleX" 
 under  was  a  brave  man,  none  of  that  name  could  be  bad  :  but  feeing  they  arc 
 not  P6pes,  who  are  to  be  belecved  abfolutely,  (Imply  and  without  condition, 
 whofe  Willis  inftead  of  Reafon  ;  and  it  is  not  for  us  to  judge  whether  they 
 fpeak  confentaneous  to  Reafon  j  but  it  is  Heretical  to  think  they  may  not  de- 
 termine,as  they  have  determined ,  we  fliall  defire  them  to  {hew  us  out  of  any 
 Records  that  tne  ancient  Church  praftifed  or  commended  fufpenfion^  as  now 
 ic  is  underftood  and  pradifed> 
 
 £f  vimla  tu  digms.  * 
 
 It  may  yet  refledfome  light  upon  our  fubjeft,  to  make  fome  obfervatioiis 
 upon  their  exprclles  concerning  the  CatechumeniyEfiergumeniy-ind  Penitents. 
 
 The  firft,  they  (zy^werefuch  as  the  Church  nurtured  in  the  fundamentals  ofKe- 
 hgionjjemi  unbapti^ed  (  as  ihcyfappofe  )  the  children  ofTagans.  I  ftiall  not  in- 
 ftancc  any  Gafe,wherein  a  catechumen  unbaptizedjmightyet  have  been  a  child 
 t)f  Chriftian  ParentSjas  particularly  if  his  Parents  had  died  before  the  times  of 
 baptifmc  (which  were  ufually  but  twice  in  the  year)  and  then  his  next  of  kinne 
 being  a  Pagan^had  detained  him  from  the  bofome  of  the  Church  :  nor  ftiall  I 
 Jnfift  upon  itjthat  Children  in  years ,  though  born  of  Chriftian  Parents  and 
 baptized,did  alfo  pafs  in  the  rank  of  Catechumeni,  and  went  out  at  the  Ite,mifpi 
 efl :  nor  ftiall  1  redifie  their  judgmcnt,by  ftiewingthat  fome  Catechumeni  were 
 thrs  Sons  and  Daughters  oi  Jews  5  1  fliaU  onely  cbfervc,  that  had  there  been  in 
 
 Z  i  ihofc 
 
17^  T^he  new  Inclofmes  broken  down^  and 
 
 thofc  days  any  AnabaptiUs  or  Independents  ,  the  Catcchumeni  might  have  been 
 the  Children  of  Chriftians,and  yetunbaptlzed  •,  for  the  one  would  have  bapti- 
 zed no  Children  at  all,  and  the  other,  none  but  thofc  whofe  Parents  had  been 
 gathered  Into  their  Churches. 
 
 Sec©ndly,it  is  obfervable,that  thofc  Catechtimens^Sis  foon  as  they  were  baptl- 
 
 ,-.    rt  J  _  1^      ^^^  3  were  admitted  alfo  to  the  Eucharifl  9  which  not  onely  appears  by  that  oF 
 
 Tohan     *         ^^?,^^ific,  Tranfecint per m.ire  rHbmm,  &bapU'3^entwfi&  mcinducent  Mmna-^  but 
 
 rh     n'c'us      ^^  ^^^^^  Chcmntcm  cites  out  of  Chryfaflomcy  and  Gerhard  out  of  fiiftin,  Ambrdfe 
 
 and  Theodoret,  zndDtirantu^  out  of  others  j  and  by  what  C  afaubon  tclh  us, 
 
 **  10 1       '    *   ^^^^'-^  Ecclcfia  femper  adjec/t  bapttfmo participaUonem  corporis  Chr/fti,  (but  where 
 
 r    h  '  d  loc     ^^^^^^^P'''^p^''^^f^^'^^^^^3  fome  learned  msn  think  it  was  tantum  adi^ltlf,  that 
 
 */ 1  /?  i   ^^^^^w^^g^ven  to  Infants  being  onely  the  Wine   (for  fo  Hugo  aflferts)  and 
 
 cwn.vj  .  'J'   '  that  fcarce  forniallyjas  the  Sacrament,  but  as  they  ufed  to  give  them  milk  and 
 
 "'■  ^^      ^       honey  ;)  and  how  little  time  was  allotted  tor  intruding  the  Catechumens yZnd 
 
 CC^%  n    d    ^^^^^^  f'^^^1'^^^*'^*'^^'^  of  k"w/ledge  was  required  to  cairy  them  to  the  Sacra- 
 
 ^  T  B  '        "^^"^M  have  formerly  {hewed  ;  and  furely  it  could  not  be  imagined  that  they 
 
 ^  ''^'  '   who  were  ftrangers  to  the  Chrlftian  Faith,  and  bred  up  in  other  Rudiments  ; 
 
 ^2^^        '    g    and  whojwhen  they  came  over  into  the  pale  of  the  Church,in  the  firft  timcs^as 
 
 •3    'V  -'^Y  '  it  fcems,were  neither  admitted  to  the  reading  of  the  Gofpels,  nor  the  Sermons 
 
 <«  ^^  <J    i  •    and  Expofitions  thereof,  (wh\ch,Alba§pmm  faith,may  be  known  by  thefe  words 
 
 canonxoncn.      j^^  ^^^  Sermons  of  the  Fathers, Ar/;r«;e.^  fideles)  and  which  fald  not,  nor  learned 
 
 AlKf"       d    '■^^L"^'^sP^*y°^jtIll  they  were  baptized,  (  forihey  were  not  called  Brethren, 
 
 Albalpinus   e  ^^^^  ^^^^  ^^^  admitted  to  the  Eucharifi ,)  and  in  that  refped  joyned  not  in  fay- 
 
 veter.Eccej.      j^^^  ^^^^  Father    (  which  perchance  hath  brought  us  to  ftumble  on  the  reafon, 
 
 mmht-    •  0  -  ^^y  ^^^  Loyds  Prayer  is  never  recired  in  the  Churches  of  the  Apelogifts,  be- 
 
 jer. 1 9-p"    4  3  caufe  there  are  fo  many  prefent,  who  being  not  admitted  to  the  Encharifl,  may 
 
 ^j  ^^  *  not  be  called  their  Brethrcn,nor  have  God  to  their  common  Father)  1  fay  that 
 
 latremjvoca^    it  cannot  be  imagined  that  in  fo  fhorr  a  time,withfo  flcnder  means,  they  could 
 
 veum&'jra-    with  as  great  a  fumme    (  of  knowledge)  obtain  this  freedomeofthe  Sacra- 
 
 trem  mox  vitu-  ^^^^^^^^^^  ^^^  generality  of  our  Congregations  have,  who  (like  Vatd)  are  free- 
 
 peras.ltvero     y^^^^^^  ^^^^^  ^^^^^  ^^^^.^ 
 
 non  eft  fra  er  jj^^  Energumcni  (they  fay)  r^pere  men  fuppofed  to  bepo[feffed  by  Sathan,  or  mm 
 turn  quomoa^  excommtmicate  ,  becaufe  fuch  are  delivered  unto  Sathan]  and  they  derive  Ener^u- 
 <h%r^^Vi^ '  r^^'  '^^^^  ^^  f  «c»:fw,and  out  oiAlten(iaig  tell  us,  lUi  d.cuntw  En£rgumcni,qui  intertus 
 €t  *  *"  ^^  labor  ant  per  vexatlonem  d^monis :     But  obfcrve,firft,for  the  notatio  nommls^  how 
 
 Korac.  jl^gy  inftitute  a  new  Grammar,  deriving  Vartkipks  from  Nouns-,  and  not  from 
 
 Vc)-bs  i    1  {houid  have  rather  thought  it  more  proper  to  have  fetchM  It  from 
 
 Secondly,  for  notatio  yel^^^hztf^tx  Aiflcntatg  tell  them,  who  compiled  his 
 Lexicon  out  of  the  School-men,  (who  were  not  always  over- excellent  in  Lan- 
 guages or  Antiquities)  perfons  poffeffcd  werebutone  .f^a/rJ  ,  and  included 
 not  the  whole  latitude  o'i  Energimeni^dzots  and  Lunatiques  coming  alfo  under 
 that  gi-^/^ri^^/ notion.  Whether  to  deliver  one  unto  .9^//j/rw  ,  were  direftly  to 
 put  him  under  the  corporal  power,pofleffion  and  Infliftions  oi Sathan^  as  a  fad 
 confcquent  of  Excommunication  in  thofe  times,  (  as  the  Greek  Fathers  fup- 
 pofe,)  or  onely  to  excommunicate  ,  which  is  a  delivery  up  to  Sathm  by  confe- 
 qucnt,a  declaring  him  to  be  fubjed  to  the  Klngdome  and  Power  oi  Sathan^znd 
 ©o.longer  to  appertain  to  the  Kingdom?  of  C^j7^,  and  not  ji  cutting  him  ofi 
 
 ■   ..  .  from 
 
The  Lords  Supper  laid  forth  in  cow  won  for  ^8cc.      173 
 
 from  one  Ordinance  (  for  that  could  not  be  faid  to  be  a  tradition  unto  Sathan, 
 but  a  depriving  of  all  the  means  ufefiil  to  ejed5<z?^4»,  and  ihc  power  of  his  Dr.  ll^m,An- 
 Kinedome  out  of  the  heart  (as  the  Catechfi  that  inftrufted  men  and  fitted  them  notat.  in 
 for  Baptifme,  was  wont  to  be  called  the  Exorc!^,ihAt  caft  Sathan  out )  as  the  i  Cor.  S  .E. 
 
 Lat'ne  Fath^rs,and  modern  Expofitors,both Proteftant  and  PopiflijConccive,)  I 
 fhallnoc  dlfpute;thisisbefidernyrubjc6l,  and  there  v/as  never  a  triumph  tot 
 any  vidory,out  ©fa  mans  proper  P'/*<?z;."tf^f;  onely  1  (hall  obferve,  that  though 
 excommunicate  perfons  had  been  fo  under  the  alfllftive  power  and  poHsfTion 
 of  Sathan  ,  yet  all  that  were  fo  were  not  excommunicate  ,  and  yet  thofe  that 
 were  not  competent  of  m'inde,if  they  were  not  born  fuch,  but  fell  into  any  di- 
 ftemper,after  they  had  firft  received  the Ewc^^r.'/Z ,     many  of  the  School-men  Aquin.  $.  q.$. 
 (  how  juftly  I  (hall  not  dlfpute  )   incline  to  grant  them  the  S2crament,at  leaft  art.  9. 
 for  a  Viaticum  at  their  departure  -,  and  as  for  thofe  that  were  pt^flefl: ,  to  whom  Vafquez  in  5 . 
 indeed  that  name  of  £^em/wc«/ is  more  commonly  applyed,  the  firfl  Councel  Tom.S,  q.^o. 
 6^  Orange  allowed  them  infome  cafes  the  Euch  ar  2  ft  ,1^  zhty  were  not  perpetually  ^Ji^.  ill. 
 yt%td,SilucidisgaudrrentintervaUis,(2iiihAlbafpintiSj  fo  do  many  of  the  School-  ^.3.^.441. 
 men  and  Cafuifts  by  warrant  of  fome  later  Councels  and  Fathers ,  and  though  Valentia  ^ . 
 fome  finne  occafioned  the  poffcfTion  ,  yet   (  for  which  there  is  the  authority  of  dilp.  6.q.^. 
 Ca/ftan,and  an  inftance  of  Fro!p2r  )   if  they  vvere  n«>t  delivered  up  to  Sathan  for  p.i.  p.  $i6. 
 any  great  crimes,and  fo  were  in  the  condition  of  perfons  excommunicate  j  and  h\ha(.not.i/i  . 
 ft  depMxatiene  curent ,  fi  vha  Jitpurgatior ,  fi  mn  blalphemcnt,  fi  non  cnunc'mt ,  Canon,  quof. 
 ( that  is,  ut  ex^licat  Balfamon)fi  tempore  quo  non  ve.xarentur,doccnt  aVcs ,  qua  ipfi  cone,  GaH.7, 
 a.  damnne  didicerunt^  they  were  not  altogether  excluded  ;  generally  they  agree  1616. 
 it  ought  not  to  be  denied  them  dying,  fo  as  we  fee,  that  the  far  greatefl  part  of  Communlor  to.' 
 their  Parlfhes  are  thruft  into  a  worfe  conditlon,than  the  Energumeni.  men  cjiis  ufu 
 
 The  Penitents-vftre  commumenis  Chrift'iana  velut  candtdcitt ,  as  a  learned  man  reccpta  fentcn- 
 calls  them  ,  and  in  a  med'om  ftate  or  condition  between  the  faithful  and  Ex-  tia  eff,  dandam 
 communicate  ;  for  wirh  Penitents  there  was  allowed  a  civil  converfe^  and  to-  illis   cffe    com- 
 ward  them  might  be  vouchfafed  all  Offices  of  Humanity  •,    but  with  perfons  muniow.m. 
 excommunicate,  as  men  polluted,  it  was  p!acular  to  have  any  company  or  com-  Sylvius  in  3. 
 merccjthey  were  not  fafely  to  be  looked  upon,  but  wcje  univerfaily  (bunnzdy  part.  Aquin. 
 and  not  held  worthy  of  the  light.  ^.S  o . 
 
 art.9.p.3'^9- 
 Filiuclus  caf.tra^.  A.cj.n.J  ^o.pA^.     Cafaubon.  exmit> 1 6.  s.  45 .     Albafp.  /.  1.  obfer.  4» 
 ^tW^r, depmitJ.i.c.zz, 
 
 The  Apologias  very  pertinently  obfervejthat  men  ypsre put  under  penance,  for 
 beini  fcandaloHs  in  manners  and  of^inions -y  and  1  wlfhthcirdifcipline  had  been 
 conformed  to  this  pattern,and  exercifed  onely  upon  fuch  and  no  others,  cfpe- 
 cially  fincc  they  confefs  it  is  not  nee cffary  they  Ihouldaffigne  other  qualifications 
 (  of  fuch  I  fuppofe  they  mean  as  are  excluded  )  than  Antiquity  did  j  but  where- 
 as they  undertake  to  inftruft  us  in  the  ancient  courfe  of  admitting  Penitents, 
 and  fay,They  Tvere  firft  admitted  to  the  limits  of  the  Church.  2 .  To  lye  down  in  the 
 church-porch,  $,  To  the  hearing  of  the  v/ord,but  not  to  flay  at  prayers.  A.  Next 
 to  the  Sacrament.  /  A  frnatterer  in  Antiquity  (  to  retort  their  own  phrafe  ) 
 would  not  have  given  fo  incurious  and  imperfed  an  account  of  their  method  of 
 dlfcipiine,  ;' 
 
74  T^^^  ^^^  Inclofures  broken  down^  and 
 
 For,  firft,  however  the  foot-ftcps  thereof  arc  not  fo  plainly  to  be  traced  in 
 the  I,iitlnt  Church  ,  (  and  yet  Albaspmus  finds  them  in  that  ot  TertuUiany  Hac 
 expc^aty  hcec  exorat  fmitemam  ,  qiiandof^  mituns  falutem  )  yet  in  the  Gree/i 
 Church,  the  Monuments  thereof  are  fo  frequent,  that  to  him  that  hath  feen 
 things  but  per  iranfennam^or  tafted  them  onely  tanquam  canls  ad  NiJumyk  is  ve- 
 -ry  obvious;that  there  were  four  degrees  or  ftates  ofpenitents(not  three  as  they 
 ^imit.) 
 
 ^  Firftjfuch  as  were  Flentts  or  Florantcs  ,  who  ftood  and  fometinaes  lay  down 
 without  the  Church,weepingjand  rcqueftirg  thofc  that  entred  to  petition  the 
 Lord  for  mercy  toward  them,  (which  at  firft  was  not  impofed  by  Law,  but  arbi- 
 trarily aflumed.) 
 /       hrrvia      ^^^^^^^Yi  Audiemes^Nho  ftood  In  the  Porch,  and  heard  Tome  portions  of  the 
 1%  0Djerv,i9,  Scripture  (  not  all  that  was  read;  )  and  Alba^mus  fuppofeth ,  that  in  the  firft 
 P^39^'  ages,  M'ffarum  cmcionibiis,  qutele^itonemEvangelaconfcquebantur,  intercffenoH 
 
 potucrmty  but  they  were  not  permitted  to  joynin  prayers,  cither  thofe  of  the 
 Church  and  faithful,  or  thufe  of  the  Catechumens  ,  nor  yet  to  pray  among  the 
 latter. 
 
 Thirdly,  Troflrathov  fuccumbenteSy  who  were  admitted  to  a  place  behind  the 
 Pulpitjor  behind  theQuire  of  theChurch,called  Catechumentumj^^or  there  the 
 Catechumens  ftood  alfo)who  were  permitted  there  to  kneel,&  pray  amongft  the 
 Catechumens  ;  but  (asfome  fuppofe)  were  permitted  onely  their  own  prayers, 
 not  thofe  of  the  Catechumens  ,  and  they  went  out  with  the  Catechumens,  or  (as 
 fome  think)  after  them. 
 
 Fourthly,  S tames ^who  I  conceive  were  alfo  called  initlatiy  who  were  admit- 
 ted to  joyn  in  all  Ordinances  with  the  Congregatlon,fave  the  EuchariBy  which 
 ftandingby,  they  might  onely  behold  others  (-y/c^.  the  Confummath  as  they 
 were  calledjanfwerable  to  the  Epopta  among  the  old  Heathens)  to  receive,  but 
 themfelves might  not  partake ;  norbefide  were  they  permitted  to  bring  their 
 oblations ,  nor  participate  of  what  was  offered  and  blefled  (  which  fome  have 
 mrftaken  for  the  Eucharist )  neither  had  they  the  krifs  of  peace.  1  hcfe  two  laft 
 ftepsthe  Apologifts  tread  over  ,  and  the  fecond  they  divide  into  two,  as  little 
 caring  to  underftand  the  ancient  difcipline,as  to  model  their  own  in  conformi- 
 ty thereunto. 
 
 1.  They  do  truly  obfci"ve,and  we  think  it  very  obfervablc  ,  that  fuch  a  courft 
 
 the  ancient  Church  teoi^  about  .admitting  Vennents  (  and  xhtrt(ovc  A!ba!p'inits  tells 
 
 vSypcenitentiam  qua(iad  quondam  catechumenatum  reyrafentandum  inflhutumeffe  ) 
 
 and  from  thence  ihall  re-minde  them  ,  that  thofe  fcveral  degrees  were  onely 
 
 fuch  as  whereby  Penitents  were  re-admitted,  not  whereunto  they  were  direftly 
 
 and  immtdlatly  ccnfured  ;    but  having  been  firft  excommunicate  in  order  to 
 
 their  reftoring  to  the  Communion  of  the  Church,  they  had  the  favour  of  being 
 
 admitted  by  thcfe  feveral  ftcps.  of  penance,  and  none  were  Penitents,  that  had 
 
 not  been  firft  excon»municate,  which  is  diametrally  oppofite  to  their  way  of  fu- 
 
 lpenfion,whercby  men  are  immediately  and  only  made  /2tf«rf  J,that  were  never 
 
 excommunicated  jnor  pafled  the  other  degrees  of  penance. 
 
 tJiftorU  de  rt       I  fliall  conclude  this  Hlftory  of  the  ancient  difcipline  with  that  of  He^/m'an, 
 
 Sacrament,  Li.  Catechumcm  &  mniicnteSy  fn/ta  conchne,  templojup  fnnt  egre^i,  antequam  facrd 
 
 p,40.  pnaHrenturyTie  cum  reliqusfratrlbus  communkarentyex  quollquidb  clareque  evin* 
 
 CitHY  y  entires  quf  remanfcrunt  omnes  communicate :  and  befides  them  of  thofe 
 
 notions. 
 
The  Lords  Suffer  laid  forth  in  common  for  ^  &c.     175 
 
 notions, be  tells  us,  Admiffi ftmt ad cammy  qmun^^do6irmam  Ghrifl'anamjmt  /.$./?. i  S 
 amplcx:^  fo  that  though  onely  pcrfons  fie  an<4  wonhy  were    admitted,  yet 't  is 
 hereby  manifeft^that  they  accounted  all  fuch  fit  and  worthy ,  as  were  neither 
 Catechumens  nor  Penitents. 
 
 Nextjthey  take  hold  «f  what  the  Paper  grants,f/wt  the  Vrimithe  church  faw 
 the  life  6fpubltc\  confejfwi ;  it  did  foj  but  it  alfo  faw  the  abufc  ,  and  thereupon 
 abollflicd  what  had  been  formerly  introduced  j  but  that  was  done,  they  fay^  after 
 the  abufe  appeared ;where as  now  they  fay  men  frveat  at  the  fight  o^ the  f addle ,  or  ra* 
 ther  bridle,  to  curb  their  lufis.  The  confufion  and  abule  of  their  way  is  as  appa- 
 rcntjand  therefore  confequently  it  is  to  be  laid  down. 
 
 —  Vclfimutabtle  pe^us 
 
 Bfl  tibi  confilii. 
 
 And  befides,  the  vvifdome  of  prevention  Is  better  than  that  of  remedies ,  as  H'v- 
 ^ieina  is  a  fafe  and  happier  parr  of  Phyfick  than  Therapciitica  j  but  if  any  fweac 
 at  the  fight  of  the  faddle  or  bridle,  which  have  been  ridden  and  galled  with  ir, 
 it  is  no  marvelljfince  neither  are  made  onely  to  mount  and  manage  an  unruly 
 ftubborn  horfe  •  but  the  one  Is  a  Pack-faddle,ficted  anely  for  an  Afles  back  (by 
 fuppo(itionofa  general  ignorance)  and  faftiloned  to  be  capable  to  take  any 
 load  or  burden  that  may  be  laid  on  j  and  the  other  to  check  and  turn  and  lead 
 us  where  they  lift ,  fo  as  indeed  it  is  like  to  become  our  brid  le  and  their 
 reins. 
 
 Their  examInation,they  fay, « little  more  than  public^  conf.-ffion ;  I  think  upon 
 examination  they  ought  to  make  confefTion  of  a  palpable  error  ,  who  igno- 
 rantly  or  wilfully  miftakc  confeflfion  of  fins  (  which  the  Paper  faith,  the  An- 
 cients faw  the  ufe  of  )  for  confelTion  of  faith  j  the  admitting  fome  of  their 
 members  onclyuponpublickconfeflion  of  faith,  we  have  formerly  travcrfed. 
 That  others  have  done  the  fame  thing  privately  before  two  or  three  Witnelfes 
 (  whereof  furc  their  Elders  have  fomctlmes  been  none  )  halh  been  (they  fay) 
 in  tendernefs  and  condefcenfion  to  their  bafhfulnefs.  If  they  did  this  to  any  for- 
 mally as  ba{hful,they  fhould  doe  it  to  all  of  that  condition  ;  for  qulcquid  pra- 
 d/caturper  fe,pradicatHr  de  omni ',  I  beleeveof  men,and  am  very  confident  of 
 women,  the  greateft  part  arc  bafiiful  ;  yet  I  cannot  learn  they  ihew  fuch  ten- 
 dernefs  or  condefcenfion  to  the  greateft  part,which  may  render  it  doubtful  thae 
 it  is  done  to  fome  with  refpeft  to  the  G^^ld-rlng ;  and  becaufe  Heliogabarus  fil- 
 ken  Nets  are  more  proper  to  catch  fuch  Fiflies,as  Sz.Peter  took. 
 
 It  is  for  the  honour  of  Antiquity  ,  that  as  all  the  dlfterent  forts  of  Phllofo- 
 phcrs  at  Athens  pretended  to  follow  Socrates  ,  fo  the  new  coyns  of  dodrine  and 
 difcipline  would  feem  to  bear  the  ancient  ftamp  ;  the  Apologlfts,  that  have 
 much  nibled  ar,and  detracted  from  Antiquity,  would  yet  give  their  difcipllne 
 for  its  better  pafs,  a  Teftimonlal  from  the  ancient  Church.  They  formerly  bid 
 us  toremember  the  G'beoriUes^^nd  we  cannot  forget  them,  while  their  like  pra- 
 ctice keeps  up  and  refreflieth  the  memory  of  them  ,  by  fuch  a  counterfeit  pre- 
 tence of  Antiqulty,but  rather  it  is  the  misfortune  of  this  age,  that  their  myfte- 
 rics  fo  long  hidden,were  noy/  firft  publlfhed,  which  hath  been  like  the  opening 
 of  th?  Cheft  in  the  Temple  o^  Apo!lo,xhzx.  Ejsodi'iinus  fpeaks  of,  or  the  breaking 
 
ij6  T^he  new  Inclof tires  broken  dorvn^  and 
 
 up,by  the  coretoulhers  of  certain  fouldiers,greedy  of  fpoiljof  the  Image  o^Apol" 
 h  chomcus,  which,  as  Ammiantts  MaYCcliinns  tells  us,was  brought  from  Sdcucis 
 10  Rome fiom.  whence  ilfued  forth  peftilcnt  vapours,  which  infe Aed  ihe  ad ja- 
 cent  Countries.  ' 
 
 The  Anticnts  removed  fome  few  from  thcCommunionj  and  thofe  onely  by 
 judicial  fentence  j  for  the  fcandal  of  fome  nefarioufnefsjeither  cvident,conicft, 
 or  prt)ved  by  Witnefs  ;  whereas  thefe  fufpend  at  once  their  whole  Congrega- 
 tionsjasifthey  were  guilty  of  one  common  Apoftafic,  not  judicially,  but  arbi- 
 trarily ;  not  for  notorious  crimes,  but  upon  fufpicions  \  and  admit  none  of 
 themjtill  they  have  approved  themfelves  to  their  good  opirtions,  by  demon ftra- 
 tive  (igns  of  hoJinefs  ;  and  till  they  doe  {b,  they  feparate  from  all  Communion 
 in  this  Ordinance  with  them,  (which  fufpcndmg  firft,  and  then  making  tryall 
 and  probation  afterwards ,  methinks  holds  fome  refemblance  with  lidford 
 LaWjWhereof  in  our  Countrey  they  fay  proverbially ,  That  tKey  hang  and  draw 
 in  the  morning ,  and  fit  in  Judgment  in  the  afternoon  ;)  fo  as  therefore  , 
 tliough  we  fliould  be  unhapp.'y  obftruftcd  and  retrenched  from  the  like  difci- 
 pline,as  the  ancient  cxerciied  (which  is  our  great  forrow,and  not  a  little  their 
 fault  (as  I  have  (hewed)  who  feem  like  an  hard-galloping  hot-fpur,that  asked  if 
 he  might  attain  fuch  a  place  before  night  ,  and  it  wasanfwercd.  Yes,  if  he  rid 
 fofter  }  yet  farther  to  excite  others  to  a  compliance  with  their  way,and  to  com- 
 plain of  inconformlty  to  Itjand  pretend  it  little  variech  from  the  ancient,  they 
 have  therein  as  much  of  reafon,  as  the  Grand  Siinior  had  to  pretend  the  TurliS 
 dcfcended  from  the  ancient  Tr(//^«^  ,  and  thereupon  to  invite  the  Italians  to 
 afTifl  them  in  the  wars  againft  the  Greeks ,  the  Enemies  of  that  Nation  ,  from 
 whence  they  had  one  common  orlgmtf  It  affc6ls  them  to  reade  in  the  few  Anr 
 dents  they  eonverfe  with  Sanfta  [sindis, pronounced  by  the  Deacon  before  the  admi- 
 nlfiration  y  but  they  that  are  not  converfant  with  many  of  the  Ancients  (though 
 it  had  been  more  happy  for  them  ,  and  us  too  ,  had  they  been  acquamted  with 
 more  )  have,  (it  fecmcth)  not  learn'd  that  this  was  onely  in  order  to  the  dif- 
 Uxam.  part,!,  "liffion  of  the  Catechumeni  and  Penitents  ^^iTid  no  others,the  reft  being  under  the 
 p.i  09.  notion  of  S.i«^/.and  was  but  equivalent  to  the  Ite^mifl'a  est,  and  Aawf  A^taif  , 
 
 Chryfoft.Ho;;?.  ^^^  ^^^^  ferved  to  prompt  the  reft  to  examine  themfelves,  as  they  might  have 
 3 .  in  E0.  ad     ^^^^  ^"  Chemnicim :  And  they  might  alfo  have  learned  from  chryfosiome  (if  he 
 
 ....  infjuif.^a,.. . 
 
 ^12  nance,wcre  not  thought  unholy  or  unworthy  of  thofe  holy  things,  as  they  might 
 
 Lilius  Gyrald.have  found  In  bt.Augunme^  Hoc  cnim  eft  indi^ne  accipere^  fi  eo  tempore  acdpiat, 
 
 fyntaz.  de  diis  ^^^  poenitentiam  agere  debet. 
 
 p.  49  8 .  5v«.    '     The  very  Heathen  had  one  to  cry,  Trocul  hlnCy  Begone  you  that  are  profane  : 
 
 ly.Alexand.   ^"^  firft  this  was  not  extenfive  ta  all  their  Holies,  trd  ^i^Srh^/acra  profaniad- 
 
 d&Alexand.     mtttcbantur.  i^^hhGyraldns.     Befide,    to  keep  analogy  wirli  that  cuftome,  they 
 
 (ileroe7iJ..6'.      fliould  (as  the  Heathen  did)  exclude  thofe  whom  they  judge  prophane  ,  from 
 
 c,i  9.p.io$\     the  Tcmplc,and  from  all  facrcd  adtionsL^ot  one  alone  j   and  hence  isprofanm 
 
 Servius  ,'?z       quap  porrb  a  fano  y  and  therefore  in  that  of  F;V^//, 
 
 Virg.  .^nead, 
 
 .  — — — «—  i-'rocHi  Oivrofnieiieprvjuffj} 
 
 There 
 
 pi 01  7.  .  ^  Vrocul  Syprofuleffeprofaniy 
 
T/jc  Lords  Supper  laid  forth  in  commonfor^^^c,       1 7 7 
 
 There  Is  alfo  added  in  the  next  Verfc, 
 
 » t:oIoc^^  abji[l!te  !uc9, 
 
 And  that  conclamatlon  too,was  after  the  facrlfice  ended, 
 
 Adventante  dea^  procul  S)8i.c. 
 
 And  farther  by  profane  the  great  Grammarian  5em«i  imderlhnds  fuchone-^'^/V^yf^^^- 
 ly  as  were  no:  yet  Initiated  into  their  Rices)  and  thofc  were  anfwerable  to  the  f^i^"  wpra  P. 
 Catechumcni^and  the  procul  h'mc  was  therefore  equivalent  to  their  llket ,  and  to  ^9  ^  ■ 
 the  Chriftians  Itc^  miffa  csl :     Others  think  it  meant  of  fuch  as  were  polluted  Sueton.  in 
 with  homicides  and  fligltious  viUanies,  (fuch  as  ^ero  was,who  durft  not  (  faith  Neronc,S,3  4- 
 Suetdnm)  enter  the  Fanes,  through  confcience  of  his  Crimes  )  fuchascorrc- 
 fpond  with  men  among  us  caft  out  for  notorious  crimes  j  and  fo  learned  Cafau- 
 bon  fuppofcth  th-  'Procul  6  ,   prociU  csleprofan;,    to  bear  finiilitude  with  that  in 
 the  Lr/wrgv pronounced  by  the  DcicouyOmncs  CatcchumcniyScc.  ^//ff^/Vc (where- _.      ^ 
 of  were  fundry  formes)  and  had  the  force  of  an  excommunication  jbut  there  was  c  4^^  ^  1     ' 
 no  examination  ot  mens  lives,  it  was  enough  when  it  was  aloud  faid  jii  ThA.  5    *   '•**^^^* 
 to  anfvver  m'^ot  ngj  eiyethi ,    without  farther  fcrutiny.     And  fome  farther 
 think  this  was  onely  an  ufage  proper  to  their  Elcufinia  facra^  where  he  was  pro- 
 fane that  was  not  wicked  ;    and  indeed  there  was  little  lefs  impurity  in  mofl: 
 of  their  Rites,for  as  for  fins  of  the  flelh,  (notwithftanding  their  PonttficianLaw  ^[^^^^^  ^y 
 in  TuUyjyaos  caUe  adeu?it0,8i.c.)Qmncs  fere  mortales  in  templU  com  &  ncfandh  It-  ^j^jj    dierum 
 bidinlbu^i  commj fieri  nefas  non  putaYentS^ixh  Alexander  NeapolitAma  -,   and  there-  G?nial  I  €   c 
 fore  a  learned  man  fuppofeth,  that  in  the  New  Teftament,  as  Fornication  is -j,^  ^ -74-' 
 commonly  joyned  with  Idolatry,  fo  fometimes  by  Idolatry  is  meant  finne  of  ^,.^^^^^1^^^^^^ 
 uncleannefs,  which  always  attended  upon  Idol- worfliip  ;  and  as  for  Drunken- -jYa^cj.  of  Idol 
 nefsjit  was  fo  common  in  their  Sacrifices,   that  Aristotle's  jxt^uiiv  mflexumpu-  ^^^  Annot   in 
 /^f,  (  faith  Kborfof w« 3  qued  chrt'i  ficrent  yJi-rt  to  Buup  ^  that  is,  po(l  facrifi-  j  Coi- <  10 
 cium  J  and  both  the  one  and  the  other  recommended  under  the  opinion  of  Re-  ^^^^^  ^^^ 
 ligion,  and  theprefcril>ed  way  of  worfhip.  ^     /  i  ■»  r  1 
 
 The  Ancients  are  cenfured  for  going  too  far  this  way ;  perchance  they  are  fo,  IJut  * 
 for  going  too  farrc  not  in  theirs,  but  in  a  dift.erent  way  :     Their  rigour  was  in 
 excommunicating  fome  for  fmaller  oftences  (  for  as  farre  as  I  can  difcover  j 
 
 Si  redeant  veteres,  ingemia,  nomina^  VatreSy 
 
 they  would  fay.  Excommunication  we  know,  and  delivering  to  Sathanwe 
 knowj  but  for  fufpenfioniW-ho  are  you  ? )  and  in  inflifting  penance  for  fo  many 
 years  ;  to  make  men  Flentes  three  ycsm,  Andientes  fo  many  more,  Succumbentes 
 as  many,  Stantes  for  two  years ,  and  in  keeping  fome  tor  more  grievous  Crimes 
 from  the  Communion  till  death  *,  and  then  fometimes  giving  them  ©nely  abfo- 
 lution  and  benediftion,but  not  the  Eucharifi  5  and  granting  no  abfolution  after 
 a  feconj  lapfe  ,  which  as  it  gave  anoccafional  Rife  to  isTot/^i/aw  his  Schifme, 
 (  there  being  but  this  difference  between  him  and  th:.Cathollqucs,that  he  de- 
 nied the  power ,  and  they  often  exercifed  notthe  aft  of  remiflion  j  they  did 
 Bot  5  and  he  taught  they  could  not,  abfolvcj)  fo  it  hath  cnely  that  ot  Innscent 
 
 A  a  to 
 
78  the  mm  Inclo/ures  broken  clown  ^  ancl 
 
 '/Ipud  Albafp.  toexcufcit,  Coa£iam  comptdfaM^  Ecclefiam  fevc'r'iis  an;madvertere  in  delmquen- 
 tibi  fupra  L x .    ^^^^  V^^  atrocHate  difciflma  aiiflerhm  inveBa    in  officio  continerentur  fiddleSy  csn- 
 obfer.S.p.z^Zj^^P^''^f^^"^^^^^^^f^^^^^i  and  left  they,  to  cfcape  and   decline  perfccution, 
 {honld  comply  mth  Ethn/cJi  Idolato-rs. 
 
 But  this  was  not  the  general  Rule  of  D  Tcipllne  in  all  the  firft  Ages  of  the 
 Church  J  but  afts  (in  the  nature  of  an  exception)  fuited  onely  to  times  of  Per- 
 fecution,  noconftant  method,  but  temporary  and  occafional ,  not  of  the  fub- 
 ftance thereof>,but  accidental,  piucaadm^dum  vl  tra5ia.ta,  quo  ceteris  quics  ef- 
 fety  as  Tucitm  In  another  caic,  and  was  like  Gakn's  drawing  blood  in  fome  de- 
 fperate  peftilent  Fevers,-  «/^,  ad  animce  defediim,  which  is  not  to  be  exemplary 
 or  regular  in  ordinary  praftice  ,  the  like  difcipline  being  not  warrantable  buc 
 in  the  like  timesjand  with  the  like  reafons.  And  as  rigid  as  they  for  that  time 
 were,  their  rigour  onely  extended  judicially  ,  to  rcjed  fome  for  manifeft  an4 
 fcandalou^  wickednefs ,  nor  all  till  a  manifeftation  of  their  real  holinefs  j  nei- 
 ther doth  it  follow,  that  If  fbme  few  known  Malefactors  were  then  too  feverely 
 caftigated,thar  now  many  that  are  not  fuch^have  no  juft  caufe  to  complain  for 
 fufFerlng  (though)  a  leflfer  punifhmcnr. 
 
 And  whereas  they  plead  their  dt(imgm  tempora  too  ,  for  their  aftings  diffe- 
 rent from  the  Ancients,in  gathering  and  ordering  Churches,  In  refpeA  thsy  live 
 in  a  corrupt  ChuYch-i'rvh'ch  is  not  therefore  to  b?  (loodupon:  perchance  it  were  not, 
 if  the  Innovation  ftood  upon  a  bottome  of  more  Rcafon,  than  the  retention  of 
 the  ancient  Difcipline  could  doe  :  but  for  ought  they  have  yet  proved  to  the 
 contrary,  th:  nev/  feems  to  be  as  far  from  having  a  better  Baps  than  the  ©Id  , 
 as  it  Is  now  at  laft  by  their  confeflion  ,  from  having  any  buttrefs  to  fupport  it, 
 from  a  fimllltude  with  that  ancient  way,  from  the  caufes  which  conftituted  it, 
 and  from  the  effeds  flowing  from  it  ;  there  are  clear  demonftrations  of  the 
 excellency  of  the  one  above  the  other  ;  and  fuch  conftltutive  caufes  as  the  old 
 had,the  new  cannot  have ;  and  the  old  may  have  the  fame  cffeds  influent  on 
 our  times  which  it  ever  formerly  had  ,  that  though  we  {hall  not  fay  with  Taci- 
 tuSiScito  fuf)er  omnibm  negotiii  rndtHs  atque  redtius  olim  provtfum^  &  qUit  convcr- 
 tuntur-,  in  deter  ins  mutarl ;  yet  in  this  particular  ,we  {hall  call  for  the  old  wine, 
 as  the  better,  (the  new  being  heady, flatulent, and  too  much  purging.)  Of  the 
 corruptions  of  this  Church  we  have  formerly  confidered,  and  (hewed  thofe  cor- 
 ruptions ought  not  to  be  the  Generation  of  their  Separation,  which  though  they 
 call  a  gathering  of  Churches ,  yet  by  a  denomination  taken  from  the  major 
 part,  may  be  rather  called  a  dl{lipacing,  or  a  gathering  onely  of  Ears,  and 
 fcattering  of  Sheaves,  to  be  fnatch'd  up  for  fome  other  ftrange  Barn.  And  be 
 the  Church  diftempered  by  corruptions ,  yet  we  {liall  be  more  glad  to  fee  the 
 Cure  undertaken  in  the  way  of  the  old  approved  vW'^feorf//?/,  or  T>oimatl(ts,  ra- 
 ther than  o^Empmc\Si  (who  are  all  for  the  knife,)  for  we  fear  thofe  new  Phy- 
 iiclans  that  pradlfe  onely  on  a  new  Churck,muft  according  to  the  German  Pro- 
 verbjhavc  a  new  Church-yard.  -  ^ 
 
 To  {hew  what  Spirh  the  bojl  of  the  Anciems  tvere  of  m  this  matter  ,  they  rc- 
 bearfe  the  teftlmony  o^  Alha^'micm  Q  as  they  of  late  call  him,  though  \^  the  el- 
 der Editions  of  his  Works,he  be  named  A^b.i^hus)  viz.  The-^  thomhl  it  dete- 
 fiablc  to  God  and  M-in,  nofonel^for  them  that  were  d:  filed  with  Icffcr  (inncs  t,  but 
 if  under  a  Cloud  offufp'cionyto  com?  to  the  Eucharift,  and  judge  it  dangerous  for  ab- 
 fylv2d?emtcnts.  tatOHch  thofe  thin^Sjifnot  thoitght  bolyenoi^gh  by  tbcm,  to  whom 
 
 the 
 
The  Lords  Supper  laid  forth  in  common  for  ^  &c.       179 
 
 the  Cdre  afthe  Sacrament  was  committed.  N^cxt,  they  cite  chryfafiom?^  who^  fay 
 they,  ii  as  fuU  as  can  be  n>t(hcd  (  whom  there!  ore  they  tvonder  jhould  be  brouj^ht 
 m  for  ihlifuiie  (led  liberty)'  he  admonlUolng  M'nifiers  not  to  deliver  the  Uiich^- 
 riil  to  the  iimvorthy,  thoufh  he  wear  the  Croivn,  ihnti  haft  greater  authority  than  he^ 
 no  fmall pU7i'fh>n:H} hangs  over  our  heads, if  tve  fuferany  to  come  that  we  iinotv  to 
 live  in  an^  fifi4l^not  faying  ,  //  he  vpiU  not  fubmit  to  tryal ,  yon  have  freed  your 
 foul,tf\OH  exhort;  but  falth^  his  blood  will  b?  required  of  thy  hands. 
 
 Thefe  being  the  onely  ftakes  in  their  heHs::.,  cut  out  of  thcFoireft  of  Antl- 
 quity,we  fliall  more  fl"lii;;cntly  examine  their  ftrength. 
 
 FirftjConcerning  Alba!pinus,\  muft  rc-ni.nie  them, that  he  fpeaks  this  of  fuch 
 as  had  been  ft  :{l  excommunicate  for  feme  fcandalous  oftcncc  ,  and  then  were 
 put  under  penance  in  ©id  r  to  their  rclloiinp;  5  for  he  delivers  it  in  anfwer  to 
 the  quefti©n,  Wiiy  after  the  firft  three  degrees  of  penance,  the  fourth  was  ap- 
 pointed ?  io  as  this  will  be  extra  aleas,  in  r^fped  to  any  defence  of  their  way  5 
 who  difcommon  men  from  the  Sacrament ,  that  were  never  thus  ccnfuicd  for 
 any  fcandalous  crime. 
 
 Sccondlyjthey  ihcw  a  refpeft  more  partial  to  their  Caufe,  than  juft  to  theii' 
 Reader,by  impofingonhlm  inthe  Tranflation  ;  for  I eviffimd  macula  inquina- 
 tum,is  notjdejiled  with  lefferfinnes^huz  with  the  leaft^or  lightefi  ftain^vl'K^.  of  their 
 fornicr  fins  (  which  in  all  likelyhood  were  great :  )  for  thofe  ftaines  the  An- 
 cients thought  to  be  purged  and  expiated  by  penal  afts  (  not  the  otfcnce,  as  an 
 oftcnce  to  God,or  the  punifhment  due  to  fin,  which  are  oppofcd  to  juftification, 
 but  only  the  fpot  confifting  in  an  habitual  pravity,  &  oppofed  chiefly  to  juftifi-  ,    . 
 
 cation)and  repentance  andforrow  to  be  inftmmental  caufes,whereby  grace  be-  '^^z  Cnalonor, 
 came  cfFcdual  in  dcftroying  thefe  finful  aftedions,{o  as  the  meaning  of  kvifi-  origen  and 
 ma.  macula  infc6ium^\s  in  cffe(5t,defilcd  with  the  lead  affeftion  to  his  former  fins.  F^g^^^^s  ot 
 
 Secondly,  MacuU  ncbulA  offufum  ,  is  but  the  fame  thing  in  Hyperbole ;  and  "^^^^1.  p.  i  3  J  • 
 though  it  (hould  properly  be  rendrcd  a  Cloud  offiain^  and  virtually  may  fignifie 
 a  fufplcion  of  a  ftain  ,  (  not  as  they  would  have  it  a  chud  offu^'cion  for  lefl'er 
 fins)  notwithftanding  lefl  JVi?&»/^fo  interpreted,  {hould  prove  (as  it  alfo  fig- 
 nificth)  a  Road-net  to  carch  Woodcocks,  and  might  feem  to  give  fome  confir- 
 mation to  what  they  praftife  in  fufpending  men,  bccaufe  they  fufpeft  their 
 livesjit  mufl  alfo  be  known,  that  this  was  onely  a  fufpicion  of  one  that  having 
 once  been  duly  convifted  to  have  fallen,m'ght  be  doubted  not  to  be  pcrfeftly 
 recovered  J  and  the  Law  determines,  Semelmalus  fcmper  prafum'tur  efj'e  malus, 
 in  eodem  gencre  mali,^nA  there  is  great  diflerence  in  the  reafon  of  delaying  up- 
 on fufpicion  the  reftitution  of  one  that  hath  notorioufly  finned^and  fufpcnding 
 one  onely  upon  fufpicion  of  finne. 
 
 Thirdly,  Thofe  abfolved  Penitent?,  were  abfolved  onely  of  three  degrees  of 
 penancej  not  the  fourth,a8  is  evident  by  the  Contextjand  the  Ancients  thought 
 a  reconciliation  or  reftitution,  per  faltum,  to  be  the  refloring  of  a  man  not  per- 
 fedly  clcan{ed,hut  of  one  bringing  back  his  fpots  upon  hlmj  this  is  that  which 
 Cyprian  cQmT^Wms  oi,th2.tvihcn  nondum  refiitutd  Ecclefiie pace,  ad  communication 
 nem  admlttuntur,  &  offertur  nomencorum,  &  nondum  fcenitcntia  fa^fd^  'i^ondumupift.io.pag, 
 exomohgcfi  fnitd,  nondum  manu  eis  ab  Epifsopo  ant  Clero  impofitd,  Euchariftla  iUis  30. 
 data  J  and  faith  he,  Hac  qui  fubftrahit  fratribus  noUrn^d  clpitm  feros,  ut  qui  no f- 
 funt  agentcs  peenhemiam  veram  D20  patri  ad  mlferlcordiam  precibm  &  operibm  fuis 
 fatiifasere^fcdff-cant'Hr^t  masis  peTe(int^&  qui  ermre  fepolfunt^plils  cadant. 
 
 Aa  z    **      '  Fourthly, 
 
I  So  The  mipp  Indofnres  broken  dorvn^  and 
 
 Fourthly ,  The  Impofture  is  more  grofs  when  qNod  non  fans  fandi  &  fan^ll- 
 ficaticenjebaniUYyqti'itfs  tmtarcs commineretnr  ,  is  thus  tianflaced,  That  they 
 Tvere  not  thom}n  hoh  enouf))  by  them,  to  whom  the  care  of  the  Sacrament  was  com- 
 mitted •,  wl'.ercas  Ic  rightly  {hould  be  rcndrcd,  Not  h'Uy  enough  to  whom  f 9  great  a, 
 th:n^fhju!d  be  delivered.  And  whereto  their  changing  of  the  words  and  fenfc 
 doth  tend,  may  be  pertinently  remembred,when  we  come  to  ex'^mine,  whether 
 their  way  fmack  o^lHotrcph?s,  it  being  onely  regn't  causa  ,  for  which  it  fcemes 
 jusjura/tdum  viol  and  urn  efi ;  whether  the  Apologifts  themfelves  perirfed  this  Au- 
 thor,or  it  were  a  quotation  lent  rhem,we  know  not  j  but  1  now  fiindc  itrequifice 
 that  we  {hould  perufe  thofe  which  they  quote. 
 
 But  for  Chryfo[tom?,  whofe  words  might  have  been  long  enough  fought  for, 
 by  thsir  quotation  of  the  3  8 .  Homily  on  M.ttthsw,  (which  though  I  am  eafic  to 
 excufe  as  a  Pen-lapfe,(whcreof  in  this  kinde  they  have  many,)  yet  it  feems  not 
 fuch  by  a  fecond  referring  us  for  them  to  the  fame  place  j  but  however  we 
 know  hz  owns  themjand  delivers  them  in  the  8  3  .Homll.  on  ths  z 6. ni' Matthew, 
 j^jyifQfjj  7;  ^ ,  3nd  fome  of  them  elfe- where  alfo.)  And  for  anfwer  to  them^I  fhiU  not  need 
 Jmot.  I  j  z»  ^^  bring  forth  that  R  ule  of  SenenfiSy  Non  effe  conclo/iatorum  verba  femper  eo  ri- 
 p.  4,8- 1.  *  gore  ace  hknda,  quo  pnmhmadatiditores  vcYveniant^miiltaenm  declamatores  per 
 hmrbolcnemficht/itj&hocmerdimChvy(oi^omocontmgU:  Themfelves  have 
 taken  notice  of  ray  anrwer,That  Cf;nro^o;?;e  fpeaks  of  notorious  linners,  (which 
 are  not  pleaded  for,)and  as  for  theirReply,That  others  are  not  pleaded  agalnft 
 or  excluded,but  only  put  under  tryal  for  example  :  thofe  empty  husks  have  bin 
 fo  often  ventilatedjthat  1  Ihall  not  fpend  more  breath-to  diihpate  them  3  onely 
 I  ihallconfefs,that  Chryfofiome  faith  not,  if  they  will  not  fubmit  to  tryal^you  have^ 
 freed  your  foiile  ;  for  he  could  not  fay  any  thing  of  that,  which  was  not ,  and 
 which  he  dreamed  not  of ;  for  1  {hall  de{ire  them  better  to  quote  me,  where  he 
 fpeakes  of  any  fuch  tryal  which  they  ought  10  make,  or  fubmlflion  which  we 
 {hould  yceld. 
 
 In  the  fame  Ho»2i/y,lndeed,  he  explains  himfelf,  to  intend  all  this  of  notori- 
 ous offenders,  and  fo  Veter  Martyr  unierftands  h\m,[zy\v\g^^iihd  (i  quisv?nerit 
 J;oexom,p^rtA.  cum fordibm^ignoranter^nuUavefira culpa  eft^  namh^ec  m'htde  notis  &  manlfeftis 
 p,6'}.,  d't^mtatafmt)  and  means  it  of  fuch, as  had  been  formerly  cenfured,  and  were 
 
 under  pcnznce^Hc  that  par  taJ^cs  not  (faith  he)    is  afenitent,  fuch  as  the  Dea- 
 cons might  take  notice  of  by  a  precedent  publike  fentence  agaJn{l  them  ,  it  is 
 In  Matth.  to  them  he  fpcakes  ,     Ton  deferve  uo  little  pun'jhnent^  if  confclous  of  notorious 
 
 Uomll,Z%,         crimes  in  any  of  the  Communicants-,  you  connive  at  them  to  parta\e  of  that  Hoh  Ta- 
 ble :     They  were  the  Deacons^who  as  they  proclaimed  San^a  fanflis,  fo  them- 
 felves v/ere  cryed  unto  to  look  to  the  doors,  and  they  (horded  out  three  feverall 
 times  to  them'to  go  out,that  were  not  to  receive,  in  the  Letuygies  o^B.ifil,  Chry 
 foftomeiand  the  Ethiot)ic\  3  and  yet  they  will  not  fay  that  the  Deacon  had  power 
 to  cxamine,or  auihority  to  call  out  any  not  formerly  cenfured.     Bcfides,  Chry 
 Ds  facro  par-    /o/](;/»^  notwithftanding  all  his  thundering^  here  agaln{l  admiflion  ofperfons 
 ttcipat.niY^er.    unworthy,  by  his  lightnings  clfe-where  it  often  appears,  that  he  hlm'clf  took 
 To/K.5.p-3  ^^'    notice  of  many  that  came  unworthily,and  partlcipated,as  L/f  ^/ j?f  aliqnld  a  vabii 
 Bxtmil.  i8.  in  patratum  acced'tls-,  and  alfo,  non  qucmadmodum  nuncfaclmM^  temporii  gratia  aa- 
 1  Cor.i  I .        cedentesmagis  qunman'imi  (iudio,   necp,  ut  pr<eparati  ad  vit/anoHra  expurganda, 
 TomA,p^  1 1 » .  cnmpmStionis  pleni accedimm ,  fed  ut  in  foknnitatibus  ftmns  ,    quaudo  omncs  ad~ 
 ■   fint  3  and  agaiiv,  midtos vfd^Q  temere  quomodocun^ confrntuditH  ms^iiSyqi^^^fn ie- 
 '         -  I'ltime 
 
The  Lords  Suffer  hud  forth  in  common  for  ^^c.      1 8 
 
 gitime  aut  conftdercLtiom  &  mmte,  de  coYpore  Chrifli  partjcipantes,    Chryfoslome  Serm.  %.  in  C%, 
 well  knew  Cuch  ought  not  perchance  in  refpeft  of  their  proper  Confcienccs  to  ^rfEphef, 
 have  come  ^  yet  hcwas  not  ignorant,  that  in  the  judgment  of  the  Church  they 
 ought  not  to  be  repelledjunlefs  notorious  arkl  fcandalousj  they  being  diPfCrcnc 
 queftions  (  as  fomc  conceive  )  .  Who  may  come,  and.  Who  may  b?  admitted  ? 
 and  that  he  may  have  a  right  m  foro  Ecclcpce ,  which  cannot  approve  it  in  foro 
 Ccsli.  .  C/7r>/c?f?(^;»3  refolved///^^;^  did  participate,  and  yet  faith,  '^iiUns  Judas  ^^'^^''•^  ^-^^ 
 banc  mcnfamadcat,  Ifthcy  have  not  been  formerly  duly  ccnfurod,  atj.he  in- ^4.  Math, 
 ilant  of  th:ir  approacb^how  can  they  be  regular'y  rejeded,  where  neither  any  •*  ^^*  ^-P*  ^  ^  ?■ 
 degrees  of  admonition,nor  judicial  procefs  (which  regularly  ought  to  precede) 
 can  at  that  fuddenncfs  be  complied  with  •  and  in  charity  it  may  be  not  irratio- 
 nally fuppofedjthat  he  that  offers  himfelf  after  admonition  (  ufually  previous 
 to  the  adiiiiniftrat.on)  that  non^  unworthy  adventure  to  come  ,  hath  repented   . .      /^   . 
 of  his  former  {ins,and  comes  with  Vows  of  amendment  ?     ^omodo  ergo  f  deles  u.f.  iL'  g^^ 
 M'tnislri  (faith  BaUmjr)  adeefacUe^ui  J?iabaptisfievolunt,  a  cxna  Domini  cxclu-     f  Jq  '^ 
 derent  hamines  peccatores,  fed  tamm  pctentcs  gratiam  Deiy  &  qui  hoc  testamur ^  eo^^  ^    ' 
 ipfv  quod  accedunt  ad  c(E?iam  ? 
 
 The  Fathers  generally  (noz  ondy  Chryfoftome)  doc  pathetically  pcrfwadc 
 men  to  come  prepared  ,  and  emphatically  tlireaten  fuch  as  come  vvithout  due 
 preparation,not  in  order  to  excluding  of  all  fuch  as  upon  tryal  were  not  found 
 to  have  fuch  preparatory  qualifications  ;  but  to  excite  their  follcitude,  and 
 quicken  their  care  to  fit  and  difpofe  thcmfelves,  and  try  their  hearts  how  they 
 were  difpofed  •,  their  Exhortations  looked  to  make  them  come  wonhily,  not  to 
 fufpend  them,left  poflibly  they  might  be  unworthy,  as  St.  Paul  menaccth  dam- 
 nation to  him  that  eateth  and  drinketh  unworthily;yct  forbids  not  to  come,but 
 commands  Self-probation-  and  1  could  inftance  inthefc  Dvines,  who  aflert  a 
 free  admiffion  of  all  Church-members,yet  doe  with  as  much  efficacy  prefs  antl 
 infift  upon  a  coming  with  holy  and  fuitable  afFe<ai©ns,as  ihofe  that  are  fo  clofV- 
 handed  and  tenacious  of  the  Sacrament.  So  that  fure  Chryfo[i(}mc  is  not  as  full 
 as  they  can  wiih,  unlefs  as  Tormj  when  Alexander  asked  him,  How  he  would  be 
 dealt  with?  anfwercd,  As  a  King,  and  that  was  enough  5  fo  it  be  fufficient  that 
 the  authority  of  theMinifter  (itfeems  alone)  be  greater  than  the  K^ngs  :  but 
 whether  they  have  caufe  to  continue  their  wonder  that  Chryfoflome  is  brought 
 in  by  us  to  give  witncfs  on  our  part,wc  (hall  manlfcft  in  due  place.  In  the  ime- 
 nm  we  {hall  give  them  this  €OtolIary,Thzt  becaufe  the  ancient  Church  repelled 
 notorious  finnerSjfor  them  to  flrgue,that  therefore  they  admitted  none  wiihouc 
 examination  and  tryal  of  their  Sanftity,is  as  if  1  fhould  conclude,  that  becaufe 
 the  Laws  of  this  Common- wealth  punilh  Theevesthat  are  judicially  attainted 
 therefoic  they  put  every  man  wndcra-reftraini^umiU  he  approve  himfelf  a  true 
 fliaa 
 
 SECT. 
 
1 8a  The  netp  Jnclofures  broken  downy  and 
 
 SECT.  XIV. 
 
 Stniling  the  Eucharift  to  Strangers^  arJfer[om  dfent ,   wk- 
 ther  a  Corruption  ?     Whether  the  Fathers  mre  prodigal  of 
 Chrifts  blood  ?     of  admitting  to^the  Eucharift ,  prefemly 
 after  Baptifm^.     of  the  Literse  Forma  ix^and  C«mmu- 
 nicatoriae. 
 
 THc  Paper  to  make  fome  Viak^lcJ^  proof,  that  tliere  was  no  fuch  fcrupuloas 
 examination  of  men  taken  previoufly  to   communicating  in  the  ancient 
 Church,allcaged,that  then  the  confecrated  Elements  (  which  hcing  recei- 
 ved,  became  the  Sacrament }  were  fometimes  fent  to  pcrfons  abfcnt ,  and  to 
 Uranger^  coming  to  Kome^tLC, 
 The  Apologifts 
 
 ^M$rum  vis  animfyjferox  centlngh  Olympum; 
 
 taVe  this  for  a  corruption  jfrnclling  ofra?ti^  fuDer(lkfon,the  TAper  fetching  it  from 
 Komcbiddif^  ««  prove  U  t»  be  an  anciem  praClke  ^  and  they  -mUp-ave  it  to  be  an 
 ancient  crrour, 
 
 —  Stemeat 
 
 Advtrfas  acies,qHalcs  cummmtibus  altis 
 
 Volvitur  amnis  hum. 
 
 But  I  have  already  verified  the  praftlce  y  and  need  not  farther  confirm  it ,  for 
 ChamUr  prevents  me  hy  affirming  neiari  rtequit-,  adch  frequentk  funt  tefi/monia. 
 (^  excmpfa  ;  bur  they  have  not  yet  convinced  the  crrour :  for  it  is  not  fufficient  • 
 to  prove  it  crroneous,to  fay  it  came  from  Rome  (  yet  it  was  onely  the  fending  it 
 toftrangcrswhich  wasfaidtobe  ufed  ,  not  inftitutcd  at  Rome,  in  token  of 
 peice  and  communion  }  for  this  was  done  when  Rome  was  in  her  Virgin-puri- 
 ty,and  before  (he  turned  Whore;  when  ail  thofe  glorious  £w/of/ej  were  given 
 her  by  the  confentic'ns  lam  bonortm,  &  incomipta,  vox  bene  ludicantinm  ;  and  to 
 fuppofe  (he  merited  them  not  then ,  becaufc  now  fhe  doth  not,  is  an  error  as 
 wide  upon  one  fide  ,  as  that  of  the  Papifts  is  on  the  other,  who  thlnke  {he  de- 
 ferves  them  ROW,becaufc  then  flic  did.  It  is  no  Argument  becaufe  fordm  falls 
 'into the  dead  Sea  ,  that  it  never  had  freflicr  ftreams  ,  neither  is  Rome  like  the 
 BirdfofP^/»w/,  that  whatfoever  flic  hath  touch'd,  mull  be  afterward  pollu- 
 ted. 
 
T^he  Lords  Supper  laid  forth  in  common  for  ^  Sec.      iS  3 
 
 It  was  enough  for  my  purpofejchat  I  proved  the  thing  defacio  y  ami  I  ain  no 
 more  oWiged  to  prove  it  deJHre ,  thin  our  Divines  are  to  juftlfie  the  deferring 
 of  BaptlfiTK  by  ro:iie  in  the  ancient  Church,  (and  particularly  by  Conjiantme  ) 
 untill  toward  their  death,  l-jecaufe  from  thence  they  colled  an  Argument,  thae 
 Baptifme  was  not  then  beleeved  to  be  of  fucb  necefTity  j    nor  more  than  thofe  TertuUlan, 
 many  and  great  names  9^  TcrtuHian^Haymo,  Aqii!?jas^Erafmn4,$cc.  that  conceive  Haymo, 
 St.piz///,!  Cor.  1-5. 19.  did  draw  an  Argument,  to  prove  the  Refurredion  from  Aquinas, 
 a  prafticc  cither  of  the  CeYmth'mns^or.  tlic  Mtrciomtes ,  could  fuppofc  he  inten-  Erafmus,  ^ 
 ded  to  legitimate  that  cuftome.  GiQ&x^alin}^ 
 
 But  of  thisufage  v/hlch  we  difcourfc  of,  howxver  thefe  au(im  Arijiarchi  may 
 lafh  it  3  yet  the  niodcft  fwcetnefs  of  famous  Chamier,  (  as, 
 
 Ut  quif<^_  e(l  major,  magis  efi  placahills  — — ) 
 
 will  take  with  more  complacency  ,  than  their  harfli  cenforioufnefsjwho  having      . 
 ^idthsit  £onfultifimimHt  Sacramcnti  a ^io  fit  CQmmua,   addes  of  this  pradice,  J"  ^^'*^^'^     . 
 ^Hia  olim  faBam  a  p'm  v'.rls ,  nan  fumus adcb  prafra^ii  hi  nudra.  featentk  i^t  '     5*^°« 
 
 damnemiis.  And  indeed,though  Proceftant  Divines  condemn  the  repofition  of  P*^  ^7« 
 the  Sacramentjin  order  to  circumgcftation,and  adoration,  &c.  yet  Sacramental 
 adions  being  defined  by  thelrendj ,  and  'this  tranfmiflion  of  the  Elements  be- 
 ing onely  a  continuance  o^  their  firft  Ordination  to  a  Sacramental  ufc,  and  fo 
 the  Sacrament  being  a  Relative  ,  and  being  not  cxtrx  itfum,  hid  ftill  rationem 
 Sacramenti  5  and  the  confervatlon  thereof  elfewhcrc,  being  fign.iied  unto,  and 
 ratified  by  him  that  was  to  receivejfince  the  words  work  not  of  themf;:lv^s,  buc 
 by  the  underftanding  of  him  that  communicated,  may  fcem  fufficient :  There- 
 fore under  thefc  Afpeds,  this  Cuftomc  which  partly  arofe  in  times  of  Perfecu- 
 tionjand  partly  was  grounded  on  this  reafon  (  as  Alba^nms  tells  us  out  of  f«-  ^  j  ^Lr...  g 
 necent)  that  they  to  whom  it  was  fent,  fe  a,  nofira  commumone-fianpidicefit  fe-L  J^  i  i'  * 
 pizratoSy  and  perchance  upon  other  reafons,  of  which,  as  of  other  ufages,  though- 
 our  great  diflancc  may  render  us  ignorant  •  yet  ic  feems  they  were  fo  weighty 
 and  confiderable,that  no  Chriftian  then  living  interpofed  any  Objedions  a- 
 gainft  them  ;  I  fay^  this  Cuftomc  is  not  therefore  condemned,though  nee  alto- 
 gether approved  by  our  graveft  Theolo^ucj^  as  MononyCh€nmkius,  Gerhard;,  &c. 
 Bat  for  my  part,  £nce  the  Apologifts, 
 
 contra  ibmt  animUvdma^iiimpra^et  Achiikm-, 
 
 I  fha:Il  not  hazard  the  Chargc,nor  abide  the  Sliock  of  fuch  boW  Affallants,  hvei. 
 
 cjuit  the  ground,  hav'ng  already  ferve(^  my  turn  of  ic.  .      r:      . 
 
 They  had  the  confidence  in  the  fiomer  Se^ion^to  proclailmthc-'FiJtheis  vftre 
 for  them  j  but  now 
 
 ^0  uncaffkVHltHi  nvitmtim  ?roieanod^? 
 
 being 
 
184  ^^^  netP  Inclofures  broken  dorvn^  and 
 
 « *  "     
 
 being  but  a  little  galled,they  wincejiind  fay  that  Mlkhrifi  hath  been  lorn  worli' 
 ing  in  the  Church^^znd  the  Fat«hers,it  fccmsjWcre  his  Chaplains,  and  his  Work 
 was  carrysd  on  by  them,  and  not  onely  by  the  Gnoftlcksjand  oirhcr  Hcrotlctcs,) 
 and  m'p)t  be  too  prodkal  ofChrJfts  bloody  1  wifli  they  cpuld  vindicate  thcmfclves 
 from  being  worfe  tlian  Prodigalsjthat  are  fo  covetous  thereot ,  &  avart4>s  eft  de* 
 term  frod'i^o :  But  neither  could  the  one  laviOi,  nor  can  the  other  with-hold 
 from  others  his  blood,but  only  that  which  properly  is  but  the  fign  thercof,and  to 
 become  his  blood  to  thofe  alone  that  beleeve  j  and  to  be  eftcdual  in  fealing 
 of  Salvation  by  it,upon  condition  of  Faiih  j  yet  that  figne,  without  prodigality 
 to  be  exhibited  to  all  that  profefsFaith,and  can  difcern  what  is  thereby  figni- 
 ficd,and  the  Salvation  to  be  offered  in  fi^no,  to  whom  it  was  never  intended  m 
 '  bmeplacho^    Salvation,  upon  condition  .of  Faith  in  Chrift,  being  but  the  tenor 
 
 of  the  Gofpel,  which  is  held  forth  in  the  Sacraments,  as  well  as  in  the  Word, 
 onely  with  a  different  manner  of  propounding;  and  therefore  anciently  the 
 Catechument^2iS  foon  as  they  were  baptized ,  (  and  till  then  they  were  not  held 
 i'aithful  )  were  at  once  admitted  to  publick  hearing  of  the  Gofpel,  and  partici- 
 pating of  the  Lucharifl,  Which  Cuftome,as  it  is  witncfled,rfe/}r^»,  by  our  Di- 
 vines formerly  quoted,  and  by  many  of  the  Fathers,  mentioned  by  Lorinm ;  fo ' 
 in  ABd  c  t  ^^^  ^^"^^  Author  thinks,lc  had  its  ground  and  rife  from  AB.^.  4i  ,42,.  where  ir 
 .  ft'ioi  beingfaid  that  four  thoufand  were  baptized  in  one  day  (  of  whofe  convcrfa- 
 '  '■  '  t^'  *  j^Qn  fure  there  could  be  no  tryal  had.ncither  could  they  make  any  fpecial  con- 
 fcfllonof  their  Faith, whereof  their  coming  to  be  baptized  oncly  ,  was  a  reall 
 profeffion;  which  though  it  wasufualin  thebaj»tizing  offuch  as  came  over 
 from  Paganifmc,  that  they  might  teftifiethey  were  Chriftians ,  yet  there  is 
 neither  the  like  Rule,nor  Exercife,nor  Reafon,  for  a  Confeffion  to  be  made  at 
 tiit  Eucharijiy  by  thofewhohavebcen  bredinthcProfeflion  of  the  Faith,  and 
 where  their  approach  and  de/ire  to  participate,  is  a  fpecial  profcflion  ,  as  I 
 have  (hewed  :  )  1  fay,as  foon  as  it  is  faid  they  were  baptized,  it  is  added  in  the 
 next  immediate  vcrfe  5  They  ail cont'mued  fiedfaflfym  the  Apoftlcs  VoStrine  anA 
 FeUonpj'p^  and  brenl^ini  of  bread  •^(thsiZls/mhrcik'iD^o^ihGEMharifiy  asihc 
 Syriacli  reades,and  the  general  fenfe  interprets  it  )  aiid prayers.  ' 
 
 From  difcrediting  the  Witneffes ,  they  fpeak  to  enervate  the  Tcftimony, 
 (viz.  )  That  Sty  angers  by  place,  may  upsn  linotvledee  of  fame  members,  or  Ccz- 
 tiUcsitc  from  the  Church,  be  admittpd',  but  1  briefly  demand,  Whether  with- 
 QUt  farther  probation,  upon  fuch  Knowledge  or  Certificate  oncly  ^  they  (hail 
 findc  admiflion ,  ornot  ?     If  yea,  they  give  up  the  caufc 
 
 Tarn  Scythte  iaffn  med^tantur  arcu 
 Cedere  campli. 
 
 for  this  might alwayes  fuperfede  allfaithct  tryai,and  clofeth with  what  we  hare 
 afifertcdjThat  the  knowledge  of  men  collcded  by  ordinary  converfe  with  them, 
 might  fruftrate  and  prevent  all  farther  examination.  If  not ,  they  glTe  us 
 words  that  fignific  nothing,  and  which  oncly 
 
 SMt  fi^in^  trkaqke,  aut  ft  fuid  villus  ijifS* 
 
 /  Indeed 
 
The  Lords  Supper  laid  forth  in  commonfor^'&cc.      185 
 
 Indeed  k  is  obvious  in  Antiquity,  that  ftrangers  were  not  regularly  admit- 
 ted to  the  Sacraments,  without  Cenlficates  from  their  proper  Paftor,  which 
 were  called  Utera  cemmuniciitoria  &  formats :   But  their'  way  is  as  diflbnant 
 from  this  Rule  ,  as  the  obferving  thereof  would  be  dcftruftive  to  their  ends  j  N^  4«^  1^^ 
 forfuch  L'teree  fermit£  would  altogether  fruftratc  their  nzw "Formatie  Ecclefite-^  Uteris  Eptfeepi 
 gathered  and  made  up  of  fuch  as  have  ro  Rich  Communicatory  Letters.  /w,  ifi  aliens 
 
 Ecclefia  com- 
 munieet.  i,   Concil.    Carthag.    Can,    6,  Apud  Centur,  Magdeburi,    7.   ^F^    Carafi-^ 
 
 B  b  SECT. 
 
^ ■ '  -  I  ■    I  ■■    I.. 
 
 1 86  ^he  netp  Inclofwes  broken  down  ^  and 
 
 SECT.  XV. 
 
 of  daily  commmkatrng-^  ^f  receiving  at  Eafter  •,  all  the  Peo- 
 fh  anciently  communicated.     No  man  to  he  repelled  uf  on 
 the  frivate  knowledge  of  the  Uinifier  or  other.    Whethtr  all 
 did  partake  the  Lords  Suffer  that  heard  the  Word  r*     What 
 finnes  may  exclude  from  the  Sacrament  ?     Whether  the  an-- 
 cient  church  knew  or  praEitfed  am[uch  Cenfure  as  Sufpen- 
 fton  ?     The  Negative  pro^ed^  the  Arguments  for  the  Affir- 
 mative profligated.     Penitents  were  fir  ft  excommunicate : 
 what  Communion  anciently  didfignifie  f    what  Ahfltnence 
 denoted  f     What  was  the  Lay-Communion  f      what  was 
 meant  hy  removing  from  the  Altar  f     What    Sufpenjion 
 anciently  ftgnified ,  and  in  what  fen fe  that  notion  was  ufed  ? 
 what  the  School  determines  of  giving  the  Eucharift  to  ma- 
 nifefi  and  occult  finners  f  ,   SUiirez  impofteroufty  alleaged 
 by  them.  What  Sufpicion  may  warrant  an  Excluftonf  Whe- 
 ther the  way  of  Separation   he  conformable  to  the  Ancient  ? 
 of  their  care  to  keep  men  off  from  the  Sacrament.    The  Ap- 
 plication of  a  parage  in  Chryfoftome  redeemed  from  their 
 Bxtepitons.  Whether  there  he  reafon  to  examine  dtfpofmvely 
 to  hearing  the  Word,  afwell  as  to  receiving  the  Sacrament ^ 
 and  danger  to  the  Unworthy  in  the  one  ^afwell  as  in  the  other? 
 '  The  cafting  of  Pearl  he  fore  Swine  ^  and  giving  holy  things 
 unto  Dogs ^wh at  it  intends?  The  difference  between  the  Word 
 dnd  Sacraments.  All  not  anciently  admitted  to  all  the  Word* 
 The  Sacrament  multifarioufly  proved  to  be  a  converting  Or- 
 dinance^and  this  to  be  the  common  ]udgment  ^/Proteftants. 
 what  effects  may  be  hoped  onely  by  feeing  theAdminiftfation^ 
 without  partaking ^T^K'Soiphiime  difcuffed^He  that  partakes 
 worthily ^is  converted  already  •,  he  thateMes  unworthily^  eatcs 
 damnation. whether  men  are  prohibited  thofe  Duties  ,  which 
 they  cannot  well  and  duly  di [charge?  The  moral  works  of  na- 
 tural men. 
 
 rjEvf  (they  hy)is  little  thatpreffeth  them  :  The  NHmidmn  Bears  are  fo  fat,  that 
 they  feel  no  ftripes ;  and  it  is  faid  of  an  Eaftern  King  ,  he  was  fo  fat  and  fo 
 grofs  that  he  was  not  fcnfible  of  pain,  when  Needles  were  ituck  into  his  body  : 
 but  it  may  be  our  Needles  are  not  iliarp  enough  to  enttr^we  fhall  therefore  fee 
 what  they  «c  to  the  point,  l/t 
 
The  Lords  Supper  laid  forth  in  common  for  ^^c.      1 87 
 
 In  the  Authorities  alfo  there  iSi  they  fay,  more  confujidn,  than  variety.     Anfw;  >*' 
 
 Confufion  may  like  fcandal  be  given  or  taken,  and  it  isalfopafTive  afwellas 
 axfHve, and  1  might  excufably  fufpect,  that  thofe  aUthoritieshave fomcwhat 
 confounded  them,  for  to  fome  they  have  found  nothing  at  all  to  fay  in  anfwer, 
 and  to  the  reft,  nothing  to  purpofc.  I  (hall  not  conteft  with  them  for  accu- 
 ratenefs  of  method,  neither  do  1  think  they  need  contend  with  any  for  va- 
 riety J  the  method  is  but  accidental  to  the  matter,  and  as  long  as  Accidens  po^ 
 left  abe(fefmefubjc5ii  interitH^  if  thefubftance  be  defended,  1,  that  fcek  not  to 
 intei-weave  mine  own  Image  with  Minerva's  in  this  buckler,  Ihall  be  Icis  foli- 
 citous  of  the  credit  of  the  method,  whereof  neverthelefs  I  am  as  little  diffi- 
 dent, onely  for  their  cenfures,  as  1  am  diftruftfull  of  others  capacity,  for  the  Sa- 
 crament, for  their  cenforioufnefs. 
 
 The  Paper  pleaded  not  for  keeping  up  a  quotidian  Communion  (the  reafons  pjjgfgn.^^^  Lif* 
 perhaps  that  gave  firft  rife  thereunto  being  ceafed)  and  therefore  their  arguing  cinium  W*  cojfS 
 againft  it  is  but  a  Sciamaehy.    Neither  was  It  the  afliduity  that  was  principtlly  ^^^  jovin. 
 inllftedupon,  but  the  generality  of  communicating,  Totum  populumquoudie  ^^^^  dc'serm. 
 Eiicharlfiiam  fumpfi(fe,  as  Ukront  and  Auguftine.    Neverthelefs  the  daily  re- ^^^'^^^^^^^^ 
 cclving  of  the  Ancients,  {hews  they  made  no  fuch  huge  difference  between  ^g  j  ^^ 
 preparation  for  the  Word  and  for  the  Sacraments,  and  it  alfo  upbraids  their    '      * 
 long  procraftination  of  any  communion,  of  which  though  now  at  length  they 
 have  reaflumed  the  adminiftration,  yet^oward  the  far  greateft  part  of  their 
 Congregations  it  is  ftill  difcontinued,  and  in  divei-s  Churches,  by  their  influ- 
 ence and  promotion,  are  thofe  placed  as  Paftors,  who  long  time  were  not  in  a 
 capacity  to  adminifter  it,  (though  by  an  intolerable  prefumption  without  any 
 calling  thereunto  they  adventured  upon  adminlftring  Baptifraj^which  I  Ihould 
 think,  (fincetheCafuiftsfay,  it  merits  the  lefler  excommunication  to  receive  p;iiuclus7*m^. 
 the  Sacrament  trom  the  hands  of  a  Lay-man,  and  the  Admintlfter  is  more  gull-  1 3 ,  f,i  ,^,14, 
 ty  than  the  Receiver)  is  a  jufler  caufe  to  have  fufpendedthem  frem  the  other 
 Sacrament,  than  any  they  can  charge  upon  many  of  thofe,  whom  they  put 
 under  fufpeniion.     Thofe  men  have  been  fince  ordained,  after  they  had  waited 
 to  fee  how  the  Horofcope  would  be  formed  and  fetlcd,  and  what  Afpefts 
 the  Stars  were  like  to  have,  and  which  would  be  afcendent  or  dcfccndent, 
 and  which  au6ii  lum'me ,  aut  mhiuti  ^  ant  combufti^  that  fo  they  might  rc- 
 folveinwhat  way  to  ordain  them,  for  a  more  fortunate  and  aufpicious  nati- 
 vity. 
 
 Thofe  that  content  thcmfelvcs  with  receiving  twior  or  thrice  a  year,  or 
 make  it  onely  an  Ea^er-^ormzVixy,  1  neither  am,  nor  {hall  be  retained  to  be 
 their  Advocate,  yet  perchance  many  may  fo  infrequently  receive,  that  are  not 
 content  with  it,  but  rather  patient  of  what  they  cannot  remedy,  and  as  thoTe 
 may  (hare  of  the  fame  comforts  which  the  Apologi{ls  hold  forth  to  them,  a>  ' ' 
 among  whom  the  adminiftration  hath  been  long  intermitted,  fo  is  their  condi-  nJ,  I  ^« 
 tlon  much  better  than  is!that  of  their  people,  by  how  much  the  le^er  evil  is 
 nearer  to  good  :  and  feldome  is  Icfs  obnoxious,  than  fiever.  Cave?idum  ne  fi  ni- 
 mium  in  Ionium  differ atur  perceptio  corporis  &  fanguinis  ChrMi^ad  perniciem  anima 
 pcrtineati  faid  the  Council  of  CahtUon. 
 
 mugiS 
 
i8S  The  nen?  Inclofures  broksn  dorp^n^  and 
 
 Serm,$.m  ma-^s  quhn  mimi  fludio,  as  hath  before  been  declared  j  yet  notwithftanding 
 EphcCf.l.  reproving  the  abufe,  they  continued  the  ufage  or  general  communicating  ac 
 in  1  Cor.ii.  that  time,  and  not  in  that  Emperlcal  way  ("as  a  grave  Divine  wittily  fpeaks) 
 Hom.zt.  Tom.  applying  the  remedy  to  the  weapon,  but  to  the  patient,  r-boiiflied  not  the  aft 
 4.  p.iiz.  without  tiying  to  reform  the  fault,  in  the  manner  of  doing,  but  notwithftand- 
 cd»tra  liter,  ing  fome  abufe  the  anc-ent  Church  ftill  thought  ihat  an  apt  and  opportune 
 Petiliani  Ia.  time  for  the  celebration,  when  as  Aiiguftrm  faith  in  the  like  cafe,  Ipfafefth/tM 
 c,9^.tom,7 '  ferventlorcs  fach,  et'iAin  qut  in catcromno  pkj'orcs  funt^  and  in  their  fenfc  (who 
 ^.51.  thought  not  the  leaft  helps  defpicable,  feeing  fmall  puUies  ferve  to  advance 
 
 great  weghis)  the  very  feafon  was  a  klnde  of  prompter  to  remember  them  of 
 Aquln.a.i.^.2  ^^^^'^^^^^^^^^  Sacrament  was  inftltuted  (with  niinite  more  efficacy)  to  {hew 
 an. 7.     '  '      forth,  infomuch  as  thereupon  divers  Schoolmen  and  Cafulfts  make  it  an  argu- 
 Pyj-^j^jj^  ^j  5  raent  of  fupine  ignorance,  that  any  (liould  not  have  explicite  knowledgof 
 dfft.i^.'q.i*     ^^^^^  myfterles  of  Chrift,  which  werefo  publickly  folemnized  by  the  Church, 
 '  I  ,  *   *   *     and  therefore  though  th-y  laid  no  abftraftneceflity  in  the  obfcrva^lon,  nor  ho- 
 linefs  In  the  time,  yet  they  thought  it  had  much  of  feafonablenefs,  and  nothing 
 of  fuperftition,  (which  may  be  as  palpable  in  not  obferving,  as  in  obferving, 
 fet-times  for  duties)   and  it  was  decreed,  that  at  that  time  every  one  (hould 
 communicate,  not  to  imply  that  it  was  fufficient  to  do  it  then  onely,  but  as  Ho- 
 Hofpinian /;//?.  (pinkfi  fpeaks  of  Zepherinm,  Ciim  vixunquam  eveniret  ut  fimul  omnes  tommunkd- 
 Sacramcnt.  ret  rent,  nece(fe  verb  erat  ut  qui  permixti  en^nt  profanis  &  idololairi^y  externo  aliquo 
 1,1.  p.1 14.       fmbolo  fdem  fuam  tcHarentur^  diem  certiim  m  anno,  ordinis  &  politic  causa,  (latu- 
 it,  quo  totm  Chri(lianorum p9pulu4,  fid"!  confeffloncm  fumptione  ccence  Dominic £,  ede^ 
 ret:  onely  thefe  Aniitiodcs  to  antiquity  can  endure  no  Communions  at  Eafier  of 
 any  time  elfe,  of  whom  compared  with  the  Ancients,we  may  fay,  as  they  do  of 
 the  French  and  Spaniards,  That  what  the  one  is,  the  other  is  not  j  And  per- 
 chance as  Maldofat  tells  us,Thai  he  approves  an  expofition  (though  another  of 
 Augufiine's  be  more  probable)  onely  becaufe  it  moft  diflcnteth  from  the  inter- 
 pretation of  the  CalviniUs',  and  Bellarmine  faith,  That  an  opinion  is  the  better 
 welcome,  becaufe  the  contrary  thereof  is  embraced  by  the  Proteftants  •,  fo  they 
 confultly  declaim  againftthe  Sacrament  at  Eafier,  becaufe  the  ancient  Church 
 thea  ufcd  to  celebrate  it. 
 
 That  the  ancient  Church  decreed,  that  all  having  paflfed  puberty  fhoul  J  com* 
 inunkate  feveral  times  in  a  year,  checks  their  impeding  the  far  greateft  part 
 from  communicating  once  in  many  years.  Hadth;;  Ancients  fymboliz.ed  with 
 them,  they  might  more  aptly  and  properly  have  decreed,  that  noneflioulj 
 participate  the  Sacrament,  rather  than  that  all  (hould  ;  for  the  denomination 
 is  to  be  taken  from  the  major  part,  and  among  thefe  men  far  moit  are  re-* 
 pdlcd  than  admitted,  and  one  of  an  hundred  is  none  in  comparlfon  -,  and 
 whereas  they  tell  us.  They  have  alfo  ta\en  in  fome  about  fifteen  or  fixtecn  years  old, 
 (the  age  of  puberty,)  1  muft  tell  them,  that  the  thing  which  I  dire«flly  and 
 principally  imended  was,  that  all  were  to  communicate,  not  at  what  age  they 
 were  admitted ;  but  they,  contrary  to  Law,  let  go  the  Principal  and  arrclgn 
 the  AcceHary  ;  but  (rom  the  admifHon  at  that  age,  it  may  materially  be  ob- 
 fcrvcd,  that  th:  term,  untill  which  they  were  excluded,  and  from  which  they 
 were  admitted,  was  their  puberty,  n-st  till  upon  triatl  they  made  demonftratjon 
 of  their  fandlty.  Let  them  fix  one  eye  on  the  ancient  Church,  and  call  the 
 ether  oii.theirCongieg3tions,aiid  tell  me^if  their  admitting  one  of  an  hundred 
 
 look 
 
The  Lordf  Supper  laid  forth  in  common  for  ^Scc.      189 
 
 look  with  any  fuItableRcfs  to  that  of  mkuique  prafenthm  m  J ufiln  Martyr ^  un't-  T>iftribuunt 
 ciiique  fopulo  in  clement^  toWpoouUts  in  H/Vrowand  Aiiguflrn,  that  omnes  ex  aqua  umuique  pra- 
 in  Th^odoretjihuiX.  profn'jcita  midtuudot   (which  out  of  Rhenn?mf)  tota  muUitudOi  /f»t/««T,Juftin. 
 (which  f)o:ii  chcmnicu^  we  have  formerly  mentioned)  and  that  m'xta  frequcn-  Martyr  Apol.t,, 
 tici  &  multttHdo  haminum  iv.dfi  qmhm  coliibu'lfet,'wK\ch.  Holp'jiian  fpeaks  of  to  U^kutque p9' 
 have  participated  in  the  greater  and  more  (olemn  feafts  j  and  whether  it  be />«/o /)r/-»i/f- 
 conformable  to  that  precept  and  reafon  o^  Haymo,  Omacs  communiter  ex  uno  tunt  partem 
 pane  communicate,  quta  iU.t  oblatie  uni^ panis  eft,  &  communis  debet  effe  omHibtis.  ejmfumerey 
 Whereupon  Cafaubori  calls  ilie  Lord's  Supper,  Vublka.  fidelium  omnium  invi-  Clemens. 
 tath.  Strom./.  I. 
 
 Theodor,  ?'« 
 I  Cor.  1 1 ,  Vanis  ilk  quern  univtrfa  ecckpa  particlpat.  Maxenr.  ci\  a  Cemur.  Magd,  Qent.6.  cA. 
 p.\  I  ^ .  cun^HS  popHl!{s,Ju^im.^po!.]:\o{p.H!ft.rei SacrameBt.  /.z.p.f  .d?-  S^-HaTmo/V;  i  Cor.i  i. 
 ut  ck.  Cham.  Cafitrbon,  Exer,  ck.i  6~:fe^.S  i  .p.l  66, 
 
 "    That  all  prcfent  at  the  irord  were  by  decree  to  communicate,  they  ^rant  m\ht  vpc  II 
 be,  except  fucb  as  were  under  cenfure,  or  obnoxious  to  it :  h  was  never  intended  to 
 be  decreed  by  them,  nor  meant  to  be  alleged  by  us,  but  upon  the  known  Bypo- 
 thefifo^  not  extending  it  to  p;rfons  undor  a  judicial  cenfurc  y  but  while  they 
 dilate  the  exception  to  fuch  as  arc  only  obnoxious  to  ccnfure,(that  is  ,in  a  fenle 
 fuitable  to  their  practice,  which  elfc  it  felf  would  be  obnoxious)  fuch  whom 
 they  (hall  judge  unfit,  (who  rcpcll  fo  manya  whereof  not  one,  that  1  know,  was 
 ever  duly  cenfured)  is  a  glofs  of  their  own,  agreeable  with  no  Text  of  anci- 
 ent Difcipline  •,   hut  the  contrary  is  evident,  by  the  teftlmony  of  Sxi.Au^uftine  Augud.  }JoS' 
 produced  by  the  Paper,  which  (according  to  the  caution  ^ivenby  that  ancient  a  communione 
 Sophifter,  at  the  encounter  of  an  hard  argument)  they  take  dkHotice  of,  nei-  quenquampro- 
 ther  hath  it  any  fmack  of  juftice  or  reafon  that  any  man  fhoiira  be  judged  ob-  hibere  non  pof- 
 noxious,  and  thereupon  be  kept  off,  by  any  o:her  mans,  or  minifters  private  /^;;r?^\fj  n' ft  ant 
 knowledg,  but  according  to  allegations  and  proofs  of  witnefl'es,  or  evidence  o(/po?tte  confef- 
 hd:The  common  good  ncceffarily  reqirking  that  [uchpublici^  alliens  of  this  nature  fum,  aut  in  all- 
 ffsouldbe  regulated  by  a  \indc  of  publk\  not  p-rlvate  i^nowledg/ivhich  once  admitted  quo  jtrd'cJo  fr- 
 into  jieiicature  wold'foon  fill  the  church  and  Slate  with  a  world  of  fcandals,iniuyies  clc/iaftko  vet 
 and  inconveniences,  and  liberty  fkould  be  granted  To  wki^ed  miniftcrs  to  pun' jh  with  fccularinomi- 
 thiipumfhnmt,whomfecv!Y  they  pleafe,^s  a  folid  Divine  difputeth  more  at  natumatque 
 large,  not  onely  according  to  the  Doftrlne  of  the  Schoolmen,  (and  particular-  convifim.  D? 
 ly  out  of  Suare\)  but  alfo  of  the  Canonifts.     The  judgment  of  the  former,  mcd'cina  poeni^ 
 we  fhall  prcfcntly  produce  ;  for  the  later,  let  him  be  their  fore-man  wSpeak  tentia  fuper  il- 
 for  them,  who  was  fecond  to  none,  our  learned  Cbuntrcymnn  J/y/iiVi^^?.^,   Jmo,  lud,   i  Cor.J.- 
 faith  be,  qiiilibctthriftianmhabet  m  in  oercet)tione  Eiuhanftite,  nijt  lUudpcr  p^fi  quisf  rater, 
 utummntale  amittat,unde  ciim  '■'nfic'eEcchp.'C  non  conJtet,talem  am'fifi  jus  fuumt  &c.  &  HomiL- 
 non  debet  ei  in  facie  Ecclefia  denegart,  alias  darctur  facultasmalis  facerdotibtti  50. 
 fro  fuo  libku  punire  hac  poma,  qws  v:lknt.    And  if  the  Minifter  (l-obld  pro-  Mr.  Bal.  tri- 
 ceed  to  aft  upon  his  private    knowledg  or   judgment,   he  (hall  do  whjt  all   of  the 
 ihri[t  himfelf,  did  not,  and,  'hemfelves  fay,  he  ought  not  to  have  done,  in  the  grounds  of  fe- 
 calc  o^  Judas  foasfucharourfe  is  as  much  oppofite  to  the  praftice  of  c^/v/'f  5  paration, 
 
 )).i8  8,iS>. 
 J .  J .  ds  ccU'bi'Ol,  m  'JJar.  p .  1  ^  '*.• 
 
 B  b  J  as^ 
 
ipo  The  new  Inclofures  broken  downy  and 
 
 as  the  jiklgmcncof  the  School  and  Canonifts,  whofe  judgment  is  {leered  by 
 his  pradice. 
 
 They  next  ask,  How  agrees  that  Note  upon  the  Marglne  of  theCan$vsy  hold 
 time  alldtd  communicate ^  yea,  all  that  heard  the  word,  by  the  decree  of  the  Council 
 Chamlcr  torn,  of  An.tioch  ?     Such  as  were  under  penance,  afwell  as  Catechumens,  (for  licuit 
 4 .  /.  7 .  c.  1 8 .     difcedere  in  ml  fa  catechumenorum,  fed  qui  intraverit  &  Scriptm'ds  audiverit,  id  eft, 
 fcCi,zi.pA9^,nonfucritegie(fuicimcatechumeniSy  hunc  jubent camnes excommuntcariy  vel ex- 
 pefiare  miffam  fidslinm,  ac  proinde  communicare)  fuch  arc  flill  prefuppofed  to  be 
 fepofited  from  our  difcourfe,  afwell  as  they  were  known  to  be  fequeftred  from 
 the  Sacrament ;  they  know  we  onelyfpeakof  the  reft,  and  that  of  thofe,  all 
 that  hear  the  Word  fhould  participate  of  the  Sacrament,  agrees  well  enough 
 with  the  way  of  the  ancient  Church,  and  the  way  of  right eoufnefs  too,  but  in- 
 deed agrees  not  with  their  courfe,  where  an  hundred  of  thofe  that  are  neither 
 Catechumens  nor  Venitents^  partake  of  the  Word,  and  but  one  of  them  of  the 
 Sacrament. 
 
 7hefe  then  were  darf^  times,  unlefs  they  were  holier  than  ours,  that  is,  they 
 were  dark,  unlefs  they  had  more  light,  they  were  holier  doubtlefs,  becaufe 
 more  humble,  and  more  meek,  and  more  charitab  le  j  but  fome  men  are  like 
 the  Hermit,  who  thought  the  Sun  ihined  onely  into  his  Cell,  and  refemblc 
 Seneca^  HarpaHe,  who  thought  the  rooms  to  ke  dark,  when  her  felf  was  become 
 blinde. 
 
 They  tell  us,  afaym  of  a  godly  man,  That  all  to  the  Sacrament  is  the  great  Go- 
 lias  of  thofe  days,  with  whom  the  little  Davids  of  this  age  are  encountring  -^ 
 and  I  {hall  requite  them  with  an  Apothegm  oi  a  man?  that  perchance  can  be 
 no  godly  man,  becaufe  no  t  of  their  judgment.  That  none  to  the  Sacramcntj 
 but  whom  they  akafe,  is  the  great  Diana  of  the  Ephefians,  for  which  ail  the 
 Silver-fmiths  oSRie  times  are  making  Shrines,  as  if  the  Image  fell  down  from 
 Jupiter,  when  it  was  made  by  the  Crafts-men. 
 
 The  tesiimony  that  allows  no  caufe  of  feparation  from  the  communion,  but  fuch 
 fins,  as  deferve  excommunication,  they  fay,  bears  no  weigh t-,  yet  it  is  alleged  ouc 
 of  St.  Augufline,  but  Augujh'nus  tecum  erravit,  as  Corvicius.  The  truth  is, 
 E#,!lS,f,J.  ^^' Augufline  vtciimg  and  allowing  therein  the  fenfc  and  judgment  of  fome 
 pious  men  in  his  age,  fpeaksthis  of  an  aftive  feparation  of  a  mans  felf  upon 
 confcience  of  his  finfulnefs,  and  not  of  apaflire,  as  it  is  commonly  under- 
 Hobd  by  Gratian  and  others  j  but  the  argument  holds  with  more  nerves  and 
 energy  againft  a  paffive  feparation,  fince  a  greater  caufe  Is  requifite  to  exclude 
 thofe  that  do  come,  than  to  deterr  them  from  coming,  and  many  may  not  per- 
 chance lawfully  approach,  which  yet  cannot  but  unlawfully  be  repelled,  as  I 
 \^&  faid  before. 
 
 ifAnd  if  the  ancient  Church  excluded  none  but  fuch  as  were  or  had  been  ex- 
 communicate, we  may  be  indulged  to  think  no  fins  a  caufe  of  feparation  from 
 the  Encharift,  but  fuch  as  merit  excommunication.  I  confefs,  my  Horizon  is 
 very  narrow,  (as  men  that  are  of  no  heighth,  have  no  large  prolped)  and  mine 
 eyes  are  weak,and  do  not  difcern  all  that  1  might,and  my  memory  as  fiail  to  re- 
 tain all  thofe  fpec'cs  and  notions,  which  fometime  perchance  I  have  received ; 
 but  furc  I  did  never  meet  with  (or  have  forgotten)  any  clear  evidence  in  anti- 
 quity, that  waiTanted  the  diftinftion  between  Excommunication  and  Sufpenfi- 
 on,  as  n<3w  it  is  apprehended  and  praftiCcd,  or  that  any  were  excluded  from  the 
 
 Communion 
 
The  Lords  Supper  laid  forth  in  common  for  ^  &c.      191 
 
 ■Communion  antonomaftkaUy,  but  fuch  as  had  heen  firll  iepaiate  from  all  Com- 
 munion, ov  to  fpeak  properly,  from  fimple  Communion.  • 
 
 The  Apologift  tells  us  Indeed,  that  Antiquity  hath  dlftinf^uifl^ed  between 
 Excommunication  and  Sufpenfion,  but  they  verifie  it  by  no  evidence,  or  tefti- 
 mony,  faVe  their  own,  and  we  fhould  advife  them,  rather  to  imlrate  Pythagoras 
 his  Scholars  in  their  (ilencc,  than  to  emulate  their  Mafter  in  his  Ipf-  dixit. 
 Their  Margin  fecms  to  quote  Am' S,  as  aflerting  what  they  affirm,  but  though 
 that  learned  man  diftinguiih  in  the  place  cited,  between  the  greater  and  the 
 lefler  Excommunication,  yet  he  produceth  neither  Scripture  nor  authority  to  c^f^confcij.^. 
 -back  that  diftinftlon,  (who  clfewhere  plainly  confefTeth,  that  Sufpenfion  is  ^^^^  J-^^^^o^ 
 not  ex  fmgHlan  Chr.'^l  inflmto,)  They  fay,  the  Paper  it  felf  makes  the  Ex- 
 communicate but  one  fort  of  the  excluded:  True,  but  doth  it  fay,  or  doth  it 
 follow  from  what  it  faid3  that  the  fufpended  were  another  fort  ?  The  others 
 fuffered  extlufion  for  natural  difabilities,  we  are  fpeakmg  now  of  thofe  that 
 were  feparatc  for  finS,  which  are  moral  defeds,  and  among  thofe,  though  the 
 Paper  dlftinguKh  Penitents  from  Excommunicate,  it  was  not  becaufc  all" 
 thofe  under  penance,  had  not  alfo  been  excommunicated,  but  becaufe  all 
 excommunicate  were  not  Penitents,  thefe  later  being  (as  I  faid  before)  com^ 
 mimionis  ecclejiaflka  candldati ',  it  was  conceded  thera  as  a  favour  to  do  pe- 
 nance, in  drdcr  to  their  redintegration,  which  to  the  others  wat>notas  yec 
 vouchfafed.  -^  • 
 
 But  however  the  Apologlfts  (like  the  Oftrich  leave  their  Eggs  In  the  duft, 
 that  any  foot  may  crufli  them,  andfo)  have  deferted  all  incubation  upon  fu- 
 fpenfion,  yet  1  am  not  Ignorant  that  fome  others  have  engaged  in  a  vindication 
 of  the  prafticc  and  exercifc  thereof,  In  the  primitive  times;  but  however 
 their  iheets  like  that  o^Parrbafiits^may  feem  real  to  other  Painters,  yet  they  are 
 but  painted. 
 
 They  fhew  us,     i .  Thdt  divers  forts  ef  mm  were  not  admitted  to  the  Euchd- 
 rlHi  which  were  not  under  Excommunication.     And  we  grant  it,  but  we  ask,  if  it 
 neceirafily  follow  that  they  mull  be  perfons  fufpended,  that  is,  (ucha^wcrc  Ab  excommu- 
 onely  debarred  the  Lords  Table,  and  that  immediately,  without  having  been  ;^/V^/j/o/as  )?aj- 
 firft  excommunicated,  or  cut  otF  from  the  body  of  Chrlft  his  Church ,  before  nitcntio.  peti 
 they  were  kept  off  from  his  body  In  the  Sacrament,  or  without  being  firft  fepa-  poterit.  Alba- 
 rated  from  a  Communion  in  all  Ordinances,  afwell  as  that  of  the  Eucharift  }  fplnus  not.  in 
 for  this  is  that  which  they  call  Sufpcnfion,  and  this  is  that  which  they  muft  af-  c.%.  ep.^- 
 fert  out  of  antiquity,  unlefs  they  will  give  us  a  Cloud  In  flead  o^  Juno.     And  Innocent,  ad 
 this  we  deny,  and  gainfay,  tiiat  there  were  any  fuch  perfons,  or  any  fuch  etcle-  Exup.p.i  43- 
 fia^]c\  cenfure.    Thofe  cenfured  perfons  that  were  kept  off  from  the  Lords  Midti  repene- 
 Table,  and  yet  lay  not  under  Excommunication,  wcic  Penitents,  who  indQQdJfantur  excom-  . 
 were  not  excommunicate,  but  had  been,  and  were  in  the  way  of  redintegrate-  mmicatiqui 
 on  with  the  Church,  from  whofe  Communion  they  had  been  fe^^regated,  and  circum  fores 
 though  in  the  way  of  their  reuniting,  they  vvcre  joyned  £rft-by  one  piece,  and  ecclcftaposnt- 
 
 tentiamjl.tzi- 
 tahant.  Idem,  de  vet.  ecclef. rltib.  l.i.  obferA.  f .240.  Per  p-cen'tentiam  ab cxcommunkatiojTe  frve  a: 
 ■peccato  excommHnicationis^utloquuntur  antiqui  canonesJiber.ibantur-,lbid.  obf.'^.p.zi7.  Cum  excom- 
 
 ynm  rato  pcemtentia  concederetnr a?ite  poonitcntiam  mem:;ierimm  pceahentem  excommunica" 
 
 turn  fulffe &panitcntia  benedict' one  eum  ab  excommimiiatione  liberatum  fuiffe.  Ih.  p.i4^.. 
 
 obfA'Au^.ep.i  oZ .tom.z.p.92 .-^ .concil.Tulet.can.  1  z.^  6.concihTokt.cm.7,&  8.  item  Albaf.7/f>f,' 
 incan.p.92-3&  x o^.idm  (k  vet.  ecch  rit.  /,i ,  obfA  ;.i4 1 .  then 
 
««.».-^-  ■      I  ■ —  -  -  -  -  -      - 
 
 ip2  T^he  new  Inclofures  broken  dorrn^  arid 
 
 then  by  another,  and  did  communicate  fir  ft  In  other  Ordinances,  before  they 
 d'd  in  the  Eucharist,  yet  ibey  were  firft  excluded  from  all,  not  that  one  of  the 
 ♦  Lords  Supper i  and  although  at  the  fourtli  and  1  aft  concoflion  of  penance,  were 
 
 admitted  to  Communion  in  all  fave  that  one,  yet  at  fkft  a  total  remotion  was 
 the  termlTtm  a  quo^  whence  they  began  to  move  farther  in  order  to  their  refti- 
 tutlon  and  reft,  and  however  fomc  had  the  Salve  ready,  afl'oon  as  the  Wound 
 wasinfiided^  and  it  fecmswere  fente need  unto  penance  without  thcifPctiti^ 
 ons,  and  a  determinate  time  limited  how  long  they  ftiould  lye  under  it,  yet  ihc'' 
 "very  adjudging  to  penance,  implied  a  former  reparation  from  Communion  in 
 allOidinances,  and  not  onely  and  immediately  from  the  Euchanfi,  This 
 might  be  multifarioufly  verified,  but  as  one  Cafar  contained  manyM^j-;/,  (V 
 one  teftimony  of  Augu^me  (hall  virtually  involve  many,  and  he  tells  us,  j^runt 
 et'am  homines  panhenuxm ,  ft  pofi  bapttfmum  it}  peccaverlnt ,  ut  excommu" 
 nicari  &  poftea.  YecoMiliari  mereantur,  pent  agitnt  in  omnibm  Ecclcfils  illi  qui  pro- 
 prie  pxmentes  appellantur.  Penitents  had  peculiar  habits,  being  lapp'd  in  fack- 
 •cloth  and  aflics,  their  hair  was  polled,  they  came  not  neer  their  wives,  nor  in- 
 *  tcrmeddled  with  publick  bufinefs,  nothing  of  which  is  enjoyned  or  infliftcd. 
 upon  fufpended  pcrfons;  And  Alba^lnm  informs  us,  lifdem  exorcifmis  pact 
 '  re-ifimerentur  pmltentes,  quam  ccLtcchumeni  in  Chrifitanam  fam'lkm  tra  fierantj 
 
 unde  d/gnofcitur  de  utrif^  idem  judicium  avud  antiques  fuife.     We  need  not  then 
 be  prompted  that  Excommunication  difTercd  from  Penance,  for  we  acknow- 
 *  Icdg  that  they  were  different  conditions,  as  are  alfo  airitudo  &  neutr/ilitas  con- 
 
 'va.lefcentiie^  but  the  one  is  but  a  ftep  from  the  other  •  yet  neither  of  thcfc  con-* 
 ditions  was  to  be  under  Sufpenfion,     Amongft  all  thofe  forts  of  Penitents  there 
 was  non.^  properly  fufpended,  that  is,  immediately  and  onely  removed  from 
 the  Lords  Table,  there  were  fundry  degrees  of  them,  and  thofe  degrees  palfed 
 xmder  feveral  notions  In  divers  ages  and  places,  but  no  Church  I.cmtf»  will 
 warrant  that  any  of  thefe  denominations  was  fynonymous  with  fufpended,  as 
 Sufpenfion  is  nowunderftood  and  praftlfed ;  ^A^t»e.if\dvQ-^  feparatu^y  is  a 
 t-crm  we  grant  appropriate  to  a  perfon  excommunicate,  becaufe  the  Ancients 
 knew  no  fcparatjon  but  by  excommunication  ;  but  why  a J^sjct©-,  non  ac^ 
 ceptus,  non  adm'ffm,  cxorSt  ftiould  be  tranflated  fuSpenfus^  as  that  word  is  now 
 »        commonly  accepted,  (chough  we  {hall  allo\y  the  Tranflation  in  that  fcnfe 
 »^',,^  'x        wherein  the  notion  was  anciently  ufcd)  and  not  rather  be  fynonymous  with 
 ^*-g  J^>f  J*      that  other  of  A^caejto-pLivi^,  or  denote  VenhentS-y  while  it  fignlfieth  onely  not 
 y-  ^f  '       to  be  received  into  Communion  ,  (  as  Tenitents  were  not ,  although  they 
 'Xa  fu.'^.Tuv      ji^ercd  from  the  excommDnicates)  and  as  in  the  fame  Canon  of  the  Apoftlcs 
 ffu^Anip  ^       (whence  the  inftance  is  t  ken)  J^i^^ti  and  /«;^9w?  Is  ufed  for  fuch  receiving, 
 etc^aetCioy^  and  ^i'^a(/iv'^'  foi'  the  receiver,  is  (1  fuppoic)  a  writ  that  bears  no  teHe  but 
 V.'j.*^'''^   •meipfo.     And  to  argue,  fome  were  not  received  into  Communion,  therefore 
 ^0    */?f^*      they  were  fufpended,  is  a  fallacious  afifirralng  o£  the  Species  (r^mxhcG^nui, 
 Z.o.nzi .  a,i  no  .    :^^J^  ^.ondivts  ict  it  out  o'"  que  ft  ion  by  interpreting  It  of  one  fecking  to  be  or- 
 tn  can,\  r ,  c-   ^^-^^^^  ^^^  ^^^  y^^  approved  or  accepted  in  one  place,  and  was  therefore  for- 
 '^''^^'^'^■/^^•'"   t>idden  to  be  ordained  In  another.  ,.       ■ 
 
 .iompui.  ^^  jj^^y  vouch  Antiquity  to  warrant,  that  fomc  waited  divers  years  till  they 
 
 were  admitted  to  the  Euch'ar'i(i  3  and  we  acknowledg  it,  but  know  no  reafon 
 
 why  it  Otiou Id  he  thereupon  inferred,  that  thcfe  were  perfons  fufpended,  that 
 
 iong cxpcftatlonbeln^ neyer the  proper  pa flion of  Sufpenfion,  forthc.C^rf- 
 
 ^  chHmcni 
 
The  Lords  Supper  (aid forth  in  common  for  ^Scc.      195 
 
 ehtmenl  were  long  In  fubliming,  and  the  Penitents  cfpecially,  upon  cyerjt. 
 ftepof  thcU-  rife  an<i  rc-admifllon,  made  fomc  ftay  and  commorancy,  as  be-  , 
 
 fore  haih  been  declared,  and  their  probation  was  of  more  or  lefs  duration, 
 rcfpcftivcly  to  their  offences,  and  to  the  cuftomcs  of  fevcial  ages,  and  fevcral 
 .Churches. 
 
 5 .  They  would  pcrfwadc  us,  that  to  be  put  from  the  Communion  was  enely  to 
 be  denied  the  EuchariSf,  and  that  thevef ore  Sufpenfton  is  leiible  in  all  thofe  Canons, 
 Tvhereby  a  deprhation  of  the  Conimunlon  is  decreed.  But  furely,  they  betray 
 their  own  judgment  to  be  weak,  or  hope  that  ours  is  r<6,  that  make  this  allega- 
 tion.    Alhaifirtiii  will  roundly  tell  themj  to  fuppofe  this  word  Communion  ought 
 
 to  be  taken  tor  the  Eucharifi, is  a  notable  folly  and  ignorance,  whkh  ^'"^-obft. 
 
 he  cannot  incurre  that  is  but  meanly  verfed  in  turning  over  the  Writings  of i*'*^"* 
 the  Fathers,  or  in  the  knowledg  of  Antiquity.     And  his  very  firft  obfervation 
 might  have  better  informed  them,  that  the  Communion  extends  more  largely  j  ^  c  ipi, 
 tlian  to  the  Eucharlfly"  and  comprehends  all  thofe  things  which  penain  2  1  '  *^"'* 
 
 to  holy  things,  the  ufagc  of  life  and  fociety  of  menj  and  he  concludes  that  the 
 cuftooieand  ufc  of  this  word  as  now  it  is,  is  much  dcflefted  from  the  true,  le- 
 gitimate, and  ancient  acceptlon  thereof,  which  is  fcarce  ever  nfed  for  the  Eu-  x.,i  ^ohfApAt 
 charifts  unlcfs  fome  other  word  be  appended  to  it,  yet  upon  this  falfe  account 
 much  ftrefs  is  laid  upon  the  firft  Council  of  Aries,  as  if  it  decreed  Sufpenfion,  i   jreiat,  can, 
 bccaufe  it  prefcribed  a  feparating  from  the  Communion,  whereas  it  is  clear,  j  4  j-^x  9, 
 that  as  abHinere  eos  a  commmione,  a  communiont  feparart,  'a.  communione  excludi, 
 Tion  commmicare,  are  the  forms  of  cenfurc  indiflferently  and  unirocally  ufcd  in 
 the  Council.     So  in  the  fccond  of  Aries y  alienm  afratrum  commudlone^  ab  Ec-  ^  Arelat.  can. 
 clefia  liminibus  arcert,  ab  Ecclefia  alienus,  ab  Ecclcjia  excludi,  ab  Ecclefiaflicis  con-  j  o.n  ,i  j, 
 ^entiitus  removeri,  ate  but  the  fame  things  in  other  notions,  which  arc  frequent  2  j  [1 2  * 
 alfo  in  othei  Councils,  and  cannot  be  reftrained  to,  or  expounded  of  Sufpen- 
 iion  from  the  Lords  Table,  but  a  feparationfiom  the  Church  and  Ecclcfiafti- 
 cal  Affemblies,  (whereunto  perfons  fufpended  are  admitted.)     And  if  to  be 
 feparate  fr<»m  the  Communion, had  been  onely  to  be  kept  from  the  Saaament, 
 then  to  icceive  the  Communion  muft  confequently  be  to  partake  the  Eucbarifi,  i\7#f.  in  ConciL 
 But  ^/t/i 9, >;«/ clearly  (hews,  that  many  at  their  dcccafc  were  received  to  the  £//^.  f4».i.  df* 
 Communion  without  the  Euchar'tft.    And  out  of  the  fecond  Council  of  Aries,  de  vet.  Ecclef. 
 he  proves  that  fome  who  happened  to  dy  before  they  had  ftnifhed  their  pe- nV. /.  i ,  obf^i* 
 nance,  yet  had  given  figns  of  repentance,  were  reflorcd  to  the  Commumion  cir'ii.-&  not, 
 after  their  death,by  the  receiving  of  their  oblati«ns,when  there  could  be  no  re-  in  can.i  ^. 
 ception  of  the  Eucharifty  and  accipere  co,mmunionem,  was  onely  to  be  abfolved,  conciL  Arel.z, 
 and  the  Communion  was  fdcl/um  focietas,  jus  focgetatis,  ii/s  quod  quit  habere  pof-  ^  can,i  i. 
 ftt  infocietate  fidclium  &  corpore  Chriftianorum,  which  was  analogous  to  the  \u5  conciL  Va(enJ,  ' 
 civitatis  among  the  Romans^  whereunto  fome  think  the  Church  had  reference,  g^c 
 and  therefore  there  is  rarely  in  the  Canons  any  mention  of  Abfolution,  it  be- 
 ing fignificd  by  thcfc  words,  communion,  fociety^  conforipoipi  and  reconciled  -,  and 
 notum  eft  (  faith  AJki^lnus  )    reconciliationm  ejj'e  ab  Eucharifiit  di^inftam^ 
 ipfamtj^  reconciliationem  nihil  alittd  e(fe,  quhn  corpori  fidelium  refHtui  eos,  a  qm 
 peccata  iUos  diflraxerant,  poenitentcfqiie  de  en,  non  verb  de  Enchariftia  effe  folia- 
 tos.     Bcfidethis  cenfure,  to  be  feparate  fiom  the  Communion,  was  generally 
 denounced  for  the  greateft  offences,  fo  that  if  thereby  Sufpenliwn  onely  be  to 
 he  underftood,  we  fhoulJ  be>ftt  as  great  a  lof*,  and  afawichto  feek  of  Excom- 
 
 C  c  xmmkation. 
 
QjL  T^he  nc0  Inchfnres  hro^n  dotpn  {  and 
 
 1  »S'i*    - ' — ■ ,[''..     •"  "  -.      ■..     ■-.'.-,  i  —  .      --._,- — 
 
 -  -~ '    -^  "municatlon,  iis  now  we  arc  ofSufpci^fioh  ;  ani  the  latter  vypuU  have  }uftk4 
 oiic  the  forrticr,and  left  ho  matter  tor  it  to  work  upon,  for  it  Iclf  alone  would  do 
 all^and  the  lean  Cow  devour  the  fat  •,  a^d  feeing  the  facriiicing  to  Idols,  wh^h 
 iht  Eftherm.Counccl  calls  Crmenprincipak^^ 
 ^\ihcta^,Cm.  cyprtan  ^  and  other  Fathers  account  the  greateft  offence,  was  ^ncly  cenfured 
 X ,'  &f»s  1 1-'  -with  fcparition  from  the  Communion,  and  thc-L/^e^^ic/,  fuch  as  privately  re- 
 '^^   '^-l?^   liouncM  their  Religion  under  their  hands,    difperfer^    of  Infamous  Libels, 
 were  fentenced  to  be  anathematized:  if  to  be  feparate  from  the  communion^had 
 bin  onely  to  be  fufpended,and  to  be  anathemxttn;ed  were  to  be  excommunic^e  , 
 "^;  at  lead  if  it  were  not  more  than  fimple  excommunication,  i^  dirarum  devotio^ 
 
 '*^  it  would  be  very  admirable,  that  the  greater  crime  (hould  be  adjudged  to  the 
 
 *^'  Icffer,  and  the  lefTer  offence  to  the  greater  puniflimenc    And  if  not  lo  com- 
 
 ^"^    ■  naunicate  were  ialways  ftriftly  and  onely  to  be  undcrflood  of  having  no  Com- 
 
 munion in  the  £Kc/7^r/7>,  the  1 8 .  Canon  of  the  £//3m»  Councel,  would  look 
 with  a  fad  afpeft  upon  our  Apologifts,  which  injoyns  Epifcapum  tib  €0  qm  mn 
 commmicAt  mmeraaccipere  nan  debere ,  for  this  would  bring  them  to  as  great 
 a  penury  of  common  bread,  as  they  have  brought  upon  their  people  of  Sacra- 
 mentaljfince  they  fhould  then  have  tior  Tithes  noi-  Offerings ,  but  from  five  or 
 fixe  in  a  Parifh ;  for  about  that  number  arc  thofe  whom  they  admit  to  the  Sa- 
 crament ,and  In  fomc  of  their  Parlflies^  think  not  one  hath  admiffion.     • 
 
 Fourthly ,the  notion  of  4&/?«»/;/2  hath  made  fomc  to  furfeit  with  cxccfsof 
 confidence  to  have  found  fome  trad  of  Sufpenfion  in  the  Road-way  of  the  an- 
 cient DlfcJpline  J  but  they  are  mlftakcn  In  their  Trace,  and  it  is  another  Game 
 than  they  hunt  after  ^  for  though  fomc  learned  men  j  .both  Protcllant  and  Pa- 
 piflsjftrainlngtofuit  the  ancient  praAkc  to  fome  refcmbl^nce  with  the  mo- 
 ficrn,and  fee  the  Sunne  to  theclock,  have  fuppofed  that  the  abflentivrcrcipQi-' 
 fons  fufpendcdjsnd  that  abfiinehpr  q}tfnqt4ennmfn,&  nt  paucQ  tempore  ahfiJTteaty 
 was  only  to  be  feparate  from  the  EMbari^t  yet  notwithftanding,  i .  as  this  term 
 K^ abftention  (  if  Ibe  not  deceived  )  is  as  often  ufed  as  a  forme  of  cenfutlng  in 
 Concih  Elib.  the  Councel  of  El/berU,3LS  in  half  of  all  the  other  Synods,    fo  there  we  finde  it 
 can,,!  6.  &  II .  proraifcnoufly  and  fynonymoufly  made  ufe  of  with  thofc  forms,  ab  Ecclejia  ar-" 
 Can.20,^i,     cerh  ab  Ecclejiie  cum^umone  arceri,  allemis  ab  EcclejtA  habere,  penitm  abEcdefiA 
 3  4,3  7 » 40,     ahfktyanathemm^ari  ,  &c.  which  beyond  all  pofUbility  of  Conteft,  denote  an 
 41,49,51.     Excommunication,     i.  In  thofe  expreffiom  were.  Ccnfures  denounced  feras 
 fmall  offences,  as  they  were  in  that  form  of  abflaining ;   for  I  flwuld  think  it 
 Can.49.&  S  o,  ^^5  ^o  greater  crime  to  permit  thofe  fruits  which  they  received  with  thankfgi- 
 ving  to  Godjto  be  blefTcd  by  Jews,than  to  eate  with  them  5  yet  the  former  was 
 punifhed  exprefly,  with  calling  out  of  the  Church,  and  the  latter  with  abihr- 
 Can.  r^.  &     rii^r.     3.  We  may  obfcrvc,  that  in  this  vc^:y  Council,  abflemm  wasm&ii^eii 
 ^  I  •  for  gi^eat  crimes,  as  giving  their  daughters  in  marriage  to  Jews  and  Hereticks, 
 
 (which  was  forbidden  by  orher  Canons  under  pain  of  Eot  communication,)  and 
 J 1  br  i  marrying  the  Wives  Sifter  •,  whereas, in^thofc  times,  Uv'.ffma peccaU muUmm 
 fr  Id  annorum  excommitncattone  Utebaniur^  faith  Aibafp'tmu  ,  (  where  take  up  by  the 
 
 **     '  Way  this  obfervation,That  if  the  fmalleil  faults  were  punifh'd  with  Excomniu- 
 
 nicatlonjthere  was  no  matter  left  for  Sufpenfion  to  pradifc  upmi.)  ■■  4i'  When 
 Can.zo.  ^rllfury  the  fame  Councel  fentenceth  a  Clerk-,,befifdc  degradatior,  to  abfiairt^ 
 
 jiHd  a  Lay  -man  to  be  caft  out  of  the  Chiwchj .  1  (hould  conCjcivc  it  dcnounc^th 
 biiilid'fafn^^Cchfurc  oh fcothj  fipcc  i^is hoc  like  the  Church  would  caftigatc 
 ''^  e  that 
 
^^r-  i  ■■■ 1 -^-— :• — r— B- »-■■-  i^  ■'  g a£ . , /.  ^  .. — ..  yrei ^ — — -' '  — -;— .  "•"• 
 
 The  h(^f-Supper  laid  forth  incdjnmonfor^^c.      I  pi^ 
 
 tliit  nnne  m  a  ClcrV,  with  a  IclTcr  punl{^ment>  in  whom  this  was  a  greaicr  fin, 
 cfpccIaUy  fince  as  unHcr  the  Law  ,  the  finnc-ofterin^  of  the  l?rieft  was  as  great  Albafp.  /.  t. 
 is  of  allthe  Gongregatlon  5  fo  Leo  telh  us,  Hacquain  atiisEccUftx  mmbnsnon  cbf.^^.  pA^9» 
 VMXHtur  ad  culpam,m  illis  tamen  habeantur  itUctta  \  and  therefore  whofoever  had  .Erafmu*  itt^ 
 b«rn  civil  office^bcen  a  fpulcilersor  doncpchance^was  uncapablc  of  holy  orders.  Cyprian»/^i  ;• 
 5.  In  theancient  Idlem  to  abftain  was  onely  to  feparatc  3^  remove  j*  and  con-  eptjt.  1 1  ,p. 
 fcquemly  dbflenms  was  but  ci<pa>pia-ftiP:;  5   for  fo  £vv^|||icUs  us  in  his  ExpU-  3  8  ficundum 
 cation  of  the  words  peculiar  to  Cypria/t,  prefixed  to  hisEHition  of  tjiat  Father,  edtt,fuam. 
 and  upon  that  place  abflinendo  diaconum  (  whofe  offence  was  none  of  the  leaft,  Pamehus  an* 
 having  [yen  with  profelTed  Virgins)  he  notes  abftmcre  pro  amovere ;  and  Vme-  not  An  epifi, 
 //K/inbis  Annotations  fpecifies  what  kinde  of  Separation  or  Removal  that  ^i./ff«?i^«;» 
 vfis,vl';i.No}tfeparayeam(rveyeJifkpliciter',fedfepararea  communhnc -y  ^in^ht fuam  edit.  & 
 more  plainly  defcribes  it,  by  hyln^^Pecultarii  pene  Cypriana  phya/is  qua  abtleft-  Goulart.S.i  ^ 
 
 tufn  pro  excommunicato  &  abSimere  prp  excommtimcare  ufurpat  — qumquam  p.  i'jz.&  epiju 
 
 ali'A  periphrap  fitpe  id  circumloquitur ,  ejicere  &  de  Ecckpii  pcUcre.     6.   Ic  is  moft  3  8  S.t  o.p.$  i . 
 evident  by  the  hrft  Council  o^Tofedo,  that  with  fuch  as  were  under  abftention,it  Can.^  i .        ;^ 
 was  forbidden  to  have  any  Cdmmerce,   {  aut  coUoquiy  AUt  convivari',  )  which  In  Cyprlani 
 yet  was  never  prohibited  towards  perfonsfufpended  ,  but  onely  with  foch  as  ^^//f./,3  .c/>,j  4. 
 were  excommunicate.     7 .  That  abfi'mere  was  firft  to  be  removed  ^rom  all  com-  p,^  J . 
 munlen,  may  appear  by  the  fame  Council  o(Eliberii ,  where  he  that  marrfieth  Albar.«o/.  ia 
 the  Wives  StUcr  is  cenfured  to  abftain  from  the  Communion  for  fire  yearcs,  can.  47.  conctL 
 unlcfs  the  neceflity  of  his  infirmity  enforce,  vcUciils  dan  pacemyVihcrc  by  peace,  Ehb.^.^8. 
 is  meant  fraternity,  abrolurlon,  and  reconciliation ,  or  admiflion  into  the  com-  idem  de  'Oet^ 
 pany oftlie Church, as Ej-ji/^/^xexpoundeth,  zfi^ Albafp nus  intimates-  vtKKhecclcf.  ritj.t» 
 {hews,that  he  was  before  put  from  the  Brother-hood,  and  cue  off  from  the  body  obf.ii.p.^  iC, 
 of  the  Chu  rch  by  Excdftmunication"    '  S ,  Albafpinm  tells  us,  Abflentt  ncc  pceni-  312. 
 tentU  compotes  effent  y  and  £ir^trJdolotatrM  &  abftentos  ad  Eccleparum  adktm 
 ibipetu  &gemitHeliccre  miferkordiam  (luduiffe  5  Which  renders  it  evident^  tliat 
 iht  obftenttYiQrt  the  hmc' wkh  excommunfcate  ;     and  that  ^lefe  two  notions 
 were  (in  his  judgmertt)  S>»0»>7«<?/«,  as  appears  alfo  by  what  he  othej-wheie  de- 
 livers, ab  hac  foctctate  non  folim  arcebantnr  haretici,  [chi^mxtici^abUenti,  fed  etiam  ^^^U  ^^^'3  •- 
 fcmitentes&Cateehumcnty  where  ohHent'i  muft  {land  for  excommunicate ,  or 
 clfc  they  were  omitted  by  him  ,  who  were  princIp^Wy  excluded  from  the 
 Church.     9.  WhercaJ  thefirflCouncelof  ^r/fj  dccvccs^dehli  qui  arffkt  pro- 
 jicimt  in  mare  )  plactat-  eos  abHrnerea.  communione  \     /4/kij&w«/alfohimfclf 
 gives  the  fenfc  and  effect  of  that  Canon ,  Ut  qui  in  pace  arma  pYo]iciunty  excom- 
 fHunJccntmy  and  addes  this  note ,.  Pauco  tempore  a.  focietate  fdelium  ab^lnunt^ 
 which  is  more  than  Sufpenfioh  '(  the  fufpended  being  not  debarred  from  the 
 focicty  of  the  f^khful  )  as  Abftention  from  the  Communion,  h  more  than  Se- 
 paration from  the  SaCra^cnt  of  the  Lords- Supper^  the  former  being  of  greater 
 latitude  than; tkelatter.  ■  Laftly,  wc  fhall  often  fin4e,  that; after  abftention 
 froiadhieComtTiuRlonj  peftancewasimpofedinorder  to  reflitution  ;    andpe- 
 hancci  prcfuppofeth  a  precedent  Excommunication.    But  if  Abftcntion  were 
 Sufpeftfibn,  and  to  be  under  Penance  ,was  alfo  to  be  fufpended  only  from  the 
 £*f/jflKffJ,then  Sufpenl^oji  had  been  impofcd  to  obtain  a  rcftoring  from  Sufpcii*  •. 
 
 fiort  ^  And  when  We  reade  in  the  Canons,^  p  (snJtenttam  a^cre  qu^funt ,  it  {hcuM         ^^  *  •  -'^  ^ 
 leem  ihcy  defired  tn'be  fufpended  ;  but  neither  was  penaftcc  !3jc  10  have  beeli 
 
7  ifcfve4by,t!iferfi,  wMcfs  ^0get  out  oHgreitJcrcVifv  iinder  W^     ihey  |*y^ 
 ^\f<ke,t;i'^ExcommunicatIon.  /^'^y     ;'  ■-■-^^^-ti 
 
 ;  "  ;•  •  4i  They  produce  Teftimbillcs  t6  prove,  Thxtpme  "tv^'t'?  reje&si  umJl'^HtM  ^ 
 •  "^kffiwriTHdt  excarfimnkatefs  hkg  '•  fxtr  fame  ofWdfe  mighty  havs  the  $ac-Mmkt 
 %iiriyiM'hauriTifhkhpefIj)nsexc6mm  ceuldnot  have.    But  ■  ^ 
 
 ■  ■■  ■  l^m^umiinfidm  iYm<%  uMa,  parunt, 
 
 if  fhcy  were  reje^ecJ  umU  death,  the)^  wcrcWIortgai^^^^^  ex<;oiti)ittl\iWllt^|''?or 
 
 ijnthat  fecond  Gaftoii  6f  hT^y-C^f/Jirftf,'  C>Klch  iisrcferreift'a  )%UlleffidUS^ii 
 
 ■nupfim  framkis,  abjkUtiir  in  diem  mortis,  fed  propter  humamtatemiK'ixireihU 
 
 ■  fuisSiicrafnemiireconciliarfQportet ,  ltd  tamenut  ft  forte  fmltatem  ^kuptrtvdetlt^ 
 
 MatrhnoKto  foluto  adpxniteittiam  (tdmktutur :  It  is  rendfcd  mknifei^'by  thefiirft 
 
 Canon,tb^c  this  Cenfure  was  Excommunication  *,  for  there  a.bfkiatur  H&tphU 
 
 ntd  by  zti^d:dit\oji  6(  Extra  Ecclejf  am  y  ^Ad  c;iftihg  tnit  of  the  Church  is  Ejc- 
 
 communication  :  neither  d®th  it  follow  ,  thai  {he  was  not  excommdnlclatefo 
 
 Idngjhecaufc  dying,{he  might  have  the  Sacrament ;    fcir^  firft,  as  we;  carinot'hc 
 
 convinced  tfeit  recomliitri  Sacramentls,doih.  properly  and  Onely  fignifie  xfec  '4J- 
 
 '  niifTionto  the  Sacrament  ,  but  thereby  by  a  Synecdoche  is  unAcrnood  pfcrfctia; 
 
 tommunh,&  muxima  &  nbfolntijjlma  reconciitatk,  wherein  a  right  alfo  to  xhtkk- 
 
 Juftellus  in-    charifl  i$  involvMjyet  though  it  were  In  their  fenf  to  be  underftoodjncverthcl^fs 
 
 ftcad  ofScicrX'  though  no  excommunicate  peifon,  in  fcnfu  compofiio,  could  partake  of  the  j!«- 
 
 mentis  recoa^  char^'^  (  as  neither  could  a  perfon  fufpended,  without  a  comradidion)  yet  he 
 
 aVari  oportet  that  flood  excorrimunlcatCjmlght «  extremist  in  fine ^  iri  ncctlfltate  in^mkatk^ 
 
 renders  it,  foe-  as  fhe  Canotts  fpcak,  be  admitted  to  penance,  to  he  Aumed  and  under^^iie, 
 
 nkentiamJu''  if  he  did  tcc^over  Into  health  ;    and  in  the  interim  receive  not  onely  the  wnplc 
 
 bebk,  Communiottjbut  alfo  the  Sacrament,  which  feems  clear  and  demonftrable  from 
 
 '  t.zjfbfer,  4.     this  Very  Canon  ;  as  affo  doth  that  other  tmth,  that  men  were  firft  excommif^i- 
 
 p.^y9>  cate,bcfore  they  were  rtiade  Penitents.    Mdutor  ut  credam  ((akh  Atbaffiniisy 
 
 Co»f //.  Elib.  '  'tsir>^so^ France,  Voiutenti:im  moYientibusdenegari  — ^-i- '•  quid  hoc  ro%d  dHni 
 
 ran,^,  '  ^/^j  ^^juam  morlcntl mortem  dddcre,  e'jHfcj,  anim^m  nl  ibfolvi\p,oSii  ecUder}  ? 
 Arel.1. <•;?».  And  howfoever  in  fbnw  of  the  firft  Times>and  during  Ae  ardour  tofperfectftlj^nj 
 2,4,  '  ',  '  forfomefinncs  ( four  forts  of  whkh  AlbxTpimls  recdumcth)  b^fides't^ofe 
 Cyprian.  /.  x .  y^'^chTertuUian  calls  non  dchila  fe,d  monlira-^  and  offences  a  fecond  timelip(c4 
 eo.z%^.  '  *^^°  (whcrelt  was  decreed  ,  «'' ^^^ CommHiiionem non dnnditm,  M  l^ff(^'[^cf>a- 
 i'i^fittfiStCfm^  i^inicAcommmione'vTdeanttify  the  O^mmuhlon  Was  denyed  to  't)e  aflP&rdc^Iii 
 7^..  '      their  dying  condition',  (vvhichmanlfefts the fi>Jreners of  that  ovet-bo^^ 
 
 Ki*ccn^r4».      <»oi^3    That  none  were  excommunicare^mtll  death')    yet  asthlswdsdcfr^cd 
 *  ' '  With  a  condition  'ex'pr'e'iM  {hift  dirnii  fatlifacti  ne  'pmitHerint  y  as  'the  cMon 
 fpieak^  )  and  as  It  appears  by  G^/^n^^,ahd  by  the  third  Canori  prtKc  firft  C^n- 
 c\\  of /^r/?i5that  Communion  was  efpecially  dehyed  to  rritn  at  ihclr  ^eath^^e- 
 csfuf^  they  had  not  petitioned  to  do  thcii:  penance',*  tyhjle  th/y  liyed  i^  neatth. 
 
 $0  not  biicly  the' fourth  Coun'ccl  of  C^j'r/^4^'''*^^"  *^'^^'^^*^^'f^^^^ 
 "  •    •  prcffy 
 
 ^^ 
 
Thi^f^^^^ 
 
 ^cfly4ccicc4^Xhji^; pcntnce  {hould  be  permittca  tv>  dying  pei£)^  (  which  Tup- 
 
 pofeth  them  then  under  Excommunication)  and  then  that  thtSnehariTt  {Hpttld 
 
 J>c  igimcdla|c If  cx^ihit^^^l  to  thjcni,  if  they  AcRx^d  ir,  wkli;  condition  of  pjerfor- 
 
 ;\nj"iaexheir  penance  iiiioyncd/mcaftth^xrwmvei;  But^thc  gi;cat  Councillor 
 
 'V/Vfalfo- determined^ :^tjf  quU  viti  ejiatdaty  uhimo  .&.  nuefaih-  viAtko  ml- 
 
 n'meprivetuY  -^fi  v^ro dcSperatus  & Communioncm  affccutKS  fupcrvixerh,  ftt  inter 
 
 eos  ^ui  Commmionem  o'ltien's  tantummodQ .cejtf^({mntnr ,    Gsntraliter  autem 
 
 omtticti'.lihetinexhu  pofito  &  EucharlftU  pmfci^Atmm  pctcntK  ^tfctftis cuh 
 
 cxam'mathne  oblatm'cmimpertidt ',  where  if;^rt//V«w be  not  the  Eucharift,  (as 
 
 ^onum^  .hdfifnofi^  and  CafaubmSiip^o^c  it  to  be  )  but  oneiy  the  finiple  CQ«n- 
 
 .  inunion,as  AthalpimiS,  and  others  conceive  3    yet  all ,.  aoAC  ^iffentlng,  A^^c^ 
 
 ^'i^atthe  Lord?  Swpper  iifpokenof  in  the  latter  part  of  the  Canon  j  aiitl  befidc 
 
 ^^\c  Sxovysi^ Srrapjon  islipp's  &Xonforihus  «(iJ^>,knovra  toallthofethatlij^ye 
 
 hwt  half  aneyc  in  Ecckfuftical  Hiftory,  and  have  top'd  oft'  the  \uij^  half es  J 
 
 ^  l^ccof.  ,     .  .  .  » 
 
 ,   i  v.,  ^But  th^  were  at  a  |p:eater  fault,  and  ranne  away  with  a  falfer  fent,  tliat  « 
 
 ^^nting  after  Tcftimonies  foi-  Sufpenfionjamongthe  Records  of  Antiquity  ,teU  j 
 
 y^^thatPtnhentsrvere  perfons  only fulfended  the  Lords  Tabley&  not  exccmmmicate, 
 ^iiecaufcf ©me  adjudged  to  penance,  were  ^^dm'izccd  to  the  lakJi?  Commfinion  z. 
 fot  if  Penance  were  Sufpcnfion  ,  then,  the  privation  oft]ic  Cofo^Tiunion  could 
 l^f^ox,  be  Sul'pcnfion  j  bccaufe  it  was  provided  by  fundry  Canons ,  that  fuch  as 
 ^>^ercdcprived,oftheCommunlon,ihould  beput  todoe  penance  bcfoic  they  ^^  ,.,.||*A,.ir 
 '7€oultl  be  reconciled  and  reftored  5  and  that  had  been  as  much,  in  effcft,  as  if       '    "' '5 
 '|hey  (houldbefufpendedjinordcrto  difcharpe  them  of  Sufpcnfion.    But  thea 
 .Tecoodlyjthe  L4y-C^immunmi\yc\ng  onely  laico)rHmim  in  corpore  Chrifti  myftko^ 
 '^'^ii;' Ecckfia-i  as  it  was  contradifl:Ingui{h*d  toEcclefiaftieal,  or,  Sacerdotal  Com- 
 J^l-aumion. ;  the  being  put  intp  the  Lay-Communion  ,  was  neither  the  doing  of 
 r'vpfinance,  nor  any  eflential  confequent  thereof,  (though  perchance  t^^}^  that 
 Ir^were  adjudged  to  be  degraded  from  being  Clergy-men^mlghtalfojas  their  of-  ConciLVXih^x, 
 /Ijences  were  in  mcritjbcfentenced  to  penance,  Ut  erat  exprefjlwi  mMrum  filo^cau.'icy, 
 V  -  li''S  &  ^<i«/i,ralth  AlbdSp'inus  ;  and  it  appears,that  feme ,  wnen  they  had  fini- 
 'j.^ed  their  penance , .  wcrc^jut  into  the  Lay-Communion,)  but  formally  and 
 ., -properly  to  be  fct  in  the  Lay-Com'^unlon  was  onely  a  degrading  or  depofing 
 ^^(a  Clerk>and,  reducing  him  to  the  condition  of  a  Lay-man,  being  a  ccnfurc 
 -  finely  inflided  on  «l^eClei;gy,  and  but  the  fame  which v^^g^r'^;/?.?  calls  Degra  -        -*-;--■ 
 '  ^tion,and  the  Counc.eis.Dcpont]Qn,and  removing  from  Order,  and  all  Ecc  ^  ^  !]jr 
 
 fiafticalO0i/;e  i  a^  appears notjonely  by  ihtxo^ Gypnari ,  Ut  Laicuscomiciiaiut^  ^'OTtctl.'ET^,. 
 ,^jio^  qM,afiJdcimJac€rdoti^  ufmp^t  j  bi^t  by  a  multitude  of  other,  Tcftimpmespio-  ^^^-"i  ^  •    ''i^ 
 'j^4ofe4byiC^.w/er,>^'i'^i?^»'<-J3and  others;    To  argue  theije  fore, ^  thcy  wcrc^ad?  Arelat.iAiiirff. 
 ^«i*iited,t;o^h<eLaick  Communio^^  iiicf-  ^^-      '     ; 
 
 ,j-^e  E«c^4r//i,as  Lay-men  were.And  let  the  Lay-communion  be^as,^ro»i^:rand 
 rf -,^ht^^,  would  have  it,tQ  p^'rcake  the  Sacrament  without  the  B.ail€S  ^,  or  couli  it 
 -X?*  ^'^^^^/"?'^?  ^"iPP'pr'yhji^o  receive  \ti  oa^  kindc^yct  In  richer  y/avthere.wi^  1 
 
1 9&  The  mw  irtclofures  broken  down^  md 
 
 communkatingdt  the  Lords  TAh\c,'^0n  diffiteor  qui  communkabat  Uke^accepig^ 
 Albafpin.rfe  tucharljtidm  m^re  laicorum^  faith  Alha^mus,(o  as  neither  could  penance  formal- 
 veter,  ecclef.  ly  have  any  affinity  with  the  Lalck  Comrfiunion,nor  was  ^ny  Penitent  fuHy  and 
 rhj.  t ,  cbfer.  peirf^g^ly  in  fueh  Communion,  bccaufe  during  that  ftatc,  lie  could  not  partake 
 4.p.4,  of  the  Sacrament ;  but  wken  his  penance  was  ended,  he  intircly  cotnmunicarc<i 
 
 as  a  Lay-man  •,  that  isjhad  the  right  and  privileges  of  a  Laick  onely  ■  becaufc 
 lie  was  not  reftored  to  Hoiy  Orders ;  whereof,  indeed,  he  that  had  done  pc- 
 «iance,was  ever  afterward  uncapabk:  And  therefore  1  have  laboured  under 
 much  wonder  to  what  end  this  Argument  was  produced.  1  remember  Af<t/f/ff- 
 nat  tells  us  of  a  Text,  Facilm  fuiffetlnc  tocm  (t  nemo  eum  cxpofuiffet  ;  and  per- 
 chance we  might  have  been  more  facile  to  be  lee  ve  that  there  might  have  bc^rt 
 fome  evidence  for  Sufpenfion  in  Antiquity,  if  tiiofe  that  havefo  confidently 
 affumed  to  ppovc  it,  had  not  falkft  fo  {bort  of  their  irndertaklngs,  and  our  cjt- 
 peftation;whoasSt^//^frfaidof5^r(?»/^,  that  ht  did  AnnaUs  facere,  non  fcrt- 
 here  s  fo  they  have  ratlier  made  than  found  their  proofs,  and  have  rather  impo^ 
 fed  upon,  than  informed  us,fo  that  we  may  not  know,  unlcfs  we  fhill  coatlttue 
 ignorant.      '  ^! : 
 
 But  having  cleared  theffcmifts,  let  us  look  what  purer  light  can  be  rtfleii^ifA 
 open  us  from  the  Monumenfs  of  the  ancient  Church,  that  we  may  fee  to  trace 
 iheir  foot-fteps,  and  difccrn  what  way  they  walked.  The  notion  of  Sufpenfion 
 is  fcarce  found  in  the  ancient  Fathers :  Augufim  often  fpcaks  Of  Churth-<fcn- 
 fures^and  fometlrac  fpecifiesthe  feveral  Ads  of  DIfciplinc,  Correption,  Exconv- 
 munlcation.  Degradation;  but  1  have  not  met  with  the  name,  much  lefs  the 
 thing  in  all  his  Difputes  againft  the  Donatiifs,  where  it  was  molt  likely  to  hivft 
 occurred .  And  had  the  Church  in  his  time  known  any  fuch  Cenfure  (efpccial- 
 iy  inflifted  for  want  of^a  vifible  worthinefs )  he  could  ftcvcr  have  (aid;  ^s  is 
 |>re-alleagcd,5/  p^ccatdtanta.  noHfunt  ut  excommunicmdus  quifquam  hona^ict' 
 tur^  non  dibet  fe  a  quetidiana  medic mit  Vomhiki  corporis  feparare  ;  o^"  had^it  been 
 deniton'd  in  chryfofiome*s  age,  he  would  not  have  f aid,  that  thofc  which  wefe 
 unworthy  to  partake  of  the  ii«ffc<ir/5,  were  likcwifc  unworthy  to  joynin  «hfc 
 Prayers  and  Hymnes.  ..  ■  rj  .:;  r;:^:;^ 
 
 But  as  Alexander  (cotntd  to  fteal  a  Viftory  In  ihenight,  but  would^getfteift 
 tlear  day,  fo  we  {hall  hide  nothing  that  "we  can  bring  t©  light ,  which  maybe 
 of  advantage  to  their  taufc ,  though  it  ffccm  to  have  been  in  the  dark  to  il^- 
 ihofe  which  Ihavc  met  with,that  have  defended  it,whohavc  faid  Icfsfor  them-. 
 fclveSjthan  might  be  faid  for  them,  and  are  therefore  obnoxious  to  X)avid'&  in- 
 crcpation,who  when  they  take  themfelves  to  be  valiant  men,  and  who  is  lik^ 
 them  in  Jfi'ael  ?  yet  have  not  kept  their  Lord  fo,but  that  any  one  of  the  people- 
 may  come  to  deflrOy  him.  But  ncvcrthelcfsithough  Tei!?;^?;^  get  thcfe  new  Pipes^ 
 no  Antinegidas  need  to  be  troubled  ,  fotthey  will  not  found  to^his  Tunc,  not 
 make  any  judicious  man  to  dance  after  him. 
 
 To  deal  ingenuoufly,  as  the  Canons  of  \hc  ancient  Counccis  will  lend  the 
 heft  Profpcft  of  the  Dilcipllne  of  the  Churcb,  thofe'^^cing  the  Mould  wherTji* 
 tlutwascaft'jfOwcfhaUacknowlcdgc,   that  in  thofc  Ganom  we  fomctimej 
 fneet  with  the  notion  of  Sufpenfion,! ike  as-we doc  with  thofe  of  K<*^f «f»:fV^^'^>- 
 'e  I  *i* V.  f^^''i*^i^^f^otm>Segr^Fam,ExdHfHS,A{\o^th^^  and.aU;to.<be  lini*^ 
 
 ted  and  defined  by  the  termim^s  i  quOy  that  from  which  was  the  Separation: 
 
 But 
 
-  I^he  LwdsSufper  laid  forth  in  common  fer^  &g.     i  p  p 
 
 But  I  doe  with  fome  confidcrtce  affert,  that  fii(pended  is  there  taken  in  the  pro- 
 per ,  not  the  modern  appropriate  notion,  fignifying  a  deferring  of,  ordetain- 
 in*'  from  J  and  that  not  ©ncly  this  one  Ordinance  of  the  Lords  Supper,  but  all  /j 
 
 Ordinances ;  and  is,  in  cfted, -but  Excommunicaclon,  tarrying  onely  befides 
 a  connotation  of  a  future  rcftitution  to  Gommunionjafter  penance  done,  or  fa-  ■>, 
 
 tisfaftion  given.     The  fame  words  have  not  always  the  fame  fenfe  in  all  Ages,  ■^ 
 
 nor  fignifiethe  fame  things^  eife  we  might  conclude  the  Aflcmbllesof  the  Hea- 
 then to  be  Churches,  and  their  C  lerks  of  the  Market  to  be  Bifhops  •  and  to  ar- 
 gue,that  the  term  Sufpenfion  is  found  in  ancient  Records^  therefore  there  was 
 fuch  a  thing,as  ufe  hath  fince  made  the  word  to  import,  carries  as  much  rcafon 
 as  thePapifts  have  to  c«nclude^  that  becaufc  prayer  for  the  dead  was  ufed  in 
 the  ancient  Church,  therefore  it  related  to  Purgatory^  or  is  with  as  much  fcnfc 
 :ls  P^aldfram^  proves  the  order  oi  fcfuites  out  of  Scripture,  bccaufe  it  is  there 
 faidjthat  God  hath  <alled  us  to  the  fociety  of  his  Son  Jefus.  But  that  Sufpenfion 
 in  the  old  Canons  implies  not  a  deferring  of,  or  detaining  from  the  Eucharisi 
 oncly  and  immediately, but  a  with-holding  from  all  Ecclcfiaftical  Communleni 
 is  ycry  clear  and  evldent,becaufc  it  is  always  faid  to  be  ; 
 
 Firftjelther  a  fufpenfion  from  Communion,  as  in  the  Amhen  Councel  (  one  Agathcnf. 
 inftance  among  many  )  and  Communion  was  comprehenfive  of  morethanaf;irt.^4. 
 Society  In  partaking  the  Lords  Supper,  it  is  a  fufpenfion  from  the  communion 
 of  the  Church,  and  from  Cathollquc  communion,  as  in  the  founh  Councel  of  ..^ 
 Orleance  j"  nehhcr  of  which  ever  was,  nor  can  be  reflrained  and  limited  to  fel-  o^  -  -  * 
 lew  (hip  in  one  Sacrament  j  and  in  the  latter  Canon  it  Was  denounced  for  ' 
 
 Idolatry,the  greatcft  finnc,and  therefore  not  Ike  to  be  ccnfured  with  the  leflcr  ^  •  3    • 
 punifhment :  and  in  the  fame  Councel  it  is  fufpenfion  from  the  church  ;   but 
 into  the  church  containlng^men  now  under  Sufpenfion  arc  admitted,  and  from 
 the  church  concaincd,are  not  cut  off. 
 
 Secondly  ,  it  was  a  Sufpenfion  fiom  all  fellowftiip  in  talking  and  eating 
 with  others  -y  and  therefore  not  a  fufpenfion  from  the  EHcharist  onely  3  neither 
 arc  ever  thofc  which  are  put  under  this  younger  Sufpenfion  ,  (  which  is  railed 
 the  leffer  excommunication  )  pro'.cribed  from  all  conference  and  fociety  in  food; 
 but  that  the  ancient  Sufpenfion  was  attended  with  fuch  an  interdi^,  appears  K- 
 q,uidlycnoughbythefecond  councel  of  Aries  ^    Si  a.  commimone  jacerdotali .     , 
 (  which  was  to  be>and  ad  as  a  clerk  or  ecclefiaftlcal  pcrfon  )  fuerit  fii^eiifm  5  ^  '  '  ^^^* 
 tftfcopm  (  which  fecms  the  truer  reading,  though  fome  copies  nave  (u!pe6ins  y^' 
 yet  if  this  were  alljit  were  but  onely  depofitlon  or  degi-ftdatlon,  which  C2tcluded 
 not  from  commerce ,   but  that  which/oUoWs,  ihcws  it  attended  with  a  greater 
 funifhment,  non  foliim  a,  ckricori^t  fed  etiam  k  totius  populi  colloquio  at^j 
 to?n)s'vioflachit  excludi donee  refip  fccns  ndfanUatemredirefe^'mer.     But  if  this/^utcl.  I  can 
 canon  leave  it  obfcure ,  yet  more  ckarlv  is  it  apparent  by  the  firft  councel  of  i  j      '     *       * 
 Qrlea?tce,dcci:ee%ng9  Vlacu-teotacommumoJie fit^cndi^  &ab.otmium  Catholic o- 
 turn  conviv'is  feparati. 
 
 Thirdly,  It  was  a  fufpenfion  of  that  nature,as  whofocver  was  blafted  there- 
 with could  aothc  redimcgtatedjhut  by^ftiilg  penance  (  hut  none  were  made 
 Penitents  that  had  not  firft  been  excommunicate  )   It  is  legible  in  the  third 
 councel  ofTa/ftfo,  Secunclkm  formnmCoHonm  antiqimHm,detHr  poinitentid^  ^''^  To  let  2  ca/L 
 ^fiyfitpmseurnqpemfki^pen'mfaOhi  cvffimttnim  fuffenfHtn  fatm  inur  reih ,  j  Sil% 
 
aoo  T^hs  new  Inckfnres  brokpt  dorcn  ^  and 
 
 quos  paf^emeSiOd  manus  impffjitionem  crebro  rccfivrcre,  expteto  autem  fatisfaBh^ 
 nistemporeyfcutfacerdotalJscont(mpUthprobaverlt,etmcommumoHirfftu 
 Arci.i .  can,     ^nd  it  Is  apparent  out  of  that  more  ancient  counccl.ihe  fccond  o^A  rles^  where 
 ^^^  ihofc  that  facnficed  to  Idols  are  tlms  ccnfiftred^D^c^i*!*  amis  inter  Qatechumnes-^ 
 
 trkmlo  inter pcenkenus ,  babeantur  a  commmient  fuSffenji.     Not  again  to  refleft 
 on  this,tiiat  it  carries  no  veiifimilitudc,  that  fo  great  a  crime  was  fcntcnced  to- 
 no  greater  a  puniihment,  than  removal  onely  from  the  Sacrament :  for  cxpla^' 
 nation  of  this  canon,  we  mutt  know,    that  to  be  among  the  catechumen f,  and 
 ^     r   r  r      ^n^o^g  ^^^^  HearersjWas  in  efted  the  fame ;  and  it  feems  by  the  councel  o^Nieo- 
 Z^^^    ^  ^^^^'defareaixhsit  the  Catechumens ^^tlx.  leaft.one  fort  «f  them,  fuch  as  were  not ^^,"7«- 
 '*  /Zf fe;?/fX,pa(led  under  the  notion  of  ^w^^/or/,  (  Catechumnij id  c/2,  audientes  ) 
 
 and  to  be  an  Hearer  was  the  fecond  degree. of  penance  ^  and  among  the  c^re- 
 cbumens  and  Hearers,  though  not  confufedly,  yet  in  one  c«mmon  placejdood 
 alfo  thofe  that  were  for  a  certain  time  excommunicate ,  and  ilkewife  Jewes 
 and  Heathen-s  j  for  the  fourth  councel  of  Cartbagey  wherein  AuFuftitte  was  pre- 
 fent  J  dccieed  ,  Ut  eplfcopus  nullum  prehibeat  iniredi  ecckftam  &  audtre  verbum 
 Dei  five  gentilem  five  havetienmi  ufy^ad  miffam  Catechumenorum  (  though  nei- 
 ther to  the  Catechumens  themfelves  were  the  Gofpels  rcad>  as  appeares  by  chc 
 C .  Araufk.  councel  o^'Aurange ,  fu  Catechummk  Evanielia  Ugantur  )  where  alfo  incidcftt- 
 cm.i  8.  ly  obfervejthat  as  the  ancient  church  admitted  not  all  to  cat  the  Sacramem,fa 
 
 they  perinittc<i  not  all  to  hear  all  the  words.  But  as  thofe  that  wci*c  under 
 Niddui  might  be  prefent  at  Divine  Service,  if  they  kept  their  diftance  of  four 
 cubits,  fo  Albafpinus  fhews  that  about  the  fixth  age  thofe  that  were  for  a  fee 
 Vivn.  f rc/f/.  t'i"c ^Jf^^^i""*""^^*^^ >  ^'*^ ^^^°  ^"^^^ ^"^^  "^^^^  church,  and  ftood  among,  or 
 ritj.z.ohfer,  "^^^  ^^^  Catechumcnt^xo  hear  fome  portions  of  the  W<ird,and  Expofitions  there* 
 ^4.'  M  3  ^*  ©f,  In  eodem  loco  conftflerty  tbi^jprovolvere  fe  ad  genua,  &  al'tquas  preces  inter- 
 3  3  8 .  obf.i  9.  ponere yxhough  they  departed  before  the  Mafs  of  the  Catechumens^  that  is,  bc- 
 p.3  9^  3  9 1 .  fore  their  Prayers ,  and  before  the  Sermon  too  j  as  alfo  did  the  Catuhumens 
 Vxnitmtcs  themfelves.  But  to  profecutc  the  interpretation  of  tlic  former  canon,  when 
 tenii  zradus  thofe  fufpended  perfons  advanced  farther,and  from  the  Catechumens  ftepM  to  be 
 4(^T*  e^o>H>.  ainong  the  Pcenltents  (  whereby  AlbaspinuS  uzidct{i2iads  th^  Succumbentes  ) 
 «.i .  objer.l  i .  even  thofe  in  this  third  degree  of  Penance,  were  not  onely  fufpended  from  the 
 ]&,  4®f .  Euchari(iy  but  feparated  from  communion  in  facred  offices,  tot/oaw  ,  preces  ^ 
 
 Vmltentia  per  f^<^^^if^^^'fi^^^9  oblationeSy  agapxc,  Stationes,  vlgilitty  je'^unja  &  po/Z/Vr, -— 
 apprspriatio-  ^^  omnia ptsnitentibus  aque  ac  cxcommunkatU  deerant^^^i  h  Albajprnus,  fo  as  it  is 
 nem-primus  &  very  evidcnt,that  in  this  canon  to  be  fufpended  from  communion,  was  to  be  ex- 
 fecundus  tra-  communicate,  becaufe  of  the  feveral  fleps  of  pcnaaicc  which  were  to  be  ^onc 
 dus  diBefit'to-  over  in  order  to  ra ifing  and  re ftoring  to  communion . 
 ms  erant  qui*  ,r 
 
 hus  ad  urtium  cxequcndumparaYetur.obf.i^.p.;^  $  7^&  pbjer,  4.  p^^^.U 
 
 llerdcn  can  5    'fourthly,  if  In  the  Iterden  councel ,   Sufpenfion  is  expounded  bySegrcgitlon 
 from  the  body  of  tlie  church,  Veraciter  a.f facias  nondiufufpender&vddeftHwfss 
 prfllixiore  tempore abecclejixcorporefegrcgarc.  *. 
 
 Flfihly,if  I  have  not  failed  in  my  obfcrvation  and  account,the  term  of  Sufpen- 
 fion IS  hm  twice  one1y,lefs  often  mentioned  in  the  fourth  councel  o^OrleaiHf, 
 than  ;?i4  U  t|^^pjfc.cedu?g Synods  j  but  it  is  iheic  arjiiifarijy,  and  indiffcjently 
 
The herdsSMpfer  laid  forth  incomWnfqr.'y^T^^^ 
 
 ufcA^Kh  thofeforffjc^  -which  without; alt coldur  of' cpritradiftion  import  Ex- 
 COBimunicatioh,  y;*^.  tx corrforuo fidclmmvd  ecctefa  communlone  ptUatur.y  ^'^' Aurel.4.  f<f;Ji 
 beaturextrit}?eNS,  ^^acefftecchfiitnonhabeat,  ab  ecclepie  Vmmibus  a'''ceatur,_,ex'j^^i^^i* 
 c^nttfimic^itUm  fever Jttsf'mpmaturAn^  nor  to  advaftcc  farther  toward  theWcft  j,  o  '2 1 .      ' 
 or  GccMehc  r^nd  Declination  of  Difclpline,   but  to  fet  upjoui:  pillars  with  a 
 »tb!l  uk'rd'ht  the  fifrh  Council  of  Orlcancf,y/h.i\c  ic  decrees  that.nofic  be  fufpen-  j  /Vurcl.    Cja^ 
 dcd  from  the  Communion  for  fiiVall  and  light  caufes  :  had  tjie  fathers  under-  ^ 
 ftood  SufpcnEon  in  the  modern  fcnfejthsy  had  rather  abolifhed^  "than  regula- 
 ted itjby  taking  away  the  proper  objeft  whereupon  it  workeih,  vi^..   lefler  and 
 higher  offeiKcs  •,  and  when  they  adde^that  Sufpenfion  be  infl;<^cd  for  fuch  of- 
 fences for  which  the  ancient  Fathers  drove  the  Offenders  put  of  the  Church, 
 they  did  not  fo  farre  relax  thcrcyns  of  Difclpline,  as  to  ccnfure  ©ncly  with 
 Sufpendonffom  the  Lords  Table,  thofc  v/hom  the  Ancients  punifh'd  by  ca- 
 fUng  out  of  the  Church;  but  their  Difciplinehad  made  them  know  nodiftin- 
 ftion  bet\veen  Surpcnfion,and  cafting  out  of  the  Church  ;  and  therefore  they  , 
 ufed  them  unhocnUy,  or  the  one  as  an  Ex^^efi  of  the  other.  ."      >  ^.    ..:''. 
 
 L^ftly,wc  (Kali  alfo  fairly  confef, that  in  ancient  Monuments  we  meet  with 
 thofc  exprc.fllons  o^remdv'c/i^from  the  Altar,  and  Jeparatmifrom  the  comimmh/;- 
 of  Savramtnts,  and  of  being  reconciled  theret^mo ;  but  we  are  convinced  to  judge, 
 that  they  onely  by  a ^y«e<:^or,';e  complicated  with  a  jj^t'   ^^o^y  ,  fignifiea  . 
 rejedion  from,and  reftitution  to  a  plenary  and  abfolute  communion,  in  genc- 
 raljby  one  and  the  moft  excellent  part  thereof:     And  this  may  be  fufficiently 
 proved  by  fevcral  paffages  in  St.  Angufim^s  Difputes  againft  the  Dmatifts,  r^,  •/?  r  ,  o 
 efpecially  againft  Vartmniun :  Bur  we  need  re-fearch  no  farther  than  that  place   ^'' '        '^' '  • 
 in  his  Epiftlcsjwhich  wc  have  fo  lately  agitated ;    for  having  faid ,  Si  tantaefi  ^^^'"^  P '^  ^*  * 
 plaga  peccatt  a^ijj  mt'ctu^mrbt;  ut  medicament  a  tatla  differ  end  a.  furtti  authontate 
 Antlf^im debet  qii'fa^  ab altariremmjerl^  &  eadem authoritatc  reconcHiariy  hoc  e(i 
 enimmd'gy^e acc'?"Ye,  fcojemporeacchiat  quo  debet  agere  pmttentiam^  nonut 
 arbitriofuOy  cum  libet,  vel  auferat  fc  commumoni,  vel  reddat,  cater iim  fipeccata 
 t.intamnfunty  ut  excommumcandm  qhlfquamhomo  judicetur,  non  debet  fe  a  quo- 
 tidiana  medicmn  T>om  'met  corporis  feparare^  where  we  fee  plainly,  that  ab  alt  art 
 removeri^    &  cxcommmicankum  judiciiri,^tc  either  confignificaQt,  or  exegeticaly 
 as  well  as  that  he  thought  that  nqne  were  to  ifeparatc  from  the  ^o-  ds  Table, 
 bur  for  fuch  fins  as  rendred  demcritorioufly  excommunicate.    And  though  this 
 he  a  pearl  of  fo  gieat  price,  that  he  which  finds  it,cannot  but  be  willingto  fell 
 'all  jhcfalfc  notions  that  he  hath  to  the  contrary  for  the  buying  thereof;  yet 
 It  is  no  «/?/y?;,rhough  one,yet  not  the  oncly,0r;>;zf  tcftimony,thcre  being  many 
 ■odiers  like  and  equal  to  ic  ;     The  ^rft  Council  of  Toledo^  decreeing,  that  pubU-     _ 
 'Ompmitemiam  gercns  fab  Cencllto  ,  divpio  reconciliatf^fuerit  altatii  implies,  ]  '^^^^^*  ^^ 
 that  to  be  reconciled  to  the  Altar ,  was  to  ,be  ab&^lved  of  Excommunication,  '' 
 aadre-admitrcd  to  communion  with  the  Church  ;  whereof  to  partake  of  the 
 AltafjWas  the  moil  perfeft  ?nd  abfolute  aft  ;  for  he  that  was  thtis  reconciled 
 v/as under  penance  ,  and  all  penitents  were  fuch  as  had  been  excommunicate. 
 The  i/t')'</£»  C-ouncil  detcrmincth ,  Commumone  carporli  Vmifii prlve?itur  it^Mf  i\    , 
 hildumisannisvigilHs  orationihm  &  ekemofynisprovjribw  ^.  quai  Vomi»uSfdi)na:  ^^^.^**«"'^^^'** 
 vera,  expientur-y  quod  ^de^iio  tempore,  t^gllg^miores  r>   8ic.  prore^andi  ipfm 
 pmit€nti4  tempus.m  potefiate  man  eat  facer  dot  is ;  vjhercby  it  js  mamifeftj  th;^t  by  '      ^ 
 
 iepriYacioaof  the  communion  of  the  body  ofthe  Lord,  as  the  chiefeft  part  of 
 
 '^J^  Church. 
 
tQ2  The nm Indofmes  htek^nUimri^y md 
 
 Cliurch-tellowfhip  was  the  lofs  of  all  other  Ecclcfiaftlral  Soelety ,  or  I^T^dqin- 
 munication  intended  i  for  as  pfcrforis  fufp6nded  are  not  renteneedto^fiicfi  con- 
 tinual Watchings,  Prayers,  and  Alms ;  fo  whofocver  was  a  Penitent  had  "been 
 excommunicate.  The  fecond  Council  o^^ours  defining,  tds  ab  EcciefidfanSfa. 
 repeUantt  nee  partkhare  fanSio  altari pnttiktdht' 3,  manifeftly  declares^that they 
 linderftood  a  repelling  frdm  the  Church^and  n6n--permitting  to  partake  of ^kc 
 Altar,to  be  identical  i  b'utfuch  us  of 'letter  tiincsdre  fufpcnded,  are  never  rc- 
 pulfed  from  the  Church 5  which  is  more  than  to.  be  debarred  the  jCz/tr/^//?. 
 And  laftly,  the  fourth  Council  o^Orkam  defining,  Tcim  dm  habeatura.  commu- 
 n'lone  altark,vel  omnium  fratr  urn  ac  fUmum  clkrhate  fu.^en[iis,  makcsihtlg^itcr 
 to  be  exegeilcal  to  the  former  j  and  evidently  proyes,  that  to'bt  fufpended  \yas 
 to  be  caft  out  ftom  all  fallow  (hip  with  the  fethtrhood  ,  and  Sbnttes  of  tlic 
 Church.  *  '      ,  '      '  ^         ' 
 
 Wherefore  feeing  the  ancient  Church  kncw'not  their  Stifpenfion  ^  vvhlch  is 
 the  onely  penahand  indeed  mam  aft  of  their  Difcipline  j  yet  for  tfieSii  to  pre- 
 tend to  affinity  with  the  ancient  Difcipline,,  is  a  boldnefs  like  to  finde  as  little 
 fucccfs^as  excufe  ;  iinlels  as  that  old  Sycophant  advifed,  Ca.lmnmare  auddBeVy 
 aliqui.i  hareb'ft  •  fb  they  vaunt  boldly  of  thmgs,in hope  they  will  flick  vv'thfome 
 for  their  confidence  j  oi'  as  feme  Heathens  commended  the  ancient  Heroes  (ov 
 fetching  their  Pedegree  from  the  Gods,  though  falfly, '  becaufe  it  raifed  their 
 .  fplrlts  y  and  advantaged  their  reputation  ;  fo  they  think  it  will  produce  like 
 tffefts  fot  them  to  derive  the  defcent  of  their  DifcipUncfiom  the  ancient 
 Churchjthoughitcanclaim  no  kindred  therewith.  "  " 
 
 They  next  come  to  give  an  account  of  their  ngard  to  the  Schoot-jnen  ,  but  they 
 might  have  fparcd  the  Irony.  '  Few  ai^e  Inlmlcous  lO  School-learning,  but  they 
 that  arc  ignorant  thereof,fuch  Indeed  dcfplfe  what  they  have  not ;  as  Gallicnus 
 when  iy^gypt  revoked^and  Gaul  was  lofl,faid ,  ^w'd  ?  pne  lino  ty€gyplio  efj}  no)i 
 pffumus  ?  '^umJlnetrabeatisfa^^istutaKefpublkanoneU?  and  as  I^?!;?/^  fpeakes 
 ofDetraftOrs,  Vortunamfuam  eavindlilie  voluptate  conjdantur.  The  Schoal 
 indeed  is  a  Libanon,  or  Forcft  over-grown  with  Thorns  and  Briers,  yet  much 
 g^ood  Timber  may  therebe  found  to  build  aiid  make  Beamcs  for  the  Temprc  ; 
 'and  as  Otho  faid'to  SalvJiti  C  occeamiis  -,  Wc  patrimm  jibi  Othonemfuiffe  ant  Ghli- 
 wfcemur  Jihquam,  dkt  nlmiim  mcMimJfei  ;  Ttffha'U  Tfay  of  that  teaming^'' ic 
 3$  not  too  much  to  be  ftudied^  nor  altogether  robe  neglefted. 
 
 They  defire  thofe  that  have  the  School-men,  to  confult  them  oh  the  third 
 part  o^AqtdHasy  (and  if'  they  have  them,'  tliey  might  have  given  a  more  f^e- 
 qial  direftion  and  reference  ,   this'  which  they  give  htms^likt  Magnajtvit as  ^ 
 magna  folitudo  )  W^opiit  It  into  the-hanf^  bf  the  Mlnifter,  to  deny  th^e^Sacp- 
 itienttoall,  whom  they  judge  fcandalousfiiiners,oruiivvorthyperfons.     ^efp. 
 Theyfay^thefeis^FIfh,  WhereofaphrtT^ejng  eaten.  It 'proves  pXiyfon,  If  tla; 
 whokj  an  Antidote  •,  fo  the  doftrlne  of  the  School  in  this  point  being  partially 
 and  mutil^tofly  fct  forth  ,    may  feem  to  make  for  them  •  but  fully  and  plainly 
 '   reprefented,  will  fpeak  inuch  agninfl:  them.     This  diffcj^tatibn  wiU  giyc,us_ 
 fome  py-o/o/jo^r^pfeyofthe  Apo]ogifh,and  reflcft  light  to  fee  how  forw^ 
 are  to  impofe^iipon  others  (  if  thefe  paflages  were >n//if /}/&/> tf.i,  and  entr^d  by 
 ihe  horny  gatt  )  or  how  facile  they^areto  be  ^itipi3fed  upon  themfel Yel:,'^(  if 
 ihcy  were  'Hmiffa  per  <i;#^^,and  had  entry  thoreu'^  the  Ivory  Po^r .^  ^^bixiA,*.  ^ 
 
 -^  It 
 
The  Lords  Supper  laid  forth  in  tontmonfor^y%LQ.     '^^^% 
 
 Itmuft  therefore  be  recognized,  that  the  School  cii01njj;ui{hcth  of  finncr?, 
 whereof  fome  are  fecrct,  not  of  publick  note,  or  couimonly  dift'amed,  though 
 fbtrie  few,  and  perhaps  among  them,  the  Minifter  may  know  them  to  be  Tcan- 
 dalous  in  their  ways.  Some  arc  puMick  and  notoriou.'?,  cither  by  judicious 
 fcntencc,  confeflion,  or  fuch  evidence  offaa,'  as  by  no  Tergiverfation  can  bi- 
 concealed,or  gain-fayd  ,  fo  as  they  are  generally  known  to  be  flagitious.^  'I  o 
 the  latter  rort,rhc  moft  of  them  (  for  Tome  diftcnt,  as  Soio^  and  others  )  judge 
 that  the  Pricic  ought  to  deny  the  Sacrament  j   and  we  {hall  not  muchclafli  . 
 
 With  theli-  judgmenr/mce  fuch  2i\c  jim'dice  or  jure,  dmerhoYie    if  not  efe^he  ^    '^  ^^^^  ^* 
 excommunicate  ,  as  we  have  before  delivered.     And  however    (  as  faith  the  Martyr. p.6oo^ 
 pretended  C^prJan  )  Tales  interditm  tolerat  ecclefa  ne  prGvocalletiam  perturbent  ^-3  ^  • 
 pdpuUmVei  ifed  quidprodcfl  non  ejki  coscupmum ,  fimcrucris  ejici,  nam  ejkire- 
 rmdJum  efl^ & gradm ad rlcupemndam  fanitatent^  eje{l'oncm  meruiffe  fumma ma- 
 l&rum  e(ly  acfrnftra  mifceiur  coefm [an^iorum  in  Templo  manu  fa6to,  ft  fummotm  efl 
 AeonfartitDei^  &  ah  univerfo  corpore  myHico  Chrifii.     The  former  either  ^^y^r„^.  ^  *    - 
 cretly  come  to  defire  or  demand  the  Sacrament  (  and  a  fecrec  demand(and  dc-  ^  ^  °     6  A^ 
 niall  )  is  2sVa\({m\j^ti.tx'KiiVi'^^^\s\izw  no  other  is  witnefs  thereunto^but  he  that  ^^'     '    '    ^* 
 4cnieth,and  he  tha:  is  denied  )  or  publikcly  doe  offer  thcmfclvcs,  and  fo  de-     ^'  '  ^* 
 mand  to  receive  it :    If  the  demand  be  fccrer_,  they  prefaibe,  or  at  Icafl  allow  P'^    '  * 
 thedeniall;  and  oncly  of  this  occult  deniall  doth  V/^^vfc^raaVe  thofc  delive- 
 ries of  himfclf,   which  they  recite ,  and  impoftcroufly  zpply  ihtu  Jimplkiter, 
 which  he  fpeakes  fecundilm  qi*id,  and  enlarging  that  to  any  publick  denial  up- 
 on publick  demand,  which  he  onely  reftrains  and  limits  to  occult ,   Accipe  nunc 
 Danaum  infidias,  &  crif^ine  ab  uno,  D'tfce  omneSiand  It  is  of  thi&  kinde  of  deniall 
 rflone,  whereof  he  faitk ,  quande  non  interveniunt  mtrinfeca  m  commoda  (  which 
 Railage  they  have  clipM  oft  from  the  reft  )  potms  cmfulendum  dJgmtati  &  reve- 
 
 .  rentU  Sacra m?mi,  qmm  junpeceatorU  5  for  this,  he  faith,  Non  efi  p/oprie  punt- 
 iio^qu^  judkiarnm  ordinem  &  prebatknem  delist  requirit ,  fed  e^  pru(kns  ad* 
 minifiratw  Sacramemi  j  and  as  he  addeth,  is  a  certain  virtual  fecret^  and  fatherly 
 eme^ion/vrTeohichtheprfofofthe  offence  ^  orcsnfeffion  of  the  offender  ii  not  al- 
 wayes.  to  be  exfpe^ed,  it  being  no  tMc\judtcid  a  fiionybut  private  and  hidden,  and 
 "which  cannot  othermfe  be  exercifed:  But  for  fuch  an  one  as  is  not  notortous,  though  Su^itt  in  j, 
 IfHCfwn  10 the  triefi,  or  fome  otherSito be  mc^ed and  fcandalou6 ,  if  he publici^ly  de-  q.^o.  art.6, 
 mand  the  Sacrament,  and  come  and  tender  himfe/fto  receive  it    (  which  he  calls  difp.^j.S.-} . 
 
 ^awrtual demand))  5«/2yf^in  this  cafe  fings  another  note,  thzttbe  'Prkliw}th-p.Bs6^^^'y^ 
 mtgrttvoiu  finne, cannot  deny  hm  the  Eucharift  j   and  in  thi^  affertton ,  faith  he,      S.4. 
 /tlmfi  all  Divines  agree,  which  he  backs  with  many  reafons :  as  firiV,  To  deny  it  ^amdiii    oc- 
 him,mre  to  dtffame  hm.     a.  Upon,  the  denyal,  fellows  a  certain  and  mfallibkde-  cult  urn  e[i  ejus 
 
 ,  if imeni^ff  Infamy,  but  upon  giving  tt,  there  is  no  certain  facrilege  of  ujmorthyre-  peccatim  non 
 '^Celvmg',  fot  it  may  be  the  offender  maybe  fuddenly  changed  ^and  mwaydlyton-  amift  fuum 
 'v:rted,andfo  difpofehimfelf,  that  he  may  rporthily  communicate.     3-  He  ought  to  jus  i?i  facie 
 ■  .'.^Pj^-'^^*^^^^  avoid  fcandal.   .  4.  Becauje  a  fecret  fmner  (th€t  is  not  nploriom)  hath  eccleJi^,&ideo 
 ''^h^^  P«^^^*^^/)'  ^0  demand  the  Eucharift,  and  cannot  be  deprived  of  this  right ^  m-  habet  jus  m 
 titlhe  be  fuf^ientlyconvincedof  his  crime.  ~      ..    foroexterno. 
 
 And  he  farther  addcs  what  I  formerly  recited  out  o(}Av.BalJ ,  That  it  appgr-  Sylvius  in  f  i 
 
 i  ■  it^^  ^^^^^  common  good  and  convenient  Govsmmcnt  of  the  Church  or  Common-  q.%o.art,^. 
 
 '  'f?^f^'^'"*'  ^5^f  f?  l^^^  ^^^^^  ^^  ^^^<^f^^i7^i<^^.arepuk!icIilyfoiM:4^^^         and  p.$  3  6, 
 difiribHted  accming  to  tht  merit  and  dignity  of  particular  per  font  (  as  the  Sacra-  S,4.p.S  J  ?. 
 
 D  d  a  menc 
 
ihc  new  tntlofw^r^^  y  nnd  ^ 
 
 {icYS-maht  defame  whom  ihfY  (i^^  and  fern  a.Jtd  and  unwarMfteis,  whcYt(hmu 
 ndn.s  dnHtbefahhfitllifiulivftcn  f  tar  and'  beafraidy  M  they  (houlH  be  defamed  h 
 the Mmlftcr. ,  .,  -  '  ■".        -      ,   ,.;,•;/ 
 
 '  And  CO  tliofe  Rcafons  of  Swm^,  ahdther  (which  he  thinks  of  mote  efficacy) 
 is  ruperadded  by  r^/^«c^.  He  re  (fairh  he)  trvo  Precepts  concime^  one  of  not  un- 
 itbifupra,  C 3.  worthy  adm.mflring  theEucharifi,  rvhlch  conftfls inihis,  rhntttbenotadmhuffrcd 
 pA09'  to  one  unworthy  y  the  other,  of  not  defamm^  our  Neighbour,  norpubllh'n^  hisftH:-^ 
 
 the  firft  is  a  virtu:  of  Kclkton  aga'nfi  Sacrilege,  the  other  a  virtue  of  jufl^e  agaht^ 
 Vetraaion  )  and  thoughthe  virtue  of  Kdkfbn  be  more  worthy  and  perfe6ithdm 
 lu^icci  and  cmfcquenily  }he  fin  oppofed  to  Migion  be  greater  than  the  jm  oppoptet» 
 juflice  J  yet  the  commandment  of  not  defaming  more  ohllgeth,  than  the  admmtftrkg 
 the  Eucharist  to  one  unworthy,  and  a  fimsr^^becaufe  us  Thomas  faith,  i.a.q.  31. 
 art. 4.  The  obligaiion  of  Mercy  is  preferred  before.'  Religion,  for  weworjhi^God 
 with  external  Sacrifices,  not  far  himfelf,  bnt  for  our  fe Ives  and  our  brethren  ^  for 
 eur  benefit,  not  his,  who  receives  n^  profit  by  them,  and  in  this  fenfehe  expomdeih 
 that  of  Oka.  6.  and  Matth.iz.  I  will  have  m:rcy  and  r^t  facrifice.  So  as 
 .where  they  fay.  See  the  Schools  fay,  more  than  they  would  have  them. 
 
 Exclamct  Mellcsrta  per  iff e 
 
 Trontem  de  rebm.  • 
 
 For  I .  The  Schools  allow  no  power  to  deny  the  Sacrament  puhlickly  ro 
 fihofe  that  in  the  proper  judgment  of  the  Mlniftcr  are  unworthy,  but  this  power 
 (hey  alTumc,  withholding  It  fiom  fuch  as  were  never  duly  cenfured  by  any  other 
 Judicatory.  ■      •  '  i 
 
 ,  ».  The  School  warrants  a  publick  denial  unto  none  but  notorious  CnnCrs, 
 but  tliey  keep  batk  the  Sacrament  from  all  that  do  not  upon  triall  approve 
 themfelves  Saints,  and  though  they  pretend  to  hold,  that  none  are  rightfully  to 
 be  excluded,  but  fuch  as  arc  fomc  way  fcandalouB,  yet  aftually  they  withhold^ 
 the  Communion  from  thofe  that  they  dare  not  fay,  much  lefs  have  they  been 
 fcntenced  to  be  fcandalpus,  and  are 'therefore  moic  inexcufably  culpflble^  td  be 
 like  Medca,To  fee  and  approve  better  things  and  do  worfe. 
 
 3 .  The  School  prefcribesthe  Sacrament  to  be  exhibited  to  fecrct  (inrierji,  ^f 
 ihey  publickly  crave  it,  that  is,  fuch  whofe  fins  though  knovyn.to  fonicfeVj^nd 
 among  thofe  to  the  Minlfter,  yet  are  not  notorlousjbut  they  to  prevent  tlie  vir- 
 tual craving  by  their  approach,  and  offering  diemfclves,  (like  j^klian'1/iho 
 iftruck  at  Chriftianity  rather  than  Chiiftia)9r5fG)they  have  cxcommiijilcate^  the 
 Sacrament  It  felf  out  of  tHeir  proper  Congregations,  that  none  might  come  co 
 dettianditj  and  thofc  that  have  come  to  them  to  require  it,  have  been' denied 
 the  par  pcipation, though  fuch  as  have  not  been  patible  of  the  definition  of  np- 
 torious  finners^  and  though  they  fuppoTe  that  It  ptovcs  nofhir.gj  tha*  the 
 ^  SjjhoolmenandCafuIfts  aflerr,  that  fccrct  finncrs  a're  not  to  be  kept  otf,  yet  it 
 proves  their  courfenbt  paralel  with  the  lin^  drawn  out'by  thp  SrhObi,'  wlto  de- 
 -  j}y  it  to  thofe^  the  far  greaveft  part  wlicfeof  can  be  hufotciirc  fin^-crb'^^^^hd  not 
 within  the  jefciition  of  nocoriouj  3  indf-  it  isT€methi^e"todj  .tUat'Jie^^^      \hc 
 ■   "    •,  -       '  *        'School 
 
"  '  -  -   --    — ■ — — I    I   , 
 
 ^fhe  Lor4j^^^fper  /aid  forth  in  common  fdr^SlcT      20:^  " 
 
 School  and  Cafuifls  ijiuft  cojiCcquentiy  conclude,  that  when  a  Miniftel  4ptH  .     "^ 
 
 -Xiisiie  oug^ht)  diftyb^jccthe  Sacrament  to  him  whom  oncly  by  his  private  no- 
 .^^cc?  be  knows  umyorihy,  he  doth  no  ad  limply  unlawful  1,  by  partaking  of  tji?. 
 .receivers  fin,  or  proftituting  the  privileges  of ^le  godly^  or  giving  talTe,  teft^r 
 ,  irtony,  nor  that  hifc  is  to  fufpend  him,  untillhe  hath  rendred,  upon  triall^  ^e- 
 
 mcnftratlve  figns  of  his  converfion.  .    ,        . 
 
 /  y .  Jhey.fay,  5./*^rf^;Tells  us,  Ttjat  a  violent  fuspkion  is  enough  tcrdeny  the  Sacra- 
 
 ment'yhnt  (a^  P//;?y  writes  of  the  deceitfulnefs  of  the  Panther)  they  {liewj*prth 
 .  tkofe  p^^rts  which  fecm  fair  for  them,  and  hide  the  head,  vyhich  would  feeni  -      .. 
 
 §ern  and  terrible;  fo  Sw^r^?:^  indeed  faith  this  of  a  publick  fufpition^  npc 
 Vof  any  private,  and  of  fuch  a  violent  fufpltion  too,  qu^e  prohabiUrcitiunideponi 
 ■fifonpotcfi,  for  if  it  be  onely  probable  fufpicion,  that  onely  fufficcth  ^^|c«£- ^^^^^p  g^«^ 
 
 ♦  randfim  dubiumynQn  ad judicandum  ftmpliciter  de  peccaio  alter/ns^znii  in  fuch  a  cafe 
 
 t  faith  he,  MeUor  eftcmditiopoffldentis,  &  qiiindo  altquis  non  fufficjenter  probatur  Su^(6l's  de  a." 
 "  mains ^  prafume/idus  eft  bd»uSy  and  a  violent  fufpition  jsdcfcribcd  tobcfuch//^««cr/w>;e 
 
 •  qitamoYdlherfacit  rem  certam  •  fuch  a  fufpition  ^w/zrc;;^  thinks  fufficient,  bccaufe  ncgandaefi-,  (i 
 
 :  tnrehus  mora! thus  non  eft  qnarend^t  ntetaphyfica  evjdentia,  fed  fuffith.moralis  cer-  fitfpkio  publica 
 
 :  j;i«r/o,  and  therefore  this  violent  fufpition  is  (in  S^^r^^-^his  fenfe)  cqulpoWcnz  vebemensfeti 
 i^o  evidence  of  fad,  or  little  (hort  thereof,  for  otherwifc  that  any  lefs  fufpition  vioknta^  five  fl 
 
 ..  is  enough  to  deny  the  Sacrament,  is  fo  far  from  being  the  common  opinion  of /<xf;«r^f  publico. 
 Divines,  that  they  commonly  opine  and  diredly  refolve  the  contrary,  a^  1  have  infamia  \  noil  " 
 clfcwherc  manifefted,  and  it  would  otherwife  be  contradictory  to  S«^yfc^  his /><>»«  J?  e^/i^^i- 
 own  judgment,  otherwhere  delivered,  vi\.  That  the  Sacrament  is  not  to  be  c/o /b/«»» pro- 
 denied,  but  to  h'.m  that  Is  notorious  by  Law  or  fad-,  and  \(\%iz\\o\sVafque\bab'th'svelpra^ 
 (vvhom  a. famous  Schoolman  hath  weighed  in  his  ballance,  and  found  to  pon-  fumptuo fa, Syl- 
 
 ;  derate iTJore  than  Siiarco;^)  doth,  tell  us,  that  infamy  (which  Is  I  think  fom^wha't  vius  ///  3  .^.8a, 
 
 ;,  ftiore  than  fufpition)  Licet  fit  fii^ckns  principlum^  mquirendi  contra  ipfum  de  de-  art  A-  P.  J 1 1 . 
 li'^io  adpoenamy  nen  (iathn  videtur  fnfficiens  ut  (idtmpun:atur  tanquam  manife-  Dr.  Twifle. 
 fi^piccator^mcoH^eBii  ecckfia^dcnegando  ct  Eucharl(liams  <:ii''fn  infam'ia  ilia  non 
 
 .vgl  ie'i  evidentiay  fed  ex aliquibi0  judiciii  ortum  habet,  qnte  fufficcre  non  debeat^  ut 
 
 ■  ■  ftagraviterqnlspuniatur. 
 
 And  feeing  the  publick  repulfion  from  the  Sacrament  is  caHed  the  lefler  Ex- 
 
 ■  comi^unlcation,  and  .that  being  defined,  to  be  an  ecclcfiaftical  ccnfurc,  and  Fi-  CafconfcJraff.. 
 ■J  (fucii^  telling  us  that  ad  ferendam  tenfuram  requ'rttur  pmfdiit'o  fori  conte^tiofi.^  ^  3  •^-  ^  Se6l.Sr, 
 fo  that  whereas  B.W  taught.  That  whofoever  finned  mortally  Incurred  the  Jeffcr  p-^"  54- 
 ExcomnHinication,  bccaufe  he  that  remains  in  any  mortal  fin  deprives  hlmfelf 
 .>:^5>/>' the  Sacrament.  .  J^^/^/zfc^  refutes  this  opinioil  asfalfe,  upon  this  ground>  D^  fArf/);».  dub^ 
 
 .  -vDC,caiiCe  the  lefler  Excommunication  is  an  ecclcfiaftlcal  cenfuic  :  hence  ther^-  i .  Si^,j^^^ 
 >x:\^ox^  n  follows,  that  regiijai  ly  according  to  the  Dodrine  of  the  School,  neither 
 •-» "  •  {hoi^id  the  Min'fter  alone  in  Aid  It,  neither  ought  it  t©  be  infiided  upon.fufpiti- 
 on,  but  according  to  the  jridiciar  pfpceiV  lippii  proof  Pj  (iPnfeiTiori  of  fome 
 crime,  or  evidence  of  the  fad.  .f         .  ,    ■■''*"''•  • 
 
 Their  teftimony  out  of  Gregory  may  ferve  to  affirt  what  we  confcfs.  That  for 
 
 iich  manifcft.faults  ai  feeni  tobe  ihconfiftcht  with  grace,  and  to  exclude'it,  a 
 
 maiFi  may  .by  authoritative  fentence  be  put  from  the  Communion,  but  tends  not 
 
 to  prove,  vyhat  w^  deny,  that  he  may  arbitrarily  befi^perided,  tiUhedenjoa- 
 
 JO  :  li^rptc  hii];ifelf  tohciathe  ftateof  giacc.       ,.  /.    '"':.''  '     •'*''. 
 
not  more  coHformlty  between  them  and  antiquity^  than  their  adverfariei  cnw pretend 
 untOy  thatm^t  no  feparatian :  But  wc  approve,  and  (hall  cooperate  in  a  fcparji-' 
 tion  of  others  from  us,  by  juridical  ccnlure,  that  arc  notorioufly  wicked,  for 
 this  fuits  with  the  ancient  Difcipline,  hut  not  a  f cparation  (as  theii-s  is)  of  our 
 feWes  from  them  ,  that  are  not  manifeftly  godly,  no  nor  yet  from  that 
 Church,  where  that  laudable  Difcipline,  though  demure  approved,  is  not  deft- 
 ^Oy  through  feme  obftruftion,  exercifcd,  for  this  forts  with  the  old  mmit'fme. 
 
 The  Ch^mifts  boaft  much  of  their  extradions  and  fcparations  of  the  pure 
 pares  from  the  impure,  but  Sennertus  commends  an  anfwcr  of  Queen  Elkahctk. 
 to  one  glorying  of  fuch  fpirits.  If,  faid  fhe,  we  were  purely  fplrit,  wc  migiit  bp 
 cured  and  nouriflied  by  fuch  fpirits  •,  fo  1  (ball  fay.  If  we  were  oncly  and  alto* 
 scther  fpiritual,  wc  might  have  a  Church  univerfally  holy,  and  a  pure  ufe  of 
 the  Ordinances,  but  till  we  come  to  be  fo,  which  will  be  onely  when  we  {hall 
 be  as  thofe  immortal  fpirits,  the  Angels,  thofe  violent  fcparations  are  like  to 
 leave  us  fcarce  any  body  of  a  Church  •,  but  becaufe  the  ancient  Church  made 
 feme  kindc  of  fcparation,  and  they  alfo  feparate,  therefore  to  infer,  that  thelt^ 
 muft  needs  be  the  like  kindc  of  feparating,  and  their  way  conformable  to  the 
 ancient,  is  fuch  anether  argument,  as  ihe  ChymJcifS  ufe,  that  becaufe  ^-^i^if 
 weighed  out  two  veflels  ®f  fine  Copper,  precious  as  Gold,  therefore  they  mu4 
 needs  forfooth  be  of  mctall  tranfmutcd  or  improved  by  Chymieal  artifice.  " . 
 
 They  {new  not  who  they  be  that  are  fo  carefuU  to  repeU  and  exclude  men  from  the 
 Sacrament  ;  indeed  every  man  being  his  own  grand  flatterer,  he  is  the  firft  that 
 fees  his  perfeftions,  and  the  laft  that  difcerns  his  faults,  and  there  arc  fome  that 
 mifprife  their  faults  to  be  their  peifcftions,  as  the  Mexicans  thmV^  that  to  fee 
 beauty  and  gallantry  which  is  the  vilcft  deformity,  to  have  their  lips  by  the 
 weight  of  jewels  pendent  in  them  drawn  down  over  their  chins  tothcim- 
 bearing  of  their  teeth  j  but  if  to  fufpcnd  whole  Congregation^,  not  becaufe 
 they  arc  proved  to  be  wicked,  but  mccrly  becaufe  they  are  not  approved  to 
 be  Saints,  (which  is  as  if  we  {hould  withhold  a  mans  food  from  him  till  He 
 make  proof  of  his  good  digcftion)  to  fufpcnd  the  Sacrament  it  felf  in  their 
 proper  Churches,  tna^they  may  better  fufpend  their  people,  (which  hath  fonic 
 affinity  with  Caligula^s  wifh,  That  the  whole  City  of  Rome  had  but  one%cc\^ 
 that  he  might  cut  it  off  at  once)  to  take  fo  much  pains  to  juftifie  and  defend 
 their  fufpending  of  fo  many  as  unfit,  when  (as  he  faid  to  his  Son  encountring 
 with  his  Enemy,  Vercute  qua  aratrum)  the  fame  labour  might  have  made  the 
 mofl  of  them  fit,  and  however  they  fhall  be  fitted,  yet  to  give  them  no  ad^ 
 miffion  or  entrance,  but  onely  by  ftepping  over  their  threfliold ,  which 
 they  have  fet  up  by  Gods  threfhold :  he  that  fhalKdeny  that  this  is  to  be  car^-. 
 full  to  exclude  and  keep  men  from  the  Sacrament,  and  as  AhVtadcs  pcrfwadt^d 
 Verkles,  to  be  ftudious  rather  not  to  give,  than  to  give  an  account,  lo  that  this 
 is  to  be  more  foliciious  not  to  give,  tnan  to  give  the  Sacrament :  he  bath  been 
 bred  up  in  Anaxa^oras  his  School,  where  in  defiance  of  fenfe^  It  was  denied 
 that  the  Snow  was  white;  and  if  1  Should  doit,  I  fhould  doubt  that  even  fcif 
 this  I  fhould  come  too  near  Uk  danger  of  incurring  fame  of  ckryfoftsmc's  (l$£r 
 'matkalUpkhites.  \ 
 
 <^hyyfo[lome  was  ere  while  as  full  as  they  c6uld  A^th,  now  lie  is  fulfom,  and 
 their  ftomacks  cannot  digeft  an  argument  coll fc;6^ed  from  his  words  :  Jhty 
 X^erjr  ^iilhily  arid  with  filcAct  let  pals  the  grcat^ff  and  nnrofft  fortiblcparfofWhfc 
 
 teftimony 
 
<th^L^t4^  Suffer  l<udf(\rth  in  commmfi^^  &c.     iof 
 
 tcftimjoms  aidpnc  to.th^^appUc^Potiqf  q^c  piece. iKefeo^ 
 
 S5w«^  haaTari,  that  he  that  ftai>dshy  r^jnl  not  comnmnica?<s^  is y^lckecU 
 ihAmelpfsa?i4  ifiVj^Ucnt,  And  tRe fdpct  ^henc^e  (modeftlv  as  it  could)  blffcr- 
 'c4  it  to  be  confiaeredjby  arguing^i  fm.,  if  wt^fmtprkyih^xt  or  upon  whom 
 ihar  cenfurc  w<?uiii  fall,  or  how  it  would  be  reverfcd;  if  i\iofe  that  jltaiwl  by 
 and  w<9uld,  yet  {hail  nothc  futfered  to  participate  j  hereupon 
 
 mefcuntfraj&  duris  dolor  o0u£  bar  cty 
 
 ?rhey  ta(ce  this  {haft  into  their  fides,  ^s  if  aimed  at  them,  and  complain  of  the 
 wound,  and  indeed cim  vkia.  mcejjimtis,  reum  hx  manifefiaty  but  1 ,  (hall  fay  with 
 
 -^t.HteYom,Nemmem [pecralher  mewfcmopulfavit.'r-. quimihiirafcivoitt'         ^  , 
 
 rrit,  priiis  tpfe  de  fe,  qmd  talis  fit  confitebhur.    As  pur  Saviour  told  the /^w,  f^   *   '  ^-  • 
 
 That  not  he,  but  Mofcs  accufed  them  •  fo  it  was  not  I,  but  chryfoftome  that  laid  ^^  '"^'^ '  '     * 
 
 "jbe  ccnfure,  and  leaves  it  not  on  them,  but  ex  Hypothe^,  upon  fuppofition,  they 
 
 do  that  which  he  cenfurcth  -,  it  was  he  that  delivered  the  Law  as  the  major,  if 
 
 tHeir  confcience  become  the  witnefs  againft  tKetpJin  the  cafe,  and  make  up  the 
 
 ^/w,  for  the  conclufion,  let  any  man  be  judg.     I  could  not  borrow  a  nail 
 
 from  that  Matter  of  the  Affcrablies,  (as  the  words  of  the  wife  are  called)  and 
 
 not  drive  it  to  the  head,  nor  bring;  forth  and  onely  {hew  the  weapon,  and  not 
 
 ftrike  with  it ,  nor  toake  It  like  Thebes y  when  Epamiftondas  was  {lain,  a  fpear  that 
 
 had  no  head  or  point.     If  they  {hall  prompt  me  how  1  mlcht  apply  the  words 
 
 to  make  them  argumentative,  in  any  more  moiefl  or  candid  manner,  I  {hall  be 
 
 ycty  d«cibl^,  to  write  after  their  copyj  and  excufc  and  expunge  my  former  cha-r 
 
 rafters,  or, 
 
 Ui  Luidimmfem  dJ^lurtts  Kketor  ad  arum. 
 
 My  tongue fnall  lick  out  and  make  amcndsTor  the  Wots  of  my  Pen. 
 
 But  noife  and  outcries  (whatfoever  fome  Nations  imagine)  will  not  help  an 
 
 blow  which  mortally  v/ounds  their  caufe;  for  what  was  tranfcribed  out  oTdn>'- 
 
 MomSyTh^\.  he  which  was  unworthyofthe  Ewc^.tr/lSf,  was  alfo  unworthy  of  the 
 
 prayers;  this  they  take  no  notice  of,  like  weak  (ouls  tkat  wink  when  they  are  put 
 
 in  fear,  and  think  the  danger  leffened  which  they  fee  not  j   And  this,  though 
 
 his  words  feem.  yct  to  be  the  fenfe  of  the  whole  Church,  which  did  conclude 
 
 all  her  publick  and  folemn  prayers  with  the  receiving  of  the  Sacrament,  lo  as 
 
 Albamnm  tells  us,  Vtx  ref  erics  quenquam  co  (i.  [oknnifcr)  ufi^m  e(fe  mftad  E«-  Ve  vet,  ecclef. 
 
 chartflimknificaHdam.     Aswe  vocally  conclude  all  our. prayers,  f^mffb /f->7.\/.i.o^/.i<^i 
 
 Us  Chrid  our  Lord,  fa  (faith  Mr.  Medc)  the  ancient  Chnrch  In  the  folemn  and  p.  i  M. 
 
 \  V 
 
 v/hfch  hefufFered,  that  through  him  We  receiving  forgivencfs  of  {?ns,  -Ood 
 might  accept  oui  pcrfons  and  prayers.  The  Stations  >vhlch  were  huvdmjdWf 
 jejmia,  Eaftsti^tended  to  xh^iMaih}i<m^^JiQf^ 
 
aoS  The  netP  Inclofures  broken  don^n ,  and 
 
 tern  dcmoratitU  JicUd-t  'n  TertnUIa/i's  Idiom,  and  which  he  tells  us  had  their  name 
 from  the  example  of  Souidiers,  whole  ftanding  to  watch  before  the  Palace, 
 being  called  Stations,  gave  the  like  appellation  to  the  Chriftianscoramg  to- 
 gether twice  a  week,  and  continuing  together  in  prayer  for  defence  of  the 
 Church,  and  to  impetrate  Gods  favour,  tljiofe  S/flt/W  being  (is  Alba.^myj  dc- 
 fcribesthem)  NthilaUnd'quam  cokio  nc  vefml  conluYaUo  mius  ecckfijecomra.  D?- 
 «»>,  and  whereby  as  TertuUhn'^^QzVs,  quafi  manu  fa^a  eo  DeHmj)crpellL'ba?tt^  adi- 
 lebantc^  ad  id  quod  obnixe  peterenty  coticederrdum  ;  But  thole  Stations  were  al- 
 ways concluded  with  the  Eucharifi,  as  the  clofe  and  up{hot  thereof.     In  the 
 tX  thftlK     fifty  <iay8l>etwixt£/t/?jr  and  ?r/7/Vj^W^y,  a  time  of  more  folemn  prayers,  and 
 PI  04  &  io8  ^^**^^  ^/*^i^/»/^  affirms  to  equal  the  Lords  day  in  Worlhip  and  Religion,  eve- 
 ^*       '  ry  particular  Chriftian  (faith  he)  moft  fweetly  was  compelled  and  enforced  to 
 
 receive  the  Euchmd.  Bcfidcs,  they  had  no  other  place  where  they  offered  the 
 publick  prayers,  but  that  whereon  the  memory  of  Chrlft*s  Body  and  Bloud  was 
 celebrated,  and  even  as  In  the  Old  Teftamcnt,  where  they  called  on  the  Name 
 of  the  Lord,  there  they  ftill  built  an  Altar,  and  their  Sacrifices  were  Rites 
 whereby  to  invocate  God,  as  may  be  coUeded  from  i  Sam.i^.i.z.  So  in  the 
 fwadling  of  the  Chriftian  Church,  Breaking  of  Bread,  or  as  the  5>>7^<^  reades, 
 the  breaking  of  the  £«cfc;rr//?,  and  prayers,  are  con joyned,  and  both  referred 
 to  their  Chriftian  fellowftiip,  as  the  Exciejjs  thereof,  {hewing  wherein  the 
 Communion  of  the  Church  confifted  ;  fo'^as  therefore  whofoeverwas  of  the 
 body  of  the  Church  did  both  partake  of  the  Prayers  and  of  the  Altar,and  who 
 was  divided  from  thcone,  had  no  benefit  of  the  other,  a8  Mr.  Mede  producetb 
 VigA^^t  JinatmiQ^imtU  ;  and  it  was  morally  impoftible,  that  thofe  which  were  re- 
 ceived as  competent  for  a  conjunftion  in  the  former,  could  be  re  je^ed  as  in- 
 capable of  Communion  in  the  later,  feeing  this  was  a  concluding  part,  and  as 
 it  were  the  peroration  of  that  other. 
 
 We  would  have  as  much  care  Impended,  and  forwordnefs  manifcftcd,  in  ma- 
 *^ing  men  worthy  partakers,  asm  having  them  to  partake,  but  we  do  not  con* 
 «cive  there  lies  upon  us  any  obligation  to  give,  or  on  others  to  take,  by  trial  I, 
 ail  account  of  our  worthinefs :  nor  that  their  title  to  the  figns  and  elements^  the 
 Sacramentum  rei  &  VanisDommi  is  rooted  in  or  refulting  from  their  worthinefs, 
 but  their  Church-member  (hi  p.  We  wifli  every  Heir  were  a  prudent  and  tem-i 
 jperatc  manager  of  his  Inheritance,  but  he  muft  notbc  fufpcnded  frorathc  Qn^ 
 joymcnt  thereof,till  he  demonftrate  his  temper  and  thrlftincfsjhis  ri^ht  accrcws 
 as  Heir,  not  as  a  good  Husband  or  a  fober  man,  and  yet  -vhik  he  is  in  infancy  or 
 an  Idcot,  he  is  not  admitted  to  manage  it,  and  by  Outlawry  he  forfeits  his  per- 
 fonal,  and  cannot  fue  for  his  real  Eftate„and  bv  Attainder  forfeits  the  whole. 
 
 They  tell  us  of  the  comforts  they  have  found  h  their  cndeavmrs  topcU^vs 
 the^  dignity  of  Gods  Ordhiance.  They  arc  very  fubtil  or  cautious  to  dilpurc  -a- 
 gamft  us  fo  often  w.th  thofe  arguments  whereof  we  -can  take  no  perfed 
 cognizance,  and  for  truth  whereof  we  muft  take  their  word,  their  inward 
 experiences.  But  to  anfwcr,  the  dignity  of  good  things  is  their  commu. 
 nicablenefs,  and  it  is  no  indignity  to  the  Sun,  that  ^he  .V<f?roV  partake  his 
 l.ght,  though  It  fcorch  them  ;  but  it  fcems  that  the  Apologlfts  areUkcth^ 
 lialtcrn  people,  that  think  it  conduceth  to  the  Ma  jefty  of  thsir  Kings  to  be  re. 
 clu^dedandlhut  up  from  publick  inter courfe,  whereas  jt  were  more  for  th^i^: 
 Honour  to  be  iraploycd  in'thc  aiminlftration  of  the  OfScc,  whcxfii^i^ife9|j. 
 
 w-ic 
 
T^heEords  Suffer  laid  forth  in comw-oufor^Scc.      109 
 
 wtcfcdefigncd.  But  if  their  endeavours  have  been,  formally  as  an  QrHi- 
 BjiOcejTO  prcfervc  the  dignity  thereof,  they  fhould  have  done  the  fame  towards 
 '  aX\  Ordinances,  by  the  Canon  of  perfe  &  He  omni^  but  their  care  Iiath  not  been 
 l/kc  in  fuch  wav  to  pieferve  the  dgmty  of  the  Word  and  Prayer,  which  sye 
 think,  and  {hall  endeavour  prefently  to  (hew,  to  be  Ordinances  of  like  dgnity^ 
 and  to  be  in  danger  of  as  much  indignity,  as  the  Sacrament  by  a  free  and  pr«. 
 mifeuous  admiflion  5  To  that  we  doubt,  that  it  will  ftart  much  fufpic ion  that 
 there  is  an  influence  of  S$lf  andintercft  into  their  endeavours,  and  their  loyc 
 to  the  di-gnity  of  this  Ordinance  is  Amor  concupifcentu,  non  a.mcitiee^  as  that 
 which  will  better  fervc  their  turn,  and  fit  their  ends. 
 
 To  condemn  their  people  for  not  taking  what  ihcy  will  not  give  them,  ispa- 
 calel  to  the  hard  mcafure  of  fome  of  our  Kings,  that  compelled  fome  to  fine  for 
 not  taking  the  Order  of  Knighthood  at  the  Coronation,  when  as  they  came  to 
 tender  thexnfelves  at  the  day,  and  could  not  obtain  It. 
 
 It  feems  to  them  Mow  reafon^  to  fee  no  difference  between  other  Ordinances,  and 
 the  Loids  Supper,  as  to  matter  of  exammntien.  It  may  perchance  be  below  their 
 reafon,  which  is  at  fuch  an  elevation,  but  feeing  Nos,  populus  terr4e,  quibus  non 
 licet  effe  tarn  difertis,  are  not  at  fuch  an  afcendent,  it  had  not  been  below  their 
 charity  belter  to  inform  us  of  this  difference. 
 
 To  hear  without  faith  makes  the  Word  become  the  favour  of  death,  and  al-  j^  j  Gflr.l4» 
 To  tofeal  mens  condemnation,  as  Diodatc  in  terms  delivers  it,  as  to  eat  and  j.^^ 
 drink  unworthily  makes  the  Sacrament  turn  to  damnation.     Si  nihil  ex  eo  quod  Adpop.AntiocK 
 
 hHtconvenimiis  &  Admonejftur, lucrari  deberemuSy  htec  non  modo  nihil  no-  UQf„^y  2  jom.sl 
 
 bis  prodcffent,  vtrum  &  major  is  occajto  damnationis  fierent  nobis,  faith  chryfofiome  5^.141/    '  *  ^ 
 (do  you  think  this  a  matter  of  lefs  hainous  offence  to  neglcA  his  Word,  ^^^^  confut.  of 
 his  Body,faith  Fuli^?)  fo  there  Is  no  difparity  In  the  danger  of  the  one  or  other.  j(}j(>^^  Tefl, 
 As  previously  to  eating,  there  Is  a  command  for  a  man  to  examine  hlmfelf,  ^o  p,^  xg. 
 difpofitively  to  hearing  there  Is  a  precept,  to  take  heed  how  we  hear,  and  fcve- 
 ral  other  qualifications  are  thereunto  required,  i  Veter  2.1,  c^  2.  James  i.zi. 
 fo  as  there  is  no  inequality  in  the  obligation  to  bring  fuitable  difoofitions. 
 The  formal  part  in  faithlefs  hearing,  can  no  more  be  feparated  from  tne  mate- 
 rial, than  in  unworthy  receiving,  fo  as  there  is  no  disproportion  in  the  hazard  of 
 finning,  and  with  as  little  difference  are  the  Principles  and  Rcafons,  fuppofed 
 to  forbid  the  admitting  of  unvvoahy  perfons  to  the  Sacrament,  extenfive  and 
 applicable  to  the  »07i-ad mi flion  to  the  Word,  Univerfaliter  in  omnt  ma.tcriiic(t 
 contra  itfs  na^^ur^  ad/niltere  indizrios  ad  qutecumj^  bene^cia^  asA^//?;»//j  argueth,*f  ^•^•5°*'^^^* 
 and  either  the  Word  is  no  Pear!,  nor  holy  thing,  or  elfc  though  Pearls  and  ho-  °'P'S^S 
 Jy,  the  Sacraments  may  as  well  as  the  WorJ,  {ex  Hypothefi)  be  caft  before 
 Swine,  and  given  to  Dog-?.     That  prehibltion  primarily  and  diredlly  rcfpefts, 
 and  is  intended  (as  is  elfcwhcre  flicwcd)  to  the  not  preaching  of  the  Word  to 
 rhofe  that  may  fall  under  that  metaphorical  notion,  and  is  applicable  to  tlie  Sa- 
 crament (which  was  not  then  inflltuicd)  onsly  cxtenfione  quad.im  Scriptiiree,  ntn 
 propria  &  liter  alt  fen  fit.     To  fay,  that  more  apply  this  Text  to  the  Sacramenti 
 than  to  ibc  Wordj  as  it  is  Impertinent  to  tcU  us  how  it  Is  ufually  applied,  when 
 we  require  how  Ids  to  be  rightly  underffood,  lb  it  is  improper  for  them,  lO  Jd  hmilitiidU^l 
 make  any  fueh  aid-prayer,  who  would  by  a  kihde  of  Fctal'ijm  exile,  that  Teptc^  ^^ff^  j^gn  ratii^^ 
 of  Authority^  and  make  it  an  Utopict^,  fave  perchance  when  it  may  do  them  fer-  pemvivunt 
 vice,  SktiAtmR9!itt\ham  to  the  Empcrour,"  ibcy  will  defend  with  the  Pea,  Seneca. 
 
 Ee  whj^c 
 
__^ —  I  .  .        .         Ill  ..  ,        - 
 
 ^10  The newlmhfnres  broken  d<m>n^  And 
 
 what  fhall  proteft  them,  as  with  a  Sword,  and  if  the  Argument  may  be  imprefs*4 
 
 againftanadverfary,  then  one\y  Uo^em  qui  ferkt^  faerit  mihi  Carthazinenjts. 
 
 But  however,  if  (as  they  confefs)^  the  Text  may  be  extended  to  Hearers  of  the 
 
 Word,  that  comes  full  enough  to  our  purpofe,  for  if  (as  they  difpute)  becaufc 
 
 i:he  Pearl  and  holy  things  oi  the  Sacrament  are  not  to  be  caft  or  given  to  Swme 
 
 or  Dogs,  that  is,  perfons  unworthy,  therefore  it  is  of  neccffity  to  make  t^isili 
 
 who  are  worthy,  may  not  we  with  as  good  confequence,  and  as  much  forccqf 
 
 reafon  argue,  that  becaufe  the  Pearl  and  holy  thin§»  of  the  Word  are  not  to 
 
 be  difpenfed  unto  fuch  alfo,  that  therefore  they  ought  to  examine  who  are  fuch 
 
 ©r  not,  antecedently  to  fuch  difpenfatlon  >    But  farther  alfo,  if  (as  we  argue 
 
 and  the  Context  will  eyince)  the  prohibition  be  firft  and  chiefly  intended  of 
 
 preaching  the  Word,  then  as  the  direft  light  is  brighter  tIKan  the  refleftcd,  the 
 
 firft  draught  of  any  fancy  in  pifturc  is  more  perfed  than  the  fecond  j  fo  the 
 
 not  calling  o^giving  thofe  Pearls  and  holy  things  being  principally  meant  of 
 
 the  Word,  and  applicable  to  the  Sacram:nts  onely  in  an  accommodate  feBfe, 
 
 it  feems  to  fo>llow  that  thofe  which  are  not  fuch  Dogs  and  Swine,  but  that  to 
 
 them  the  Word  may  be  preached,  they  arc  neither  fuch,  but  that  to  them  alfo 
 
 the  Sacraments  arc  adminift  table. 
 
 Jf  they  ii^new  Affy  did  cof»e  to  hear  w/tfj  a  dcfign  to  moc\,  or  purpofe  to  bla^ieme 
 the  truth,  theytvould  fenfe  an  obligation  to  exciudt  hm'from  the  Auditory,  and  to 
 fruflrate  this  wkJ(ed?tcfs .  Why  is  there  not  as  great  an  incumbency  for  exa- 
 miniHg  of  Hearers  that  they  might  be  known,  as  to  prevent  unworthy  re- 
 ceivifig,  there  is.for  probation  of  Receivers  5  Nay,  1  prefume  they  would  ad- 
 •0^«fff.^//,/.J.vanc€  farther  and  come  up  to /?e^^r;»/;z?,  that  faith.  Si  ecclejta  poffu  dignofcere 
 S,l  o,  impioSj  tncredulos  &  hypocritoi^  nunquam  admitteret,  aut  cafii  admi[fos  excluderet. 
 
 And  doth  it  not  ha«g  upon  the  fame  hinge  of  reafon,  that  becaufe  no  wicked 
 faithlcfs  perfon  ought  of  right  to  be  admitted' into  Church-fellow ihip,  there- 
 fore they  ought  to  make  trlall  of  all  before  their  admiflioa  to  be  members 
 (which  is  the  ftate  of  that  difcafc  of  Independency ,and  Meridian  of  that  New 
 Light)  afwell  asbccauCe  no  unworthy  perfon  ought  de  jure  to  participate  the 
 £#t.flGratiano  Sacrament,  therefore  they  ought  antecedently  to.  make  probation  of  every 
 I  ,q.i  .c.  inter-  ones  worthinefs  before  he  be  a  partaker  ?  St.  AmuUlne  affirmcth,  the  Word  of 
 fo^o.  ^^  not  t©  be  Icfs  than  the  Body  of  Chrift'3  d'ndc^/k«&<)/^  faith,  that  preacliing 
 
 ^ah  Hofpin-i-  of  the  Scriptures,  which  is  called  afpiritualTable,is  another  kinde  of  fpirltu- 
 stnQ  Hi{i,Sa-    alcatingofChrift,  as  the  Fathers  teach  us, 
 cram.l.z-p.97- 
 ^ cemnr. Magdcbyrg.  centur.S . c.4. i^.i i  J.    Cafaubdn ex^rcit.iS.fe^.^f, p.3.7^'&3 ^5- . 
 
 Of  the  Sacra-  -  As  indeed  Ork,en  faith  e%pTc([y,n}bsrc  autefii  fa'/rgiiinem  dhriUi  non  fel/)m  facra- 
 mem,  f  .1  o.  mentorum  r'ttu^  fed&  cum  jermories  ejm  rk'jpimiis  in  quibus  vita  con fij^t.  And 
 UocunHmca-  the  Word  and  Sacraments  tend  to  the  fame  end,  but  byYomewhat  different 
 tenut  inter  ea  ways,  the  fame  promifes  are  conveyed  by  both,  but  in  one  def/iiffaper  aures,  in 
 difcrimeneft      the  othti  ocuBfubjecJafdelibui,  ,'..  ,       rj<^^-« 
 
 quod  qua  v€f'  Cra7tm?r  tells  us,  as  the  Word  preached  puts  Chrifl:  into  oiir  ieirs,  fo  Jl^ew/e, 
 iumsnmentenlr  thofe  Elements  of  Water,  Bread  and  Wine^  joyned  to  Gods  Wojrd,  do  after  a, 
 per  ciHteJtin^  ^^  .  ,  v  -^  .    . 
 
 H^mii  ufanTAmntfi  per  qchWs  in.  cmdemmgeYmf,thefcs  Sj^l'wturr,  parilT-j^^^  ^  3  •  /'•3  ^^ 
 
 facra- 
 
Xh^  Lords  Supper  laid  forth  in  commonfoTyScc.      211 
 
 facramental  mannd:,  pm  Chrift  into  oiy:  cyeis^  mouths,^ hands,  anid  ill  ©ur 
 ibnfcs,  fo  as  neither  for  dignity  are  they  unequal,  nor  different  in  the  cffeds 
 and  ends.     And  thisiqcijis  to  m^  to  be  acknowledgcd>  by  ^hc  Apologifts  thci^-* 
 felves,  when  they  tcU.iK,Se6l,z}.  That  the  want  of  the  Sacrament  is  fuppiied 
 by  the  Word,  wnercby  God  gives  Souls  to  eat  and  drink  the  FIc/h  and  Bloud 
 of  Chrift  Jefus  by  faith.     As  the  Euchari(i  is  onely  difpenfable  to  fuch  as  arc 
 capable  tofhew  forth  the  death  of  the  Lord,  and  to  examine  themfelvcs  5  f« 
 E'l^ra  brought  the  Law  before  the  congregation  both  of  men  and  women,  and 
 all  that  could  hear  with  underftanding,  Nehem.^.i,     As  infants  arc  debarred 
 of  communicating  till  maturity,  fonot  oncIy  among  the  He^y^n?^  (asSt.H/>- Hieron.Prtf- 
 rom  tells  us)  nanc  under  thirty  years  of  age  was  permitted  to  reade  the  begin-  ^ ^,  fff  Ezefc. " 
 ing  of  GenepSi  the  Canticles  ^  nor  the  Exordium  or  end  of  E'^eJiiei  •  and  Cafaubou  torn  A-  p.7  ^7. 
 ihews  us.  That  as  in  the  ancient  Church,  onely  the  faithful!  were  admitted  to  Cafaubon  ubl 
 Come  certain  Prayers,  fo  the  Fathers  diftingulfh'd  the  Doftrinc  into  tu  k^fl^j  fuprci,  (?.3  9  ^ « 
 which  might  be  publifh'dunt®  aiJ,  and  to  «7re'ppH7tt,  thofe  fccrcts  which  were  4^  4^4] 
 notraflily  tobeerulged,  which  neither  in  familiar  Colloquies,  or  Catechifmg, 
 or  Sermons,  they  temerarioufly  meationcd  before  Pagans,  Catechumens ,  or  any 
 other  not  initiate  j  and  in  this  thing  (faith  he)  agree  all  the  Gree\  and  Unint 
 Fathers  ad  mum  omnes  ;  and  fome  of  them  do  bottom  this  ufe  upon  that  very 
 pUccQf  Matth.7.^.     And  from  hence  refultcd  that  ufual  form  (cfpecially 
 ufed  in  mentioning  the  one  or  othci-  Sacrament,  Norunt  initiutt  quod  dicitiir^ 
 which  is  to  be  found  at  leaft  fifty  times  in  ChryfoHome^  and  not  much  fewer  in 
 Au^uHine.^    And  as  Cafaubon  tells  U5  out  of  Dwnyfus,  that  none  not  initiated 
 were  admitted  to  fee  the  Adminiftration  of  Baprifm,  fo  it  is  evident  out  of  the 
 Monuments  of  Antiquity,  that  to  whom  they  divulged  the  myftery  of  the  £«-   .,,  _        ' 
 charift,  to  them  they  exhibited  the  ufe  thereof,  and  to  whom  they  thought  not  ^/f  ^^9-  ''•  *  • 
 Ht  to  adminlfter  It,  to  them  they  deemed  it  not  expedient  to  publifh  it.     The  ^  ■'* \V  ^'^  ^  ^* 
 Church  (faith  Aibaipmm)  took  order  during  their  inftrufting  the  Catechumens,  ^  ^V-^^- 
 i*t  its  inte tea  nihil  de  Jacrament^rum  arcani-i  aperiret.     And  in  another  place  ^'5^*^  • 
 he  tells  us,  Catechumenos  faluberrlmU  Chriftian^e  reliponis praceptis,  omifsa  omni  ^•^-  ^^J-^' 
 vty^erforum  &  facramentorum  memione,  imbuerent-,  and  therefore  they  wentl^*^^^* 
 out  not  onely    before  the  Adminiftration ,  but  alfo  before  the  explicati- 
 on of  theMyfteries.     When  it  was  objefted  to  Athamjtm  by  his  Enemies, 
 that  he  had  irreverently  broken  the  Myftical  Cup,  he  in  his  Apology  heavily 
 accufeththem,  that  they  had  not  blufhed  to  difcourfe  of  the  Myftery  of  the 
 lords  Supper  before  Catechumens  and  Ltbnkks ',  antl  when  Celfm  fcornfuUy 
 hereupon  called  Chriftlan  Religion,  A  clandcftine  Doftrinc  5  Or/?e»  anfwers, 
 Thattheraoftof  their  Heads  of  Doftrlne  were  publickly  delivered,  and  if 
 fome  were  not  generally  communicated  to  all,  the  Chriftians  were  therefore 
 no  more  to  be  reprehended,  than  the  Heathen  Philofophers,  who  divided  their 
 learning  into  gga75€/<^',  which  were  brought  forth  to  all,  and  {«i»7^c/;^', 
 Which  were  confined  within  their  own  School.     The  learned  G?tff/?^5  alfo  fhews 
 ^yxtoVclemens  Alexandrine, that  Chald>et, Hebr^, ^gyptii, vetuflifflml faPicmU  Amt.ift^     ■ 
 frofe([or€s,praceptaruat.radebant  h  coixCUoif,  and  indeed  as  theApoiogiftsMaith.^l-^}^:^ 
 hate  toW us  ^  the ,  i  ui 
 
 E  c  a  wherc'hy 
 
2X?  T^he  nen^Ihi^ofHres  broh^ti  dcfrrn ,  and 
 
 Rofinus  antiq.  whereby  tlw  Heathen  excluded  flagitious  perfon*  from  their  SacrlficeSy  fo-wc 
 Rom.  l.i^  cOuld  rettirfi,  that  rhey  oiifely  comfiimunicated  their  myfterious  Dodrifies  alfo 
 jp.i  9  $"»  to  fuch  as  were  initial c,  whence  Myflcrhm  dktturim  th  ihJeiV,  qmd-e^  es  ciau^ 
 
 dch,'"    \  ,/    /  •"    -    ^  ■■     ■■•    ;      ■;•- v^^^--  r  --  .     .     ■    V,-,     :.:■ 
 
 $0  aS^th^htflf  being  nH  held' 'ctit^^^  hearing  the  Word  preached^ 
 
 {Well  asfomev^ei'c  nor  of  the  Siilcrament)'  it  were  confohant  to  their  Pnn- 
 clple^jto  have  examined  who  vv6re  or  not, -and  cbnfequ^htly  there  might  feera 
 {<3bt  a  parity  of  reafoh  fora  probation  previous  ta  acfmifllon  unto  the  one  Or-i 
 dinance,  afwell  as  the  other.  '  -    .:  ''  ■  >i     j  .  ■  r .   «?, 
 
 The  Sacrament  is  a  Seal  of  Faith,  therefore  fay  they.  There  mud  triall  be 
 %  Cor.l4.ai.  made  of  their  faith,  that  arc  to  receire  it,  and  Hath  it  not  equaltbrce  in  the 
 confcquencc,  to  argue,  prophecying  (which  by  the  concordance  of  Interpre- 
 ters is  interpreting  ot  Scripture)  is  a  iign  unto,  or  feiTcth  for  believers^  there'i' 
 fore  probation  ought  to  bs  made,  whether  they  believe,  that  arc  to  partake  of 
 Prophecying  or  the  Word  preached  5  As  the  Lepers  faid,  if  roe  enter  int9  the 
 7  Kings  7.4.  C hy  we  fhdUdy  there,  andif  we  fit  ftiUhcre^  we  dyalfo'y  fo  he  that  hears  and 
 belieyeth  not,  fliall  be  damned,  arid  he  that  eats  and  drinks  without  faith,  can 
 biit  eat  and  drink  his  damnationj  there  isnofafer  finning  in  the  one  or  other; 
 And  ^n'/^ipj>/^  would  have  found  no  odds  in  dying  by  the  bite  of  a  Lioft  di^^'li 
 Weazel,  nor  Heliogabalu^s  been  fcnfible  of  anydiftcrchce  in  thekindeof 'his 
 Halter^  and  Poniards,  that  fhould  have  killed  him. 
 
 ^  If  the  hope  of  learning  and  poflibllity  of  attaining  faith,  may  fupport  and 
 warrant  a  promifcuousadmlfllon  to  hearing  the  Word,  though  notwithftand- 
 ing  many  that  hear,  have  no  right  to  the  promifcs  held  forth  in  the  Word,  nor 
 an);  Intereft  in  the  falvation  offered  in  Jefus  Chrlll,  but  all  thofe  in  effed  figni^ 
 6e  nothing  to  them,  yet  ncverthslcfs  all  mufthear,  and  thofe  are  generally 
 and  indifferently  to  be  propounded  to  all ;  if  becaufe  the  matter  of  the  duty, 
 ^';\.  Hearing,  is  commanded  by  God,  it  ought  to  be  performed  by  all,  though 
 many  are  not  qualified  to  do  it  in  due  form,  or  to  a  right  end,  fince  our  powers 
 or  our  proficiencies  arc  not  the  meafure  of  our  duty,  but  Gods  precept,  and 
 our  obligati®n  is  not  rooted  in,  nor  rcfults  from  what  we  can  do,  but  what  God 
 will  have  done,  and  the  good  commanded  muft  be  done,  though  evil  (not 
 caufally  but  confequently,  not  of  it  felf,  but  accidentally)  enfuc  in  the  doing : 
 Why  either  all  thefe  confidcrations  fhould  not  (in  fomc  meafure  and  degree  at 
 leaft)  be  extenfive  and  applicable  to  an  admifllon  of  all  Church-members  to 
 the  Sacrament,  or  why  (confiderlng  this)  their  folicltude  and  fedulity  fhould 
 not  be  extended  and  applied  t©  the  trying  and  preparing  men  in  order  to  wor- 
 thy hearing,  afwell  as  to  communicating,  may  feem  notfo  muchbelew  reaftan 
 (asthey  fay)  to  ask,  as  perhaps  above  it,  to  anfwer         "  '  r.  '">>  o'^^ft. 
 
 But  now  when  we  can  fee  no  difference  in  the  Grounds  and  Reftfons^  Jani  yet 
 do  behold  fuch  difparliy  in  their  affedions  and  factions  concerning  the  one  or 
 ■OT  other  Ordinance,  which  did  they  fimply  and  purely  rife  and  f!bw  from  Tical 
 
 •^^  to  purity  of  0;di»ances,  or  falvation  of  foiils,  would  eqwally  refped  all  Ordi- 
 
 nanres,  and  falvation  of  fouls,  in  all  like  concernments. 
 
 We  cannot  be  fo  blinde  or  fo  connivent,  as  not  to  difcern  that  v^hicb  mi^y  &- 
 
 cilitate  i>5  to  fufpeft,  that  the  Sacrament  is  but  the  accclTory,  fome  other  thing 
 
 lb  the  principal  v.'hlch  is  repofited  among  aYca.niiIm\>cw  &Yanmdt  (iatoy^ti^ 
 
 ^   th'eiVhcek  of  theirPifci^UricrunByas>and  thcmrclVcs  like  fa;lie  PrQxihetcs  Un- 
 
— - — —r — -:.  v^^'    " ■'■^^.[^'L^  -^ — — — - — ;.  ..  .'.J.J"_-.^!.-J^;J'L.«,,^-  -,^  '    '"""  '"'"  """'  "' 
 
 The  Lords  Supper  iaid  forth  in  commmfor^^c.    ^2x5^ 
 
 dcr  colour  of  wooing  for  their  friend,  court  for  therDfelvesjandoncly  pretend 
 tOfficmenfor  the  Sacraniem,  hut  intend  better  to  fit  thetn  for  their  pro  per 
 ends^,  Canponantcs  facramentHm :  fo  that  though  Cafar  apercly  did  invadt 
 the  Sovcraignty,  and  Vompey  pretends  the  name  and  intereft  of  the  Conunon- 
 tyeakhj  yet  the  diftcrence  is  no  more  than  between  a  Storm  andaJVtinc. 
 
 That  there  is  not  the  fame  reafon  for  a  precedaneous  examination  in  thefe 
 two  Ordinances,  they  aflay  to  prove,  Bccaufe  Heathens  are  capable  of  the  i^ord^ 
 Go  preach  the  Word  to  every  creature-,  Tfc«  othn  is  proper  to  ^amts,  t(y-(irength£r%- 
 and  comfort  the  becotten. 
 
 'Hasfimelit  dives  facundia  gemmae. 
 
 But  they  forget  that  we  arc  not  difputing  ad  remy  what  is  or  ought  to  he  done,- 
 but  arguing  ad  hoff^aem,  what  fhouldbe  done  c^infequently  to  their  Principles, 
 v!i:{j.  that  Ordinpuces  are  i^ot  to  be  difpenfed  to  perfons  unworthy,  who  caruioc 
 but  fin  in  participating  uiiworthily,  and  that  they  are  partakers  of  that  fin, 
 which  admit  thent^  i^erii  which  and  the  like  Morifms  ihcrc  feems  to  refult  a 
 nece0ity  oC  examining  Heathens  precedancouHy  to  their  admiflion  to  the 
 Word  preached,  whether  they  are  humble,  docil^  and  facil,  to  captivate  their' 
 undcrftanding  to  the  obedience  of  faith,  or  not.     ,      :.  ,    i 
 
 z.  There  is  not  the  fame  reafon  for  examining  ot  Heathens,  asof  thofc 
 fhat  be  members  of  the  Church  ;  What  hath  any  to  do  to  examine  (more 
 than  to  judg)  thofe  that  are  without  ^     T  he  EthkliS  tell  us,  that  fome  are  not 
 iiioncous  Auditors  of  moral  Philofophy,  v]i:^.  young  men,  not  defined  by  pau- 
 city of  years,  but  wcaknefs  of  under  {landing,  and  inconftancy  and, levity  of 
 manners:  now  though  perchance  a  Reader  or  MaCter  may  fenfe  it  as  the  dilate 
 ©f  prudenac,  to  make  triallc^f  the  ingeny  and  temper  of  fuch  as  by  agree- 
 ment arc  his  profcft  Scholars^  yet  it  follows  not,  that  if  a  flranger  {liallat:ci- 
 dentaily  go  into,  or  tranfientiy  pafs  through  his  School,  or  being  perfwadcd 
 by  feme  Declamations  made  abroad  by  the  Mafter  or  Scholars  of  the  excel- 
 Jency  and  praife  oi  the  Art,  fl\all  purpofely  come  with  fome  propenfncfs  to  be- 
 come a  Scholar,  if  he  fhall  like  the  Dodrine  which  is  taught  j  thathemuft- 
 TyfpendhisLedures,  and  impofc  filence  on  himfelf,  untill  he  have  tried  the 
 .fCapacity  and  dociblenefs  of  his  adventitious  Auditor. 
 
 o:  3.  Though  Pagans  may  be  permitted  to  be  Hearers ,  (and  yet  in  the  ancient 
 -tChurch  they  were  not  admitted  to  hear  all  the  parts  of  Scripture  indefinitely, 
 but  onely  fome  fpecial  portions  thereof) yet  they  hear  it  not  as  their  Word,  or 
 ithat  wherein  they  can  yet  claim  any  adtual  right  or  intereft.  Prophefying  U  z[n  i  Cor. X  A* 
 fign  for  them  that  believe,  a  fign  of  favour  and  benediftion,  whereby  Godai. 
 :  tcacheth  and  |3leifeth  his  people,  (as  l^aneiis^  Aquinas ^  A  Lapide,  eJ^^.)  primarily 
 'i<and  principally  intended  to  the  faithfull.  ' 
 
 jt:v  FUto,  wh^  is  therefore  called  Moyfcs  Atticti^Sy^ccms  to  have  been  very  convcr-  v         ^  • 
 fant  in  the  writings  of  Mofcs,  whereunto  fome  think  he  refers  in  that  f^^^uent  "'*°^''^?  ^^ 
 phra.e,  As  the  old  fa\kg goes :  the  fifth  Commandment  is  explicitely  found  in  ^**^      ^^^ 
 -^merym^  divers  of  Sol9mn\  Proverbs  in  the  moral  Philofophers,  yet  ncver- 
 ^thclefs  it.was  the  proper  privilege  of  the /(Pttj,  that  to  them  were  commitccd 
 
 bitheOracle5C)f..GGd,;f.;;v."  ^^u---^  --•-.:.    :.   ■  ,/.           -i  '  ^  ■■"■.■ 
 
 ~fl6  W4^il»&o»rS^5fid  fe^loi^gi^nly  to  Ji^  ^^^^fP>^.WjyJ35>fe4jCe,it  Is  fealedand 
 ■'^^  Ec  3     '        ■         delivered. 
 
M4  Tb^%m  fmlofmes  hr&ksn  domn  ^  mH 
 
 dciivci'cdjthough  an  UBterctfed  ftranger may  peicfeancc  hear  it  read,  fn  the 
 Charter  of  a  City  rtonc  hath  aftyal  intcreft,  until  he  be  incorporate  and  made 
 free  j  ycc  a  forceiner  may  hearihe  purport  thcreof^and  perchance  may  cbnfu It Jy 
 be  made  acquainted  tkcrewirh  ^.  to  facilitate  and  i^fied  him  to  demzen  hlni- 
 felf  J  through  the  alluring  hope  of  participating  the  benefits  and  privileget 
 thereby  granted  J  yet  all  that  wfeiie  the  Maglikates  bear  no  obh'gation  t# 
 make  inlpcdion  intojor  take  accownt  o^his  conditi'ahithat  is  not  yet  under  their 
 government. 
 
 4.  We  are  now  difputing  enely  of  Chriftians ,  and  fwch  ds  arc  of  yecrs  W 
 difcretton  ;  and  of  fuch  Mr.-  Cartwrkht  exprefly  faycs ,  //  ihey  be  not  mtet  to  re- 
 cche  the  Holy  Sacrament  of  the  Slipper^  they  are  not  meet  to  hear  the  Word  of  God^ 
 they  are  not  meet  to  be  partakers  of  the  prayers  of  the  Church  ;  and  with  •ahat^anv-* 
 fulnefs  they  may  offer  themfelves  to  the  Prayers,  and  to  the  hearing  oftkeWerdy  they 
 may  offer  themfelves  to  the  Lords  Supper  ;  fo  he  correfpondently  to  what  hath 
 been elfe-where  fhewedto  be  the  judgment  o^ chryfofiome  y  and  upon  fuch  ac- 
 countjthere  is  as  much  need  of  examination ,  in  order  to  fit  them  for  partaking 
 the  other  Ordinancesjafweli  as  tkis.  That  of  Afar^  16.  if.  preach  the  Gelpd 
 1 9  evety  Creature  fisp^rt.h\  to  xhit  oi  Matth,%^.  19.  Go  teach  ail  Nations  y  and 
 io  teach,  is  (according  to  the  Oiieinai  )  todifciple  5..  and  then  it  might  fcem 
 confona.ntjthat  they  (hould  preach  tofuch  as  were  difdplinablt,  and  in. a  capa- 
 city to  be  made  Difciplcs  5  and  then  next  they  may  take  notice,  that  it  follows 
 (  baptic^ing  them  }  whence  it  will  be  confequent,  that  as  they  ought  onely  tq 
 admit  to  baptlfme/ueh  as  receive  the  Word  with  Faith  y  fo  to  receive,  as  their 
 Hearers  ,  fuch  alone  as  entertain  the  Word  firft  offered  and  propounded  to-^ 
 them,  -without  any  malicious  blafpheming,  or  defpiteful  perfccuting  thereof 
 (  for  thofc  onely  fall  under  the  denomination  of  Smne  and  Dogs  ^  to  whom 
 Peirles  are  prohibited  to  be  caft^and  holy  thms  to  be  given  }  and  thdn  concor- 
 dantly  totheir  principles,  even  the  Heathen  fliould  be  examincd,whethcr  thef 
 were  fuch  or  nol,  previoufly  to  ,  admitting  them  to  be  conftant  and  profefsM 
 Hearers. 
 
 But  to  fcpofite  the  Argument  adhomtnem  5  t^nd  to  refleft  upon  that  which 
 may  perchance  be  hence  coUeded  and  alleaged^^r^^j,  as,  that  if  confeflioR 
 of  faith  be  requifite  antecedently  to  baptlfme,  then  a  pari,  examination  or  the 
 like  confelTionjis  a?  neccffary  to  the  perception  of  the  other  Sacrament  ;l  fliall 
 hereunto  reply,   That  the  confequence  dothjnot  holdj,   becaufe   the  latter; 
 hath  neither  like  example,  nor  equal  reafon  with  the  former  j   we  find  prece* 
 dents  for  the  one^and  until  they,  like  the  M  Mercuries,  will  with  their  finger 
 point  us  the  way , ,  where  we  may  find  the  like  for  the  other  ,   we  fhall  be  iikef 
 the  Mercuries  too,{land  ftill,  and  let  them  be  like  the  Pafienger  to  goonthetr' 
 courfe.     It  carries  much  of  reafon ,  that  he  that  rcnounccth  his  former  princi-f 
 ples,{hould  declare  and  let  us  know,what  beleef  he  is  now  become  of ;  and  bc^.' 
 ing  by  baptifrae  to  be  initiated  into  the  Church,  ihould  tell  us  what  Faith  he; 
 defires  to  be  baptized  inj  there  is  not  the  like  reafon  for  thofe  who  being  mem--) 
 bers  of  the  vifible  Church,doe  formally,  as  fuch,  make  Continual  profcftibn  lifj* 
 faith  -J  the  former  by  a  great  fumme  (  as  it  were  )  obtain  their  freedome ,  'tW 
 latti?r  arc /jree-bof  ttjbut  as  the  Children  of  Cbrlflian  Parents  ,  being  born,  dl^f 
 it  were  Den^<;r^   of  the.  City  .of  Gocjij  the  Church,  doe  forthwith  receiyc^ 
 baptifme  without  ai journmem  thereof, ,  tiM)  they \ ar€  fufcepr ibk  of  niaikiag 
 
 .,.   ,   _  pro- 
 
The  Lerds  Sufper  la$d forth  in  cmnmonfor^  Sec.     a  15 
 
 j^rofcifion  of  faith  ,  fo  by  fimilkude  of  rcafon,  {houid  thofe  that  are  bapti5ied^ 
 a:^  intelligent  Church-mcmbcrs,bc  admiudixo  the  ©tliej  Sacrament jwithoiK 
 «^y farther explicitc profefling.  .-:-':;::.;        .  .^i.  •:  r  .      -  ;     ;  ; 
 
 r^^if  exminatm  fhouldfeem  reqjujite  precetlaneoufly  to  hsaringthe  irord  ■  ( they 
 fay)  h/tth  noconformhymth  Antiquity  5  for  CAtechumens  and Venhc/its  were  ad- 
 mitted to  the  lyordjUot  to  the  Eucharifi.  But  doth  it  therefore  follow,  that  either 
 chcy  wcrenot,or  ought  not  to  be  examined,whether  they  were  apt  arid  capable 
 before  they  had  fuch  admllTlon  ?  Thi«  onely  fhews,thflt  fome  admitted  tothc 
 Word,wci'c  not  permitted  the  Sacrament  j  not  that  thofe  Hearers  were  put  un- 
 der no  tryai,noc  needed  to  be  fo.  The  Catechumens  were  onely  Emhm's^  and 
 -Chriftiam/T?  J?gri,&  but  an  higher  flory,  or  the  firft  winnowing  of  Heathens,  &: 
 co.thcai  k  applicable  what  we  have  already  difcours*d  of:  the  Penitents  in  their 
 fteps  to  reftitution, who  were  admitted  to  hear  in  ihePorch  fome  portions  of  tht 
 Word,not  the  whole^but  before  any  excowunumcate  "p&ffon  could  be  indulged 
 the  favour  of  penance ,  he  rendred  fome^hopeful  fignes  of  repentance.  Which 
 could  not  be  collefted  but  upon  fome  tryal  j  which  argueth  for  us,  that  there 
 was  fome  probation  of  them,before  they  were  admitted  to  be  complete  Heareri; 
 but  when  they  firft  were  caft  out,  they  were  as  well  excluded  from  the  Word, 
 as  from  che  Sacra ment,corre^ondcntly  to  tl^c  method  of  dffcipllne  among  the 
 Jews ,  where  he  that  was  under  cheremydid  neither  teach'^tior  was  taught^which 
 both  checks  with  the  pradiceofthe  Apol:ogifts,and  Confutes  their  principles. 
 '  To  tell  us  oMt  of  Ames, that  the  wordgoeth  before, the  Sacraments  follow ,  doth 
 no  more  enforce  this  confequcnr,  that  therefore  there  needs  no  examination 
 jwecedent  to  the  Word,  than  it  follows,  that  becaufe  Baptifme  goes  before  the 
 Eucharifi ,  therefore  there  is  no  neccfTity  of  any  examination ,  or  profeflioh  of 
 f^tht«  be  made  antecedently  to  baptising  adult  perfons! ;  or  becaufe  feed- 
 time  goes  before  harveiHr ,  therefore  no  care  need  to  be  taken  ,  whether  the 
 ground  be  cultivated  and  carefully  manured  ,  where  we.  icaft  our  feed.  But 
 thoughjas  applied  bythem,  it  favour  more  of  EeUarmine,  arguing  that  the  Sa- 
 craments cxcke  not  Faithjasthe  Word  doth,   becaufe  VcYbum  JDei  pracedit  fi- 
 
 dem^facr amenta  autemfeqiiuntw,^^ ■  imde  verbuM  fnedkatur  in-fidelibm  &  ^ 
 
 haretkis  quibufcftm^^^^ut  hcipiant credent  at  facramenta  vet^tirmit  fdem  faltem  ^^'^  '  * 
 in adultis, mc poffunt  reSte  conferriy  rij^m qnlpriils er^unt:  Yet  Wt  fhall  per- P'^^^^ 
 fedly  clqfc  with  what  they^alleage  outofgp^f^r  AT-frry?' in  this^  and  grant  that 
 the  Word  may  be  preached  to  thofe  that  have-not  yet  hcaYd  or  underftood  if  5 
 and  that  from  fuch  (  •v;\.  )  Heathens,  the  communion  of  the  Supper  ought 
 to  be  pure,  if  fo  they  would  riot  fouly  clafti  with  him  in  the  reft,  but  admit 
 tliereunto  fuch,who  openly  profe(s  themfelves  Chriftians  (as  I  am  fure  all  thofe 
 doe whoisnchey  exclude)  to  whom  he  faith  it  k givertfor a publick thankf- 
 f:iving.  And  it  feemesto  me,t6carry  no  great  difpropoi*ti6n  of  reafon^  if  the 
 Word  may  be  preached  to  fuchas  have  not  heard  otuAd'erftood;,  In  hope  they 
 may  underftand  and  beleeve,  and  in  order  thereunto :  that  then  alfo  the  Sa- 
 crament may  be  exhibited  to  them  that  profefs  the  Faith  of  Chrift  ,  without 
 dx&juifition,whether'they  doe  fincerely  make  that  profefTiOn  or  not,  becaufe  it 
 is  not  onely  probable  to  Charity  they  may  ha^e  found  Faith,  but  poflible  their 
 Hiftoiical  or  Dogmatical  Faith  (  if  theyhai;^  no  other  )  may  by  thdtO'rii- 
 Rance  be  improvcd,and  quickned  into  a  fpecial  Kvely  Waking  Faith,  : 
 
 But  here  tJoy  6Aft  their  Shetc  anchor, 
 
 —  cm 
 
-!?S93S 
 
 21$  The  nexp  Inclofures  hreken  dort^n  y  and 
 
 Ciimfcffas  Hon  v':n.cula,  riaves 
 
 V     UUd  temnt 
 
 ami  bring  forth  their  P/r//A^//^wi3that  muft  prefcrve  the  City ,  and  which  they 
 aifo  think  to  be  like  the  fhicld  of  Pallas,  with  the  Go,%oa's  head ,  that  will 
 blind  and  aftoniih  all  beholders  into  filence. 
 
 ivho  J^nows  not  that  difiin^tien  between  a  converting  and conftrminf,  Ordmtnce  f 
 We  know  the  effcifts  and  influences  of  one  and  the  fame  Ordinance  may  befo 
 diftinguidi'd  j  but  acknowledge  not  there  is  any  fuch  cflential  difference  or 
 diftindion  between  the  fevcral  Ordinances  of  the  Word  and  Saciraments,  wc 
 ihall  onely  grant, 
 
 I  ..That  the  Sacraments  are  no  converting  Ordinances,  in  relation  to  men 
 eut  of  the  Church^and  to  turn  men  from  Ethnkifme  to  Chriftianity,  altliough 
 they  be  fuch  to  men  within  the  Church,  and  to  convert  them  from  an  Hiftori- 
 fY£  f^^^'  M^'-  cai  or  Do^matkiilyto  a  lively-a^ive-faving  faith,  when  Hi.T^mbes  inferrcs,  then 
 ynU  p*  3  9  i .  breaking  of  bread  is  a  converting  Ordinance,  Mv.Baxter  anfwcrs ,  If  you  mean 
 that  it  may  convert^who  ever  dcnyed  it  ?  Yea,  or  it  may  be  ufcful  to  convert 
 unfoundChriftians  to  Sincerity  ? 
 
 a.  That  perhaps  appropriately,  rather  than  properly,  by  a  denomination  ta- 
 ken from  the  more  frequent  and  ra©rc  ordinary  erfeft  thereof,  the  Sacraments 
 may  be  called  conftrming  Ordinances,  and  fo  contradiftifigui(h*d  to  the 
 Word. 
 
 $.  Though  as  feales  ob/ignatlng,  and  aflliring  conditionally ,  they  arc  not 
 without  forae  efficacy  t€ward  converfion  (  as  {hail  be  (hewed  )  yet  feeing  in 
 that  way  they  convert  onely  by  confirming,  converting  to  a  true  fpcclal  faith, 
 by  confirming  and  quickning  a  common  general  faith  •,  therefore  as  feals  they 
 may  be  faid  to  be  primarily  confirming  Ordinances  ^  and  thouf^h  alfo  as  feals 
 aftuaily  and  abfolutely  confirming  relative  grace,  and  exhibiting  the  benefits 
 and  privil  cges  of  the  Covenant,  they  fuppofe  faith  cither  tn  fieri^  Qrfa^o  e[fe^ 
 Faith  being  the  Coruiition  of  the  Covenant,  whereupon  thofe  benefits  and  pri- 
 vileges are  hcftowed  ;  or  though  as  cdiijoyned  to  the  Word  for  more  ample 
 •^rt»  41".  confirmation  thereof  (  as  the  Confefllon  of  the  French  Churches  hath  it  )  they 
 
 in  that  refpe<5  arc  alfo  called  confirnnng  Ordinances ,    (  ^omodo  enim  duo 
 vmcuUdicuntur  uno  fartioYci  ^  &  duo  testes  fortiorcs  folhario ,  fc  proculdubio 
 '  lonie  pills  valeat  ad  confirmxtionemfideiy  promijjlonisobligatloy  &S(Lcram?nt9rum 
 
 ^^^'^'*'^*^'^'  pignoratioy  quam  altemtra  feorfim,  nimlrnfn  quia  &  imlle^wsperfe  movetur  ift' 
 ^•5*»  verbi'S,&  perfenfiiSyinfacra»icn£isv^   as  Chamiev  difcourfeth  j)  yet  asthcy  are 
 
 iignes  (hewing  forth,and  rcprcfenting  the  death  of  Chri(t)  and  falvation  there- 
 byj '  unto  hele\2vcrs  5;  fo  they  are  meins,  and  moral  inftruments,  t^^  begtt  that 
 real  grace  which  convens  the  heart,  (in  like  manner  as  the  Word  doth)  thofe 
 two,  the  Word  and  Sacrament,  not  haying  diffcrcnc'effe(?ts  and  operations)  in 
 relation  to  Faith  ;  but  onely  a  different  manner  of  efficiency,  and  the  one  aT- 
 fifting  and  confirming  the  other  toward  the  fame  cfte<ft.  But  in  their  ^fenfe, 
 though  this  dlAinftion,  this  their  ViUadium .,  (  as  the  old  Heathens  fabled  m 
 thefrs )  maj  be  pretended  to )jav;e  fallen  from  Heiven- j  yet,  a«  other  Imagcsy 
 it  was  the  work  ^f  mens  hands ,  an4of  alatc  fiaining  j  and  whofocver  fhall 
 
 hotly 
 
The  Lordf  Suffer  laid  forth  in  conifHonfor^  Zee.     iij 
 
 Tiecly  drive  to  prefervc  It  >  (hall  like  MetelluSy  rcfcuing  the  ValUdhm  at  Kme^ 
 hazard,  in  fuch  flamcs,the  lofs  of  his  eyes. 
 
 But  if  we  {hould,  by  hymhcjtSy  allow  thcdiftinftion  In  their  fenfc ,  yet  it 
 brings  nothing  pertinent  in  anfwer  to  our  Argument ;  for  who  hath  fo  little  of 
 natural  Logick  (  if  he  have  no  artificial  )  to  juHge,  that  be caufe  the  Sacra- 
 ment IS  onely  a  confirniing,and  the  Word  a  converting  Ordinance ,  therefore  it 
 canpofliMybe  confequent,  that  prerexatnination  is  requliite  in  order  to 
 right  partaking  of  the  former^  not  the  latter  ?  Who  would  not  rather, without 
 any  Prompter,  fuppofe  ,  that  fuch  examination  were  rather  to  be  required  for 
 dllpofing  men  to  be  partakers  of  the  Word  ,  whofc.  effefts  arc  more  gcneral,- 
 gracious,and  profitable,  (  as  1  have  elfewhere  manifefted  )  and  where  the  ha- 
 zard and  danger  both  o^  damnum  emergenS:i&  lucrum  cejfans,k  more  to  fuch  un-r 
 preparednefs  and  indifpofition  ?  and  either  due  preparation  is  ncceflary  t©  no 
 Ordlnancesjfave  fuch  as  confirm  Faith  (  and  then  men  may  come  to  the  Word 
 unprepared  5  )  or  elfe  men  may  come  to  fome  Ordinances  duly  prepaicd 
 without  pre-examination.  Like  Iphllus  treading  on  the  tops  of  Corn,  without 
 any  preflincthem5they  tenderly  infift  upon  this  point,  and  doe  rather  knock  at 
 this  door,  than  enter  j  but  let  us  furvey  their  difcourfe^ 
 
 Tautc  amejftfacraleavdleuumpk 
 Falladium. • 
 
 Seme  have  contefled  aialnfl  this  diferenc  ejbut  with  fmallfuccefs :    It  may  pro- 
 bably bcfojin  refpeft  of  perfwading  fuch,  as  according  to  what  Stapleton.  advi- 
 feth,  looj^  who  fpeci\rSi  fiot  what  is  (poifen  ;  or  fuch  who  are  like  rdef^S  ,  Cedeye 
 ncfcius  5  or  like  the  Caries  o(  china,  which  are  but  hollow   Reeds,  yet  areas 
 hard  and  impenetrable,  as  Iron  j   and  like  the  Luciferians,  eafier  to  be  over^ 
 come,  than  pcrfwaded,belng  perfwafion-proof  to  all  that  checks  with  their  In- 
 tercfts  3  and  therefore  adde  the  many  grains  of  their  afFeftion,  to  fupply  the 
 weight  of  reafonjand  to  turn  the  b;:vllanc8  their  way  :  ^uod  valde  volumus^  hoc, .. 
 facile  credimks.  -  We  know  the  Spartans  out-faced  their  great  Defeat  at  Man- . 
 tinita/ct  up  their  Trophees,and  arrogated  the  Vidory  ;  beiides,the  good  Caufc  ' 
 may  not  always  have  the  beft  Advocate.    Tully  againft  Oppiaricits  prevailed  in 
 :i'had  CzuCe^andirffchi  fie  s  igalnik  ctefiphonmKcar  ricd  in  a  good;   and  fomc 
 Advocates  are  like  Pemles  in  the  Theater,who  being  vanquifhcd  by  ThuCydtdes^ 
 willr  by  their  bold  eloquence  perfwade  that  they  are  Viijlors. 
 
 But  it  {hall  as  much  intrench  upon  difcretionjas  modefty ,    for  mc  to  enter ' 
 upon  odious  compaiifons,  between  the  peifons  they  mention,  or  their  Wri- 
 tings ;  Vtvorum ,  ut  m%na  admlratio ,  iCa  cenfiira  diffkilis :  one  of  thofe  whom 
 they  fo  mai^nifie    (  and  I  fliall  not  ftrlve  to  open  wider  the  Pupil  of  their  Eye^  " 
 to  make  either  of  "them  feem  lef^  )    is    (  with  one  or  two  more  of  his  Nation  ) 
 as  ih;  Tower  ofu^wid,  i)uildcd  for  an  Armory ,  where  hang  all  the  Shields  of 
 mighty  men  ;  they  are,  I  confefs.  Stars  of  great  Magnitude  ,  and  percnance 
 my  Jftralvbe  takes  rheir  Altitude  at  no  lower  Elevation,  than  doth  that  of  the 
 -Apologlfts  •,  and  though  1  cannot  move  Concentrick  wlxh  them  in  this  Circle,  - 
 nor  make  them  my  Cynofire ,  or  fuch  Stars  whereby  I  guide  my  courfe  •,  yet  the  * 
 Apol6gi{ls.are  more  AndmaUms  to  other  of  their  motions,  and  lefs  follow  their  - 
 ligii  t.    For  Mr.  Prj^/^f^ahhough  perchan<:c,a5  he  laid  of  the  Macedonians  ^^i^'s  ^ 
 
 F  f  nom 
 
#jig    .^.^..^  Jthe  nm> Imlo/ures  brohn  dmny  m^: 
 
 ^   lU  ■■■■-', .^  'I'    y.  1  .' ■      ■  -  '      " ■■ -^ '■ • .. 
 
 noTiiJthoc potefiejfs eloqmns?  Vet  I  (hallnot difhoiwurlilmBy mypoprpe- 
 feace,  whicli>  li|c  Inccnfejwill  more  cloml,chan  perfume  his  praifc  ,  W(p^^ 
 ImS^chsefiMtufeYMm^^  he  being  7rsKu,u<«94ro^- 
 
 vrf  ^  ^  mngnus  m  om^bjjs  ^  k  could  not  be  expcftccl  that  he  Ihouli  he  jtat 
 ^nfff  i»pnr^uttS  i,aiwl  being  no  lefs  eminent  for  the  multitude  ol'hiR  Writingj, 
 ihanfor  the  magnitude  of  his  Learning  (and  fo  much  curious  worVmanlhia 
 jiiay  no(ii  be  looked  fo?  in  a  great  C(floffe,  as  Ji%  a  fmall  Statue  )  an^  that  not- 
 wIthlUnding  hi^  Advfiyfary  cncountred  him  in  thatfubjea,  which  he  ha3 
 chofen  as  his  Sparta^  to  adorn,  and  to  make  it  his  Maftcr-pecce,  as  A^elks  did 
 .ihc  Tabic  of  J^<f»«/5whei[cin  to  difplay  all  his  Artifice  ;  and 
 
 .  Yet  notwi^hftfin^IngaUthfifcadrantages,!  may  truly  fay^ 
 
 }Jtc  rettU!t  pr^asjnec  palmam  vi^or  ah  hofle ; 
 
 but  oiicly  to  argue  he  had  the  better,  bccaufe  he  had  the  laft  word  wlthput/e- 
 ply,is  an  Argument  taken  from  the  Cart,  where  anciently  Scol^dsufed .  io  play 
 their  prizes  )  and  they  might  as  well  conclude  that  the  Rock  hath  the  worft, 
 bccaufc  when  the  Turging  billows  break  upon  him, and  fall  into  froth,  he  moves 
 not  forward  to  beat  them  lower,^«/.f  difceptandi  finis  erit  &  Iffquendi  modus^  fi 
 rtlpondendum  effe.rejponiemibus  jcmper  exiftimemuS  ?  (ikh.  Ahgif ft  me  .^  thcic 
 would  then  indeed  be  no  end  in  writing  many  bodes.    But 
 
 ^McamasMithridaticHmf,bciliimi 
 Et  Syllas  MmQ[<}.-i  Witiofcf^j 
 Mn^na.  vocefnrtM,  m:imu^  tota  , 
 jfamdiCyPofthumeidcmbHSCfipelliS', 
 
 We  need  not  trouble  our  felycs  to  inqulre,how  other  hare  fought,  o:  who  huh  > 
 been  Vidor  in  this  Arem  ,  but  come  to  difchargc  our  proper  parrs.     jBut  ycc . 
 wc  need  not  fight,for  the  Caufc  is  given  up,  and  the  Weapons  laid  down,  and  ; 
 the  finger  held  up  as  in  deditlon  at  the  firft  encounter :  for  they  hanckly  and  ^ 
 ingcnuoufly  confcfs ,     That  at  the  receiving  of  the  Sacrament^  xonvpfion  markc ; 
 yvroughtyor  there  m:iy  be  the  fir^  fenfible  feeling  of  grace  Tvrmght  •,  but  though;  iliey., 
 ^it  the  field,yet  they  will  not  come  in  andyecld,  but  retreat  to  this  Fortrsi4  x 
 *B)at  this  effe6i  is  not  produced  by^  or  florvm  from  the  Sacrament,  but  front,  the.  H'ork:., 
 annexed  to,  and  concomitant  voith  it ;   and  that  the  Sacrament  li  yet  no  cenvertlng 
 Ordinance iin  an  ordinary  way  ;  nor  was  fanfilfl^dynor  may  be  ufed  to  th^  inif.   But 
 ^ffyulskommumfic  re^ondeat^nijt  quiveritatt  advcrfatur,  contra  qmm  non  ha- 
 b:t  q/fftdreffiondeat?  ^SiAuguftinttoVetilidn  *,  for  what  is  this,  l^ut  to  fay  n<>*» 
 
 €int.lit.Tet,     thing,  rather  than  feem  to  be  convift  by  holding  their  peace  •   and  to  be  UW^  ; 
 
 f'$*('S^'  the  pulfc  of  the  flowing  Sea ,  which  feemcs  ever  iand  anon  a  little  to  retra^ 
 
 ihofe  waves  which  yet  it  fends  up  in  a  ftill  rifino;  flood  toward  the  Shore  ?For  to  . 
 lecapitulate  a  lictlc,wh:nwe  argue  that  if  Infidels  and  faithlcfs  perfons  arcto^ 
 bcperm-.tted  to  he  Hearers  of  the  Word,  bccaufe  thereby  Faith  mayjbe  begot- 
 ien  in  them,thjit  then  alfoallChurchrmcmbers  may  b}c/admi|tfc^^£9^|y^;pt*v 
 
The  Lords  Supper  laid  forth  in  common  for  y^c.      a  l^ 
 
 *t1ie  Sacramcntjbecaufe  by  jt,  their  hiftorical  and  dogntAttcal  Faith  may  be  clt- 
 *vatcd,and  Improved  to  a  found  and  faving  faith  •  hcreanta  It  is  ufually  an- 
 Iweredjthat  it  follows  not,  by  like  confeqticncc  of  rcafon,  bccaufc  theSacta- 
 ihknt  Is  no  converting  Ordinance,  but  onely  confirmcs  that  Faith  whcrcwi^ 
 •nfen  come  thither.  Bwt  now  I  bel'cech  you  perpend jwh ether  It  be  not  all  one 
 ifco  our  pur]pofe,and  the  fcope  of  the  argument,  if  converfion  be  wrought  at  the 
 Sacrament  J  which  they  grant,  though  attributing  fomewhat  to  their  acuteiiefs, 
 Wl?  conccdc,^It  be  not  effefted  by  it,  as  long  as  Faith  is  wrought  there,  though 
 hot  therd)y,there  is  the  fame  reafon  fpr  coming  thither. 
 
 But  then  fecondly ,  Is  not  the  Word  always  an  efl'ential  conftitutive  part  of 
 the  Sacrament,  or  can  It  be  a  Sacrament,  but  by  acceflion  of  the  Word  (  as 
 well  inftruaive,as  confecratoi^  )  to  the  Element  ?   that  word  quod pradkatufn  j„m:.j.f  t  . 
 
 mteUigere  nos  facj'at,  qmd  vifihile  fignim  fibivelit  " ■ quo  tendk  ac  ncs    ^  s* 
 
 dfrigit  (  faith  Calvin  )  who  illuftrates  this  truth,  by  comparing  the  Sacrament  ^*  ^'^  •^* 
 without  the  Word,  to  a  fcal  fet  to  a  Charter  without  writing  j  and  this  indeed  ^ '^ '   "' 
 properly   (  which  Allegory  they  otherwife  mifapply  )  were  fetting  a  ^cal  to  a 
 Blank  ;  and  therefore  he  faith  faither,  SoU  myflern  explicatio  facit  Ht  mortuum 
 elcmtnmrn  tfUipm  e(fe  facramentumy  correfpondcntly  to  Attiu^tjie^  Detrahe  ver-  ^^'^f^Jf  r  "* 
 bkm  ,  &  quid  eflaquAftifi  aqua?  acadat  verhum  ad  elementutn  &  fit  facramen"  J«£p"^^» 
 turn :  and  then  alfo  the  words  of  Confccration,as  likewife  the  vifible  word,  the  •  '  '•■ } 
 
 aftions,  inftnift  alfo :  verbumfacramenti  eft  pars  ejus  mfiruMtonis,  faith  chamkr^  Tom.  4^  /;•!»>'* 
 and  as  he  tells  us,  \hzr.ihou^  omne  concionatoritiniy  mn  eH  eonfecratorium,  atc.iSS.9.p*^^€ 
 emneconfer/atortumie^cmimaUrJum  ;  fo /4ji»f /  well  dircftcth,  inHruere  clrcum^  Bell.  Enerv. 
 SiantcSy&confecrareelementa,  non  debent  inter  fe  opponi,  quid  per  inflruStionemTom.S,  c*. 
 tircum^antium  de  elemcnti  dcftinationead  ufumfacrum ,  elementum  tpfum  ex  parte  p.i  6^ 
 confecratur,    Wby  then  doe  they  feparatethofe  which  God  hath  joyned,  and 
 fophiftically  argue  a.  male  divijts,  ad  bene  con^unBa^  and  interprctatiycly,  and  in 
 the  laft  refult  onely  fccm  to  fay,that  the  Sacrament,  when  it  is  no  Sacrament, 
 doth  not  convert  >  ^^ 
 
 Thirdly,  as  lathery  Calvin^tnjSiChemnicmy  and  other  Orthodox  Divines  a&, 
 firm,  that  thofcJins  lapfed  into  after  Baptifme,  are  remitted  by  Faith  and  Rc-^ 
 ycntancc ,  renewed  by  the  memory  of  Baptifme  ;  fo  alfo  the  word  formerly- 
 heard,  btit  not  then  applyed  and  laid  to  heart,  being  now  re-mlnded  by  occar 
 fion  of  the  Sacrament,  which  elfe  had  not  been  recognized ,  may  entitle  the 
 Sacrament  to  be  the  prefent  and  immediate  caufe  of  converfion  j  •  and  as  thc. 
 word  afterward  belee  ved,  makes  the  Sacrament  effcdual  to  an  Infant ;  fo  the,. 
 lEMihari^  makes  that  word  ;:fterward  rnore  efficacious  toward  Conver(ion,which' 
 when  it  was  firfthcardiwas  not  received  with  true  Faith.    The  word  callcthit*^ 
 felf  ;i  //g^;_,and  in  creating  the  new  man,  illumination  by  the  word  hath  rcfemr 
 blance  and  Analogy  with  light  in  thi-  creation  of  the  world  ,whlch  had  theprlmo*  'j_ 
 ^initttre  smong  all  the  works  of  God,  being  mentioned  to  be  firft  made,  and  isj'^         ^    .. 
 that  whereby  other  of  his  works  are  difcerned  and  quickned  ,  and  enabled  foe: 
 their  operations  jand  as  Light  is  a^mper^'.cui,(onoih'mg  cap  be  afted  inany ; 
 ptrfplciiity  or  clearncrs^wiihout  theenlightning  word  ;  yet  r©:withftanding  Irt  ' 
 a  clear  liiht,  feme  eyes  crnnot  read  without  the  help  of  Spettaclcs  5  and  will  .* 
 ally  man  thcrefo-e  con  elude, that  thofe  Perfpediv  s  are  nor  meanelor  Inftru- 
 nteftt^  6f  diftttning  Cliaraif^cis-,  becaufe  ijhey.  have  no  -  fubferviencv  tb  thit^* 
 «ftd,^itftbot'tHe'^djum^nt  of  t  Jgh't  ?     The  Chymifts  boaft  much  of  their  Uni- 
 
 Ff  1  verfa 
 
a^o 
 
 The  mwjhclofnres  broken  dorvn ,  and  ' 
 
 vcrfa  medkina  ;'  and  Tome  of  them  thereby  underftand  the  Calidum  mnatum  ^ 
 ffFckum  infimviy  which  of  it  felf  works  out,  and  maflercth  many  Difeafes ;  but 
 when  fome  Maladies  are  too  ftubborn  and  violent  to  be  cxpulfed^  and  there  is 
 indication  of  fome  proper  medicine  to  be  applyed  for  cure5although  no  retpedy 
 can  put  forth  its  virtue,  or  produce  any  eftefi  without  it  be  quickned  and  actua- 
 ted by  that  Native  Balfam ;  yet  we  deny  not  therefore  the  force  and  operation 
 of  the  M£diciae,nOi  dare  to  affirm  it  is  no  healing  Thurmacon, 
 
 Fourthly,Thcy  will  nevt  adventure  to  fay,  the  Sacrament  doth  confirm  Faith, 
 Without  the  acceffion  of  the  Word  thereunto,  even  formally  as  it  confirmcth  j 
 and  if  the  lequifitenefs  of  fuch  a  connexion  of  the  Word  therewith  ,  doth  not 
 fmftratc  the  Sacrament  of  the  denomination  of  a  confirming  Ordinance ,  why 
 ihould  the  like  neceffity  of  the  concurrence  of  the  Word  with  the  Sacrament 
 in  converfion,deprlve  It  of  the  name  of  a  converting  Ordinance? 
 
 Fifthly,We  pre-fuppofe^and  lay  it  as  our  Hypothecs,  that  none  but  Covenan- 
 ters with  God,and  Church-members,  are  capable  of  the  Sacraments,  and  fuch 
 have,  be»n  Hearers  of  the  Word^and  are  pre-endued  with  a  Dogm.ttkal-'HitioiA- 
 cal  Faith  -,  but  all  that  have  the  Word  of  Faith,  have  not  the  Work  of  Faith  •' 
 they  beleeve  fpcculatively,  but  npt  praclically  ;  not  laying  the  promifcs  tb 
 heart  in  an  efficacious  application  j  they  can  make  out  the  Tropofiiim^  but  arc 
 not  perfed  in  the  Aprnption  and  Conclufion  j  have  the  Synterejis  fixed  in  them, 
 but  are  ftrangers  to  the  Syneidcfis ^znd  Crtps :  Now  the  queftion  is  ,  whether 
 the  Sacraments  are  moral  InftrumentSjand  effetiual  outward  meanes  to  fet  that 
 knowledge  home  to  the  heart,which  before  was  onely  floting  In  the  brain,  and 
 to  fet  open  the  pafl'age  between  thein  ,  and  to  turn  and  bring  them^that  before 
 at  diftance  looked  toward  hlm^  to  clofe  up  wiih  Chrift,  and  to  give  their  heart 
 to  him,and  caft  their  dependencies  upon  him. 
 
 Not  to  fetch  in  any  auxillar  ftrcngth  from  that  opinion,  or  bottome  any  ar-. 
 gument  thereupon,whIch  fome  learned  men  embrace  ,  that  an  Hiftoricall  or 
 Temporary  Faith  differs  unely  in  degrecjnot  in  kinde,  from  that  Faith  which 
 TertuUian  ca.ll%.  Morata  j  and  Aiigu^inc^  Radicata  &  confrmata ,  which  if  it  wcr^ 
 fojthen  the  Sacrament  onely  by  confirming  Faith^and  elevaring  and  improving 
 It  to  greater  degrees,mieht,  with  more  facility,work  conversion. 
 
 But  howfoever ,  if  tliey  differ  in  kinde  (which  to  mefccms  to  have  more 
 ivarrant  from  Reafon  )  yet  the  raifing  and  increafing  of  the  dcgrees,may  alter 
 thckinds,as  aire  advanced  to  fome  more  degrees  of  rarefadion,and  confcquent 
 heat,turns  to  be  fire  ;  fo  Cincc  the  Sacrament  by  quicknlng  and  fomenting  the 
 weak  degrees  of  Faith^by  canfirming  it,  and  making  it  take  roor,may  adde  fuch 
 llrength  thereunto, .  as  to  make  it  purifis  the  heart ,  ancl  purge  the  Confcience 
 from  dead  works/ecing  we  fee  Jitguflme  dcfcribcs  true  Faith  to  be  onely  a  con- 
 firmed rooted  Faith  ,  and  if  it  have  the  cflcncc  of  true  Faith,it  cannot  but  have 
 the  confcquent  opeyation  thercof/j;':?;.  to  change  the  heart ;  and  feeing  (  what 
 was  hinted  before  )  as  Sealesjihe  Sacraipcnts  doe  confiim  Faith,  whether  Gbje- 
 f HvejmaVin^  the  maztcr  more  cy cdihhyor  fubjcUhCi  caiifing  the  perfons,  both 
 more  facile  t,o  credit,  and  more  firmly  to  adhere  to  it  :  therefore  he  that  had 
 attamed  by  the  Word  to  a  fuperfirial  floating,  and  ineff.-tflual  raith,raay  by  the 
 ,  SacramenT,  improve  it  to  be  lively,  fblidj  and  efficacious,  as  he  that  thinks  a 
 Note  under  a  mans  hand  to  b:  no  fecurity,  nor  will  engage  or  undertake  the 
 performance  of  a  dury  i^pon  fuch  Affurance,  will  be  facilitated  to  doe  it  when  a 
 '  Seal 
 
The  Cord^Supp^rJ^id forth  mcommotrfor^^ar-  <2  2 1 
 
 Seal  is  added  to  the  Writincr  f  and  as  twoBonds  are  heid-flronger  than  one  , 
 ~  a nd  two  Wkneffes  more  crcilble^than  a  fingle  one  ;    fo  without  all  doubt,  the 
 Obligation  of  a  Promife,and  the  Pawn  or  Pledge  of  the  Sacrament,  avail  more 
 to  the  confirmation  ofFaJth,  the  underftanding  being  by  it  felf  more  moved 
 by  the  words  and  by.  the  fenfes  in  the  Sacraments ,  as  was  even  now  3i\\Q2i^zd.I/tpr^dka.t^'o^e 
 out  Oi.6 bamier ;  and  though  the  fame  things  have  been  propounded  before  in  verbi  &  Admt-. 
 the  Word,  yet  they  may  now  take  more  irapreflion,being  held  forth  in  the  Sa-  nifiratione 
 cr^mcnt,  even  as  the  fame  propolicion  made  in  the  Word,  doth  often  a,c<iukc  Sacrament  J- 
 better  and  more  happy  effcd  at  one  time  than  another  -,  and  mw:h  rather  may  rum  idlppifJ*  ^ 
 it  doe  foj vyhen  it  is  tendered  as  well  in  divers  waysjas  times.  fere  ufu  cv£m% 
 
 (luodmufuvmiy 
 
 euam  ei  qjti  ajjuetl  funty  quotidianopotuvix  ejm  vim  fentmit,  quibm  vsro  rariiiS  altquanto  cx^ 
 hibetuf,  in  ils  ejiis .  Splritus  mkam  quandam  cfficactUtem  exerunt,  ciimad  vires  corporU  >'^" 
 creandas,tum  ad aUcrltatem  inujitatam  animU  ingenerandams&c. The f.Ssilmixr^^  S.  17.  p.  3f» 
 Idem  hie  fere  ufnevenH  quodinvifu  ,  quia  naturaduohiii  ocutk  ohjeBa  vijibilia.  nof  perSpkere 
 velit,  nifi  aliquld  mollatur  extra  ordincm,  vifu  quidem  non  caremus,  nee  quidqiiam  vtdemm  du^^' 
 bm  oculis  quod  aDquatenm  cerncre  neqmamm  uno  tantum^  at  idfaamm  nmk  commeds  &  for' 
 iajfc  minm  acutum.  lbid.SA9,pagA7, 
 
 Whatfoevcr  efFed  In  the  perfeaing  of  Faith,  and  dttrafting  and  uniting  the 
 love  of  the  heart  Unto  God  in  Chrift  ,  can  be  produced  by  the  lively  apprehcn- 
 fion,and  ferious  meditation  of  the  death  of  Chrift,  and  his  love  in  dying  for  the 
 falvation  of  thofe  that  beleeve,the  Sacrament  may  be  produftive  of,  which  by 
 inftitution  fignifies ,  and,  by  fimilitudc,  reprefents  and  {hews  forth  his  death, 
 and  exprefly  tends,and  diredly  and  appofitely  conduccth  to  the  remembrance 
 of  him. 
 
 And  how  frequently  and  urgently  is  the  confidcratlon  of  Gods  love  manife- 
 ftedjin  fending  his  Son  to  dye,  and  Chrifts  in  dying  for  us,recommended  as  the  Joli.  ^5.1 1. 
 moft  exciting  J   and,  asthe  Apoftlcfpeaks,  eo7i(iraimng  motive,  to  theinter-&  13. 
 changable  love  of  God  and  Chrift ;  and  alfo  of  our  brethren  ,  as  material  ob-  Rom.  5. 8. 
 jcftsof  our  love    C  whereof  God  is  the  formal,  )  and  as  participablc  of  that  Ephel.  f .  z. 
 blefledncfs, which  flows  from  Gods  love  in  Chrift  ?  2,  Cor.5, 1 4, 
 
 I  Joh.3.1^.    &  4.9.  &  ii.&C 
 
 This  is  plainly  confeffcd  by  the  Vrovinctal  AlTembly  oHmdon ,  i»ho  patheti- 
 cally (zy^Tbat  the  breat^Jnv  of  the  Bread,  under  (land:ngly  looked  tipon,  is  a  forcible 
 
 argime?ntabreaiiyoHrhcartSy— and  in  the  right  nfe  to  effeH  that  rohich  ^f^^'^^^'' 
 
 oilcloth  move  unto  ,   there  is  power  in  an  applicative  and  fiducial  remem-  f*^  °^* 
 
 ■,^^ance  of  Chrift  at  the  Sacrament, to  heal  all  the  finful  i[fues  of  our  foUles, and 
 
 A-Myou  pmHkally  remember  the  Sacrament  ofhisdeath^  you  wtll  finde  virtue  coming 
 9Htthmof  to  mA\e  yon  dead  to  the  World. 
 
 F  f  3  CoiS- 
 
2  i2  TBe  'tim  hclofures  hraken  down  5'  cmd 
 
 Baxter  prafc-     Can  any  tell  mc,  faith  a  learned  man,  in  what  klnde  of  caufality  the  Word 
 fimantk  mora-  works,which  the  Sacrament  doth  not  alfo  work  in  >   though  in  Convcrfi»n  the 
 tor.p.$  95.        work  of  the  Spirit  concurre  with  the  Word ,   cither  by  infufing  a  principle  of 
 Ex  inliitutB     new  life,  and  infpiring  fupernatural  habits ;  as  Vrtncipium  quo^  into  the  foul  .J 
 Del  &ChrtBhVfhich  liprincipmm  quod,  as  is  the  Tencnt  of  moft  o(  Orthodox  Divines  ;  ox:bf\ 
 ad^  eadem  ilia,   rupcradding  a  real  efficacy    to  a  moral  perfwafion,  as  fome  others  hold  V  wWl 
 $bje5ia,  qua     yet  feemfarre  enough  from  any  fymbollzing  with  Pr%kXj  while  they  fuppefft. 
 verbo  cotitmn-hot  this  efficacy  to  be  common  or  equal  j  nor  to  rife  from  the  event  j  nor  jco  bel 
 tur^ttlm  rc^ra-  founded  in  the  annexed  congmity,  and  due  application  of  this  perfwafion,  in-I 
 fiminda  refped  of  any  external  circumllanccSjOr  the  proper  difpofition  oi  the  Patients  j. 
 
 turn  pnefertmUit  in  Gods  Decree,  and  the  fpccial  operation  of  his  Spirit)  yet  which  y^f 
 ehpgnanda.  foever  it  be ,  the  Word  ,  though  it  have  a  praft ick  Energy  by  afliftance  of  the 
 referunmr.  Spirit,  and  be  a  pradical  inflrumcm  of  righteoufnefs  and  falvation  ;  ret  the 
 nam  &  Chri-.  cipcration  thereof  is  not  Vhyjtcalyhu.t  Afom/^and  Metaphorical  y  not  an  efficiency, 
 fium  teflantur  but  an  obje^ive  propofition  and  perfwafion,  mover e  objeBhe,  per  modum  fign^  -^ 
 mortuum  e([e  and  working  Faith,  Hot  formally,  but  confequently  5  not  by  caufal  influeiKC,  ' 
 propeccatii  but  as  a  fubfervient  mean,  and  by  mediation  ofitsfip-niflcation  apprehe^idcd,^^ 
 mflrls  though  the  manner  of  lignifying  be  very  aftual  and  efficacious,  in  which  rc-^^ 
 
 nc  fufcitatum  fpcd  Faith  is  an  acquifitc  habit,as  in  regard  of  the  operation  of  the  fpiritj,  it  ii^^ 
 a  mortulspro  an  infufed,and  is  produced  in  the  manner  of  a  Creation,  And  the  like  kinds,^^' 
 juflificatfOHe  of  propounding  the  obje6t,and  fignificationjand  periwafion,  cannot  be  denycd*ji 
 nofra,  &i?i  to  the  Sacrament ,  even  in  a  more  extend ve  manner,ftriking  more  fenfcs^and..  7 
 €0  nobis  exhi'  affcding  them  with  multifarious  imprcffions  ;  and  therefore  it  muft  alfo' be 
 bent,  quicquid  granted,that  it  hath  the  like  moral  and  confecutory  efficiency,  in  order  to  the. 
 boni  Specie  begetting  of  Faith,  and  purifying  of  the  heart,  and  thereby  bringing  ChriftiOivwi, 
 ^  jucundt,      dwell  therein.  ..     -v> 
 
 ^honefii, 
 
 tSr  utilis  animos  noUm  movere  y  &  ad  fludium  fietattSy  &  ver^  JnnBtmnU  nf;itAYe  poteft^: 
 Thef.  Salmur.  part.  J .  5.  x  i ,  pag.  33.      Mundatto  anima per  iratiam  mfufam  accedit  ad ratiO'>^^^ 
 ?tem  creattonis.  Altifiodor.        Ohjcili  ilia,  repnefentatto  m  facramentis  qum  in  verbo  pleniuf^ 
 emeffa  fait ,  idco^  mevet  efficacim*  Thef,  Salmur.  S.  ^6.  part,  3 . f  .4^.  vide 5.3 1 .  &  3  ^-p'^  ^» 
 
 To  fay  that  it  is  no  properfanBifiedmams  in  aH  ardinary  way  forc$nverp0n^ 
 nor  may  be  ufcd  in  Faith  to  that  end^cixties  as  little  relifh  of  reafonjas  refentmenc 
 of  piety.     Extraordbiary  and  accidental  caufes.^  as  thejr  doe  rarely  produce  . 
 their  efFefts,fo  they  are  not  ordinate  to  them,  in  their  own  nature  and  the  il\-  , 
 tcniion  :     <^a  defiinAto  confilh  fiuntynunqnom  dlfuntur  per  acctdens,(aith  Ch^-. 
 '^us  (tint  ^      mier  5  bur  as  It  is  no  rare  thing  f  oi  conver  fion  to  be  wrou  ght  at  r  ec  civing  of  the 
 eaufaper  acci-  Sacrament  (as  they  fpeakj^or  by  it,  (|s  we  fay3)foth6admiril{biuipfi^hatha^ 
 dens,rar»  fiunt      -" --     •  ■    \,y  ■•  *5^*»-»    i'^-.jHC,'* 
 
 €auCaegici€nsperfe,iSf  qita natura fua &  intmt'me  'adefectUrn  ordmt/ien.  Aiftee. ^ip^^. /tf/ 
 qui  ( Sacramenta  )  caufasdicunt per  accidens,  &c,  quafortuit^funt y^veljne  qkthm  nen,  for-^  ^ 
 tuita qnibm  afmfim  i&c.  Vide  Chamier, Tom,  4.7»  *.  f .  i..  5»,  i  3 't'^vi^^,/!^  * ^'  -^ ^r^ji^feu-Ti 
 
 35*  \    '  .   ...  T'^  r./^.  Luc  /iij 
 
 ill 
 
 ?i:l 
 
^l^e Lgrds^ufp^  in commonjor^  &c.     215 
 
 naturaUcndency  and  influence  thereunto,  and  fuch  a  coherence  as  is  between   .     ■- 
 <au(Vs  arid  cfFeasj  by  commemoratien  and  rcprefenting  of  the  death  of  Chrift,      ■  -  - 
 ari^  offering  and  applying  the  fruits  andeffcd^  thereof.    For  a  Sacrament  isa  ^^  ^oGJ,z^ 
 fkcred fi^n,as  SuAuznflm tells hs,  thu figntm  e(i  reSy  prater  ^:ckm quam  iJir-^-^* 
 fer^feiffibt^aVud  atijitid  ex  fe  faciens  incoghuionem  venire  j  fo  as  it  is  inftru-     . 
 ^tiyeljy  the  nature  the rcof,and  a  virtual  kind  of  teaching  ;  and  as  intdleclion  ^^^  ^^^   Sl» 
 Wrought  by  thofe  either  fpirltual  accIdents,or  intentional  things,  the  intelli-  craments  may 
 gtWe  Specicsjwhich  arc  but  fimilitudes  and  reprefentations  of  things  ;  fo  thofe  °^  operative 
 fign^»  Imprcfs  upon  the  llnderftandihg  the  things  fignificd ,  by  that  fmiilitude  J^  conyerfioti 
 which  they  bear  unto  them,    a  fimilitudc  non  per  pn.rtiCipaUon.em  ejufdem  quali-  ^  ^^^^^  ^  g^i* 
 tAtis^  fedillam  qua  efi  oroportionatorum  ,  utjicutfe  hahet  hoc  ad  iiludy  ha  hoc  4flf  ^^"°"*  ^^^ 
 ifhid'  y  as  Btel  exprefTeth  it ;    and  the  fGrm,and  therefore  the  nature  of  a  Sacra-  ^^/^-^  Sahntir* 
 nfcntjis  the  union  between  the  fignes  and  the  thing  fignified,  being  a  fpiritual/'^^^-^  .^.44. 
 relation,  founded  partly  in  this  analogy  ^  fimilitudc  and  proportion  between/'*  ^  ^'  ^^» 
 them,   si  fact  amenta,  quandam  jimilitudmem  earum  rerum  quarum  facramentaP'^    • 
 funt  n6n  hahcrentyommno  facr amenta  non  effenty  faith  St. Auguftine,  £p. 2,  f  • 
 
 But  to  infihuate  as  they  doc,  That  tbe  beholding  a  deaths  head  in  a  Klagy  hath 
 tithe'i'  eqnal,  or  the  li\e  \inde  of  influence  in  converfion  mth  the  Sacrament ,  i»to 
 avilc  and  degrade  Gods  Inftltutions  into  the  lame  ClaJJis  with  Humane  In- 
 Ventiom,and  God  fhould  then  have  no  more  power  to  ordain  Sacraments,  or 
 fignificant  Ceremoniesjthan  man  hath,if  his  Inflitutions  are  by  his  blcfling  no 
 more  adopted  and  fandlficd  to  the  grace  of  Convcrfion,  than  mans  are.  And 
 this  fpot  of  their  Pen  (hall  demerit  much  thanks  ft.om  the  Papiftsj  not  onely  by 
 verifying  their  Calumny, that  we  attribute  no  more  efficacy  or  operation  to  the 
 Sacrament,  than  to  a  Pi^lurc  5  but  alfo  by  rendring  them  fomc  advantage  to 
 argue  in  defence  of  their  Bootes  for  Lay-men  (  though  prohibited  Boo\es  by  Gods 
 command  )  and  to  plead,  that  to  behold  a  painted  or  carved  Crucifix y  may  ex- 
 cite as  holy  affeftions  toward  Chrift,  as  to  have  him  before  our  eyes  evidently  [n  Gal.js.  i , 
 let  forth  crucified  among  usjas  well  by  his  Sacraments,as  his  Wprd  (  as  BuUifi* 
 leryfifcatoryTarauSy^nd  others  interpret  It.) 
 
 i;  What  grace  foever  the  Sacrament  cxhibits,it  is  by  virtue  of  their  fan(5ti* 
 fication  to  that  end,a  Sacrament  by  the  Scholaftici^  definition,  fignifying  by  in* 
 ilitut;on,rcprefeming  by  fimilitude,  and  by  fandification  (they  fayjcontaining  , 
 W€  )  conferring  fpirltual  and  invifible  graces :  If  they  require  an  exprcfs  fpe- 
 cial  promlfcjwarranting  the  ufe  thereof  for  a  converting  Ordinance,  let  them 
 firft  produce  fuch^to  approve  it  may  be  lifed  for  a  confirming.  As  heat  cannot 
 be  feparate  from  Light  in  the  Sunnc,  fo  neither  can  the  virtue  of  converting 
 be  dif- joyncd  from  that  of  confirming/m  thofe  Texts  which  hold  for^h  the  na« 
 ture  and  ufe  of  the  Sacrament  i  but,  as  Metals,  have  their  name  from  4'?^o 
 ttir*  ct^^o ,  bccaufe  their  vcines  runne  together  j  fo  thefe  powers  are  in  the 
 facred  Mines  of  fpirltual  Trcafure,concurrcnt  and  complicated,  that  let  then* 
 #\oot  any  {haft  for  the  one,we  fhall  (  as  the  Tor\i!fs  did  in  the  Battel  o^TcfWtm 
 ^^\Ti^^-\e  Lanca^rians  )  take  it  up,  andreturnittofightfor  the  other.  If 
 thcyjuppbfc  that  it  verifies  the  one  power,  in  that  the  Sacrament  is  called  a. 
 .feal  of  Faith 'y  "hut  it  approves  not  the  other,  they  forget  that  a  Seal  isfettoa 
 gift  and  grant,as  well  as  to  a  confirmation,  and  ffrvcth  as  well  to  convey,  as 
 to  corroborate  i  and  bc(ides,rhe  Sacrament,  asaSeal,  givesandconiirmes  a 
 relative  graccj^s  a  figne^  it  doih  ;be  rcall?  (  fuch  as  h  the  new  heart )  the  for- 
 mer 
 
-9^4  'the  new  Jnctdfureslfroken  daimtj  and 
 
 mer  by  obligation,  the  latter  by  fignificacion.  It  is  true,  our  Divines  ufually 
 call  the  Sacraments  confirming  Oidinances,  but  not  in  that  fenfc  which  they 
 impoftcrou fly  fabricate,  exclullvely  to  converting,  but  becaufe  they  are  pri- 
 marily Scales  of  Faith  ebje^ilve-^^t^in^  added  to  confirm  and  ratific  the  certain- 
 ty t)f  the  promifesjthough  with  fome  more  parcieular  and  appropriate  applica- 
 -^  cion  upon  performance  of  the  condition:     Eafdem  res  cdnfirmare  ^   qu«e  prms 
 
 ij^kvcuer.fom.  ^rantfolis.vsrbis  concepta,  eEmim  en  (ignorum  naturay  ut  qute  D'lphmm  in  mem- 
 4./.».c.9.S.i  ^ hranis fmt-, ^(iH S]jicmo7a^  fftrtmntUYc}^  efe^lumfmm.  Sacraments  having  rome. 
 analogy  with  an  Oathjwhcrcwith  God  confirms  the  promifc,willing  more  abun- 
 dantly to  {hew  um©  the  Heirs  thereofjthe  immutability  of  his  coun^elyrijoafuam 
 natuum-fpeliansjed  noHram  mfirmtiatem^Sirnd  therefore  Par  am  calls  our  Sacra- 
 f "  W  K  ^g  iwentsj  God's  vifible  Oaths,  as  the  very  wordsjfaith  hejmanifefts  j  for  Lawyer^; 
 jn.  *^^»r .  .  .  ^^^^  ^  folemn  Oath  a  Sacrament ;  and  therefore  they  are  G'ads  Oaths,  ip  con-i 
 v„n.p,  8  .  jfirmation  of  his  Promifes ;  Si  verb  fan  mum  no?t  fufficityecce  Jiraum  do^  addes*. 
 Chryfoliome  I  but  then  even  in  confirming  Faith  obicciive  ,  they  confequcntlyj 
 not  onely  ftrengthen,  but  beget  Valthfubje^ively  (  as  a  Seal  in  confirming  the 
 Writing,  begets  a  beleef  of  the  validity  of  the  altiirance  )  and  fo  are  meanes" 
 of  Convcrfionjproducing  a  firmer  aflent  to  the  truth  of  thofe  Promifes ,  which 
 before  were  not  etfeftually  laid  hold  of;  Die  o  facr  amenta  (  faith  Chamler  )  effc , 
 HhifupTS.  notloYA  &  efficactora  fdei  facienda  ^  (obfcrve  he  faith  yvr«V/7z^<?j  nen  ta'at»m 
 S.&4.&.4r,  cenfirmanda  )  ipfa promijjione,  eodem  modo  quo  figilla  regia  funtnotiora&ep-.^ 
 tacioraipfQdiplemiie,  nlmhum  t[uiafolentapudnoseffe  cogrittioYa  ceruora^  quit 
 inoculos  cadtmt^quamqH<e  aunbfisadmoventur.  As  then  he  that  is  not  fatif- 
 fied  with  a  bare  fingle  proraife  may  credit  an  oath  ^  and  then  that  oath  is.pro- 
 perly  the  means  whereby  he  is  perfwaded  into  a  beleef ;  and  as  when  a  naked 
 Writing  is  not  held  a  good  Conveyance,until  it  become  a  Deed  fealed  and  de- 
 livered, that  fealing  and  delivery  makes  good  the  aflTurancc,  and  is  that  which 
 invefts  the  right  and  intereft;  fo  when  the  Word  preached  doth  not  profit,being 
 not  mix'd  with  Faith  in  them'that  hear  it,  the  Sacrament ,  that  fuperadds  to 
 the  Dogmatieal  or  Hiftorical  Faith^a  fidu ciaA  affent,  doth  not  onely  confirm,  but 
 caufe  that  Faith  which  juftifieth,  and  brings  peace  with  God.  And  to  fay  it 
 cannot  properly  be  faid  to  doe  thisjbecaufe  it  doth  it  nor  without  precognition 
 of  the  word,isas  if  they  {Viould  fay,  that  becaufe  aDecd  is  a  writing  fealed  and 
 delivered  ,  that  it  doth  not  therefore  become  of  force  from  the  leaUng  and 
 delivery,  but  from  the  writing  read  ;  or  that  an  incorporal  cftate  did  alwayes 
 pafs,when  the  grant  alone  was  read,and  was  onely  confirmed  by  the  feal  ing  and 
 delivery. 
 
 Thouoh  moll  of  their  cunning  lye  in  fuch  generalities,  yet  I  {hall  npt  infill, 
 
 on  it ,  that  Chrlft  hath  promifed  to  be  with  us  in  all  his  Ordinances  ijnto  th^ 
 
 end  of  the  world.     And  that  there  are  general  promifes ,  that  their  hearts  pJill 
 
 Pral.^.9. 5  4.   ^''^^  thatfeel^  God^  that  the  herd  wiU  be  fomid  of  them  thatfee\  him^  and  'kg.osd  *« 
 
 Prov.-8 .17/     them  that  wait  for  him^and  1 0  the  foul  that  fec\eth  hhrij  and  they  thiit  M\U  h  hk 
 
 Macth.7 .7 .      Courts fhaH be  fatiified  with  thegoodnefs  ofhlshoufe'i    and  .that thlj  is extenfiblc 
 
 Lam.  5.25'.     *nd  accommodable  to  feeking  and  waiting  on  him  in  allhls  _  wayes  ar^d  Oj;4ir 
 
 PfaL7  S  .4.        nances  j  and,  as  a  general  rule,extcnds  to  ai;id  comprehendeth  all  particular?, 
 
 not  fpecially  and  exprefly  cxceprcd ',   fo  they  muft  Oicw  by  dircft  and  cj^pUcii 
 
 proof, i  that. the  grace  of  conrtrfioli  is  deri|^d ;o  tjiis  parVicu^lar  or^inan^Ci:, 
 
The  Lords  Supper  laid  forth  in  common  for -^^c.     112^ 
 
 elfc  it  is  included  in  the  afiBrmation  o£  fuch  grace  to  be  annexed  to  ordinartces 
 in  general. 
 
 As  the  crcneratlve  faculty  ^^^  propagation  of  the  fpeaes  is  ftill  fupported  and 
 enlivened  by  influence  ot  Gods  43enediaion,Be  ffuitfHtand  multiply  -,  femel  qui- 
 dem  Ai5lfi  efu  femper  autcm  fit  (  faith  Chryfaliome,  )  fo  the  converting  power  in 
 the  Sacrament,  for  continuance  and  dilatation  of  the  Church^is  mainramcd  and 
 verified  bv  the  power  of  Chrift's  blciTing  of  the  Eleinents,  to  the  remembrance 
 of  him,  whijch  conimeinoratien  is  efficacious  to  the  engaging  of  the  heart  t« 
 him. 
 
 The  Sacramental  Elements  are  the  B«dy  and  Blood  of  Chrifl:,and  the  Blood 
 of  the  New  Tcftaraenr,(hed  for  many  for  remiflion  ot  fins,  as  well  by  fignifica- 
 tion,as  by  obfignation  ,   and  the  obfignation  is  but  an  higher  kind  of  fignilica- 
 tlon  J  they  are  the  communion  of  the  Body  and  Blood  of  Chrift,  fignifying  and  ^^  ^^^^^ 
 fealing  themjaccompanied  with  their  cfte£t,and  fpiritual  reality(falth  Dcedate)  ' 
 
 hy  vtvtue  of  the  Holy  Ghoft.     And  why  (hould  not  the  fignification  be  really 
 efedual  in  produftlon  of  reall  grace,  as  the  Icaling  to  the  caufirg  of  relative  ? 
 or  the  fignification  have  nofuchcffed  in  the  Sacrament,  which  is  lo  efficacious, 
 when  made  in  the  Word  ?    Bellde,  every  piomife  made  to  the  Word/is  extcn-  jjo^H^  ^^^M 
 ded  to  the  Sacraments,which  are  but  vlfible  words.     And  when  Chryfofiome  In  Ephef;^  ^ 
 his  Exhortations  to  frequent  communicating,affirms,  ;;«/ o«f/v  ^7  ?^f^  ffc/V/ /ft 
 before  /^,  wr^.  the  Sacrament  j    but  by  Hymnes  alfo  doth  the  Hely  Gho(i  defcend  , 
 he  implyes,  that  by  the  Sacrament  the  Holy  Ghoft  more  evidently  came  into 
 mens  hearts  ,  than  by  the  other  means  ^    and  whether  that  of    x  Cor.  1 1.  i  3 . 
 ofdrlnf^ing  into  one  Sfftrlt-,  which  the  Syr'tacif)  Ambrofe^    Auiufline  ,  and  others 
 rcnder,rfr/7/j^wp;  of  one  sfflrh  j  and  which  Calv'm  thus  expounds,  Part'fdpatmefn 
 calkishuc Sp?5fure,  ut  mam  chriUi  ^W'tum  hauriamm  •,  an^  Fifiator,  Ut  rcgene-  Etfiverbi  att*^ 
 ventur  ah  uno  spiritu,  v'li,  Saniioy^ind  Gerhard  ^  Ex  uno  calkebibimtis ,  ut  unum^^twnem  & 
 S^irttum  ncchtumtisyvcky  not  to  the  conferring  of  real  grace,a?weU  as  relative ;/^f'''^^f^^or:'</ 
 and  fo  w^icthcr  thofe  Teftimon'cs  of  Chy^oHome,  and  other  Fathers,  (  which  if  Ughmam  Q\ ^  , 
 1  {hould  mufter  up  for  my  defence,  1  might ,  Lke   that  Komane  Veflal^  be  op-  brationem  ^u 
 prefs'd  with  the  multitude  of  fuch  Bucklers)concerning  the  Sacrametit,cal]ing»'/V«ir<7«/o- 
 it  fmdamentum,  faltis^  lux,  vit  a  ^mc  die  amentum  'immortalitatUtmlidotum  non  mori-  in.^5  &  fan- 
 endi,  (  the  faying  of /^;f^f;W)  Renovat'enls  &  rege?terationis  caufa,  (  whlchisiiificans  fe- 
 Nylfen's,)  &  vhifcatio  Jplrii us M'^^c\i\\i  Cyril's  -,  Sa:'ntasme?itis,  vjhich  Is  Cypri-^fi'tiir  remu^ 
 MS)  &c.  relate  onely  to  confirming,  not  begetting  of  Faith ,  let  tnenmoicnerationis  er- 
 Icarned  judge,  but  truly  1  cannot  belccvc.  go ,  potions 
 
 tamenefe  ineit 
 facramentorim  partes,  neque  fane  leviter  pnetercundum  eft  qued  Vaulm  dixit  nos  spiritupotariy 
 
 — cui  nihil  u?iqmmfimiie  protul't  eum  de  verbi  prtedicatione  locntiu  cfi.Tbef  S^ltnm.part.^ . 
 
 ;>.4o.Calvin m  loe.  Pifcator in  be.  Gerhard  lee,  etjm.tcm.^.c.io.  p.i7S- Chryf.  in homiU  moral' 
 
 Can  they  deny  ,  that  the  Sacrament  by  {hewing  forth  and  fignlfying  the 
 Lerds  death,and  putting  us  in  rememb  ranee  o!  h  m,  and  his  Body  broken,  and 
 his  Blooi  jfhed  for  the  remiflion  of  fins,is  a  part  of  the  Gofpel,  or  good  tidings     , 
 of  great  joy,ror  a  SavIour,whlch  is  Chrift  the  Lord  ;    ?rd  muft  they  not  theft 
 alfo  grant ,  that  the  Gofpcl  is  the  power  of  God  unto  falvatlon  ;    from  whichBclJarmin. 
 -very  Text  of  i?«»i.i.i^.//;»pj  concludes,  ihutteque  tribu.'tur  JHppeatio  vcrbo  &Enervat.  torn.  ■ 
 facYamenti^y  ciim  amho  ia^ifcent  ut inftrumenta Det^  & ambofim  natura  fignificeni^x.^.p.3S* 
 
 Gg  aliqHid 
 
^26         '       Jhe  neiep  Inclo/ures  broken  dorpn^aM 
 
 aliqiudrnhMJide  reclpeiidum  ad-]wfikiam  &lalmemy  Cdfifequens  e^' ambo  jujti' 
 ■jicir  earned',  ante  fide?     Is  notthe  adminiftration  of  the  Sacraments  a  part  of 
 the  work  of  the  Minlftcry  ,/f;)/>/k^/io  redemftionis  in  fiT^nk  ?ancl  are  not  thofe  ofit  - 
 ces,and  that  work  a^lfo,  forthe  perfcaingofthefanic,  and  the  edifying  of  the 
 lapidc  m         Body  of  Chrift,  n^Tx^va-ulv  (  which  Erafmus  and  Va.tMns  tranflate  tnfem^itr 
 Ephef,4.,i  1,     tiony  coming,  (faith  one)  tLTi^  tk  n^mpri^iti^  ,   fignifylng  rem  coUapfam  re- 
 Jhu/rare  &  reparaYe%.  perficerddbfohr/'e^confHmmare  ?  which  as  they  will  grdht 
 In  relation  to  the  Word  preached,  fo  they  cannot  deny  it,  in  rcfpeft  of  the  Sa- 
 crament^if  that  beaMiniftcrialwork  5  hvLt  Doc emmjacrameni a  effe  partem  ex- 
 term  Mlnifkrli  gratia ,  qm  Dsus  mi  voiuit  ad  promovendam  fdutem  humamitiy . 
 asC^^wwicrwitnefleth.  - 
 
 .  If  they  cannot  deny  the  Word  to  be  operative  toConverfionj  they  muff  itfo* 
 grant  the  hke  operation  to  the  Sacrament,wkich  workcs  in  the  fame  gencrical 
 way>in  order  to  ihe  fame  eftedtjthefe  being  like  two  Needles  touclvd  with  the 
 fame  Load-ftone,  which  move  together,  and  turn  alike  to  the  fame  point.    If 
 they  will  not  concede  fuch  efficacy  to  the  Sacraments,  they  confequently  and 
 virtually  dcnegate  it  to  the  Word,thcfe  two  Ordinances  being  fuch  friends,  as 
 to  have  things  common  between    them  ;   and  like  two  Viols  fet  to  the  fame 
 TJ;»4«^.*.<^.*'Tune,t  ouch  one,  and  the  other  is  touchM  alfo.     hellarm'me  delivers  it  as  the 
 ^.T^.pm*         common  tenwnt  of  the  Proteftants  ,  Sacramenta  mediate  aliquid  cfficere,  quxte^ 
 'yi  nmvideiicet  excitant  velalunt'fidem,  qua Iwmincs'jnftfficat,  quod  tamen  ipfum,  id: 
 
 clly  excitare  frdem^  non  faciunt  nift  rcprafentandu-,  volunt  en'm  eodem  modo concur- 
 Tojn.i:  1.1. c.i .  rere  adjuslificatimem  faeyamcnta,  quo  pradicatio verbi,  nip  qaod pradkafum ad- 
 p.177.  hibetm  auribus,&  per  auditum  fidem^facr amenta  adhibcntur  oculh^  &-  per  vifim 
 
 Eftius  iufen-  exUfant  etiamfdem  y  ^d  £^/V^fccondshim ,  Docent  Se^arii  facramrntvrum^ 
 teHtJA^  df(i*'i .  eundum  effe  ufum  quern  Evangelka^pradicatlonis  ,  &  pro'-tde  non  aliter  afcribtn- 
 S,8»  dam  volant  homink  juftifieationem  facramcnto,  quam  verho  Evangellt^   quia  inqui- 
 
 imr,  ftcut  facramentum  i  ita  Evmieliim  virtus  Dei  cfl  mfalntem  omni  credent/. 
 And  this  is  true,  which  they  affirm,but  not  the  whole  truth  5  for  befide  this  rir- 
 tue  o'iretJrefenting-,  the  Proteftants  doe  artriburc  to  the  Sacraments  alfo  another 
 Amef  Bel.     o^ obfig^nation,  Operanlur  ultra  reprafenti^ff mem  per  efficacem  ordinationcm  &.afft- 
 Ejiervat  Toin,   f^^'^tiam  Dei^  faith  Amci ;  a^d  thsy  are  nor  oncly  theoretical  fignes,  to  ftsjjflffie  t, 
 .      '       °   but  pra£i}cal,  te confer  the  thiiigs  fignified,  and  have  cmncm  cfH.icntf'am'reffre^n 
 
 ^ '  gratia  J  quamfignum  pnifikitm  p9tefl  hahcrc  per  utlam  rclationem, non  tnfften 
 
 TSm  4ft  C7-  fj^^^^S''^^^*^'^  immediate  ,  fed  mtdiante  fpiritu  Dei  &  fide ;  yet  fo  as  that  tlla-fkn 
 
 \je.lj\^  '  '  propriependem-a  fide,  fed  fid  Sfx  fillip  &  ilia  ex cmfiitiftione  Dei  y  and  a§  C^^- 
 
 o.^'^^i  *       ^•^.^,  fpcaksof  Bapnifme,  ju^'ficarc  cxcttando  fidem  nen  dicimuSy  fed  potinsju^ir 
 
 fhando  excitare  fidcmt  q^andd  quidem  fides  nonefi  caufa  pracedens -,  hu%^t 
 
 they  excite  Faith,and  praiucc  real  grace  by  their  fignlfication  and  reprcftntJhg 
 
 as  the  word  dothyis  the  common  opinion  of  proteftants,   the  Vtovnicial' AfCdhA- 
 
 Vliidication.    ^h  ^-  London  fay ,  Jf  Chrifi  hi  the  Mmifiery  of  his  ^Vordpreacheth  to  the  ear^  and 
 
 #.104.        '    h  '^  ^^^  convcyeth  himfelfinto  the  heart  5  f(f  in  ihe  Sacrament  he  prcachth  to  the 
 
 jH^itJAC.i  j^^ieye^andconveyethhimfelfinto  the  heart ,   and  therefore  it  is  well  called  a  "Oiftble^ 
 
 S.1 6. in  I  T%     Sermon.Fixum  mancat  (faith  Calv'n)  non  effe  alias  facraiffentorum  qus.m  vemtfci 
 
 ,^..<;.^  -  '" .  partes  ,   qua  fu?it  offerre  nobis  &  proponere  chriftum  ;    and  clfewherc  he  addes, 
 
 *^%m,CifHf) pMT"  ^  f/i^wip  hugu^'mmfacramcyitum  verbum  viftfile  nmtcnp^at,  (juod'  I^ei promiffio-^ 
 
 W  ^^M       ^^^ '^^^'^^  in  tabula  deMas  reprafentat,&  fub  afpeBum  graphic e  atq^  hnuavtms  ex- 
 
 pregasfUtfiau    /^  foitfarO'reaUfi  them , ^f  <i^/>i^  5/?;;??/ 3  and  7«w^  march - 
 
 cifa 
 
The  Lards  Supper  laid  forth  in  tommnfor^^c.      ^^y 
 
 cth  them  ami  the  worci,as  Twins,  ^qA  amcmforai  eft  in  Ecclefict  tefUmonium, 
 
 am  in  fermone  fofitum  eft,  ant  in  fymbolls  &  facramentii  qus mumtnnt  Eircn,  part,  t . 
 
 fccundum  fubfianmm  ,  etft  in  Specie  tnaterid^  externa  differ unt  \  To  likewtie  fci-  tdm.i.f.7 1 «» 
 
 cramenta  cdHfcrentia  iratictm  Jignifcando  per  vifum    (faith  C hamirr)  alio  modo  fi- 
 
 ^nrficant ,  quam  Evangelmm  per  audhtm ,  &  tamm  Htraqy  conjerunt  pgnlficando  Chum.tom.  +i 
 
 *t— '^ commmili m^du^tmitficandi ,  at^-,  ita  operandi  in  meUeUum  quan-  Lz.c.^.S.t, 
 
 4)ttamp€r  diverfos  fenfus  •,  and  what  he  faith  of  Prayers,  is'i^wcll  meant  of,  and  &  i  $. 
 a^plyablc  to  the  Sacraments,  Si  preces  habere  pc^nt  in-teUigentfam -,  ergo  &^ 
 inftru5iie?iem,  nam  h<ec  nihil  eft  qmminteU'gentia  commimicata,    ObjeUumfdeiExm,  Concit, 
 (^{zk\iChemnicitis)  eft  verbum  &  facramenta .,  imo  m  verba  t^  facramentisye-Tridefit.z.parU 
 rim  fidei  ohje^um  eH  Chrifti  meritum,  gratia  Dei  &  efficacia  [firMs,  6^  fides  ides  p,l  ©  I . 
 fuftif.cat^quia  ilia  in  verba  &  facramentii  dicitur  juftificare  j   and  I  could  amalfe 
 an  heap  of  Teftimonles  to  this  purpofe, 
 
 Vere  priiis  flares  numero  comprindcre  fas  ft^ 
 
 Und  that  this  Is  to  be  underftood  of  real  grace  (  not  oncly  of  relative  )  an4  ©f 
 the  firft  converfion  and  change  of  the  heart,  not  oncly  fccras  plain  by  that  ©f 
 Chamier,  (who^like  Flato^  may  be  inftar  omnium^  &  inter  omncSy 
 
 *■..  Tanquam  inter  viburna  cupreffus )  TomAJ.^.e.^ 
 
 S.t.p.iif. 
 
 Vocent  Cuthdlici inSacrammorum pmceptione  efficigratiam  in  fdeUhm-,  but  farther  Ibidli.c^iU 
 by  this,  Effici  ayitemconceMmm  fan^ificationem ,  fedhancgeminam ,  externam,  S.io.Sci'I*. . 
 
 altns internum intemamfayi^ificatiencmeffccrcdimmefficaciam  fpirititSf^'^S* 
 
 fan6liin  animum  accipientis facramentumji  qua  efficacia  fitetiam  arcana  Thutatioin- 
 telle fius'&  voluntatis,  aijm  reSpeSu  a^ntfcitnus  facr amenta  effe  inftrumenta  qua- 
 dam  J  and  moft  evidently  (.as  nihil incontradicibilius  mTertHllians  phrafe5}by 
 this  paflage  ,  ^mqutd  movet  intelleUum  ad  affentlendum  veritalidtvinia ,  lone- 
 ratfovetq,  fidcm ,  atfacramenta  movent  inteUectum  ad  affentkndum  veritatl  ki-  ToMAd-'^'  f.** 
 vtnit ^  ergo:  Maiorpatet'j  quia  fidei  eft  affentire  verttatt  d'vi'nce  •  Minor  S.io.f.?^* 
 
 etiam  facile  p'ebatur, movent  enim  inteUectum  qua  ftgna  funt,  itaq-,  fgnifrcant,  ftgni- 
 fcatienisvis  totaperthiet  adintelltctum,  movent  autem  ad  affentiendumyquiafignx, 
 fttnt  veracia,  non  mendac'ui,  Veritas  autcm  qnam  (igmficant  5  efi  divina  nsn  hunia- 
 ^(L  jfoas  tliismayfetitinthe  elcareft  Sun,  that  thofc  which  deny  the  Sacra- 
 ments to  be  converting  Ordinances,in  this  point  rhey  are  alfo  fpeculative  fcpa- 
 fatifts  from  the  communion  of  Proteftants.     And  as  certain  Princes ,  inforae 
 traits  of  indigence5harc  coj'ned  Leather  inftead  of  Silver ;  fo  this  new-minted 
 ^iftindionof  a  con  rerting  and  confirming  Ordinance,  was  ftamp'd  in  fucha 
 Hiftrcfs  and  neceflityjfor  want  of  better  Bullion  j  and  is  not  Sterling  (  oncly  I 
 have  net  read  of  Princes  that  have  fallen  into  fuchanexigeiRce  at  the  Inaugu-     .  ?   .  '  ,  V- 
 ration  into  their  Principalities  )  or  was  falfe  Coyh  rather  borrowed  from  the  ^trarct  i-.  pt 
 •Paplfts,  who  defiy  this  Saccanwnt,  to  confer  the  firfl  grace,  but  t©  fuppofe  him  5  J'fp  7.?.  ^i. 
 juft  that  receives  it.  yc'qu?;. 
 
 whd  Cite  HaIeS3Du}'a?fd,BonavcnturejE!eliValHdantrS}Major)ZnA  others,  for  this  oplniolK 
 
 G  g  z  Xrccdg- 
 
aaS     .:>>3   T/?^  ^^»^  Inclofnres  broken  dorrn^  and 
 
 I  recognize,  that  foaip  interpofc  to  tell  iis ,  that  what  ufe  or  effeft  the 
 Sacrament  can  have  by  reprefentinfr ,  may  be  acquired  by  i'ceing  the  AcJmi- 
 jtiiftration  without  partaking ,  and  then  it  might  be  fufficient  for  rome  to  ipok 
 on  *  but  I  fliall  regeft^that  to  what  end  {hall  they  look  on,  if  they  can  kokfor 
 fio  fruit  or  good  effed  thereby  ?  And  wherein  canthe  Afpedbe  fmitfuUor 
 effeftuall  to  men  unconverted  »  hut  as  it  ihall  be  fubCervienc  and  adjumcntall 
 «o  their  Converfioi^>  And  if  the  Sacrament  may  be  thereby  capable  of  any 
 fuch  effi€acy  by  reprefcnting  to  the  Eye  onely,  it  will  be  neceilarily  can- 
 fecjuent,  that  the  efficacy  thereof,  in  order  tothat  end,  mufl  be  farrc  grea^ 
 ter,  when  it  wor}^es  alfo  by  fignifylng  to  the  other  Senfcs  j  and  the  ap- 
 plying fignes  are  alf®  added  to  the  reprefenting  :  but  though  we  (hould 
 not  willingly  turn  out  of  the  way,  yet  farther  to  remove  this. block 
 eut  of  the  way  of  freer  admifTion  to  the  Sacrament  j  wee  fliall  an- 
 fwer, 
 
 i^  That  the  Blefllng  of  our  Saviour  fandifies  the  Bread  and  the  Wine, 
 in  order  to  the  taking  of  both  j  and  eating  of  the  one  ,  and  drinking  ot  the 
 tfitber  5  not  to  the  feeing  them  adminiftred,  to  the  doing  this  in  remembrance 
 of  Him,noc  beholding  it  done,  and  he  {hall  unwarrantably  prefumc  to  expcd 
 the  fruit  of  the  Promife,  that  performesnoctheDuty  of  the  Precept ;  the  Sa- 
 crament al  Elements  put  Chrift  in  to  all  ©urfenfes ,  (  as  I  have  formerly  id- 
 led out  of  Ghamkr  )  not  onely  into  our  Eyes ,  &  fig/t'ificatio  quo  eft  exprojfl  r , 
 '  A  r  a       ^*^  fftdg'S  operatuY  (  as  Chamier  )  to  him  that  eats  not,  it  is  no  Sacrament  j  for 
 
 '1'"/*  facramc'dtautreUta,  nonhabem  extra,  ftfiim  ,  rationem  facramcnti  :  Andcha- 
 ^*  I  "^  '  mler  alfo  approves  a  palTagc  of  KIi/?»f/^  to  this  pui-fofe  ,  Scilicet  rcfn  facram  in 
 ''       '  ffopojitQ  melligi  debere  y  qaafaMtificathQmin'^mfufcipkn.tem  recti  ipfim  facra- 
 
 r  m  A  / 1  ^^^tii^  5  ^^od  talis  ntfacrte  eftfiznum,  ita  ut  intcUigere  dcbeamus  ejfe  figmmYei 
 J^  \tl  '  '  f(i"'Ctificaatis  practiCHm  >  qmniAmfi^nifcat  rem  qna  in  ipfa  praxi  &  nfa'  talis  fiint 
 ^i'**Tff.  famificat. 
 
 Secondly,  Definitions  are  the  very  efle»ce  of  th'ngs ,  and  the  Apoftle  defi- 
 neth  this  Sacrament  by  the  Communion,  the  Bread  which  ive  brea\  is  the  Com- 
 munion of  the  B»dy  ofchrifiy  (  not  the  Infpedlon  )  and  Tve  arc  par^a\crs^  of:  om 
 B/'e^rfjnot  beholders.  For  the  better  amplification  of  the  bene  fits  of  chrifts  If'i- 
 carnation  in  Ipceinli  there  was  to  be  a  Myftical  Incarnation  of  chr'ift  in  us  ^  as  well 
 lAtlctn  as  a  real  for  us  ^  {zsMa^ian^endeiincs,  the  Eucharift  to  be  a  Communion  of  the 
 
 'XCvtio.t    Incarnation  of  God )  which  IS  not  effc^cd  y    but  by  rcceiumg    this    Body,  ^nd 
 4JP58i.       Btoodof  his,  changing  them  into  euis  by  way  ofnourifhmsm.     SuAui^uftineicUs 
 ^  *^'        *       us,  that  without  the  {imilltude  of  the  fignc  to  the  thing  {ignificd  ,  there  Is  no 
 Sacramcnt,but  the  Analogy  o^thcEucbariftical  fignes  to  the  Body  and  Blood  of 
 Chrift,con{ift  in  therefpedof  aliment  and  nutrition-,  which  rcfpeft  faiktb, 
 without  eating  and  drinking  ;    and.  a  Sacrament  being  not  cnsFhyficumfed 
 TomAd.7.  C.7.  yat'ionis,  may  be  a  Sacxament  to  one,  and  not  to  another,as  Chamier  difputcth, 
 S,it,p,i7  4.    '^^  is  but  common  meat  and  drink,  until.it  be  confecrated  ;    but  the  Confccra- 
 tion  is  not  perfeftcd,  norinfact9c(fe^  until  participation,  as  it  is  no  .compUat 
 motion,  until  it  Ifavc  attained  its  term  :     Even  Be  liar  mine  ,  Kalentia  ,-9.nd 
 Tom. A'  l'9»     other  Papifts,  make  Confumption  to  be  of  theEil'encc  oftheir  fiftitiousfacri- 
 r.i  ©.  S,  i  f .  ,  ^9^' '   Nay  chamier  goeth  farther ,  and  dcnyes ,   Ullum  frustum  ex-Bufhariftia 
 p\^]        *     par: f dpi  vidtndo  j  ratio facllis  quia  nonfn  mftituta  yUt  figni fleet  ea  ratio:ie  fednliay 
 
iCbe  Lords  Supper  /aid  forth  in  connmnfor^^c.       Q.2p 
 
 quareciim  B^chariftiapertmeat  adgufmm,  (fie  Augviftinus  )"  Yidkulefo- 
 
 -i«^/y?/i(Belliirminus  )  d'ixlt  ceque  ftgnificare  per  ochIos  ,  id  cft^videndit.  And 
 r -when  1  {hall  finde  their  Appetite  as  well  fatisfied,  and  their  Stomachs  as  much 
 :'?ifilied5by  looking  ®n  a  good  Supper ,as  by  eadns;  it,  1  may  be  facile  to  afllnt  to 
 :  their  H)//'Of/'^j?J}andbcleevc  the  Supper  of  the  Lords  may  bis  alimcntal  andre- 
 feftive  to  the  fouljby  recin2;,as  well  as  by  partaking. 
 
 Thiidly,  As  the  benefit  Is  not  equtil  in  feeing  and  eating,  fothc  ^^"S^'f  is  ^^  £^^j  ^^ 
 
 alike  in.cither,if  they  be  without  Faith  •,  fer  fince  not  onely  (  as  faith  Hicrom  ) 
 
 in  this  Myftcry  i  but  in  the  reading  of  the  Scripture^wc  eat  the  Fle{li,and  drink 
 
 cthc  Blood  of  Chrift  ;  and  the  Word  preached  (  as  I  alleaged  out  o^  Cafaubon  ) 
 
 "^iis  a  Spiritual  Tab le,and  another  kinde  of  fpiricual  eating  of  Chrlft  -,  therefore 
 
 to  whomfocver,   or  hovvfocver  falvation  by  the  death  of  Chriflis  rcprefented, 
 
 ,  if  not  laid  hold  of  by  Faith  ,  it  turncs  to  his  condemnation ,     and  he  hath'  no 
 
 life  in  him ,  becaufe  he  eates  not  the  flefh  of  the  Son  of  Man  3  nor  drinkes  his 
 
 ;   Blood  ;  fo  that  as  a  man  may  eat  Chrlft  fplritually,and  not  facramemailyj  and 
 
 ^  ^iyc  xiiQ  rem  fign} ,  without  the  fiTjiiimret'^   fo  he  that  eates  not  fpiritually, 
 
 '  contrafts  damnation ,    though  he    be   rcftrained   from   Sacramentall   eatr 
 
 Founhly,  Therefore,  faith  ChryfoHome,  not  onely  they  that  fit  down  at  the 
 Table,but  they  that  arc  prefent  at  the  Feaft,without  their  Wedding  Garment,  Mep.^^'Epbcf. 
 are  fubje  (ft  to  condemnation  J  for  the  Matter  of  the  Fcaft  will  not  ask,  How  Horn.  S.Tom  A 
 "-v^durft  thou  fitdown^  but  how  durft  thou  c©mc  in,  not  having  a  Wedding  Gar.-  p,V5  4.  ^^' 
 -^iiicnt  ? 
 
 S'X  r  Fifthiy,To  be  a  fpeftator  of  the  Celebration  ,  and  not  a  partaker  of  the  Sa^ 
 '  "Cramen-t,  as  It  hath  no  precedent  in  the  praftice  of  the  ancient  Church  (  fave 
 among  thofe  that  were  in  the  laft  degree  of  penance  )  for  thofc  that  were  not 
 thought  worthy  to  partake,  were  not  held  fit  to  look  on  ,    but  were  difmlflcd  - 
 
 in  the  {te  miflfa,  cilm  ex  more  Diaconmclamxt^  fiquisnon  cGmmu7i'.cat^  dct  lecum^  Alhafpln./i? 
 -  (  as  faith  Gregory  )   and  it  was  thought  all  one,to  behold  the  Celebration, and  ^'Ct  Ecclht. 
 "^'<o  be  a  partaker  5  ^ori^  a  C  atechume  Hha.d  by  fortuitous  accident,  beheld  the  A-.of?.x;p.20^; 
 adminlftration  ,  he  was  forthwith  baptized,  and  from  Baptlfme  was  an  imme- 
 diate paifage  to  the  Euchxri^  ;   and  whom  they  thought  fit  to  be  permitted  the 
 •  infpedion,thcy  fuppofed  werthy  to  be  admitted  to  the  participation  of  the  Eit- 
 ^^^^4;haYl(i :  fo  to  ftay  as  a  fpeftator ,  was  cenfurcdto  merit  the  ponlfliment  of  Ex-      r  i  i*>^:M 
 '^^'communication  (  as  I  have  clfcwhere  manifeftcd  )  pcraUa  confecratione^  emncs  ^^ J^W^^V* 
 '^i-^tommmtctnt^qmnaUiermt  ecclejt.i(iicis  cur  ere  limmbmfic  enim  ApofioU  (iatucrunt  "^M''^>.  :■_  > 
 5>«Ac.  as  Gm.'/tZ/7  recordeth. 
 
 k/'    Laftly,as  it  is  Treafon  to  cany  Annrs  and  Ammunition  to  the  Enemy,  (b  this 
 c  iJprincIpletreacherdufly  betrayestheProteftantCaufe  ,  and  brings  Aid  t©  the 
 "R^'ijPopiih,  furnifhlng  them  with  an  Argument ,  to  juftific  or  excufc  their  private 
 ri^Maflcs,  and  mutilate  Communions ,    if  they  may  be  profitable  and  efteftual    \  >  f  ><«  i' 
 -~^-*to  fythatoTs  of  chc  Sacramcntjwhen  It  is  admlnlftred  ,  as  well  as  to  panicipa-  'T  Tq  J^  /  <l 
 '«^^rs.  And  fure  if  they  doe  not  lend,  they  that  ufe  It  borrow  this  Argument  front 
 ^"^ the  VmtifciMS  ?  Aui  Plato  Vhtlo/il-^^xtiaut  Vhih  Vlatoni-Kat'^  HdUrmine  telling  us, 
 "i^"^  his  Dlfputes  againft  our  opinion  of  the  Sacraments  efficacy  by  exciting' 
 *i^^- Faith,  and  operating  by  their  fignification  ,    correfpondcntly  as  the  Word  ' 
 c^^^^oth,  (as'in  truth  many  of  the  Arguments  ufually  urged  to  difprove  the  Sacra-  •  . 
 
 •^-  ments  to  be  a  convertisg  Ordinance,  are  but  fcafling  us  in  that  Idol-Temple, 
 
 Gg  3  and 
 
-  '-^^-^r^ „im  .  ^ .^ 
 
 23d       '         The  nexp  Inclofures  iroken  down^  and 
 
 ainiwichpJiL'tor  the  facrlfices,  which  litUarmm  hich  offered  to  the  God  of 
 0^ron)  that  what  effc ft  the  Sacraments  have  by  (ignificatlon,  may  he  acquired 
 by  feeing  them  adrainift:rcd,as  well  as  by  partaking^  ;  and  trom  this  principle 
 alfojie  argucth  in  defence  of  the  Coinmunion  in  one'kinde,  and  with  the  Po- 
 pifli  Heifers  have  they  ploughcd,that  have  found  out  this  Kiddle,  and  ( in  al- 
 iafion  to  the  antique  mode  in  founding  Cities  )  have  twrned  up  this  Furroiri 
 and  drawn  this  Line,  whereTo  m^cc  a  Wall  to  retrench  and  keep  out  from 
 tlie  Communion.  And  perhaps  alfo  the  Papifts  putting  their  private  Mafle$ 
 upon  the  fcorc  of  the  peoples  indevotion,  hath  prompted  the  Apologifts  an^ 
 their  fellows,  to  lay  their  comparatively  private  Communions,  and  the  exclu- 
 ding of  fo  many,  on  the  account  of  their  unwillingnefs  to  come,  and  on  their 
 irreverence  J  and  hereupon  to  put  the  blame  for  the  wkh-holding  boihklndci 
 from  fo  many,  as  among  the  Papifts  they  doe  for  withdrawing  one  fpccics  from 
 all,  except  Priefts  and  Kings ,  fave  that  lately  the  confecrated  Wine  is  glvcrt 
 the  Laity ,in  fome  Countrcyes,  poured  our  into  a  Glafs,  which  by  no  meanes  is 
 to  be  drank  out  of  the  Chalice,that  the  Prlefl  may  have  ftill  fome  privilege  and 
 elevation  above  the  people  (equal  to  X^ngs.)  Wherein  ,  as  in  a  glafs,  we  may 
 fee  fomewhat  be  fides  Truth  and  Godlinefs  doth  carry  on  and  hiafs  the  wheeled 
 of  this  kindc  of  motions. 
 
 That  Argument  fcemesinfomefalfeglaffcsro  {hew  a  more  colourable  face 
 of  reafonjwhichfomt  have  thus  painted  ;  He  that  receives  worthily ,  is  con-i 
 verted  already ;  he  that  partakes  unworchUy,  ca:s  rnd  drinks  to  his  damna- 
 tlonjttot  convcrfion :  Bu.t  this  is  m,eer  paintings  which  will  neither  abide  th6 
 fire,  (  or  ti-yal )  nor  the  light  of  the  Sun,  and  will  be  defaced  by  every  ftrong 
 breath  that  blows  upon  it. 
 
 But  firft  to  fepofite  andad  journthe  confideration,  that  there  lies  ho  little 
 weight  of  Reafon  and  Authority  in  that  fcale,  which  propcnds  to  thinly,  that 
 the  unworthinefs  of  him  which  eats  and  drinks  unto  damnation.  Is  meant  onely 
 of  a  contrai^jnot  privative  unworthinefs,  and  alone  of  fuch  as  come  with  a  pre-^, 
 fumptuous  irreverence,  and  wilful  contempt  of  the  Ordinance  ;  arid  i?ot  bf 
 thofe,  that  approach  with  fome  fcnfe  of  their  duty,  reverential  efteem  ofthtf 
 Myfteriesand  mmal  conformity  :  1  ihall  firft  propound  ittobe  confidcred^' 
 whether  thefe  be  not  fome  of  the  Weapons,  (  or  formed  by  their  Partem  ) 
 wherewith  frefliSophiflcrsiife'to  play  at  foiles,  fuch  as  thofe  ;  Either  a  mart' 
 tlycs,  while  he  is  alive ,or  when  he  is  dead  i  "either  the  Light  ftrfl  enters  into  4 
 room,-when  it  is  dark,or  when  it  is  lightfome  •,  either  the  loul  had  an  exiftence* 
 before  it  was  infufcd  into  the  body,or  after^  and  with  either  of  the  horns  of  AhS^ 
 Argumentjthey  think  to  pufli  down  an  ^;afrf^o»//f,  and  make  it  like  a.Croct*^ 
 dile,to  vanquifh  him  which  way  focvcr  he  takes.  *'     "    :  '   .'•    '^ 
 
 But  1  fhall,  fccondly,  offer  it  to  he  recognized,  that  the  ArgtrmCht  is^^o* 
 ther  Dialeff  of  the  Language  "of  y#^/7r/ ;  for  not  onely  in  analogous  manner, 
 Bellarmme  dlfputes  againft  the  Inftitution  of  the  Legal  Sacrifices,for  the  typical 
 expiation  of  finne,  v/q^.  Either  he  that  offered  was  juft  ,  and  then  needed  nl» 
 fuch  expiatory  facr.fice;  ^r  unjufV,  and  then  it  could  not  be  available  to  him  y 
 V*^^  ^^'^'^'sindChamhrtc\hh\m,  he  might  have  formed  the  like  Argument  againft  ther 
 **^^'  JEuchartH  ,     as   againft  the  anriquatrd  facrlfices  ,     but    alfo  the  Papifts 
 
 with  like  artifice  argue  againft  jaftification  by  Faiih,  that  before  jiiftificatioii 
 nothing  inthe^atutatman  caiijtiftifie'hlmjhcbcirrgit  enmity  with  God,'  anil 
 
 after 
 
The  Lords  Supper  laid  forth  in  common  for  ^  &:c.     223 
 
 aftetheis  juilified,  faitK  cannot  do  that  which  is  done  already  ;  and  again* 
 i^at  no  man  can  believe  his  fins  to  be  remitted,  and  hlmfelf  to  be  accepted  as 
 juflr,  untill  remiflionof  fins,  and  fuch  acceptance  be  obtained,  andafteiward 
 faith  cannot  irapetratc  that  which  is  prccedenely  acquired. 
 
 Thirdly,  I  Ihall  hold  it  forth  to  be  perpended,  whether  this  argument  da 
 not  lye  as  diredly,and  will  not  reach  hoi^e  as  fully  to  djfinount  the  Word  alfo 
 £l:am  being  a  converting  Oidinance  5  for  that  profits  nor,  but  where  it  Is  mixt 
 with  faith  in  the  heart,  and  therefore  he  that  hears  with  faith,  is  converted  al- 
 ready, he  that  doth  not  fo,  findes  it  the  favour  of  death  unto  death,  and  nor  oC 
 lif£  unto  life. 
 
 -  Fourthly,  we  grant  that  he  that  hears  faithlefly,  and  he  that  communicates 
 unworthily,  Infenfu  compoftto,  pcrfevcring  in  that  ftate  and  privation,  cannot 
 be  converted,  but  is  condemned  already,  but  ifi  fenfii  divli'o^  he  that  comes 
 without  true  faith,  and  unworthy  to  receive,  may  yet  be  converted  in  recei- 
 vlng,and  be  a  worthy  Receiver  j  and  having  eaten  of  tliat  Lamb    (  as  St.C/^rj/- 
 fii^ome  fpeakes  )  may  be  transformed  from  a  Woolf,chat  meat  not  being  clian- 
 gcd  into  the  fubftance  of  the  partakers,  but  changing  him  that  partakes  into  ic 
 ielf  J    and  fo  this  Bread  which  fignifieth  the  Body  of  Chrift,  may  not  oncly 
 f^rengthen  or  confirm  mans  heart,  but  in  that  Blood,  which  the  Wine  repre- 
 fenteth,there  (hall  be  life.     Befide,  the  Sacraments  are  mcanes  of  Grace  ;  and 
 therefore  to  fufpend  men  from  the  partaking   thereof,  till  the  work  of  Grace, 
 b«  manifcft  in  them,  is  to  {hut  up  the  means  from  them,   till  they  have  ac- 
 quired the  end  ;  ta  rcftrain  them  from  Phyfick,  till  thev  have  recovered  into  • 
 Health  ;  to  forbid  them  to  wadi  th-ir  hands  with  water,  till  they  be  clean  ;  and 
 to  keep  them  from  the  fire,  till  they  be  warm.     A  great  Ma fter  of  the  School 
 fcts  it  down  as  one  difference  between  hfufed  said  ac^juffte  hihks,  Chrlllian 
 and  Philofopbical  virtues,  that  Virms  chuji'ma.  nnn  yqulritp/'.^vuim  adiuum  frc- E-!/us  in  i". 
 (^cmtiam,  ficutv'rtus  Vhilofopbica,  fed  ettam  wno n5iu  acqn/ratur,  aut  (i/ie  a&n d^fi.ij .  fc^.^, 
 pYtevk  hifundatuf.    But  if  infufed  habits  were  v/rought  in  the  manner  of  ac-^.584. 
 quifite,  (as  fome  conceive)  yet  as  in  natural  gcnerauons,  though  the  previous 
 Afpofitlons  were  precedent,  yet  the  introduflion  of  the  form  is  momentaneousj 
 fo  in  Regeneration,  though  the  Word  heard  have  wrought  fome  preparations 
 and  predifpofitions,  yet  the  new  h.art  may  be  conferred  at  theinftantof 
 receiving,  and  the  new  name  be  given  together  with  the  Mmna,  whereby  the 
 ultimate  difpofition  to  that  form  may  be  wrought,  by  the  infufion  of  the  fa- 
 cred  Spirit,  and  as  though  Sol  &  homo  genrrant  hominem,  yet  the  man  as  the 
 prox'^mous  and  immediate  natural  caufc,  is  called  the  Father  of  the  childe,  and . 
 not  the  Son^  fo  the  Sacrament,  though  enlivened  and  quickened  by  the 
 Word,  may  be  notwithftanding  juftly  named  the  moral  caufe  of  convcrfion  j 
 and  whcnfoever  clfe  that  new  heart  is  infplred,  and  that  chacge  wrought,  yet 
 as  in  natural  mutations,  when  there  is  a  tranfition  from  one  ftate  to  anorher, 
 and  from  privation  to  a  form  or  habit,  the  fame  individual  moment  is  the  end 
 «f  the  one,  and  beginning  of  the  other,  jUnd  in  quo  ah'quld  primo  mutatumy 
 inflans  efi,  and  the  Ult'mum  non  clfe  unim^  eft  primitm  ejfe alterms  j  and  thereup- 
 on as  the  moft  of  Philofophcrs  affirm,  Omne  quod  movetar^  part'm  eft  in  termino 
 a.  qm^  &paTtim  in  termino  ad  quern  j  and  alfo  as  In  motu  re6lo  cttm  refle£iione, 
 ften  datur  qules-  intfimedia  ;  fo  in  fome  analogy  herev,*'-h,  when  there  is  (whe- 
 ther by  the  Wordoj^  Sac^aincms)  achange  from  a  carnal  10  a  fpiidiually  rege- 
 nerated. 
 
a ^2  The  neipp  Inclofures  broken  down^  and 
 
 neiated  cftate  (though  there  be  antecedent  dlfpofitlons  to  grace,  yet  thofe  be- 
 ing but  preUdml  influences  of  grace ,  therefore  notwlthflandlng  )  though 
 thelaf^adin  the  cainal  ftate  were  fukable  to  tkat  principle,  yctthefirtl 
 ad  in  the  fpiritual,  flows  from  the  fountain  of  that  new  lite,  and  it  {hall 
 be  a  ftrnnge  piece  of  unreafonablenefs  to  argue,  'that  becaufc  that  man  and 
 that  ad  were  evil  In  the  former  Inflant,  that  neither  can  be  better  in  the  next, 
 or  that  the  precedent  indifpofitlons  {hall  obftruft  or  vitiate  the  fubfequen^ 
 operations. 
 
 Relative  grace  is  conferred  by  the  Sacrament  upon  condition  of  faith, 
 which  It  may  therefore  prcfuppofe,  as  precedent^in  nature,  though  it  he  fimufta- 
 neoiis'innmcy  but  real  grace  cannot  precede  nor  prcfuppofe  faith,  for  then  it 
 (liould  go  before,  and  be  prefuppofed  to  It  felfjThe  gracious  benefits  of  the  Co- 
 venant are  promlfed  and  propofcd  upon  condition  of  faith,  but  faith  is  not  of- 
 fered or  promlfed  upon  ^rondltion  of  believing.  True  faith  onely  gives  an  interefl: 
 and  r"ght  In  rhcRcsSacrafnmt'iy&PamDommii,  but  an  hiftorical  dogm.iticgt 
 faith  J  and  outward  profefiion  thereof,  conftitutes  a  Church-member,  and  that 
 lends  the  title  to  the  Sacramentum  ret,  &  Vanis  Domhih^inA  yet  the  receiving  of 
 the  later  may  be  a  fubfervient  means  to  elevate  and  promovc  that  h'.ftorical,  to 
 a  faving  faith,  which  may  bring  to  the  participation  of  the  former.) 
 
 And  as  found  faith  is  neceflary  to  that  hearing,  whereby  the  foul  may  live, 
 but  not  to  hearing  fimply  and  abfolutely,  but  men  hear  that  they  may  believe, 
 not  onely  becaufe  they  have  believed  •,  fo  it  is  in  the  receiving  the  Sacra- 
 ment :  and  what  Chamkr  tells  BclUrmme,  I  may  fay  to  them,  that  will  have 
 none  but  fuch  as  are  approved  faithfuU,  to  be  admitted  to  this  feal  of  faith, 
 Tdffi.A. I.%.  t.%,\>iiulm cmumcijienem p'onuncUt fuiffe ftzniim &fyillu?nfidciy  qutd crgh  fciehhntne 
 /c(jj.  2  o.  ]7. 1 9 .   emnes  ti  qui  circumcidebant  infa?nes,  ees  ejfe  vere  jufiificatos  ? 
 Kecordatio  tau-      ^^^  though  perhaps  at  the  inftant  of  receiving,  the  heart  feel  no  great 
 tiutdem  pepe  '    warmth  thereby,  yet  may  it  catch  fuch  fparlcs  from  the  ardency  of  CorHl's 
 tr.vHat  VI  il-     ^°^^  manifcfted  in  his  death,  which  though  at  firft  it  made  hut  a  fnioaking 
 Urn  (biriiiis       ^^^  '  y^^  being  fuelled  by  continuing  meditations ,  may  by  degrees  grow  ■■ 
 aunmumrei      ii^t*  *  bright  and  lively  flame,  and  the  ftrength  of  that  meat  may  be  more  . 
 ipfius exhlbkio  "^ai"^ifcftcd  in  the  confequent  walkings  toward  the  mount  of  God,  juft  as 
 rheCess'dinur'^^y^^^'^^''^^^^^'^^''''^^^  ^^^  naufeous  ftomacks,  to  cat,  though  they  have  no 
 tiYt  %  Mi3-  pJ^^^ent  appetite,  becaufe  they  fliali  feel  the  effeds thereof  in  their  future  in- 
 f,  27         '       crcafing  flrength. 
 
 "      '  But  as  It  did  not  foUoWjthat  if  the  Sacrament  were  no  converting  Ordinance, 
 
 that  examination  were  a  more  necelfary  Antecedent  to  an  admiflio  i,  fo  nci-  , 
 ther  Is  it  confequent,  that  therefore  none  ought  to  be  admitted  that  cannot.  ■ 
 convince  others  of  their  converfion,  for  that  conclufion  cannot  be  diftilled' 
 but  by  fuch  a  ;?3c<^/«w,  that  unconverted  men  muft  not  he  permitted  ©door 
 undertake  any  duties  which  they  cannot  well  and  duly  difcharge  *,  but  he  that 
 fo  judgeth,  is  not  yet  converted  from  an  errour,  as  dangerous,  as  manifeft  I 
 for  the  Apologifts  eliminate  Prayer  alfo  from  converting  Ordmances,  yet  \  • 
 know  they  have  not  yet  met  with  any  fuch  new  light,  ns  hath  led  them  to  tha^ 
 Paradox,  that  no  man  not  converted  miifl:  pray.     All  the  moral  aftions  of  na«  r 
 turalmrn  (though  fometlmes  theCe  falling  Stars  make  a  greater  blaxe  than  . 
 the  fixed,  an  Alchymy  Lace  hath  a  more  glaring  luftrc,  than  S  Iver)  were  but 
 Spk'ndiclaf)C£cata^  pcccatit)  quit  non  ex  fide  (which  is  that  onely  Altar,  wher« 
 
^  — r-^^'^  '         .  
 
 The  Lords  Snf per  laid  forth  in^omntmpr.^Zct.    J2^9 
 
 the  Swallows  canfincieancft  to  lay  their  young,  faith  ^^5« (!/*«?)  Konbena,  . 
 qtik  nihil  bonumfme  fumMi9  bmo,  nccfUcerc  ullt^  dco,  fine  deo  pneB  ;  they  were 
 hut  Talfa  vermes  in  oftmU  moribm^  (as  Tro^tr)  and  but  Vit'ta,  quia  noH  vtrtu^ 
 tesrelauaddcwn^  &fimillma  celerrimocurfui,  f  jrfr^  t/*^w ;  the  Tree  was  not 
 good  and  therefore  the  Fruit  was  not,  and  the  infidc  of  the  Platter  was  not 
 cieanicd  (faith  Bafil)  and  they  could  not  convert  nor  difpofc  unto  conyerfion, 
 fod pure  nature  hath  neither  congruous,impctratory  merit,  nor  proper  Pi'^P*^*" 
 tlonstorcrracc  (as  no  ftream  can  rife  higher,  than  the  fountain)  yet  thcfe 
 works  ^<:A.  exgentrc&objecioycv'iicxcircttmfiantiis&firie,  (neither  tormally 
 nof  virtually  ordinate  to  God)  they  were  neverthclcfs  obliged  to  perform,  and 
 werefurcof  fome  reward  for  them,  ciilicr  by  increafe  of  temporal  bleiTings, 
 or  lelicning  of  eternal  puniihments,  they  impetratc  mcdtOkSy  ih^u^h  not  tha     . 
 
 higH?{l  Kiercie.  r  •  r  ^t' 
 
 Ordinant hrrfiincm  bene-,  re^tSln ^nii  ulttmi in  allquo j^enere,  nm dutem pnu ultu  L.i.q.6^^  cyu 
 mfimpliciter^  {{^ith  Aqttiniis)  A  man  therefore  muft  do,  and  may  be  permitted  2.  />.l  ^T. 
 to  do,  that  c^ood  thing,  which  he  cannot  do  well,  and  efpecially  when  the  fre- 
 quent afts  may  conduce  to  the  obtaining  of  that  kab  it,  which  may  enable  to 
 do  better. 
 
 There  are  fundry  duties  and  feveral  good  w«rk$  which  convert  not  (which 
 arc  a  kinde  of  lUhmm  between  nature  and  grace)  and  like  as  the  twilight  is  an 
 effluence  of  the  rifing  Sun,  fo  thefe  arc  but  the  rcfults  of  dawning  grace,  for 
 cperamur  ex  jusiificAtienc^  non  ad  ju^ificationem,  faith  JuiuHine,  and  yet  may  be  jionia  cs  r>0- 
 ordinate  to  convcrfion,  as  conditions  an^i  qualifications,  by  the  influence  and  ffifm  animiC 
 etFeft  of  grace,  in  fieri,  thougli  not  in  fa6io  effe,  and  why  the  attendance  upon  qu^rmti  rt, 
 this  Ordinance  of  the  Sacramentj  if  it  were  n«t  converting,  may  not  ytzhc  quid  turn  inve" 
 rank'd  in  this  clajjis,  1  cannot  difcovcr  any  caufe  to  deny  ;    and  then  why  thofe  nientiy  ted  h^c 
 that  cannot  yet  evidence  their  converfion,  may  not  fafely  be  admitted  to  at-  mirum  e(i  quoi 
 tend  hpon  and  partake  of  this   Ordinance,  they  will  not  finde  colour  to  nemo  te  quarc- 
 gainfay?    ,  re  vatet^  n'tp 
 
 .^,.   .  ,  ^        ^  ^  priia  invene- 
 
 rit,  vpsighuY  invmri^u^qtuerdris,  quteri  ut  inveninrii ?  Votes  qu'Mm  qjuri  &  inveniri^non Umn 
 fervmiri.        .,-■ 
 
 Their  admlffion  cannot  be  altogether  fruftrate,  for  though  the  Sacrament 
 have  no  Immediate  caufallty  for  fuch  an  effeft,  as  converfion,  yet  it  may  be 
 adjumental  intermcdioufly,  and  fubordinate  thereunto,  and  though  it  beget 
 not  the  ultimate y  yet  it  may  fomc  previous  difpofitions  for  introduftions  of  the  Bernard,  de  di- 
 form:  He  that  Is  lefs  evil,Is  more  capable  of  good,and  he  that  moves  but  a  foot,  ligen.  Vomi. 
 is  nearer  the  term,  than  he  that  ftirs  not  at  all.     Cajetan  (though  therein  he  p.9  f  i . 
 cnterfeir  with  his  fellows,  who  generally  deny  the  Sacraments  to  confer  the  firft  fajetan.^. 
 grace,  unlefs  by  accident, ^nd  by  confequent,  (as  Valentia,  limits  and  explicates  q.Jf,  art.i, 
 it)  confeCfeth,  Vofj^e  contitigcre-,  ut  fumsns  fit^  qui  nee  confcquxtur  vitam  gratia,  Vaknti a  5. 
 necdindypmoytaliterpeccety  fttmtndoyfed  ita  exciifetur  a.  peccato  pt  fumendf,  utdi!p6.q.7> 
 pyopinquio^\Jiivitie  grat'^ey  ex  quaappropinqnatione,  fecundiim atiquos  a&tis attri- pun{f,l  >p>^i^_ 
 titnis  &  defiderii  divhae  gratis  piulatim  perducntur  divind  duce  mifericordia,  id 
 Kcafiones  veYf^eontritioniiy  ut  tandem  alia  fsrtevke  jumendo,  gratiam  vtr^econ- 
 verdonkpeYCipiat,  di^   wc 
 
 Hit    •  Whca 
 
a 34  T^he  nem  Inek/nres  broken  dorpn  ^  and 
 
 When  the  Sa(crament  doch  not  convcvc  in  aft,  and  if  it  were  not  convcrfive 
 jn  power,  yec  is  it  not  with©iit  efteft,  when  received  ^y  fuch  as  biing  not  faith 
 with  them  at  the  reception  j  as  the  Fatlicrs  compare  the  Sacrament  to  Manna, 
 fo  like  Manna  (as  fome  have  thought  thereof)  it  relifheth  according  tothc 
 quality  and  difpofitlon  of  the  palate,  he  that  cats  and  drinks  his  condemnation 
 hath  from  juftice  a  (//</^;«f«//f»0  ^"*^  that  damnation  is  fealcd  to  him  by  that 
 leccivhigjwho  now  being  without  excufcj^iall  be  judged  out  of  his  own  unwor- 
 thy n)outh,  and  thatkmdc  of  fealing  is  one  genuine  efteft  of  the  Sacrament, 
 rom^  It  f  i/oJ-' ^''^^'»^^ #<^^^^>  l^f  ^^-'^^  m'nisizYii,ftc  facramenti,  e[fe  Infiddkm  quJdem 
 
 J^  '  'r'  '  Hg  tbat  receives  the  feals  of  the  covenant.  Teals  back  a  counterpart  to  God, 
 accepts  of  the  terms,  and  aliTents  to  the  conditions,  and  as  God  obligcthhim- 
 felf  to  conferre  the  benefits  pjomlfed,  if  conditions  be  obfervcdj  fo  the  receiver 
 concludes  hinifclf  to  fuffcr  the  punifhments;  threatned,  if  he  perform  not  the 
 conditions;  as  in  the  gift  of  an  Eftate  upon  condition,  the  Donor  may  plead  the 
 Charter  againft  the  Donee,  for  a  Forfeiture,  upon  breach  of  conditions,  afwell 
 as  the  Donee  can  allege  it  to  prove  his  Title,  as  long  as  he  fulfills  the  conditi- 
 on I  and  yet  that  a  dual  fealing  of  damnation,  while  men  perfift  in  that  eftate 
 oi  infidelity,  may  be  a  potential  fealing  of  falvation;  as  to  that  obfolete  argu- 
 ment of  the  Pelagians,  furbifl/d  up  and  new  trimm'd  by  the  Armmians,  That 
 fupervacancous  were  the  comminatlons  againft  Apoftacy,  if  there  could  be  no 
 falling  from  faith;  it  is  anfwercd,that  the  threatnings  againft  recidlvation  from 
 the  faith,  are  morally  conducible  andnfubfervient  to  confirm  and  eftabllfli  us  in 
 the  fame,  and  as  Z.f^f^ej' faith,  The  way  not  to  go  into  Hell  by  condemnation, 
 is  to  dQ^cQ  nd  into  it  by  meditation  •  fo  the  impreflion  of  that  feal  of  condem- 
 nation, making  them  know  the  terrors  of  the  Lord,may  perfwade  men,  and  the 
 fpirit  of  bondage  may  fo  make  way  for  the  fpiric  of  adoption.  v 
 
 Whatfeever  the  Grand  Inquefi  of  learned  judgments  (hall  do,  the  Tety  Jury 
 of  tender  confciences,  will  give  up  their  Verdift  of  thefc  opinions,  ("j/^.  That 
 the  Sacrament  is  no  converting  O/dinancc,  and  that  none  that  have  not,  or 
 cannot  give  convincing  arguments  of  their  found  converfion,  may  not  partake 
 thereof)  that  they  arc  Carnificlmc  m'marum -y  for  confcquently  to  the  Princi- 
 ples of  this  Doftilne,  he  who  out  of  diftrcfs  and  aftllftlon  of  confcierwre, 
 cannot  make  exit  the  evidence  of  his  converfion  to  himfelf,  (and  as  we  reade  of 
 fome  MelanchoUks,  fo  there  may  be  a  melancholy  in  the  confcicnce,  whereby 
 men  may  fuppofe  themfclves  fplrltually  dead,  when  they  vet  live)  may  not 
 dare  to  come,  and  he  that  being  overcaft  with  any  cloud  exhaled  from  mens  . 
 uncharitablenefs,  prejudices  or  mlfprifions,  or  his  own  balhfulnefsj  an<l  natural 
 inabilities,  canno-.  hold  it  tonh  to  others,  may  not  hope  to  be  admitted,  and 
 they  lliall  be  tttoft  capable  who  can  deceive  themfclves  by  their  prefumption, 
 or  others  by  their handfome  expreflions  and  fair  {hews,  and  fo  this  Wine  fliall 
 oncly  not  be  given  to  thofc^that  be  heavy  of  heart,  nor  this  ftaff  of  Bread  put 
 into  tkslr  hands  that  are  weak  and  ready  to  fall  •,  and  this  will  be  Intcrprcta- 
 tively,  as  if  \\z  alone  that  is  fick  muft  not  take  Phyfick,  and  a  Phyfician  may 
 onely  admlnlfter  to  fuch,  as  upon  infpetfllon  into  their  ftate,  he  findes  to  b«  of 
 found  health,  snd  hereby  alfo  away  lliall  be  fmoothcd  to  a  kinde  of  private 
 *.>laffis,  for  the  Minifter  muft  needs  communicate  alone,  when  he  can  be  furc  of 
 
 no 
 
The  Lords  Supper  laid  forth  in  common  f or ^^z.      ^  3  ^ 
 
 Jio  mam  convcrfion,  but  his  own,  and  may  not  admit  isny  whom  he  hath  nor  afi 
 furancc  to  be  converted,  tor  probability  thereof  is  not  ground  fufficicnt,  but 
 without  faith  thereof,  it  muft  be  fin,  fince  their  rule  for  admitting  is  nor,  v/hom 
 ^hcy  think  to  be  converted,  but  who  are  fo,  and  therefore  God  fets  us  out  of 
 this  perplexity,  did  we  not  involve  our  felves  therein,  for  he  bindes  us  not  to  be 
 refponhble  for  other  mens  confcicnces,  but  for  our  own,  becaufe  we  cannot 
 look  into  anothers,but  into  our  cwn_j  he  ordains  us  not  to  give  judgment  where 
 we  can  have  no  evidence  (£r  non  datur  fcibile,  fine  cavfis  fciendi)  nor  fets  up  a 
 mark  for  blinde  men  to  {hoot  at  j  but  the  Vire^fory  for  admiflion  is. that  which 
 we  may  well  reade  and  make  eafic  judgment  thereby,  v\.   Church-mcmbcr-  ^ 
 
 {hip  with  a  dogmatical  faith,  and  therefore  wc  may  perceive  that  any  other  voy- 
 age will  be  with  hiurt  and  much  damage jwhcn  neither  Sun  nor  Star*  do  ajjpcai: 
 from  above  (nor  can  wc  frame  to  keep  any  compafs  below)  whereby  to  ftc6t 
 our  courfc,  and  being  exceedingly  tofl'ed  with  fuch  a  tempcft,  the  onely  way  is 
 to  lighten  the  {hip  of  this  load. 
 
 DIATRIBE. 
 
 SECT.    V. 
 
 3yd  free  communion  there  is  no  Damnum  emergens,  hjfel- 
 Itition  of  the  ordinances^  Mini  fiery  or  Communicants :  the 
 'vifthle  church  is  aggregated  of  good  and  evtl .  It  is  Schifm 
 to  renounce  communion  of  Sacraments  with  evil  men  not 
 duly  cenfured:  the  Admimjlration  not  to  he  intermitted^  he- 
 caufeallarenot  fuffcientfj  prepared^  or  thofe  that  are  un- 
 rvjorthj  maj  partake.  The  Similitudes  defeated  of  giving  a 
 Cup  of  poyfoned  Wtne  onely  with  admonition:  of  giving  a 
 Legacy  to  Scholars  of  fuch  a  capacity  and  parts.^  rvhteh  the 
 Trufiees  cannot  otherrvife  diftribute :  of  heing guilty  of  the 
 fins  rve  hinder  not :  the  weak  to  he  encouraged  andpromoved 
 hy  ddmifsion.  As  much  danger  by  mist  communion  in  the 
 Word  and  Pray er^  as  in  the  Sacrament,  The  Reafons  pre- 
 tended to  deharre  from  the  one^  as  argumentative  to  exclude 
 from  the  other:  Matth.7,6.  examined:  whether  the  recei- 
 ving the  Sacrament  he  a  duty  enjoyned  toall^  and  a  good 
 
 Hh  a  work 
 
a  5^        *    T^^^  ^^^  I^clofures  broken  /toTrn^  and 
 
 work  in  all  *  whether  it  he  a  converting  ordtnmce  ? 
 what  the  Sacraments  ^ed^  and  horv  f  whether  they  conferrc 
 grace  f  The  (^f^^  ^'Vtl  efeffs  enfue  hj  male- admimf  ration 
 of  Dtfciflme^  as  bj  a  free  communion,  and  the  fame  Ke a- 
 fon  which  forbid  jefaration  in  the  oncy  doth  al[o  in  the  other 
 cafe* 
 
 ^^  t^Umens  Alexandrmif  magnifies  it  in  Socvatos,  that  he  hearkened  unto 
 ''  ^— 'none  but  Reafonj  and  Vlntanh  tells  us,  idem  eU  deum  &  ratmemfeq/tiy 
 '^       fuitable  to  that  Stoical  Principle  well  illuftrated  by  Verfttts^ 
 
 N'i  tlU  concejJtL  mio,  <iiiitum  exne^ptctas;. 
 
 ^^  which  is  very  true,  being  unScrftood  of  reafon  reftified  by,  andfubordl- 
 *«'  nate  to  holy  Scripture  .  Having  therefore  pondered  the  authorities  of 
 ''  Sacred  Writ,  and  propended  the  teftimonles  of  the  ancient  Church,  let 
 ^  us  try  on  which  fide  the  weight  of  reafoji  will  incline  the  Beamj  in  this  con- 
 "  troverfie.  ,  '        . 
 
 *'  There  is  no D^tmmm  emiygens  In  admitting  tc,and  there  htucrum  cejjans  In. 
 
 ''  rcjeding  from  the  Sacrament,any  that  proFefs  the  faith  of  Chrift,  though  but 
 
 <•'  formally,  and  are  not  openly  wicked  and  fcandalous,  to  the  raanifeft  belying 
 
 ♦*  of  their  pi'ofeflion,what  then  ihould  rationally  impede  and  obftruft  their  ad- 
 
 ^'  mi/Tion,  or  promove  and  imperate  the  rejecting  of  them,  whom  it  obligeth  In 
 
 *^  duty  tQ  come,  and  in  no  mans  duty  isit  written  down,torepell  them  orfepa- 
 
 "  ra?e  from  them.  There  is  no  emergent  mifchlef  or  inconvenience  by  their 
 
 ^'receiving,  cither  In  refpeftof  the  Sacrainent,  (quod)  others  {cum  qiiibm) 
 
 "  the  Minifter  (a.  quo^  or  thcmfelycs  ^qui)  the  Sacrament  Is  not  defiled  by  their 
 
 '' parcaklrtgj  wo  more  isit  by  being  preachM  unto  fa  ithlefs  people,  and  that  is 
 
 '^  no  more  thaii  our  Lord  Chnft  was  by  the  klfs  of  fud»s^  or  an  Angel  by  dc- 
 
 ^' fcending  upon  ■  earth,  Into  f6me  unclean  |)lacc.    Thdfe  that  communicate 
 
 •'^,  with  them,,  ate  not  polluted,  more  than  the  fons  of  God  were  by  Satans 
 
 'Scorning among  ^thcm  to  prefent  himfelf  before  the  Lord,  nor  thereby  de- 
 
 *'fraudcd  of  "the  fruit  and  efficacy  of  the  Sacrament,  more  than  the' reft  of  | 
 
 **  the  Guefts  were  deprived  of  the  Feafl  by  the  fitting  down  of  one  that  hadj 
 
 *' no  wedding  garment.     God  doth,  not  bindc  us  to  fet  up  an  Inqijifiti<>n  incQ 
 
 CmtTA  liter  as  •  ''  other  mens  confciences,  (Nemo  cur'ofus^  qui  non  mdcvoiui)  nor  can  thejr  hy- 
 
 fetiLtsm.?.     ''  pocrifie  or  cold  formal  profefTioti,  hurt;  any  bcfide  themfclv-es :    Tate  cuiqiu 
 
 P^2,^*       *  *        facrifcmm  fien  (faith  Auiuftine)  quails  acced/t  ut  o.fa'at^  &  qtiaJk  ace  edit  ui 
 
 ■  ^^fumat : — i:a  p  offer  at  dco  mcitm  &  acc'piat  inde  boniM)  tde  cuique  cffA 
 
 ^^  qualk  ipfe  fuerit-i  qma.&  illud  jcr'iptHm  eB^  omnia  mundxmmdk     To  Go^ 
 
 Hooker  Ecclep  "  (faith  a  learned  man)  they  feem  fikh  as  they  are,  hut  of  w  they  miiU  be  ta\er, 
 
 VB'it,  L^.feili  <^  forfuch  m  they  feem,  in  the  eye  of  God  ihey  ate  aiainli.Chrili,  that  are  not  truh 
 
 «^S :  ;p;3  7o»'   ^  *«  md  fincerely  whh  him,  m  our  eye s,^  lhe\  mufl  be  received  as  with  ChrlU,  ^  tbat-an 
 
 ■"'■ '  .' ^«  not mouttvar.d  /fe:»  a^.amfl'him.,,]  M^^^^  ut  Feuw,  midtl  talcran 
 
 •  ■ '  «^  tm-}  Ht  Juddi^  Mti .itcfcluntwi Mec^,  fe^i^'.  'v ^Hi^cLH  amended, ^s Peter ^  man 
 
 (0. 
 
The  Lords^Sufper  laid  forth  in  commonfor^z.       Qr^^j 
 
 ^ 1 :: '•*■ 
 
 *  arc  tolerated',  as  Judas,  many  are  not  \nown  untill  the  Lord  comc^  who  (h-ill  eit- 
 "  ii?)yLm  the  hidden  th'-ngs  of  dar{ncfs,  and  manifefi  the  coimfels  of  all  hearts  : 
 '^  Ad  my^erhrum  dhmorum  [iinacuU  celebranda  multi  mali,  &c.  To  the  celebrating  ^f  P^^^^^^^^' 
 *^  of  theSrals  of  divhe  mvlieries,  many  w'-c^edm^ alfo  may  have  accefs,  fsr  God  fnedicma.  torn. 
 ^^  in  thk  life  commendeih  his  patience,  that  in  the  next,  h:  m.iyfhnv  forth  his  feveri-  ^-  P;^  ^  ©•  Cr 
 ''  ty,  faith  St.  AugiijVne.     Chrlft  would  be  baptize  a  with  the  promlfcuous  mul-  heMil.^o.  torn* 
 "  ticudc,  and  with  the  fame  Bapcifm  wherewith  the  Scribes  and  l^arifcs  were  i  ••i'  ^  ^  T* 
 *'  baptized^  to  confute  (faith  acute  Spanheym)   thofe,  who  in  imitation  of  the  j^^^  Zvanr. 
 ''  Catharifts  and  Anabaptifts  come  not  to  the  Lords  Supp:r,  if  it  be  admini-  ^^^/ 2.  p.iYj;. 
 "  ftred  to  fuch  as  are  in  their  opinion  flagitious:  what  prejudice  or  pollution  or  ^     '  '"'       * 
 ''  reproof  from  the  Apoftle  reflefted  upon  the  Corinthians  that  were  worthy  re- 
 ^'  ceivcrs  for  the  concurrence  andcommunion  of  thofe  that  came  unworthily  ? 
 ''who  onelydid  eat  and  drink  damnation  to  therafelves,  not  to  others  ^  but 
 '*  when  he  fald,  He  e  at  eth  judgment  to  himfelflic  fufficientlyflieweth  (faith  An- 
 '^  gufline)  that  he  eateth  not  judgment  to  another,  but  to  himfelf,  becaufe  the 
 ''  fellowflVip  With  evil  men  defileth  not  In  the  participation  of  the  Sacraments, 
 ■  ''  but  in  the  communion  of  works.  The  Mafler  of  the  Feafifaid  to  hm  that  had  no 
 ''  wedd'mg^axment.  Friend ^how  comt^thoii  in  hither  ?     Not,  Friends,  why  come 
 ''^  you  in  with  fuch  a  giieft  ?     Neither  were  they  for  his  fake  commanded  or 
 *<  permitted  to  forfake  the  Wedding;  our  teeth  fhiU  not  be  fet  on  edg  with  tlic 
 "  fowre  grapes  that  others  eat :    every  one  lives  by  his  proper  ri^hreoufnefs,      «>  ^g.. 
 "  notanothers,  and  dies  for  his  own  fins,  not  another  mans,  faith  Origen^        ^^' 
 ^^  ^tiibiis  mali  place  ant  in  imitate^   ipfe  commtoiicant  malis,  quibiis  autcm,&c. 
 ''Thofe  to  whom  evil  men  are  plcafing  in  unity,  they  communicate  with  evil 
 "men,  but  thofe  whom  they  difplcafc,  who  cannot  amend  them,  nor  before 
 «•'  the  time  of  Harveft  d^ie  to  root  up  the  Tares,  left  the  Corn  be  alfo  eradi- 
 "  •atcd,  they  communicate  not  with  their  adions,  but  with  the  altar  of  Chrift,« 
 '^  fo  that  not  onely  triey  arc  not  polluted  by  them,  but   by  the  Word  of  God 
 "  ihey  deferve  to  h'e  commended  and  magnified,  bccaufe  left  the  Name  of 
 ^  Ghrift  be  blafpheme4  through  horrible  Schifms,  they  fiiffer  that  for  the  good  contra  Donat, 
 W<  of  truth,  which  they  hate  for  the  good  of  equity,  faith  Augu^me.     ^^^p;rtijiac.tomx 
 *'  2^aL[n,^it^rendum  efl  qn.'s  habcat  chxritatem  ,mv?nics  non  effe  nift^&c.     It  is  to  ^^  j  4^-^ 
 "  be  inquired,  who  bave  charity,  and  you  (hall  finde  none  but  thofe  that  love  contra  Ut.Veftl 
 *' unity,  fomclikcwife  fiiallfay.  In  thy  Name  we  have  eaten  and  drunk,  ^^^  tom.9.p.i6. 
 ^<  {hall  hear,  /  \noyvyoii  ^;or,  which  eat  his  Body,  and  drink  his  Bloud  In  the  Sa-  contra  Grefcen 
 .  '^crament,  andacknowledgnotin  theGofpelhismembersdftlifed  through  the  /.j.c.j^. 
 "  whole  world,  with  v/hom  therefore  they  (hall  not  be  reckoned  in  the  day  of 
 '^jad^gment.     And- in  another  place  the  Apoftle  faying,  Be  not  partaker  of 
 «  other  mens  fins.   Keep  thvfelf  chafie,  to  (hew  (faith  he)  in  what  fort  a  man 
 t'  might  communicate  with  ©ther  mens  fins,  he  adds,  Kr^t)  thy  f elf  chafte,  for  he 
 "  that  keeps  himfelf  chafte,  communicates  not  with  other  mens  fins,  although 
 ''  he  communicate  (not  their  fins,  but)  the  Sacraments  of  Chrift,  which  th!^ 
 '^  receive  to  their  judgment  withthcm^  from  whom  he  hath  fevered  himfelf, 
 «  by  keeping  himfelf  chafte.     There  may  be  a  common  concourfe  to  the  ma- 
 '^'  tcrjal  part  of  an  ad,  without  concurrence  innhe  formal,  neither  cao  aPhy- 
 *'  fical  concurrence  niake  partakers  in  a  moral  aajthcre  cnn  be  no  fuch  tranfite 
 from<inekinieof  adionto  another,  both  People  and  Minifter  concurrcto.- 
 
 e  no  €aufcs)  to 
 
 rccei^lpg^japtthe  uoworthy  receiTlng;  (if  thet<of  ih^y  aa  no  eaufcs)  to 
 
238  The  mxt>  Inclofures  broken  dorvn^  and 
 
 ::  thcaft>.not  to  the  ataxy  or  finfulnefs  thereof,  ihey  coop.-ratc  not  in  the  cvil_, 
 ;:  but  permit  it,  as  that  which  morally  they  cannot  remedy:  ^od non  placet^  mn 
 ^fttraepilL       iinecety&qiHJeipfi^mcuftodtt,  71m communicat alien's peccaus,  (faith  St. /4«g*- 
 Tarmeft,t6m,7 ,  :;  (iine)  for  if  in  evil  adions,  any  man  confents  not  to  thsm,  the  evildoer 
 t*^^*  ;:beaishis  own  caufe,  and  his  peifon  (faith  he)  prejudlceth  not   anothei' 
 
 :;  whom  In  confenting  to  an  evil  deed,  he  had  not  his  partner  in  the  Cfimc. 
 ;:  What  is  faid  of  him  that  is  born  of  God,  Nonfacitpeccatnm^  quiapatiturpo^, 
 ::  //«/j  is  in  Ibme  fo.  t  appliable  to  this  purpofc  j  the  People  (and  the  fame 
 :;  may  be  faid  of  the  Paftor)  are  phyfically  aftive,  morally  pafTive,  and  neither 
 ::  glYC  nov  partake  of  the  Sacrament,  to,  and  with,  one  unworthy,  but  one  that 
 ::  is  undivided  from  the  vlfiblc  Church,  the  notes  whereof  muft  agree  to  jt,  as 
 ::  Proprium  qimrto  modOy  omniy  foil  &femper,  whence  if  the  Word  and  Sacra- 
 ;;  ments  are  thofe  notes,  (as  our  Divines  aflert)  though  Non  quoad  effentiam  ejus 
 iiinteryiamy  certb  &  necefjarib  declarandam,  tamem  ad  vlftb'ikm  aliquem  catum 
 ::  defignandum'i  qui  ejl  Bale fta  particular  Is  ex  infiimto  ChriHiformata  (as  learned 
 ::  Ames  j)  All  then  that  arc  aftually  of  the  rifible  Church  may  challenge  a 
 ::  right  unto  a  free  enjoyment  of  thefc  Sacraments,  to  the  one,  by  being  born  ' 
 ::  of  Chriftian  Parents  3  to  the  other,  by  being  baptized,  and  having  a  dog- 
 ;:  matical  faith,  whith  every  intelligent  perfon  is  prefumcd  to  have,  clfe  there 
 ::  may  be  a  part  of  thcvifible  Church  not  authoritatively  or  judiciary  feqUc- 
 ::  ftreds  from  the  communion  thereof,  which  are  not  in  a  capacity  of  obtaining 
 : :  that  which  denotes  the  Church. 
 
 :;  At  no  time  can  the  Church  pretend  to,  or  hope  for  p:rfcdion  of  degrees, 
 ;:  rarely  to  that  of  parts ;   Jacobs  Ladder  had  feveral  degrees  In  it,  and  all 
 ::  were  not  of  one  height  or  riling:   perplexed  and  complicated  arcthofc 
 ::  two  Cities  (faith  St.  Auguftine)  in  this  world,  ahd  mixM  one  with  the  other, 
 Exhortatio  ad   ••  untill  they  arc  feparatcd  in  the  laft  judgment  j  the  Church  being  no  ho«o^'  , 
 tone.  Eul.  ep,     ••  gcneous  body,  conftituted  of  lingular  parts  :     The  Floor  hath  in  it  Whcac^    . 
 t9m,i.p,lA7*  "^n*!  Chaff,  the  Field  Corn  and  Tares,  the  Net  good  filli  and.  bad,  and  it  is  " 
 ::  obfcrvablc,  that  at  the  Nuptial  Banquet,  was  one  found  without  a  Wcdding^^ 
 ::  garment,  with  thtfe  and  other pmiHtudes  ({aith  Augufttne)  the  Lord  con firmetW^' 
 II  f^e  forbearance  of  hisfervants,  left  while  good  men  may  thm\themfelves  blamed 
 iJ  for  commixture  with  evil,  by  humane  and  rafh dijfenjions,  they  deftroy  the  little 
 CtntrA  Crefcon. ::  •nes^  or  the  little  ones  periflf.     I  keep  th^  church  (faith  the  fame  Father)  full 
 L$*c,^S,  I'  both  of  n''heat  and  Chaffs  l  amend  whom  I  can,  I  tolerate  whom- 1  cannot,  i  fly  the 
 
 !  v,_Chafyle(llbecome  the  f^ims  thing,  but  not  the  Floor,  le(i  I  be  nothing.    Let  no 
 
 Contra  cp.Tar-  11  man  (therefore faith  he)  defert the  Floor  before  hi^tme,  let  him  tolerjite  the 
 men.  tom,i ,  ••  Chaff"  in  thrcjhing,  fuffcr  it  in  the  Floor,  for  he  ^all  not  have  any  thing  to  bear 
 [J.  1 1 .  •»  "within  the  Barn,  he  will  come  that  hath  his  Fan^  and  divide  the  good  from  the 
 
 V.  iad. 
 
 ::  To  forfake  the  alfemblics,  becaufc  of  the  mixture  and  communion  of  hy- 
 
 ::  pocrites  and  evil  men,  feems  to  be  a  klnde  of  negative  Schlfm  or  Separation, 
 
 ::  and  a  politive,  to  gather  and  conftltute  a  new  Church,and  I  would  willingly 
 
 ::  know  if  it  be  not  the  renewing  of  the  old  Herefies  and  Schifms  of  Donatm, 
 
 ::  Lucifer,  Novatm,  and  Audiwf  ?  Whether  it  make  net  the  Church  of  the  calle4 
 
 ContrA  Fault.    ..  ^q  [j^  of  ^o  greater  latitude  than  that  of  the  Eleft  ?     (whereas  many  are  , 
 
 Mmich.  tom'^» ::  c ailed Jbut  few  are  chofen  ;  Cum  paucis  hareditatem  Dei.,  cum  multU  (ignacula  ejui^ 
 
 P'^^»  ;:  participanda,  faith  Aut^uftine)  and  whether  in  time  by  degrees,  this  lihgulari- 
 
 I 
 
The  Lords  Supper  laid  forth  in  common  for  ^  &c.      1 39 
 
 ::  ty  may  not  antlquate  the  Sacrament,  and  make  the  ufe  thereof  wh«lly 
 liobfolete,  and  bring  men  to  be  Seekers,  and  like  the  Phenix„  one  alone 
 :":  in  the  kinde  of  their  devotions,  and  to  that  humour  of  the  5wf?7C/^/eW/tf«  ^^  i  ad  Cor, 
 :y\n  MufculuSy  that  would  never  communicate,  bccaufc  he  could  not  inhis  ^-^  ^  •'^•i^* 
 ::  judgment  finde  any  Church  fufficiently  addrncd'lo  make  a  fit  Spoufc  for  f.43<^. 
 ::  Chrift. 
 
 ::  And  as  the  better  qualified  people  may  not  withdraw  themfelvcs  from  the 
 :;  Communion  upon  pretence  of  mlxt  Congregations,  and  fear  of  prejudice  by 
 :r  them,  fo  neither  upon  the  like  fcorc,  may  the  Mmifter  withhold  the  Sacra- 
 ::ment  from  them,  or  intcrniic  the  Adminiftration  thereof;  for  can  it  be 
 ;:  thought  rational,  that  the  holy  defire  of  a  competent  number  {hould  be  un- 
 z:  fatlbfied,becaure  the  greater  part  are  not  equally  prepared,  and  fo  well  difpo- 
 ::  Ced  to  joyn  with  them  }     Is  not  this  to  eradicate  the  Corn  for  the  Tares  fake  ? 
 ::  whereas  rather  both  {hould  be  fuffered  to  grow  together  untill  Harveft.     It 
 ::  was  a  Principle  of  wife  C<?/tf's,  It  is  better  many  receive  Silver,  than  a  few 
 ::Gold:  andean  it  beheld  juft  that  none   lliould  have  Silver,  becaufeall 
 ::  cannot  receive  Gold  ?     or  becaufe  the  Levcn  cannot  be  throughly  purged,- 
 :.*  that  therefore  the  Children  muft  eat  no  Bread  ?     or  becaufe  the  Hedgof 
 ::  Difcipllne  cannot  be  efFcdually  planted,  that  the  Field  of  the  Church  muft 
 ::  ly  altogether  unmanured  ?     and  muft  the  Wheat  receive  no  nourifiiment,. 
 :;  becaufe  the  Tares  ftand  in  the  fame  Field  ?     Shall  a  certain  effential  duty 
 ::  be  neglefled,  for  an  uncertain  accidental  evil  ?     Shall  not  this  be  to  furnlfii 
 ;:  Apologies  for  the  Papifts  ?   who  reftrain  the  liberty  of  the  Scriptures,  and 
 ::  withhold  the  ufe  of  the  Cup,  for  preventing  (as  they  fay)  of  contingent 
 ::  abufes  thereof  ?     Shall  others  be  fterved,  left  fome  furfeit  ?     orfhallStc- 
 ::  wards  (as  the  Minifters  of  Chrlft  are  called,  i  Cor.4.1 2,.)  detain  their  food 
 ::  from  the  family,  becaufe  many  abufe  it  ?     Hypoc rates  tells  us,  that  DIfeafes 
 ::  of  In  anltlon  arc  worfe  than  thofe  of  Repletion,  and  it  is  a  Maxime  in  Phy- 
 ::  fick,  OmnepeccatumqHodcominijfum  fuerit,  magfs  cemmittiturintenut^  quam 
 ::  in  paulo  pUniore  viClu,    And  there  is  therefore  lefs  peril  m  adminlftring  more 
 ::  food  than  ma|i  do  good,  than  in  fubftrading  neceflary  fuftenance.     There 
 ::  was  no  crown  fo  honorable  among  the  Romans,  as  the  Civick,  which  was  con- 
 t;  ferrcd  on  him  that  had  faved  a  Citizen,  as  being  of  more  advantage  to  the 
 ::  publick, .  than  to  have  killed  an  Enemy.     And  {hall  it  then  be  judged  rca- 
 ::  fonable  to  hazard  the  lofs  of  a  Citizen,  upon  pretence  to  klU  an  Enemy  (or 
 ,♦:  rather  indeed,  left  we  fhould  fave  him)  andtodifappoint  thofc  that  are 
 ::  worthy,  left  there     be  a   concurrence  of  fuch  ,  as  we  think  unworthy  ? 
 ::  Vakrm  loft  the  honour  of  his  Triumph,  becaufe  Mag's  dolor  amifffS  clv'ibpt£y 
 x:  qmm lnHdium  fujis  ho(l'ihus^  pnevaluh.     And  as  in  the  Ethicks,  the  covetous 
 ::  is  determined  to  be  v/orfe  than  the  prodigal-,  fo  in  Theology  It  feems  to  be 
 ::  more  obnoxious,  to  withhold  the  Sacrament  from  fuch  as  are  worthy,  than  ro 
 ::  adminli^er  It  to  thofe  that  are  not,  Satius  imfmitim  relinqui  [acinus  noctntis, 
 ::  ejuim  'inno'centtm  damnar'i,  faid  the  wife  Hiftor'an,     And  what  prejudice  re- 
 ::  fuitcthtothe  Minifterto  diftribwte  it  indifferently,  fa  as  he  have,  bypub- 
 ::  lick  and  preparatory  teaching,  and  (as  he  {hall  finde  it  fi:  and  feafonahle, 
 ::  and  meet  with  opppnunites  to  do  it)  by  private  conference,  endeavoured  to 
 ::  principle  and  dlfpofcthem  to  a  worthy  receiving;  VetitnY  a  te  cur  a,  non  curatioy 
 : :  faith JS^r^W^  ,^^  ,.{(ii^J}iM ^I^^^^^^  M^^'f^  prxUr  c%lpam     If  thou  tcachcft. 
 
240  The  new  liKlofures  broken  down  ^  and 
 
 ''  that  isthlne,if  he  will  not  learn,  that  is  his,  take  what  is  thine,  and  goe  thy 
 
 '*  way,  faith  the  fame  Author  j  it  the  Watch  men  cry,  and  the  City  will  not  be 
 
 '^  warned,ihcir  blood  {hall  be  upon  th^ii  own  hcads,hc  hath  delivered  h'.s  foul: 
 
 ^'  ExliitHT  "i  ma^ducante,  quodmmducat^  &c.    It  U  required  of  the  eater  that  he 
 
 mVhh  14*.   '^  eat  (faith  St.Auguiiine0ihQ  therein  fecms  to  diftill  and  extrad  the  very  ftatc 
 
 Tot».9.p,  54*.  *^  of  the  qacftion  )  Let  him  not  be  prohibited  by  the  Difpenfoi,  but  let  kim  be 
 
 '^  admoailhed  to  fear  him  that  will  take  an  account :  neither  was  the  Paftor  of 
 
 ^'  Cormhhhmcd,  for  admitting  thofe  that  did  eat  and  diink  unworthily^  but 
 
 ^  they  were  reprehended  that  came  fo  unprepared  ^  nor  were  thefervants  chec- 
 
 '^  ked  for  bringing  into  the  Marriage  Feaft,    a  man  that  had  no  Wedding  Ga-r- 
 
 "^  ment,thotigh  himfclf  were  call  cat  into  utter  durknefs ;  nay,  if  perfons  merit- 
 
 '^  ing  to  be  excommunicated,  fliall  notwi  hftanding  be  admitted,  the  AJiniftet" 
 
 "  of  the  Church,  where  Excommunication  is  not  fetled,  is  excufcd,  faith  lear- 
 
 Citeeh.  part.i.  /  ^^^  ^rfm  ,  fo  as  he  wiUmgly  give  nut  the  ^upDcr  tofuch  a4  ahiife  k,biit  be  inflant 
 
 ^^Si.p'.f  88.    ^   ifi  admon'jh^ngy  and  dcjlre  to  prevent  ab^fes  ;  for  blejfed  are  they  that  hunger  and 
 
 '  thhftafcerri0^teoiifnefs  -^zndcah'n, \mh:ismuch  chanty,  ii$  judgment  J  fui- 
 
 '  table  to  himfelf ,  as  harmonioufly  with  U/f:i  tells  us ,  Hoc  quo^ad  difciplina 
 
 InflitA'  C,lt,    '  moderntioncm  m  primk  requirttur,  &c.   This  alfo  is  principally  to  be  required 
 
 5.  II.  to  the  moderation  of  difcipline,  which  Auguflhie  difputeth  againft  the  Dona^ 
 
 iii^SyThat  neither  private  men  Jf  they  fee  vices  not  fe  ddigently,  as  they  ought,  t9 
 
 be  corrected, by  the  councel  of  the  Elders,  doe. thereupon  prcfently  ma^!  a  departure 
 
 ^Jrom  the  church,  nor  the  'Payors  themj elves,  ifthcy  cannot  as  they  vpl^ ,  and  ac- 
 
 ^^  cording  to  their  ajfc6iion,pUYge  mit  thofe  things  which  need  corre6iion,doe  therefore 
 
 ^^  lay  a  fide  their  Uinifiery  or  trouble  the  whole  Church  with  unufual  asfirity 
 
 ^^  for  it  is  true  which  he  {vi^.Auguflinc)  writcth,  T^hal  whofoever,  either  hy  rebU" 
 cc  h}^g  cm'e6i:th  what  he  can,  or  (faving  the  bond  ofpeac-e  )  exclude th  what  he 
 ^^  cannot  correal ,  or  what,  fav'mg  the  bond  of  peace,  he  cannot  exchde ,  doth  with 
 ^^cquityd'ftil^e ,  andwlthfirmnefs  fupport,  fuch  an  one  is  free  and  acquitted  from 
 ^^  the  curfe  i  and  he  other  where  (  faith  Calvin  )  rcndreth  the  rcafon  hereof, 
 ^^Becaufe  aJl godly  purpofe,  and  intent,  and  manner,  and  way  of  Ecclep apical  d^fci-. 
 ^^pline,  ought  always  to  \eep  the  unity  of  the  ^/ritin  the  bond  ofpe^e  ,  which  thjs 
 ^^  ApoHle  commendeth  to  he  confervd  by  bearing  one  with  another  5  and  which  bem, 
 not  confervedjthe  medicine  ofpuniflj/nent  is  not  onely  fupervacuous,  but  alfo  begins 
 ^  to  be  pernictom^and  therefore  ceajeth  to  be  a  medicine. 
 
 *^  I  know  the  trite  (  I  dare  not  fay  trivial  )  fimilltude  ,  that  It  farcth  with 
 «'  the  Miniftcr.^in  order  to  the  Sacrament,  and  the  difpenfing  thereof,  as  with 
 *«  one  that  hath  a  Cup  of  Poyfon  in  his  hand,for  whom  it  is  not  enough  to  fhcw 
 '^  the  danger  m  drinking  thereof,  and  to  perfwadc  to  abftain  from  the  fame  s 
 **  but  if  he  reach  it  f«rth,and  deliver  it  to  any,he  is  guilty  of  all  the  mifchicf, 
 *'  confcqucnt  to  the  fwallowing  thereof. 
 
 ''  They  fay  no  finfilitude  runnes  on  all  four  feet ;  but  1  am  deceived  if  this 
 ^^  have  ever  a  Legge  ;  for,  firft,  the  Cup  of  Poyfon  is  in  its  own  nature  deadly, 
 •^^^  and  will  certainly  kill,  but  the  Sacrament  is  good  in  it  felf,  and  of  its  proper 
 **naturc,and  evil  oncly  by  accident,and  not  oneiy  its  polTible,  but  probable,  it 
 '^may  do  more  good,than  hurt, 
 
 .    ''Secondly,  There  lyes  no  obligation  upon  any  to  dcliverjnor  any  nccefllty 
 *^ttpon  any  to  take  the  poyfoncd  Cup  j  but  1  hope  it  is  snatlc  evident  that  it  is  a 
 
 "  duty 
 
Th  Lords  Suffer  laid  forth  in  common  for  ^S^cc.      241 
 
 «^duty  incumbent  on  the  Paftor  to  eithibitjand  on  the  People,  to  partake  ©f  the 
 *'Sacramcat.  tux* 
 
 ^'Thirdly,  fome  would  th.nk  it  relifheth  ©f  feme  venomc,  to  compare  that  to  /«Johan.fr/i#f. 
 '^  a  Cup  of  PoyfonjWhich  the  Apoftie  calls  the  Cup  ofBlefling.  St.AuguSme  2-8. 
 "was  of  another  imnd^^SecurM  accede,  pa?iM  eflnon  venmum'y  and  he  tells  us,  that 
 ^^jvhen  among^  the  Chrifiians  about  Carthage,  the  common  aPpfUatifin  of  the  Sacra-  ^^  peccMtor, 
 ''  ment  of  the  Bod\  of  our  Lord  was  life  \   v?hiit  ether  did  they  bold ,  but  yvhat  was  merit. &  remif. 
 ififaid,     I  am  the  Bread  ofVfe  ?   That  which  is  given,ls  not  mortiferous,  in  re-  totn.j  .^.137, 
 J?^  fped  of  the  Giyerjor  the  gift,  but  through  the  wickednefs  of  the  Receiver  5 
 .pfor  as  we  are  taught  inPhilofophy ,   ^ukquid  recipitur  ^  redpitur  ad  modttfH  ^^r.  < 
 
 "'.^'  recfpicntu :  it  is  not  evil  which  is  given,    faith  Ami(i'me^^,  but  that  which  is        ^  *  Jy,* 
 ^' good,  is  in  judgment  given  to  an  evil  man  ,  that  which  is  good,  cannot  be  ^    *   '^.'}      * 
 .'*vvell  for  him   that  evilly  receivcth  j  and  in  another  place,  Judoiguve  a    ^  J^^    t! ■ 
 *'  place  to  the  Devil  in  himfelf,not  by  receiving  what  was  evil,  but  by  evil  re-   .^  ' 
 ^'  ceiving :    from  that  wickednefs ,   God  may  reclaim  and  convert  the  Recei-  '  -*  om.i. 
 ^^  Ver,  in  the  very  ad  of  receiving  ,  and  the  reception  is  a  meanes  fubfcrvicnt  ^'   ^ ' 
 ''  tofuch  Converfion  ',  fo  as  what  Augtifthe  faith  of  love ,  may  be  applycd  to 
 ^'  admiflion  to  the  Communion  ,    Aut  ama  me,  quinfum  Dei,   ant  utfim  Dei  j 
 "  he  that  hath  a  wound  fcekes  a  medicine/aith  St.^w^/^/!//^^  j  it  is  a  wound  that 
 *'^we  arc  under  finnc,  the  celeftial  and  venerable  Sacrament  is  the  Medicine  5  ^^^  verbis  VQm 
 ''and  of  that  wickednefs  or  continuance  therein,the  Paftor  and  Elders  can  have  ^^  Ser^  z  t 
 ''no  morral  certainty5need  not  make  any  curious  inquiry  .  nor  ought  teraerari-  ,'  ^  ^    '    . ' 
 *'  oufly  to  judge,  GraUjjtmum  vema genus  nejctre  quod  quil<^peccai]et,  plmtmum 
 '«  malt  credulitasfacit,  in  qn';bHfdam  rehm  fatim  est  declpi,  quhm  diffidere.  What 
 "  place  (  faith  Jniufline  )  Ihall  be  leh  for  innocency,   if  k  ihall  be  one  mans 
 "  proper  fault,not  to  know  anotheri.     And  the  remote  probability,  even  pofll- 
 *^  billty  of  producing  good  effeds  thereby,  is  a  fu(!icient  Ground  and  Warrant 
 '■'  for  the  adminiftration  :  for  in  doubtful  things  the  fafeil:  part  is  to  be  chofen  j 
 v^"and  itfccmesfaferrodocour  duty,  whereof  good  may  dlfo  enfue,  than  to 
 '*  negleQ  it,upon  a  doubt, left  evil  may  happen. 
 
 '*  Fourthly,  it  is  not  the  receiving  condemns,  but  the  pecelving  with  that 
 **  wicked  difpofitlon  j  which  remaining  unrepented,  would  condemn,  though 
 **ihey  received  notjthe  ad  ofreceivingin  the  unwortby,is  not  cVA^ex  genere  &^ 
 '^  obje^fo  ,    hut  oncly  ex  fine  &  circumjiantns  ■)    (  as  hath  been  faid  }    and  the 
 "  evil  effed  is  alone  in  the  evil  manner  oF doing  -,   and  as  a  co-opctation  by 
 *«  another  in  fuch  adsj^r  a  permifTion  rhercofjdoth  not  contrad  a  faticty  in  the 
 "evil,  which  is  no:  caufed  orconfentedto  3  fo  neither  will  the  pofllbilit)',  or 
 "haz-ard  of  an  evil  accidentally  confequent  thereunto,  palliate  orexcufc  a 
 "  Mimfters  intcrmifTicn  of  Divine  Ordinances,   for  elfc  he  might  be  fecure 
 "  from  any  woe  for  not  preaching  the  Gofpcl ,  fince  the  Word  being  a  favour 
 *'  of  death  unto  death ,    when  it  is  not  received  with  Faith  ,    (  which  all  have 
 "  not  )   it  might  be  more  fafe  and  more  charitable  not  to  preach  it,  left  it  ag- 
 **  gravate  Tome  mens  condemnation  ;   and  for  ought  1  knovr^upon  fuch  princi- 
 *f  pies  he  might  forbear  to  hold  forth  the  Lord  Jefus ,  as  the  true  way  of  Life, 
 *«,becaufehc  is  alfo  fet  for  the  fall  of  many,  Di^e  z.  $  4.  and  to  be-a  ftone  of 
 Vfturabling,andaRockofcfl-ence,£/lr.8.i4.  ,^ 
 
 -,V  *^  1  recognize  another  fimilitude  (  for  in  the~ agitation  6f this  controver/ic, 
 **  fimiliiudcs  doc  often  fupply  the  place  of  argumen<^s  )   that  as  i(  a  man  be- 
 
m 
 
 Tloe  new  Inclo/nres  broken  dovpn^  and 
 
 **  flow  a  Legacy  to  be  iflfucd  and  diftributcd  to  Scholars  of  fuch  a  capacity  and 
 *'  pans  in  a  College  ,  the  Truftces  cannot  cxhibice  It  to  any  others,  and  they 
 *'  muft  ncceffarily  make  probation  of  the  parties  ,  to  get  an  alTurancc  of  their 
 ^'^capacitics/oj&c. 
 
 But  for  anfwcr ; 
 "  Firft,  here  is  Pethh  Principu,^  ^^gg'^g  o^  t^-  qucftion,  by  a  prefuppofing 
 **  that  the  Sacraments  were  entrufted  by  Chrift  with  the  Miniftersjto  be  diftri- 
 "  butcd  to  fuch  felcd  perfons  onely,  as  in  their  way  of  probation,  they  {hall 
 <<  judge  capable  of  them  :  But  we  cannot  fo  inclofc  that  which  St.  fude  calls 
 «'  the  common  falvation,  nor  make  the  Rofe  of  the  Pield  (  as  Chrift  is  called  ) 
 "to  be  a  Flower  of  private  Gardens-,  Allow  to  God  (  (jikh  Oecumenha)  that 
 *^  his  Garden  be  diftufed  farre  and  necr  (  lonfe  latef^  )  ^^  pl^iin  terms  we  fay , 
 '*  that  every  adual  and  not  duly  fcparated  member  of  the  vifible  Church  ,  ha- 
 '^  ving  an  Hiftorical  Faith  ,  hath  a  right  unto  that  which  is  one  of  the  Notes  of 
 '^  the  Churchjthe  Sacrament  •  and  fince  eadem  ed  ratio partium,  &  totius,  as 
 "  that  cannot  be  a  vifible  Church,  to  which  the  Notes  agree  not  •  fo  he  is  no 
 *«  aftual  external  member  of  the  vifible  Church ,  that  is  excluded  from  that 
 ^*  which  denotes  it. 
 
 *'  Secondly ,by  retorfion,  as  in  a  College  ,  all  that  are  (  as  we  ufc  to  fay  ) 
 *'  of  the  Foundation,  doe  partake  of  the  Donatives  of  the  Founder,  until  upon 
 *'  cxpulfion  or  fequeftration  upon  juft  caufe,  they  forfeit  them  ;  and  that  mlf- 
 **  carriage  is  difcovered  not  by  private  fcrutiny  5  but  by  publick  obfervatlon 
 *''  and  judgment ;  nor  upon  furmifes,  but  proof  and  fentencc  thereupon  given; 
 *'  fo  have  all  intelligent  perfons  aftually  within  the  vifible  Church  (  the  Col- 
 *'  lege  of  the  faithful  )  by  Title  of  their  common  Hiftorical  Faith  onely  ,  a 
 **  right  to  the  Ordinanccs,and  external  common  privileges,  bequeathed  by  our 
 '*  Lord  Chrift,  until  by  obftinacy  in  notorious  fins,  rhey  merit  to  be  expelled , 
 ''and  put  from  theCommunion,and  are  accordingly  lentcnced  judicially,  not 
 **  arbitrarily  ,  or  upon  private  furmifes  and  fufpiclons ;  and  in  very  deed  there 
 **  is  no  one  falfe  fpecies  hath  more  impofed  upon  them,  than  this,  that  if  none 
 '^  ought  to  be  admitted,  but  fuch  as  are  worthy,  that  therefore  fpccial  proba- 
 *^^  tion  muft  be  made  of  the  worthlnsfs  of  every  one,  which  hath  a  palpable  fal^ 
 *'  lacy  in  the  confequent ;  and  Is  juft  as  if  1  ihould  argue,  the  Law  a  Howes  no 
 **ldeot  to  be  admitted  to  the  managery  of  his  cftatc,  therefore  every  man  mnft 
 "  come  under  examination , (whether  he  be  an  ldcot,or  not )  as  if  a  gencrall 
 «'  obfervatlon  and  converfc  could  not  fufficc  to  make  difcovery  and  give  judg- 
 '*  ment. 
 
 <<  I  am  confclous  alfo  of  that  Rulcthat  a  man  is  guilty  of  every  finne  he  la- 
 *^  hours  not  to  hinder  •,  but  notwithftanding  it  thereupon  follows  not,  that  the 
 '*  Paftor  and  Elders  engage  and  cnfeoftc  themfelves  In  other  mens  unworthy 
 **  receivlngjUnlefs  they  make  probation  of  them,thereby  to  difcover  and  impede 
 ''  their  finne  of  receiving  unworthily. 
 
 '•  For  firft  i  no  man  is  f^^ullty  in  not  hindering  that  finne  which  he  linowcs 
 <'  nor,  (  nuUm  crimen  maculat  nefcimtem,  faith  Auzufiine  )  nor  hath  any  com- 
 "  mand,nor  any  authority  to  make  particular  fearch  and  enquiry  after,  the 
 *«  Church  is  onely  to  jud^e  of  open  crimes  and  fcandals ,  not  of  things  fecret 
 *' and  occult. 
 
 «  Secon({ly, 
 
Tf)e  Lordi'  Supper  laid  forth  in  common  for  ^^c.      243 
 
 "SecondKvtmuft  be  an  imminent,  an  apparent  evil,  and  evil  initfelf, 
 f  *  and  in  its  own  nature  ^  for  I  am  not  obliged  to  fnatch  av/ay  a  mans  meat,  left 
 '*'hefurfclti  nor  take  his  purfe,  left  he  fquander  his  money  in  debauches  j  no 
 "  nor  a:  all  times  to  feize  his  fword,  left  he  doe  mifchkf  with  it ,  unicfs  it  bs 
 ''  evident  to  me,  that  he  intends  To  to  abufc  it  j  and  into  his  intention,  iffccrct, 
 ^*^am  not  bound  to  make  any  folicitous  fcrutiny  j  nor  to  diiarm  him  upon  the 
 "  warrant  of  my  proper  fufpicion  ,  much  Icfs  may  1  hinder  him  of  doing  that 
 *' which  is  good  in  it  felf,  for  fear  left  it  become  evil  to  him  by  accident,  clfc 
 ^'  I  muft  keep  him  from  hearing;  the  Word,  left  he  receive  it  not  with  faith,and 
 ^'fo  it  condemn  him  J  the  poflibility  that  he  may  doc  well  and  receive  good 
 "  with  or  by  the  thing,  efpecially  when  that  thing  is  intrinfically  good;  and  the 
 "  hope  which  Charity  {hould  prompt  me  to  ,  that  it  (hall  become  good  to  him, 
 "  is  fufficicnt  to  dif oblige  me  from  impeding  him  in  it. 
 
 '*  Laftly,  if  the  matter  be  nccclTary ,  and  the  failer  be  onely  in  the  manner 
 **  of  doing  it,  the  rule  holds  not ;  for  ( to  crop  one  Ear  of  a  whole  Harvcft , 
 "and  inftance  in  one  of  many  cafes  )  how  elfc  could  a  Chriftian  Prince 
 **  with  a  fafe  Confcicnce,  for  confirmation  of  a  League  ,  take  an  Oath  from  an 
 '*'  Heathen  by  his  falfe  Gods,and  not  rather  hinder  fuch  Idolatry ;  but  that  the 
 "  Sacraments  arc  refpeftively  neccflaiy,  necejjitate  pracepti  ^  is  denyed  by 
 '*  none,aild  granted  by  moft,to  be  fo  necejfitate  medti  ordinar$f. 
 
 *'  Now  laftly,concerning  thofe  that  {hould  receive  (  whom  wcknow  to  have 
 "  the  grcatcft  intercft  in  the /«?r«OT  ffjffii^/,  while  the  Sacrament  ought  to  be 
 '^  exhibited  to  them  and  is  not  j  and  whom  they  fuppofe  to  have  no  lefs  {hare 
 *'  in  the  'Damnum  emeriens,  when  the  Sacrament  is  adminiftred  to  them,  and 
 *'  ought  not  )  I  (hall  fay ,  that  as  it  was  fpokcn  o^  Adrian,  The  multitude  of 
 "  Phyficians  nad  killed  the  Emperoux  ;  fo  let  feme  men  confidcr ,  whether  or 
 **  nojwhilc  they  fear  accidentally  to  lofc  or  hazard  thofe  foulcs ,  they  doe  not 
 *'  more  endanger  them,  and  their  ewn  foulcs  too ,  by  with-holding  from  thenr 
 ''  the  Sacramcnr,which  is  Gods  Ordinance ;  and  therefore  the  likclyeft  means 
 '*  conducing  to  their  falvation  :  It  is  a  cruel  fault  to  deny  corporal  bread  to 
 **  the  hungry ;  a  greater  to  with-hold  the  food  of  the  foul  •,  and  that  of  Gregory 
 **  is  here  applyable,  He  liiUSi  that  dfth  not  feed  5  Chrift  chofe  to  converfe  with 
 *'  finner«,  that  he  might  win  them  off  from  finne  unto  himfelf ,  and  the  fer- 
 **vantsofthe  King  gathered  together  to  the  Marriagc-feaft  ,  good  and 
 *'  bad  J  the  fcparation  was  made  by  the  King  at  his  coming,  not  by  his  fcr- 
 **  vants ,-  Mattb.zi.i  o.  And  who  can  gain-fay,  but  that  as  Chrift  by  breaking 
 '« of  brcadjwas  made  known  to  hisDifciplcs  at  Emaus,  whofe  eyes  were  former-^ 
 ^'ly  holden  that  they  could  not  know  him  :  fo  the  frequent  receiving  of  the 
 '*  Sacrament  may  better  fit  and  difpofe  them  for  receiving,  and  bring  them  to 
 ««  a  clearer  fight,and  more  fpccial  application  of  Chrift  unto  falvation.  There 
 "  i^fcarce  any,but  takes  fome  little  reverence  of  the  myfterics,  improves  or  re- 
 *'  ncwes  fome  notions  of  the  redemption  of  mankinde ,  by  the  death  of  Chrift, 
 *^  tJatryesaway  fome  fmall  imprefHons  of  good  things,  at  leaft  for  the  prefcnr, 
 **  fome  difp©fitions,  though  not  habits  j  and  how  thofe  weak  feeds  may  be 
 **  quickned  and  ripened  by  frequent  communicating,  can  be  onely  known  to 
 ^*  God  ;  but  we  may  charitably  hope  for  multlplyed  ads,  beget  and  perfe  A 
 **  habits  i  and  in  thisrefpecl  there  is  a  fimilitude  between  habits  infiifed ,  and 
 
 1 1  -  "  acqui/itc 
 
III! ' ~ ■'■'"'■-■       I        ■    -         II  )  '  II  I     «*l- 
 
 244  T^he  new  Inclofures  broken  don^n^  and 
 
 "  acquificc  (  though  the  acquift  of  the  fomier  have  a  fpecial  afliftance  and 
 ^^  infpifation  of  Gods  gracious  Spirit  )  Life  makes  prompt  ;  and  Phyficians  tell 
 ^^  ysjthat  when  Appetite  is  dulljand  djgcftion  weak,  yet  both  may  be  increafcd 
 *^  by  moderate  rcfc6tio{i  J  whereas  to  exclude  any  from  the  Sacraraentjbccaufc 
 ^^  he  is  not  {o  well  prepared  as  he  ought,  is  to  deny  a  man  a  medicine,  bccaufe 
 ^^  he  is  lick,for  which  caufc  he  chiefly  needs  it.     Defers  in  the  manner  and 
 "  form  will  not  difchaigc  or  fuperfede  any  from  the  matter  of  duties,  clfe  they 
 ^^  might  plead  excufe  for  the  intermifTion  of  prayer ,  or  excluding  others  from 
 "  it ,    becaufc  they  cannot  pray  without  diftradions  and  other  indifpofitions  ; 
 «  and  from  hearing,  becaufe  ©f  defcds  in  the  attention  of  mind,  or  devotion  in 
 *^(-  the  affcdions  j  he  that  performs  the  matter,and  communicates,  though  with 
 '^  a  failer  in  the  mannetjfo  it  be  without  malice  or  prefumption,doth  forae  part 
 ^<  of  his  duty  ;  and  iheweth  fomc,  though  but  an  outward  regard  and  conformi- 
 *«  ty  to  Gods  Ordinance  j     and  fo  I  fhould  think  were  a  lefle  finner,  than  he 
 '^  that  altogether  dcfpifeth  or  neglefts  it.     Efl  aliquid  prodire  tenths :  the  one  is 
 ^^  malum  per  fe '3  the  oiliQtoncly  per  accidens  j  that  which  is  not  done  with  a 
 *^  perfeft  heart,  may  yet  be  good  in  the  fight  of  the  Lord  ;   as  it  was  faid   of 
 ^^  Ama^JM,  z  Chron.  z  f .  i.    it  may  be  bomm,  though  not  bene  •,  and  it  may  be 
 *'  impctratory  of  fome  reward,  though  not  of  one  eternal.     And  though  Hypo- 
 '^  cya.tes  have  an  Aphorifme,that  Corpora  impura  quo  magis  nHtris^eomagtS  Udis: 
 "  yet  that  cannot  juftific  any  to  defraud  another  of  his  wholcfome  meat,  left  it 
 ^^  turn  into  cruditiesjand  cacochymick  humours,   though  perchance  Phy fitians 
 "^  may  think  fit  to  abate  it  fomctime  toward  thofc  that  are  notorioufly  fick,aad 
 ^  fenfibly  lapfcd  into  a  Dyfcrafy.     One  chief  end  of  the  Inftitutlon  of  the  Eu- 
 ''  charift,was  to  fhew  forth  the  Lords  death :     And  the  recordation  thcreQf,and 
 *'  external  acknowledgment  of  Chrift  to  be  the  Redeemer  of  the  World  by  his 
 **  death,  being  niiade  by  a  greater  number,  though  not  all  fo  well  dlfpofed,  or 
 *'  inwardly  qualified  as  they  ought,  may  yet  fomewhat  conduce  to  Gods  glory, 
 *'  and  the  cn^  of  the  Inftitution.     It  was  matter  of  rejoycingunto  St.P/r«/5that 
 •^^  Chrift  was  preached,    though  out  of  envy  and  flrife,  and  contention  y  npt 
 * '  jfinccrely :     An  outward  formal  humiliation  in  Ahah^  was  fo  farrc  accepted  by 
 *'  God,  as  to  mlttlgate  his  punifhment ;    and  the  externall  performance  of  the 
 *^  command  by /f/)«,though  upon  finlfter  ends,  and  with  culpable  afFe(flIons3 
 «'  procured  a  temporal  reward.     He  that  is  not  againfl  usjby  being  fcandalous, 
 *«  is  on  out  ^2in-,Mxf\  9.  40.  and  therefore  fhould  be  a  partaker  with  us  ;  and 
 **  its'  our  part  to  cheriili  and  encourage  him,  in  hope  to  bring  him  neercr  ,  ra- 
 *'thcr  than  by  a  dlfcounccnance  and  difcouragcmcnt,  to  hazard  the  driving 
 *^  of  him  farther  off;  The  perfe6t'ion  of  the  bc(i,  is  an  tmperfeclptrfe^i'wn  j  the  befl 
 ^'  part  thereof  confifls  m  the  piht  of  their  mperfe^ion,  faith  B::raard  y    and  the 
 *^'  greateft  peece  of  our  vtihteoiifnefsjs  m  aznit'tori  m  truth  ,  and  a.  confe0on  in  hu- 
 '^  milit%9f  onr  nnrkhledufnefs-^und  Gods  commands  are  then  only  reputed  to  bedmey 
 ^^  Tvheti  tha^twhich  is  not  done  is  forgivcny  faith  Atiz^ufiinc :  If  the  denomination 
 **  be  taken  from  the  major  part ,  our  fomefi  belceving  is  rather  unbcleefe  , 
 *'  than  faith  ;  as  he  that  fald  in  the  GofpcI,r  bekeve  Lord,  yet  prayed,  help  (not 
 "  my  faith,  but  )  my  unbeleef     He  that  hath  the  heft  preparation  and  difpofi- 
 *'  tions  of  Spirit,  for  an  approach  to  .hefe  holy  myfleries,  mufl  yet  fly  to  Chrift 
 *^  Jerus:,to  have  the  blcn^fhe*  thereof  covered  with  his  righteoufncfs  3  .  and.  the 
 
 '  ^"'dcfeas 
 
«  '    ■  [  I  I  ■  IJ.L  '  II    I       I  III.    »■     ■    ■ 
 
 The  Lords  Supper  laid  forth  in  comfmnfor^^c.       24^ 
 
 **  dcfcfis  thereof  trt  be  fupplycd  by  his  fulncfs  ;  and  he  that  owns  the  mcancft, 
 '^  and  the  wcakeftjif  in  any  degree  fincere  ,  may  by  the  fame  means  obtain  an 
 ^*  elevation  and  acceptance  thereof^  for  it  is  onely  Chrift  his  ftamp  ,  and  not 
 "  our  metal,  that  can  make  it  pafs  currentjand  the  g,arments  of  our  Elder  Bro- 
 "  ther  aloric,  that  can  make  us  capable  ot  the  blefling  :  As  therefore  the  an- 
 *^  cient  Church  for  feveral  Centuries  (though  upon  erroneous  principles)  gave 
 "  the  Eucharift  to  Infants  in  years  j  fo  the  Church  ever  did  ,  and  upon  fuch 
 ^*  confideiations  may  ftill,  without  errour ,  exhibit  it  to  Babes  in  Chrift  •,  and 
 *'  fuch  we  are  charitably  to  fuppofe  the  weakeft  to  be  ,  that  profefs  his  Name  , 
 '•^  and  by  the  great  tranrgrcfllon,  and  abominable  iniquity,  doe  not  evidently 
 "^  bclyc  their  profeflion. 
 
 "  We  have  been  cautioned  by  the  admonition  o^Marlorat  and  Spanbeym, 
 "  that  to  defert  or  fepaiate  from  the  Communion  ,  becaufc  of  the  admifli-on  of  -. 
 "  fomCj  in  their  opinion,  wicked  or  unworthy  ,  doth  fymbolize  with  the  And- 
 "  baptlft,and  hath  a  tafte  of  their  Leaven  ^  but  whether  thofe  principles,  that  it 
 "  is  of  neceflity  to  make  probation  of  their  fitncfs  and  worthinefs,that  are  to  be 
 "  admitted  to  the  Holy  Suppejl  ;  and  that  this  Sacrament  being  a  Seal  of 
 ^<  Faith,  ought  not  ordinatcly  to  be  adminiftred  to  thofe  that  have  not  Faith^ 
 «*  may  not  alfo  be  extcnfivc,  and  afweil  applicable  to  the  Sacrament  of  Ba- 
 ^*  ptifm,  and  fo  do  tacitely  advance  and  drive  on  alfo  the  intercft  of  the  Ana- 
 «<baptifts,  who  will  have  none  to  be  baptized,  untill  they  have  given  fure 
 *'  evidence  of  their  found  Faith  and  real  Converfation,  and  unawares  mili- 
 "  tatc  in  tkc  Tents  of,  and  run  Biafs  toward,  that  fadion,  I  fhall  not  make 
 ^*  rcfearch into,  much  Icfs  dare  to  determine  ,  but  transferreand  refignthe 
 "  confideration  thereof  to  more  comprehcnfivc  judgments,  it  {hall  be  enough' 
 *'  for  me  with  the  Pifniire  in  the  Apologue,To  awaken  the  Lion,  and  make  him 
 *<  look  about. 
 
 **  But  I  ihall  now  bring  It  to  the  Scales,  and  more  importunately  offer  k  to 
 *<  be  weiehed  by  judicious  men,  whether  thofe  Reafons  wherewith  fomemen 
 **mak«Io  fpecious  a  Mufter,  and  whereof  they  make  oftent  with  fomany 
 *' plaufiblc  amplifications,  if  they  were  mHtatondmine,  fitted  and  applied  to 
 **  the  hearing  of  the  Word  and  Prayer,  they  might  not  fervc  afwell,  and  have 
 *'armuch  force  and  efficacy,  Firlt,  to  ftave  off  and  exclude  unconveited 
 **  men  from  thofe  duties,  as  from  the  Sacrament.  Andfccondly,  to  Intro- 
 **^duce  a  ncccffity  of  probation  antecedently  to  the  ordinary  partaking  of 
 **  the  Word  (in  thofe  who  are  born  within  the  Church,  and  bred  up  in  the  pro- 
 **  feffion  of  the  Faith)  »nd  of  Prayer-  as  to  the  participation  of  the  Lords' 
 *' Supper.  And  thirdly,  render  it  as  piacular  to  joyn  with  Congregations' 
 "  wherein  pcrfons  unconverted  and  unworthy  are  mixt  in  hearing  the  Word 
 **  and  Prayer,  as  In  the  Communion  of  the  Body  of  our  Lord ;  though  the 
 **  Reafons  might  be  indifferent,  and  the  fame  or  the  like  in  all,  yet  for  me- 
 "  cjiodand  perfplcuity  fake,  we  will  take  our  inflance  for  the  firft  in  Prayer, 
 *'andmakeour  experiment  of  the  fecond  in  hearing  the  Word,  and  take  an 
 "  affay  of  the  third  point  in  both. 
 
 **  To  abridge  and  fum  up  the  Reafons  produced  for  debarring  uncon- 
 *^  verted  men  (  that  is ,  fuch  as  fatlsfie  them  not  with  demonftrative 
 "fignj  of  Godlinefs)  from  the  holy  Tabic  ^  they- may  hs  reduced  to  this 
 
 .        li  3  f (?/»-- 
 
^^  '  The  new  Jnclofnres  broken  down^  and 
 
 "  Compendium  ,  that  they  neither  can  perform  the  duties  requifite  to ,  nor  can 
 "be  capable  of  the  mercies  of  the  Sacraaicm  ,  that  by  partaking  unworthily, 
 "  they  doe  but  multiply  their  finne  ,  and  aggravate  their  damnation ,  whereto 
 "  he  alfo  is  acccfTaiy ,  that  cither  doth  exhibit  it ,  or  confents  to  It ,  or  fi^ffeii 
 "  thcm,or  by  partaking  with  thcmjCountcnanceth  their  receiving,  according  to 
 
 '^  thofe  branches  of  th:s  rule,  C  onfenfm  pnlpo  ;- partk/pans;  nutans ,  non 
 
 ^^  obUans  j  now  turn  thofe  againft  an  admiffion  and  conjundion  with  them  in 
 ^^  prayer ;  have  unconverted  men  thofe  difpofitions  and  affedions  ,  and  ele- 
 "  vations,  fwitable  with ,  and  requisite  to  religious  prayer  >  the  clean  hands  , 
 "  I  TV'w.i.S.  Faith  without  wavermg,  James  1.6.  Fervency  of  Spirit,  Rom. 
 "  I  z.  1 1 ,  Can  they  call  on  the  name  of  the  Lord  Jefus,  that  depart  not  from 
 "iniquity,  x  Tim.  2.19?  >\re  they  fufceptible  of  any  holy  communion  with 
 ''  God,  or  of  the  gracious  etFcds  of  Prayer,  or  capable  of  any  {hare  of  the  righ- 
 "  teoufncfs  and  interceflion  of  the  Lord  Jefus^  which  muft  be  fprcad  upon  their 
 "  pcrfons  and  their  prayers,  to  make  them  acceptable  ?  Will  not  thcmuUi- 
 ''plyed  finsofdiftruft  of  Gods  promifes,  irreverence  towards  fo  glorious  a 
 "  majcfty ,  dulnefs  of  fpirit ,  deadnefs  of  aftcdion,  and  extravagances  of 
 '^thoughts,  increafc  their  guilt  and  irritate  their  judj^ment  ?  (hall  fo  precious 
 ^^  a  duty  be  thus  prophaned  ?  fo  high  a  privilege,  as  this  is ,  to  pnwrc  forth  our 
 "  wants  into  the  bofome  of  God,  be  proftituted  ?  and  fo  great  blclUngs  as  are 
 "  held  forth  to  faithful  prayers  be  defpifcd  ^  What  di {honour  refults  kenceto 
 "  the  name  of  God  ?  What  a  grief  is  imprefs'd  on  the  fpirlts  of  the  godly? 
 "  What  a  profanation  refledcd  on  fo  facred  an  Ordinance  >  Were  it  not 
 ''  better  for  them  to  forbear  prayer,  than  onely  to  pray  ,  to  the  promoving  of 
 "  their  condemnation  ?  Is  there  any  promife  they  {liall  be  heard  ?  Arc  they 
 "  not  cxprefly  told  that  God  will  not  hear  them  ,  whofc  prayers  are  abomina- 
 "ble?  P/rf/.5^.i8.  //k.i.lf.  1  Joh.^.iz.  P/#v.  18.9.  Are  not  they  that 
 *^*  admit  them  to  a  communion  in  prayers  C  where  they  but  flatter  God  with 
 *'  their  mouth,  and  lye  unto  him  with  their  tongues,  in  all  that  is  faid  )  guilty 
 '^  of  thofe  finsjbccaufc  they  hinder  them  not  ?  and  doc  onely  concur  to  farther 
 '  and  accelerate  their  damnation,and  fo  deface  the  purity,  and  defile  the  bcau- 
 ''  ty  of  fo  divine  an  Exerclfe  ?  You  may  fee  what  an  Harvcft  he  might  make 
 "  of  this  Stubble,that  were  toYrens  ftcadat^,  medulla  j  and  hsippy  m  fermtnis  di- 
 *■'  vite  vena  j  and  now  conlider,  I  befecch  you,  if  the  fame  apogoglcal  or  abdu- 
 *'  dire  rcafons  may  not  be  as  fpccioufly  and  as  plau{ibly  urged  and  ampli- 
 "  fied,to  bring  ©ff  unconverted  men  from  prayer,  as  to  take  tncm  off  from  the 
 "  Lords Table,and  have  not  as  much  energy  and  force,  in  order  to  the  one,  as 
 "  to  the  other. 
 
 ''  Secondly,  concerning  hearing  of  the  Word  j  The  conclufion  that  it  is  nc- 
 "  ceflary  to  take  examination  of  men  previoufly  to  the  Sacramenr,and  to  make 
 *^  tryal  whether  they  are  worthy  or  not  to  be  admitted ,  is  deduced  and  cxtra- 
 *'  ded  from  that  principle ,  He  that  eateth  anddrin^eth  Hnrvorthily^  eateth  and 
 ^■^  driniieth  dam*ution  to  himfelf^  not  dlfcerning  the  Lords^ody.  But  now 
 ^'  try  and  examine  (  1  befecch  you  )•  fince  the  Word  is  faid  to  be  the  favour 
 "  of  death  unto  death,and  that  the  Word  {hall  judge  them  in  the  lafl  day  that 
 *'  hear  it ;  and  there  is  a  caution.  Take  heed  hew  you  hear,  and  qualifications 
 ^'xequirSd  in  hearing,  i  Vet,  1. 1 3^.  Jam.  i  .a  i .    and  men  hating  inftrudi- 
 
 I  i  3  ''  on 
 
TJje  Lords  Supper  laid  forth  in  common  for  ^  Zee.      247 
 
 *'  on  arc  not  to  declare  his  Statutcs^or  take  his  Covenant  in  their  mouih,  VfnL 
 
 *-^  $0.  16.   and  he  ihat  difcerns  not  the  Word  of  God  fiom  the  Word  ot' 
 
 "  Man ,  hears  his  damnation,  and  lets  it  in  at  his  car,  as  well  as  the  oiher  cates 
 
 ««  and  driaks  it^  and  the  Word  and  Sacraments  reprefent  but  the  fame  Chrlfl, 
 
 *'  and  the  fame  promifes  under  divers  notions,  and  to  fevcral  Senfes,  ihc  one 
 
 ''  to  the  Ear,and  the  other  to  the  Eyc,Hand5and  Mouth ;  the  one  being  an  au- 
 
 «'  dibie,  and  the  other  a  vlfible,  taftible,  guftable  word,  and  b»th  are  Divine 
 
 «^  Ordinances  for  the  falvation  of  fcules  :  whether  there  fhould  not  be  as  great 
 
 <'  a  necellity  incumbent ,   to  examine  men   (  already  incorporated  into  the 
 
 "Church)  of  their  fitnefs  and  dlfpofitlcns  and  preparation  ,    in  order  to 
 
 ''  hearing  of  the  Word  ,  as  to  the  receiving  of  the  Sacrament  j    and  upon  the 
 
 *■•'  fame  fcore,  why  fhould  it  be  more  perilous,   or  hazard  more  pollution  of  our 
 
 'Te  Ives  or  the  Ordinances,  to  joyn  in  mlxt  Congregations ,    in  eating  of  the 
 
 ^*' Sacrament,  than  in  hearing  of  the  Word,  efpeclally  fince  that  prohibition, 
 
 ''  not  to  give  that  which  is  holy  to  Dogs,  and  call  Pearl  before  Swine,  (  which 
 
 "  Is  fometimefupcrGilioufly  enough  aileaged  to  juft;fic  this  Occonomy  of  re- 
 
 "  pclling  from  the  Communion,  fuch  as  they  fuppofe  unworthy  )    Is  firfl  and  ^ 
 
 "  principally  intended  of  the  Word  of  Inftrudion  and  Reproof,  as  appcares  by 
 
 *^  the  Texr,and  the  fenfc  of  Interpreter?. 
 
 **  Though  furely  by  the  way,that  Text  cannot  be  very  pertInent,nor  well  ap- 
 «plyabletothe  point  for  which  they  produce  it  ;    for  thofe  Pearls  arc  prohi- 
 «^i)ited  to  be  call  before  Swine,and  thofc  holy  things  forbidden  to  be  given  to  Janfcnlus  in. 
 «'  Dogs,upon  this  caution,  left  they  trample  them  under  feet,  and  turn  to  rent  Mat. 7. 6. 
 «  thofe  that  difpenfc  them  ;  but  there  is  no  danger,faith  Janfenins^  that  \^ the  idem  Eftlus  in 
 «  Sacrament  be  given  to  finful  men  that  defire  it ,  they  {hould  turn  andrent  4  V;;ff.rf.9.c^^ 
 "thofe  that  exhibite  it,  but  rather  that  they  will  tear  thofe  that  deny  It  ;  nel- p.  123, 
 *^  thcr  can  any  be  underftood  under  the  notion  of  Dogs  or  Swine,  that  are  not 
 "  notorioufly  wicked  and  fcandalous  J  and  fuch   onely  are  here  properly  and 
 "  cfpecially  meant,as  are  Blafphemers  and  Perfecurers  of  the  truth,  andmali- 
 "  cious  refifters  thereof  :  but  in  thefe  wc  plead  for,theIr  reverence  to  the  Sacra- 
 '^  ment ,  and  defire  to  partake  thereof,  fuperfedes  all  fear,  and  anticipates  all 
 **  caution,left  they  approve  themfeives  fuch  Dogs  and  Swine,  as  to  trample  the 
 "  Ordinance  under  feet,  or  rent  the  Difpenfers  thereof.     But  to  ftigmatizc 
 "  all  thofe  for  Dogs  or  Swine,whom  they  admit  not  to  the  Sacrament ,  Dignos 
 *'  hude  vhos  ,  labe  notare ,  would  be  cither  rodete  dente  caH.'no,   or  elfc  porcino 
 **  fcedare  modo ,  3.nd  canlna  facundit  ^^   according  to  Lex  Remta  ,  might  render 
 "  them  obnoxious  to  a  literal  ftigme  and  real  brand  ,  being  a  calumny  unwor- 
 "  thy,  net  onely  a  charitable  Chriftian,but  a  moral  man.  . 
 
 "  But  let  as  examine  what  they  interpofe  to  difprove  our  paralel  of  re^ons  ; 
 "  verily  much  pargetting  there  is  ,  to  {hew  a  dlfpari-A'y  between  the  Word  and 
 "•  Prayer  and  the  Sacraments,and  to  fet  them  at  difference, which  agree  fo  v/ell 
 "  in  the  common  and  generical  notion  of  Ordinances  j  and  It  is  remarkable  to 
 '^  contemplate  how  the  Sacraments  arc  ufed,  like  Caflmg-Counters,  fometlmes 
 "  ftandingfoi  one  hundred,and  then  again  but  for  ten,  according  to  the  plca- 
 '*  furcand  intereftofthe  Dlfpofer  ,  to  ferve  one  turn  they  are  fometlmes  ad- 
 '*  vanced  into  a  Sphere  higher  than  the  Word,  and  we  may  ,  Comewhere  meet 
 ^^^wlthafardle^ofwhatby  a.  charirablc  conftru^ion  ^  wc  may  call  Reafons, 
 •  <«^pack'a 
 
a  48  The  ner&  Inclofures  broken  donm^  and 
 
 '^  pack'd  together  to  this  purpore,and  Rhetoiically  enough  difplaycd,  which  yet 
 ^  ''  indeed  are  but  parcels  of  fmall  Wares,   and  which  are  like  the  Duke  of  Br'.- 
 
 • "  tain's  Souldlers^  Briton^  in  Eriglifh-mcns  Caflocks  j  to  accommodate  jwiother 
 ''  endjthey  arc  at  other  times  degraded,  fet  many  Orbs  lower,  and  thdr  vircuc 
 "^  more  difparaged  and  alleviated,  as  upon  this  inftant  occafion,  we  are  told  by 
 '^  fomcjthat  Prayer  and  hearing  the  W®rd  is  a  duty  commanded  j  but  there  is 
 *'  no  Pfeccpt,that  wicked  men  (liould  come  to  th-  Sacrament ;  chat  in  the  one, 
 *'  the  matter  is  good  ,  and  there  is  onely  a  failer  in  the  manner  ;  but  in  the 
 ^<  other,both  matter  and  manner  are  faulty,  ajid  that  by  Prayer  and  hearing  of 
 '^the  Word,thcy  may  acquire  fome  good,  temporal  at  leaft,  and  mitigation  of 
 *'  puni{hment,but  not  fo  by  communicating  ;  and  therefore  tlic  Rcafons  arc 
 *^'  not  alike  for  the  admi(Iion,probation  of,and  conjundion  with  unconverted, 
 «'  irregcneiate,  and  unworthy  men,  to  and  in  the  former  and  latter  Ordinan- 
 «ces. 
 
 ''  But  I  take  leave  to  anfwer.   That  it  is  the  unanimous  fufFragc  of  the  Fa- 
 
 *^thers,aflcrted  by  our  Divines  againft  the  Pap'fts,  in  the  queftion  whether 
 
 '« the  Communion  in  both  kindes  be  necefl'ary,  that  Tafic,  Eat,  Vrm\  ye  all  of 
 
 ^^this.  Do  this.  Shew  forth  the  Lords  death,  (as  fome  learned  man  will  have  ic 
 
 '' read)  are  explicitc  commands,  words  not  onely  of  invitation,  of  power,  of 
 
 Tifcater,  'Miberty,  but  of  command,  and  precept,  as  fnflm  Martyr  znd  Chryfi) Home  in 
 
 "  terms  exprcfly.     A  Theologue  of  no  ordinary  elevation  for  learning  and 
 
 VevVtns  caf       '^  P'^^yj  I'^^olves  in  his  Cafes  of  confciencc,  that  by  virtue  of  thefe  command- 
 
 ?  I  ^  1\q  ^'mcnts,  every  man  of  years,  living  in  the  Church  ,  and  being  baptized,  is 
 
 -       "  bound  in  confcience  to  ufe  the  Lord  s  Supp:r)  and  fo  alfo  doth  the  School  re- 
 
 ■Jn  3 .  ff,  80.       "  folvc,  though  they  extend  not  the  obligation  to  a  receiving  in  both  kindes, 
 rfr.r  I .  "  ^s  there  is  no  formal  command  in  terms  requiring  wicked  mei^to  communi- 
 
 '^  cate,  fo  neither  is  there  fuch  for  them  to  prayj  the  commandment  is  propofed 
 ''  indifferently  and  in  general  terms  to  all  men,  and  the  Gcnm  includes  the  fe- 
 *'  veral  Specks,  and  the  Species  all  the  I?idividuals  (as  our  Divines  anfwcr  the 
 *'  Anabaprifts,  objecting  there  is  no  formal  command  for  the  baptizing  of  in- 
 "fants,  which  arc  comprehended  under  the  general  notlonsof  all  Nations, 
 *'  and  Houfes,  and  Families)  neither  can  the  want  of  thofe  fpecial  qualificati- 
 **  ons  or  powers  enabling  to  the  difchai  gc  thereof,  exempt  from,  or  difpenfc 
 ''  withjthe  obligation  of  general  duties,  otherwife  we  might  rercrfe  and  cailate 
 *'  the  whole  Moral  Law,  which  we  are  obliged  to  keep,though  we  are  not  now 
 *' able  to  perform  our  duty.     Itfeems  to  me  a  fad  and  piacular  enunciation, 
 *'  that  the  receiving  of  the  Sacrament  by  an  unworthy  pcrfon,  is  faid  to  be 
 *'  materially  evil,  or  exgenere  &  ohjeifo,  though  1  deny  nor,  it  may  become  io, 
 "  /4d  hie  &  nunc^  f at  ^ne  &  circumfiantiis.     I  fuppofe  the  Author  that  dropped 
 *' thofe  incon(i4crare  words,  might  juftly  with  th^  Annular  or  Phyfick-fin- 
 *'  gcr,    touch  the  place  behinde  the  right  ear  confecrate  to  Nemefis,  which 
 "  among  the  Ancients  was  ufcd  by  ihem,  that  bcgg'd  pardon  of  their  gods  for 
 *^  any  inconii derate  and  obnoxious  fpecch  j  what  influence  and  effeft  the  parti- 
 "  cipation  of  the  Sacrament  may  have  upon  unconverted  and  faithlefs  perfons, 
 *f  1  have  elfewhcrc  fpokcn^  and  need  not  here  to  recapitulate. 
 ''  That  which  '<  moft  commonly,  ondmoft  fpccioufly,  and  by  the  bcfl  learned, 
 "  objedcd  to  prove  that  there  is  not  the  like  reafon  in  this  cafe,  in  relation  to- 
 •»'  the  hearing  of  the  Word^and  receiving  of  the  Sacramcnts^is  this/hat  the  Sa- 
 craments 
 
The  Lords  Sufper  laid  forth  in  cor^nmnfor^Scc.      249 
 
 *' craments  are  not  converting  Ordinances,  (as  the  Word  is)  there  being  no 
 "  infticution,  nor  promife,  nor  command,  to  ufc  ihcm  to  that  end,  but  they  arc 
 ''  onely  feallng  Ordinances,  and  confcrrc  not,but  confirm  Faith,  prcfuppofe  k, 
 *'  and  teftifie  our  union  with  Chrift,  not  beget  it  j^thac  the  Word  is  to  be  prea- 
 *'  ched  to  thofe  that  believe  notj  but  the  Sacraments  to  be  adminiftredoncly  to 
 '^  believers,  and  thofc  properly  and  really  believers,  which  not  onely  alfent  to 
 "  the  Word  of  Faith,  but  to  the  woik:of  Faith,  believing  prattically ,  a-fwell  ax 
 ^'  fpeculatively,  elfe  the  Seal  (hould  be  fet  to  a  Blank,  and  there  ihould  be  a 
 ''  falfe  teftimony  in  witnefling  that  which  is  not,  and  fo  be  a  pradical  Lye  j 
 ''  fomc  few  perchance  attribute  more  to  Baptifm^  as  to  be  a  regenerating  Or- 
 "  diaancc,  but  the  Lords  Supper  they^think  is  nothing  like,  as  if  it  were  more 
 '^  to  be  the  Laver  of  Regeneration,  than  the  Body  and  Bloud  of  Chrift,  or  as 
 ''  if  It  vvere|not  the  fame  Internal  grace,  exhibited  under  divers  external  figni- 
 *'  ficative  Elements. 
 
 ^^  ksihc  Lutherans,  to  verific  that  opinion  that  the  Sacraments  conferrc 
 "grace  ex  opcre  opcrato ,  are  conftramed  to  aflert  a  Total  falling  from 
 *'  grace  j  fo  thefe  men  to  defend  and  maintain  with  more  facility  this  Tenent, 
 "  that  the  Sacraments  are  no  converting  Ordinances,  have  alfo  thought  it  ex- 
 *'  pedient  to  deny  alfo,  that  they  confcrre  grace,  and  with  an  admirable  coi:fi- 
 "  dence  obtrude  this,  as  the  Doftrinc  of  all  Reformed  Churches. 
 
 ''  I  am  not  willing  to  ft  art  and  profecute  more  Controverlics  at  once  5  this 
 '^  which  1  have  primarily  taken  into  agitation  will  engage  enough  of  time  and 
 *'  paper.  I  remember  Torquattis  his  fate,  that  though  he  killed  an  Enemy,  yet 
 *'  fuffered  punlftiment,  bccaufe  he  went  out  of  his  Rank  and  Order  to  do  it ; 
 '^  I  ftiall  therefore  appofitely  to  the  prefent  fub  jed  anfvver,That  they  need  not 
 *^  tell  us  of  diftercnces  between  the  Word  and  Sacraments  j  no  fevcral  things 
 "but  have  their  differ  cm  properties,  elfe  they  could  not  be  feverall  things ; 
 *^  they  might  deliver  us  more  difparlties  3  but  what  are  thofe  they  memion  to 
 *^  make  a  difference  between  the  Preparation  or  Probation,  needful!  to  the  one 
 *'  and  the  other,  and  the  Communion  and  Fellowfhip  in  the  one  and  not  the 
 "  other.  Let  It  be  (as  It  is  pretended)  that  the  one  is  a  convening,  and  the 
 *'  other  a  confirming  Ordinance  ;  doth  it  therefore  follow,  that  there  maft  be 
 "  a  preexamining  of  the  fitnefs  of  men  in  order  to  the  one,  and  not  the  other  ? 
 ^*  that  we  n^ay  admit  of  the  fociety  and  concurrence  of  formal  Profeflbrs  in 
 '*  the  one,  and  not  in  the  other  ?  Let  it  be  fo,  j^as  it  Is  fuggefted)  but  is  not 
 '^  then  the  Word  the  more  blefled,  gracious,  and  venerable  Ordinance  ?  as  to 
 "  give  being,  is  more  than  to  fupply  food,  and  to  infufe  life,  more  than  to  in- 
 "  creafc  ftrength,  and  fo  calls  for  more  reverence,  punty,  and  preparation,  in 
 *^  order  thereunto,  as  more  honour  is  due  unto  our  Parents,  than  to  our  Nurfe, 
 «^  and  Lawyers  put  more  weight  upon  thofe  words  in  a  Deed,  Give  and  Grant, 
 ''  than  upon  that  of  Confirm,  Ipfum  effe  perfeCiiffimiim  omnium,  comparatur  enm  X  .^.4.  ar,  I 
 "  ad  omnia,  ut  aBiis,  nihil  cnim  habet  a5iualitatem  nifi  in  quantum  efi,  faith  Aqui- 
 **  nas,  and  the  more  noble  Effcds  make  the  Caufes  more  noble  ;  and  is  not  the 
 **  Word  to  all  Ordinances,  (as  Faith  to  the  Juft)  and  to  all  rrghteoufnefs,  the 
 **  life  and  foul  thereof  ?  Others  befide  Believers  (fay  they)  may  be  admitted 
 **■  to  the  hearing  of  the  Word,  but  yet  nuift  no  care  be  had,  nor  trial  1  made, 
 "  whether  thofc  that  hear,  believe  or  not,  or  are  difpofed  to  believe  ?  And  is  It  . 
 **  no  matter  whether  the  Word  become  the  favour  of  death  ?  onely  courfc 
 
 K  k  muft 
 
2^0  'The  netp  Incla/ures  broken  doTPn  ^  and 
 
 ^  muft  be  takcn^that  the  Sacrament  become  not  deadly,  no  matter  though  the 
 "  word  be  fo  ?  And  if  none  muft  be  admitted  to  the  Sacrament  but  thole  that 
 '^  have  Faichjthen  none  can  receive  admifsion  ,  for  who  can  be  aflured  that 
 "  another  hath  Faith,  which  is  rooted  in  the  heart^which  onely  God  fearcheth  ? 
 ''  the  hidden  man  of  the  heart  is  invifible  to  any  forrein  eys,the  hidden  Manna 
 *'  cannot  be  tafted  by  any  other  than  he  that  imbofomes  it,  and  the  new  name 
 *^  is  not  legible  by  any,fave  a  reflefted  beam  of  light. 
 
 *«  If  it  be  attfwercdjthat  they  intend  onely  that  fuch  are  to  be  admitted,  wh© 
 *^by  a  difcurfive  knowledge  coilcfted  by  external  fignes  in  the  converfation  , 
 '^  and  reafoning  from  one  thing  to  another  ,  they  conclude  to  be  faithful  and 
 '^  regenerate :  1  anfwer,  that  fuch  knowledge  is  not  infalKble,  they  may  be  dc- 
 ^'  ceived,and  doubtlefs  are  in  many  j  and  therefore  in  admkting  oi  fome,  they 
 ''  muft  needs  fct  the  fcal  to  a  blank,  and  a-re  faife  Witneflcs,  and  piraftical  Ly- 
 "  ersjin  relation  to  fuchjas  notwithftanding  this  probation  doe  deceive  them  j 
 ^*  neithcpcan  their  endeavors  to  the  contrary  falve  the  thing,  being  notwith- 
 ''  ftanding  done,though  it  may  render  the  perfons  more  excufable  for  doing  it, 
 ^  who  alfo  muft  ftill  be  perplex'd  and  anxious,whethcr  the  fignes  be  fuffkient, 
 ^^  and  the  judgment  regular. 
 
 "There  may  be  alfo  a  partial  and  male-adminiftration  of  Difcipiine,  and 
 **  an  approbation  of  the  unworthy,  who  may  perhaps  afccndere  ad  altare  per 
 ^^  gradm^y  flairs  of  favour  fundry  ways  impetrated,  and  in  fuch  cafes  (  where- 
 **  m  they  yet  prefcribe,  that  there  ought  to  be  no  intermifllon  of  the  Synaxis, 
 "  nor  feparation  fr«m  the  Church  )  all  the  prejudices  ,  and  pollutions,  and 
 '^  profanations,  which' they  fo  much  amplifie  and  de-claim  againft,  in  mix'd 
 ^  Communions,doe  arifc  and  occurre. 
 
 "  But  what  doe  the  Sacraments  feal,more  than  the  Word  afllircs  ?  fave  that 
 '^  the  one  applyes  that  more  paiticularly,  which  the  other  holds  forth  general- 
 "  ly,and  doth  it  by  a  reprefentation  to  the  eye,and  hand,and  mouth,  which  the 
 "  other  doth  unto  the  Ear :  Circumcifion  is  indeed  called  a  feal  of  the  righ- 
 "  teoufncfs  of  Faith  j  And  as  by  an  analogy  and  proportionable  accommoda- 
 ^^  tion,may  omr  Sacraments  he  fo  named  5  fo  God  openeth  the  ear,  and  fealeth 
 **  inftruAion  j  alfo/c^  53,1^.  and  binds  up  tlie  teftirp.ony,  and  fcals  the  Law 
 *'  among  his  Difciples,  ifa.^.i  6.  Methlnks  when  I  refted  on  this  Arg:ument  of 
 ^theirs,!  re-mind  that  fephifme  of  the  Arminiansjwho  argcie,That  which  every 
 •«  man  is  bound  to  beleeve  is  true  5  but  that  Chrift  dyed  for  him,  is  that  which 
 "  every  man  is  bound  to  beleeve  :  er^o  ^  Which  Argument  feems  to  me  to 
 ^'  hare  fome  fimilitude  with  this,Th3r  which  fealcs  Chrift,and  remifTion  of  {ins 
 '^  unto  Faith  jprc-fuppofeth  Faith  in  them,  to  whom  the  Seal  is  applyed  j  but 
 **  the  Sacraments  feal  Gkift  and  remliTion  of  fins  to  Faith  ,  e'l^a  ;  and  the 
 ''  like  anfwer  may  ferve  10  the  one  and  other  fallacy,  -z^/c^^.That  as  no  man  is 
 ^*  bound  to  beleeve  that  Chrift  d^ed  foi  himjunlefs  he  beleeve  and  repent,  but 
 ^'  is  rather  bound  not  to  beleeve  it,  the  death  of  Chrift  becoming  cffcduall  to 
 "  him  onely  UjXJn'cofidition  of  his  Faith  and  repentance,  and  the  aifurancc 
 **  thereof,  vi^.  Tnat  he  fhal"!  be  fa  ved  by  Chrifts  death,  being  a  conclufion  thai 
 *'  refuks  from  a  Ma^cr  propa.^ilon  (  he  that  beleeves  and  repents  fltall  be  fa- 
 "  ved,by  the  death  of  Chrift,)  and  a"N4inor  (.1  beleeve  and  repent)  fo  the  Sa- 
 *'  cramencs  feal  not  the  dornation  of  Chrift,  and  remlflion  of  finn.es,  in  and 
 **  thfough  him;,butupon  the  condstionof  faiih  and  repentance^  juft  as  t^c  Pro- 
 
 "  mifcs 
 
The  Lords  Supper  laid  forth  in  common  for  ^'^c.      7^1 
 
 *'  mifcs  hold  forth  Chrlft  in  the  Word  preached  :  And  tlierefore  the  Seal  is 
 '^  not  pur  to  a  blanck,btJt  offered  to  be  fetjif  Covenants  be  performcd,as  a  nian 
 **  fcals  a  Writing  to  become  his  Dccd5whcn  Conditions  be  performed,  clfe  t© 
 ^^  be  as  an  Efcrol ;  to  the  faithlefs  the  Sacrament  is  a  Seal  in  aBn  primo^  not  in 
 "  aBufecundo :  a  Seal  ftlU  in  its  own  nature,  not  in  the  cffed,  a  Seal  objc- 
 "  ftivcly,  v'i'^,o^i\\z  conditional  Covenant  andPromifcs,  not  fubjeftivc- 
 '^  ly,  vi'K^  of  Faith  in  that  perfen',  as  the  Seal  doth  not  ratifie  tlic  ferviccs 
 ^^  of  the  Tenant ,  but  the  Grant  of  the  Lord  upon  condition  of  performing  the 
 "  hofRage  and  fealty. 
 
 "  Whether  the  Sacrament  be  a  converting  Ordinance  or  not,  I  fhall  onely 
 ^  fay  fuccindlyjThat  they  which  deny  itjdoc  but  prevaricate  j  for  tkcy  fay,th3t 
 '^  the  Sacrament  abftrafted  from  the  Word,and  without  it,  converts  not,which 
 «'  is  as  much  as  to  fay,  that  the  Sacrament,  when  it  is  no  Sacrament,  doth  not 
 "  convert  5  for  without  the  annexion  of  the  Word,it  is  no  Sacraracnt ,  Accedat 
 ^<  verbim  ad  elementum,&  flet  fdcramenrum  ;  which  our  Divines  (  with  exccl- 
 ''  lent  reafon  )  underftand  not  onely  of  the  Word  as  confecratory,  but  as  con- 
 ''  clonal ,  and  as  a  word  of  Dodrine,teaching  the  naturejend,  and  ufe  thereof, 
 ''  for  they  have  no  efficacy,but  by  mediation  of  Faith  ,  and  that  hath  alwayes 
 '^  relation  to  the  Word,  fuch  a  Word  as  is  eflcdual,  not  quia  dicitur ,  fed  qura 
 *^  credftur,  faith  St.AngHfline.  But  whether  Converfion  be  wrought  by  the 
 *'  Sacrament,or  at  the  Sacrament  (  as  they  would  have  it  )  obfcrvc  (  I  befcecb 
 "  you  )  to  be  all  one  to  our  purpofe,  fo  as  Converfion  be  cffeded ;  but  indeed 
 «  Faith  hath  three  aftSjKnow ledge  and  AfTent  In  the  Undcrftandlng;  and  Affi- 
 «  ance  in  the  Will  and  Affedions  j  fo  that  true  juftifying  Faith,is  a  fiduciall 
 ^'^  Affent  pre-fuppofing  Knowledge  j  now  the  queflion  truly  ftated  is  this, Where 
 **  there  is  an  acquift  and  antecedency  of  knowledge  and  affent  onely,  which  is 
 **  but  an  Hiflorical  or  Dogmatical  Faith,whether  that  affiance,  which  is  a  ca- 
 '*^  fling  of  a  mans  felf  upon  Chrifl ,  and  a  clofing  up  with  him  ,  andtogethci" 
 "  wherewith  is  alwayes  a  Converfion  of  the  heart,  aiid  a  renewing  of  the  fpirit 
 *'  of  the  minde,cannot  be  wrought  In  the  inftanr  of  rcceixslng,  or  be  the  effcd 
 '^  of  the  Sacrament ,  (  as  a  moral  caufe  )  as  well  by  the  holy  Spirits  infufing 
 "  of  that  internal  formal  principle,or  gracloushabit  of  jufllfylng  faith  5  as  alfo 
 '^  quickning  the  prefcnt  aftual  exercife  thereof,  in  embracing  of  the  Lord  Jc- 
 *<  l'us,whom  though  they  had  foimerly  heard  of  by  th-e  ear,yetthey  ncvcr,untill 
 *^then,felt  in  the  heart?  .   , 
 
 *'  This  I  think,  fo  well  explaincd,cannot  well  be  denyed  •  and  until  our  af^e, 
 "  I  am  confident,  was  never  qucflioned.  In  this  fame  way  miracles,  afflldi^ 
 *'  ons,  the  converfation  of  the  Wives,  may  adually  convert ,  much  more  the 
 "  Sacrament ,  which  effeds  it  not  accidentally  and  extraordinarily  ,  as  the 
 ^^ other ;  but  ut  mcd'.im  ordmarium,  &  ex  mtura  [ux  inftttutionls  &  fpeciali  or- 
 •*  dinatione  d'tvtna.  The  Word  begets  Faith,  onely  by  way  of  objed  propoun- 
 "  ded  •  for  Faith  (as  all  fpirltual  graces  are) is  infufed  into  the  foul,  and  there 
 '*  produced ,  fcr  modum  creations  ,  not  by  any  natural  operation,  but  by  a  fu- 
 **pernatural  and  immediate  ad  and  influence  of  Gods  Spirit,  which  begets 
 •«  Faith,  by  illuminating  of  the  minde  ,  and  inclining  the  Will  to  apprehend 
 *'  and  imbrace  the  objed  ;  and  in  the  fame  way  that  the  Word  woiketh  ,  are 
 *'  tlic  Sacraments  operative  ;  for  ilium  (  fcillcet  Ch'n(inm  )  pater  propon't  fide  ap-  Exarnxonc'il 
 '  prehend^ndum  &  accipiendum  ad  rcm'ffiviem  peccatornm  &  in  verba  &  in  jacra-  Triden.part'^^ 
 *'  memis^ faith  Chemnicins  ;  and  when  the  fame  ob k d  is  held  forth  in  the  Sacra-  tsnn  ^ 
 
 Kk  1  «mcnr/  ^''^ 
 
Gerhard,  he. 
 iom.  torn.  5. 
 
 Dr  White 
 Prtff.to  the 
 Orthodox 
 Faithj&c. 
 
 a<2  Tfce  nerp  Inclofnres  broken  dorrn^  and 
 
 «^  ment,  what  {bould  there  obftruft  the  fame  operation  of  that  Spirit ,  which 
 BeHarm.  Bner-  cc  bioweth  how,  as  well  as  wherc/it  liftcth  5  and  therefore  in  the  fame  manner 
 vat,  tom.S.c,^ .  «  doe  the  Word  and  Sacraments  juftlfic^faith  learned  Ames .  It  is  true,  what- 
 ''  foever  is  received,is  received  according  to  the  mode  of  the  receiver  ^  and  fo 
 '^  the  Sacrament  converts  to  Faith,  or  confirmes  in  it,  according  to  the  condi- 
 ''  tlon  and  cftate  of  the  receiver  ;  hut  becaufe  the  confirming  of  Faith  is  the 
 *'  more  frequent  and  fenfible  effed,  the  denomination  is  taken  from  that  which 
 c'  happeneth,«f/>/«ri<(««»2,.for  the  mod  part  •,  and  becaufe  they  are  added  to  the 
 ««  Word  for  confirmation  of  the  objed  of  Faith,  to  make  it  more  credible  to 
 ''  any  fubjcd,as  Seales  to  Writings  j  hence  the  Sacraments  are  commonly  cal- 
 "  led  confirming  Ordinances,  and  more  efpecially  the  Eucharift  is  called  the 
 '«  Sacrament  of  confinnation,in  a  relative  oppofition  to  Baptifmc  ,  named  the 
 '^  Sacrament  of  initiation. 
 
 '^  But  that  the  Sacraments  doe  confer  grace,  was  (  for  ought  1  know  )   nc- 
 '^  ver  denyed  by  any  in  the  Reformed  Churches ,  Zmnglm  excepted ,  (  for  as 
 ^*  for  the  Anabaptlfts,  and  Socinians,  1  cannot  yeeldthem  the  honour  of  that 
 "  notion  )  the  altercations  we  have  with  the  Papifts  is  not  de  re,  fed  modo  ret ; 
 "  not  about  the  thing,but  the  manner  j  He  was  a  very  learned  Divine,  who  up- 
 *^  braiding  the  Papifts  how  they  calumniate  us  in  ourTenents  andDodrine, 
 ''  to  refled  an  odium  upon  our  perfons,  and  profefTion,  reckons  up  this  among 
 ''  the  reft  ,  that  they  impute  to  us ,  that  we  deny  the  Sacraments  to  confcrrc 
 '^  gracejWe  indeed  deny  (  what  the  Papifts  affirm  )  that  the  Sacraments  con- 
 *'  fer  grace,  as  the  neereft,  immediate  ,and  proper  caufes  thereof,  by  any  force 
 }Te^  vero  nam- "  or  virtue  intrinfecal,  inherent,  or  fcatcd  in  them,  as  Phyfical  and  real  caufes 
 ram  efficacU     "  whereby  grace  is  effcded  and  brought  forth,eji:  obedientiali  potentia  mima ,  or 
 facramentoTHm  •«  f©  as  a  medicine  cures  a  difeafe  in  the  body,wIthout  any  previous  motion,  or 
 i\f(LtU  expli-      "  thought  ©f  mans  minde  j  but  we  grant  notwithftanding,   that  they  are  impc- 
 c  Ant, qui  aimt  '^  tratory,  inftrumental,moral  caufes  of  real  grace,  by  their  fignification,  of  re- 
 D?««  ^g^r^  ^(^  "  lative,  at  leaft,   by  exhibition  and  ©bfignation,  in  refped  of  God  ordaining 
 tOYump'^efeU'   '"^themtothat  end  ,  and  by  a  certain  afliftance  of  divine  power  and  virtue , 
 tUm  tantitm,    '^  (  which  the  School  calls  afftfienthm.  ex  paiio  )  as  being  pradical ,   and  not 
 fum  enm  in     "  onely  theoretick  fignesjbut  cfteding  what  they  fignifie  :    for  God  being  cal- 
 finem  infihuU  "  led  nfovk  by  rcafonof  his  pr.oinife,Is  prefent  with  his  grace,  and  workcth  in- 
 funt,non  ut  nos  '^  wardly  to  the  fimilitude  and  proportion  of  that  which  the  Elements  doe 
 admoneant        ''  outwardly  ;   (  as  the  Waters  of  Jordan  cured  the  Leprofie  of  Naaman^hy  the 
 Deum  agere      '^  power  of  God  working  with  them, )  who  had  firft  ordained,that  they  which 
 aliqutd^fed  ut   'f  fhould  doe  what  he  commanded  ,  {hall  receive    that  which  he  hath  promi- 
 ipfa  (int  in-      <^fed,juft  as  a  Kings  Letters  Patents,  fealed  with  his  Seal,  are  faid  to  confer 
 ^rumenta  effi-   '^  an  Office  or  Lordfhipupon  him,  to  whom  they  arc  granted  ;  and  that  faying 
 cacia  qmhrn      *^  oiHugo  hath  a  Pafsport  on  al»  fides^Ti deles  ex  iflis  elemcntls  falutcm  non  qu<e- 
 Vem  utatur      "  nmt,  ettamfl  in  i(ih  qiiterunt^  iflu  enim  non tr'bmmt,  qnoiper  ifln  tribu'tw,  God 
 utm  nobis  ali-^^  not  refignlng  his  grace  to  them,   but  by  them  imparting  it  unto  us,  by  the 
 quidopcretur^ 
 
 babent  ergo  efficacia'nmjitr.maliqunm^dt  obj[e6i!vdm  &  quierequirh  facnltatcm  eognhwam  ,  ex- 
 cftatam  thcim  &  ut  loquuntur  m  aSiu,  Thef,  Salmur.  part,  3.5.43  -p^g-  1 4.  Yet  this  is  not  all 
 that  other  Protcftams  afcribc  to  them. 
 
 «  mediation 
 
T^he  Lords  Supper  laid  forth  in  common  for  ^Zlq.       a  5  3 
 
 *' mediation  of  our  Faith  and  his  spirit,     I  might  be  voluminous  in  amaffing 
 
 **  teftimonies  of  our  Divines  to  this  purpofe  ;  but  vi[Q  Selone,  vidifli  omnia,  doe 
 
 *'  but  perufe  the  great  mafter  of  Controverfies^  chamier,  and  rcade  him  dircft 
 
 ''  and  exprefs  for  this  point,  citing  both  the  confcfTion  ef  the  Vrench  Church,  *tomAd^l%  f iX  < 
 
 "  and  Calvm^as  witnefTing  to  the  truth  hereof ;  and  whereas  Calvin  affirms  that  ^  i, 
 
 ^^  God  works  by  the  SacramentSjas  by  Inftruments,  but  by  a  force  Internal  and 
 
 '^  intrinfick  to  himfelf,and  not  parsing  forth  from  himfelf  into  the  Sacraments  j 
 
 "  Chamier  tells  us,That  this  is  the  very  ftate  of  the  controverfic  j  with  what  in' 
 
 *'  gcnulty  then  could  a  great  Champion  of  the  oppo/ite  opinion ,  among  other 
 
 '^  Divines,  mufter  up  both  Calvin  and  Chamier  to  be  on  his  part  ?   and  in  what 
 
 *'  fenfe  all  the  other  teftimonies  cited  by  him  were  meant ,   judge  by  this  one  > 
 
 ^^  that  where  he  argucth,  that  the  Sacraments  being  by  their  definition  fignes, 
 
 *'  cannot  be  caufes  of  what  they  fignifie  5    neither  are  the  things  fignified,  the 
 
 ^f  effefts  of  the  Sacrament,  he  cites  Chamier ,  as  adftipulating  to  that  aflertion, 
 
 *'  ^uia  ut  efficientia  toto  genere  fuo  differt  afigHificatione,  &c.    Whereas  Chamier 
 
 *'  urgcth  that  Argument ,  not  to  difprove  all  efficiency  of  the  Sacrament ,  but 
 
 ^^inharentemfibiefficaciamiyfhichsirQ  his  exprefs  words  in  his  entry  into  that 
 
 *'  Ninth  Chapter  a  very  few  lines  before  the  words  cited  :  fo  as  the  Reciter  im- 
 
 *^pofeth  upon  us  with  a  fallacy,  «^/<Stf/e(r«W«;»^«/W5  addiStum  fimpUciter  ;  as 
 
 «'  \i  Chamier  denying  one  kinde  of  efficiency,  denycd  all,  and  the  fame  anfwcr 
 
 «  may  be  given  to  his  other  alleaged  teftimonies,  which  arc  in  the  fame  fenfe 
 
 *f  tobeunderftood. 
 
 ''  This  puts  me  in  minde  of  NiignM  the  Dominic aniwho  difputlng  againft  the 
 ^^  Jefuits  in  the  Controvcrfies  concerning  Predeftination,  Grace,  andFrec- 
 *«  willj  he  tels  thcm,They  will  rack  men  to  witnefs  for  them,  though  evidently 
 <<  known  to  be  of  another  judgment)  which  made  him  fay,  he  feared  they 
 *'  would  deal  fo  with  him  too,  when  he  was  dead,  notwithftanding  his  exprefs 
 «*  oppofitlon  to  them :  of  all  our  Divines,  that  1  know,  learned  Whiui\er  hath  C^.^.1 35« 
 '^  gone  fartheft,concerning  the  efficacy  of  the  Sacraments,  who  in  his  Anfwer 
 **  to  Vury  the  Jefuit,  to  clofe  with  Peace,  yet  not  check  with  Truth,  doth  thus 
 •^  exprefs  himfelf.  Si  Alanifententiam  ample  fteris,  earn  e^o  minime  reprehendam^ 
 *^Jic  enim  iUe  de  hac  canja  fcribit,  Gratiam  h  antma  hominis  Deiis  operatur  per  Stf- 
 *'  cramenta,  tanquam  per  infirumentalem  caufam^non  alia  ratione,  necminjis  verh 
 '^  quam  homo  dicitur  fcriberc  per  calamum-^  fcriptio  vero,  (adds  whita\er)  non  in- 
 *^  dudtmr  in  calamo,fed  c  alamo  ad  earn  rem  apto  &  infiitHto  fcribitur,  it  a  Dem  per 
 *'  Sacramenta  fua^  tanquam  media  c^  ergana,  gratiam  in  nobi^  efficit,  &  tamen  5*^- 
 **  cr amenta  gratiam  in  fe  nuUam  includunt.  So  he,  which  is  more  than  the  Fran-^ 
 •«  ctfians  would  concede  to  the  Dominicans  at  the  Council  of  Trent. 
 
 'VXaftly,  let  it  be  thought  upon,  what  advantage  is  given  to  the  ^i?f /W/i;;^ 
 «« and  Anabapti^s  by  this  Thefis^  that  the  Sacraments  have  omely  a  fignlfying 
 *^  power  and  virtue,  and  onely  to  confirm  Faith,  and  not  to  conferrc  Grace, 
 **  for  fruftrate  and  fupervacaneous  ihall  the  Adminl-ftration  thereof  prove, 
 ^'  where  is  neither  aftual  Faith  to  receive  confirmation,  nor  under ftanding,  to 
 *'  apprehend  what  they  fignific. 
 
 "  Thus  long  have  1  ftaid ,  like  the  Samaiitan,  to  put  Wine  and  Oy  1  into  the 
 •*  wouads  «f  this  Truth,  which  1  found  wounded  in  my  way,  but  ihall  leave  it 
 
 Kk  3  »*with 
 
The  new  Indofwres  broken  dcn^n^  and 
 
 <^  with  the  two  pence  (which  fomc  expound  the  two  T^^AWf^rrx)  to  be  better 
 f'  cured  by  orhers,  and  go  on  my  journey. 
 
 "Laftof  ail,  let  us  take  one  profped  farther,  and  upon  view  make  triall, 
 *'  whether  the  motives  ufcd,  to  pcrfwade  the  Adminiftration  of  the  Lords 
 *'  Supper,  and  the  Retentives  applied  to  keep  men  fcom  d&ferting  the  partici- 
 "  patlon thereof,  wJaen  by  a  malc-adminiftration  ofDifcipline,ekher  through 
 *'  negligence  or  corruption,  wicked  men  are  admitted,  cannot  alfo  be  as  apt 
 *^  and  proper  and  fuitable  to  the  fame  ends  and  purpofes  generally  in  m^x^d 
 *'  Congregati©ns,and  where  Difciplinc  is  not  at  all  eftabllfhed ,  or  for  weighty 
 *^  Realons  cannot  be  executed.  They  tell  us  in  that  former  cafe,  that  w-e 
 *'  joyn  not  with  wicked  men,but  they  with  us  ^  that  for  us  to  joyn  wii h  finfuii 
 *^  men  in  (inful  matters,  would  bring  guvlt  upon  us ;  but  if  fome  bad  men  will 
 '^  joyn  with  us  in  good  matters,it  proves  no  prejudice  t€»  us.  To  celebrate  the 
 *'  Lords  Supper,is  in  it  felf  exceeding  good,  if  others  that  ought  not  will  come 
 *'  and  goc  as  farre  withus,as  the  outward  ad^it  is  evil  to  them,  but  none  to  us, 
 ^'  having  to  our  power  oppofcd  their  prefence  (  which  power  we  are  dfeAjv^ihere 
 *'  taught  to  be  admoni{hing,reproving,and  mourningj&c.)  We  arc  farther  bid 
 *^  to  take  heed  that  we  ncgleft  not  an  undoubted  duty ,  to  efcape  an  uncertain 
 "  danger  ja  peril  merely  Cuppofcd,  will  not  warrant  the  omitting  of  a  praftiec 
 "clecrly  impofedjO&m^f^?rfwy^<z  I  whereupon  I  {hall  make  nolongrefle- 
 ''  ftion  jjut  briefly  fay,  that  great  is  the  truth  and  will  prevail  •  and  oncly  ask 
 *'  whether  this  breath  blow  not  away  all  their  former  fimilitudes  and  argu- 
 ''  ments  •,  Whether  this  be  not  herbam  dare  to  give  up  the  caufe ,  and  flight  or 
 '^  quit  their  ftrongeft  holds  ?  and  like  Vemlopey  to  untwift  her  own  Web,  and 
 *'  to  become  like  an  Eagle  ftruck  down  with  an  Arrow,  feathered  from  her  own 
 *'  Wing^as.  was  Julian's  Motto,  Froprii^  confiiimur  alls :  for  now, 
 
 Nefcio  que  pa^0,  voxtmfaBamst:eJl, 
 
 ^'  Oncly  if  they  {hall  interpofe  that  in  male-admlniftration  of  difcipline  fomc- 
 *«  what  is  yet  done,  and  onely  fome  few  evil  men  are  admitted  ,  but  in  non- 
 *'  eftabli{hment,  or  non-execution  thercof,nothing  is  effefted,  and  many  more 
 *' doc  intrude  to  the  Holy  Table  5  lanfwcr,  th:Lt  as  mails  &mmHS  nonvari- 
 *'  ant  ^ecie)ft^(o  the  multitude  or  paucity  cannot  give  form,  though  it  may  de- 
 ''  gree*  to  the  quality  of  the  adion,in  the  one  cafe  or  another  :  if  it  be  evil  to 
 **  admit  or  communicate  with  many  hypocrites  or  wicked  men,it  is  alfo  evill  to 
 *^  doc  it,tbough  but  with  a  few  fuch ;  and  the  evil  is  greater,  becaufe  done  by 
 *^  them,who  are  always  fo  much  the  worfe,  by  how  much  more  they  pretend-to 
 **  be  better  5  and  by  the  help  of  Difcipline  eftabliihcd,  haV;C  the  means  ta  con- 
 '^  duft  things  better  :  but  let  fuch  Difcipline  be  eftabliftied,  fo  that  where  and 
 **  when  ihty  pleafe,it  may  be  exercifed  ;  and  then  it  feemes  it  is  nothing  fo  pe- 
 **  rilous  or  piacular,though  fome  be  admitted  or  communieated  with,  as  unwor- 
 **  thy,as  thofe  that  now  are  repelled.  Truly,thc  reflexion  upon  thofe,and  the 
 *'  like  paflTageSjis  that  which  tempts  fome  circumfped  men  to  fufpeft  ,  that  the' 
 '' Silver- Smith  is  ftill  at  his  Work-boufe  for  his  Diana  ,  (  &  quifquis  amat 
 **  rmam^  rammpHUt  effe  Dkmm)  whofe  Arguments,  though  hammered  at  the 
 
 ''  Forge 
 
The  L^rds  Snfper  laid  forth  in  common  for  ^  &c.     2^5 
 
 «'  Forge  have  more  energy  and  influence,  than  thofc  which  arc  borrowe<l  froai 
 « the  Schools^and  fuch  Topicks  beyond  all  Apodidicks, 
 
 D  E  F  E  N  C  R 
 
 SECT.  XVI. 
 
 The  removing  the  [candalomhj  the  forver  of  the  Kejes^  no  In^ 
 gredient  of  our  qtieflton^nor  any  fart  of  the  Dtjctflme  which 
 they  practije.  What  [cmdals  may  deprive  of  the  Sacra- 
 ment ^  whether  formal  Profejfors  ,  if  they  could  he  knorvn^ 
 were  to  he  admitted  ?  How  holy  things  may  he  polluted^ 
 As  the  Sacrament ^fo  in  like  manner  other  holy  things  may  be 
 defied.  By  a  free  admtfsion  the  Sacrament  is  not  polluted 
 by  or  to  the  Minijler,  nor  others  that  communicate  worthily  ^ 
 dnd  it  is  no  more  dangerous  for  the  unworthy  to  come^  than 
 to  keep  off.  Whether  mixd  Communion  be  a  burden  of  fm 
 M  fain  f  In  what  cafes  it  is  lawful  to  have  Communion 
 of  Sacraments  with  evil  men,  The  Godly  were  always  com- 
 mix'd  with  the  Wicked  in  CcTmnunion  of  Sacraments  5  pro- 
 ved through  the  Hijloryof  the  Scripture,  Sacrifices  were 
 of  like  nature  with  Sacraments ,  and  for  offering  or  eating 
 threof  no  Jignes  or  tryals  ofreall  Holinefs  were  required. 
 Whethtr  there  be  an  equal  necefsity  ofprofefsion  of  Faith  a$ 
 the  receiving  of  the  Eusharifl^  and  of  Baptifme^The  Church 
 ^ Coimi\\  was  corrupt ^yet  m  reforming  thereof  the  Apo- 
 file  prefcrihed  no  fuch  trjal.  when  and  how  far  admonition 
 and  reproof  may  be  fuffcient  ?  of  Ambrofe  his  proceeding 
 againp  Th^odofius.  what  are  the  effects  of  the  fociety  of 
 evil  men  with  good  ^  The  errors  of  AudiuSjNovatus,/!;*^ 
 Dona tus .     whether  the  Apologifts  fymboliice  with  them  ? 
 
 church- 
 
2ty6  The  new  Jnclofures  broken  down^  and 
 
 Church'fellmjhif  confifls  chiefly  in  communion  of  Sacra- 
 ments :  they  make  the  Church  of  the  Called  to  he  no  larger 
 than  that  of  the  Ele6t.  The  ft  ate  of  the  Churchy  accordtng 
 to  the  Parables  of  the  FhoryField^and  Net^  Matth.i  j.  Our 
 Thefts  averted  in  the  exprefs  words  of  the  Ancients:  The 
 Taftor  (?/ Corinth  net  reproved  for  permitting  mixd  Com- 
 TnunionSy  i  Gor.  4.  21.  confidered.  The  Parable  of  the 
 Marriage  Feaft.  offealing  men  thereto.  Free  Pmpits^ 
 no  free  Tables :  of  Preaching  without  Ordination,  A  recapi- 
 tulationof  much  of  the  Dif course, 
 
 THIsSeftlon  cuts  out  Ihtleworli  for  them '\  Like  the  Spaniads  at  theificgc 
 o(  Amiens  ,  when  the  French  came  to  the  Afl'ault ,  they  fit  down  and  play  ; 
 here  is  indeed  little  work  that  they  will  doe  (  and  therefore  magrta,  pars 
 temporfi  effluit  al'iud  agent/bus  )  but  enough  that  they  (hould  have  done  j  fomc 
 
 ^"  arrows  ( they  fay  )  are  well  drawn,  but  aimed  at  a  wrong  mark  ;    but  1  doubt 
 
 haret  laterl  lethalis  armdo',  wc  cannot  fuppofc  that  they  have  (  as  it  were) 
 been  dipp*d  in  Styx  (  like  Achilles  )  and  are  altogether  invulnerable  j  but  ra- 
 ther that  this  is  an  Affay  of  thcSpartan  valour  jwho  being  ft  ruck  down  by  a  mor- 
 tal blow,tifed  tofnatch  their  mouths  full  of  earth,that  they  might  not  be  heard 
 to  quctch  or  groanjthereby  to  affright  their  fellows,  or  animate  their  eneiijies : 
 however  it  is  pity,  they  arc  unhappily  fallen  upon  an  encounter  with  fo  weak 
 an  Advcrfary,whom  it  fhall  be  no  honour  to  vanquifli'j  Egregkm  vero  laudem" 
 &  fpolia  ampla  reportas ;  yet  it  would  be  great  ignominy  to  be  overcome  by, 
 Cedere  majori  virtHtkfamafecunda  efty  ilia  gravis p alma  efly  quam  minor  hofii4  ha- 
 bet.  In  which  (they  fay)  the  "Paper  olfjeffs  and  anfwers  itfelf,  there  ihey  (hall  not 
 need  to  intermeddle y  Una  eadem<]f.j  manm  vubus,  opem^  tulit ;  hut  it  ha'J  been 
 propitiouSjif  the  Paper  had  indeed  anfwcred  it  felf ,  for  1  doubt  it  will  not  be 
 foundjthat  they  have  made  any  reafonable  anfwcr  thereunto. 
 
 That  the  Sacraments  are  neccjGfary,  neceffitate  medH,  they  grant  is  true  j  yet 
 to  be  adrainiftred  in  due  manner  ,  and  with  care ;  but  they  are  fcontent  ,  if 
 not  cautious,  not  to  take  notice,  that  tnis  was  interpofed  to  defeat  one  of  their 
 moft  colourable  Arguments,  tliat  a  man  is  guilty  of  every  finne  which  he  doth 
 not  hinder,  andconfequentlyof  others  unworthy  receiving,  8lc.  whereuntoit 
 was  among  other  particulars  anfwcred,  that  this  Rule  Holds  not,  where  the 
 matter  is  neceffary ,  and  the  failer  is  onely  in  the  manner^  but  to  receive  the 
 Sacrament,  is  a  matter  of  neceffary  duty,  8cc.     yea  neceffary  to  him  that  yet 
 
 T.Hchari(iiie  fa-  cannot  receive  it ,  in  that  due  manner  which  Is  rcquifite    (  as  hath  been  elfe- 
 
 crammtum       where  demonftrated  )    but  from  this  greund  they  have  thought  fit  to  retreat, 
 
 €mnihm  man^   and  have  thus  left  one  of  their  Champion-Arguments  blceding,and  not  fetch'd 
 
 datum  a  Do  mi-  it  off. 
 
 no.  TertuUi.  de 
 
 corona,  militls,  c,  3 .  />.i  1 1 ,  „  ,. 
 
 But 
 
The  Lords  Supper  laid  forth  in  comm-ohfor^Zcc.      a 5  7 
 
 But  vvhac  ever  work  they  have  here  to.doe,ouri,is  brought  bctoie-hand,  and 
 wc  have  anticipated  thdr  often  re-doubled  chaiges,  by  our  as  frequent  Dcfca- 
 ces  that  ottr  Concejfions  and  Argumcnis  m.i{e  up  a  {{inda  f)/^  J  anus ,  and  look  two 
 waves  [  (  yet  which  way  foever  we  lookjwe  can  Tee  no  inftanccs  thereof-,)  1  hat 
 the  fcandalous  cannot  be  kept  back,  unlefs  the  Mlnlftcr  have  a  power  to  im- 
 pede them,    (  as  if  any  body  could  be  fo  filly  to  think,  there  could  be  any  ads 
 without  Powersjor  Powers  without  Subjeds,  nothing  of  all  this  being  ad  IphicU 
 bovcs  ©nely  the  object  and  manner,Inthe  exerclfe  of  the  power  being  contro- 
 verted )    that  this  poyver  he  cannot  have  without  a  concurrent  and  (ubordinate 
 power  to  ex.m'me, -where unto  men  mu^  then  fuhjeft , (which  is  in  efFeft  to  fay,  that 
 I  cannot  fliut  up  or  manacle  a  mad-man,unlcfs  1  have  authority  te  examine  all 
 men  in  the  Nation  whether  or  no  they  be  in  their  wits  j)    that  a  free  admiflioft 
 (  even  of  thofe  that  arc  not  fcandalous ,  but  of  thofc  that  have  not  been  tryed 
 aiad  approved  )  is  to  partake  of  their  fins  (  where  we  cannot  partake  with  them 
 in  the  finne  of  fo  frequent  Tautologies)  the  jtmllitude  of  a  poyfoned  Cup  whida 
 be  U  not  excufable  that  holds  forth,  though  he  warn  of  the  danger  (  which  is  to  us  a 
 Cup  ofTremblingjtohcar  the  Cup  of  BlefTmg  (  as  the  Apoftle  calls  it)  com- 
 pared to  a  Cup  of  Poyfon  ;  and  it  hath  fome  analogy  with  that  horrid  ad  of 
 the  Papiftsi  who  made  it  Corporal  Poyfon  for  the  Eraperour  Lewes  ,  as  they 
 make  it  Spiritual  Poyfon)  that  men  godly  and  weH-difpofcd  (  that  isjihofe  who 
 have  been  meafured  for  fuch  by  the  ftandard  of  their  peculiar  Sanftuary,  nil 
 re  Bum  nifi  quodplacuit  ftbi  ducit )  may  have  it,  if  they  defire  it ,  (  that  is,  if  they 
 will  take  their  yokes  upon  their  necks ,   and  fuffer  them  to  plow  and  turn  up 
 their  boforaesjthey  may  then  draw  toward  the  Holy  Table,  and  reap  the  facrcd 
 Bread  )  that  the  fcwnefs  of  thofe  that  are  accepted,is  from  their  unfitnefs    (  unfit- 
 nefs  to  partake  of  Chrifls  body,who  yet  are  ftill  members  thereof  j   and  to  cat 
 ar  hlsTablejwho  yet  are  of  his  Houfhold  by  profefTion  of  Faith)  and  unwilling- 
 nefs  (  but  if  they  accept  fome,and  not  others,  yet  thofe  others  muft  offer  them- 
 felvesjclfe  they  cannot  be  not  accepted  j   and  if  they  offer  thcmfclves,  then 
 they  were  not  unwilling:  h\xtfua  vitia  aliis  exprohrani,  the  unwiilingncfs  is  in 
 themfelves  to  accept.not  in  thofe  to  come^who  though  they  would  fell  all  they 
 have,to  buy  fuch  a  pearl  of  the  Mafter,  yet  are  perhaps  unwilling  to  fay  to  the 
 Servant,as  the  Egyptians  did  to  fofephy  Buy  us  for  bread,  and  we  will  be  thy 
 fcrvants  j   or  as  in  profane  Story  Lyfimachus  did  give  up  himfclf  and  his  forces 
 to  Dromoeheta  for  iervamsjto  be  refrefh'd  with  drink.)  And  bccaufe  they  will  have 
 it  when  they  pleafe  (  no  but  where  it  hath  plcafed  Law,  and  eftablifficd  order  to 
 determine  it  Ihould  be  had  ,  that  where  men  live  of  the  Altar  ,  there  they  may 
 ferve  at  the  Altar  j  and  if  they  will,out  of  fingularity,or  intereft,  remove  thofc 
 ancient  Land-marks ,  feeing  obedience  is  not  onely  limited  or  regulate  by  the 
 quantity  or  degree  of  the  matter  conimanded  5  but  the  kindc  thereof,  and  the 
 authority  of  him  that  commands ,  they  that  now  command  their  attendance 
 eight  or  ten  miles,  may  call  them  forty,  or  one  hundred  )   and  will  have  it  as 
 they  pleafe,  (  no  but  as  the  Church  of  God ,  by  conftant  pradice  hatk  given 
 witncfs  to  be  moll  pleafingand  agreeable  to  his  will  that  firft  ordained  it :  but 
 in  the  laft  refult,  fince  their  own  pleafure  is  diredcd  or  limited  by  no  certain 
 Canon  or  Rule  of //cef,but  oncly  ltb?t,  it  muft  be  onely  as  themfelves  pleafe  , 
 as  the  glofs  fpcakes  of  the  Pope,  in  his  qiot  vult,  ei  est  pro  ratione  voluntas ;  and 
 as  YUtina.  reports,thati'<T«/  the  fccend  ufed  to  fay,  Qmnhjurn  infcriniopeSioria 
 
 L  1  noflri 
 
a^S  7he  netp  Inclo/Hres  hroj^en  down\  and 
 
 noftn  colhcAtcL  ejfe,  pc  (int  fentCHUa-,  loco  esdrnt  omncs^  Pontifexfum)  th£t  coming 
 0this  Ordimnce,  isaVifclpIe-prhilegc,  (true)  th.-rt  is,  the  privilege  of  Chrifli- 
 ans-,  Dlfcipies  and  Chriftians  being  in  Scrjprurc:  fynonimous  :  it  is  the  privi- 
 lege of  Difciples  in  profeflion,  not  oncly  of  thofe  that  are  fuch  in  verity,  every 
 Vt  verbis  Ape-  one  that  is  a  Difciple  is  not  perfcftly  difclplined,  Si  fide  lis  efl  feu  potius  fidelis 
 ftoli,  ferm.i^ .  vocatur,  as  Aninfi'me  determines:  Thefe  and  all  the  reft  of  that  pile  of  fo 
 torn.  I  o,  p.T6.  often  foddcn  Coleworrs,  (the  ventofity  whereof  may  well  offend  any  flomack) 
 we  have  often,  very  often  profligatei,  and  {lievvcd  to  be  as  impertinent,  as  im- 
 portunate, and  though  rallied  here  and  put  into  new  array,  yet,  1  may  fay  of 
 thenij  as  that  Kww.t?/ General  faidof  a  recruited  Army  of  Enemies,  that  thofc 
 African  Nations  mufter'd  under  feveral  names,  were  but  the  fame  men  whom 
 they  had  formerly  beaten  under  the  notion  of  Cdrthmnlans,  As  for  their 
 cxcufeof  ;?o?i-adminiftrarlon  for  Vt^.tnt  of  a  compitcm  'i^mber^  we  fhali  hereafter 
 manifeftit  (we  hope)  to  be  a  moft  incompetent  defence,  and  though  among 
 their  Arguments,  It  be  of  the  number,  yet  to  bear  no  weight. 
 
 And  whether  or  no  my  arrows  were  aimed  at  a  wrong  mark,  I  am  fure  theirs 
 do  not  look  at  all  to  the  right  fcope,  but  they  transfer  and  impute  their  proper 
 faults  to  me,  as  that  IndUn  beaft,  refembling  a  Ferret,  to  cfcape  the  purfuit  of 
 the  Dogs  that  chafe  him,  cafts  back  his  own  Excrements,  to  defile  and  annoy 
 them  therewith. 
 
 Thiit  KemuYta,  or  the  honour  they  would  fcem  to  do  to  the  power  of  the 
 Keys,  which  thcmfeves  have  broken,  and  hammered  out  into  new  Wards  (and 
 which  is  but  as  the  folemnFeftivals  which  Komiilus  inftiruted  to  Ke;«//i,  when 
 he  had  murdered  him)  their  averting  of  the  fubjed  of  Ecclefiaftical  power, 
 to  which  themfelves  in  truth  have  left  no  ejf/^jwhich  an  imffe  prefuppofcth,  (and 
 which  is  but  as  if  the  Athc?i!ans,  after  they  had  put  an  Oftracifm  upon  ArtfU- 
 dcSa  ^or  being  too  juft  for  them,  {liould  have  afterward  inquired  where  he 
 ihouldhavc  a  Manfionin  the  City)  their  backing  of  the  Keys  by  the  Sword, 
 and  reflexion  on  the  authority  of  the  Ordinances  of  Parliament,  Iflucd  for 
 keeping  back  the  unfit  and  unworthy,  (where  we  muft  tell  thcm^ 
 
 Hac fit  tier ^  mamfefia.  roiave^kU  cerncs. 
 
 'i'Hc  Ordinance  is  intended  for  repelling  perfons  fc  andaloas  j  and  If  they 
 would  keep  within  that  line,  thefe  lines  had  been  fupcrfedcd  ;  but  perchance 
 they  will  take  as  little  content  to  be  admonlfhcd  of  it,  as  wc  fhall  do  compla- 
 cency to  check  them  therewith,  how  the  Parliament  refented  the  claim  of  a 
 power  fure  dh'me^  to  keep  back  from  the  Sacrament,  &c.  but  Tars  ultima,  vo- 
 ciSy  Jn  rmdio  fuppreffii  fom  esi. )  All  thsfe  arc  but  Parerga,  and  but  Kcfffondcre  de 
 ccgpii,  cim  rd^a  de  alltis 'y  for  did  1  ever  diredlf  or  by  confequcncc  deny  the 
 power  to  caft  out  perfons  fcandalous  and  nororioufly  wicked  ?  that  I  alfcrtthe 
 contrary,  I  cannot  make  more  legible  thdn  1  h?.ve  done,  unlcfs,  with  Frier  B^- 
 £on,  I  had  the  art  to  make  .my  Letters  to  be  read  In  the  Moon :  do  I  call  in 
 queftlonthe  fubjed  of  that  power,  or  is  this  any  conftitutive  part  or  confc- 
 cpicnt  appendage  of  our  queftion  ?  If  they  have  forgotten,  we  cannot  but 
 reminde  them,  how  themfelves  have  ftatcd  and  abftrafted  the  controverfie  3 
 Whtthei'  in  the  reforming  of  a  Idng  corrupted  Church,  it  be  neceffary  thit  all 
 the  mci^ibers  thcreofj  do  fubmit  to  fomc  exaiainauon  or  uiall  of  their  know- 
 ledge 
 
The  Lords  Supper  laid  forth  in  commonfdr^^c.      a^p 
 
 lc<lg,bcforc  they  be  admitted  to  the  Lords  Tabic  ?  This  is  indeed  but  a  crypti- 
 cal  definition  ot  the  queftion,  and  a  paring  and  mutilating  theieof,  as  1  hav^ 
 clfcwhcre  evidenced  j  but  1^  it  be  pieced  ind  enlarged  by  extending  the  exa-  / 
 
 mination  and  triall  to  be  of  their  real  holinefs,  afvvell  as  of  their  knovvledg 
 (according  as  is  their  praftlce  confonant  to  their  Principles)  and  that  makes 
 up  and  compleats  the  whole  matter  controverted.  Now  then  let  it  be  In- 
 fpcfted,  whether  the  cafting  ©ut,  or  the  fufpending  of  notorious  fcandalous  Of- 
 fenders, fall  within  the  verge  or  skirts  of  this  queftion  ? 
 
 For  firft,  they  limit  and  confine  this  triall  to  the  reformation  of  a  long  cor- 
 rupted Church  5  but  the  cafting  out  and  fufpending  of  the  fcajidalous,  is  a 
 Difcipline  not  onely  accommodate  to  the  reforming  a  long  corrupted  Church, 
 but  requifite  to  all  Chut ches^  though  refined  from  dregs  to  the  greatcft  purity,  ^^^  contra, 
 tlicy  are  here  capable  of,  for  that  there  will  be  Zh^nla.  &  palea  uf^  ad  diem  p^-^'n  ^  ^  , 
 mejfis  &iJemlationls9  hoc  in  Emngelio  di^um,  hoc  a,  Vrophetis  antea  fradi^um,  ^  j  6  torn  ^ 
 ante  enim  pradi^Hm  e^,  Skut  lllhm  in  medio  /pinarum,  ita,  proxima  mea  in  medio  ',  ^^  ^^^ 
 
 filiarum, undeappellat  (pinas,  nip  propter  maliiniutemfnorumj  &eafdem  ^.^  icclef 
 
 unde  filt'as,  nifr  propter  commmmem  Sacramentorum.  ^     '    ^  ^  ' 
 
 Secondly,  where  crimes  are  notorious  by  evidence  of  faft,  examination  is  *  *** 
 forcftallcd,  and  offenders  are  tried  to  their  hand,  and  when  it  may  fall  out  to 
 be  requifite  to  examine  the  offenders  themfclvcs,  and  witnefTes  againft  them, 
 yet  this  is  to  be,  not  in  order  to  tdmiflion  to  the  Sacrament,  or  to  manifeft 
 their  right  thereunto,  but  onely  fuccedancous  to  a  violent  or  pregnant  fufpiti- 
 on,  in  a  judicial  way  of  proceeding  for  triall,whecher  by  fuch  crime,  of  which 
 they  are  particularly  accufed,  they  have  forfeited  <*  not,  that  title  which  they 
 had,  as  Church-members,  to  the  Sacrament,  together  with  their  Church-mcra- 
 berftiip,  which  was  the  root  and  foundation,  whereon  that  intereft  was  raifed 
 and  bottomed. 
 
 Thirdly,  will  they  proceed  alfo  to  fufpend  the  ufe  of  our  fenfes,  and  cxcr- 
 cifc  of  our  reafon,  as  to  imagine  we  could  believe,  if  they  {hould  tell  us,  or 
 will  they  contraft  the  guilt  of  fuch  a  fault,  which  perchance  in  fomc  others, 
 they  would  fay  merited  fufpcnfion,  as  to  tell  us,  that  all  (I  doubt  fcarce  any)  of 
 thofe  whom  they  exclude  have  in  fuch  a  judiciary  way  and  method  been  cen- 
 fured  for  fcandals  particularly  charged ,  and  verified  againft  them  ?  they 
 fufpend  not  f«  much  particular  perfons,  but  whole  Congregations,  not  upon 
 forfeiture  of  their  title,  but  till  they  can  obtain  their  confirmation  of  a  right 
 to  the  Sacrament,  not  for  any  definite  or  fpecial  fcandal  charged  and  approved 
 againft  them,  but  upon  a  general  charge  of  unfitnefs,  whereof  they  are  arbi- 
 trary' judges,  without  any  certain  rule,  whereby  mens  fitnefs  fhall  be  mcafured, 
 (Teia  ratio  fa^i  potentra  (feuvohmtas)  facientis)  and  without  evidence  of  wit- 
 neffes ;  this  is  that  yoke  which  we  ftrivc  t©  ftiake  off,  which  neither  we  (hue 
 wc  cannot  fay  our  Fathers,  for  it  is  the  heavier  yoke,  bccaufe  green,  and  the 
 hewing  thereof  is  of  later  datt^than  their  days)  nor  our  pofterity  is  able  to 
 bear,  and  this  is  that  which  they  fhould  aflert  and  juftifie,  the  preot  whereof 
 while  they  defert  and  impertinently  fail  to  make  long  harangues,  to  demon- 
 ftrate  that  fcandalous  and  notorious  offenders  ought  to  be  caft  out  ©r  fufpend- 
 «d,  this  is  onely  to  aft,  what  they  dare  not  defend,  and  to  defend  that  which 
 they  aft  not,  nor  ntcds  their  defence, 
 
 ti  t  }Iem$ 
 
It  '.  '  •  _  •  .    __   ^ 
 
 260  The  nevp  Inclofures  broken  dorrn  J  and 
 
 l^emo  mails  Yhombumfitipm^  nam  pltirlm.i  dixit ^ 
 in  l(9vm  converfm,  at  iUi  dexlra^jficbiUi 
 Bettuai '  .!u~  .■''''■ 
 
 It  is  but  part  of  the  Foxes  skinjlet  to  piec€  out  the  Lion's^whcn  It  falls  fhort  to 
 ferve  the  turn,  and  is  an  imitation  of  that  cunning  ttratagem  of  war,  that, 
 when  the  ground  is  not  tenable  by  them  that  have  engaged  to  defend  it,  to  fee 
 up  lighted  Matches  elfewhere,  to  draw  the  Enemies  Vollies  to  a  wrong  Mark, 
 while  they  in  the  interim  retreat  filently  and  unpurfued. 
 
 No,  no^  we  quarrel  not  the  power  of  the  Keys,  nor  the  regular  ufe  of  them, 
 nor  the  proper  fubjed  of  that  power,  the  ground  of  our  quarrell  is,  becaufc 
 they  cxercife  not  that,  but  alTume  another  power,  and  lay  afide  the  Keys,  10 
 make  ufc  of  Pick-locks,  and  in  flead  of  ufing  that  paternal  power,  fee m  like 
 Nimrod^  to  become  mighty  Hunters :  we  judg  that  Excommunication  would 
 make  a  perfect  SyHem  oT  difciplinary  Phyfick,  both  Hygyene,  to  preferve,  and 
 <•   Thtrape utice^  to  rciioic,  the  collapfed  health  of  the  body  of  the  Church  5  wc 
 arc  offended  to  fee  thefe  cmpyrical  ways  of  cure,  new,  and  violent,  andpcri- 
 }^itt.hiti*Ut$*  lousj  by  fuch  Phyficians,  as  P//»ji  fpcaks  of,  Non  dubium  est  omnes  illos  famam 
 f.i ,  novitate  altqua  aucupantes,  anmas  (latim  no^ras  ncgotiari,  fuch  as  he  faith  Archa-- 
 
 lathm  was,  Mqx  ^  ftevitia  feca?idi  urendi^,  tranfik  nomen  in  carnificem  &  in  tcedi" 
 urn  ars  omnef^  medtci ;  wc  would  have  Phyficians  to  diflcd  and  cut  up  dead 
 bodie.1  (fuch  asarc  in  deadly  fin)  not  with  p^fpz/zV/*  to  praftife  their  Anatomy 
 upon  living  men  (that  arc  not  convlded  ot  fcandalous  offences)  for  of  fuch 
 Anatomifts  TertuUian  might  have  fitly  faid,  what  he  un juftly  fpoke  of  Hero- 
 philuSi  ^lihominem  ed't,  ut  no(fet ,  of  whom  he  doubts  whether  he  were  Lanim 
 aut  Medicus-f  we  can  be  content  they  ihould  ufe  Sufpenfion,  but  notasBfZ- 
 larmine  and  Falentia  fay.  The  Pope  determines  matters  of  Faith,  either  with 
 or  without  a  Council,  whether  he  ufc  means  and  diligence  in  finding  out  the  _ 
 truth  or  not,  voluntarily  and  prophetically,  ^udd  cgovolopro  canone  erity  & 
 hocverum  e%  ft  ipfe  vein  &  non  al'ter^as  Luther  falth,Eyery  man  hath  a  Pope  in 
 his  own  breaft,  fo  this  were  to  triple-crown  a  Pope  in  every  Presbytery)  neither 
 can  we  patient  that  after  the  conqucft  of  the  Prelatical  party,  tbey  fhould  deal 
 Spted.  with  us  in  our  right  to  the  Sacrament,  as  wiUiam  the  Conqucrour  did  with  the 
 
 Mnglifh,  feifing  (faith  the  Hiftorian)  moft  part  of  every  mans  Revenues  into  his 
 own  poffeffion,  caufingthem  to  redeem  them  again  at  his  hands,  with  referva- 
 tion  of  Rents  and  Services,  and  making  a  Vomus-Vei  Book,  to  take  a  particular 
 Survey  of  every  mans  Eftatc  for  his  advantage,  and  none  but  his  own  party 
 could  bear  any  Office,  or  carry  any  credit,  or  receive  any  coufttenance  j  and 
 whea  there  wanted  but  one  Groat  in  weight  of  a  Sum  required,  he  exafted 
 above  fo  much  more  than  the  firft  proportion,  and  rcyerfing  the  ancient  Laws, 
 fetuphisown  will  in  {lead  of  them,  and  all  mud  hold  by  the  copy  of  his 
 countenance  5  and  when  Frederic^  the  ftout  Abbot  of  St,  Albans,  who  oppofed 
 him,  told  hlni,  he  had  done  the  duty  of  his  Birth  and  Profeffion,  and  if  others 
 of  his  rank  had  performed  the  like,  as  they  well  might  and  ought,  ithadn«£ 
 Ijcen  in  hjs  power  to  have  pierced  the  Land  fo  far.  And  when  the  Barons  con- 
 teftcd  with  his  Succe flours  for  recovery  and  redintegration  of  their  La^ys  and 
 Libfijitiej,  both  he  and  they  might  afwcil  have  pleaded  the  profitable  and  ne- 
 
 dcflfary. 
 
The  Lords  Supper  iaM forth  iticbh77n6nfor-^c.       0.6 1 
 
 cdlaryufeof  good  Laws  and  Government,  thereby  to  colour  iheir  arbitrary 
 rule  and  oppreffions,  as  the  Apologifts  aflert  the  power  of  the  Keys,  to  blanch 
 their  breaking  of  the  old  Locks,  and  fetting  up  new  Bars,  'tTon  de  vi-,  neof.  de  cx^ 
 de,  ncc  de  vch  enst  Its  efi  mihi  de  tr.'bus  capellis. 
 
 They  fiift  feem  to  pitch  upon  this  ground,  that  the  fcandalous  (bould  not 
 come  'y  fo  far  we  advance  with  them,  but  they  will  not  here  caft:  up  their  fence, 
 which  would  too  much  ftraighten  them,  they  have  therefore  another  plot,  and 
 they  tatce  it  in,  by  adding  unfit  to  fcandalous ;  but  Dolifs  Utet  in  gcmrallhu^y 
 they  (hould  have  particularly  defined-,  wherein  that  unfitnefs  confifts,  unlcfs 
 they  tacitly  imply,  that  all  thofe  are  unfit,  whom  they  fliall  arbitrarily  judg  to 
 be  (b  ;   What  are  fcandals,  every  man  can  judg,  but  unfitnefs  it  feems  muft  be 
 left  imdctcrmlned  in  rcfpeft  of  particulars,  that  for  that  (as  C^/Zga/^t  was  wont 
 to  fay)  he  would  reduce  the  Pretors  in  all  their  decifions  to  fay,  Eccum  defaremy 
 fo  we  muft  fubfcribe  Eccum  ?resbyterum.     If  they  {hall  (as  perchance  they 
 may  feera  to  do)  interpret  or  limit  this  unfitnefs  to  he  ignorance,  we  can  pro- 
 duce pregnant  inftance  of  fome  whom  they  hare  laid  ande,  and  (what  if  they 
 have  been  formerly  admitted  too)  whom  they  cannot  be  ignorant  of,  to  be  far 
 fr«m  ignorance,  and  whom  it  {hall  be  a  fcaudal  to  themfclvcs,  to  fay  they  were 
 fcandalous  ;  but  for  our  part,  we  {hall  not  through  their  retrenchments  feek  to 
 force  any  way  for  the  nororiou{ly  ignorant,  onely  wc  aredoubtfull  whether  the 
 protrafting  of  their  admi{tion  untill  they  arc  better  inftrufted,  may  be  pro- 
 perly named  Sufpcnfion  (as  it  fignlfies  In  their  account,  a  Chureh-cenfiire,  and 
 a  leifer  Excommunication)  more  than  we  may  fay  thofe  are  fufpended,  who 
 when  theli'  brother  harfi  ought  againft  them,  arc  commanded  to  leave  their 
 gift  before  the  Altar,  uatill  they  be  reconciled,  and  then  to  corae  and  offer, 
 and  wcarcalfod^firous  that  the  Shekel  ©f  knowledg  for  the  Sanftuary,  may 
 be  reduced  and  fixed  to  a  certain  determinate  weight,  left  perchance  upon  ten- 
 der of  a  great  fum  it  may  be  rejefted  (as  it  once  was  by  the  Conquerowr)  for 
 the  want  of  a  Groat  in  their  account. 
 ""^    They  can  ye'tld  no  reafony  "why  men  not  fcandalous  nor  ignorant^fhould  be  \ept  off, 
 ^%e^.  The  more  inexcufablc  are  they,  to  aft  that,  for  which  they  can  allcage  no 
 reafon,  for  elfewhere  they  fay  it  it  an  odious  furmife,  that  they  think  all  to  be 
 fcandalous  or  ignorant  whom  they  admit  not.     If  their  minde  be  to  admh  all 
 that  come  not  under  thofe  qualifications  (I  {hould  think  them  rather  unqualificatir 
 ons)  why  contra d  they, that  refemblancc  with  MedcA  ? 
 
 Dtteriot'AfeqHor. 
 
 Video  melitray  prebo^ 
 
 And  feek  a  fimilltude  with  the  Paplfts,  of  whom  a  judicious  man  ol>^crves,Thar  c-jW*f  £;,yi>*^. 
 
 their  Religion  Is  not  fo  corrupt  in  the  Doftrine  (as  In  the  Schools  they  deliver  a-,^;  p  g; 
 
 it,  and  publi{h  it  in  their  writings,  where  manifold  oppofition  holds  them  in  'F->* 
 
 ^    aw,  and  hath  caufed  them  to  refine  it)  as  it  is  in  the  prajftlce,and  in  their  ufagc 
 *"'^' among thcmfelves,  fo  that  fundry,  whom  the  reading  of  their  Books 
 
 ^"'    hav«  allured,  the  view  of  their  Churches  hath  avened  from  their  party.. 
 
 But  whereas  they  would  falvc  or  palliate  the  raattervby  faying,  Their  minde  is 
 
 to  admit  all  that  are  not  fome  way  fcandalous,  I  fear  this  will  onely  ampltAre  odia. 
 
 &  reHriniert  favms^  and  rather  retrench  and  ftraighten  ihc  way  of  admi{rion 
 
 t  1  i  than: 
 
262  The  tisTV  Jnclo fares  broken  down^  and 
 
 than  enlarge  it,  by  leaving  no  accefs,  but  at  their  will  and  plcafure,  for  whofa- 
 ever  ihall  crofs  their  way  in  any  one  ftep  ,  may  be  perchance  accounted 
 fome  way  fcandalous  J  for  their  way  is  fomc  way,  and  Ictwifermcn  confidcr'*' 
 while  * 
 
 'f»efolickum  tlmoY  anxius  uriet. 
 
 if  this  be  not  a  likely  way  to  tu»n  Boslilanii inzo  Fol{laftcl,  and  ©ur  Chaitcrs  im» 
 a  Tenancy  at  will ;  and  to  fay,  their  minde  is  to  adrait^all  that  arc  not  fon*c 
 way  fcandalous,  will  be  virtually  and  in  the  laft  rcfult,  their  minde  is  to  admit, 
 whom  they  have  a  minde  to  adpiit,  for  they  will  eafily  finde  a  ftaff  to  bear 
 away  thofe,  whom  they  Ihall  fay  are  Dogs,  from  the  holy  things,  fince  even  he 
 'Afil.  de  chit,    that  takes  the  right  way,  yet  often  ftumbles  therein,  and  therefore  fuftuia  no  - 
 Dei,  /.1 9.C.17.  (ira  qmmvis  vera  fit  propter  veri  bom  finem  ad  quern  refertiir^  tnmm  tan-to,  efl  in 
 hacvkd,  m potiih peccatorum  remffflone  confiet  qiclLmperfeSt'onevirtutufn'y  an4 
 then  in  every  (In  there  is  foraewhat  of  fcandal,  as  that  fignifies  a  fnare  to 
 catch,  or  an  obftade  to  detain  or  flop,  or  a  ftone  or  block  at  which  men  may 
 ftumble  and  fall,  and  whereby  in  general  in  this  life,  as  in  the  way  wherein  wc 
 walk  toward  blcfifednefs,  there  may  be  an  occafion  to  another  of  fpiritual.ruine, 
 by  tempting  him  to  imitate  evil ;  as  a  learned  man  obferVes,  that  in  ftead  of 
 Lud.  Tie  Dku.    fcandal  the  Ethiopkli  Tranflator  of  the  Neti^  Teftament  ufith  a  word  fignifying 
 Amef.  Medni,   Temptation,  or  impeding,  or  retarding  them  in  doing  good,  or  diverting  them 
 Theel,Lz.c,i^,  froai  the Oofpel  j  Inomni  opere  mah  quod  aliis  innotefctt,  fcandalt  ratio intfly 
 fi^A9»p>S  I  ^.  faith  Jmes  ;  and  however  the  Schools  refolve  that  Scandal»m  aUivum  non pof- 
 fitinven'mmvin'sperfeSl/Sy  yet  befidesthat  we  have  here  oncly  an  impcffe<ft 
 ,  perfedion  confitting  moft  (as  St.  Auguftine  determines)  i»  an  acknowledgment 
 
 of,  and  craving  pardon  for  imperfedions ;  the  Scholars  do  interpret  this  of 
 Aquin.i.i.  their  Matter  t©  be  underftood,  Non  nifi ordinarie  &  utflur'mumy  verum  eft  quod 
 9.43 .  ari,6,  ajjh'h  D.  ThomM,  Kegularher  &  ex  majore  parte,  faith  Sylvius  out  of  Bannes  and 
 Vaknt.x.z,  others,  and  fo  alfo  do  the  Cafuifts  determine  5  and  though  perchance  as  one 
 diSp.l  .^.18.  faith,  infrmt'tatts  omnium  piorum  communes,  quando  ipps  non  indulgetur,  non  ha- 
 punftA.p'lAl'  hem  aptitudmem  infefe  ad  alios  inducendos  in  peccatum :  and  others  ex  its  rat'to^ 
 Sylv.1,%.  qAS'  nabiliter  non  poteft  fiimt  occafio  peccandi  j  yet  though  in  themtelvcs,  or  rationaf- 
 drt.  ^,&6.  ly^they  are  not  apt  to  do  it,  yet  accidentally  in  fome  they  may  occafion  it,  and 
 FiliuciuS  ?r.i8  men  may  be  cenfured  or  fufpefted  to  indulge  thofe  infirmities,  which  he  that 
 f. I  o./f  ^.13  9.  knows  their  hearts  (which  we  cannot)  may  know  they  reluft  againft,  and  fo 
 ?.  1 7  4.  alHque,  n^ay  ftill  be  fomewhat  fcandalous.  I  (hou  Id  therefore  rather  adventure  to  fay, 
 &c,-  that  ©ncly  by  great  fcandals,  not  repented_,  and  obftinately  perfiftcd  in  after 
 
 admonition,  (houldthc  right  of  admiflion  to  the  Sacrament,  be  forfeited; 
 the  father  of  mercies  (whofe  imitation  is  our  perfeftlon)  doth  not  withdraw 
 for  every  finjnor  fcparate  from  the  foul  for  many  coiruptionsjas  fome  fins  zi  e  al- 
 lowed by  Divines,  not  to  be  mortal,  (not  in  th^Popifh  fenfe,  but)  bccaufe  ex 
 f^eriere^  in  rcfpeft  of  the  matter,  not  being  repugnant  to  the  main  Offices  pre- 
 fcribed  by  the  Commandments  of  God,  or  ex  imperfeHione  a0us,  not  being 
 Field  of  the     committed  with  full  confcnt  to  the  quenching  of  the  graceful!  operations  c^f 
 Church,  /.3 ,       Faith,  Hope,  and  Charity,  toward  their  main  objed,  and  which  are  reconcilc- 
 c.9-p*t'773      able  with  true  Repentance,  and  the  fincere  cftatc  of  Regeneration,  and  fuch 
 2-78,  arc  remiiTible  or  venial  j  Nsgative  per  non  abiationm  principii  remiffionis :  fo  cor- 
 
 rcfpondently. 
 
The  Lords  Supper  laid  forth  in  common  for-,  &c.     a  dl  5 
 
 rcfpohdently,  forae  fcajidals  may  be  fo  tolerable,  as  not  to  exclude  from  the  feal 
 of  the  ;Covcnant  of  Grace,  by  not  mcrirlng  an  aWation  of  the  Root  and 
 Principle  of  Admiflion,  wt?;.    Church-memberfhip. 
 
 If  they  cotild  l^now  men  to  be  formal  {that  isy  dead  and  hypocritical)  though  they 
 were  mt  fcandalotis,  they  (hould  be  i^ept  of, 
 
 BntDlJp^tcnt,  nonjubcant^Difcd^fionpareo -,  I  had  rather  think,  thatunlefs 
 before  they  admit,  they  will  cake  an  examination  of  Gods  Book  of  Life,  afweli 
 as  of  mens  lives,  and  get  a  certainty  as  thefe  are  not  at  prefent  real  and  fin- 
 cere  Profeflbrs  j  fo  they  never  can  be,  they  have  no  warrant  for  this,  for  be- 
 caufe  men  arc  not  yet  converted,  to  forbid  them  the  Sacrament,  which  may  be 
 an  adjumental  means  of  their  converfion,  is  as  if  any  {hould  have  been  denied 
 to  lookupon  the  Br afen  Serpent,  becanfe  they  were  not  cured  of  the  flinging 
 of  the  fieiy  Serpent.  As  Be-^a,  faid  of  one  that  upbraided  his  former  faults. 
 This  man  envies  me  the  grace  of  Jefus  Chrift,  (which  now  he  had)  fothis 
 were  to  envy  them  that  grace  which  by  this  means  they  mightliave.  De  occut- 
 tisnonjiidtcatEcdefia.  We  had  rather  walk  in  the  footfleps  of  our  Saviour, 
 than  in  that  track  which  they  would  fcore  out ;  he  knew  fudas  to  be  a  formal 
 and  f  alfe  Profeffor,  and  yet  did  not  repell  him,  and  thcmfelves  confefs,  there 
 TPOi  no  vi/fblg  caufe  far  his  exclnfion^  (b^caufc  he  was  not  convided  of  any  no- 
 torious crime  or  fcandal)  and  Christ  (they  fay)  therein  dealt  as  man  ;  and  there- 
 fore no  man  ought  to  repell  another  for  fuch  an  incapacity,  efpecially  when  he . 
 knows  it  onely  per  fcientiam  privatam,  non  publicam  &  notoriam.  And  this  alfo 
 is  the  divine  Oeconomy  of  God  omnifcient,  to  holi  forth  the  means  of  falva- 
 tion  to  thofc,  who  he  knows  will  not  make  any  faving  ufe  of  them,  onely  for 
 their  incxcufable  convidion,  not  infallible  converfion,  foto  will  the  faving  of 
 them  volmtate  ji^nt,  quamvis  non  volimtate  beneplaciti. 
 
 The  Apologifts  are  like  raw  Chymifts,  who  refolve  things  intofmoke  and  va- 
 pours, but  diftill  no  Spirit,  nor  make  any  clear  or  liquid  Extra d ion  ;  they  tell 
 us  often  of  polluting  and  defiling  the  Sacrament,  but  do  with  no  clearnefs  ex- 
 plain the  rcafon  or  manner  thereof ;  to  break  up  thofc  mifts,  we  {hall  hold 
 forth  this  light,  that  in  the  fenfe  of  Scripture,  t©  pollute,  is  to  do  an  injury,  to 
 Contemn,  or  to  hold  as  vile,  fer.^4.i  6. Mill  .T.Lev.i  %.%i  .&\9.i%.& -^1.6, 
 Sometimes  this  pollution  is  undcrftood  to  be  in  the  apinion  of  m:n,  fomctime  SahHIus  iri 
 in  the  profane  attempts  of  men,  who  as  much  as  in  them  lieth,  defile   thcJer.p.j^^^A- 
 name  and  things  of  God,  in  this  notion  we  {Hall  grant,  that  xhz  SiCidjatm.^. p.  in  Mdach. 
 may  be  faid  to  be  polluted  by  an  unworthy  Receiver.  i  .7 .  /?.  r  7 1 1 ; 
 
 But  firft  alfo,  no  lefs  is  every  holy  Ordinance  by  an  indign Partaker,  hoih^^iUet  in  Uvit. 
 the  Word  when  it  is  preached  to  thofe  that  rejeft  it,  or  receive  it  not  with  i  9,1  a.  ^.45  7; 
 faith  :  and  Prayer  when  it  is  made  without  reverence  or  devotion,  and  fo  like-  Laplde  inLevit, 
 wife  is  every  duty,  when  it  is  difcharged  negligently  and  inordinately,  and  the  1 9.1 2. . 
 Name  of  God,  and  Religion,  and  the  Church  of  God  arc  polluted  in  all  thofe  Vicuntur  ex 
 »iti«us  and  defedive  performances,  St  quiSpiam  alteri  vile  ali quid  offert,  vilemmali  poUuere  ■ 
 iUum  ejfe  demonUrat^^quia  hac  aut  monbm.aut  merit is^  accommodatafatetur^(akh  a  quantum  in 
 ▼cry  good Commentator;&  ungracious perfons can  no  more aftually  or  inten-  ipfisefi.. 
 tionally  fandlfie  Gods  Name  in  uhdercaking  any  other  dutics,than  the  Apolo-  Ju^uft.  contra 
 gifts  fay  they  can,  in  approaching  to  the  Lords  Table  5  and  if  fo  many  as  ttey  Tinrmen,  /ii??  - 
 
 ,,  c.i3ip:9^  ' 
 Sm^i/is  h  MakcbJ  .f^: 
 
 are. 
 
0,6^  The  new  Inclofnres  hr&ksf^  clown  ^  ^^^ 
 
 are  doubtful!  or  difTatisfici  of,  ©r  have  private  exceptions  againft,  muftbe 
 fufpcndcd  from  the  Sacrament,  left  that  be  polluted  j  they  ©ught,  by  a  parityof 
 reafon,  to  forbid  them  to  prafefsto  bs  Chrlftlans,  for  the  Name  of  God  may  be 
 a  Ifo  polluted,  £^fj^.zo.39.  c^39.7.  ifa-'iA^.ii.  and  thruft  them  out  of  the 
 Church/ for  the  Sanftuary  alfo  isfubjeft  to  be  polluted,  £q;fi^.44.7.  Z?ph.SA- 
 and  drive  off  from  all  holy  things,  which  are  obnoxious  to  pollution,  Numhii. 
 and  banifh  them  the  Land^  for  that  alfo  is  in  danger  to  be  polluted,  NU'mb, 
 5^,33.  and  perhaps  they  ought  not  to  receive  their  Tithes  when  they  arc 
 brought  them,  (or  Gods  holy  Name  is  polluted  with  their  gifts,  £c^eJ^.io.5^. 
 But  it  fecms  there  is  no  fear  of  contrading,  nor  need  to  be  care  of  preventing, 
 pollution,butintke  Sacrament. 
 
 Secondly,  this  being  a  relative,  not  arcal  pollution,(for  the  Sacraments  be- 
 ing moral,  and  not  phyiical  caufes,  arc  noc  capable  of  real  pollution)  therefore 
 not  properly  to  prcferve  the  purity  of  the  Sacrament,  but  to  maintain  the 
 dignity  of  all  Ordinances,  and  chiefly  ths  honour  of  the  Chriftlan  faith,  (leit 
 Dum  Chrilli  in-  ^^^  Word  of  God  be  blafphemed,  Ti't.z.^-)  and  the  Churches  Difcipline,  left 
 famatUY kvan-^^^"^ contrad fomc  fcandal,  by  fuffring and  indulging fuch nefarious  otfcnders, 
 felhm  UicY     ^^^  ^^^^  wholefome  expedient  of  Excommunication  firft  inftituted,  and  (as  Wc 
 tn  locum       '  ^^^^  always  granted)  is  ftill  to  be  cxercifed,and  for  this  very  thing  conteft  with 
 them,  becaufe  they  pradife  not  that  old  way  of  cure,  but  rather  prove  pra- 
 ctices, fuch  as  carries  fome  rcfemblance  with  that  perverfe  cuftomeof  the 
 wilde  Irijh,  who  rather  than  they  will  threlhout  the  Corn,  and  winnow  off  the 
 Chaff,  do  burn  the  Oats  In  the  ftraw  ;  and  wc  have  ever  fuffraged  to  that  of 
 Ve  fide  &  oper,  S^*  AnguUtne^    sic  vigUet  tolerantia,  ut  non  dormm  dlfciplin^a,  and  vye  {hall  con- 
 c.$.  torn  A,      '  ^"^^  wlth-him  and  fay,  Ciim  'tis  per  qiios  Ecclefia.  regkury  adesi,  falvapace,  po- 
 «•!  1  '3  ♦    '  "       ^^fl^  ^^fi^P ^^^^f  ^dverfus  mprobes  ant  nefarios  exercendaj . tunc  rurfus  nefocord'io. 
 fegnitie(f^^  dormiamus,  &c. 
 
 But  thirdly,  it  is  one  thing  to  caft  out  and  feparate  notorious  offenders,  an- 
 other to  withdraw  and  feparate  from  thofc  that  have  not  tried  notes  of  true 
 holinefs,  and  therefore  for  fuch  as  JHridice  mt  jure,  efe^tve  vel  demeritofiey 
 are  not  excommunicate,  or  falvopacisv'mcHlOy  cannot  be  fo,  for  their  multi- 
 tude or  other  obftacle,  and  fuch  as  have  not  approved  their  real  fanAity  upon 
 iriall,  and  may  be  fuppofed  to  have  no  other,  but  a  relative  holinefs,  as  that 
 they  arc  Church-members  and  Profcllbrs  of  the  Faith,  and  perchance  walk 
 not  fo  ordinately  ,  but  to  give  rife  to  afufpicion  of  their  unfincerity,  or 
 if  fome  way  faulty,  yet  onely  known  to  be  fo  to  fome  few,  and  not  publickly 
 or  notorioufly  defamed  by  the  courfc  of  their  lives,  yet  by  admlffion  of  fuch  to 
 the  participation  thereof,  the  Sacrament  is  no  more  polluted  in  it  felf,  nor  an- 
 "  nulled  toward  others  that  communicate  therein  with  them,  than  arc  the  Word 
 
 and  Prayer,  by  their  being  partakers  of  them,  (and  that  Is  oncly  no  more,  than 
 ihcBrafcn  Serpent  was,  by  being  looked  on  by  men  envenomed  by  the  fiery 
 Serpent)  or  theii-  Chrlftian  Religion  is,  by  ihcir  being  admitted  or  continued 
 Church-members,  neither  is  there  in  order  to  the  confervation  of  the  one, 
 than  of  the  other,  from  pollution,  any  greater  neccfldty  to  put  them  xiniet 
 .  iriall,  or  to  feparate  from  them^  nor  more  cogent  reafon  to  deny  them  the  Sa- 
 
 tJtmilA.tn Bp*  cramenr,  than  to  forbid  them  to  do  any  matqii^Jly  good  work  or  duty,  yea o* 
 adEphef,  ^o  exclude  them  from  being  Church-members,  Non  equtdem  dixit  Kex,  (faith 
 iinh\.p\i!i  6,    Chryfoftorac)  ut  quid  accubniiii  mnfe^  fid  jam  ante  qnam  invitareris^  nut  mtr^ 
 
The  Lords  Supper  laid  forth  in  common  for  ^^z.      l6^ 
 
 hrs,  te  ind'gnumfuijl'e  fronunciavity  nc^  en'm  ait^  ut  quid  difcuhulUty  fed  cur  in-      ^ 
 traht?  ^  . 
 
 Feurthly,  nay  farther  in  that  very  cafe  of  notorious  evil  men,  Aug.  tells  uf, 
 €um  [i ve  per  neii.gentiam  frapofitorkm,five  per  aliquam  excufabllem  ncccjfitatemjive 
 per  eccultas  ohreptiones yfnvenimm  in  Ecclefia.  males ^qiios  Ecckfiasfka  D'ifciplina  cor-  ^hi  fnpra, 
 rfgere  aut  coercere  non  poffumm,  tunc  Jion  afcendat  tn  cor  noflrum  impia  at  pcrnicio- 
 fa  pnefumptio,  qua  cX'^^mcmiis  nos  ah  his  cffe  feparafidcs,  utpeccatis  eorum  non  in- 
 quinemur^  atquc  ita.  po(l  ncs  trahere  c$ncmur  vehti mundes  fan^foftjf. Difcipulos,  ah 
 UTiitatls compare,  quafi  a  malorum  confortio  fcgregatos,  vcniant  in  mentem  iUa  dc 
 Scr'ipturis fimitiiiidincs  &  dlvina  oracula,  vol ccrttjfima  cxcmpla,  quibm  demonjlra- 
 tim  & pranimciatnm  cH,  males  in  Ecclefia,  perm' xtos  bonis^  ufque  in  finem  ftecuU 
 tempiifque  jud/ciifutm-os,  &  nihil  bonis  in  unit  ate  acparticipatione  Sacramentorum^ 
 qui eorumfaif Is  rtsnconfenferintob futures.  A  Tcftimony,  which  like  Thunder 
 and  Lightning,  might  caft  down  the  veiy  Foundations  of  ihofc  Babels  of  Ga- 
 thered Churches,  which  fomc  have  built  to  get  them  a  name,  (fuch  and  fuch 
 a  mans  Church)  and  left  they  he  fcattercd  abroad  upon  the  face  of  the  whole 
 Earth,  (among  fuch  as  they  fuppofe  lefs  pure)  and  which' the  confufion  of 
 Languages  that  is  among  them,  may  in  time  make  them  to  defift  from  farther 
 advancing. 
 
 Fifthly,  the  Sacr^ent,  in  this  notion  cf  pollution,  is  not  polluted  by  the 
 Minifter  and  his  admiffion,  but  by  him  to  whom  it  is  adminiftred  by  his  accef- 
 fion,  neither  to  him  that  communicates  worthily,  but  to  him  that  unworthily 
 participates. 
 
 And  for  h!m  that  fo  partakes,  to  abflain,  is  as  dangerous  as  it  is  perilous  to 
 come,  as  for  him  that  cannot  plead  his  interefl  in  Chrift,  to  eat  or  not  to  eat 
 common  food,  is  a  perplexity  on  either  fide  mifchlevous,  for  if  he  eat,  he  is  an 
 ufurper  of  the  Creature  ;  if  he  cat  not,  a  murderer  of  himfelf ;  fo  not  oncly 
 by  the  cenfurc  of  the  Canons,  the  abftainer  from  the  Sacrament  is  among 
 fuch,  ^ui  jibi  prafcribuntpeenam,  declinant  remedtum  ;  and  is  as  if  he  that  is  Vecret.  pay(.z, 
 dangeroufly  fick,  forgetting  the  incumbency  to  ufe  the  means  to  prefcrvc  life,  cauf.$^Jilf,i, 
 and  poflibility,  that  the  Medicine  may  work  effeftually,  {hould  dcfert  that  c.5^. 
 J^hyfick^  whereof  the  operation  is  doubtfull,  left  if  he  do  not  purge  or  allevi- 
 ate the  humours,  It  irritate  them,  and  make  them  more  malignant,  and  the 
 Difeafc  more  mortal j  but  alfo  in  the  judgment  of  ChryfoHome^is  in  the  certain 
 way  to  deftruftion,  for  ^emadmedum  frigida  acccjjio pericnlofa  e/?,  ita  nuUa  my- 
 flicieiliiui  coena  participatw  peflis  efl  &  interitui  -,  an«l  is^as  if  a  man  did  fly  from 
 a  Lion,  and  a  Bear  met  him,  or  went  into  the  houfc,  and  leaned  upon  the  wall, 
 and  a  Serpent  bit  himjand  as  It  is  reported  of  one  o^Antigonm  hisSouldiers,thac 
 he  became  more  adventurous  and  undaunted  to  think,  that  if  he  fell  not  by  the 
 Sword  to  an  Enemy,  he  muft  how  ere  perifli  by  the  mortal  Difeafe  he  had 
 within  him  ;  fo  the  polluted  confcience  which  he  ftill  bears  about  him,  will 
 condemn  him,  though  he  forbear  to  pollute  the  Sacrament;  and  as  B/<*/ af- 
 much  check'd  with  tme  Philofophy,  to  caft  his  riches  into  the  Sea,  as  he  could 
 have  done  in  taking  the  fmitlon  of  them  ,  and  Aha\  finned  as  much  through  • 
 infidelity,  in  refufing  a  fign,  as  the  adulterous  generation  did  infecking  it  ;  fo 
 the  Sacrament  is  afmuch  polluted  (that  is,contemned  or  vilified)  by  the  want  of 
 a  precious  cftcem  thereof,  and  an  holy  care  to  difpofc  and  fit  our  fclves  to  the 
 participation  thereof,  though  w€  do  not  partake  it,  as  it  is  by  a  prefumptuous 
 
 M  m  and 
 
0,66  The  nexp  Inclofnres  broken  down  ^  and 
 
 JyJ, ___— '• ' — ^ : ~ 
 
 and  unworthy  receiving  thereof  j  and  as  he  that  offends  being  drunk,  merited 
 a  double  punilhniem,  by  Vittacm  his  Law,  one  for  his  offence,,  another  for 
 drunkenncfs  j  fo  he  contrads  a  double  guilt,  that  neither  comes,  n©r  is  quali- 
 fied to  cofne,  to  the  Sacrament,  whereas  he  that  performs  tlic  matter,  doth 
 fome  part  of  his  duty,  though  he  do  not  the  whole,  by  dlfcharging  it  in 
 due  form  and  manner,  and  an  impotency  to  perform  a  duty,  as  he  ought, 
 doth  not  cancel  the  Obligation  to  do  it,  he  doth  well  that  comes,  but  he  doth 
 evil  that  comes  unworthy;  thou  believeft  there  is  one  God,  thou  doft  well, 
 faith  the  Apoftlc,  JcLmcs^.l9.  yet  ke  did  no  more  than  the  Devils  did, 
 and  finned  in  believing  no  otherwife  than  they  did,  yet  did  well  in  believing 
 fbmuch.  ^   '  - 
 
 Secondly,  he  that  exhihites,  profanes  not  that  which  he  applies  to  tfeat  ufc 
 whereunto  it  was  ordained,  and  do:h  the  work  of  his  calling  in  adminlftringj 
 and  performs  an  ad  of  juftxe,  in  rendring  to  every  one  his  own  right. 
 
 Butfirft,  the  Sacraments  by  their  Ordination,  are  to  be  ufed  by  all  that 
 profefs  the  faith  of  Chriil,  being  Te^es  profi  fjlun/a  chn'liian^,  as  Chamkr,  As 
 Vompey  faid,  Neccffe  e(l  lit  earn,  non  lU  vivam  i  fo  it  is  neceflary  they  go  to  the  Sa- 
 crament, whether  they  can  come  worthily  or  not,  though  the  duemanacrof 
 comingbe  alfo  of  as  great  neceiruy,  as  is  their  going.  - 
 
 And  fccondly,  they  have  a  right  to  partake  of  them  that  arc  members  of  the 
 Chmxh  of  Chrift,  Membra  EccleJtteprafimpUva^  as  the  Schosl,  and  Ecckftx  cm- 
 je^UTdlli,  zs  Cufanus  {^pcdks^  the  Sacraments  being  a  note  of  the  true  Church, 
 and  receiving  an  ad  of  Communion  with  the  true  Church,  U^nm  cerpm  fummy 
 qui  de  uno  pane  partkipamm  •  and  by  the  Rule  of  Contraries,  ^m  de  um  pane 
 ^nonparticipamm,  fio/tfumus  unum  corpus,  as  /4/&^ljp/a/^  argueth,  the  Sacrament 
 being  Si![num  imitatls,  Vlnchlum  charitatis,  as  AugulHm  afHrraeth  •  and  as  a  vi- 
 sible being  in  covenant,  or  profefling  true  Religion  cxplicitcly  or  impliciocly, 
 taxUY  Jnf.Bap.  niakes  a  vifible  member,  and  fincerity  in  the  covenant  makes  a  member  of  the 
 «.x43 .  invifible  Church;  fo  Church-memberflilp  is  a  fufficient  evidence  to  thciged,  of 
 
 their  intercft  in  the  Lords  Supper,  till  they  blot  that  Evidence,  faith  a  godly 
 w      .  1  -        learned  man  ;    and  as  Augujline  afHrmeth,  Simid  hbmm,  ^uufmjil  vivh?m$ ; 
 T  o  Cek  1 7    fothey  that  live  together  in  the  Church  with  us,  and  are  not  judicially  caft 
 *    a  J     '      '  °"^>  niLVC  a  right  to  eat  with  us  of  the  Sacrament  ;  and  therefore  the  famous 
 **   "   *  Cfcj;«/cr,  difputing  againft  private  Mafli'es,  and  anfwering  the  Objedion,  That 
 
 the  People  are  not  worthy  to  pirtake,  {st'ith^Scelu^  hom'tnk  \  Cur  hidl^rws  Sacra- 
 mcntodicjs,  qmsindignos  mgas paceEcckfia  ?  lt~ane  tibi  v'ide?iturrjuic€nfertntnr 
 m  corpore  Chri(ii-,  ut  htd'gnos pranuncies  qui  vefcantur  Chrl(l»  ?  at  Chryfoftomus 
 ntgabat  dignos  cffe,  qui  vel  precibmintereffc/it  •,  and  having  then,  till  they  be 
 judicially  feparated,  a  right  thereunto,  mforo  exterior},  to  fufpend  thcmfrom 
 the  fruition  thereof,  till  they  evidence  their  title  ^;^./or(»/;it(? my/,  is  as  if  bc- 
 czu^c  ifi  fors  ccsli,  nothing  is  ours  in  property,  but  as  we  feel  our  claim  ia 
 Chrift,  nor  in  ufe,  but  as  it  Is  fandl^d  by  the  Word  of  God  and  Prayer^  ^ 
 therefore  they  {hould  fequefter  a  man  from  Jils  legal  rights,  untill  he  ve- 
 rifie  his  title  by  faith  in  Chrift  Jefus,and  permit  none  to  be  a  civil  Owner,  till' 
 he  approve  himfelf  no  fpiritual  Llfurper,  which  were  to  dafli  on  that  Herefic 
 .(  which  is  falfly  imputed  to  mdiliff)  That  all  Dominion  is  founded  in 
 grace.  .■.--,  *n  '-■■* 
 
 Andthrdl^,  the  exhibiting  tke  Sacrament  isapartof  thcwoIkoiF^^Mi- 
 mftery 
 
. . i — m -       -  -      ■    ■ riih  11  i|         III  ^^^ 
 
 The  Lords  Supper  laid  forth  in  common  for  ^%LC^      i  6j 
 
 niftery  ,  who  are  to  take  all  to  be   with  Chrifi^  that  are  not  notorloufljjr 
 againft  him,  and  who  are  the  Servants  to  fee  forth  the  Feaft  before  thofc  uicny 
 that  arc  called,  the  feparation  of  thofe  few  that  are  chofcRa  bein^  the  work  of 
 the- Matter:  andnotoncly  Kiignits  affirmeth,  ^li  confen  Sacyamcntum peccatori  Tn  J.f  So.  art, 
 phblko^noTifacit  Immcdiaie  illam  aclionem  qutcpcccatum  cfl  fecundimfc^  qu-a  pof-  6,  diffic,^, 
 fit  al'ina  bene  recipre  Sasrammtiim^  qmmadmodHm  qui  petit  ah  alls  ^ecunia^Sy  qui  p.^67, 
 tamen  non  vult  conferre  nifi  fub  nfurli,  Hon  peccat  Iket  fciatt  quod  al'.m  7icn  vuU 
 conferre,  nijifub  ufnrls,  quoniam  iotum  hoc  efiper  nccidens  rc^ecfu  pncniis^  fimili- 
 t'jT  dicendum  eft  in  noftro  safu,  &c.     But  alfo  SuaYC\  (who  in  the  name  of  the 
 School,  as  if  he  alone  were  the  School  virtually,  as  the  Tope  is  faid  to  be  tlie 
 Chuich,  they  fay,  fpeaks  more  for  them  in  this  cafe  than  they  would  have)  doth 
 confcnt,   Afiio?iem dandi  Enchariftinm  hommiindigno^  non  femper c{[e  intrinfic^  Ifi^.fj.^o.  art* 
 malum,  fed  tunc  foliim,  quando  ipfe  qui  dat  Sacramentumy  cfl  allqiio  modo  caufa  in-  6 .  di^.^j , 
 d.'gna  fumptionii,,  vel  quando  commedo  vol  dehito  modo  excrcendo  munus  fmm,  PQ-fc^A.  ^.8fj^. 
 tc^ilUm  vitare  &  nonfacit,  ac  deniqnc  quando  iili  confint  cum  qui  petit  effe  «t- 
 digmm,  cA  fcientra  &  modo,  quo  opiis  e/?,  quando  morallter  vhare  noHpotefi  aBia^  Sell,  per  fcien- 
 nemdandJ,  quand-o  pravs  difpofitio  petcfitiSi  nonefliUo  modocognitay  quo  opjis  eft,  ticun  publicum 
 turn:  cUiio  dantls  non  eft  fnah  cxpnrte  dantis,  &  ititentio  epis  eft  bona,  quamvis  ex  &  notoriam, 
 parte  recipientis,  receptio  (tt  mala,  quod  nuUo  modo  imputatur  danti,  quia,  nulla  mO' 
 dopoteft  effe  caufn,  quod  alms  indlgne  fumat,  ne^  cum  a^ione  e\ui  eft  pcrfe  ac  ne- 
 cefjhio  conjun^ia,  i?idl7na  fufceptio,  quamohrem  ibi  eft  nulla  cooper  alio  ad  malum,  Vrxbere  illud 
 fcdfala  permifjlo,  qua  moraliter  v  'tarinonpoteft-,  nam  qui  dat  SAcramentum,  foliim  i?idigne  com- 
 cooperaiur,  ut  hie  homo  fumat,  non  t amen  tu  indigne  fumat,  pd(fetenm,fivcllet,municatUYO, 
 dignefumere,  quamvis  autem  facerdoti  conftethlc  &  nunc  indigne  fumpturumy  ta-  non  eft  malum^ 
 men  non  poteft  id  vitare,  idcb  ne<^  tenetur^  neque  ilia  cenfetur  coBperatio  ,   fed  per-  nifi  quatenus 
 miffio,  atque  ea  ratione  non  operatur  facerdos  tunc  contra  confcientiamy  quia  dJCta.-  prtebens  coope- 
 men  coitfcientite  tu?ic  non  eft  regulandum  per  fcientiam privatam^  &  quafi  (pcculati- ratur  pescato  . 
 vam,  quhd  is  qui  petit  eft  indtgnm  &  peccator,  fed  per  fcientiam  pra^icam,  qua  hO'  indignafum-   ' 
 mo  confiderat  quid  hU  &  nunc  agere  eportet,  concurrentthus  his  circumftantiis,  fci'  ptionis,  qui  aU' 
 licet  occulta  maliiin  hujus  hominis,  cum  publica  petiiione  hujus  Sacramenti,  tunc  tem  prabet, 
 enint  vernm  diSiamen  confcientia  eft,  dandum  effe  hie  &  nunc  Sacramentum  huie  quia  debet,  nee 
 hmmi.     And  as  wc  can  thus  borrow  Jewels  from  the  Egyptians^  fo  we  may  al-  habetjuftam   ■' 
 
 rationem  impeJ 
 diendi^non cooperatur  ejus peecatOi  Syhius  i»  J.  ^  So,  art,  ^.p.$  1 6, 
 
 fo  take  the  offerings  of  the  Jfraelites,  for  making  the  Tabernacle,  and  fetting  TriatlGroundSy 
 
 up  the  Altar ;   for  Mr.  Ball  hath  the  fame  deliveries  infubftance,  faying,  The  fep.  c.i  o. 
 
 Miniver  may  reach  the  Sacrament  to  an  unworthy  Communicant,  and  yet  be  inno-  p^zo^  ^ 
 
 cent,  for  he  deth  not  fo  much  give  it  htm,  asfuffer  his  Communion,  becaufe  he  hath 
 
 7iot  power  or  authority  to  puthimbac\,  he  reachethhimthe  figns,  a4  that  which  he 
 
 cannot  withhold,  becaufe  he  is  held  in  by  the  prevailing  power,  with-out  which  he 
 
 cannot  be  debarred;  in  this  cafe  the  Minifter  is' neither  aCtor  nor  confentertohis 
 
 admifjlon,  brcaufehe  doth  it  not  in  his  own  name,  but  according  to  the_  order  efta^ 
 
 bijh^d  hy  Gody  who  will  not  have  any  member  of  the  congregation pnblicfily  denied 
 
 bis  right  and  intereft  to  the  holy  things  of  God,  by  the  \nQwledg,  will  and  pleafure^ 
 
 of  onefmgular  Mlnifter, — //  his  unworthincfs  be  not  notorious,  if  it  be 
 
 not  fo  ^  judged  by  them  that  have  authority,  he  muft  adminifter  the  facr mental  ^gns 
 unto  hifHi  not  as  one  worthy  or  unworthy,  but  as  to  one  undivided  from  them, 
 
 M  m  i  BefidcJ, 
 
,68  The  new  Inclofnres  broken  dovrn^  and: 
 
 Befidesj  as  a  good  man  may  unpolluted  ler eive  the  Sacrament  from  an  evil 
 
 Miniftcr,  fo  a  good  man  may  undelilcd  exhlbitc  the  fame  unco  an  evil  man, 
 
 and  I  may  proportlonibly  apply  to  the  one  ad  what   St.  J/<r«^i/2?  declares  of 
 
 CMtYACrefcon  ^^.^  ^^^^y  f^e  vcro  qui  .leclpit,  ft  homo  bonus  ah  hom'm  m.ilo,  Jl  fidcl'is  apcrfido^  fi 
 
 , '         g         '  piiiS  db  imp/o,  Hmiciofum  sr'n  danti,  no'i  acciptent  'y^'Uud  qu'ppe  fanHum  male  uten- 
 
 '  '  ^  p'tQ       ^^'^  judical,  b.ne  accipientem  fan5ll-jicAL^  fi  autem  &  illj  qui  acciptt^^n}q.ue  aeceptrity 
 
 '^'P'<   •      nee  fie  refciffiimy  [ed  agni'mm,  quod  per  fe  obsrat^  corre^o  prodent  facramsn- 
 
 Urn. 
 
 Thirdly,  neither  Is  the  Sacrament  polluted  to  him  which  communicates  with 
 an  unworthy  Partaker  : 
 UbifupUi  Vii^ky  no  more  than  by  a  Communion  in  any  other  Ordinance,  wKich  is 
 
 fi,l  9  z^l  9J?.  ^^^  ^'^"^^  ^°^  fubibnce  as  this,  (faith  Mr.  Ball.) 
 
 "    '  And  fecondly,  fuch  Communion  in  his  fenfc,  being  not  free  and  voltuttary,  hut 
 
 ncceffary-y  in  refpeCt  of  the  duty  InjoyMd  of  God,  thruuih  the  enforcing  ijiw  of  meet-* 
 ing  the  Lord  in  his  holy  O/d'rnances,  and  prefervhir  tfje  unity  of  the  Spiri!:^  in  the 
 bond  of  peace  and  love.    And  Ut  teneamus  chmiatcm,  fine  qua  <^  cum  facramen- 
 tis,  &  cunt  fide,  n'.hil  fimus,'i2\th  Angu(linc. 
 Bp.^^p.t^y^9*     And  thcrefo:e  thirdly,  in  the  judgment  of  famous  T^e-^^a,  N.'cutrae  ad  cce^ 
 nam  accedam,  fcrutandam  eft  mih'i,  qua  qui/que  conjcientia  ad  cam  accedat,  fed  de 
 m?a  ipftus  confcientia  mihi  lahorandxm  eft,  itaq^e  &  cum  adulteris,  &  cum  homi- 
 cidfS,&  cum  feeler atiffimis  qiiibufvis,  modo  nulla  m':a  culpa  trdrs  funt,  fi  ad  cce- 
 tiam  caUus  &  purus  aecelfero,  nihil  illorum  impuxitoi  n&cuerit,  &  quod  de  moribus 
 etiam  de  do5irina  dlco,  S'C.     He  that  receives  worthily  is  no  more  polluted  by 
 communicating  with  him  that  partakes  unworthily,  than  the  believing  "Wife 
 vras  defiled  by  continuing  with  the  unbelieving  Husband,  who  vVas  rather  fan- 
 dificdbyher,  and  the  groundlefs  tear  of  fuch  pollution,  isnt>  better  warrant 
 for  any  to  fcparatc,  than  it  can  be  to  fuch  a  Wife,  to  depart  from  fuch  an  Huf- 
 band,  and  thofe  that  Ihatl  refrain  the  Sacrament,  becaufe  fome  unworthy  are 
 admitted  to  partake  it,  have  fome  refemblance  with  the  Indian  Prince,  If  hat 
 would  not  go  to  heaven,  becaufe  the  Spaniards  yfcnt  thither.     And  if,  as  Teti- 
 lian  argued^  Confcientia  dantis  attenditur,  qua:  abluat  accipientis,  fo  the  confci- 
 cnceof  him  that  receives  muft  be  looked  after,  left  it  commaculate  the  par- 
 taker, as  St.  y^«?;«^.w  f  aid,  A  quibus  bapti%eris,  angelot  quaere:  fo  muft  we  ei- 
 ther communicate  onely  with  Angels,  or  (as  Conftantine  hidAccfius)  fct  up  our 
 Ladder  te  go  to  Heaven  alone  J  for  other  mens  confcicnces,  we  have  neither 
 means perfeftly  to  difcovcr,.nor  authority  at  all  to  refearch  j  and  furely  the. 
 Sacrament  is  as  much  annulled,  and  our  confcicnces  commaculatcd,  to  receive 
 it  from  a  wicked  Difpenfer,  as  together   with  a  finfu  11  Partaker,  there  being 
 alfo  a  command,  that  he  muft  be  landlficd  that  offereth  the  Bread  of  his  God, 
 Xct;.2i.8.  &;2,i.     And  he  that  hath  a  blemifli  ought  not  to  come  nigh  the 
 Altar,  afwell  as  he  that  was  unclean  ought  not  to  enter  the  Sanduary  j  and 
 Ad^ufl'tne  tells  whofocver  of  the  feed  of  Aaron  ftiould  go  unto  the  holy  things,  having  his  un- 
 us  the  "Dona-     clcannefs  upon  him,  (hould  be  cut  off,*  Uv,^z.X .     But  to  hold  up  the  one  or 
 tifts  held  that  the  other,  however  the  Apologifts  may  blanch  and  palliate  ir,  or  be  irritated 
 H  communione  and  imbittered  to  hear  it  imputed,  is  purc-pute  Donat'ifm,  and  but  Varticulas  de 
 facramentorum  magnictenis  Don.ni:  and  therefore  the  Difcafe  being  the  famcj  ths  fame  KCQlpe'£' 
 mAlimacHlant 
 ifbuQSi  D^  HnicoBaptifm^cAAi 
 
 an4l 
 
T^he  Lords  Supper /did  forth  in  confmon  for ^Scc.       ^2^9 
 
 and  Coidials  may  be  aptly  and  properly  adminiftred, which  are  fllU  extant  in 
 Sr.  Aifgtisiincs  Pharmacopy,  that  tale  cui^  effe  quails  ipfefner/t,  that  to  the  piire 
 
 ■'  lorn 
 
 things  are  pure,  nee  prajudtcat  caul  a  caufa^mc  perfona  pcrfome^  commnnid  mtt- 
 m  non  m.iculat  aliqttem  mrtkipntione  facramentorum,  fed  coafefifione  faUdrnm , 
 
 he  puts  an  emphafis  on  that  word  hlmfelf,  he  eats  and,  drinks  damnation  to 
 himfclfjto  no  other^  ?;»w«77^«w  nentangit  qui  ad  peccatum  ntUll  cenfentit,  dif^ 
 plicu'it t'Si  quod  qttifcf^  peccavh  ?  non tetigislt immundiim^  feparate  thy  fclf,  non. 
 corpor/4  feparatione,  fed  vita  ditjlmirnudlm  5  and  then  thou  communicateft  with  ,^ 
 
 the  Altar  of  Ghrift,not  anochers  finsjevery  one  (hall  bear  his  own  hmAtnJibcret 
 te  isiafententiafSzkhhQ',  and  tale  c uiq;  e[l'e  quails ipfefuerk ',  farther,  qm  feip- 
 fiimcu\lodk-inonc9mmunicat  ahcnlspeccatis,  the  Sacrament  being  indeed  recei- 
 ved  by  every  onz  fecundum  modum.  rectpientk  ;  and  this  Spiritual  Manna  (  as 
 '*'fome  fuppofeofche  Corporal}  reliOiing  with,  and  aft'efting  every  one  ,  accor- 
 "^'ding  to  his  proper  Palate  and  Dirpolition,not  fuitabie  to  anothers^as  hath  been 
 
 ^;^raid. 
 
 •  ■  And  therefore  whereastheApologifts  fay,  That  if  they  knew  ungodly  men 
 to  be  admittedjit  muft  be  afore  burthen  unto  them,  and  that  under  this  bur- 
 then godly  people  have  long  groaned. 
 
 I  fliall  fay  firft:,  that  whereas  it  is  the  burden  of  the  Song,    (no  mix'd  Com- 
 munion )  that  Father  tells  ihem^mixtm  reis  &  ohnoxiis  nift  pc?  confcientiama-  Cont.  Tarm'n: 
 culatnm  confenfionem  nuUm  rc6le  did pote(i  j   and  that  malm  mails  mifceripotc?,  l.i.c.z  i .  torn, 
 bo^m  autem  nuUo  medo^quamvls  cum  vs  in  una  congregatione  mifcctur.  7  .^.i  i ,  &  /.3  i 
 
 Secondly,  by  this  Burthen  they  either  underftand  a  load  of  forroWjOr  of  fin,  c,  I . 
 'malum  poena  aut  malum  CHlpa^ii  ihc  CnO:,  though  it  is  abfolutcly  true,  that  we 
 "^'contrad  and  cnfeoffc  upon  our  felveschofe  finnes,  which  we  fee  and  raourn  not 
 for ;  and  as  the  beft  complexion  hath  the  perfedcft  touch,  fo  a  righteous  foul 
 like  Lot  {Cujus perfccutio  faSta  mala  fodomit arum  erant ,  ^akh  Auzuhine)  cannot 
 but  be  vexed  with  unlawful  deeds ;   yet  comparatively,   why  the  finne  of  un- 
 worthy receiving  fhould    be  fingled    out  .,  as  a  more  fpecial  objedof,  or 
 "  Vgrcater  motive  to  forrow,  than  other  finnes  ;"  or  that  it  fliould  lye  with  more 
 '  weightjor  more  tender  refentmcnt  upon  the  fpirits ,  to  eommunicatc  in  mix'd 
 Congregations  with  unworthy  Receivers,  than  with  thofe  that  hear  or  pray 
 without  Faith  :  furely  this  feems  to  me  no  paffion  rdulting  from  any  fenfible 
 caufe,but  an  Antipatny,wh€rcof  no  Reafon  can  be  affigned  -,  and  I  think  there 
 is  as  much  caufe  of  grief  and  obligation  to  fbrr6w,for  the  one  as  the  other^  like 
 as  Sz.Auguli'me  told  the  DonatianBifhops  (  if  we  lliall  gratifie  Crefconius  (a  far, 
 as  te  call  them  fo,  rather  than  Do«4r/^/ )  refufing  eo  fit  with  the  Orthodox  in 
 the  Alfemblics,and  juftifying  their  refufal  by  Vfal.  i .  i .   that  they  had  as  much 
 ground  from  that  TextjNot  to  ftand  in  the  way  of  finners,  as,Not  to  fit  in  the 
 feat  of  the  fcornful ;  and  therefore  in  this  comparative  refpeft,  this  is  a  burden 
 or  fcandal  accepium^ndn  datum,  and  nothing  need  to  make  the  Load  fo  heavy, 
 but  to  think  It  is  fo.     And  1  doubt  it  fares  with  them,  as  with  thofe  labouring^ 
 under  the  Difeafe  called  lncubus,who  complain  of  fomcwhat lying  heavily  upoa ' 
 them,  when  the  perturbation  is  onely  from  their  own  diftempei^d  humours 
 and  phantafms.     And  as  the  Altar  which  Vaufanias  mentions,  whereby  the 
 Women-Pfophctc fifes  ( thofe  fatua  fatidica  )  divined  in  the  Temple,  fome  felc 
 it  light,  and  fome  heavy  ,  according  to  their  condition-,   fo  it  isonely  the 
 y/.€ak  or  fore  fhouldcrs^whidi  renders  light  things  burdenfomc,  nMlgravitat  in 
 
 Mm  3'  propria  J 
 
^:x 
 
 nj(y:      '^:jQ.^  The  nav  Imlofmes  broken  dorvn^  aM 
 
 p'dprio  hco  >  and  as  they  fay,  he  that  lyes  at  the  bottomc  of  the  Sea,  feclesnoc 
 the  weight  of  the  iHcumbent  \vater,bccaufe  both  are  in  their  proper  placcs,the, ; 
 nian  necrcr  theCenterjand  the  Water  farther  removed  ^  fo  thofc  that  unwof-^ 
 thily  approach  the  Holy  Table,yet  as  long  as  they  continue  Church-member  v 
 being  in  their  due  place,thcir  earning  fhould  not  be  fo  extraordinarily  burdeii-,^ 
 fome  to  any. 
 
 SHflhteai  ut  onus  ,  nitendim  c(l  vcrtke  re^ff. 
 At  Jie^ine-ruosfipatkrey  cades. 
 
 But  fccondlyjif  they  underfland  it  of  a  burden  of  finne,  if  the  members  have 
 no  Ulcers  fo  foul,infc^i-ous,  and  immedicable,    as  to  indicate  an  excifion,  and 
 their  faults  are  not  fo  notorious  and  fcandalous,to  merit  Excommunication  j  or 
 if  their  Sores  fhall  be  of  that  nature,and  their  Crimes  of  that  guilt5yet  if  to  cuf ;. 
 themofF,{hall  be  either  morally  impoflible,  or  it  cannot  be  done  with  congru-f* 
 ous  Difcipline, which  violates  not  unity jas  S^.AuguftjTte  fpeakes,  then  as  long  ik^ 
 •  they  are  not  confmtientes  quibm  htecplacent^  fed  toler antes  qutbus  hac  df^lkenr, 
 
 emu,  ht.  (ashcalfodiflinguitheth,)  non  operanies  per  morbidam  ctipidmtem  ^  fed  tole- 
 Vetil.l.t  .C.17,  Yantes  propter  pactficam  charitatem ;  and  onely  pro  mitatis  bono  toleranty  quod  pro 
 lom.7.  ^.3  4'  yof'--)  aqmatis  odermt  j  and  when  miferkordher  cerriph  homo,  quodpoteft,  quod 
 Comra.EpiSi.  aiitemnonpotefi,  pcitknterfert,  &  cum  diledtione  ^mit  &  lugetydonec  ille  dcfuptr 
 parmd. 3 . c . 2 .  cmendst  &  cerrigat^atit  ufq-,  ad  meffem  differ cit  eradkare  %i\ania  &  pdeam  ven-^ 
 tom.7  -p.'T-  3 .  tHare :  in  fuch  a  cafe  and  manner,  to  communicate  with  fuch ,  doth  not  com-* 
 Contrx  Donat,  maculate  ;  and  to  partake  with  them  in  tke  Sacrament,  is  not  to  participate  of 
 fertmac.  Ep.  jj^^jj.  ^^^^^^  .  ^^^^j  -f^j^g  contrary  opinion  be  not  the  great  principle  ©f  Dona- 
 l6z.  tom.z.  tifme,thc  Apologifts,or  their  Friends,  fliould  doe  well  to  write  a  Commentary, 
 f.  142-.  better  to  explain  St.-<4«^i/^/»f  *s  bookcs  againft  thofe  Hereticks  j    for  without' 
 
 Contra  Ep*  fome  fuch  new  Light,  I  cannot  poifibly  fee  how  to  underftand  him  other- 
 P^»-;;^./.3.c.i.wifc.  ^    '  \        ^ 
 
 f,  I  3  ,tom.l .  ^4  Indeed  by  a  Communion  ©f  Sacraments,  they  have  as  much  ground  of 
 fear,  to  contrad  a  burden  of  finne,  ^^Anemenh  fervant  in  Plutarch,  to  Carry  a 
 Canopy  over  his  head  whither  focvcr  he  went,  left  the  Heavens  fhould  fall  up- 
 on him  i  hearken  I  bcfeech  you  to  St.Aiigu^ine,  (of  whom  1  may  fay  more  truly 
 what  he  did  ofMiltiadcs ,   0  filmm  Chr^iana pads,  et pattern  Cbriftma pleb's) 
 
 pe  verbis  Every  one  fhall  bear  his  own  burden let  him  carry  his  burden ,  and  thou 
 
 A0o(i.Serm.iZ  ^^^"^  >  ^^^^^^^  when  God  hath  ihakenoffone  burden  from  thee,  he  hath  imr 
 tom,io,  6,76.  *  pofedanotherihe  hath  taken  off  that  of  Cove^oufnefs,  and  laid  on  that  of  Cha-' 
 
 rity let  not  them  beguile  you  that  fay ,We  are  holy,  we  will  not  bear  your 
 
 burdens ,   and  therefore  will  not  communicate  with  you  t     They  carry  grea- 
 ter Burdens  of  Divifion,  Schifme,  Diflfention,   Animofity,  Falfe  Teftimonies, 
 CaJumnious  Accufations,  &c.  and  elfewhere  he  exht)rteth  the  Donatifts,  Let 
 contra  lit.         every  one  bear  his  own  burden,    both  among  us,  and  among  you  ;   but  c aft 
 pgj,/j  2,.  r. ^7.  away  the  Burdens  of  Schifme,  which  you  all  carry,    that  you  may^bcar  your 
 p, 17. torn.  7»      Burdens  in  Unity  ;    and  thofe  that  cany  evil  Burdens ,  if  you  can  ,   you  may 
 mercifully  amend ;  if  you  cannor,yott  may  patiently  tolcj  ate, 
 
 A3 
 
The  Lords  Supper  laid  forth  in  common  fvr^  Sec.     2  7 
 
 As  we  fhould  HOC  be  fcancializecl,  Ltiamfi  multlnoblfcum  manducmt  &  h'.bmt 
 temporditer picramau,  quim^n-ehabebant  <eterna  torf^nta-,  fo  we  may  not 
 hope  to  anticipate  the  Angels  work  to  gather  out  of  Chrifts  Kingdome  ivvtsl 
 7^  6^1^' Vct^A,  all  ksindzU^Matth.i^.  41.  Non  te agnofccrent  AngcLum  eradican- 
 tem%l7^tnia^  ncc  fi  cim  mejfis  v^fiijfet^  ante  meffcm,  nen  tu  ,  fed  qnifquis  fucrit , 
 
 no^  estve/us :  qid  defignavit  mefforem  ,  dcfignavlt  &  tcmpit^ A^nli  llbi 
 
 nomenpBtcs  impo?ifre,  tcmpus  non  potes  breviare  ,  tta^  falfumdiciiqiiijis  ,  quia 
 nondim  vcnh  quando  fis.     It  were  paflionately  to  be  wifhed ,  not  onely  that  ail 
 wereofthehodyofChriftjthat  partake  ot  his  body,  SisAitgu^me^  but  that  all^^^^^^  ^^ 
 were  CaridldMafamilia^QiS  Ambrofe  fpcakes ;    and  not  onelv  that  ihere  may  be  ^  foan.tr  a  ft.ij, 
 parcel  of  Holy  Communicants ,  but  that  all  the  Church  fliould  be  holy  and 
 without  biemiili  j  and  therefore  there  may  fcem  to  be  as  great  an  incumbency  ^ji^j^  Ovibm. 
 to  admit  none  by  Baptifme  to  be  Church-members ,  as  to  give  admiflion  to  t0fft,<).P.^^^  . 
 none  unto  the  Eiicharift,  until  they  had  approved  their  holinefs ;   and  wc  muft       '    ' 
 not  acquiefce  in  the  bare  wiiliing  Iicrcof,but  in  order  thereunto  ,  I  g^'anr,  what 
 we  may  doCjWe  muft  j  but  lUudpolfumus,  quod  jure  poffumus :  it  was  not  enough 
 that  the  Aik  was  {Kaken,and  that  ^o^ah  might  well  have  (laid  it  ^    and  there- 
 fore he  ought  or  lawfully  might  have  put  to  his  hand  to  fupport  it  j  noj  hut  be- 
 caufe  he  inconfiderately  laid  hold  of  it,  without  a  Warrant  from  God,  and  be- 
 yond his  Vocation  •  and  as  the  Jews  corKeive,diftrufted  God,as  if  he  could  not 
 have  upheld  his  Ark  without  his  unlawful  afliftance,  he  was  ftmck  dead  ;    and 
 as  the  Rabbhis  fay^  was  blafted  with  Lightning  j  and  as  Seneca.  faith,one  kind  of 
 Lightning  is  called  Fulnmcn  monitorium  ;  fo  that  ftrokemay  enlighten  and  ad- 
 monifhusofthistiuth,  that  pretences,  though  of  Reformation  and  Holinefs, 
 will  not  fecurc ,  nor  good  intentions  cxcufe  ,  any  adings  and  intcrmcdlings 
 without  a  Warrant  and  Commiflj^n  j  and  therefore  in  divers  cafes  and  emer- 
 gencies St.AHgHfl'ine  thills  it  to  have  more  of  prudence  and  piety  too,  to  have 
 Communion  of  Sacraments  with  €vil  men  ,  than  to  feparate  them,  and  much 
 more  then  to  feparate  from  them  ;   and  that  wc  may  fuffer  them  fine  crim'me  3 
 whom  we  cannot  caft  ouz/iae  dtfcrimine.^ 
 
 nt  £um  ea  volunt  ante  tempus  <:&U;g?re,firfmU('adicetHr  &  trUkum.  And  fiire  this ' 
 is  the  very  cafe  of  the  Apologifts,  for  in  a  large  Field  wherein  grow  five  hun- 
 dred Blades,upon  pretence  of  roocing  u-p  the  Tarc?_,  they  have  left  but  five  or 
 iix,whom  they  will  own  for  ftalks  of  Wheat. 
 
 Secondly ,  when  there  is  danger  of  Schlfme  any  ways  to  happen  and  arife,  Cdnt.Ep'^ff. 
 
 T'lathoc ubi pmculum  [chlfmatu miUurmefi  ^.^  cum  fine  pericnla  vhland^Parm.l.S.c.z. 
 
 pacis  fieri pstcsi,  quia  mc  ipfe   ("  Paulus  )    aliter  feri  voUit ,  Kt  a.  cengre-  ;>.  i  3 , 1 4. 
 
 gatJone bonomm  fcpAretur malm quando  Jtacujuf^  crimen  notum  efi^om- 
 
 mints  &  ommbus  exccrahile  apparet,  ut  velmtUos prorfiti,  vcLnon  tales  bobcat  de- 
 fenforeSy  per  quos  poffit  fchifma  coiiungcre^  &c.  and  this  confideration  might 
 have  kept  up  the  hedge  aga  nft  that  breach  which  they  have  made  5  and  theVc- 
 cognixance  thereof  ihould  have  bound  them  to th^  peace,  to  prevent  that 
 Schlfme  ,  whereff»f  if  their  undertakings  rendred  them  no  prognoftick  iignes, 
 their  a»^gs  have  lent  us  the  Diagnoftick  j  for  if  to  fcparace  from  fo  regarda- 
 
 ble 
 
H'JIX  The  new  Inclofures  broken  dorvn^  and 
 
 blc  a  number  ,  wha  were  never  by  any  judicial  fencencefcparatc  from  them, 
 vwhofe  Crimes  were  not  knewn  to  ali^  much  lefs  execrable  to  ihcm  ,  where  the 
 Defenders  for  number  (  perchance  for  weight  )  exceed  the  -Accufcrs,    (ail 
 '  which  Checks  with  St. AuiKJlmc's  Canon;)    and  oncly  becaufe  they  had  in  fu- 
 
 fpicion  their  lives,  as  not  approved  for  their  real  Hoi incfs,  and  fubmifTion  to 
 their  Difciplinc    (  which  was  the  cafe    of  thofe  of  the  foundation  of  their 
 Church,  thcctvus  primkivi  )   and  becaufe  they  were  ofterlSed.  with  the  grofs- 
 nefsofthejr  Adminiftiationsat  home,  where  no  feparation  is  made    (  as  they 
 cxprefs  themfclvcs  )  which  is  the  condition  of  thofe  that  were  the  fuperftm- 
 dure  of  their  Church,  &  civitnte  donati,  (  and  perhaps  e  civitate  Vsnati,)  if  to 
 havefas  they  chufe  to  have)  a  feparate  Adminiilration,  and  no  Communion  of 
 Flliucm  tr.      Sacraments,  be  fecfdere  tn  religionis  ncg0th,&  dcle^Uri  com-ezattmis  dijJidiOy  & 
 zi.c  9.S.z9^y^^^  ^^M^^^  P^^'^  Ecdefi^,  fed  quafi  quoddam  per  fe  exercere  Spintuales  a6iionef , 
 19  9*  / 4a.        if  that  fcceflion  be  unjuft  and  temerarious,  which  is  neither  for  grievous  and  in- 
 Cam'er.' pr<ele5t  ,^^^^^^^^^^  perfecution  ,  nor  for  Hcrefic  nor  Idolatry  in  thofe  from  whom  they 
 deEcclef,  de     ^eparatc,buc  in  the  beft  pretence  ("and  they  lay  no  better  colour  thereon  )  is 
 Schifm.  M  i4.  ""^-^7  for  corruption  of  manners  and  fcandals  5  though  1  (hall  not  fay  that  this 
 Volanmfynta7.^^^^^^^^^^^^  Schifme  in  ftate  or  vigor,    (  for  it  may  plcafc  God  it  may  be 
 /i7.c.iz.p.549  without  pertinacy  ;    neither  are  they  Members  wholly  cut  oftjbut  hang  yet  to 
 the  Body  by  fomc  Nerves  and  Ligaments,   and  thereby  have  communion  with 
 it  in  fome  things  )  yet  if  it  be  not  Schifme  in  the  increment,  or  at  lead  the  be- 
 ginning, they  muft  (cancelling  the  old)  give  us  a  new  definition  of  Schifme, 
 together  with  their  new  Difciplinc. 
 
 Thirdly,  when  there  is  a  numerous  multitude  of  offcnders,St./^Aff«^/fi?  fends 
 ionh  TiNe  p'dcedas^  and  a  prohibition  toEcckfiafticalDifciphnc,  ^iiicquid 
 feeler U  &  miqiiitatls  multhudinem  tnehrUt^  amktet  verhatis  examcn  j  And  this 
 judgment  he  foundeth  upon  St.  Paul*s  dealing  with  the  Church  at  Cermth  (  as 
 is  clfe where  {hewed)  when  there  were  many  offenders,  Nofi  mpneciptt  Corpora- 
 
 C    t-A  T)fin  -    ^^^  feparationem,  multi  qnippe  erant,  nonficut  ille  unus^ hm}  dher  vt- 
 
 d  \  yj  tte fa  &curanda&  fanandae^l  multitude^  ne  forte  fiplebe  fepnratur  ,  perfchifma^ 
 tjjt.poft.co  a  .  ^^  ^^^^^  etiam  trtucum  eradicetur.  And  herein  judicious  Calvin  confenteth  with 
 c.z  .  em.7 »  Jiiguslinc, znd  Reafon  with  both  :  For,as  Lapidaries  deal  with  precious  ftones, 
 f.iij.  ifthcyhaveafmallcloud,  or  flaw,  they  grind  or  cut  it  out;    but  let  it  remain 
 
 if  it  be  fo  grcat5that  it  cannot  be  taken  oft',without  much  leflenlng  and  dete- 
 riorating of  the  ftone  ;    fo  where  a  few  are  notorioufly  and  obftinatcly  pec- 
 canr,Difcipline  may  juftly  and  prudently  be  exercifed  for  cutting  them  ofF,but 
 JnflitUt  /U        ^^^  where  the  Corruption  is  Epidemical  j    for  this  were  to  cure  the  parts,  by 
 ^  X 1   S  zi       deftroying  the  whole  :     If  therefore  the  Plague  of  Leprofiehave  covered  all 
 *  the  fie(h,  (andnotapart  onely  )    let  thembe  as  clean,  according  to  the  Law, 
 
 I.ev.i  3.13.  And  thefe  Contemplations  might  have  procured  a  Supcrfedeas, 
 not  oncly  to  their  de proprietate  probanda  (  by  putting  men  under  tryal  to  prove 
 their  right  to  the  Sacrament)  but  alfo  to  their  de  leprofo  amovende  (or  caftine 
 out  contaminated  pcrfoHS  )  if  thofe  whom  they  have  removed  had  fccmca 
 ^  as  they  doe  not  the  moft  of  them)  defiled,  non  per  vana  conv'.tia,  fed  per  vera 
 teftmon}a,^i  St.  Aurufli?ie  fpeakes  ^  and  from  this  Rule  arc  they  therefore  alfo 
 Heteroditcs,  in  declining  to  have  communion  with  fuch,  a  farre  greater  part 
 .of  their  Pariilies^as  that  thofe  whom  they  admit ,  are  rari  nantes  in  aurgite  va- 
 
The  Lords  Supper  laid  forth  incomm-onfor^&cc.      273 
 
 /ta  ■  and  their  number  carries  the  proportion  of  but  one  to  an  hundred  to  thofc 
 whom  they  rejed  ;  To  as  xifcriere  nocentes,^cx  it  was  cum  foil  poter  ant  fupereffe 
 nkentcs  •  and  this  was  onely  as  Lucan  obfcryes  of  Sylla^  to  let  out  the  corrupt 
 blood  when  there  was  in  a  manner  no  other  left  in  the  body.  But  they  {hould 
 rather  have  perpended  (as  BuUmjr  advifeth)  that  of  the  Apoftle,  'Dxtn  eft  mihi 
 poteflas  ad  adtfcatioriEm,  nm  Ad  deflruclionem ;  and  that  of  SemcA  had  not  been 
 unworthy  their  conhderation ,  Dlvina  potentia  e(i  gregathn  &  publice  fervare , 
 mtiltos  occidere  &  indifcretos,  incendii  &  ruina  potentU  e(l. 
 
 Let  them  fet  upon  it  never  fo  fpecious  a  colour,  and  blanck  It  with  pretences 
 of  ncccffary  Reformation,and  flourifhit  with  the  glofs  of  juft  zealjtothc  purity 
 of  Ordinances, and  purging  out  of  drofs^and  winnowing  the  chaffc^  in  order  to 
 the  rcfloring  ot  an  Holy  Communion,  (  Nanquam  pc  errat  genu^  humamm  ut  ^pfi^  j ^j^  ^^^^ 
 noK  ainsfcat  ventiUtorem  Vamnimum  )   yet  St.  Augufline  will  confidently  tell  x  .p.  1 4  z . 
 
 thzmyObjimntUY  nobis  criminamahrumhommum  • qua  ftvcra&prtt' 
 
 fentia  videnmivs  ,  & '^^i^aniii propter  frnmenta.  par centes  ,    pro  U7iitate  tolerare- 
 
 mttiy  n  n  folilm  nulhi  reprehenfione,  fed  ettam  nanparvd  laude  r.oj  d.'gnos  diceret  , 
 
 quktifti^  ScriptHYOS  faniias  non  furdm  audketylemit  qui  volunt,   kjant  qui  poffunt 
 
 eloquia  "coslefth,  kvenknt  omnes  Santos  Dejferv0s,&  amlcos,fcmpCY  habuiffe^quos 
 
 in  [u9-popido  tolerarentiCum  qmbti4  tamen  iUiui  temporUfacramentA  communtcantcSy 
 
 non  foliim  non  mqu'nabantur,  fed  etiam  Uudabiliter  fufUnebant.     If  we  fliali  take 
 
 our  accountjand  £poche  ab  nrbe  condita, (xom  the  firft  foundation  of  them ,   yet        .  ^ 
 
 ever  pcrmlx'd  were  thefc  two  Cities,  SisAuguftine  fpcakes,  and  conjoyncd  in  a  ^^  ^i'Uft.  "Dei 
 
 Communion  of  Sacraments,  quampirrb  an  tqumjtt  mfacrifica?ido  Dciculm^duo  ^-  ^  ^:^\^' 
 
 Hit  frttresC^in  &  Abel  fat'is  indlcanty  faith  Atiguflme  ;  &  Cain  (  primM  ter-  ^^  ^^'^''-  ^^^ 
 
 rente civitatli  conditor  ^^s  St.  Atigu flim  C2l\s\\\m)  primonnitus  diaboh  et  ar^^'^^'^'^- 
 
 chetypm  impwrum^  as  he  is  commonly  named  )  hath  fome  evidence  to  claim 
 
 pre-poffclHon  of  the  Altar,  being  the  firft  that  is  recorded  to  have  hanfell'd  it 
 
 with  facrlfice  ^  and  it  Is  very  probable,  becaufe  ht  brought  no  holy  difpoiitions 
 
 to  that    fcrvice  ,    and  carrycd  thence  fuch  malicious  afteftions  to  his  brother, 
 
 (  Tiemo  repcnte  fait  turpiffimus  )  that  he  had  rather  formerly  given  fignes,  that 
 
 he  was  of  that  wicked  one,  than  demonftration  that  he  was  a  Saint  5   yet  as  a 
 
 member  of  the  vjfible  Churchjbeing  within  the  Covenant,  he  was  not  without 
 
 a  capacity  of  facrificlng  •  and  though  he  could  not  wafhhis  hands  in  innoccn- 
 
 cy.,as  he  ought  to  have  done,yet  he  might  compafle  the  Lords  Altar. 
 
 The  facrifices  before  and  under  the  Law  being  Seals   of  the  Covenant  be-  jfi  pfal.$o.^^ 
 twccn  God  and  his  People  (  as  cxprefly  fay  the  lat€  Annotators  )    could  not  be 
 other  than  a  kinde  of  Sacraments^or  analogous  to  thsm,   thofc  two  not  onely  Sum.contro. 
 agreeing  in  general'^  fi'Tnorum  notione^  as  Kivet  j  bur  alfo  rat'iene  fials,  as  Gerhard  5  tra^.$  .q.i , 
 and  they  not  onely  fall  within  the  definition  which  St.  Anguftine  hath  given  of  p.^.  loci  com. 
 Sacraments    (  which  makes  Bellarmine  to  rejeft  that  definition  )    but  cbamier  tomA'p.19 1 . 
 cxprefly  difptnes  againft  S/^^'/T:?^jthat  the  Sacrifices  were  Sacraments  ^  becaufe,  5.7  i . 
 faitli  hcjthey  were  Ceremom^  in^itiita  a.  D:o  fignific antes  grati am  j  and  he  adds  Panftrat.tomA^ 
 Omnia facrificia  qua abhom'mibus  in  remiffionem  peccatorum  offerunturfunt  facra-  /.i  .f.6.&  8. 
 ^;?wf<ij  and  before  the  inftltution  of  Clrcumclfion  ,  the  people  ofGodhadno  iz.&/.3.f.4. 
 Sacraments  ^    if  facrifices  were  not  of  that  denomination,  and  though  we  are  in  Gen.  c.  y.z/, 
 
 not  facile  to  credit  what  the  learned?.  F  agiw  ntlpitti  out  of  the  Rnbbi/^S  ,  That  3 ,  p.  145  , : 
 
 tihe  fire  confuming  the  facrifices;  was  formed  into  ibc  figure  of  a  Liojj ,  to  em-  6, ' 
 
 N  n  blcm 
 
a  74  ^^^  ^^^  Inch  fur  es  broken  dorvn ,  and 
 
 blem  that  the  Lion  of  the  Tribe  o^fuda  {liould  give  hjmfelf  a  facrlfice  in  the 
 fulncfs  of  time  j  yet  it  is  evlclcnr,that  the  facrificcs  not  onely  were  Vifibilcs  con- 
 dones de  Meffia  eiiifc^^  benefc/ls,  folennls  confejfig  peccatorumy  et  foknnU  fupplkatio 
 ad  V^umpro  remijjime ,  as  Parous  ;  but  alfo  pradicamrdia  un'tm  vert  [acrificii 
 asAugu(ihi^  •  {igttveeetproteflmonesChnfilmmahindipro  falnte  mimdl-^  as  iJra- 
 ,.  r  nm;  ftgm  rei  facra,  fignu  proteftama  fidem  in.  Chrlftim^  fima  confirmnfim  fidem , 
 
 Uiftjupra.         sis  Chamier. 
 
 And  though^as  K/mamongft  others  obferves^that  In  Sacraments  we  receive 
 
 from  God,and  in  facrifices  we  give  and  offer  fomewhat  ro  hira  ,    yet  quia  vi- 
 
 c'Jftm medkntibm  illisfacrificm,  Vetu aliqiiid dabat  hmmlbm^  hoc  eft,  fua confere- 
 
 Loci  com  torn    ^^^  ^^^^  ^^  bona^et  in  futurum  facrificitm  Meff^e^  mentes  fide  Hum  convcrtens-jfidem 
 
 i  f?    So*       *    ^^^^^  confirmabatyideo  non  ahs  re^  hoc  quidem  re!p:clii  facr  a  mentor  um  vice  defnn- 
 
 ■^*^      *  Sia  effe  facrifjcia,  prenunciamm,(zith  Gerhard-^  and  what  Is  fignified  and  exhibited 
 
 to  us  in  our  facraments  was  alfo  to  them  In  thefe  facrificcs  ;    of  the  one  facra- 
 
 ContraFaU'      tntnz  Auguftme  hkh :,  Hii\m  farrificii  car o  tt  fan? im  ante  advsntum  ChrlUi  per 
 
 (iHmM^Oyi I .    viSiimasjmiUtudlnum  pYomittebatiir,tn pafflone  Chrifti per  ipfam  veritatem  reddc- 
 
 batUY^poH  afcenfumChrtsii  per  facr amentum  memori^  celebratur -^    and  of  ihe 
 
 other  Gregoryy  ^iiod apitd  nos  baptifmm ,  hoc  egit  apud  vctercs  pro  majoribuivk- 
 
 tus  facrificii. 
 
 And  it  is  alfo  obfervable,that  as  the  Sacrificcr  prefented  fomewhat  to  God, 
 whereby  to  finde  favour  in  his  fight,  in  tender  whereof  a  {inner  agnized  him- 
 Iclf  to  be  Gods  vaflal  and  fervant ;  fo  in  token  of  Gods  acceptance  he  had  fomc 
 part  thereof  returned  again  to  him  ,  in  iignc  he  was  reconciled  and  reftored  to 
 his  Covcnantjby  the  atonement  and  forglven^s  of  his  finne_,  the  facrlfice  being 
 mu7iu6  federale  (  faith  a  great  Divine, )  fojafmuch  as  according  to  the  ufe  anc 
 
 **  3  •  one  had  to  the  other,  both  being  EpuU  federates ,  thofe  of  the  Old  Covenant, 
 
 this  of  the  New,  both  being  Rites  of  Atonement  5    or  for  impctration  ofrc- 
 mlfTion  offmnc. 
 
 And  the  fame  learned  man  elfewhere  faith,  T  hat  among  all  the  Sacrifices  of 
 the  Lawjn  one  either  for  name  or  nature  comes  fo  jieer  the  Sacrament  of  the 
 
 "Oiatri^  .part.^  Supper  as  the  Euthariftical, •  a  part  whereof  was  burn*d  upon  the  Altar ,  as 
 
 m  I  ^^'■•^^  in  other  Sacrifices ;  but  the  remainder  and  greater  part  was  eaten  by  the  faith- 
 33435f»p.5«5.  ful  people  who  brought  it,  that  fo  their  Sacrifices  being  turned  into  their  bo- 
 dies nouriihmenc ,  might  be  a  fign  of  their  incorporation  into  Chrift  to  come, 
 who  was  the  true  Sacrifice  for  finne  ;  fo  whereas  other  Sacrifices  were  onely 
 SacrificeSjthis  was  alfo  a  Sacrament ;  the  reft  were  onely  for  expiation,  but 
 this  alfo  for  appllcatlon^being  a  Communion  of  that  Sacrifice  which  was  offe- 
 red ,  rightly  therefore  was  it  added  to  all  Sacrifices :  for  what  profit  was  there 
 of  expiation  of  finne, 'unlelfe  it  were  applyed  >  well  might  it  then  be  called  a 
 Sacrifice  of  Peace,  as  containing  in  it  a  Communion  of  Peace,  and  Commu- 
 nion with  Jcfus  Chriftj&c^ 
 
 And 
 
The  Lords  Supper  laid  forth  in  common  f or ^^c^      375 
 
 And  to  verlfie  this  fimilitude  and  correfpondcnce  between  the  Eucharift 
 and  Sacrifices  Euchanftical,the  Altar  is  called  the  Lords  Table,  Mai.  i  .7.  & 
 1  z.  and  the  Offerings  named  the  Bread  of  God5L^^'.^I.^ I.  Toh?-?!. 
 
 And  though  there  may  be  faid  to  be  a  fignal  difference  between  Sacraments  \  Cor.9  *t. 
 and  $acrifices5in  that  the  latter  are  onely  ]?ff?z^,  the  other  alfo  called /g/^^  gr^-  ^  "w^-^^  ^\  ^; 
 t'tie:  furely  whatfocver  confirmeth,    orfecureth,  or  perfedeth,  or  remarkcth  ^^^^^g'^  ^* 
 another  thing,  is  in  Scripture  Idiom  called  a  Seal ;  and  therefore  (mcthinks)  Jq^  ^*  ^^  ^ 
 there  fhould  not  be  fuch  an  Emphafisor  Antonomafie  ("ct  upon  that  one  fingle  j^q,^  '  j  j^g, 
 place  of  the  Apoftle,  where  he  calls  Circumcifion  a  Seal  of  the  I^ighteoufnefs^  ^^^  j  ^  ^^^ 
 of  Faith  J  yet  farther  alfo,     not  onely  VarnePA  fully  enough  affirmethjthat  the  i^j^^^  ^  ^  « 
 [&cr\({ccswci:cJiinaprdmiffiO?iis gratite^  qutbus  fdcs  dercmiffionepeccatorumfrO'^..,^'^ 
 pter  Chriftum  confirmabatur^ficut  de  circnmciftom  dicttur,  quod  eratpiillum  jufikia  ^^^'     j 
 'fide}^&ita.fdCrificiavicemfacramentorumpraflabant\    but  alfo  Dcodate  in  c^- |;jPfal.<'o.f. 
 prefs  terms  afiercsjthat  the  facrilices  were  fealcs  of  Gods  Covenant  j  and  Mo/- 
 leryihuzfiieranttanquarfijigillaj  ^nd  a'0?ctylj\(  hujus  pa6ti. 
 
 But  then  1  a{lume,wasthere  any  fuch  Difcipline  of  putting  men  under  tryal, 
 whether  they  had  prefented  their  bodies  a  living  facrihce,  holy,  acceptable  to 
 God,  before  they  wereadmitted  to  prefent  their  facrlfices  to  the  Altar?  Was 
 there  ever  fuch  a  reparation  made  of  men,  or  thrufting  out  any  from  compaf- 
 fing  the  Altar,  who  were  admitted  to  enter  the  Temple  ?     Or  were  they  de- 
 nycd  a  Communion  in  facrlfices  ,  which  were  not  difcommoned  from  other 
 both  religious  and  civil  conveirfation  ?     We  finde  general  and  indefinite  com- 
 mands to  facrifice,  N^mb.iS.i.    Reproofs  for  not  doing  God  the  honour  to  fa- 
 crIfice,//^.43 .2.3 .  the  number  of  J"acrifices  to  be  of  equal  latitude  and  extenfion 
 with  that  ot  all  the  people,  i  Chronj .  4.    and  all  the  Congregarion,    i  Cbren, 
 29.20,2 1 .  all  Ifrael  was  in  Covenant  with  God ;   and  they  are  defcribed  to  be  Hammond, 
 thofc  that  had  made  a  Covenant  with  him  by  facrifice ,  Gather  m,y  Saints  to-  Anfw.  to     . 
 gether  to  me,thofe  tjiat  have  made  a  Covenant  with  me  by  facrifice^  P/i/.  J  0.5' .  Qu3»r.p,  180, 
 SAnilos  vocat  omnes  ifraelitits,  faith  fanfenm^  They  were  all  the  Members  of  his  tit.bapt.inf. 
 Church  and  People,  fanftified  by^his  Covenant,  and  the  feales  thereof,   by  his    . 
 calling  and  profefTionjthough  many  have  denyed  the  truth  and  virtue  of  it,  as  ^^^l^'^  '^  *^' 
 Deedate.     Or  thofe  whom  he  fanftifted  by  his  Sacraments  (  addes  Bellarmine  )  ^"^* 
 though  maxtma.  multhudo  cerum  crat  imp' a  &  prof  ana  (  faith  Holler  )  tamen  noH 
 dubium esi  hanc  fententiamjie  toto  corpore popul'i  cffe intelltgendam ,  nonfeparatim, 
 vel ad  imp'ios  vel  pios  trahcndam ;  and  it  muft  neceffarily  be  fo  comprchenfively 
 underflood  ,  feemg  Interpreters  underftand  this  of  gathering  together  by  the 
 Angels  at  the  lalt  Jiidgmenr,where  all  muft  appearjwithout  any  feparatlon/avc 
 what  fliall  be  made  afterward;  and  though  fome  learned  Interpreters  thiRk^that 
 the  making  a  Covenant  by  facrifice ,    carries  an  allufion  to  that  folemn  Cu- 
 ftomeot  Nations, where  to  flriks  more  Religion  ,   Leagues  were  cntred  into  Alexand, 
 with  vidims  and  facrlfices  ,  C^sa  ^ungcbant  federa  pored   (  or porco,  SisServm  j^^apoLdier, 
 would  mend  it,who  rather  marres  it,  quia  m  omnibus  facrfs  p Ins  valent  femmint  renJaL  /.5  ,CA , 
 generis  vi5iima  )  whence  alfo  fome  fetch  the  Etymology  offedus,    a  pored  fisde 
 laeerata  ;  yet  ©thers  fuppole  the  Pfalmift  fpecially  alludes  to  Exod.i^.B,  where 
 the  blood  of  the  Covenant  was  fprinklcd  on  all  the  People,  or  refer  it  generally 
 to  all  facrificesjwhich  were  feales  of  Gods  Covenant  ;  and  correfpondently  the 
 Rabbins  fay,that  ifracl  did  not  enter  Into  Covenant,  but  by  thefe  three  things, 
 Ciicumcifiofi,  Baptirme,an^  Sacrifice  ;  fo  that  then  though  onely  clean  Birds 
 
 N  n  2  migh? 
 
276  T^hc  nerv  Inclofures  broken  dorrn ,  and 
 
 might  be  brought  to  be  {acrificed ,  yet  they  were  not  all  clean  that  came  to  ihs 
 Altar  to  facrifice.  ;    neither  had  all  tkofc  that  facrificed,  an  houfc  and  a  neft 
 where  to  lay  their  Young  in  the  Altar  ,  that  is  (  as  the  Fathers  allegorize  it  ) 
 had  not  Faith  to  breed  and  bring  forth  their  good  workes  ,  though  their  fa- 
 crifices  were  not  fweet,  fer.  6.zo.  but  were  as  the  bread  of  mourning,  Hof.  . 
 9,  4.  and  polluted  bread,  Mul.  1.7.   yet  their  offerings  were  not  to  be  inter- 
 mlttedjbut  reftlfied,  and  their  ill  doing  did  not  cancel  the  duty.     T^tinqiad  & 
 Samuel  Saalem  mfciebaty  faith  AugnHme ,    quern  per  us  ejus  teternA    fentent/d, 
 damndrat  Dsus  ,  verumtameri&  ipfum&  fanSiumDdvidj  imum  Dct  tabernacu- 
 UmmtranteSy  inter  eadem  facYificia.videbat,  fed  dtjilncie  uttq-,    v'ldehat,    quia 
 Auguft.  cont.  dl(iin£lQS  videbcit^&  unum  eorum  in  aternum  amabat^altenm  pro  tempore  tolerabat: 
 Donati(f.  po(i.   Nay,when  Saul  was  fo  farre  from  convincing  any  of  his  fanftity,  as  that  he  had 
 t/>l.c.zo,tom.7,maRi(c{\&d  to  all  his  Hypocrifie  and  Llnholinefs,  inimediatly  from  the incrcpa- 
 p,li')»  tion  of  his  finne,  and  menacing  of  the  punlfhment )   and  when  he  rather  gave 
 
 pregnant  fignes  of  Impcnitency,  than  rendied  manifcft  fignes  of  repentance 
 (  for  when  he  faid,  1  have  {inned,he  oiiely  made  a  confcllion  without  finccrity 
 or  internal  contrition  of  heait,fwelled  up  with  worldly  pride  (  as  Veodate  )  Nq'a 
 .  ,          humiliter  dixit  aut  fenjit  ^    (  as  Serrarius  out  oi  Kupertus  )  Gloriam  nonDet^fed 
 Siniult.  m       j-j^^^  -j^^  cnnfejjione  mercarl  volm^^nd  contefled  oncly  for  fear  of  the  pcople^and 
 I  Sam.i5.x4.thclofsofhisKingdomcj  asmllety  Nam  non  prius  dixit  peccavi,  quamaudiit 
 regnum  alio  e[fe  tranjlatum ,  as  Gregory,  {oa.s  Culpabilisfutti[laconfeUioy  as  Ber- 
 nard,  Ne^  vox  e(i  animi  vere  pxnitentis ,  fed  ejus  qui  poenitemia  ftmulatione  at(^ 
 umbra,  aliquid a fe malum removere  (ludet,  —  fane  quern  vere  pcenitet 
 
 ne<f,  de  honor e  retinendofatarit,  quern  peccando  v'detur  jure  pcrdidlffe  ,  »e^  «»- 
 bram  quarit  quam  pratendat  culpa ,  asSanfiius  ,  in  concurrency  with  Gregory, 
 Jjr4,Cajetan,8cc. )  Yet  notwithllanding  all  this,holy  Samuel  was  induced  to  af- 
 ford him  his  prcfcncc,  communion,  and afliftance  in  the  facrifice,  as  /o/efi?w 
 notethjGr^i'wV^/'  eum  corripuit^&cum  eo  tamcn  ad oferendum  Dlo  facrlfic'nm  fine 
 txcufatkne perrexity    faith  Aufufiine  ;  cum  eo  revertitur  ,  faith  Serrarius  out  of 
 Contr.Donatifi,  Gregory,  quiapotenttbus  hujuifecuUfic  efl  damnanda  mquitas,  ut  bonum  quod  ba- 
 palf.coi.  c,^o.  if^jn  exa!f>erati  non  perdant.     If  the  Priefts  had  known,  or  would  have  made  ufe 
 iom.7.  p.i  ij.^of  thofe  Catoptricks  which  arc  now  in  fo  much  requeftjwhcreby  a  {hadow  feems 
 a  fubftanccjand  a  meet  fpecies  appears  a  body^  they  might  have  here  had  a  fub- 
 jcft  would  have  afforded  as  many  Umbrages  ,   and  as  much  fpecious  pretence 
 for  building  Cafllcs  in  the  Air,  wherein  to  have  fccurcd  the  facrifices  from 
 being  touched  or  laid  hold  of,  as  the    Apologifts  have  done  for  {hutting 
 up  the  Sacrament  from  being  taken  but  at  their  will  and  pleafures ,  they  might 
 have  urgedjthat  unlefs  men  had  (hewed  forth  their  hands,  and  approved  them 
 to  be  wa{h'd  in  innocency,  they  might  not  come  within  the  compafs  of  the  Al- 
 tar, and  plcadedjthat  whatfoever  toucheth  the  Altar  fliould  be  ho\yyExod4 19, 
 37.  that  there  mu ft  be  a  fanftifying  of  themfelves  to  come  to  the  facrifice, 
 %  Sam.  I  <».5 .  that  the  facrifices  of  the  wicked  are  abominable,  Prov.^  i  .17 .  and 
 as  if  they  had  cut  off  a  Dogs  neck,  I  fa.  66.  l.  whereby  the  facrifices ,  as  well  a$ 
 the  holy  things,  are  polluted,  Hof.  9.4.    And  feeing  the  facrifices  were  mimerx 
 federal  a  fignes  of  their  Incorporation  into  Chrifl:,where  the  Offering  was  a  re- 
 cognition of  being  Gods  Vaffal  or  Homager,   the  acceptance  was  a  teflimonial 
 of  being  reconciled  and  intereffed  in  Gods  Covenant  by  remiffion  of  finnc,  and 
 the  admiiTion  to.  cat  at  Gods  Tableman  Argument  that  he  was  of  his  HQufhold;. 
 
 un^ 
 
The  Lords  Supper  (aid  forth  in  commonfor^^c       ^77 
 
 unlefs  then  the  facrificer  had  by  evident  figncs  convinced  the  Pricft  of  his  rcail 
 hollnefsjtherc  was  danger  of  giving  falfc  teftiraony,and  putting  fcals  to  blanks, 
 and  proftituting  the  privileges  of  the  godly  :  hixiAsAnguftme  to  Gaudent'tis  , 
 Oddlor\  fraMdatafunt  tali  MAglftcrio  tmpora  a?itiqua^,  quon'am  nondum  natm 
 eras.  Andlurcly  my  infiim  eyes  candifcern  little  difference  between  what  thc 
 Apoioslfts  now  alleagc  and  praftife,  and  what  the  Pricfts  might  then,  with  as 
 m  uch  reafon  have  urged  and  done,  fave  that  perhaps  fome  may  fuppofe,  it  was 
 of  more  advantage  to  the  Prlefts,  to  admit  many  to  the  Altar  ,  who  had  there 
 g-reater  (hare  of  heir  OtFerings,but  to  give  acccfs  unto  the  Table  to  a  few,may 
 Cfor  ought  we  know)be  more  of  the  incereftof  the  Apologlfts;  whofe  Offerings 
 may  increafe  by  their  admiffion  offuch  oncly  as  they  (hall  approve  of  and^ 
 elea  -y.  but  fure  had  the  Pricfts  admitted  but  one  of  a  hundred,to  have  lacrih- 
 ced  as  they  doe  not  above  that  proportion  to  communicate,  I  doubt  they  thac 
 ferved  at  the  Altar  ,  would  hardly  have  lived  of  the  Altar  :  that  which  fomc: 
 may  interpofe  of  {hutting  out  unclean  perfons  under  the  Law,  we  fliall  put  un- 
 der fufpenfionjuntil  a  farther  and  more  proper  opportunity,  when  we  fhall  hope 
 to  (hut  out  that  inftance^bccaufe  it  is  clean  befide  the  purpofe. 
 
 But  whatever  judgment  may  be  given  ot  the  facrifices,  yet  Clicumcifion  anci 
 the  Pafsoverjwere  univocal  Sacraments,  and  Slgnes  and  Figures  of  the  fame 
 things  ,  which  ours  reprefent  and  fignifie,and  antitypes,  and  cbvnToiKg.  (  a» 
 i^/t/rf  calls  them)  to  ours-,  and  upon  this  Analogy  of  Circumcifion  to  Ba- 
 ptifme,we  draw  an  Argument  for  baptizing  Infants  now,  which  were  thea 
 circumclfcd  •,  and  the  like  reafon  may  carry  it  farther,  to  argue  for  fuch  admil- 
 fion  to  the  Lords  Supper,  as  was  then  pradifed  by  Rule  for  admitting  to  the 
 Pafsover 
 
 And  fo  alfo  during  that  policy  (in  relation  to  perfons  adult  at  leaft)  1  thmfc 
 ihere  was  the  farae  reafon  for  admlflion  to  Circumcifion  ,  as  to  the  Pafsover, 
 and  no  difproportlon  in  the  qualifications  and  difpofitlons  requifite  to  the  «"«  ^^    ^^^^^^ 
 and  other  ^  and  I  fuppofe  the  fame  may  be  verified  of  Baptifme,  and  the  Eucha-  ^K^  ^  ^, 
 rift.     But  notwithftandlng  the  many  and  great  corruptions  ©^  t^"  P^op}^^  ^  .  . 
 thofc  who  did  not  communicate  in  the  finnc,  yet  held  Communion  m  the  Sa-   •      • 
 craments ,   Sim  VrephetafancTi  &  feptem  miUm  virorum  ,    quinon  cmvavirmt 
 lenuaanteBaal^ApopulotameafHOy  &  a,  communihm  facrammm  ntn  fe  divtje- 
 yf^^^f  Sunt  aha  qu€- 
 
 Though  the  Covenant  were  eftablifhed  with  l/^^f,  yttl(mtid  ^  whom  the  pktatem  e\u>i 
 H^&rew  calls  a  Wilde  Affe  •  and  the  Chaldee  paraphrafe  retaines  the  Opgi^mdhbhimvO' 
 nalword  Metnphorke  pro  homine  infedabil{&  ferinU  monbm  praddo ,    la iih  cant ,    vtdetur 
 Rivet;    and  whom  he,  andParaiis.Cajetan^Vrrerms ,  and  others  judge  to  be  a  ^^/•fc;;fe  r  pa- 
 profane  man,and  a  Reprobates  and  Mr.  Broughm  th\rkcs  to  be  the  oncly  rentis  pietate, 
 evil  man,Avhofe  name  is  fore-told  in  Scripturc,though  he  had  then  no  Title  to  Rivet  in  Gen» 
 the  Inheritance,  yet  he  had  the  Seal  of  Circumcifion  to  ihewfont  jwhich  i  S.jEATfi^.  91. 
 was  alfo  given  him  (  faith  Parens  )  very  obfervably, »f  ei  non  m:nm  quamp.^^^.  and  In 
 aim  oferretur,  &  rata  mamret  federls gratia,  dsnec  enm  ah  jpfa  mamfejiaapc  c.ii  .Exer, 
 Hafia  excluderet ,  &  itlreddmtur  ciydL7n^.iyy\TiiA    demde  propter  Dijaplt/iam,  104.^.403, 
 CHl  omnes  Abrah^e  dmenkos^  fubjeaos  e\fe  voluit ,   ut  fervaretur    ,rdo    &  Ita  Vaixus  ex- 
 vharemur   fcandala.     And  fo  alfo  at  the  firft  Inftltution  of  this  Seal,  z\\prefse  tn  Gen 
 the  U^\cioUbraham\  Family  were  the  Virgin   Waxc    (    as  it   were  )  i  6.1%.  &  1 7 
 to    receive  the   ftampe  thereof  ,    as    well  thofc  bought  with  his  Mo-ii.  /).i4?. 
 ocy  ,  as  they  that  were  borne  in  his  Houfe  ,  and  it  was   imprefsM   on&  ijp, 
 ^  '  ^  Kn  3:=  .     th€i« 
 
a  78  the  next>  Jndofures  broken  down^  and 
 
 them  the  fame  day,that  the  feal  was  ordained^   and  they  could  then  be  put  un- 
 dei  no  long  tiyal,  or  great  preparation  •    and  though  it  have  better  Evidence 
 than  that  of  Gen.i  4.i  4.  (  where  his  trained  fcrvants  are    (  according  to  that 
 ^  which  fome  will  have  to  be  proper  to  the  H^brero  )  rendred  his  catechized  fer- 
 
 vams  )  that  Abraham  had  taught  his  fervants  the  knowledge  of  God^  Gftf.i  8. 
 1 9 .  Yet  that  they  were  by  any  former  probation  found  all  of  thenijto  have  evi- 
 dent fignes  of  holinefs,  and  that  Abraham*sTam'Ay  had  a  Prerogative  beyond 
 Chrifts5and  was  a  Paradifc  without  a  Serpent,  it  is  very  hardly  imaginable  ;  or 
 that  it  was  (  as  Scaliger  of  K/Vei/ )  luch  a  monitriimjiM  labe^  but  their  capacity 
 ofCircumcifi®n  was  rooted  in  their  being  parts  oi  Abraham's  Family  (  the 
 Church)  and  their  admiflion  to  that  Seal  of  the  Covenant,  is  madeanArgu- 
 .  mcnt  to  prove  that  even  the  Children  of  Infidels ,  taken  or  bought,  by  and  in 
 
 Kivet.  tnQtn.  the  power  of  Chriftians,   may  be  baptized,  as  hath  been  determined  in  a  Na- 
 l7.ea?«r.o9.     clonal  Synod  of  the  F/J»cfe  Churches. 
 
 f  .-3  43  •  When  the  feal  had  been  difufed,and  for  4o.y  ears  antiquated,at  the  great  fea- 
 
 ling  day,whcn  that  great  Body  of  the  People  wascli-cunicifed,/^/^^  5 .  and  that 
 Body  was  not^nor  could  be,without  fome  Excrements,  and  thereinjas  in  Mines, 
 there  was  vile  Earthjas  well  as  precious  Metals  j  and  when  that  Ore  was  brought 
 forth  out  of  the  dark  Mlne^  and  was  capable  to  have  been  fifted,  or  put  under  a 
 fiery  Tryal,  or  have  been  brought  unto  the  Teftc,  yet  without  any  fuch  repara- 
 tion of  the  precious  from  the  vile,  we  doe  findc  that  all  ifracl  was  circumcifed, 
 V,  8.  and  that  without  any  examination  ,  or  any  profeflion ,  fave  general  and 
 virtual,  that  we  can  finde  j  and  then  immediatly  follows  their  keeping  of  the 
 Pafsdver,  i;.  lo.  fo  it  was  ordained  that  every  foul  that  was  circumcifed  fhould 
 cat  the  Pafsover  ,  every  foul  that  was  fufceptible  of  a  journey  to  the  place 
 which  the  Lord  had  chofcn,  and  was  capable  to  cat  fuch  folid  meat  which  In- 
 fants were  not.  And  upon  this  account  the  Kabbins  alfo  ,  except  the  Blind, 
 Lame,  Deaf,  and  Idiot  j  yet  was  the  Command  for  eating  thereof  an  abfolutc 
 and  general  Rule,vvithno  other  exccption.but  of  being  on  a  journey,  or  under 
 any  legal  uncleannefs  j  and  even  thefe  were  not  to  omit,  but  to  adjourn  It  one 
 |;^'LeV,  9,  1 3 .  m©nethjelfe  to  be  cut  off  from  their  l^eople  (  for  that  omiffion  of  duty  (fay  the 
 late  Annotators)  is  dangerous,as  well  as  commiflTion  of  finne  againft  God  )  we 
 doc  not  findefo  much  a^ that  moral  uncleannefs  was  a  barre  to  the  keeping 
 thereof  by  any  that  continued^of  the  Congregation  of  ifracl. 
 
 And  nor  te  conceal  a  truth,  there  is  no  foot-ftcps  of  any  cutting  off,  or  any 
 Law  or  Precedent  for  fuch  calling  out  from  the  Congregation,  by  fentence  of 
 Excommunication ,  for  any  notorious  crlmss  or  fcandals  in  all  the  Old  Tcfta- 
 mem  jl  fhall  not  gain-fay,  there  may  be  fome  Evidence  found  among  the  Rab- 
 binical Writings  for  the  praftice  thereof ,  which  may  onely  argue  it  to  be  then 
 an  Eccle{ia{lical,butno  Divine  Inftltutlon.  But  it  cannot  be  imaginable,  how 
 there  ihould  be  any  fuch  examination  antecedent  to  admllTion  to  partake  of 
 the  Pafsover,when'the  Lamb  was  neither  brought  to  the  Temple  ,  nor  killed 
 P  1  ^  by  the  Priefl,but  {lain  and  eaten  privately  at  home,as  K'vet  proves  out  o^Vhiloy 
 8  go  '   *  Jofephiis.liranus^and  oihers,and  of  the  fame  opinion  is  Gerhard, 
 
 T*  G  *  17  ^'''^^^  extrads  the  definition  of  a  Sacrament  out  of  Gen.  1 7  .i  i .  which  he  dc- 
 
 XX  E  "*    8 0     ^"^^  Si'inum  federis  inter  Dcum  &  homines,  and  the  partaking  of  the  Sacrament 
 '^Xf  r.       .    ^^  ^  renewing  of  the  Covenant  with  God,  and  much  upon  this  account  it  Is  pre- 
 tended ,  that  a  Jprofefllon  of  Faith  is  txaded  as  previous  to  the  participation  s 
 
 the 
 
The  Lords  Supper  laid  forth  in  common  for  ^  &c.     27^ 
 
 thcfameinconvenienciesthenmay  reemtoreiult  from  an  admifsion  to  a  for- 
 mal &  explicit  covenanting  with  God,as  from  being  admitted  to  take  the  feal 
 oF  the  CGVcnant,and  confeqiiently  the  like  Reafons  may  fecm  to  prohibite  the 
 one  and  the  other .Unlefs  we  fliall  think  it  lefs  to  be  entred  into  a  Gild  or  Com- 
 panVjthaH  to  wear  the  Livery  ;  or  fuppofe  it  not  ftrange,  that  he  that  is  taken 
 Tenant,  fliall  be  dcnyed  his  Evidences :  but  now  l*np;  before  this  Nationall 
 Circumctfing,  there  v/as  a  covenanting  with  Ged  by  the  whole  Nation  of  the 
 J:ws,  all  the  people  in  the  whole  heap  or  floor  without  winnowing  away  of  the 
 Chaff,£jk:oJ.2,4.7-  D^fltM  9.1 0,12-.  many  of  which  notwJthftanding,  the  Pfal- 
 mift  fingsafadnoteofthem,  Thsy  flattered  him  with  their  mouth,  and  lyedunto 
 h'm  With  their  tongues, for  their  heart  rvas  not  ri^ht  -with  himyieither  were  they  fted- 
 faslinh's  Covenant,  Pfal.yS.B*^.  37.  and  iWo/c/himfelf  renders  this  Chara- 
 ftcrofthem,  that  they  were  a  ftiff-necked  and  a  foolilTi  people,  and  hadnoc 
 eyes  to  fee,nor  ears  to  hcarjnor  hearts  to  bclceve  j  yet  in  refped  of  the  Cove- 
 nant and  Promifes,  he  neverthelcfs  calls  them  an  Holy  Nation,  and  the  pecu- 
 liar People  of  God  ;  and  therefore  like  as  o£neasS\lvtis{^iAm  the  cafe  of 
 Priefts  Marriages,  howfoever  there  might  be  fomc  Reafons  for  excluding  of 
 fuch  as  arc  not  approved  for  Perfonal  Sandity  ;  yet  there  ore  more  Reafons 
 for  admifsion  of  fuch  as  arc  not  by  judicial  Cenfure  caft  out  of  the  Church,  be- 
 caufe  of  their  federal  Holinefs  j  and  wc  may  therefore  fay  of  their  new  Chy- 
 miftry,  whereby  they  pretend  to  feparate  the  pure  from  the  impure  ,  as  Gcrjon, 
 did  o(  (omc  con(\i\tuzions, Eorufn  fan  61  i  ore  []^e  to  miffio. 
 
 When  (as  they  fay  of  the  VIperjthat  having  bitten  a  man,  he  runs  to  the  wa- 
 ter to  prevent  death)  fo  H'erufilem  and  aWfudtea,  and  among  them  Pharifees- 
 and  Sadduces,that  generation  of  Vipers,;«^//'  corvi  malum  ovum,  which  by  per- 
 fecuting  the  Prophets,  had  been  deftrudive  to  their  Mother  the  Synagogue, 
 came  to  the  Water  of  Baptifin,  though  under  the  notion  of  Vipers,  which  are 
 foroi  fpeciofa  &  quaff  plSite ,  intus  autem  veneno plena  (faith  Barradins)  where- 
 by it  was  fignlfied  they  were  malitiofum  fimid  &  aUutum  maxme  hmmum  genus  In  Mat.J.7. 
 qiiifcirentfimmamimpletatem  maxima  pietatis  Ipecie  obteiere    (  as  Janfenitts^ 
 yet /(?/?;?  did  no8  aflume  to  judge  which  of  thefe  Serpents  had  caft  forth  their 
 poyfon  when  they  came  to  the  water,without  a  purpofe  to  reforbe  it,  and  which 
 not,who  were  truly,and  who  fainediy  penitent  •  nor  did  he  fufpend  the  Water 
 of  Baptifmc,  till  he  had  made  tryal  who  was  worthy  to  receive  it ,  he  repelled 
 none  that  confeffed  their  finnes  ;    and  that  Confcfsion  in  all  probability  could 
 beonely  implicite  and  virtual,they  being  fuch  a  multitude,  or  at  moft  but  ge- 
 nerally and  fo  our  Divines  affisrt  againft  the  Papifts,alleaging  this  place  forAu-  » 
 ricular  Confcfsion,  (  whereas  they  exad  it  in  particulars  )  their  very  coming     '^^^•^^  ^^^* 
 for  Remifsionjbeino;  a  tacite  acknowledgment  of  their  guilt ,  Baptifmus  ^jtihrn- 
 ms  erat  externst  vrofe/Jio  pX'ikenti^^C^ikh  E^ius ;     and  fo  confequentfy  The  very- 
 approach  unto  the  Sacrament,  whofe  inftitution  and  fignifiration  refpcds  re- 
 mifsion  of  fins,  is  an  implicite  and  interpretative  confcfsion  o^  fins  ^  yet  befides 
 there  is  none  alfo  at  any  time  admitted,  without  joyning  with  all  the  Congre- 
 gation together,in  the  exprefs  and  explicite  confcfsion  thereof. 
 
 Butaconfefsionof  finne  fatisficth  not  thofe  Cenfors  without  examination 
 and  rryal  of  the  truth,  and  ferloufnefs  thereof.     And  however  they  frivoloufly     ^;j 
 fuppofe,that  John  baptised  not  thofe  Pharifees ,  which  he  called  a  generation   a?,      x  " 
 of  VipersabeeauCe  it  is  i^idLu\e  7.3  c.  But  Uie  Pharifees  and  Lawyers  rejeded     "*  ^  9   • 
 
 the 
 
aSo  The  new  Inclofures  broken  down^  and 
 
 ■"^ — ,-, ■-  ■ 
 
 the  counfelofGodjbeing  not  baptized  of  hira  ;    and  that  therefore  thofe  of 
 them  that  camc,did  come  to  rec5or  as  itni  ^  J  oh. i.i^. 
 
 Yet  firftjit  is  fo  evidently  beaming  from  the  Text,that  fome  of  the  Pharifees 
 were  baptized,  that  1  know  not  one  Interpreter  that  doth  not  fee  and  acknow- 
 ledge It ;  and  to  that  of  Lwi^e  7.3*5  •  theyfay,hcfpakenotofall  the  Pharifees, 
 but  of  many,  and  thofc  that^wcrc  then  prelent  at  that  difcourfe  of  our  Saviour, 
 ^Htn  (  faith  Mdldonat )  de  mherfo  loquebatur  genere,  non  de  finguU'i  homhiibui^ 
 nemincm  excifpit^alioqui  nee  omnis  popultis  ncc  omnes  'Publkanl ,  a.  Johanne  bn- 
 fti^Ati  fuerunt^  iU;(jf^crediderunt,&  ta^engeneraliter  dicttj  omnem  populum  & 
 FublkoHes  fuiffe  bapt'fK^a^toS'y  and  faith  EUm  (  and  Janftmm  correfpondeth)  /?ff- 
 U^  &fic  exponhquhd  dicH  Lucoi^Vharifai  &  Legisper/ti,  qui  a  Johanne  bapti'^ti 
 nonfMrunt,  Sfrevemnt  confilium  v^i  in  femet/pfds,  qua  expojltione  itm  dicit  multi 
 fiierunt  anpa-uciyfed  tmtumfini(icataliquosfutffc^Si.c. 
 
 Secondly,thofc  mentioned /o^.  i  .i 4.  as  they  are  called  Pricfts  and  Lcvitcs 
 (  though  I  deny  not,  but  that  notwithftanding  they  might  be  Pharifees  )  yet 
 they  might  be  fcnt  at  another  time,and  others  than  they  that  are  here  mentio^'^, 
 ncd:  thofc  coming  onely  to  be  baptized  venicnteS  ad  bnptifmum ,  id  e!i ,  u(  - 
 baptixarentury  faith  Barradlu^ :  Why  elfc  did  fohn  wonder  who  had  forewarned  - 
 them  to  fly  from  the  wrath  to  come?(  to  come  as  Spycs,  was  no  way  to  efcapc  ,- 
 Chrvfoft  in      ^"'"  ^^  pi^ocure  wrath. )  And  Origen  fuppofeth  they  came  to  be  baptizedjthcre- 
 Mat  ?  HomiL  ^^  to  ingratiate  with  the  People,who  held  fohn  In  fo  great  eftcem  ^  and  diis  oc- 
 11  P  1^        *   ^^^^^^^  J^^^  ^^  excite  and  quicken  them  to  verifie  it,  that  they  came  rightly 
 Eftlus /^i»(?/^    ^^  their  I  after-works  and  fruits  ;  as  Cfer);/o|2o;«,',  ani  E(lius  j    but  he  did  not 
 in  loc  '    ^^^?^^^  ^^^^^  BaptifmCjUntil  they  had  given  fatisfadory  figns  thereof. 
 
 Thirdly,  they  forget  that  L«J^e  relates  this  increpation,  O  generation  of  Vi-^. 
 pcrsjtobefpoken  to  the  multitude  that  came  forth  to  be  baptized  of  him,  no|;;^ 
 onely  to  the  Pharifees  j  and  yet  that  multitude  upon  their  confeflion  of  finnes  " 
 in  fuch  manner  as  is  faid, without  farther  probation,was  baptized. 
 
 At  one  of  the  greateft  Draughts  that  ever  was  made  by  the  Fifhers  of  men  ,'  , 
 when  Three  Thoufand  were  taken  in  the  Nets  of  the  Gofpel ,  they  were  all  -^ 
 put  into  the  Water  of  Baptifme  the  fame  day,  without  farther  tryaljwhich  were 
 good  Filhes,and  which  bad  ;    and  in  the  next  verfe  we  finde  their  admiflion  to 
 breaking  of  Bread  ,  they  continued  infraBtone  Euchariftia,  faith  the  Syriaef^  ^^  ^ 
 and  that  this  is  fpoken  of  the  Eucharift  by  d  Synecdoche  membriy  is  the  judgment . 
 o^ Luther^Cahin^BuUingeryGualtcr,  and  Fifcator  ',  befides  l.orinii'S  and  SMflitis:, 
 and  though  Be-xji  and  Aretim  underftand  it  of  the  Agapte ,   yet  harum  pouffima, 
 TomAJ'9i^-'^'pars  fhit  Eiichar/ftla ,  ita^f^bUfane  nufUcontroverfiaeflo,  faith  Chamier^  &hinc 
 S.S^'P-  2-31.    porro  colligitur  ilia confiictudd  Ecckfa  a?itiqu)(fma  dandi  N:ophytls EitchAri[l/af» ,, 
 in  Art,  t^'!'.     immediate  po(iTiapt!ff^ttm -^  as  Lorinus  ohkivcih.  -'.'^..^j 
 
 But  they  fuppofe  this  Argument  will  forfake  our  Armies  to  fight  under  their  . 
 P<2g.l9i,I^3  Colours,and  militate  for  them  •,  for  they  fay  ,  What  more  could  be  faid  of  the 
 trucft  Salnts,than  is  faid  of  thofe  A^.z.  i  .They  w^re  pricked  in  heart,  a. Were 
 defirousof  the  waysoffalvation.     3.  They  were  ftedfaft  in  the  Communion 
 with  the  Apoftles,  and  praftifc  of  Holy  Duties ,  whereas  many  of  their  People  - 
 (  and  thofe  many  muft  be  all  thofe  which  they  rejcft  from  the  Sacrament,  or  , 
 they  talk  impertinently  )    arc  as  void  of  the  knowledge  of  Religion,  as  Hea- 
 thens, and  in  prai^ice  worfc  then  Pagans. 
 
 But 
 
The  Lords  Suffer  laid  forth  in  cor^m-onforyScc.      CiSi 
 
 But  for  anfwer,  wc  may  firft  ofeferve  what  obliging  and  endearing  ways  they 
 liaveto  work  upon  and  win  their  People,  and  they,  mig^ht  condderjt  hat  it  af- 
 much  derogates  from  the  credit  of  their  Miniftery  ,  that  they  have  fucU  a  peo- 
 ple, as  from  the  Honor  of  their  Charity,  that  they  can  fpcak  nothing  but  Dirt 
 and  Daggers  of  them  ;  but  as  when  a  Virgin  was  to  be  put  to  death, {he  mu  ft 
 fiift  be  deflourcd  and  vitiated,  before  fhe  could  be  executed,  fo  they  muft 
 needs  avilc  and  afperfe  their  People  to  juftifie  themfclves  ^  but  w-hcn  KHhirim 
 condemned  by  Cufar  appealed  to  the  People,  N/fc//  ^eeiue  ac  judfcU  acerbitju 
 profut't  5  fo  wc  cannot  but  look  more  compaflioaatcly  upon  their  Congre- 
 gations, becaufc  they  ufe  them  fo  fpitcfuUy  ,  whomwc  arc  confident  a  great 
 part  of  them  like  Antehis  and  Oftorim  in  Tacitus  to  be  inter  damnatos  mugh 
 quam  reos ,  and  their  quarrel  againft  them  y  to  be  like  that  of  Fimbria. 
 againft  SctcvoU  ,  mum  teltm  non  recipn  ,  they  will  not  receive  their 
 Yoke. 
 
 Secondly,  for  thofc  Converts  there  is  no  more  recorded  of  them,  than 
 may  be  in  thofe,  which  arc  brought  to  embrace  the  Word  ©f  Faith  without 
 the  Work  of  faith  j  and  to  make  an  external  ProfcfTioa  without  any  real 
 Conycrfionof  the  inward  Man,  they  were  pricked  at  the  heart,  but  compunSi 
 fuerunt  Cais  &  fudM^^Siith  Calvin  :  As  the  denunciation  of  judgement  ftruck 
 Ahab  into  a  low  pofturc  of  Humiliation  ,  fo  it  is  poflible  many  of  thofc  UUo- 
 rem  mctumt  rfgnantem,  quern  occiderunt  benedicfntem  (as  Era[mHS\ )  Their  con- 
 tinuing ftedfaftly  in  the  Apoftles  dodrine  and  fellowfhip  and  breaking  of 
 Bread,  and  Prayers,  Calvin  faithjis  the  form  of  the  Church  ,  but  all  that  are 
 of  the  vifible  Church  are  not  of  the  invifible  ;  a  man  may  continue  in  the 
 Doftrinc  of  the  Apoftles ,  yet  not  in  the  praftice  of  that  Dodrinc,  he  may 
 be  no  fpeculative  Hcretlck,  nor  Apoftate ,  yet  may  be  a  pradicai  Heretick, 
 there  may  be  a  pure  light  without  heat,  or  influence,  as  in  Glow-worms  or 
 Cucuija,  he  may  give  all  his  Goods  to  feed  the  Poor,  and  not  have  Charity, 
 (parting  with  the  Subftance  to  catch  a  (hadow,  for  honor  e!i  umbra.  virtHtis)  he 
 may  perform  external  duties,  without  thehiddenMan  of  the  Heart,likc/4/c^/>;w 
 Dove  and  Kcgiemontanus  Eagle ,  make  a  brave  flight  without  a  Principle  of 
 life,  carried  by  other  wheels^  and  engines ,  raoft  of  this  (  if  that  fellow  (hip 
 be,  Communlcatio  ad  mutnam  con'^un^iionim^ekemofynas^aUac^fraternacommumti^ 
 nii  offkiay  as  CaJvin)  may  be  verified  of  many  of  thofc  whom  they  fufpend,favc 
 that  the  Breach  they  have  made  ,  keeps  them  from  breaking  of  Bread ,  and 
 though  defirous  of  the  ways  of  Salvation  they  find  this  way  obflrudcd. 
 
 But  thirdly,  do  they  fobcrly  opine  that  all  thofc  were  real  and  perfcA  con- 
 verts ?  i  fuppofe  then  thty  are  folitary  in  that  opinion  ;  not  onely  thefe  thrcs 
 ih©urand5but  the  reft  about  that  time  coming  Into  the  faith,  found  prefent 
 Baptifm,  a  door  into  the  Church  -,  among  thefe  firft  converts  were  ^;z<i;t/W5 
 Saphira-t  and  Nicholas,  and  yet  thefe  firft  Blades  of  the  feed  of  the  word  v/ere 
 blafted,  and  withered  without  found  fruit. 
 
 But  fourthly,  what fo=ver  they  were,  it  was  not  the  truth  and  reality  of 
 their  faith,that  admired  themro  Baptifm,  but  the  external  profefTion  of  the 
 faichaheir  continuance  ftedfaft  in  the  faith  what  ever  it  importeth,\vas  a  thing 
 futfcqueatj  they  had  not  continued,  when  they  onely  began  to  believe,  and 
 
 Oo  thca 
 
2%2  "the  new  Inch  fur  es  broken  down ,  and 
 
 then  were  they  Baptiiei  and  brake  breacf,  and  the  ApofVles  fufpendcd  not 
 their  Baptifm,  till  probation  had,  whether  thcy  would  fo  continue ,  and  their 
 continuance  was  in  breaking  bread  alfo. 
 
 When  the  Eunuch  had  made  a  draught  of  his  faith  by  profefTion  thereof  j 
 Vhiltp  did  not  fufpcnd  the  feals^whcn  he  came  to  water,thcre  was  no  haret  aqua,  - 
 though  there  was  not  time  enough  to  verifie  the  unfainedncfs  of  his  profefTion, 
 yet  nothing  hindred  hini  to  be  "Baptized^and  when  the  prifoncr  of  Jefus  Chrift, 
 liad  brought  into  captivity  the  thoughts  of  his  jaylor  to  the  profeffion  of  an  o- 
 bedience  to  Chrift,  although  he  immediately  before  refolved  to  have  given 
 himfclf  a  wicked  kindc  of  Bdptifmus  fanguiniSihy  killing  himfelf  with  his  own 
 fword,  yet  without  fufpendlng  him  for  fuch  a  dcfpcrate  refolutipn,  he-received 
 the  B^pti'fmm  fiaminM,  and  that  ftraightways  (which  is  a  word  of  no  more  La- 
 titude than  their  immediately  (  7m^.^/uet )  here  being  equivalent  to 
 iv^iag,  John  13.  30.  Which  leaves  no  proportionable  time  to  take  any  evi- 
 dence of  the  foundnefsof  the  work  of  grace  in  his  converfion ,  and  what  ever 
 probable  (igns  thereof  himfelf  might  give,  yet  nothing  is  recorded  of  thofc 
 of  his  houfc,  but  that  the  word  of  the  Lord  was  fpokcn  to  them,  which  doubt- 
 Icfs  thcy  pr«fcfl'cd  to  receive  with  faith ,  and  without  more  adoe,  all  his 
 were  Baptized  too ,  being  upon^that  profpflion  taken  to  be  of  the  houfhold  of 
 faith. 
 
 Tr'mtii  h^rejiarcharum^^s  the  Fathers  call  him  ,  and  prmoTenUwi  Sathana,  as 
 l%nat'ius  ^Wcs  him,  Simon  Magus i  whofe  frefli  forccries  and  witchcrafts  were 
 ')  fuch,  as  might  have  juftly  put  his  profeffion  under  a  fufpicion  of  counterfeit, 
 
 and  if  ever  to  have  brought  any  to  the  tryal,  now  to  have  done  it,  and  to  have 
 ^expclted  fome  figns,  that  he  that  was  to  be  wafhed,  were  alfo  fandified,  and  as 
 ahty^styo^.  Laf  is  Armenius,  that  it  muikht  often  waflied  ere  it  be  approved, 
 fo  on  the  contrary  he  Ihould  have  been  often  proved  ere  once  wafhed  5  yet  we 
 find  notwithftanding  that  without  fufpcnfibn  or  probation,  upon  his  profeffion 
 to  believe^  though  he  were  ftill  in  the  gall  of  bltternefsjwhich  poifon  he  fuck'd 
 from  the  old  Serpent,  and  therefore  there  was  no  hope  that  the  Spirit  which 
 appeared  at  Chrifts  Baptifm  in  the  likenefs  of  a  Dove,  which  is  without  gall, 
 Ihould  defcend  upon  him,  who  onely  m  Ecclefiam  ut  corvus  in^re^us  ? ,9,  qua^ 
 r^ns  qute  [ua  funt,  faith  Anguffmey  &  probatus  c(i  ^d  aqiiam  contradiBwnii  (as 
 St.Bterom  accommodatcly)  ^«z^ /«  hypocrifi  accepit  bantifmum:  Yet  he  was 
 admitted  to  Baptifm,  which  there  was  an  aftive  right  in  the  Apoflles  to  give 
 without  examining  whether  he  had  a  paifive  the  receive,  ^ef?i  prodidit  orb'h 
 Pana [equens  nefcife  fidemy  fings  Arator. 
 
 It  might  appear  by  prolix  induftion  (but  that  longum  iter  per  exempla) 
 that  the  firfl  profeffion  of  faith  gave  a  right  to^  Baptifm  ,  whereof  Livery  and 
 Scifin  was  thereupon  taken,  and  when  any  deferteth  the  tents  of  Paganifm 
 and  comes  into  the  quarters  of  the  Chriflian  Church,  before  he  be  entred  into 
 the  Muftcr-Roll,takehis  Sacramcntum  H'ilttU^an^  march  under  their  cnfigns, 
 or  be  otherwife  received  than  as  an  enemy,  he  ought  to  fhew  wherefore  he  is 
 come  ,  and  profefs  himfclf  to  be  for  that  party  ,  and  therefore  that  a  pro- 
 Jn  Aft.  C.  9.  f^ffionof  faith  is  requifite  antecedently  to  Baptifm ,  is  not  contradi(5led.  Eft 
 v.  37.'  '    *     YegHlaumverfaliSj^^ikhCalvmiNonsnte  rcchkndos  cfj}  in  Ecclefamyqai  ab  ea 
 
 fucrarn 
 
The  Lords  Supper  laid  forth  in  common  for  ^^c.      38  3 
 
 fuerant  priits  aHeni,  quam  ubi  te^ati  fe  faerint  €hy}^9  credere ,  for  ic  were 
 (faith  he)  an  impious  and  too  grofs  profanation  of  Baptifm  to  admlniftcr  it 
 to  an  infideljto  one  ihar  afl'entsnot  to  the  faith  abjeBhcy  and  hath  not  faith 
 fubjeBhs:,  vi\.  a  Dogmatical  and  Hiftorical  faith^  (wherein  is  founded  a  title 
 to  the  Sacraments) and  how  elfe  (hall  we  know  that  they  arc  become  Chriftian 
 believers,  unlefs  they  profefs  to  be  ib,  and  make  it  known  ;  but  as  that  great 
 Divine  addeth,  tnfcUe  &  perperam  fa.na.tki  homines  Padobaptifmum  hoc  pra- 
 textu  impHgnant,(o  I  may  fay  that  irrationally  and  llfavoiedly  (hall  they  feck  t« 
 conclude  an  equal  neceflity  of  the  like  profcilion  preyiouflyto  theEucharift  ; 
 for  the  fame  reafons  which  Mr.  Calvin  produccrh  evince  to,  there  is  no  fuch 
 necefTity  chat  the  Baptifm  of  infants  ihould  be  Itifpendcd  until  they  are  capa- 
 ble to  make  profeflion  of  their  faith,  arc  as  apt  and  applicable  to  prove  ,  thac 
 it  is  not  ncccfliiry  that  fuch  as  are  baptized,{l\ould  profefs  or  be  examined  of 
 their  faith  before  their  admifi[i(rn  to  the  Lords  Supper  ^  thofc  who  once  were 
 aliens,  when  they  were  made  Denifons  of  the  Church ,  made  this  profcffion 
 at  their  nataralixlng  (or  rather  unnaturalizing,  this  being  a  tranflation  from 
 the  flate  of  nature  to  that  ftate  of  grace  )  but  thefe  thtit  were  children  of 
 the  faithful  Dicimus,  faith  Calvin  ,  Kcckfia  filios  nafciy  &  ab  utero  repntari  in 
 Chrifii  membriSj  and  this  may  afwel  fuperfede  the  neceflity  of  profelfion  of 
 their  faith  at  the  partaking  of  the  Eucharift,  as  he  concludes  it  to.do  at  the  rc- 
 ceiring  of  their  Baptifm.  And  it  feems  to  me  to  have  afmuch  reafon ,  that  the 
 j^rents  IbouW  give  evidence  of  their  faith,  when  they'bring  their  children  to 
 Baptifmej  (the  ChiHrcns  right  being  rooted  in  their  taith)  as  when  they  offer 
 themfelves  to  the  Lords  Table  J  but  their  conftant  converfarion  and  fellow- 
 {hip  in  the  Church  makes  themConfefl"ors,  and  they  need  not  be  made  Mar- 
 tyrs by  farther  trial  j  until  juflice  convift  them  to  be  evil ,  charity  muft  con- 
 clude them  to  be  good;  &Jtcut  diffictle  aliquem  fuSficatur  malum  qui  bonus  ei?^ 
 fie  difficile  aliquem  fulpicaturbonum  qui  ipfemalus  eft^^^xihchryfoslemy  it  Is  the 
 Charafter  ef  a  ftrait  heart,  and  dole  hand ,-  to  examine  a  poor  beggar  of  his 
 wholelife,bcforethcy  thinkhim  wonhy  of  araorfel  of  bread,  whereas  it  is 
 better  to  feed  divers,  that  are  unworthy ,than  fulfer  one  to  want  that  is  worthy. 
 Semper  habet  unde  det  cut  pcSius  eft  plenum  charitatis,  faith  Auguftiney  &  habere 
 emnia  Sacram?nta,  &  mains  effe  potefl,  habere  autem  charitatem,  &  mxlus  effe 
 non  poteUi  adds  the  fame  Father,  and  though  tkat  of  the  wife  man  may  fcem  a 
 paradox,  Af?//o>-  e^  imquttas  viri  quam  mulier  henefaciens :  And  that  bean 
 hyperbole  that  the  worft  Grecian  Is  better  than  the  befl  Cretlan,  yet  it  is  a 
 juft  truth,  that  the  errors  of  charity  are  better  than  the  beft  pretences  of  ri- 
 gor and  cenforious  uncharitablcnefs,  and  It  isneerer  the  partaking  of  the  Di- 
 vine Nature,  tofpare  many  for  the  fake  of  a  few  good  men ,  than  to  diflblvc, 
 or  fhatter  a  whole  Church  for  a  few  evil. 
 
 The  Church  of  Corinth  was  a  very  corrupt  Body,  and  needed  purging  as  3foy^//J  e/Z 
 much  as  any,  there  were  not  onely  Cacochymical  humors  mixt  with  the  blood,  partium  vi- 
 but  they  were  gathered  and  ripened  into  Spiritual  difeafes,  there  htm^2inventiuinc»r- 
 
 poris  humani 
 ad  a^iones  naturales  exercendai  impotentia.  feu  ineptitudo  ab  earundem  conjlitutwne  pr^ster 
 ^natwi'am  ortumhabens.    Senncrtus. 
 
 Oo  i  impotency 
 
2-84  ^^  ^^^  Inclofnres  broken  doirn^  an4 
 
 impoccncy  or  unaptnefs  in  the  parts  of  that  body  to  cxcrcife  fpiritual  anions, 
 fpringing  from  their  conftltution  beil(ie  grace  j  there  were  difeafcs  in  their 
 ftate  and  vlgor^  difcafes  of  ail  V'm^s^morbt  mtemperiti,  zhcy  were  too  hot.  ac 
 ftrife  and  contention,  i  Cor.  3.  3 .  &  1 1 .  i  8.  And  too  cold  in  their  love  and 
 zeal  to  the  reverence  of  the  Sacrament,  i  Cor.  1 1 .  To  the  honor  of  the.A- 
 poftle,  z  Co'f\  10. 10.  And  to  their  v/cak  brethren  whom  they  fcandaliiei, 
 1  Cor.i.i  i.  They  were  too  moift  with  intemperate  drinkings ,  i  Cor,  11.21. 
 apd  thciy  profane  diilcmpcrs  in  receiving  the  Sacramental  foodx^f  their  fouls, 
 which  had  brought  them  to  an  Atrophy  and  A pepfy^  together  with  their  wn- 
 cleannefs,  fornication,  and  lafciviouihefs  5  wherein  they  had  finned  already, 
 and  had  not  repented,  were  a  compounded  intcmperatenefs ,  iCor.il.ii, 
 There  were  m&rbi  totius  fub^annx^  though  not  ariiing  from  occult  qualities, 
 yet  othcrwife,  not  onely  as  they  were  carnal  ,  i  Coy.  3.3.  But  through  their 
 denial  of  the  refurredion  of  the  dead,  which  is  the  life  of  faith  and  fubftance 
 of  €hr iilian  ity ,  qme  eft  fingHlarts  fides  chriftianomm-,  faith  Am,u.ftme^  there  were 
 morbl  cdrnpfitidnU^fVi  ^5«m,thc  immodeft  and  irreverent  habit  of  their  women, 
 I  C(F,  II.  in.  magnitudmeiihcy  were  puffed  up ,  i  Cor.  4.  i  8.  &  5 .  *.  There 
 were  fwelllngs among  them,  z  cor.  13.10.  In  numero  ,  there  was  one  mem- 
 ■jjB  ber  continued  aad  cherilhed  in  that  wickednefs  which  was  execrable  to  the 
 
 ™^  heathens,  which  fhould  have  been  cut  ofF,     i  Gor.  5.1.  In  fitH^  there  were 
 
 tumults,  z  Cor.  i  3.^0.  Eating  and  drinking  in  the  Church^whichthey  (hould 
 have  done  in  their  own  houfe^,  i  Cor.  1 1 .  a  z.  Eating  in  the  idol  temples,and 
 partaking  the  cup  and  table  of  Devils,  i  Cor.  %.  10.  &  lo.zi.  Andiaftly 
 difeafes  ffilutie  cont'muJtatis,in  their  envylngs,  ftrifes,  divilions  ,  ,  x  Car.^.^. 
 &  1 1 . 1 8 .  And  going  to  law  one  with  another,  for  trifles,  and  that  before  In- 
 fidels, Chap.  ^.i,i. 
 $i)}tty.  Yet  notwithftanding  all  this ,  there  were  many  pure  and  precious  fouls 
 
 Donat.pojl,  among  them,  &  tamen  omnes  ad  mum  tiltare  accedebmt ,  &  eadem  Sacramenta. 
 CoUxt.  c.  2.0,  commmicabAnt^  qui  eadem  vim  non  commmtcabam,  faith  Augufiine :  What  then> 
 Tom.  7.f.  <Joth  the  Spiritual  Hippocrates  (to  whom  might  more  plaufibly  be  applied  what 
 1  ^f ,  Arit<:r<;i»//^ attributed  to  the  Coan.,  Nec'falli poteffynecfallere  )  he  firft  acknow- 
 
 ledgeth  them  to  be  the  Churches  of  Chrift,  and  a  fociety  of  Saints ,  he  doth 
 not  Uncluuch  et  Anathematize  them  ,    and  although   the  fame  men  that 
 did  partake  of  the  Table  of  Dive  Is,  were  partakers  alfo  of  the  Table  of  the 
 -  Lord,  and  though  they  met  together  for  theworfe  ,  and  in  efted  did  not  eat 
 the  Lox-ds  Supper,  but  held  a  kind  of  B»jfffc^«;i/  rathcr,yet  he  denies  not  this 
 pipmifcuous  Communion,  he  doi:h  not  command  ,    nor  permit  fuch  as  found 
 yhi  fiipra         themfelves  precious,  to  feparatc  from  thofe  they  faw  vile  ,  ntn  corporaliter  fe- 
 P  11^  pA'^i^tjl^ed  fpirituallter  fepsLrare  non  ceffnty  Nolite  feduc/^  corrumpunt  bones  mores 
 
 ' '   •  '  coUaquia  prav.iy  non  eorum  com-efiumfid  eonj'enfum  timet ■y('in\\  Augu^ine,  he  in- 
 
 crcpatcs  not  the  Church-governors  tor  admitting  fuch,uor  lays  any  injundion 
 Oif  excluding  fo  many  of  thtm,  nor  gives  any  advice  to  fuffer  none  to  pafsto 
 the  ho:ds  table,  bur  through  the  Strainer  oi  Examination,  but  he  allows  them 
 to  continue  the  ufe  of  the  Lords  Supper,  and  onely  correfts  the  abufes,where- 
 by  they  provoked  the  Lord,  and  io.T:  the  fruits  of  their  reFedion  ,  being  not 
 fhcngthned  in  Spitit,  but  rather  made  weak  and  fick  in  body,and  foul  top 
 
 (fome 
 
The  Lords  Supper  laid  forth  in  common  for  yScc.   "  ^85 
 
 (  fome  of  them)  who  did  cat  and  drink  damnation  onc'y  t©  thcmfclves ;  and 
 
 when  he  faith  to  themfelves,  ^«.W  alitid  m[i  iflos  vartHoquDS  cog;V^&/if  (faith 
 
 AugnQrie,)  ut  ci  non  fiiffici.it d^cae,  Indicium  manducat  &  btbit,  ni(i  adderst  fibi^  *^  ^  /«/>>*« 
 
 He  hoc  eliam  ad iSos pertineret^qui  parkcr  quidcm.fednen.  judiciufn^mandncabantlhcP'  ^^^' 
 
 wills  them  not  to  refrain  the  Supper  but  their  fins,  to  amend  their  ftomacks, 
 
 r«t  to  leave  theinneatj  te  ufc  fome  prepaiacivcs  ,    not  to  lay  afide  the  main 
 
 Phyfick;  heprefcribesrhemtoexaminthemfcives,  not  to  fubjcft  them  to  the 
 
 examination  of  anothcr,but  (fo)  to  eat,not  abftain^and  (fo)  to  cat  without  any  ,^  ^  ^^ 
 
 f»rain  examination  J  Ni-c  dlcit  abf^nete  jgitur  a.  pane  hoc^&c.  dhh  Mufculu6,  ^^  ^   ^  AtSj- 
 
 hoc  pa6i9  malum  quod  reprehendk  non  emendaffet  ;  fi  Medians  die  At  ce^roto  quia 
 
 comedi-i  ac  bibisfecits  quhn  vuletud.'ni  tute  rsftitusnda  conducit,  confulo  ne  pofihitc 
 
 tdas  &  bibas,  hoc  ipfum  conpli§  non  curat  &  resiituit  fed  perdit,  etenim  noii  vifti- 
 
 tuituY  v.iktuko  nnn  edendo  ac  bibendo,  fed  competenter  pro  qualitate  morbi  edenda  - 
 
 i^  bibmdif',  cc'ijunlli  modonon.  correxiffet  Apofiolm  malum  hoe  Corinthtorum^  con- 
 
 fulendo  ne  in  pe^aruin  de  pam  ederent,  &c.  ■  hoc  ApoHoli  excmplum  fe- 
 
 quatur  Mmiiier  CbriliJ^  ficubividerit  cjj^e  quefdam  quiexnadominka  Ahutuntur, 
 
 ne^  fufpendat  infihutwik  dominic4eufHm,neoftjubeatut  ab  illo  abfimeantyfedur- 
 
 geat  potiiis  ut  in  fetpfos  mquir/int ,  &  frati^  Dei  facrament9  fe  competenter  ac^ 
 
 commodent. 
 
 Though  when  as  a  fingic  pcrfon  had  perpetrated  and  perfiftcd  in  fuch  a  no- 
 torious and  execrable  crime,  as  appeared  horrible  to  the  Gentiles ,  who  yet 
 beheld  it  by  a  Dim  light ,  then  libenore  correpiione  &  excommunicattone  /«- 
 *f/^iii  Wie;?«w,  the  Apoftle  ftrikes  and  blafts  him  with  the  thunderbolt  of  his  . 
 ccnfures,«r  potHM.  ad  unum^terror  ad  omnes-^  then  cum  inter  difftmiks peccavit 
 turn  congregationis  ecclefa  multitudo  ab  eo  crtmine  quo  mathemati'z^atur  nliena  e[l,  , 
 (  as  Sz.  AuguHine  fpeaks.)  But  when  the  corruptions  were  great  and  Epidemi- 
 cal, then  the  Apoftle  both  fuitably  to  the  Aphorifms  of  Phyfickjwhich  prcfcrlbe 
 that  in  (tatu  morbi  non  efl  purgandum-,  fed  pr.'csiat  qu'efeere^zvA  alfo  fi  fanguis 
 nimis  corruptus  est,  &  rntiene  caufa  f^cilm  hoc  medo  in  cdcechymiam  excjufptam  de-  tj;^^^^ 
 Itneraverit )  &  ratione  fizni   (cum  v'res imbeciUes  denunciet)  vena  feftio  nen^  Anhorif  '»9 
 €tnvenit'f  and  alfo  agreeable  to  the  pradice  of  Phyficians ,  who  in  a  Tympany  g^fjJ^Ytus  " 
 dare  not  let  out  at  once  all  that  corrupt  water  of  the  Belly  ,  whence  death  .^n'^ 
 would  follow  in  ftead  of  health  j  fo  this  Spiritual  Phyfician  doth  not  drive     ' 
 them  all  at  once  from  the  Communion,nor  (  as  if  to  the  reformation  of  that. 
 Church  it  had  been  neceffary  )  make  them  probationers  for  fome  time  until 
 they  were  readmiticd  to  a  Church-fellowfliip  upon  dcmonfliaiions  of  Sandi- 
 ty  *,  but  to  his  reproofs,  his  doftrine,  his  exhortations,  he  only  adds  his  moum- 
 ifi^jCummultcs  jam  comperiffet  &immunda  luxuria  &fornication2bi:sinqu2na^      .- 
 tos^ad  eofdemCoYtnthies  hi  fecunda  epifiola  fcribens,n&n  itidcm  pr^ec'iph  ut  cum-^^^        \:¥ 
 tal'.bus  ne  cibumfumerent, muht  enim  eranr^ nee  de  his  poterat  dicerc^  fi  qu'sfra-^^  *.  />.»    . 
 ter,&c.  fed  aitM  iter um  ckm  venero  advos  ^  humiliet  me  l^^^^  ^  ^'^Z^f^''^  r'/i^il-' rontra'Parme?f 
 tos,&c.  per  lu^lumfuum  potiiis  eos  dlvm  flagello  coetcendos  minans  qu'am  per  j  2.  c  ^  Tom' 
 illam  correptionem,  f3iiihtht(&m^V2ii^CY;znd  thispatern  be  commends  to  the  *   ^  i  ?' 
 imitation  of  every  pious  and  prudent  Chrlftian  in  like  cafes ,  fatienter  ferat  &    ''" 
 ex dilcU'one gemat  & lugeat donee  illedefuper emeitdet ,  &  corrigat,  atqu2  ufque 
 dd  meffem  deferat  ertidicAie  "^"^ma,  &c,   And  it  is  upon  this  account  that  a  jur 
 
 Oo  3  dicious  ■ 
 
286.  Tbe  nerv  Indofures  broken  down^  and 
 
 dlciousD  Tine  obfervcch,  that  the  Apoftles  toleraced  great  abiifes  in  private 
 perfonsjwhich  thty  could  not  redrefs,  doubtlefs  they' condemned  the  having 
 many  wives  at  once,  but  when  that  Cuftom  prevailed  amongft  Jews  and  Gen- 
 tiles, they  gave  no  command  for  the  calling  fuch  out  of  the  Churchjbut  onely 
 prohibited  them  to  be  chofcn  Bifhops/o  as  it  is  evident  that  what  Sx.Augufiint 
 profcflcth  hath  been  praftifed  in  all  ages,  r^/fw/^fl^  ([Uce  nolumus,  ut  pervenla- 
 mus  quo  volumes. 
 
 If  the  Apologifts  could  meet  fuch  an  fcxample,  or  findc  fuch  an  argument  to 
 Condemn  promifcuous  Communions^as  might  be  fetchM  from  Corinth  to  defend 
 them  (  ciihis  licuit  adire  Cormthi )  they  would  f peak  thunder  and  look  light- 
 ning, and  in  decrying  mixt  Communions,  would  mix  Heaven  and  Earth ,  or 
 rather  fet  them  farther  afunder,  and  yet  at  what  diftance  focver,  fublim't  feri- 
 entjidera.  vertice,Yct  notwithftanding  all  their  courfes,-  togather  and  conftitutc 
 a  pure  and  unmixed  Church  and  Communion  ,  will  be  like  the  courfe  of  the 
 eighth  Sphearjwhich  (hall  be  fini{hed  onely  at  the  end  of  the  World  j  in  the 
 mean  time  (  as  the  Chynilfts  tell  us )  the  leflcr  fire  the  purer  Diftillation, 
 and  this  fire  muft  not  be  fuch  a  purging  fire  as  the  School-men  fay  the  fire  of 
 the  laft  Conflagration  fhall  be,thorough  which  all  alive  muft  pafs  to  be  puri- 
 fied, the  bcft  alwel  as  the  worft,  this  fiery  tryal  ought  neither  to  be  fo  violent 
 nor  Llniverfal  j  fire  moHifics  and  hardens  Steel  according  to  the  varieties  and 
 intenfions  of  heat,  and  fo  Rheubarbe  if  gently  decoded ,  purgeth ,  if  over- 
 much it  blndeth,  and  G.ilcn  tels  us,  that  qu.-edam  m?dicamenta  p!i!ver!^aca  exl- 
 guA  quantkate  ulcer  iin^ir fa  ckatrkem  indttcunt,  eadem  vero  fi  lar^ik^  u  fur  pan- 
 tur  camem  abfnmmt,&  ulcus  cavum  efftcJunt,  et  contra  'cathamkorum  qu^dam 
 p  pdYciiis  ufurpentHr  in  ckatrkem  inducunt,  et  flunt  epulotka',  fo  in  Purgative 
 Difcipline  a  little  may  do  much,  and  too  much  nothing ,  leniter  caftk^atus  re- 
 verent/am exhibet  cafUganti,  afperkatis  autem  nim'ia  hcrepatk  nee  htcrepatknem 
 recipknetfalutem,  faith  the  Bracaren  Council :  What  Arneldns  in  his  Aphorifms 
 advifeth  the  Corporal  Phyfician,  is  as  proper  for  the  Spiritual,  Vrndens  et  pius 
 Medkus  morhum   ante  expellere  fatagit  clbis   mcdkmalibur  ,    quam    purli 
 
 medkinU nnnquam  properab'tt  ad  t)harmaciam ,  nift  cogente  ttue(ftt-ate, 
 
 and  cfpecially  ought  he  to  be  fparing  of  Purgatives^  Galen  himfclf  affuring 
 usfimnc  purgans  msdkamentum  corpori  purgato  contrarium,  B>ic.  fucees  et  Bhi- 
 tm  abduek^  fabfiantiam  corporis  aufert  ^  of  them  therefore  that  are  fo  much  for 
 Purgativcsjwhen  alteratives  might  do  the  Cure,  that  drive  out  fo  much  of  the 
 pure  Blood,  to  expel  the  evil,  which  being  left  mlxt  with  the  other ,  might  be 
 perhaps  conceded  and  aflimilated  •,  we  may  fay  truely  ,  pluspcrkuli  a  Medico-, 
 i^/^rtw  i  »»0)&ff,  the  injuftice  of  this  repulfe  makes  thofe  fad  that  ought  not  to 
 be  fad,  and  the  commonnefs  thereof  ftrikes  lefs  {hame  into  thofc  that  {hould 
 be  afhamed,  and  while  they  arc  not  convinced  to  merit  it ,  they  will  defpifc 
 the  cenfurc,  et  contra  audenlius  ibHnt,2.nd  by  degrees  may  fome  of  them  grow  to 
 difefteem  the  Ordinance,whlch  they  are  pcrfwaded  it  is  not  their  fault  that  they 
 
 cannot  havcand  will  little  fear  to  wax  worfe,  fince  if  they  {hould  do  fo ,  they 
 
 cannot  fare  much  worfe. 
 
 '«  But  they  fay,  it  is  an  unfound  pofition,  that  a  previous  exhortation  on  the 
 
 '«  Minifters  part  frees  his  foul,  more  Is  required  of  him,  fufpenfion  is  an  efte- 
 
 "  dual  means,and  he  muft  fiifpend  fuch  as  he  knows?  or  may  knt)W  to  be  wick- 
 ed, 
 
Tf^e  Lords  Supper  laid  forth  in  common  f or  ^  &c.      287 
 
 ''  ed,  or  he  defiles  his  own  foul  with  other  mens  fins,  more  is  alfo  required  of 
 ''  the  people,  praying  and  informing  and  declaring  among  them.  Chryfoflem' 
 «  bids  them  to  deny  the  Sacrament  to  (omc^Ambrofc  kept  oft  The odn fins ^^n  Eia- 
 *f  peror  which  was  more  thnn  admonilhing,  Relp.  Tatcrcnbis  faith  of  Cato^  He 
 did  well  becaufe  he  could  do  no  otherj  but  it  feems  the  Apologlfts  do  fo  often 
 fall  into  ignomtio  clencht  ^  becaufe  they  can  do  no  other;  for  we  do  not  fay, 
 that  a  Previous  exhortation  is  abfoiutely  and  un.verfally  fufficient ,  but  rc- 
 f^^edively  for  feme  pcrfons,  and  efpcclally  fuch  as  are  the  moft  of  thofe  whom 
 they  repel,  and  (£«o«f /;)  exclufivcly  to  particular  examination,  notto  juft 
 excommunication,  fuch  as  are  notorioufly  flagitious ,  and  obftinatcly  fo  aftei- 
 admonition,  we  fhallnot  onely  concede,  but  commend  the  keeping  of  them 
 hack, or  cafting  of  them  out  by  the  Church  Officers  ,  if  it  may  pofiibly,  and 
 alfo  prudently  be  done,  as  we  have  formerly  expreflcd  ;  fuch  vipers  as  are  like- 
 ly to  poyfon  others,  by  a  vitious  example  or  manifeft  Scandal ,  we  judge  fit  to 
 be  cut  oft',  and  to  makcTriacle  of  them  for  the  curmg  or  prefervlng  of  o- 
 thers,c^«i  non  corrigh  feipfimialii  corr.'gant  fe  per  ipfun^  3  for  fuch  therefore  we 
 fhall  grant  that  excommunication  is  more  effeftual  l^hylick,  and  not  gain- 
 fay  that  for  fuch  as  lie  under  a  violent  fufpicion  of  fuch  atrocious  crimes  till 
 it  be  tryed  and  adjudged,  whether  they  be  guilty  or  not,  fufpenfion  may  be 
 no  unwholcfome  preparative,  and  if  the  Officers  have  a  power  without  obftru- 
 ftlen,  and  the  exercife  thereof  may  be  without  deftrudion  {jme  pcriculo 
 fchifmatis )  &  cum  com-ua,&  qu<e  imitalcm  non.  v'tolat^difciplina,  (  as  Augu-(ime 
 fpeaks,)  and  yet  if  they  do  not  their  duty  ,  the  People  notwithftanding  have 
 iione  their  duty,  if  they  inform,  admonifh  and  reprove  the  Officers ;  (  for 
 cven.thc  Bells  of  Aaron  fometlmc  need  to  be  moved  by  others  to  make  them 
 found)  and  do  the  like  alfo  to  the  offenders,  although  they  communicate 
 with  them  in  the  Sacrament ,  or  elfc  St.  AuguUine  was  deceived  in  his  (znic 
 and  application  of  Scripture  ,  and  with  him  the  Church ,  who  fpakc  by  his 
 mouth  againft  the  Vonatifts ^Viiobm  modk  te  non  maculat  mdus  ,    jt  ei  non  con-  ^^  '^''''^* 
 
 fentias^&fi  redarguai ebjurgando  liber  eU  m  cgrtlpecin  Del ,  ciu  n'^qiie  ^*^^'  ^^* 
 
 fudpcccatdVem  trnputat  ^  quia,  noa  fech,  necy^  alicaa  qua  non  approbavk^  neque  "^'^ 
 ncglmntiam  quia. non  tacutt^neque  fuperbiam  quia  in  unttatc  perm.infit  ^  But -^ ^Z^-  ^^  /'' 
 when  that  Difcipline  of  calling  out  cannot  be  in  fuch  manner  cxercifed,  and  ^  ^-  ^^  ^  ?• 
 when  they  are  many,  who  though  their  cleannefsbe  not  according  to  the  Pu- 
 rification of  the  Sanduary,  yet  their  defilements  are  not  notorious  and  Scan- 
 dalous, fo  as  to  merit  cafting  out,  in  thefc  cafes  alfo  we  have  a  warrant  (lom  Au^. Contra 
 Sr.  Au^ttflmej that  a  previous  exhortation  from  the  Paftor  ,  k  a  compliance  Eo.Parm. 
 
 with  his  duty,  for  having  advifed,  Cum  idem  morbus  pJines  occHpaverit, /.  3 .  c.  i.  tvm, 
 
 homo patienter ferat,& ex dileftio/ie gemat  atcf^Uigeat ,  donee  iUe  defupcr  emen-j.p.  13. 
 defy  &c.  He  adds  turba  iniquorum,    cumfacnltas  efi  in  poputo  promendl  fcrmo-  in  TfaL  48 . 
 »?/??, generali  objurgationt  fevienda  efi'->  and  elfwherc  faithj  ex'gitur a  manditcante Tom,^  .p.9 3  - 
 quodmanducat^non  prohibeatnr  manducare  a  difpenfatore  ^  fed  movcatur  timere  AuguU.epifi. 
 ex.t6forem  ;  And  fuch  was  his  advife  to  Aareliu^ '&i(hop  of  Carth.ige  ;  N'on  ergo  64^,To.z.p.6t, 
 aFffcre  quantum exl!limOjno7i  dur iter y non  modoimpe/iofoifta  toU.intur  ■,  magls  do-Gratian 
 cendo  qimm  jubendo,  magis  moncndo  quam  minando-y  And  from  Augustm  Gratian Fart,  i  Je con- 
 takes  the  note  to  ling  the  fame  tune,  that  the  Stewards  may  not  by  any  means  fecrat.  d.  i-. 
 
 keep  Fo/.  ^17. 
 
a88  The  new  Inclofures  broken  dormt ,  and 
 
 keep  back  thofe  NimrodSyind  fat  ones  of  the  Earth,  fern  his  Matters  Table  , 
 but  warn  them  fairly  of  theenfuing  clanger;  And  a  judgment  and  pradice  con- 
 trary hcreuntOjWas  that  which  formed  and  denominated  the  Schifm  of  the  Do- 
 nxt'i^Sf^ui  cum  cernerent  in  Ecclefiis  v'uia,  qua  verbis  qmdem  reprehcnderent  Epi- 
 
 Jn(iH,lA^  f»i  ^'fcopi,  fed  excommuntcatioHe  non pleSlerent ,  (  qu'ta.  nonpntabatit  fe  hdc  v'lk  quic- 
 
 S,  I ».  qttxniprofe^iiros  )  in  Edfcopos  atrocltcr  invehebantur,  tanqmm  Dlfciplina prodir 
 
 tores ji&  a.  chnfit  gre^^e  impJo  fchifmate  fe  dividcbanty  faith  judicious  Calvin.'  And 
 ihcreiore  it  is  good  counfel  from  Anfelme  on  i  Cor.  1 1 .  itoff^  o  fratres  mety  ca.- 
 vete  JAmmd)gne  ittud  fum^re^  cavete  cum  fch  fmate  ad  illud  convenire  -y  and  it  is 
 a  grave  obfcrvation  of  MoUff^upon  the  i6.  Pfalm,  where  it  is  faid  in  the  fifth 
 Verfcj  1  have  hated  the  Congregation  of  Evil-do  ;rs,  and  will  not  fit  with  the 
 Wicked  'y  and  it  follows,!/.^ .  I  will  wafh  ray  hands  in  Innoccncy ,  and  fo  will  I 
 .•I»l?fal.  p.t  i4.  compafsthine  Alrar,0  Lord  ;  EUante  in  hoc  loco  no^andum    C^^i^^  iic  )  quod 
 
 Cont.  Ep.  Varm.  David  quanquam  affirmn  fe  fugere  confiiemdlnem  imptorumy&c,  tam:n  eorum  odio 
 
 /.3  .C.4.  nondeferat  Ecclefiam^  nef,  abdicat  fe  afocictate  diumitm  mandata,   in  which  tune 
 
 Augu^ine  Wis  precentor  chori,  finging  o(Davtd,Scc.  Lavabat  manm  cum  innty- 
 
 Vtdetur  atlu-  centibm  &  circrmdabat  altars  Domint,  ideo  quipps  telerabat  nocetites  ,  ne  defertret 
 
 dere  ad  lotio-  innoccntes  cum  quibm  mmm  lavabat. 
 
 ncs  manuum 
 
 quihus  farrificittnrl  utebaittuf  ,   vcl  ad  vetersm  ritum  lavandi  manus  cum  fc  innocentes  pr9jtter$ 
 
 vetof.  Mcnoch.AnnotJw /«:«/«. 
 
 Yet  the  Eathcrs,thcy  fayjinjoyned  and  praftifed  more  •,  but  for  that,   as  the 
 Scythians  flopped  at  the  Sepulchres  of  their  Eathers,to  fight  Darius,  fo  we  have 
 formerly  made  fome  ftay  at  the  Monuments  of  the  Faihers,to  defend  them  from 
 their  violence  j  but  the  Apologlfts  dlfcourfe  ,  as  if  we  dcnyed  the  power  of  Ex- 
 communication, or  that  this  were  the  Poles  of  the  Contioverfie  between  us: 
 Whereas  we  have  often  confelfcd  with  the  mouth  ,  and  ftill  belecve    in  our 
 heartjthe  not  onely  lawful,  but  profitable  ufc  of  that  Difcipline  ;    we  conteft 
 not  with  them  for  pradifing  thisjbut  for  not  praftlfing  it  j    not  for  catting  out 
 thofe  which  have  forfeited  their  Birth-right  by  ConviSion ,  or  Attainder  for 
 great  Crimes  ^    but  dlflfeifing  ihem,   and  keeping  them  out  of  their  right,  till 
 they  recover  it  by  a  Tryal  before  their  Tribunals  j    not  for  tracing  the  old 
 Pathesjbut  for  treading  out  new  wayes ;    and  not  by  the  Line  of  the  Fathers, 
 who  will  never  father  this  fuppofititious  IJlue  :  Excommunication  is  indeed  the 
 Child  ©f  Antiquityjand  the  Pedegree  thereof  may  be  traced  like  Adam^s-,  to  the 
 anticnt  of  days  ;  and  fince  Non  eft  mortale  quod  epto,  I  feck  not  Humane  Inven- 
 ■  tions,but  reverence  and  fubmit  to  thofe  of  Divine  Original,  Hoc  erat  invotii; 
 but  if  a  Serpent  {hall  catch  up  this  Child,  and  interpofe  it  between  himfelf  and 
 our  DartSjto  ftop  or  divert  them  ;    we  hope  to  appear  fuch  marks-men,  as  can 
 w«und  the  Serpent,yct  not  hurt  the  Child  j    but  when  they  (hould  prove  their 
 way  of  fufpending  whole  Congregations- (not  fome  few  particular  perfons). 
 and  upon  a  general  charge  onelv  of  unworthinefs,  no  fpcclall  Crimes  or  Evi- 
 dence, and  put  them  to  prove  their  right,  before  it  might  be  juftly  queftioned, 
 this  which  is  the  Hinge  whereon  the  weight  of  the  Controverfic  lyes,  and' 
 the  Center  whereunto  the  Lines  fhould  tend  and  move,  they  flip  over  this  im- 
 *  pYOvifum  afprU  veluti  qkifemibm  anguem  Vrejftt  ^  and  infift  upon  the  power  of 
 
 Excom- 
 
The  Lords  Supper  laid  forth  in  common  for  ^^c.      aSp 
 
 excommunicating  perfonsfcandalous^whicli  Is  not  controverted,  H<ec  funt  tun 
 Cindide  ima-m.  ,  ^*  ^^  magnilGiiumnoCk  dicf.  fonas  ,  but  having  noihing  elfc 
 to  fpcak  to  any  purpofe,  they  are  flill  faying  this,  though  It  be  nothing  to  the 
 purpofe.  But  we  (ball  fay  as  in  like  cafe  St.  Auguiime  faid  of  the  Dmatis.V^ 
 Jta.  vQS  putant  no?i  habere  cor-,iit  non  intcUigatis  eos  omnino  'don  e[je  fupcrittos  quan- 
 davobista  dicunt ,  qua  omrmo  ?ion[dkerent,Ji alfquid  utile  qmd  dicerent  hiveni- 
 
 Butltlsnot  inconfiderablc  5  that  Ambrofe  his  keeping  of  the    Emperour 
 rheodofim,is  fingled  out  as  the  onely  Example  of  Antiquity ,  where  this  Difiri- 
 ^linc  was  fo  frequently  and  conilamlyexercifed J  as  it  they  would  flrlkc  the 
 more  terrour  by  fo  formidable  a  precedent,  and  make  the  greateft  know  ,   they 
 muft  be  awed  by  that  Power  which  coerced  an  Emp:rour  :     Novf^  per  pc^ora. 
 cun^is  inftmdtpa.vor  -,    hut  if  ihey  would  write  after  this  Copy ,  we  fliould  not 
 bbmc  their  iiand  J  but  fuch  Letters  would  be  like  BeUerophon*s,  deftruftive  to  Davenanr. 
 thcmfelvesjand  their  prefent  way.     To  Ambrofe  they  have  appealed,  to  him  let  determinat. 
 them  gojnot  therefore  to  queftion  the  proceedings  ^?  jure  ^  In  this  particular^.  48.p.i2  5« 
 cafcjwhich  fomc  will  not  approve  of,  that  fuppofe,  however  foveraign  Princes  WiUet  Synop. 
 arc  abfolutcly  excomraunicable  j    yet  for  fomc  refpcfts ,  not  praftically  to  be  ContA.q.%, 
 cxcommunicatedjefpccially  with  the  greater  Excommunication.  /).104. ' 
 
 -  In  the  additions  to  Aquinas ,  there  is  cited  the  Glofs  o(  Angnfiine  upon  Mat,  * 
 15.  which  falth,That  the  Prince  and  a  multitude,  are  not  to  be  excommunica- 
 ted. And  reges  (i  aliquando  poteliate  abutantur,  non  funt  a  nobis  eXA^erandij  fed 
 ubifacerdotum  admonttionibm  non  Acquieverunt^divmo  judJcio  funt  refervandffikh 
 Ivv  Carnotenfis  •,  and  therefore  they  fuppofe,  that  Ambrofe  herein  exceeded  his 
 liinits,efpecially  (which  is  the  judgment  of  a  greater  number  )  if  he  undertook 
 by.hisfole  power  to  excommunicate  an  Emperour,  unlcfs  it  proceeded  from 
 feme  extraordinary  fpirit ;  or  as  if  he  were  prompted  thereunto  by  fuch  an  An- 
 gel as  Jvo  faithjan  /^/r/^afaw  fuggefting  to  him ,  when  he  preach*d ,  and  now 
 fcnt  forth  fome  of  that  fire  which  PnulimiS  his  Secretary  is  faid  to  have  feen  to 
 enter  into  his  mouth  j  but  indeed  he  feemcs  to  kave  done  it  by  the  counfell 
 and  publick  judgment  of  the  whole  Church  of  God  in  Italy^^s  the  Ecclefiafllcal 
 Hiftory  declares  in  Gratianfibhoc^  cilm^  facer dotibm  li2t.\ixredargueretur,mo-  ^  ^'^S' 
 vitdeli6ium  j  but  howfoever  allowing  him  his  fting  as  well  as  his  honey  (which 
 were  both  emblem'd  by  the  Bees  that  fwarmM  on  his  Infant-lips  5  )  and  to  in- 
 fill on  the  matter  defacio^  they  may  plcafe  to  take  notice  ; 
 
 Firftj  That  Theodofim  had  perpetrated  a  notable  great  Crime  ,  ^u pt  q  m  (r/i  h 
 atrocitM  a.  te  cemmiffi  facinoris^  fai  h  Ambrofe  to  him,  rem  fadam  commiftty  — —  *  '^^ 
 propter  tumultum temere  Thelfalonicje  conci'tatum^  mffit  milites  fuos^qui  ejusfaffu^  847'^'  * 
 magnampromifcueMultitud}nem-,civcs,pcrerr'mos,nocenteSy  tnnecentes  trmda- ^'  r  * 
 runt,  at^  ha.  propter  ttmultum paucorum/eptem  miUJa  hominum perierunt  y  in  the  ,  ^■^*  i^I 
 words  o^H^ttaJ^e^f' ;  fo  as  this  was  no  light  or  ordinary  fault,  but  an  execr;iblc  •  ^'  * 
 oRcncc^Nondeli^HmifedfcehiSi^sCalvmdif^mgmihtth,  ," 
 
 Secondly, the  matter  was  notorious  by  EridciKe  of  Faft,  and  the  Emperour  ,   . ,   .        - 
 alfo  confeffed  it  ;  fo  as  the  proceeding  ,  as  it  was  judicial,  fo  it  was  juft  and^^^*^^^^*^^i* 
 
 righily  grounded  ;   not  bottomed  or  carried  on  upon  fafplcions,  light  Conje-,  ^•^•^•^°* 
 
 duressor  fallible  Reports.  ^'^m*^', 
 
 Wi 
 
 P  p  Thirdly,  F'^' 
 
Qpo  The  tiettp  Inclofures  broken  down^  and 
 
 Thirdly jthc  Emperour  was  by  Ambrofe  excommunicared,   not  onely  fufpen- 
 
 dcd,  de  Theodoiii  m^eratorU  cxcommunicatlone  &  o6io  mrajium  petrntent  'a  ms- 
 
 X.i.  obf,i$,      mor'tA  prodki^m  f/?,ralth  Alba^lnm :  He  was  forbidden  to  emer  the  CliurchjOf- 
 
 1'  •2. 9  J .  currit  ei  ad  vsH 'bulum,  prehibiih  rm-edi  facra  limina,  faith  Chamier  out  of  Theo- 
 
 Tdm.'i^.  I.'},  c,   ^QY^f  .  i^c  was  fcarce  allowed  to  look  on  the  Church,  ^i:biu  ochUs  nicies  com- 
 
 5  SjS'.S  .  munU  Domk'i  Templim  ;    not  at  ail  permitted  to  conjoyn  in  the  Prayers  of  the 
 
 Chu'icii^^iomodo  maniis  ex:;e/tdcre  fitllantcs  mjullofangume  •  he  was  fet  among 
 
 the  Penitents ;  In  hUii  &  lamentatloM  mcnfes  o6io  exegit,.regio  omatu,  depopto^ 
 
 ^  7iec  posl  ta-ntam  tamm  temporisreceptm  priiis  eU^  nifi  ab  h.mhio'do  her  urn  du'f  iter 
 
 ^^^'"\'l^  °'     reprchenfus,  dolor  is  [id  in  Tempi/  veftibulo  in  pavlmentum  ft  dejickiis  &  plorans, 
 
 ^'%  ^    '   ^^^'^^/^^''^  indicia^  ac  in  loco  pcemtenlium  fubftUere  non  recufcLvit^  fay  the  Centu- 
 
 ^ •  ^ '  rifts  3  and  elfewhere  pameniia  curricmo  completo  ad  Temphmposlea  cum  lachry- 
 
 mis  redl'it ~  in  terramprsnus  fe  pro^ernens  ac  cum  Da  vide  orans^  Adhafit 
 
 ..  pavimento  ammamca^&crccephis  ab  Amhro{^iO,  popuh  pre  eodcp'/^cafite,  (  aU 
 D2  civtt,  Vet  according  to  the  mode  of  the  Penitents  )  fo  as  mperatoriam  celfttudinem  (faith 
 i.S.c.z6.tom.$.  AuiH^ine  )  proillopopulusorans,  mans  {ttret  v'tdendo  pr&^ratam^  qaam  pcccando 
 f '7  o.  timeret  :-ratam  :     By  which  it  appcars^that  this  was  fully  an  Excommunication, 
 
 a  cafting  out  from  all  Communion,  not  a  fufpenfion  from  the  Sacrament  one- 
 lyjWith  an  admiffion  to  joyn  in  the  Affemblics,  and  to  parcake  of  other  Ordi- 
 nances. When  they  {hall  in  all  thefe  particulars  reconcile  their  way  to  this 
 example  of  Ambrofe,  we  {hall  be  reconciled  to  their  way  •,  but  when  they  {hall 
 doe  that,f^;«  gryphes jimgmtur  equis^^aevocf^  fcqiienth  Cum  canibw  timidi  vement 
 ,  adpoculii  dam  a. 
 
 The  foclcty  wherein  the  wicked  are  is  corrupted,  de{iled,and  leavened, ("not 
 to  juftle  with  the  Mypothelis  ,  as  that  they  are  wicked  whom  they  keep  off, 
 which  themfelves  will  not  fpcak  of  many  of  them  ;  but  fay  onely  they  are  in- 
 conformable  to  their  Dlfciplinarian  Tryal  •,  nor  to  tell  them  that  the  Apo{l:le 
 in  the  place  they  rcfpefl,byLeaven5undeiftands  quod  e  file  th  ale  &  csntagiofumy 
 Camero  de  non  e^fermentum  Apofiolo  quod pote(i  tolerari  )  we  acknowledge  that  cvlll  fo- 
 Scckf.  p.3  i  S.  ciety  is  a  Malignant  Planet,when  it  is  au^ius  lumins^^n^  {heweth  it  felf  formal- 
 ly as  evil ;  bur  why  it  {hould  efpecially  {lied  its  influence  at  the  Sacrament,  as 
 if  it  were  their  onely  Topical^is  beyond  our  Aftrology.  Such  as  they  commu- 
 nicate not  with  in  the  Lords  Supper^to  themtherc  is  not  denyed  either  os->  or  are 
 vale,  mcnfa,  they  hold  FellowlhipwJith  them  in  other  Ordinances,  they  rcfufc 
 not  civil  commerce  with  tht:n,i  ^  and  if  they  entertain  them  not  at  their  own 
 Tables  jyet  the/  deny  not  (  being  Invited)  to  cat  with  them  at  other  Tables  , 
 Why  then  {hould  the  Lords  Tabic  onely  become  a  fnare,  or  trap  or  ftumbling 
 block  to  them  ?  They  doe  not  there  fee  them  give  any  evil  Example,  that 
 Malignant  planet  is  there  ;?i'«;/f«j///TO^,  otcombuUus-^  and  why  fhould  not 
 there,the  exemplary  Devotion  of  others  refled  and  infufc  fome  goodnefs  into 
 them,  {ince  alfo  bonum  eftfui  dtjfufivum.  Aad  the  Afpeds  of  Malignant  Pla- 
 nets are  fomewbat  meliorated  ,  when  they  arc  in  conjunftion  v/ith  thofc  that 
 are  of  benigne  influence,  Ecclcfia  m:mbra  impura  'n  fehabet  eifdemf,interdum' 
 ^kliafi.l  r  ctrcumflmtj^^^'^^  Ji'nlus  (who  fpeakes  words  which  qnatiunt(j^  fummos  fuimina. 
 c  A  tom'i     '    ffiontes)   qmcun.-f^ex  Ecckfav  fibUl  fimt  ^  iidem  revera  funt  ex  Ecckfia  Catho- 
 
 p    1938  *        Uca-,cof0.haberi^quume(iinmcmbri6  embolic te  imo  vero    {utait 
 
 X92:a     ^        Gbryfoilomus  ),  ob  h9C  ipfum  Vcus  (ptAav^^cam;  ha  cm[iimit  omncs  homines 
 ^>>"  '  pro- 
 
The  Lords  Supper  laid  forth  in  common  for  ^  Sec.     a^  i 
 
 promifcue  &  honos  &  mahs  in  mum  codsfcerc,  ut  &  horum  vitium  refecetur,  & 
 iUorum  vh-tm  reddatur  iUufirm  j  ^and  out  ol  Csp-fLvi  he  alleagcth,  Ok/Je  malt  bo- 
 n>s  no/t  debent,  fed  magi s  malt  «  boais  adjuvari ;  and  the  wife  Heathen  could 
 fay  Bonorum  virorum  co?iverfatio  paulatim  in  pe6ius  defcendit,  &  vm  obtimt  pr^- 
 ceptorum,&  efi  al/qujd  quod  a  mag?io  viro  vet  lacente  pro fcioi. And  as  Aquinai  tcls  CAitn.aurdn 
 us  out  o{Ai{gii(iine, ihat  boni  dim  adhuc  infirmifunt^opus  habcnt  in  qmbufdam  ma-  Mar.i  5  ./>,5^c 
 /omm  commixtmie,  five  ut  per  ecs  excrceamur,Jive  ut  eorum  compamtione  magnx 
 illis  exhoYtatio  fiat,&  invhent^ir  ad  mcliwf.     So  alfo  the  hope  that  the  Llnbelce- 
 rine  Husband  might  be  fandified  by  the  Beieevlng  Wife,  that  is  converted, 
 as  AHgHfline;theodoy€t,Lha,Cnrlhu(ian,Hammond^Lapide^8cc.     Or,  the  aflurancc 
 that  he  was  fanaificdjthac  is,  not  polluted,or  defiled  ;  as  chryfoftme,  Anfelme^ 
 P^r<^///,C^/t^/^3&<^.vvas  a  ftronger  motive  with  the  Apoftlc,  i  Cor,  7.    to  keep 
 them  together^than  the  fear  of  being  leavened,or  corrupted,  or  made  partaker 
 of  his  finnesjwas  a  perfwafive  to  depart  from  each  other.     And  there  is  be(idc 
 more  danger  of  Contagion  from  thcnr  in  ordinary   ConverfatioH,  which  is 
 more  frequent,  and  infinuative,  and  where  they  are  lelfe  ftrift  and  compofcd, 
 and  where  the  virtual  Cpntaft  may  difperfe  the  Contagion  j  and  therefore  to 
 keep  at  diftance  there  rather,  may  be  a  wholefome  caution.     That  of  i  6«r. 
 y .  II.  with  fuch  a  oncjtto  not  to  eat,I  hope  to  {hew  in  due  place,  to  be  meant 
 oncly  of  common  and  civil  eating  j  and  therefore  to  ftrcngthen  and  maintain 
 the  Nerves  of  that  Argument,  am'meri  admajus,  fuch  as  they  rcfufe  to  com- 
 municate with  at  the  Lords  Supperjthey  fhould  not  participate  with  at  Com- 
 mon Mealcs.     En  regat  ad  coenam  melior  te  Claffice  reCtam ,  Grandia  verba ,  ubl 
 funtfivir  cs  ,  ecce  ncga.     The  unclean  perfons  under  the  Law,  were  not  onely 
 fufpended  from  the  Paffeover,  but  alfo  profcribed  the  Tabernacle  5  yea  fomc 
 of  them  put  out  of  the  Camp,  Numb.  $.z.  and  they  colic  ft  an  argument  from 
 that  precedent  to  exclude  men  from  the  Sacrament  j  therefore  the  force  of  the 
 fame  Reafon  will  require  that  they  be  propelled  out  of  the  Church  alfo  j  and 
 feeing  thofe  who  once  have  fwoUen  into  a  Wifdomc  beyond  Sobnety,and  have 
 ftraycd  beyond  mcafured  and  fixed  Bounds,  Unde  difcedani  fortaffefaciliusfen- 
 tianty  quam  ubl  co/ifijiant  i?ivenia,nti  thefe  arguments  perchance  be  at  length  di-    , 
 latcdand  expanded,   to  inferre  not  onely  a  neceflity  of  exiling  them  from  all 
 Fellowfhip  in  any  Sacred  Ordinance  ,  but  of  interdicting  them  of  all  Secular 
 Commerce  ,  and  of  having  any  complyance  with  them  in  clvlll  ufages  ,  and 
 tranfport  Tome  not  only  to  like  fuperftitionand  ftubbornefs  with  the  VonatifiSy 
 who  would  not  ft  in  the  Affembly  of  the  Orthodox  ,  becaufe  it  was  faid  Vfal, 
 If.  (  as  the  Vulgar  Latine  reckoned  it)  Non  fedl  confilis  imp!C','um  ^  and  who 
 as  Optatus  told  t^em  ,  would  fcarce  have  had  Heaven  and  Earth  in  common 
 with  them  :  but  to  like  inhumanity  and  defperatenefl'e  with  Mr.Gre/»o/^(whoai 
 Mr.g,z// mentions,  )    v/noofa  Separatift  turned  more  than  an  Anchorite,  and 
 would  neither  commerce, nor  fpcak  with,or  receive  ordinary  food  or  help,from 
 thofe  v/hom  he  thought  wicked,or  nor  called,and  which  might  pollute  him,  till 
 he  and  his  Children  were  ftarved  or  periilied  for  want  of  neceffaries. 
 
 But  they  have  in  readinefs  a  K  eafon,why  the  Wicked  more  defile  the  Sacra- 
 mentjthan  the  Word,  becaufe  Gods  Word  allows  a  vifible  mixture  at  the  one, 
 net  at  the  other  ^  but  we  expe^ed  they  wouldiiave  brought  forth  fome'Argu- 
 
 Pp  z  menrs 
 
2p2  T/;^  nerv  Inclofures  broken  dorrn^  and 
 
 mcms  to  have  proved,  that  ex  nature  rcl ,  a  Communion  with  wicked  men 
 ( though  this  he  cxcentilck  with  our  prefent  fubjcft,  which  is  not  of  men  ma- 
 nifeftly  wicked, but. not  evidently  godly  )  had  been  more  influxive  and  apt  to 
 pollute  at  the  Sacrament,than  at  the  Word  ;  but  at  this  Ob[lupult  retro  q-j  pedem 
 cum  voce  reprejfit  ;  and  it  fecnies  onely  that  the  difference  refulceth  not  from 
 the  contagion,  but  the  unlawfulnefs  of  the  one,morc  than  the  other  j  which 
 unlawfulnefs  they  fay  was  plainly  proved  before,  but  fure  ,  if  they  made  any 
 plain  proof,that  any  which  were  put  from  the  Sacrameut,  left  they  might  elfc 
 have  polluted  it,or  the  partakers  thereof,  were  yet  allowed  by  Gods  Word  to 
 have  publick  communion  in  the  Word,  without  any  danger  of  fuch  pollution, 
 their  Book  hath  met  with  the  IndexExpurgatory  before  it  came  to  us,for  there 
 are  now  no  fuch  paffages  therein  legible. 
 
 The  Errours  o^Hovatus,  5nd  others,thc  diftinguifhingof  the  Church  vlfible 
 from  the  invifible,  the  cftate  of  the  Church  here,  all  this  they  yeeld,  and  yet 
 can  fee  nothing  gained  upon  them  .  Ke^.  A  dangerous  fymptome,  for  Hippo- 
 eratcs  tells  us,  thzt  quibus  cerebrum  concHJfumfaerit  &  doluerh ,  percujjls  aut 
 alker  lapiiS,(latimprivantiir  voce,  non  vidcnt^non  aud'mnt  clc  fere  morimtur,  but 
 they  will  not  fo  eafily  purge  themfelves  of  Donatifme ,  while  they  fuppofe  a 
 Communion  in  Sacraments  with  evil  men,without  confent  in  evil,doth  pollute 
 or  commaculate  •,  for  Cur  Ecclefi.-e  non  communicat  pars  Donati  ?    faith  Amufline, 
 
 Videlicet  ne  apeccntoribus  poUuxtur orbem  chriflianum  per  commimhnem 
 
 Cont'fA  Cref-    /^^'"^^^^^^^^^^  maculatum  peccntts  crimmabunUir  aVenis  ;  but  he  tells  them , 
 
 eon,l%  c6<     E.tiamfi  vera  atq-^  peccatafunt,  honor  urn  focieutem  mxculare  non  pofmt,  neq-^  enim 
 
 &  /  4    c  I   *    ^^^^  communicant peccatis alien's^  qmbus  utiq\  fdciendis non  confe?itianty  quamvis 
 
 o,  ^*2,'8  '    '      cum  ipfis  qui  eafaciunt^  donee  area  domln'tcciy  ficHt  pdcAt    v:ntilabro  ultimo  fe- 
 
 parentury  non  eorum  peccata  fedBii  facram?ma  communkent.Wc  fhall  howfoever 
 
 endeavour  that  they  may  not  onely  r^cipcre  totum  telum,  but  alfo  be  fenfible  of 
 
 the  ftroke  and  the  wound. 
 
 Firft,  they  grant  what  the  Paper  propofedjthat  to  forfake  the  Aflembllcs,  or 
 
 to  make  a  feparatlon,becaure  of  the  mixture  of  evil  men,  was  the  Herefie  of  Do- 
 
 natus  ^Audita  yScc.  But  what  it  tacitly  afllimed,  that  they  wercguilty  of  a  like  fe- 
 
 paratiom  upoa  like  grounds,that  they  think  they  may  be  confident  to  deny.  But 
 
 although  perhaps  there  be  not  fuch  an  exaft  agreement  between  them  and 
 
 ihofe  Herctrcks,asthey  fay  there  was  among  the  71.  Interpreters,  who  though 
 
 in  feveral  Cells  ,  yet  pundually  accorded  in  the  fame  Tranflatlon  •  yet  that 
 
 there  is  fome  conformity  in  judgment  and  affedlon  between  theni,as  they  write 
 
 there  is  among  thafe,   between  whom  there  is  a  Synaftry,  and  who  have  the 
 
 fame  common  Stars  and  influences  at  their  Nativities  :    if  themfelves  will  not 
 
 fce,we  hope  to  make  others  to  difccrn  ^    for  firfl.they  fepafate  fro-m  thofe  which 
 
 by  no  judicial  proccfs  arc  feparated  from  them,  fo  did  thofe  Hereticks.  2  .Their 
 
 reparation  is  carried  on  by  the  fame  motives ,  for  they  confefs  that  divers  of 
 
 Ctntur.  M^zd  ^^^^^  members  have  forfaken  Communion  with  their  proper  Congregations,  be- 
 
 cent  4*  c  f     '  caufc  they  were  offended  with  the  grofsnefs  of  the  Admlniftrations  at  home, 
 
 «  z©8*        *      whc^Q  no ^cpciv^tionwis  m3idQ,)\iQi  zs Theodorct  te\lso^x.hc  Audians  ,  Kecederei^^ 
 
 ideunic  acommunJoHe  EcckfiafUca  diccbayit  qued  inilla  ferrentur  fa'neratores  &  mpuri -, 
 
 ia&t  c  1 4         ^^^  ^^^^'^  ^^  Au7u(line,2ind  others  (elfewhcre  alleaged)  (hew  us  of  the  Donatifls, 
 
 S  a  '       that  they  feparated  from  other  conftituted  Churchcsjbecaufe  of  the  mixture  cf 
 
 godly 
 
The  Lords  Supper  laid  forth  in  common  for  ^^c,       ap  o 
 
 go.ily  and  wicked  perfons  in  one  Commun'onj  and  becau'*e  fome  whom  they 
 thoug^ht  of  right  ought  to  have  been  fo  ,  were  not  in  Fad  excommunicated. 
 3.  That  Reafonthe  Apologillshave  back'd  witha  I'econd  J  adding,  that  the 
 commixture  of  the  Wicked  with  the  Godly,dcfileth  and  poUuteth  ;  and  there- 
 fore they  refufe  Communion  with  them  in  the  Sacrament.  And  thefe  were  the 
 very  Di»ftates  and  Arguings  of  the  Novations  and  Dmatiffs  ^  as  Cyprian  and  An-  \a\^ 
 
 f?</?/«e  inform  us,  Incsmmimlomfacramentorumfmlimaciilantbop.os^  &c.  fo  as  ^"^"^•^^^" 
 plainly  the  lives  of  the  one  and  other  are  paralels,  though  in  a  different  Meri-  ^^"f*5  •  5'3  • 
 dian.  If  to  excufe  themfclves  from  fymboliz-ing  with  thofe  Herctlcks,  theyP'"^^  j'^-^^' 
 fliall  alleagc  that  they  doe  not  fuppofe  the  Church  either  {hould  ,  or  can  ,  be 
 conftituced  of  fuch  as  are  free  from  ail  finnc,  but  fuch  as  are  clecr  of  Crimes  , 
 not  who  are  reallyjbuc  onely  who  are  vifibly  v/orthy  :  We  iliall  re-minde  them, 
 that  thofe  Hcrefiarchs  were  pure  from  fo  grofs  an  errour,  as  to  think  there  were 
 no  Hypocrites, In  the  Church  ,  or  that  all  of  their  Societies  were  pure  without 
 mixture,or  perfeft  without  defeft  ;  neither  did  they  pretend  to  have  read  ths 
 Book  of  Llfe5to  know  who  were  Eledjner  prefume  to  know  the  hearts ,  (  Gods 
 peculiar  )  and  to  difcern  who  were  Hypocrites  j  but  they  would  admit  of  com- 
 munion with  none  whom  they  could  diftruft  to  be  culpable  in  any  finne  ;  or 
 that  had  not  a  vifible  worthinefs  (  as  the  Apologifts  would  qualifie  their  mem- 
 bers )  they  would  not  communicate  with  thofe  they  judged  to  be  impure,  as  I« 
 mentioned  of  the  jHciians^though.  they  were  not  yet  caft  out,  nor  thought  fit  to 
 befo. 
 
 • Mutato  nomine  dt  te  Tabula  narratur.  * 
 
 Secondly,  If  to  vindicate  themfelvcs  they  fliall  fuggeft,  that  they  admit  fuch 
 to  Church •feilowi'hip  in  other  Ordinances,and  only  deny  it  In  the  holy  Supper 
 (befides  that  fome  men  may  build  higher  upon  the  liJce  Foundationjand  runne 
 farther  in  the  fame  way)  we  muft  remember  them,  that  it  hath  been  elCewhere      (x     Q 
 (hewed,  that  the  Fathers  have  defcribedEcclefiaftical  Communion  by  Society      ^*  y*" 
 ill  Sacraments,and  have  aflerted  evil  men  with  the  good,  Sociari,  coh,€rere,  fra- 
 tres  effe^  mifceri,  in  and  by  a  Communion  of  Sacraments  •,  and  St.Aui^ufwie  tells  q       - 
 usjthat  Gyprian  &  alia  fi  umenta  Dommica  ,  quod  in  ilia  tunc  unltatls  Ecclepa  cum        \  ;l'    ^^' 
 avarii  &  rapacibus^cum  hts  qui  regnum  Dei  non  poffidsbant  ^  panem  Domini     ^''^  '^'^'  ^ 
 
 manducabant  &calicem  Domini  bibebant,    (  which  fruftrates  any  intcrpofition  ^^      •^^   ^' 
 that  this  Communion  of  Sacraments  was  onely  in  the  one  Sacrament,  and  not    ^ ! 
 in  the  other,)  and  that  they  were  together  not  onely  unam  cum  ils  intr antes  Ec- 
 ctefiam^hut  alfo  in  una  Congrezatione  paria  fm6t ante s'facr amenta  ;  for  quia  non  po- 
 terant ab iis corporaliter feparari,   ne [tmlUter eradicarent &  triticmn,   fufficiebat 
 iis  a  talibm  cordc  fejungi,  vita  moribuf^  diUingui  ,  propter   comDenfationem  cu- 
 (iodiendapacis  &  mitatis, propter  falutem  infirmorum  &  tanquam  la^tentiumfrii- 
 mentorum  ,  ne  membra  corporis  Chrifti  per  facrilegafchifmata  laniarent -^    and  as 
 it  is  not  Ecclefiaflical  Communionjbut  Schlfme,ratHer  in  the  judgment  of  Mr. 
 BallyZo  ufethe  one  Ordinance,  and  not  the  otlicr  •,  and  they  are  not  to  be  rec-  Cited  Before, 
 koned  of  the  body  of  Chrift,  which  are  unworthy  to  eat  the  Body  Chrifl  in  the 
 Sentence  o^Chamier  •  fo  Cafaubon  tells  us  farther  ,  Eos  ^^ qui  ad  Chnfiianifmum  Exercit.€S. 
 ad^irarent,  priufquamfacramentorum  fadtiejfentparticipes ,  ne^  effe,   »?^  fe' 51.^.1 4 f^, 
 
 pojjej  Chri^ianos-i  mcj^^adLcclefiam  psnimre^" •  dditum^  ;___  '  -  ■  m 
 
 Pp  3  haptif' 
 
0,0 A  'the  new  Inclofures  hroh^n  down  ^  and 
 
 bnptifmum,  fed  neef^fatis banc  femelejfe  inmffum  fed  — eportere  &  con^ 
 
 iJe  VafioYib.  i^^?}  Chrifto per  ficrme)^tdem  ejm  mmdncdtionm.    They  were  not  by 
 
 c  I  z,p, ziil    Antiquity  held  or  named  Tld'des^  that  did  not  partake  of  the  Eucharift^thc  Ce- 
 tom.9,'       '     iebration  whereof  was  therefore  c^Wt^Miffa.  fidelmm?  c^/^^r/f, faith  Aurhfi'me 
 nefoTteCatechunimmmuatfacramenm?  Refpondeti    iiddU  ^    which  Implyes* 
 that  evciy  of  the  faithful    (  which  was  a  member  conu-adiftingulflVd  from  the 
 Catechumens  )  and  onely  thofe  that  had  the  name  of  Faithful ,  ufcd  to  com- 
 municate •  neither  were  they  efteemed  Brethren  that  were  not  partakers  of 
 I.I  .obf.  19.      the  Sacrament  ;  for  fo  AlbafpinrntoWs  us,that  the  Penitents  and  Catechumens 
 p.i  4 1 »       *      ^^^^  "°^  called  Brethren  by  the  Faithful  j    fo  as  the  denomination  being  ta- 
 ken ^  foYtidU^  it  cannot  be  abfolutely  called  Church-fellow  (hip ,  that  is  with- 
 out Communion  of  Sacraments,  which  is  implyed  and  tacitly  afTcntedunto 
 even  by  themfclves^who  call  thofe  onely  the  Church,  whom  they  admit  to  ike 
 Communion  of  the  Body  and  Blood  of  Chrift. 
 
 t 
 Thirdly^lf  to  defend  themfclves,  they  fliail  intcrpofe  that  they  feparate  not 
 from  the  CatholiqUe  Church,but  from  coriupt  Congregations ,  I  Ihall  adm©- 
 niflithcmjthat  feeing  the  publick  Worfhip  is  not  finfulj  but  it  is  onely  preten- 
 ded that  finners  are  admitted  to  a  Con\munion  therein  ,  and  thofe  that  are 
 pure  may  joyn  in  that  Worfhip  5  without  concurring  in  any  finne,  fave  that 
 which  they  fuppofe  is  contrafted  only  by  a  Communion  with  fuch  menjthough 
 not  in  evil  (  but  rather  in  that  which  in  it  felf  is  good  )  and  formally  as  it  is  a 
 Communion  onely  with  thofe  that  are  evilj  That  to  feparate  on  this  account, 
 was  both  the  root  and  pith  of  the  Schifmeofthe  Donatiffs,  who  did  not  own 
 any  feparation  from  the  Catholique  Church,  but  impropriated  that  Church  to 
 themfelves5and  held  Communion  with  many  Churches  of  their  Model,  hut  fe- 
 parated  from  others ,  and  therefore  might  have  put  in  the  fame  Plea  with  this^ 
 but  feeing  thofe  Churches  from  which  the  Apologifts  feparate,  are  Members  of 
 (O     Q  the  Catholique  Church  (  as  till  they  be  cut  o^jmidke  autjure  they  are fo)and 
 
 O*  y*  in  this  confideratlon  ,  Eadem  eft  ratio pdrtiiim  &  totim  ^  and  all  Members  are 
 
 See  more  of      conjoyned  to  the  Body  j    therefore  if  they  feparate  from  any  fuch  particular 
 this  raembers,they  divide  from  the  body  of  the  Catholique  Church^as  1  have  before 
 
 ~  proved  by  the  authority  of  fmm^xh^x.  it  is  fchifmatical/o  to  be  torn  off  ab  kite 
 
 illavt  Ecclefia/.c.  mcmbro  particular  is  cdvporis  ex  infirmitije  particulari. 
 
 Nextjthat  they  remove  the  antient  Land-mark  of  that  diftinftion  between 
 the  Church  of  the  Called,and  th  i  of  the  Elcd,  may  be  difcerned  by  any  that 
 pafl'eth  by  their  way.  There  are  many  externally  called  ,  who  are  onely  rela- 
 tive and  notional  Saints  j  Saints  in  the  judgment  of  Charity  ,  becaufethey 
 have  given  their  names  to  Chrift,  entred  into  an  outward  Covenant  with  God, 
 and  doc  make  profeffion  ot  their  Faith,  but  fuch  as  are  cffedually  cal'ed  ,  and 
 are  united  to  Chrift  in  virtue,as  well  as  profcflion  j  and  in  whom  the  Spirit  of 
 Chrift  is  operative  by  influence  of  grace  and  falvation  ,  fuch  onely  arc  Eleft 
 SaintS5real  Saints  in  verity.  Now  it  they  will  admit  none  to  an  entire  Church- 
 fellowfhip (which  is  not,  as  was  faid,  without  Communion  of  Sacraments,others 
 that  communicate  nor,  being  not  owned  by  themfelves  to  be  of  the  Church  ) 
 fave  fuch  as  give  demonftrative  (ignesthat  they  are  cledcd,  doe   they   not 
 
The  L ordf  Supper  laid  forth  in  common  f or ^%iz.      2^5 
 
 (  quantum  ad  hominm^  though  it  be  impofTiblc  quoad  Yem)coviitidi  the  Church 
 of  the  Calledjand  make  it  no  more  extenfive  than  that  ot'thcEleft  ,  and  turn 
 thofe  many  that  arc  called,inco  a  (zw  that  arc  chofcfl  :  furc  I  think  this  cannot 
 but  hz  vifible  to  anyjUniefs  to  one  Cut  lumen  Ademptum, 
 
 And  by  this  meancs  alfo  there  may  be  miilti  hifci  intm ,   mulu  oves  for  as.  Hem.  P?  oviytii 
 Since  as  Angufi-'ne  mczkly,  fcH  pradeflinaime  &  pnefcientia  oves,  &  hhcos,  ille  tom.f.ps^'i^A^  . 
 
 folios, qii't  pyiedeflmaye  potult^  qui  prcefcire jt  autcm  midtas  ovesjoras  er- 
 
 rareplan^imns^Vie  quorum  humcris  &  Uteribm  &  corntbm  fa^iumesi^non  enim  hcec 
 facerent  nifi  fortes  oves  j  qu^e  fuM  fortes  ?  de  fuis  vkibm  pr/efumsntcs  ;  quigfunt 
 fdrtcs  ?  de  fua  jii(inia gloriantes  humerls  audaces  ad  impelleridHm,  quia, 
 
 non  portant  fareinam  Dei,  later  a  mala,  conspir  antes  amiciy  foaetas  pcrtinacia,  cor^ 
 
 nuaere^a,  data  fuperbla  ,    < mhte  for  as  quod  non  emifti,  certe  ipft 
 
 tstacaufaeB^  quia  tuju^m,  &  alii  injusfi,  &  indigmm  erat  ut  ]u^m  effet  cum 
 iniuslls^tndignumfcilicetutfrumentae[j^entiitter':!^i\a?tia,  indignum  ut  eves  inter 
 hircps  pafcerentur,  donee  Fa(idrveniretyqui  in  feparando  non  errat -,  itatu  angclm 
 eradicans  -TJ^ania^ndn  te  agnofcerem angelum%i\ama  eradica?itemy  necfijammef- 
 Jts  veniffet,  ante  mejfem  nm  tu  fed  quifqulsfuerit^non  e[i  verus,  qui  dcfignavtt  mef- 
 
 fem^dejignavit  &  tempus angelitibinomenpotes  mpQnere ,  tempiM  m'-ffls 
 
 non  potes  breviare,ita  falfum  die  is  quips,  quia  nondum  veritt  quando  fis • 
 
 noli  vellc  "y^^ania  eradkare,  quando  tempm  non  e(i ,  fed  tu  ipfe  intre  redi  cum  tcm- 
 
 pu6e(i, ^  cornuafunt  tfiaventilantis,nonmanfHetud9  pafcentis — .       .  ■  ^ 
 
 non  expe6ias  finemynefciens  quando  ttbifit  finis,  unde  hoc  ?  nip  quia  &  ipfos  tan- 
 quamhircos  accujafii,  falso  accuf^flii  nam  fiver  e  accufaffes,  nontefeparaffeSy  tua 
 feparatioiliorumefipurgatio. 
 
 Laftly,for  the  ftatc  of  the  Church,  which  is  a  floor  where  chaff  is  hetpM  with  p^  ^     ,    />.,  . 
 Wheat,a  Field  where  Tares  grow  intermix'd  with  Wheat,a  Net  where  bad  Fiili  r/j-.  ^    ^j?^" 
 is  involved  with  good^&c.moft  of  thofe  fimllitudes  ^uibu6  Vommns  fuorum  fer-  ,^p^^J^^^    '^-^ 
 vornm  tolerant'um  cmfirmavit   (  as  Augufl'me  )  they  ,  like  the  Donati[is  of  old,  j      r       ^  ^" 
 (whofe  Copy  itfeems  they  have  chofento  write  after)  will  take  no  notice  of,  as  ...    •'  'y.  ~.,. 
 any  way  concerning  them  ;  but  1  doubt  it  is  onely  nihil  ad  nos  ,  becaufe  fupra  ,.  ^  prm  i  u- 
 neSj  and  they  doe  not  anfwer  itjbecaufe  they  c^nnoi,durumy  fed  levimfit  patten-    ^    .    ^  ...    . 
 tid  quicquidcorrigcreeftnefas ;     for  feeing  Ecclefiaftjcall  Con-miunion  is  de-     ,'  ^j^  ^^\ 
 fcribed  by  a  Society  in  the  SacramentSjand  therein  principally  is  conftituted  5  -i^/^^?  ucrant"- 
 and  if  there  {hall  be  a  commixtion  of  evil  men  with  good  ,  not  onely  in  the     ^^^S:  ^^  .  £* 
 Congregationjbuc  alfo  in  Una  Congregatione  paria  Sacr  amenta  traBa7ites,  as  was  /^'^      onzzi   . 
 even  now  alleagcd  out  o^Aurufime  -,  and  not  onely  in  the  Word ,  bur  as  idem  ^       -S.'  ^  ^  ^* 
 verbum  Dei  fmul  audlunt ^  fo  2l{o  jimul  Dei  facram:nta  pcrcipiunt :  then  whatever     Jl  "      °^^'^« 
 they  fugeeft  to  the  contrary,  thus  much  is  gained  hereby,    C  which  will  be  on  ^^^' "^^  ai.c.j: 
 their  p?rt  the  lofs  of  the  queftion.)  ^^  "•  ^'^'7. 
 
 Fiiftjthat  none  owght  to  be  fo  offended  with  the  grofsnefs  of  their  Admini-  ^ 
 ■ftrations  at  home  where  no  fepa nation  Is  made  ,  as  thereupon  to  remove^  or  dc-  N    Q 
 fert  to  have  a  Communion  of  Sacraments  with  fuch  Congregations ,  and  fepa-       *  ^*  .  . 
 taring  from  them,  to  gathei  themfelvcs  into  another  Church,  (  which  yet  they  Auguit.  de 
 confefs  to  be  the  cafe  of  divers  of  them  )    the  Corn  lay  fail  in  the  fame  Floor  '^^'^•l^om.  m^ 
 with  the  Chaff;  and  that  onely  was  volatile,  "Non  vos feducant  perverf  ,  pak^e  ^'^^'^f-  Matth,- 
 nimis  kvcs  avolant  ante  advent  km  venttlatoris  ex  area  -,   and  therefore  he  dire-  ^•'''^^''^  ^Jom, . 
 deth  elfcwherc^e.^  ^q  ubUsydlfce  quid  es^zn^  confctjuexitly  advifcch^  mmo  ante  ^  ^-h^  ^• 
 
 /mi'.' 
 
ap6  The  nerf  Inclofiires  broksn  down  ^  and 
 
 JftPfal.  tr  temprnventllatienli  defcrat aremi^  quafi  dim  nonvultpntipccccimes^  Nepr-tter 
 torn.  8.  p.  z6 .  area-m invmtuSyprh\s  ah  avibiis  colligatuY^qulm  higred'hitm- in  honeum^  the  p^ooi 
 Brevicul.  col-  Fiflics  break  not  the  Net  to  get  out  from  the  h2L^^Comm}xt9S  ton's  malos  intra 
 lat.cim  Donat«  ^sm  fuoriim  facramenlorum ;  And  this  Gommlxture  will  continue  while  we  arc 
 3  .dle.tom.7 .  ^"  the  Sea  ot'  this  'World^mtrn  eadem  retia,  donee  ad  llttus  ocrvLmant,  parttcr  dj- 
 p.iif ,  vino,  fiicramcnta  perciptunt,  thsn  {hall  the  feparatlon  be,  when  the  Nets  fliall  be 
 
 Cont.  Donat.  without  hazard'of  breach  of  Schlfme  •,  the  Wheat  growes  ftill  in  the  middeft 
 po(i  collat.c.  6.  of  the  Taresjfo  the  Vulgar  reads  it,  (  Nunquam  inpj/rte  tr'm'cumy  in  partcr^i-^^ana, 
 tom.j.p.  I  i^,.  psi'  torum  trhicum^prr  totum  '^'x^nia^ faith  Auvufline  j  and  again,  Unius  cdmmu.- 
 J«Pfal.  149.   nioms  fnnt  '&  commimime  Sa.cram:ntorum  partuipandor^m  cohjerenty 
 
 tsm.^'P'Z^^-  as  is  elfewherc  alleagcd  )  and  this  Wheat  transferres  not  it  felf  into  another 
 field,  and  that  field  where  both  grow  together,  is  the  Church ,  as  the  Catho- 
 liques  afferted  in  their  Difputation  with  the  Donatiih  j  for  the  Commons  of 
 '0«^^./)tMat.^^^  World  will  bear  no  Wheat,  that  growes  onely  in  the  Inclofure  ©f  the 
 TomA.p.l^*  Church,  extra,  exckjiam  foil  junt  malt -^  and  the  Angels  fliall  gather  out  of  his 
 -  J  j  '  Kingdome  all  Scandalsjand  them  which  doe  iniquity  ;   therefore  they  were  in 
 
 C.i8.f5;».l.  ^^^^  Kingdome,whieh  is  the  Church,  as  ^«^«^i;^eacknowledgeth  in  his  Rccra- 
 P  j  -J  '  ftations  •  and  though iDur  Saviour  interpret  the  Field  to  be  the  World ,  it  was 
 
 *'     *  (faith  Calvin)  onely  by  a  Synecdoche  ,  transferring  that  to  the  whole  ,  which 
 
 agreed  onely  to  a  part,     and  efpecially  ^^uoniam  pajftm  aratrumfuum  du^iurus 
 eratper  omnes  mimdi  plagas ,  ut  pbi  agros  excoleretin  toto  mmdo :  and  becaufc, 
 faith  f/'^mj,  Ante ']a6ium  bonimfem^n  nonpote{iinte!lIgiEcciefiay  qins  confiat  ex 
 'Annot*  in  lA^i>fru5tu  femmis ^i.e.  tritico ,  propterea  dicitur  femenja5ium  In  agmm^  id  eft,  mundum., 
 1 3 .  Hon  in  Ecclefiam  exfemine  con(lruendam ;   and  therefore  out  of  thofc  Premifcs  it 
 
 wasjthat  St./4«2;«j^/;fe  concluded,  (as  is  formerly  rehcarfed)  C/^;»  ergo  five  per 
 negligentiamprapefltorumjive  per  aliquam  excufabilem  neceffttatem,  five  per  oc- 
 X>2  fde  &      cultas  obreptiones  invanimui  in  Ecclefia  males  i   quos  Ecclefiafiica  Difi:iplmd  corn'- 
 cpertb.c.'^o';,  gere  aitt  coercere non poffumus ,  tunc  non  afcendat  in  cor  ndftmrn  impia  &  per- 
 tomA.p.il'     niciofa  prafumptiOy  qua  exiflimemtis nos  ah  his  effe feparandos  ,   ui  peccatls  eorum 
 7idninquinemur^  atque  ita po(i  nos  trahere  conemur,  veluti  mundos  fan5i6fci,difct' 
 pulosabunitatlscompage,  qnafikmalorumconfortiofegregatos ',   and  as  the  mo- 
 tive hereunto  ,  he  addes,  Veniant  in  mentem  ilU  de  ScripturU  fimilitudin  s 
 &c. 
 
 Secondly,  it  is  confcquent  from  hence  that  the  mixt  communion  in  Sacra-. 
 Di  fide  &       mentsefthe  evil  with  the  good, doth  neither  (as they  fuggeft)  defile  the  Sa- 
 operi^.cio^,    craments,  nor  corrupt  or  commaculate  the  Aflfemblies,  nihil  bonis  in  unhate  & 
 tomA'p*  1 3  •      participatione  Sacrameniorum  qui  eorum  faifis  non  cenfenferint  ohfuturos ,  as  An- 
 gufiine  infers,  they  were  ftill  good  nets  and  good  fifties  though  evil  fifti  was 
 included  in  them-  it  was  the  Lords  floor ,  and  it  was  corn  though  compiled 
 with  chaff;  it  was  wheat  though  interferted  with  tares,  and  It  was  to  be  gather- 
 ed at  laft  into  the  h^xn^^uibm  parabolis  &  figuris  Ecclefia  pranunciata  efi  ufy.  in 
 finemfeculiy  bones  &  malos  fimul  habitura,  ita  ut  nee  malt  bonis  obejje  poffint ,  cum 
 
 vel  ignorantur^  vtl  pfo  pace  &  tranquillitate  Ecolefix  tolerantur^ fi  eosprodi, 
 
 aut  accufarineneportuerit ,  aut  aliis  bonis  non  potnerit  demonslrari non 
 
 ita<^  pdlluunt  malt  bonos  in  eodem  agro^  in  eadem  area,  in  iifdem  pafcuis,  in  iifdm 
 retibm  conllitutii  q«w  nen  its  commnmant  boni ,  f^d  altari  &  SucrammtU  Dei, 
 
 as 
 
the  Lords  Supper  laid  forth  in  common^  for  (^c\ 
 
 as  it  follows  afterward,  Cufiidit:  Djhs  inyKKentlam  jan^orum  &  fidelium  fuorim,  Contrn,  Donat^^ 
 ficiit  p}[ciicm  bonorim,  ficut  flmuium  frumntoriim ,  ut  intra,  i(l3.  rcth  non  Us  no-  po[i  Coll. 
 ceant   permixta  genera  reprobanda ,   &  in  isla   area  no?!,  iis  nocent  permixtac.  ^.  f.  lo. 
 
 fAlea  ventilaudd,  — ^^ "qu-anec  can/a  caufa ,  nee  perfona  j^oteritP-'^'^i'^'^^Si 
 
 frajudicare  per/ona non  corporal's  fed  fplrituaUs conta^ins ^qui  (it per  cen-  1 2.4t   tern.  7» 
 
 fenfionem,  tpfepollnii  homines  quorum  caiifam  unamfacit  ipfa  confenfw. 
 
 3.  Although  nee  cmtndatioms  vlgilantia.  quiefcat ,  nor  thofc  aiflsof  difci- 
 
 pline  be  laid  aflecp  which  may  be  cxcrcifed  falvd  imtatis  pace Jicut 
 
 enim  c^  difciplina.  fervat  patientiam,  &pAtie>iiia  temperat  difciplmami&  utritm- 
 que  refertur  ad  charitAtcmt  ne  ftrte  ant  ind'fcipl.nata  pa'.kntia,  fov^at  iniquha^ 
 tern')  ant  imp  Alien  s  difc:pllnadi(fipet  umta.tem,  and  therefore  th:it  Sinite  utraqtic 
 fmul  crefcere  ufcp,  ad  meffem,  is  no  fupcrfedeas  for  any  particular  man,  whofc 
 crime  is  known  to  all,  and  appears  execrable  to  all,  zsAugufiine  fpeaks ,  but  Cont.  ep, 
 that  fuch  rank  overgrown  and  notorious  tares,  may  in  due  manner  be  weeded  Tarm. 
 ^ouZi  Exceffm  peccatorum  ]usla  fcvcritate  pleBantur  {asEfiiui,)  afwel   by  the/,  ^.c.z, 
 Ecclefiaftick  as  Ciril  powers  ,  when  melus  isic  non  fUbeft  of  rooting  up  the /Vnnot. 
 wheat,  and  where  per'culumfchifmatis  nullum  eft  ■ — fed  omnine  de  frumentorum  In  Matth.i  5. 
 c:rta  ftabilttate  cert  a  fecurhas  manet,jcz  it  is  a  prohibition  for  the  generality  of 
 v/ickcd  men,  ^a'lih  DC  odate,  proh.'beri  ext'rpationem  malornm  omnium  ingenere^^^^^^^'^^' 
 faith  /472:/f»///i-,rcftraining  either  power,  ut  femzl  el  jtmul   omncs  males  fepa- 
 r(?r,  faith  Eftius,  many  whereof  are  notfo  perrcrfe  ,  but  their  falvation  may 
 be  hoped,  and  many  belonging  to  Gods  Eleftion  arc  to  be  converted  in  due 
 time,  neither  is  it  poflible  or  expedient,  corporally  to  feparate  all  evil  men 
 from  the  good,all  endeavors  in  order  to  fuch  foieftalling  the  Angels  work  by  a 
 pcrfea  fcparation  and  takmg  away  all  fcandals,will  be  fiuflrate  \n  the  fuccefs, 
 and  fuperftitious  and  unwarrantable  in  the  undertaking,  /;;  reformatione  Ec- 
 clefne  nimiam  aiy^oiCsitiv  fc6iantes  pins  noant  quxm  proftnt  Eccleft.^  ,    faith 
 Tardus,  quod  fi  per  feverltatem  cenfura  Ecclefiafticapericulum  fupervrnturum  Ec-  ff'  j^^' 
 clefia   videatur  ,     presbyter  turn    patiejiter  ferto.f^  quod    cum    pace  Ecdef^j^^^^'   . 
 nequit  corrlgcre  ^  ne  cum   Z\anlis  tvittcum   extrrpetur  ^zdds  Junius^    CoUi-^'^''^'^^^'^' 
 gere  velens  Zl-^rriia  fimulcum  i'ss  erad'.cettrtticum.et  nee  ficquldem  qued  volet  ^'^'  ^9^7* 
 efficiet,ut  zKaniaa  trJtieo  feparetjed  magis  trittcum,  id  esl,  fcivfum  &  alios  m  centra  eu 
 Z\amaperverfo  fepayationis(kidioco^vcrtet,^s  Eftius  infers,  agreeably  to  what  p.,^-«^* 
 Augufi'me  long  before  had  taught,  non  per  dilkentiam  fe^etcm  dominicam  pur-  /  /^  ^ 
 gantyfedper  ttmtntatempotms inter pmr amenta mmerentur,  and  therefore  ciim rom  7  p'jZ' 
 ipfe  d^xtt.Umte  utraque  crefcere,  cnm  ipfe  dJxhmeffores  angcli,  ii^fe  cujm  est  anr,  n,  'n^Jhrnwi 
 
 qui  fevit  bommfemen, • .  non  te  permittet  Dominus  interpretari  quodinEvant 
 
 va^i^fe  qut  exmn  hancparaholam  cUudtt  os  tuum,os  facrile^um,  os  impium,  os  Cerm  in  Matth 
 profanm,ostfbuontrarmm,  quicontradiciste^atori,  etlam  tc  adh^reditatemvo-iSmirtom  * 
 cam  ■  quomodo  claudn  os  tmm  ?  dicendo, Sinite  utra^  crefcere  ufa..  Md  melTm  :  t'o  n  iq       ' 
 ^ndc\k^,hcrt,^>fenondumfeparat,tu  vis  feparare,  ipfe  mixta  toleratq  ■    '^' 
 
 Vl:~ '. '  J^-'^^fi-^^lHipf^fV'^niis  evcllendis  aliquid fuA  .^onte  facerem 
 
 tpfi'^^yinmamimerentur— -tolera,  ad  hoc  enimnatm  es,tolera  cfHiafertl  Be  ov'.bns  torn; 
 
 tBUratuseSyfifempcr  bonus fuisUfhabeto  mifericordiam,  fi  aliquando  mAlu^fmHi  9  .p.i  s-J . 
 mhperderememoriam  —  fi  ego,quifemperrem  judico  &  qui  falll  mn  pof- 
 ]um,differojud<cmm  meum,  tu  ignorans ,   quemadmodimjudicandu6fis,  audcsmi 
 
 praproperajudicare modo  ergo  tempus  feparationis  nan  efl/edtsleratiou^. 
 
 (PP),  Ai>i 
 
TheN^tv  Jnclofnres  broken  down^  and 
 
 ^nnot.f'/j  Mat,     And  confentiently  wirh  all  thofe,  judicious  Grotm,   ^uanquam  vere  certiffi- 
 13.14.  rnim  eH  hoc  ChriUi  diUo,  non  magiftratibm  publica  judida  adimi,  qua  malosformi- 
 
 dine  pana  coerce Ant^  necj^  Ecclefice  jm  fegregandi  a  fuUccstibuseosquiDoBr'mam 
 adulterant^  auc  vitte  turpi tudine  maculant  Chrifiianum  nomeny  tamen  quia,  levitas  & 
 fdikntia  divind  allquafahem  rattone  omnibus  homimhus.,  at%  inter  cateros,  etiam 
 Ma^iftratibiiS  &  Ecc  kfae  pr<ep  of  it  is  imitanda  prop  onitur,  minime  dubitmdum  — * 
 quotiesmarnus crAtpeecatorumnumerus at(f,inter  eoSy  utfit,  muUi  excufabilitrA 
 prolapfh    rem' If  urn  aliquid  de  rigor  e  Vifciplinamultisexcmpllsprobaripojjit, 
 
 Clearly  therefore,  while  they  unchurch  the  generality  of  their  People  ,  fu- 
 fpcnd  them  (  and  as  they  fay,  in  efFed,  bccaule  they  fufped  their  lives )  from 
 the  Lords  Table  j  any  fo  by  denying  them  to  cat  of  his  Bread,  imply  them  to 
 be  none  of  his  Family,  and  hold  them  unworthy  of  a  Communion  of  Sacra- 
 ments ,  which  is  the  Bond  and  Knot  of  Church-Fellowfhlp  ,  fincc  they  raifc 
 fuch  tempeftuous  Windes  and  Storms,  as  blow  away  the  whole  heap  at  once  , 
 Chaff  and  Corn  together,and  fo  fall  under  Aic^ufiim's  Ceijfurc  5  Tuo  vento  pef- 
 fime  vcntiUberis,  and  will  not  fufifer  their  Net  (  that  hath  too  narrow  a  Mafh  ) 
 Ub'i  fupra  de  ^^  gather  out  of  every  kinde^good  and  evil,  faith  Deodate^  Tarn  ex  putrtdis  qum 
 iv'ibui.  ex  bonis  pifci'jus,  ^sPifcator  ,  hut  will  be  gathering  Churches  onely  of  appro- 
 
 ved Saints,  and  out  at  an  unwarrantable  zeal  (Homachati  adverfus\\cifiiit  'y 
 to  gather  up  the  Tares,  hare  rooted  up  all  the  Wheat,  favc  five  or  fix  Blades 
 in  their  large  Fields,  where  were  ufed  to  grow  fo  many  Hundreds  :  indubita- 
 bly therefore  this  practice  of  theirs  ,  is  fo  diametrally  oppofite  to  thofc  Para- 
 bles in  the  fc  ope  and  formal  part  of  them,  which  is  unqueftionably  argumen- 
 tative, (  of  all  which  1  may  fay  as  a  learned  man  hath  (aid  of  one  /)f  them, 
 Eftius,  VidetHr  hie  Parabola  dlrigi  contra  fiituros  hareticos,   qui  tant^e  effent  fuperbia  Kt 
 
 nullorum  malorum  communionem  ,  in  Ecclef'm  admitterenty  dicerentcp^  folos  bonos 
 cffeinEcclepa,  &  ftquimali  ineamirrepfffent,  continno  epciaidos  effe^  ut  Do- 
 natiftx  &  aliipm'iles)  and  doth  fo  fenfibly  clafli  with  thofe  Rules  and  Con- 
 feftarles,  s^hich  Augu^'ine  hath  extrafted  from  them-,  who  as  it  isfaid  of  Arifio- 
 menes, r.h:it  he  being  judged  by  the  Oracle  to  be  the  belt  man  of  Greece,wA%  the 
 bell  man  of  the  World  j  To  he  being  Fraccntor  Chori,  and  Prolocutor  of  the 
 Church  in  their  Contefts  with  the  Donatifts,  \^as  as  congmous  and  as  compe- 
 tent an  Jnterprcter ,  ns  any  whatfoever,  of  the  fenfc  of  thefe  Scriptures  ,  fo 
 much  agitated  and  differtcd  among  them,  (  and  therefore  I  havechofen«) 
 fpeak  fo  much  from  his  mouth  )  • 
 
 OS  d  'gnnm  aterno  tinStm  ({Hodfukm  aurof) 
 
 diat  for  the  Apologifts  to  face  it  out,that  tiothlng  is  hereby  gained  upon  them, 
 is  but#  p-cce  of  craft  taken  up  of  fuch  Merchants ,  wh^  being  like  to  break  In 
 jheir  Cre.dits,difl*emWe  their  lolfes, 
 
 ii 
 
 AM 
 
I  — ^^— ^™^— ^»r  I  I-   II    I  a     I       Fll  II  I    I— l^J^  
 
 The  Lord's  Supper  laid  forth  in  common  Jor^i^c.  297 
 
 That  ofthe  Nee  they  touch  no:  with,  left  they  be  taken  with  it;  the  heap,  they 
 leap  over,  being  not  to  6c  removcdout  ofthe  way,  but  that  of  the  Tares  they  think  i 
 
 to  tread  down  or  pull  up,  and  tell  us.  That  Tmsjipifie  mt  frophane  men  btttbjifO' 
 mtes, (uch  as  comefo  nar  Cbrifiuns  as  they  cinnot  ii,Hnguifb  them ,  which  arc  i%  ihe  p^  <,/^^^^ /j, 
 wheat  in  growing  up  ,  butfcanddous  men  are  not  lifie  believers.    It  is  not  dear  what  ^^^  ^^^^ 
 
 Fathers  thought  thofe  Tare:  to  be  Heretlcks/ome  would  fji'n  fetch  from  hence  ^^^'mp'iipjrnalo^ 
 origlnof  chu  nimt  Lollsr  at ,  whereby  the  Papifts  called  fuch  as  oppofedtheirer- ^^^^^^^^^-^^^^ 
 rors,  fuperftitions  and  ufurparlons.  T>ioiate  thinks  ic  was  a  kind  of  hurtfull  plant  ^a-^  ^^  navk 
 which  fpoiled  the  corn  la  ?a/<r/?/nc,  and  was  great  and  grew  in  branches,  and  is  ^^''^^„,  acliovi^ 
 unkown  in  thcfe  daycs.     r.mw^^the  Cicred  Herbal ift  tells  us,  2ixiniorum  nomine  ^^  ^f^rchai-  ' 
 deftgnmir  omnu inutilis iViuojayKoxii  fruticatio  ..uxfcmmi  (^frugum incrcmcnto  cffi-  ^//r;-;;;.Mcncc. 
 at,  andcorrefpoRdently  C^jfiZ/owtranf laces  it.  nulas  herbas.  It  is  not  like  then  annorjn  loe;  * 
 that  It  was  like  wheat ,  bur  H  we  Ihould  allow  i:  to  have  been  fo  in  the  growing  up,  Brevic:iLCof' 
 yet  we  muft  remind  them,  tharic  was  after  thz  blade  was  fprung  up  ,    and  broHght  ^^^      ^^y^  ^^-^^ 
 forth  frui:,  andappzaicd  tobeTare<: ,   and  they  were  dircerned  plainly  to  be  fuch      '  ^^g^ 
 by  thefervanrs  who  wouM  have  pulled  them  up  j  that  after  this  ic  was  faid  by  the  qV^o^/^jJ/^ 
 Houfholdcr,L«  both  grove  together  .O'c.  had  they  at  firil  Rood  (her^  under  ihepro  ^^^  ^^  docfri" 
 ic£tlon  of  hypocriiie ,  yet  n^ w  that  niisk  was  fallen  offhand  chat  varniih  \oiii  2y(ec  ^^^  ^^^  y^ 
 latere  fed  cerni,  (akhAiiguftitie  out  oiCjifrian,  y^:^^   g^^^ 
 
 Irfhill  be  fuperfltious  to  ihew  thu  Hierom ,  Augiiftine  ( though  rometlme  they  ^^^^1  ^^^^^  * 
 think  hcreticks  let  forth  under  the  umbrage  ©f  Tares)  fome  other  Fathers,  and  the  f^i^^i^  r^aiii 
 generality  of  modern   In:erpreters  underftand  thofe  Tares  to  be  Emblems  ^^ guifaciunti^i- 
 wicked  and  fc  mdalousm;n,  Adyixnii  referuntur  omnia  fcandaliy  faith  f^f^^^^^i  qujlatem  anil 
 fcandaU  turn  do^rince  turn  vita,  as  Pifcator  agreeing  in  fenfe  with  Be^a,  the  children  ^^^.    ,     ^.^^ 
 of  the  wicked  one ,  that  Is,  Hereticks,  Schirmacicks,Hypocri:eS;Wicked  and  profane  ^y^  ^,/^^^>-  ^g. 
 men  living  la  the  Church,  as  the  late  Annotations  out  of  Theo^hjU^y  Euthymiusy  ^rinafim  ro* 
 j^«^;(/?/ne;  when  beyond  all  thofe  we  have  better  teftimony  from  the  Word  ^^^  fij^j  (J>  ^ijf. 
 Truth,  Chrilthimfelfe  interpreting  this  parable,  who  expoundeth  the  Tares  ^^  fc^nddo 
 be  the  children  ofthe  wicked  one,  and  them  which  doe  iniquiLy,  which  is  too  com-  r-^^  \  offend' 
 prehenfive  to  be  reftrained  onely  to  hypocrites ,  and  feeing  that  which  the  Angcli-  ^/^J^/^,  ?^   ^'  . 
 reapers  Hnll  gather  at  the  laft  great  harveft,istht  fame  that  the  fervajits  difcerned  to  ^^^  ^^  ^^  ^"^* 
 be  tares,and  would  precipitoufly  have pluckt  upjthat  being  exprefsly  faid  to  be  ^cm-  r^-^^^      ^^^^^ 
 dais  in  the  originall ,  and  the  fame  word  is  retained  by  the  vulgar  and  TremeliMj  (d^iSf-  /' 
 znd  Offcndieula 3  whereby 'others  render  It,  is  the  fame  in  fenfc,  thougn  not  ^^  ta  nonh      '^'^ 
 found,  thofe  Tares  muft  be  concluded  to  bej^ndals ,  and  thcfUgh  they  come  near  ^^  /  ••  /^  ^^^ 
 Chriftians  bearing  the  name,  and  owning  the  profeffion,  and  therein  indeed  like  ^^{_^     f^'" 
 believers^  yet  they  may <)ediftingui(h?d  frpm  fincere  Cfariftians,  otherwife  they  y^  <^gttur 
 
 could  not  be  feandals,  and  though  they  may  be  denominated  hypocrites  in  a  ^^rge  ^^^i  ^^^ 
 and  generall  notion,  becaufe  their  adions  give  the  lye  unto  their  profeflion,  In  Ec-  toribu^ T^^l^" 
 clefiaChriliifiSfeiiHrant€s,fromittent€s(^nQnfacientesy  vovema  0*  non  reddentesf  ^        '         * 
 renunciamesmah(^  iterum  idem  facientcs,  is  AuguflinCi  yet  the  faifity  of  that  pro-  d^ffl^^JS 
 feflion,  and  the  difference  thereoffrom  their  aft  ions*  was  as  difcernable  as  the  *,^  .i*^  .  ' 
 Jares  from  the  Wheat,  ^W».|0.^i2^. 
 
 But  It  feemes  ihtjplogifts  will  allow  none  to  be  in  the  Church  fave  fuch  onefy 
 ^1??  *PP*?^?  ^?^  S^'i^iya  and  willcaft  out  all  hIwxd  tljey  djftcrn  not  to  be  fin- 
 
a^S  T^^^  w^^  Indofures  broken  down^  and 
 
 cere,  hcxhat  had  Imbibed  chc  Phllofopfey  of  P;^t&4'^«r/W,  woulilfufpcd  t^^^ 
 the  De>7i<iti/Ji  hadmade  a  tranfmlgration  into  their  bodies,  for  had  they  wlthVf-. 
 tbdlide^  fceen  difpenc'd  with  for  drinking  of  Lethe,  they  might  Iiave fa i^" with 
 FythagcTit    C  remembring  when  he  was    firft  Q/£thdidcs^.    and  after  E«- 
 
 plmbus)  ^   '        ^ 
 
 C  cgnovi  clypcum  Uvx  ge(tmiva  nojtr^ , 
 
 and   have  owned   the    Shield   of  this  anfwer  for  th^  fame  with  that  of  >he  Do- 
 
 ?W^/if^jOrverylikeit,    who  being  preft  by  the  Catholicks  with  arguments  drawn 
 
 QpKtu'DDnit.  from  thofefimilitudcs,  chofctoanfwerto  that  of  the  net  gathering  of  every  kind  ; 
 
 f ofl  CoUttU,^  milos inEccUfu ufque i?ifirtmfeculi ^emixtos ejfcconfejftfwit^fed xcultos  ees cfi dixe- 
 
 p.  I  a  5 . tom,7'  runt,  qiiontm  fic  k  facer dotibta  ignorantuf,  quemadmodum  pifc€s  intfi retUy  cum  adhuc 
 
 iumirifuntlpifcdtoribusmnvJdemury  to  whom  A  ugufiine  the  then  fpeaker  of  the 
 
 C'  1°'        Lords  houfe  (his  Churcl»;  replies,  Propterea  ergo (^  area  compirata  c{l  y  ut  ctiam 
 
 mm  ft  (It  mill  cum  bonU  i  n  ea  proimcim  mur  fttniri,  veqiie  enim  pdea  qua  in  Area  efi 
 
 fermJxtafrumentisyethmipfafuyfluHibuiUteti  qua  fic  omimmoculU  e(f  confpkuay 
 
 utpotiiis  occultdfmt  in  eifrurxema  cum  fit  ipfatnamfefta.As  alfoin  that  Conference 
 
 "Brevicd  Col  where  were  3 0,6  orthodox  Bithops, and  no  fewer  thaa  296  of  the  Bomtifls,  it  was 
 
 lit  X  die.tom.  ^ff^^ted  thatgi:  was    not    deftiudive  to  difcipline,  nor  incompatible   with  the 
 
 7  &  118  '      *  waichfdlneffetherof  for  correpiion  of  ev/7/mcY;,  notonely  by  words,  but  alfo  by 
 
 ^lumvis  de-    ex<:ommunlca-.ions,  although, mull 7ton  foltim  in  cd  Utentes  vefciantur,  fcdpleruvque 
 
 ^tvisiUre   proper pdccmunitaiifetiancGgnititoleremur,  and therefoic  this  glcife  being  in  the 
 
 Fc  Ufudici      judgment  of  the  ancient  Chuich.fo  corruptive  of  the  tcx^,  ^k^^m/?/??^  teUsthem, 
 
 rlilliJiad  eoi  ^^^^^0 mcl'm[d\[os  corrigAvt,  qttam  Euingclia  fin^a  fervertunit^  ad  vanum  fiia 
 
 (l^    yflmemiscrTOTemekquiidominicadetorquefecoiiantur, 
 
 von}Hum  ^      Though  the  benuy  of  hoi incfsr which  like  the  Sun  gilds  thofe  thatlook  towardjMm 
 
 bh  fed  ^^\       though  with  fquint  cy.  s)may  give  fome  fpccious  advantages  to  thefe  Dcclamacicns 
 
 excmmmi       ^^j^-h  are  made  3g-»i';i^  mixtcon  munions,  as  fpotsco  thn  beauty,  yet  this  is  ra-^ 
 
 iwnibui  (^       ther  painter  coicu  I.' id  on,  than  any  true  lieaaty ,  and  as  they  fay  ,  the  ufe  of  the 
 
 guditiQHW^  artificial: /i/fi^4  defpoils  the  native  cmdor,  foreall  fpots  are  comradid  by  thofe  af- 
 
 corfipnndos'     {-jye-  jocleanCe  theimaginary,  and  byihofe  reparations  to  make  ihs  Church  more 
 
 Contr.Dmut,    T^^^Q/i^^hccomtsjiimidcandoredeformii,  (^'  propter  vc7mjf, item  i^ivcnu ft  ay    and  the 
 
 fofi.CoiUt,,^      face  of  the  Church  more  blemillied,  by  being  made  not  onely  lean  and  hollow,  and 
 
 i.y^^-  wii,hercd,  but  alfo  defedi've  in  many  Integral!  pa  t«,   and  were  they  all  onely  parts 
 
 fuperfiaous,  yet  is -here  more  peril  i-»  their  removall,  than  their  remaining,    as 
 
 Chirurgicns    tell  us,  that    fomctimes  the  cutting  off  of  a  Mole  ssanaifoy  to 
 
 beau:y,  ha'.hoccafioned  the  catting  off  of  life.  Ic  is  a  grave  ccnfure  given  by  Cal' 
 
 vin  (th.it  Juguftiim  redivi'oui)  cumfub  fxudioperfcBievh  imperfcSlionem  vuU-m  tole- 
 
 rare  poffumu/s  in  coipereautin  memhrU  Ecclefia,  tune  diabHumim  tumvfacere  (uperhiA 
 
 i^  hypccriftfeduccre  manedmur.  z 
 
 What  was  the  judgement  of  the  ancient  Church  in  this  eafe  of  mixt  cdmmunionj  , 
 snaybefeenby  thevcrdidof  ^«^«^/«e,whointhe  Gontroverfies  wich.the  Dcwa- 
 tifis )7iS  well  as  in  the  conttfts  with  the  Pelagianst  was  the  Foreman  to  fay  for  them, 
 and  that  judgment  as  it  was  never  reverfl  In  after  AgeJ  by  any  Writ  of  Error,  fo  ic 
 is  as  dtre^  to  our  iiiue,  as  can  be  conceived,  for  we  have  heard  exprefsly,  that  evi(l 
 men  are  to  be  permixt  with  good  In  the  Church  till  the  great  day  of  judgement,  and 
 lnonecongregaiion,(/»«K4Co«fre^4rw?/e^  and  not  onely  In  hearing  the  fame 
 word  of  God,  (idem  verbum  Deifimulauiiunt )  but  alfe  comrnunioTie  facrmentorum 
 
 (tiiey  (cc€iY<  tbf lame  iKivsiinviMi(k{mm^W^  tf4!^mis.  pmul  Dfi  [ammenu 
 
 JS.1 ^  t^'cijiim) 
 
Tl?e  Lord's  Supper  laid  forth  in  common  for^isrc.         ip  9 
 
 percipuut, )  not  onely  partldpatiflg  of  the  one  Sacrament  of  Baptifme  ,  but  alfo  of 
 
 the  other  of  the  $uppcr  o^  the  Lordy'"_qmd  fi  cownumares  cum illo  (  mdo )  menfam  Ve  verb.  ipo(i 
 
 Domini,  ^nd  tmnes-ad  mum  altar eaccedebant,  and  they  did  eat  p^?«m 2)w«/w,  and /crw.  2  j.  torn 
 
 drinlc  calicemVomimj  and  thofeevil  men  are  not  latent ,  or  undetected  hypocrites,  7.  p,  75. 
 
 but  known  to  be  evill,  etiam  cogmti  ind  tnanifeft  evil  ,  mmfefiirmlij  2ndtk\s  is  Cont.Vonit. 
 
 as  fulland  as  exprefs  ascanbe  wifliedor  imagined  ,  fothat  as  the  fathers  inafo/fcfl//  c,    to 
 
 Coun!:i!l  agalnft  ihc  ^eb^isvs,  formed  their  Canon*  out  of  the  very  words  oi  Au-p.  1  z  j.:  t6m .  j 
 
 gufline,  fo  we  Inthiscontroverfienecdfayno  more  ,  than  he  hath  laid  before  us  & 
 
 for  us, and  as  he  that  to  avoyd  the  ft-iot  of  an  £nemy,took  up  his  [on  in  his  arms  and 
 
 held  him  there  as  a  lliicld  agalnft  his  darts,  fo  we  clofc  \vi:h  Augujiinc ,  that  none 
 
 can  i^rike  us  but  through  his^des. 
 
 Bur  whereas  the  paper  fet  forth  that  the  "aftorof  Cori«ibwas  not  reproved  for 
 peimitcing  of  a  mixt  communion,  p.nd  admitting  Inch  as  did  partake  unworthily^ 
 but  they  onely  were  reprehended  tha:  came  unp.epared  ,  the /^po/o^i/^x  anfwer  % 
 Th'ii.  he  v^hde  Qhun h  U  bUmtifor  it  j  Vic  quibxs  in  vcrbii  (^  crk  mihi  mdgvus  A- 
 pello.  ^%  I  Cor,  4.  11.  r/;«  rod  t»m  (  tbeyfiy  )  for.tbufcs,  and  their  negligence  in, 
 this  might  be  cne,  Refp  The  Canonifts  call  .he  Glctfi  upon  Gratian  compararivcly  • 
 Pahii  but  fure  this  gloiTe  is  abfolurely  and  purely  ch'ff;;,  and  the  off.r  to  caxh  i« 
 with  it,  impHesthcy  overvalue  ihemfcLves  or  defpiie  us,  as  if  any  (hlng  would 
 take  from  rliem  or  pafs  with  us,  fecun  dc  fuiliutecrcdemis ,  as  Tacitus  faid  of  the 
 Orators  in  NcoeJ.inie.  We  aredifputinj  wh;tt  w.is,  a;id  they  alone  tell  us  what 
 roightbc:butitonely  icmight  be,  thenalfoic  might  not  be,  andfo  Suillus  hh  fi 
 itacft  ihUi  i^  no  better  than  frcc^/V^i  his,  pnou  ejl  rcdeo,  for  fear  one  fallacy 
 mii^h:  not  be  a  fiaro  it  ong  enough  to  hold  us  ,  they  haveiwtftcd  a  twofold  cord  , 
 ih  .£  i  might  Ufseifii;  b;  broken,  here  is  fiift  an  argument  a ge7iere ad  fi'eciem affi  - 
 fnjti've,  things  ai'cf  cprcher.dtd  J  go.  this  thing,  i.  ^etitioprircipiii  abuTesarein- 
 crepitcd,6ucthiiis  anabu'e,  ga.  Wearguethis  was  not  reproved,therefore  it  ap- 
 pears not  to  be  anabufe,  they  conclude  this  is  an  abufe  and  therefore  it  was  bli- 
 mcd. 
 
 A  t(xt  in  this  fafhlon  glofled ,  will  prove  like  iJ)€lfhic!{  fword  to  ferve  for  any 
 cccafion,  a  common  place,  or  general  refertory,  from  whence  to  fetch  an  argu- 
 ment to  confute  o/;  condemn  any  thing.  It  isbuttofay,  itlsan  abufe,  and  there- 
 fore might  be  in  this  or  that  place  reprehended.  Even  fuch  a  catholicon  &  psnaced, 
 and  common  retreat  do  the  Papifls  make  of  their  traditions,  for  they  fay  what- 
 focver  the  Church  believes  orpradifethjand  is  not  contained  in  ScriptureSy  muft 
 be  presumed  to  have  been  derived  from  and  confirmed  fay  tradition,  andfo  alfo 
 this  vod  will  fevvc  the  Jpshgifts  to  whip  any  thing,  and  fuch  arguments  may  not 
 onely  become  rods ,  buc  axes  too,  both  the  cnfigncs  andtheinftrumentsohheir 
 power  Co  cue  oft  whomfoe  vetjfor  whatfoevcr  they  (hallcall  abufes,  but  the  rod  which 
 the  Apoflk  here  ihakcs  over  them,  f  in  the  judgment  of  A  Ldpide  )  threatens  them 
 for  their  cb.uon  and  vain  confidence,  which  he  taxeih  them  for  ia  the  foregoing 
 vctfes  of  this  chapter,  or  rat  her  propeilyrefpe^eth  the  execrable  crime  of  inceitjand 
 their  cwuiiving  thereat,  which  he  increpatas  intheconfequent  chapter,  as  is  the 
 c©nfon?.ncy  ot  moft  interpreters ,  that  they  might  fee  there  was  jufi  caufe  of  Co  fe- 
 vere  a  /jicnacinj  ,  and  that  th(  y  were  f«ch,  as  merited  to  feel  the  rod,  rather  then  '  "^  w«W« 
 to  be  handled  with  lenity,  he  now  laics  to  their  charge  this  netorions  and  dcteftable 
 offence,  faith H/er^«,  Aqumas,  Qalvirty  Param,  Fifatcr^  CajetAniEfiiiii,9cc.CM*'Ep, FaK 
 W»  Augujiinc  fc^m^aifoof  the  fame  judgment,  and  jh^wfwe  d^i  Calvin  iridtficn>l,^*t*  i»- 
 
J  00  "I  he  l^ew  Inch  fur  es  hroken  dmn,   and      ^ 
 
 ^ifuUf  admonifli )  ihatthls  Uft  verfe  of  the  fourth ,  ought  aptly  to  have  been  th? 
 firft  of  the  ^fiftlt  chapter,  ioEjimuWs  us,  that  the  Greek  6'cW,i's  do  fodiif- 
 pofe  and  tnftitutc  it.  But  I  believe  fcarce  itedct  ^udtm  AfeU^ ,  that  the  Apoftle 
 Should  here  in  a  general  reproof,  tax  them  for  a  fault  which  he  particularly  menti- 
 ons not  until  feven  chapters  after,  or  that  he  fliculd  blame  them  for  it  here,  where 
 the  matter  was  not  mentioned,  and  when  they  could  not  underftand  what  it  was 
 which  he  meant,  and  yet  caft.n©  ccnfure  upon  it,  where  he  fpecially  recites  it,  and 
 when theymighthavcknown  what  it  was  that  hecenfured  •  or  that  he  (hould  incre- 
 patc  abufes,  and  yet  not  tell  ihem  in  any  the  left  word  exprefsly,  or  involvedly  that 
 xhiswas  one  of  them;  or  that  though  F<fw/  is  faid  to  have  been  feeninfufing  into 
 C&r;/ojffl»!  when  he  preacht,  yet  neither  he,  nor  any  other  underftood  this  to  be 
 the  A  potties  fenlc  in  this  place,  till  the  Aplogifls  found  ii  by  I  know  not  what  in- 
 fpiration,  furely  theCe  painted  grapes  are  fo  badly  coloured  that  we  cannot  be  fo  £mf^.' 
 tempted  aj  to  pick  at  them. 
 
 To  that  which  was  offered  from  the  parable,  that  the  fervants  wercjnct  checked 
 for  bringing  in  one  whhoux  a  wedding  garment  to  the  nupiial  feaft,  but  oncly  him-, 
 •  felf  was  caft  cut :     They  oppofe,  ^.  . 
 
 Firft,  ThAt  this  U.a  parable  and  ptcves  mthkg  hut  onelj  in  tUfiopeofih 
 Refp. 
 ....  ViQimu/iinjicmi  fedvoxea  folarepcrtaeft, 
 
 Decivit.  deu  ^^  ^.^y  f^y  Qf  raifing  arguments  from  parables,  as  Tachm  doih  of  a  kind  of  Ma- 
 1. 1 6 .  c-  2, .  iksmaticiansj  In  chitate  no(lra  ^  vetahitur  fempcr  (^  reiincbitur^  6ut  for  my  part  'L 
 zom^^.p.  ipi'  amfufficientlycoprci  us,  thatasinpidures,  foinparables  (^  which  are  pidares 
 Inpirabolii  for  the  cars,  0*fJHurafonant€s)  thedefigncand  fcope^  which  is  the  formal  part, 
 multd  dicuntur  isonelytobcoofcrvv'd,  the  f  irerg^  and  accejferie^  (though  without  them  the  o- 
 71071  ad  figriif}'  ther  could  not  well  be  fet  forth)  yet  (ignirie  nothing:  whit  tAugufihie  elegantly- 
 C(^ndu  »,  (edad  writes  of  the  typfs  &.  prophetical  hlftorics  of  the  old  Teftamcm ,  is  as  applicable  to 
 impleniitm  nar-  parables,  H-on  [am  omnia  qtiagefta  currant ur^aUqtiid etiamfigvificareputaTidafunt/ei 
 ratiovemp  von  propter  tlla  qux  aligaii  fgjiificant  attcxumur,  jolo cn'm  vomere  terra  profrnditur ,  (ei 
 qiufi  parabola  ui  hocficrifojjltj  ctiam  c  it  era,  antri  membra  fum  veccjfaria ,  0*'feli  nervi  inciihiris 
 partes  fed  qua-  Atq\ichii]ufmodivafismufuis  apwitnr  adcansurrii  fediitaptaripofftntivfimt  (^  cate* 
 fi  emblemmata  ra  in  com^agi7iibKi  organarufn,qua7iov percutiiimur  a  cancntibu^,  (edeaquapcrcujfarc" 
 0>  ornamenta,  fenam  hiscomeBumnry  itainpropbethabifioria  dicuntur  (^  all  qua  qux  vibi  I  pgnifi- 
 mn  quod  uJii-  cant,  fcdquibtcs  adbareant,  qua  fti?njjca74tj(^  quomodd  reUgcntur.  I  fliall  therefore 
 iuiq;  parti  fua  take  my  aim  oncly  to  the  fcope  of  the  parable  left  I  mifTe  my.mark, 
 apadofisfnrcd-  Secondly,  They  make  a  great  qutlUon  whether  this  is  tobeunderftood  of  the 
 d^da,  fed  quod  preaching  of  the  Gcfpelor  the  Supper  of  Grace  at  large  in  the  Word  taught,  not 
 ^MW ///•?/ ^iji/K- In  this  Ordinance.  Rcfp.  Promijjdcftmhisre^a,  atdata  fportuUy  to  tell  us  li- 
 UU  ita  apud  berally  of  a  Supper  of  Grace  at  large ,  and  thew  to  ftraiten  and  contra^  it  to  one 
 homines jficri  difti  asit  were,  vi^^  the  Word  taught,  is  fuch  another  kind  of  comradidion  in 
 feietMenocbi-  the  adjcci ,  (' fave  that  it  differs  in  the  tranrpofition)  as  we  deride  the  Papifls  for 
 ffi^iHMatt.i^.  about meir  Roman  CaiholicJi,  an  univerfal particular ;  a  totumpars.  But  thai 
 •%(^. .  the  Sacraments  are  part  of  the  entertainment  at  this  fupper,  though  theJr  calling 
 
 »)<ina  piorum  '^^^  propodtion  into  doubt  (  yet  without  pretence  of  any  rcafon  )  might  make  H 
 cxtui  defiinati  ^  problem ,  yet  It  is  palt  a  qucftion,  and  is  become  a  conclufion  in  the  confentient 
 Bmjjcantur.  ju<l§»ncnt  of  Interpreters,  who  thus  give  us  the  bill  of  fare  C  if  I  fnay  fo  fpeak  )  at 
 Qmiui-Anwu  this  Supper,  nupti^funtdefponfatio(^cppulatioEccl€pacumChrifto,  aterno  quidem^ 
 
 kMMtLii .41  conpti^  (icSfjonfffmrdinntft,  in  tmton  mtm  mfniftcriQ  v(fif  0'U^tm^tmm  mtt- 
 
Tl?e  Lord's  Supper  laid  forth  in  common  for^<src.  3  o 
 
 mjtfiAUy  in  the  words  of  ParausyCorporffciboanimi  figmfeat  alimenu  ,  qu£  Dem  Huptklecon- 
 ticbis  prisbeti  videlicet  Evingelium  dokrinam,  facrmevtd  calefte/qi  dirvhias  ^  [z'nhvhiumejlmeff. 
 Bamdlusy   and  if  tkcy  will  have  k  from  the  mouths  of  their  wkneffcs  ,  nuptiale  con-  fa  doBrivx  E- 
 vivium  quo  Vem  in  hic  vita  mentesfiielium  pafcit ,  ]uctmda  (^  falutaris  doHrinx  Evan  -  vangelicajfd' 
 gelicapr^dicatione  (^  varifs  facnmevtorum  (^  fpiritualium  chart fmatumferculii,  2idds  cramcnmum 
 ^anfevimi  and  without  contradidion  wbatfocver  the  Church  of  Chrift  is  herenou-  (  prafertim  eur 
 rifhed  cr  conforted  with,    in  order  to  a  con  jundlon  with  him ,  is  part  of  this  feaft^  chmfii^  )  0» 
 and  therefore  though  we  fliculd  confcnc  witii  them,  that  the  Sacrament  did  not  in-  cmnUgeverk 
 generate,   but  onely  nourifh  faith,  ycc  without  all  quef^ion ,  they  are  fame  of  the  gratiarum  in-> 
 proyifion  ferved  up  at  this  Supper.     B<ri<*  thinkcih  that  the  Eucbarift  is  allegorically  quit  Origen, 
 fer  forth  by  the  vitulus  faginatus ,  that  was  prepared  for  this  feaft ,  and  Aitgufiine  Autor  impet" 
 by  way  of  excellency  (as  it  were  rifMJffljWrf  or  f(5«4f(Hfl<f,    is  Athenjwzs  called  the /e^/^.    (ff* 
 Greece  oi  grccce)  orperhnps  by  appropriation  (  bfcaufe  that  is  molt  proper  and  Emh^mimy  <«- 
 fucabletoaSupper  which  is  permodum  guflm  ^  mtrimcmi ,  as  there  is  an  AftapudTirinum. 
 propria  in  Afia  )  (xi  h  nuptiale  convivium  (  i.  )  Altare  dmini,  and  fo alfo  C/^ry-  tAnmt,  inlo* 
 f()[iom  applies  it,  men  fa  regia  apparata  efi  ti'.i  —  .....ii  accumbe  menfa  (^  efto  parti  cum, 
 ceps  dorfiinici  corporis.  Serm,  2.  de 
 
 Thirdly,    They  do  not  find  that  the  femants  brought  in  that  manj  for  then  they  verb, apofiC  en-^- 
 mi^ht  have  been  queftionedtooy  Refp,  This  feems  tome  an  impllcite  conccfTion,  tur.Mag, 
 that  this  part  ohhe  parable  is  then  argumentative  ,  and  therefore  of  the  fcope,  and  Cent.  5.  c.  4. 
 fince  if  they  ihfnk  it  reafon  to  argue,  that  the  fervants  brought  not  in  theundcckt  p.  215. 
 Ri3n,  for  then  they  might  have  been  qucftioncd  for  being  theiein culpable.  Hup-  ChryfofiomE- 
 po(e  v^e  may  raifea  mere  rational  argument,  that  ifthty  did  bring  him  in  ,    and  pjfi,  ad  Epheft 
 wee  not  blamed  for  it,  that  in  fo  doing  they  weie  not  faulty,  though  whether  they  homil.  i.tom^' 
 brought  him  in  or  nor,  will  not  lay  any  turning  waight  in  the  fcales,  for  the  beam  4.  p.  356, 
 will  be  fvvayed  as  much  by  their  not  calling  out,  as  by  their  bringing  him  in,  yet  it  Bonos  (3*  mi- 
 very  manifell  that  he  was  brought  in  by  the  fervin'S,  who  being  kr-r  our,  gathered  [os  fine  difcri- 
 together  as  many  as  they  found  both  good  and  bid,  (  and  we  meet  with  none  of  the  miud  Sa  Att' 
 bad  but  t his  on e  3  where  t hou^^h  pauciores  honi  in  convivio  dominico  viiwity   yet  one  -not.  in  locuirp* 
 is  mentioned  becaufe  in  illouno grande  crpiafgurahatur  omnium  malorum  avtc  do-  Cont.'Bonat, 
 mini  judicium  convivio  dominico  per  mixtorum  faith  Augujiive,  and  thou  i^h  ih  :y  wer-€  po(l  ccU.  c.  20. 
 bad  yet  it  a  mortuU  ofcrihm  fani  entiam  nen  rccufant ,  thiy  arete  be  adml-rcd  to  the  p  114. 
 Supper,    onely  qui  recufant  (^'  tjov  imrare  aipicntcs  repdUntur,  :\s  Anguflinc  ^  ^nd  V e  fide  O*  o* 
 fo  if  this  man  Ihould  hive  bet  n  fuch  an  ore  (  ss  the  (pirit  ol  the  'Dcnitifis  haih  in-  fcrih.  c»  17. 
 fpired  them  to  ihink  )  as  ab  invitatoribm  videri  vonpoterat  — «-  tit  is  tuTba  latenter  torn.  4*  p.  i6» 
 irreififfe:  ignaris  y  C  howfocver  ^«^M/i?7/c  be  of  contrary  judgement,  faying,  jieq^'. 
 enim  fp*  ipfe  ficut  pifcis  fubfluBihta  erat^(^  pc  ab  invitatoribus,  quomodc  pifcis  Apijca- 
 torihm,  videri  mn  pot  crat,  J  yet  it  is  farther  hereby  evident,  that  ether  bad  ones 
 weregatheredby  thefcrvants,  who  had  no  power  of  difcrimiruition,  nor  of  ga-• 
 theringChurchesconfillingone1y  of  good,  and  upon  their  gathering  of  good  and. 
 bad,  the  wed>^ing  was  furnilhed  with  guefts,   (  ^"^^  guefts  as  they  had  gathered  ) 
 and  then  comes  the  King,   andtaktsnoticeof  this  man,  not  they  that  had  Invited 
 him,,  faith  Auguftine  ,   (  who  therefore  implies  he  was  brought  in  by  the  fcrvants)  Cm.  'Pcvatl' 
 ltd  ipfe  dominui  cujui  crat  convivium  ligari  ]ujftt  (^  projici,  and  he  calls  him  frtevd ,  Pfl  (^^*  f  •  ^^^ 
 onely  becaufe  invited  to  thcweddijPg,  (  faith  H/frsw  )  but  who  brought  the  in-  InlocumyCo 
 vitation  but  the  fervints,  he  was  as  it  w^e  a  friend ,  by  reafon  of  his  faith  (adds  ^^^o  ^^^  late 
 the  fame  Father, )  vi^.  a  common  or  dogmatical  faith,  for  to  come  to  the  Feaft  is  An^ow^lonsf 
 
 fwbeflcYf,  MmrnvmrnmrnfMi^  fmfnmmmfMiu^  fufcipium,  as 
 
■202  *rhe  ne'^  I^dofures  broken  down,  and 
 
 laiffemus }  tiivl  tky  that  came  not,  being  invited,  did  not  come  bccaure  they  tc- 
 
 lieved  not  i  therefore  on;  the  contrary,  they  that  came  believed^;  but  dow,  how 
 
 •Rpm.  10.14*  could  htWkve,    unlefs  thofe  that  werefenthad  Invited  him  by  preaching., , and  »f 
 
 ^^*  he  wete'fcalledr  he  was  brought  In  by  the  fcrvants ,  for  themfclves  malce  calling  ai)d 
 
 laviting  fyaonomous,    but  that  he  was  called  is  apparent ,  for  otherwifc  it  were  no 
 
 apt  or  rational  inference,  to  conclude  from  his  calling  out,  that  many  are  calic4 
 
 but  fc»rarc  chofcn,  and  we  know  no  ordinary  wiy  of  bringing  into  the  Chun^h,' 
 
 EpheT.  4i  i  i>  which  is  the  Pallace  where  the^King  maises  this  feaft ,  but  by  his  fervanis  whom  he 
 
 iz.  gives  for  this  work  of  ilieMlniftry. 
 
 They  think  he  (xU  mU  (  whofe  cccho  they  arc  )  that  parables  are  like  fpe^acles^ 
 th^Mppmemento  fec^  hut  others  fee  the  mr(e  fortbtm.  We  all  fee  the  woi^Cefyr 
 them  in  figno ,  for  it  argues  an  Imperfed  knowledge  to  fee  things  in  anigmate ,  as 
 onelydimme  eyes  need  (peftadcs,  fo  our  dull  appa^henlions  imrcduce  a  neceifity 
 of  adumbrating  heavenly  things  by  earthly,  fpirirual  by  corporal,  that  what  is 
 fcarce  intelligible  in  it  felf,  by  difpioporiiGnof  the  fubjc<fl  apprehending  and, the 
 cbjcd  apprehended,  may  be  perfpicuous  in  another j  it  any  fee  the  worfe  by  cccafi- 
 on  of  them,  it  Is  vitiofubje^i,  non  ohjc^iy  aut  medii,  yet  we  fliall  cafily  ykld,  that 
 parables  are  like  the  infLfion  of  Borage,  whereof  the  firltcxtradions  are  cordial , 
 but  if  too  much  be  drawn  forth,  it  Is  feculent,  or  like  the  P;rib/Ve  which  may  be 
 gently  cut  and  formed  3  but  pieffed  toohard  it  burns  the  fingers;  but  the  y^ff/c- 
 gifls  would  have  us  look  enely  on  this  parable  through  their  fpcdncles,  and  would 
 like  Fraxiteleshitzk  our  glaflcs,  beciufe  th.y  fhcw  forth  their  deformity  j  but  weak 
 eyes  may  without  any  fpcdacles  dlfcern,  that  the  fccpc  of  the  parable,  which  is 
 HiUon4t  confefledly  argumcmativei  is  the  fame  with  that  which  our  difcourfe  aires  at ;  fonr:  e 
 Interpreters  tell  us,  that  the  f»me  thing  is  (ignified  by  this  parable,  which  was  fct 
 forth  by  tfeofe  ofthc  tares  and  [he  na,  the  fcope  whereof  we  have  ('we  think)  e- 
 vinccd,  istomaniftftihatevilmen  willbe,  and  may  bepermixc  in  the  Church 
 with  good,  in  1  he  communion  of  Sacrsmenis,  or  permixt  (  as  iAugu^ine  )  convi" 
 Uhifa^U,  vio domiviiG ame  dvmi?n  judicium y  by  which  Feaft  ,  that  he  efpcciaily  underltands 
 ihcFcallof  the  Lei  ds  Supper,  appears  by  what  immediately  follcws,  j4  quibsca 
 fc  hoTii  ivterim corde  (^  moribta  fe  fepiTAUjfmul  (^  manducntncs  cr"  hibevtcs  cor^m  (^ 
 fivguincm  domini.  And  frcm  the  fervanis  gathering  here  good  and  bad ,  Gregory 
 collc«5tah  the  lame  Corollary,  which  tAiig^tfjinc  cxiradeth  from  the  ether  parables, 
 in  buc  Ecclcfiancc  mali  (trie  bonify  me  boni  ftiie  milis  cffc  fojfunti  bonus  aut  cm  v&nfuit 
 qui  males  tolerate  rccufu-iit,  and  as  in  the  parable  of  ihe  tares ,  the  real  of  the  fcr- 
 ri    r   *  yams  was  cxprcfly  contrculed  ,  that  would  root  up  and  call  them  oufj  Cohere  their 
 
 ^Mjcnm*  charity  is  tacirely  approved,  that  brought  in  the  bad.  Others  find  3. fpecialaimc 
 that  this  parable  hath  in  fomc  parts  thereof,  vi\,  admoveri  fi deles  y  nefatkpbi 
 ejfepiaeni  quod  credant,  (^  bipiifnuc  abluti  fmit ,  atq;  intra  Ecclcftam  rcccptij 
 iifdemparticipentftcramentfs,  ecdem^uenutriavtur  dciiTi7Ufahtil9y  fed  opus,  ejfc  ut 
 vivam vitam  fua  vocatione  dignam ,  ?nd then  in wcie frultra:e to  admonifhthem ,, 
 not  to  confide  in  perception  of  the  Sacramenfs,.  unkfs  they  w«:€.'-a(iin{tted  t^parr. 
 takeofihem        j  .f''^  J:.,   ..:  n-s-.-.-i:! 
 
 But  whereas  they  arc  jealous  that  if  the  utmfibimide  ofcA(h  br.&mb  nfthtp&ahlei, 
 toadvATice  funmenul  liberty,  not Amly Admitting  bA  even  conflrainivg  of  tbcmor^ , 
 might  be  inferred,  whiih  every  one  might  fee  to  be  a  fmdy  foundation,  Wetakc  not 
 our  timber  for  building  from  the  branches,  butthcftock  Qrftem>  which  is  tKe 
 fcopcj  and  we  fuppofe  thefaad  is  ia  their  eyes,  not  in  our  f  oundatlon^  asfoxne-. 
 
 limes 
 
T  he  Lord's  Supper  laid  forth  in  common  for  ^  isrc.  505 
 
 titties  tliat  IS  /nj^e In  the  brgan  which  fecms  inherent  in  the  objt&,  we  think  It  will 
 ftand  firm  and  unlhafceh  if  we  fay,  thatthcWorftof  thofe  that  ondy  have  no  wca- 
 ciing-sarmcnt,  hUy  tioz  onely  be  adittlttcd  but  conft^Mntd  to  come,  cohuraiaed  by 
 the  power  of  the  wor'd  and  force  of  perfWafion,  is  the  Shuv'dmjt'e  cohftraintd  EUas 
 toeatbread,   2K?^.'gr4  8,  and   M//t  conftrained Pas/,  A^siS  i^:.  and  iS  ^exittd^ah 
 Hercules  GMcui  conftrained  men  to  follow  hfm  by  chains  iffuing  from  his  mouth,  AUx,I>ieT. 
 and  hitch:  in  their  ears,  for  their  coming  may  be  a  means  to  obtain  a  weeding  ^f„,/.  5^.21^ 
 oirmerit,  as  the  maftetol  the  wedding  often  conferred  veftmentsjon  his  Gueils 
 tha'  were  invited  ,  and  he  that  hath  but  a  common  or  dead  faith  may  be  .'often  ca-  ^j,-«*  j,.  3/^* 
 ting  atthlslFeaft,  Irrtprbucitto  tlttgrowth  and  ttrengtji  of  a  fpeclall  and  live-  i",,". 
 ly  faith.  They  are  not  Invited  bfcsufegoodi,  but  are  made  good  upon  his  invlta- 
 tion?  and  it  was  not  his  coming  without  the  garment  that  occafioned  his  condem- 
 nation,bat  his  continuing  devefted  after  he  was  come,  none  brings  his  robes  with  T^f iff  flW^e/ 
 him,  buc  they  onely  are  caft  out  which  will  not  put  tJicm  on  when  the  Mafter  o\  fm^  difcrimite 
 the  fenft  holds  them  out  to  ihem.  The  ^^po/o^//?!  if  they  would  rub  their  eyes  from  ai  nuptm  jit' 
 this  find ,  might  fee  that  we  put  a  difference  between  having  no  Wedding  garment,  bet(^  malt  ft* 
 andhavincra'foulnaftyg^r.nenr.  Wc  approve  the  calling  out  of  thofe  few  that  ixt  mid  cum  bonis 
 nctorioully^nicblVinitely  wicked,  biic  not  the  keeping  out  all  that  are  not  mini-  vtniunijVOCitO' 
 fcftly  gracious.   For  the  honor  of  ihe  Church,  the  reformation  of  oft'.nders,  and  quidem  bones 
 admonition  of  oihers,  they  have  po^ver  to  throw   out  the  fcandalous,  bu:  fcave  no  ^giccre debet, 
 wirranttoguherChurcheso^chofeonely  which  (hey  Ihill  upon  tryall  fiiid  good,  Hilariusapud 
 (the  ferva-.vs  gathered  good  and  bad)  they  may  calt  out  thofe  that  have  garments  Quiftorpium-> 
 abomiaably  defi'.cd,  not  take  in  none  but  fuch  as  they  have  tiyed  to  have  them  ac-  annot.in 
 curatly  ne^ic  and  faining  ,   they  arc  judges  to  take  cognisance  of  the  apparent  Mat.ii.X4» 
 Hains  andfpots,  not  fearch  to  makelnrpcdion  into  thefubila  iceof  the  Cloathcs, 
 iTtUchklTcofthelinings/lcaft  of  all  to^rejed  them  becaufe  iliey  are  not  of  their 
 ftlliion. 
 
 Th:  fervants  in  all  probabiliry  could  not  be  Co  blind  or  incurious,  as  not  to  ob- 
 fcrvebcfoietheKi  gc.ime,  ihattheman  had  no  nuptiall  vclle,  bm  faiih  Augu-  y},}  fupfA,^ 
 ftiMP.  3  HouiUiquiinvitiverunt  (where  by  the  wiy  take  no-Ice  :  ha:  he  was  brought 
 in  by  invira tion j  /(pi  ipfe  T>ominm  cit']us  erat  ccnvijium  liguri  jujjlt  (^  prGjici ,    and 
 among  modern  Commcnratori  he  is  not  onely  egres^ejedegregiu^,  that  haih  given 
 uuhisol  fcrvation,  Hk  quircgisocuLisdifflicuit^fattf^ljcuitreliquficonvivisj  aqui^        /-  •    ' 
 hvA-ej-clm  prii^fuijfct  ft  perturb  nor  em  fe  moleflum  exibuijj'et.quemadmodum  (^  EccU-  ^Anl^^lm^ 
 fu  cjiJi  ante  diemjudicii  manifcfie  crmmfos,  aut  Ecclefia  pack  perturbaWdSj  reltquoi 
 feccaicrcs  occultosf  aut  non i^a  fcaifd^o'fis  relivquens  divino  judicio,  and  from  him. 
 Vjodtie  runs  no  great  difcord  (and  with  both  is  Pffatov  fymphonous  )  for  whereas . 
 Itisfaidj  that  the  fervants  gathered  good  and  bad,  that  Is  f  fa hh  he)  indifferently 
 worthy  and  unworthy,as  well  in  regard  of  their  condition,   bafe  or  honorable,  as  • 
 In   regard   of  their   goodneffe   or  badneffe,  to  fignifiethat  in  the  Affembly 
 of  thofe  that    are  called  ,   which   is'  the  cxccrnall    Church,   niany  hypo- 
 crites arid  wicked  men  are   gathered  together   with  the  good  ind  trut  be-- 
 lievers^  .'-ti; 
 
 They  conceive  thit  the  Gofpel  my  tf  inviting  aU  fcnfble  fmners  (to  fee  fure  bftfiie  • 
 IVnfc  of  which  expreffion  v^e  my  fjy  as  Ci]€tin  in  another  cafej»«i  ingmafed  diin^ 
 itatioueo^»5ejft)  fuitsibefAf^Hcwell,  butmfitcrAmcntaUrtbettym  be  tbm  hifir- 
 red  9  tUunltibdmif  be  catted  W  inviud,  but  theuttattedmynottefeAlei.  V^ht' 
 S??wcadaw;ni§rttionofthaa«^^  tfc  eo^l-fray>  fnf 
 
.|04  The  new  Iridofures  broken  down  ^  and  I 
 
 thofe  tfcat  are  fenfible  of  their  fins ,  and  would  take  that  way  as  well  for  the  obtaU' 
 uiiigot  tauh,a$theftrengtheningitercof,  and  remiffioa  of  thofe  fins  by  faith, 
 may  noe  have  that  way  free  and  fet  open  for  them  to  goc  in ,  he  whofe  cwn  icafon 
 doth  not  apprehend  and  didatc,  may  perpend  whether  what  we  have  formerly  ofte- 
 .red  for  proof  thereof,  doe  not  look  like  reafon;  as  none  elfe  will  think  the  objeftL 
 on ,  (o  neither  can  we  fuppofe  the  anfwcr  to  be  among  fuch  things  ,  qhe  dccies  repe* 
 titajl(icebunty\iiit  if  the  unfealed  may  be  called,  if  they  be  not  only  adivcly  but  alfo 
 paiuvcly  called  and  come  in ,  why  may  they  not  have  the  feal  of  their  calling,  and 
 being  called  to  believe,  partake  of  the  Sacraments,  the  feals  of  faith?  And  chough 
 wc  think  It  not  proper  to  fay  that  men  are  fealcd  but  the  promifes  toihcm,  yec  like 
 Affff(;«f>  to  battologize  wlthB4»»5,  and  ufe  their  forms,  we  are  not  fo  foolifli 
 to  think,  whether  or  no  they  be  fo  fond  to  imagine,  tha:  aiiy  that  are  uncal- 
 led fhould  be  fcalcd,  for  the  Sacraments  being  the  proper  cognizmces  of  Chriltia- 
 .nlty,  are  not  communicable  to  any  but  Chriftiins,  and  the  proftfTion  cf  the 
 faith  is  as  uffera  hofpitalis,  without  whki  none  mull  eat  at  the  Lords  table.  But 
 ifthe  uncalled  may  not  be  feakd,  doth  it  therefore  follow  that  the  called  may  not 
 Jbt  fealed?  we  rather  think  the  contrary  to  be  confequent.  Ic  is  not  oncly  denoted  by 
 the  Greek  name  of  the  Church  iKK^ti<rict ,  but  warranted  by  the  conftant  Idiom  of 
 Scripture,  that  the  Church  and  the  Called  arcconflgnificantjRow.  1.6,  7.  and^. 
 24.  lCor.l,9,^^.  and5.11.  and/.  i8.  CoL  ^  is.&c.  and  therefore  though 
 none  but  of  the  Church  and  called  ,  yet  all  thac  are  of  the  Church  and  called  may 
 be  fealed,  but  it  feems  ftill  they  will  have  none  but  ilie  choftn  to  be  called,  and  fo 
 make  the  Church  of  the  called  to  be  of  no  more  latitude  than  that  of 
 the  eka.which  we  obferved  bcfore.though  they  would  take  no  notice  therof,  like  the 
 -   '  Oftrichwhichwhen  he  hides  his  head  and  fees  no  body,  fuppoftth  no  body  fees  him. 
 
 But  lofpeak  properly,  men  are  not  fealed,  but  the  promifes  to  them,  and  the  Sa- 
 crament by  fenfible  things  and  adionsafTuresiheir  faith,  that  if  they  believe  in  the 
 death  of  Chrlft,  they  (hall  be  faved  by  it,which  is  to  them  onely  a  condlaonallfea- 
 lingalfo.  Andthenlikcwifeas  is  their  calling,  fuch  will  their  fealiHg,  an  cxtcrnall 
 calling  takes  onely  the  outward  conditionall  feal,  an  inward  hath  the  internall  and 
 abfolute  fealealfo.  And  bcfide,  before  any  come  to  the  Supper  of  the  Lord,  he  is 
 not  onely  called  but  fealed  too,  with  one  of  the  feals.x;/^.  Baptifmc,  for  that  fealc 
 hhherto  they  imprcfTi  upon  all  them  and  their  children ,  as  many  as  the 
 Lord  our  God  (hall  call,  fo  that  many  are  fealed  that  have  no  inward  call ,  and 
 though  upon  another  account,of  other  qualifications  more  rcquifitcto  the  EmhAri[t 
 thcnnccefTaryto  Baptifmc,  all  that  arc  bapilted  do  not  communicate,but  only  thofe 
 who  being  intelligent,  are  capable  of  a  Dogmaticall  faiih,  yet  formally  as 
 the  Sacraments  are  feals,  whyanyonefhculdbefurcepiibleoftheone,  that  is  not 
 capable  ofthe  other,  my  ignorance  cannot  apprehend,  ;and  I  doubt  their  learning 
 cannot  prompt  me. 
 
 But  whereas  they  fay.  They  like  4  free  Pulpit  Mt  condemn  am  free  Tables 
 Sadly  they  and  their  friends  have  made  their  pulpits  too  free,  Oificring  others  to  in- 
 trude there  as  AmbaiTadors  for  Chriit  who  had  not  his  commiffion ,  and  of  their 
 iTablc  have  been  too  parclmonlous,  and  the  Stewards  have  grudged  the  liberalitj^ 
 Mm  #  /•ioi  i  -^  ^  abridged  the  allowance  of  their  Mafter ,  for  op^rtet  ccmmtmes  menfas  cffe  communes 
 »!?«???*!  (UUhOecttimm)aqueiUamdommcammitin  quacmnibta  ape  proftat^in  the 
 former  they  have  been  carried  away  with  an  epldcmlcall  ftream,  occafioned  by  the 
 to|gn9A(l)owa:off9Uyf^UiiSlathorc(iine$^(tn[|stf;  pcachec  fccm  to  be  bred^y 
 
The  Lord's  Supper  laid  forth  in  common  jor^iyc.  505 
 
 asthebeft  Metcorologifts  tell  uSjthofc  frogs  are,  which  thougk Tome  miy  vainly 
 Imaglneto  be  rained  down  from  heaven  ,  yet  indeedarc  generated  of  the  duft  ol 
 the  earth,dilutcd  and  levened  wirh  a  iicde  hur.or  and  fpiric  of  the  rain  that  comes 
 from  cloudy  meteors,  and  yet  crawle  about  and  croke  in  everycomer,  when  they 
 arc  not  ye:  perfcdly  formed,  fci- whit  ever  the  Inward  parts  may  be  of  any  of 
 tJicm,  they  are  feot  half  made  up  without  an  extcrnall  calling)  but  whether  in  the 
 later  (of  no  free  Tables])  they  have  fomc  refcmblancc  with  IPbiUxeTJus,  who  being 
 a  Afufician  and  defining  the  u  Ui  to  be  the  harmony,  wasfaid  to  put  his  own  affe- 
 -^ion  into  his  Phitofophy  I  wiil  not  determine. 
 
 To  that  ferliius  caveat  given  them  which  might  chalcnge  a  more  prolix  and  ln»- 
 tentivcconfideraM'^n,  Not  to  h^iard  their  own  fouls  while  they  are  fcrupuhtcs  about 
 othen  (.he  paper  had  i:  legible  thus  (while  chcy  fear  accidentally  to  Icfc  or  hazard 
 fouls,  whethei  they  do  not  more  endanger  them  and  their  own  fouls  too,  by  with- 
 holding from  them  the  iacramenr,  the  likelieft  means  of  full,  and  perfeft  recovery 
 oit}iim^ ). hey  2nCwiTitbit  unworthy  comers  do  direcfly  quoad  corruptionem  a^u«-, 
 defile  and  deflroy  4kemfelves,  nor  is  the  Sucramentafroier  or  lilicly  means  torecover [mh 
 as  they  {ccp  bjcl{ ,  bnt  rather  lii{ely  bf  accident  more  to  Uind  and  harden  them,  and  to  pre- 
 vent  mens  fins  xni  damnation  cannot  hazard  their  ftuls^but  will  comfm  their  confciencesi 
 under  thii  buc^Ur  they  fght. 
 
 The  things  which  they  here  anfwer  were  aHbi  damnatapriufquambicvataj  and  do 
 but refemble vagrants,  which  being  whipt  in  one  town,  will  in  another  ftill  be 
 beggirgCviz.thecjueftion.)Gfthisfubjeft  wehaveclfwhere  (wehope)  faid  enough 
 toia-.ishcdifccrningandcquanimousmen,  tothofe  that  are  not  fuch  we  have  faid 
 too  much  ,  the  one  weirutt  will  be  fatisfied,  of  the  other  we  arefatisfaed  why  they 
 will  not  be.  We  hive  copioufly  iTiewed,  That  if  unworthy  perfons  cat  and  drink 
 ^amnati&n^  khlibinonaliUj  That  it  is  one  qucftlon  who  may  come,  another 
 who  may  be  admitted,  and  they  are  not  warranted  to  proceed  in  doubtfull  things 
 who  are  not  commiffioned  to  be  judges  fave  only  In  things  manifeft;  That  though 
 another  cannot  comply  with  his  duiy  in  worthy  receiving,  jet  the  Minifter  may  noc 
 ^ancel*Is,in  not  giving  the  Sacramentjnordtfpcnfe  with  a  certain  duty  for  an  un- 
 certain danger ,  norhath  any  warrant,  much  hlfc  precept  to  with-hold  that  which 
 is  good  of  hfelf,  upon  tear  or  fufpition^hat  h  may  do  evil  by  accident,  for  upon 
 this  fcore  may  all  good  things  in  the  world  be  inhibited;  That  though  bidlffcient 
 things  being  abufed,  may  be  denied  or  removed,  yet  what  Is  good  In  its  proper  na* 
 wre  and  dirtd  effcds,may  not  be  laid  afide  or  whh-hcld  for  any  accidental! abufesj 
 and  that  feeing  he  doth  as  much  evill  as  he  might  do  good,which  negle^s  to  do  It» 
 &  he  kits  that  migh:  help  to  fave  and  omits  It,therfore  there  is  equal  danger  in  wlth» 
 hoi  ding  this  food  of  life  from  thofe  that  are  or  may  be  worthy,as  in  exhibiting  it  to 
 thofe  that  are  or  may  not  be  fuch,  yea  rather  more  danger,  becaufe  it  Isfater  to  err« 
 on  the  account  of  charity,  then  ©n  the  fcer  e  of  anmerc  ifi^ncfle  and  cenforleufneffe, 
 and  where  Is  hope  ofdoinggooi,  he  cannot  be  cxcufed  of  the  omlflion  to  doc  k^ 
 upon  a  leffcr  fear  of  evil,  and  the  fear  muft  needs  be  leffe  then  the  hepc,  '.becaufe 
 the  later  is  grounded  on  ihe  certain  goodmffc  of  the  thing,  and  the  good  that  may 
 be  either  in  fieri  or  fa^o  ejje  i  i  the  perfon,and  the  fear  is  oncly  foun&d  in  the  cyili 
 that  may  be  onely  In  ihc  p.  rfon,  ThatinabiUy  to  make  due  perfcrrtiance  of  thiB 
 dury,canccls  not  the  dtb  j  that  he  wbicfi  difchargeth  (he  mareriall  part  oncly,  doth  ' 
 lomepartof  that  duty  a.iddoih  better  rhan  he  that  negltftsall.  As  ic  is  faid  of  fome 
 !5|?ipcurc(a$pamculailyof^/»4t/4f;  i^res^sf,; mdfitbtwbifkwasrig^ 
 
log  ^^  ^^^  Indofures  broken  down,  and 
 
 in  the  fgbt  of  the  Urd,  thovgh  not  mth  an  upright  hearty  for  faciunt  illi  re^mi  fed  mn 
 w^l,  a«  Pifcat9r  on  that  place,  who  alfo  obfervcsj  Etim  hypocritarum  opera  txtertA 
 am  em  legs  Vti  anfentiunty  ei  flaeent  quatenia  legi  ipfim  cmformiafum.    And  the 
 very  coming  to  the  Sacrament  is  a  reall  or  virtual!  acknowledgement  that  the  death 
 ©f  Chrift  is  the  fountain  of  life,  and  is  an  externall  profcflion  at  leaft  of  dcpcn- 
 dancc  upon  him  f  or  falvation  5  and  therefore  feeing  thcfethat  are  not  agalnft  vis 
 /'byanyfcandall^areonoiirparr,Afflr^9.40.  they  fliould  not  be  denied  to  par- 
 take with  us,  and  it  is  our  part  railjer  to  draw  them  nearer  by  cberifliing  and  coun- 
 tenancing that  little  good  they  have,  than  to  lofe  them  by  contempt,  and  let  their 
 fpark  expire  for  want  of  fomenting.  Conceduntur  (faith  Partfta  on  that  place  of 
 j^ark)  ^ff^  externe,  (p*  aliquo  modo  cum  Cbriftd  qui  Chrifium  mn  offugnant :  IvtiUi- 
 git  (^Tidds  Calvin)  quatevusnonnoc€7ti,  prodijfe  j  e(i  emm  proverbial^  fententia  qui 
 monemuf  5  Hon  ejfe  movindum  helium  donee  fimus  laeejftti ;  Ic  is  as  if  Chrifi  had  fa  id. 
 In  this  furious  hatred  which  the  world  beareth  me  and  my  Church,  yoc  ought  to 
 holditasafavourjAndagaini^Ifany  onebenotagainft  us,  if  God  himfelf  rewar- 
 deth  fmall  benefits  done  to  his, you  ought  likewife  to  accept   of  and  love  ihofe  who 
 makcprofefllon  of  my  Name  (as  P/o^jteparaphrafeth  it.)   It  hath  been  alfo  di- 
 fputed,  that  the  fame  perill  of  damnation  is  impendent  on-wfcked  men  In  refraining 
 as  well  as  approaching ,  and  the  fame  haaird  is  conttafted  by  their  partaking  of  o- 
 thcr  ordinances  of  the  Word  and  Prayer,  as  well  as  by  their  communicating  at  the 
 Sacraments,  for  ihe  word  by  accident  doth  harden  and  al(o  blind  men,  and  there/orc    ! 
 i»pon  like  account  men  may  be  driven  or  kept  back  from  the  Word  as  well  as  from   | 
 the  Sacrament ,  which  is  but  a  vifibleword,   and  repiefentsthc  famcprcmifcs   j 
 though  in  a  different  manner,  and  which  by  the  ordination  and  tendency  thereof-  j 
 Is  a  means  to  convert  and  meliorate  thefe  who  have  yet  onelya  common  and  Peg-  \ 
 maticallhhhy   and  though  infirm  eyes  may  in  fome  degree  be  blinded  ly  great   ,: 
 light,  yetlighc  is  the  means  of  feeing,  and  they  doe  not  fee  better  by  being  kept  ij 
 In  the  dark,  and  it  will  feem  flrange  If  men  fliould  be  blinded  by  having  this  light 
 madefurer,  or  clearer  tp^h^m ,  hethatbelieveth  in  the  death  of  Qhrifij  fliall  have 
 life  by  it  Cwhichisth-^^  condicionall  promife  that  the  Sacrament  lealcrh  )  and  that 
 therefore  to  feek  to  pr^event  their  fins  and  damnation  by  Rot  permitting  them  the 
 Sacrament,  is  to  endeavour  to  advance  the  end  by  withdrawing  the  mtans.  And 
 laftly,  that  of  thofe  who  are  kept  back,  fuehasare  in  any  degree  good,  are  depri- 
 ved ot  the  means  v\  hich  might  better  their  graces  and  comforts,  and  fuch  as  arc  not -i^i 
 aotorioufly  wicked, are  rather  irritated  than  humbled.  ' 
 
 This  and  much  more  was  oihcrwhcte  hid  open  and  fprcad  abroad ,  and  there— !)j 
 fore  fliall  not  farther  be  brought  forth  here  in  packs ,  and  therefore  if  they  fight  un-  f  1 
 d.er  this  Buckler  which  they  talk  of,  although  icbe  fucha  Buckler  as  was  Agi^i] 
 memnms  3  wherein  Ttf«/i«i4^  tells  us,  terror  was  pourtraied  with  a  Lions  head,;; 
 and  with  this  infcriptbn.  Hie  f avsr  eft  hominumy^ni  fa ch^nct  i$  fuchafhicld  asi  I 
 the  Emperours  at  their  inauguration  were  fet  upon,  and  lifted  up  to  be  fhewen  forih, ) 
 to  take  the  acknowledgements  of  their  Soveraignty  from  the  Souldlery,  and  other$,|  *i 
 yet  furely  it  is  not  like  ilie  braz^en  Ihield  of  Liberitu  Mimta  In  AgeUius ,    whichi  f 
 daaelled  mens  eyes,   for  we  may  yet  fee  where  to  ftrike  and  wound  them,  fiot- 
 wlthltandiag  this  fhield ,  and  whether  they  have  not  loft  this  (hicld  fwhich  wasi 
 ignominious  among  many  Nations ,  and  therefore  according  to  1  parti'culaii 
 wwJfhment  for  this  ofience,  among  the  old  Gaulcs^  where  they  did  arcere  i 
 fim-  UigCe  vJw  M  i9kxhithOai^t)\h^  (houldnoc  bcncefocth  h^  kept  ^rom 
 
The  Lord's  Supper  laid  forth  in  common  for,  o*c.  jor 
 
 thofeholy  tklajs  (which  they  haycwith-held  from  others  .'to  rcfcrvc  for  thoBfclvcs 
 oiidy  ) 
 
 VoBortm  afhhm  res  Mtimcniijiccu 
 
 DIATRIBE.   SECT»  VI, 
 
 ^hetlertkisDlfclpliKefHitwithKom.  14,  i.  and  10,  or  checks  not 
 
 nifh  Charitj  ;  nlifi  r>ot  of  the  Pharifees.  ivhether  it  fort  with 
 the  ^jU./ificutions  of  the  high  Priefiy  Heb.  5.  2.  or  the  example  of 
 Hezekias.  H'hether  it  fmeil  not  of  Diotrephcs,  Of  examining 
 prfoKS  fet  bcjond  fufpicion.  wheihiT  their  WAj  wsre  cafi  in  a 
 iike mould  "^ith  Popery .  Of  thtir  Elders.  Their  -^ay  if  Indepen^ 
 dent,  tA complaint  of  our  Schifm;s and  He? efies.  Perfwajtons 
 tomildnefs  and  moderation. 
 
 *«T  7\  7b  firft  (though  prepoftcroufly  to  the  Roman  order  )  brought  forth  cur 
 'f  V  V  rrwr/V  CO  the  Ihockjand  confide;  ci  the  authorities  ©f  Scripture  J  next 
 «*  we  lead  up  our  Principes.md  examined  theteftimonics  of  the  Fathers,  afterward 
 *<  we  drew  out  our  Hi^iti; and  furveyed  he  force  of  reafon  on  both  (ides  ( though 
 <*  herein  unfultably  alfotothe  Roman  dircipline,  for  ibey  put  more  confidence  in 
 **  their  Pritui^es  than  their  Ha^Jtij  as  beingbetter  men  and  better  armed,  whereas 
 "  we  cannot  but  attribute  more  to  reafcn  than  any  humane  author  ity)  we  (hall  laftly 
 *'  in  the  fame  unconformable  method,  produce  ouiV elites^  which  are  a  militii  not 
 "  akogeher  of  different  kind  from  the  former,  but  a  lighter  armature  and  $kir- 
 **  miHiing  at  more  dittance. 
 
 <f  I  (hould  be  glad  that  the  Archkefts  and  Modellers,or  patrons  and  propugncrs 
 **©f(hisdifciplinej  would  by  any  itrength  of  reafon  remove  the  prejudices  which 
 **  fome  prudent  and  moderate  and  godly  men  have  concerning  it,  and  with  any 
 "dearnefs  and  liquidnefsof  evidence  fatisfie  ihcm  that  there  were  no  caufc  to 
 **  doubt 
 
 "  Firfl,  Whether  it  fnit  with  the  rule  of  the  Apoftle,  Rom,  14.  i.  Him  thit  h 
 ^^  weati  in  ihe  faith  receivey&u  ?  Whether  it  be  not  a  judging  and  fetting  at  nought 
 '« oi  thy  brother,  and  fo  coatrary  to  verfc  10  ?  and  whether  it  check  not  with  the 
 «<  precept,  PbiL  z.  3.   eftecming  others  better  than  thcmfelves  ? 
 
 *f  Secondly,  Whether  thif  oeconomy  ihit  feenieth  to  hope  or  believe  nothing, 
 ««  but  fufpedeth  all  to  be  ignorant  or  hypocrites,  and  therefore  of  neceffity  to  come 
 «to  probation,  refent  ofthat  charity  that  ibff'Wi^,  believctif  aU  things  and  fufpe^ftb 
 
 <«  Thirdly,  Whether  it  favour  not  much  of  the  old  PharlfeeSjfwho  had  their  name 
 *f  from  feparation)  touch  me  w«,/or  I  am  holier  than  thou  ?  as  if  they  would  not  touch 
 *'  wkh  the  rout,  and  it  were  the  hazard  of  vitiating  their  purenefs,to  have  a  mixture 
 f^vriih  Congregations  of  people  ^  that  know  not  the  Law  (  being  Igoorant )  or 
 
 ■       Rra        ■        *^  **bi«ak 
 
>  o%  1  he  ]>lew  Inch  fur  es  broken  down^   and 
 
 '*  breik  It  (  being  unholy  )  or  whether  it  relifli  not  of  chit  Pharife'j  ftinding  ancL 
 **  praying  by  hirafelf  in  the  parable  ?  where  Bf^j  notes  a  finguUrity  and  fcque- 
 "  ftring  himfclf  from  the  Publican,  who  muft  ftand  a  far  off  and  pray,  which,  as 
 *'  one  Uith,  was  not  fupplicatio  but  fupetUtiOy  fo  that  he  turned  preditor  vinutu  and 
 •*  by  his  pride  and  ccnforioufncfs  and  fingularity  became  worfe  than  the  Publican , 
 »« fo  verifying  at  laft  what  he  formerly  fald,  that  he  was  not  like  this  Publican ,wht> 
 «« was  Indeed  better  than  himfelf :  um  fuperbia  deflruit  omnhy  which  occafioncd  St. 
 *' tAugufiine  to  (ay,  Chf^rve  bmhrenthit  humility  in  evil  deeds,  pleafed  mm  than 
 ^^frideinwelldding, 
 
 **  FoHrth'y,  Whether  it  fmackof  thatcharader  and  qualification  of  the  high 
 ««Pjicft,  HeK^2t.  tohavecompifllonofthe  ignorant?  Si  deug  bcnignui  ejf,^ 
 **  ut  quid  [acerdts  ejus  auflertts  f  vis  apparere  fiTiifus  /  eina  vitam  tuMi  eflo  aufterus  , 
 **  circa  Aliemm  betngnusi  nonne  melm  eft  propter  ntiferiesrdim  rationem  teddere 
 *'  pm  propter  feverimem  i  (  faith  Ch^yfofiom  )  or  carry  a  conformity  to-that  ten- 
 •^dernefs  and  moderation  of  He^echia^,  who  prohibited  not  them  ihe  Paffovcr,  that 
 **  were  not  cleanfcd.  ^  bur  prayed  tor  them,  that  the  t,oid  would  pardon  every  one 
 *•  that  prepareth  his  heart  to  feck  God,  the  Lord  God  of  his  Fathers ,  though  he 
 «  be  not  cleanfed  according  toihe  purification  of  iheSanduary,  which  afjed ion 
 **'had  the  ftamp  and  feal^of  divine  appfobat Ion,  for  the  Lord  hearkened  umo  He- 
 •*^^(;^/<w  and  healed  the  people,  z  Qhrev.  jo.  18,191, 2a 
 •  <  Fiftly ,  Whether  It  fmcll  not  Urongly  ©f  the  fpirit  of  Dtotrepbes  that  feught 
 *^  the  prchemiaence,  and  be  not  3  Lording  it  over  Gods  heritage  ?  It  Icems  to. 
 «*  tend  to  a  reducing  every  one  la  an  awful!  and  fcrvilc  fubjeftion  to  his  Minifter, 
 ''left  his  reputation  be  blafledbykirig  repelled  from  the  Communion,  and  this! 
 "  is  the  more  fufpeded,  becaule  not  oncly  perfons  which  they  may  fuppofe  they. 
 "  have  cauCe  to  dpnh:  to  be  of  incompetent  kaowlcdgc,  mull  pafs  this  try  il  by  ex? 
 "  aminition,  ("and  folikewife  is  it  when  pei;fons  without  crime  and  unrcbtikablc 
 «^^  murt  be  Probationers  )  bat  generally  everyone  ,  notonely  fuch  of  whom  they 
 '*  mi^hi  be  doubtful  (^and  yet  in  iubiomcl'vr  e[i  conditio  poJJfJctttis  bovam  famantf 
 **  (  a  J I  faid  before  )  but  thofe  of  whom  C  lure  )  there  can  be  no  fuch  violent  fufpi- 
 *'cion,  as  to  make  the  thing  morally  fo  much  as  probible,  which  ody  (  by  the 
 *'  opinion  of  the  Cafuilts )  may  warrant  fuch  a  trill ,  but  even  thofc  ihatper- 
 *' CRancc  were  more  fufccptible  of  Catcchifing  the  Elders,  and  whofe  (hckels  arc 
 "knowxktobe  double  tothofeof  theSmAuary  ,  whichmakes  it  look  more  like  a 
 *'defigne  than  duty,  and  may  render  them  fufpcded  of  that  which  lAuguftine  fal  h 
 Colli,  Epift.  '•  in  a  cafe  not  unli;«*,and(;4/i»/n  mentions,  Sonoiioiniquitatisalicna,  fedlfudio 
 Farmen.  I.  ^,  "  fuinutn  contcntionnm  infirm aaplebes  ja^Avtia  fui  tiominis  irreiitAS^  vel totws  trdhere, 
 #.  I.  nm.jif^  *<  vel  arte  dividere  dffe^am "  •ne  luce  veritatis  cdrere  eos  pateaz ,  umbramrigida 
 II.  "  feveritAtii  ojfendunty  and  to  think  there  is  caufe  to  fiHpcd  every  ones  infufficicncy, 
 
 Inflit.  /.  4.  c,     "  is  to  Imply  (  as  the  l^apilU  have  abufive ly  perverted  that  of  Gregory  upon  ^eb  ) 
 XX  ^.  I  %  .       **  tlwt  whiic  the  Oxen  laboured  ,  they  were  all  AfTts  that  fed  by  them. 
 
 •<  If  it  (hall  be  replied ,  That  perfons  of  cpafpicu- us  ki^owfedge  and  appreved 
 •*  abilities, are  therefore  called  under  cxaminar  ion  to  be  exemplary  unto  other5,an<i 
 "to  prevent  and  tcniedy  their  opp«(icion  and  repining  at  this  courfe)  I  anfwer, 
 *<  That  this  Is  w  make  e/^wi/zos/ufFer  btcaufc  Rutilius  haih  dcfsrved  It,  to  enlarge 
 ««an  Impoft  and  burden  cxten  lively,  to  lefifen  the  fenfc  thereof  intenfively ,  and 
 <*  might  as  well  cxcufe  a  Juft  ice  of  Peace  to  require  furciies  of  the  good  behaviour 
 11 9f  aiUhc  heneft  men  in  the  PariHi/  left  a  rufpc^ed  pcrfon  ^ould  repine^  nhom 
 
 M 
 
Tl?e  Lord's  Supper  laid  forth  in  common  for^isrc.  309 
 
 •'  he  hath  thought  fit  to  bind  to  the  good  abcaring ,  of  oblige  a  pcrfon  of  honour 
 /  patiently  to  futfer  his  houfe  to  be  fearched  for  ftoln  goods,  and  a  man  of  unquc- 
 '  ft ionable  Innocency  and  integrity,  tamelyto  permit  himfelf  to  be  taken  up  an4 
 *^  examined  upon  an  hue  &  cry  for  a  Fclon,onIy  to  be  exemplary  to  fufpicious  per- 
 **  fonstofHbmitto,&  patient  thefearchlngof  theirhoufes,&toundergoefuch  Ar- 
 **  reit  and  examinatien  :  In  a  word,  it  is  to  provoke  fome  men  without  juft  caufe, 
 *'  leil  others  be  irrirated  for  doing  that  whlchjfi  refpcft  of  ihem,may  not  be  unjuft, 
 ^^      And  fince  this  way  is  obtrued  to  the  world  under  the  Notion  of  Presbytery 
 *^  (  which  fure  isa  »zf/h<wier  ,  for  by  the  proper  principles  of  that  Difcipline,  u 
 "  fcemsth'uChlldrenonelyare  to paft  examination)  it  grieves  fome ,  that  fuf- 
 ^  frage  for  the  Presbyterial  Government,  to  hear  others  hereby  take  a  fpcciousad-  jj^w.  diffifg^i 
 *'  vantajetofttfped,  thatit  was  caft  in  the  like  mould  with  that  of  Popery,  ^^^^^  Cy^  p  ^^a    ' 
 ''  main,  ifnotonely  principle,  was  the  advance  of  the  power  and  grandeur  of  the  "^ 
 *'  Prelates  and  Pricfts ;  as  they  among  other  things  would  fcem  to  have  a  power  to 
 damnc  any  man,  while  they  taught  a  P.ec(  fli  y  (  necejjltutem  mcdii )  of  partaking 
 '^  the  S-'cramelats ,    as  abfolutely  medious  to  Salvation,    and  the  efficacy  of 
 «  thofe  Sacrarrca  s  to  <!epend  on  the  indention  of  the  Minifter,  C  for  it  was  no  Si-  q^^  ValenttA 
 «c  crament  if  he  intended  not  to  confccrate  the  elements)  and  that  alfo  la  the  /  j'^^  j./^  ^ 
 «  Maffe   (  which  is  a  facrifice  for  (in  )  there  is  a  certain  portion  belonging  to  ihe  ^//f^/ 
 c<  Pricft  which  he  may  difpofc  of  for  the  bchool  of  wh  )mfoev€r  he  by  his  memento     "" 
 «  nitll  thi  I'c  good  •    fothis  Difclpliiie  vcfting  a  pow:r  in  the  Paftor,  ('without 
 •«  any  notorious  offence  and  wicH  ^ut  any  fuch  jiidiciil  proceeding  as  the  Presbyte- 
 •  c  rial  way  rea*iires,  and  that  very  juftly,  becaufe  cxclufion  or  fufpenfi^n  being 
 cr  anEcclefi^lt'ckpunilhmenr,  requires  an  Ecc'efiaftical  Judicatory  J  to  exclude 
 c'' from  ih-  Sacramcn:,  dd  libitum  0*  phcitum^  impowers  hi.ntopuc  men  by 
 «  from  the  ordtm.y  means  of  falvation,  and  focoafts  an  awful  ferviledependincc 
 i<  upon  him  and  fubjcdioi  to  him. 
 
 €i  Iftheylliillin  erpofe,thiithe  Paflor  afts  or  undertakes  nothing  foly  or  arbi- 
 ct  trarlly  ,  but  hath  alwaics  the  concurrence  of  ihe  Eldcrfliip,  Illiall  anfwcrihem 
 «■  aswcda  the  PapUls  concerning  the  worfh'p  of  Images,  Waarcver  we  hear  of 
 <»  their  dodrlne,  their  pradrte  is  otherwife,  and  (' as  he  in  rjdr«5 ,  quid  verbs 
 «  tudiam  cum  fi^a  vide  Jm?)  the  experience  of  the  contrary  falls  within  cur  Hori- 
 t<  ^ortf  and  if  Tome  of  their  5>>»»;z/f/miftake  not,  ormifreport  not  their  model, 
 c<  no-  the  E'ders  onely  but  the  whole  Church  arc  the  common  Judges  of  mens 
 t<  fufficiency  (though  rarely  notwithftanding  convened  upon  fuch  occafions,  as  I 
 CI  think  )  which  is  more  futable  to  the  Independent  way ,  but  were  it  fo ,  as  they 
 «  allcage,  yet  ( though  perhaps  having  talents  proponimable  to  private  Chrifti- 
 c<  ansj  how  uncapa61eand  how  incompeten:  ihofe  Elders  are  ,  ad  bic(^nunc, 
 *i  to  be  fet  up  as  J  udges ,  being  of  fach  parts  and  education  ,  I  need  not  fay,  who 
 c(  asUttledaretoundettake,  as  they  are  unable  to  ad  any  thing  without  the  infu-> 
 «  fionsandcondud  of  their  Paftor,  and  though  I  will  not  fay,  as  the  Itdiim  do 
 «  of  the  Cardinals  in  the  conclave  in  relation  to  the  fenfe  of  the  P6pe,That  they  do 
 c<  effetitm  Mnafemire,  yet  others  cannot  butobferve,  thit  the  Elders  of  thofc 
 «c  Churches  (  which  be  fpoken  without  any  odious  cx'cnfTon  to  all  of  that  Noti- 
 ce on  )  are  but  Cyphers,  ferving  onely  to  add  the  more  of  number^  and  like  Mef- 
 u  cury  In  conjundion  with  the  SuUj  lof(  in  the  light,  and  having  n&infiuence  buc 
 «(  what  is  derived  from  him^  and  as  in  theConfuilhip  of  fulitu  Cdfir  and  Bibu- 
 ^  lui,  becaufe  the  one  carrkd  all  the  rvTa;ysnd  honour  frgm  the  o^ker^  they  dated 
 
;io  Tl?^  new  Inclofures  broken  dow?t^  and 
 
 «*  writla^s,  J«Ki«  and  C<r/if  being  Confulj,  no  mention  being  made  of  B-ik/wr 
 <«  fo  notwithftanding  thcconjundion  of  the  Elders/Iie  Minifters  are?  irtually  and 
 «  in  effeft  fole  In  the  aftion,  and  ad  arbitrarily  too ,  for  any  rwle  or  Canon  that 
 <f  eVev  I  could  take  notice  of:o  regulate  their  prcceedingi  but  in  whomfoever  the 
 "  power  be  vefted,  yet,  fiec  uftqum  faiisfdafotentUeft,  uhinimUefli  andwhat- 
 «  foevertiiemenmaybethatexercifeic,  yet,  Feffafiaitusmederatui,  fedimpetator, 
 'f  nonlibenas. 
 
 "      Laftly,  Whether  this  be  not  more  than  half  way  towards  the  Independents  , 
 <f  and  fymboli^enot  with  the  Congregational  way  ?     for  what  fubftantial  diffe- 
 *f  rencc  is  there  between  their  gathering  a  Church,  and  this  colleding  together  of 
 <^  Communicants,  feme  out  of  one  place,  feme  cut  of  another  ?    What  material 
 **  difparicy  is  there  between  this  admitting  none  wi  hout  profeffion  made,  and  fa- 
 «'  tisfaftion  rcndred  of  their  fufficiency  both  in  hith  and  manners  ,  and  liicn  cn- 
 **  tring  into  fellowdiip  5  and  the  Independent  Ctvcnnnt  ?     As  their  way  of  ga- 
 "  therlng  is  the  fame,    fo  their  way  of  governing  the  Church  Is  very  1  ike  j  the  In- 
 «  dependents  admit  any  to  the  hearing  of  the  Word,  not  to  the  Communion  of 
 «  of  the  Body  and  Blood  of  Chrift,  fodothcfe-  thtyhave  further  conformity  in 
 «c  admitting  and  countenancing  ibeir  gifted  brethren  to  pray  publickly ,   and 
 «  though  not  in  their  publick  places  ofconvention,    nor  In  the  formality  ofprca- 
 ««  ching,  yet  to  teach  in  their  private  AlTemblicsand  Meeting-hcufes ,  according 
 Bdyly  difvf^f*    «  tothcmedious  way  excogitated  by  fomeladependents,   torccorci'e  the  diffe- 
 iyc.|».  174«      f*  rent  opinions  among  thcmfelves  upon  that  matter,  and  i:  is  faid,  that  not  the  El- 
 «  dcrs  onely,  but  the  whole  Congregation  doth  occaficnally  make  judgment    Arc 
 <«  not  both  ( they  and  the  Independents  )  equally  gui'ty  of  an  AHotrioe^ifcopacy  j 
 ««  of  removing  the  ancient  Land-marks,  and  confounding  of  Churches  and  li- 
 <«  mits,  and  taking  in  fuch,of  whofe  fouls  they  have  by  no  law  nor  confonancyto 
 «f  good  order  any  proper  or  fpecial  care?    and  of  arefemblancc  wi;h  the  Fartrkb% 
 i<  ler  17.  II.   which  gaihereth  the  young  which  (he  brought  not  forth,  as  was  ihe 
 «c  ancient,  andlsflill  the  marginal  reading  ?  and  ofthat  migick  which  Furita 
 «'  Crefmui  among  the  old  was  flandcred  with,of  charming  and  bringing  other  mens 
 <«  fruiis  into  his  field,  contrary  to  holy  Scripture,  AHs  io  z8.  i  Fct.%,t,   Heb, 
 <«  15.   17.    contraty  to  thatruleofrlghteoufnefs,  3??^<zt;'0«»?cttWf/;uf  »eny/;<iM/i 
 '■   'a'ofddm^^  do  unto  you,  even  fo  do  unto  them,  Matt.  7.  12.  contrary  to  the  ancient  Canons 
 ^^   n^Con-    "  °^ ^^^  ^^^    Council  oi  Aries, He quU  Epijcofm dium  Epifcopum conculcetyb  c  eftin- 
 Tc^l  t  '    *^ 'VoUreinvicivifuidiicefim,  ^ikhAlbafpivus ,  and  the  third  Council  of  Car^ 
 J    <*  •  P*       <c  thage,   Vtd  nulloEfi[co^o  ufurpemur  ptebes  alicvay  and  the  firft  Council  of 
 \^'  «  Cmhage,  nequis  vel  clcricus  vdlakus  fiue  Uteris  Epifccpi  inaliena  EccUfiicom- 
 
 (CunTatud    "  ^Mtket;  and  contrary  to  the  judgement  of  Cyprian ,  pvgulif  paftcrjbus  porth 
 Ma  deb  r?  7  "  ^^^^^  ^^  adfcritay  quam  regit  unufquilq'y  (^  gubernet^  ratmem  fuiaSfusVco 
 dt  f  Cir^^'  "  ^'^^^^  ^porttt  cos  quibus  prafumta  non  circum-curfitarc :    and  again ,  finefpefunt 
 I      Tfi'/f   <  "  (^perditmem  maximam  indignatmeVei  adquirdvty  qui  fcbijmata  ferunt  (^  rC" 
 lEti(i6        *  '*  ''^'^  Epifc6po  alium  ftbiforas  pfcttdo-epifccptim  con(iiiutm  i 
 ^Y  it*    ?         c<      So  as  they  muftexcufe  me  to  think  that  they  onely  take  w4g«/«cwi»«HW&r<f»f, 
 *'  when  they  fomctimesalTume  the  name  of  Presbyterial  Churches  ,   at  bcft  they 
 <*  can  be  but  blended,   and  by  mixture  conftituted  of  fome  of  the  principles  of 
 <«  the  one  way,  and  the  ©tlicr ,  Amphibii)  Zoepbytes  ic  Epicosrtes ,  like  the  Chj^ 
 ''mlcallnaile  in  the  Duke  efF/orcwe  his  cabinet,  part  Iron  and  part  Gold  ,  like 
 
 <^  the  Ampkis^aXa  tbat  hixh  two  beads,  and  moves  two  divers  waies «  that  have  a 
 
 . ..-.__    .   ^^  ^^^^ 
 
77;e  Lord's  Sufper  laid  forth  in  common  for^i^c.  ju 
 
 "  Crow  for  Cafit  and  another  for  Anthony ,  or  as  the  Angel  in  the  RevtlMmt^ih^t 
 i  fiew  between  heaven  and  earth,  Is  by  a  learned  man  interpreted  to  be  Grtgory 
 1<  the  Great,  who  was  the  laft  of  the  good  Popes  ,  and  the  firft'of  the  bad  j  fo 
 «*  they  may  paffe  for  the  worft  kind  of  Presbyterians,  though  the  beft  fort  of 
 <(  Independents.  Bmfurely  as^ri^ot/cfaldofthe  Milefiuns ^  That  they  were  not 
 t(  fools ,  but  yet  they  did  the  very  fame  things  that  fools  doe  •  fo  if  ibefe  be  not  In- 
 t(  dependents,  yvttheyhave  the  fame  aftionj  and  wayes.  There  may  be  and 
 it  are  fome  dift'ercnces  perchance  in  opinion  and  pradice  between  the  one  and  the 
 «c  other;  but  that  impedeth  not,  but  that  they  may  pafle  under  one  notion  and 
 <c  dfnoinination*  1  he  Churches  of  VnMe  and  Spiin  are  in  many  points  Anti" 
 c<  foitfj  each  toother:  ^^er/i«  will  tell  us,  that  what  is  the  common  opinion  in 
 <{  the  onekingdome,  is  noc  fo  in  the  other,  (is  concerning  the  immaculate  con- 
 ic ceptionof  the  virgin Mjk^,  and  the  worfcippingthe  Crofs  with  LairkiScz,)  yet 
 <c  both-are  Papltts ,  and  fo  are  all  they  among  whom  Bellarmine  hlmfelf  by  the  ac- 
 ((  count  of  Paf^KS ,  reckons  up  above  three  hundred  different  opinions,  and  per- 
 cc  haps  we  migh:  find  far  more  among  thofi:  who  properly  and  profcffedly  psfTc  for 
 tc  Indpendents,andfc  many  perchance  as  are  not  to  be  reduced  to  a  fixi  &  certain 
 e«  number,  except  by  a  fecond  CUvm,  who  hath  in  one  fum  fct  down  the  number 
 ((  of  the  fands  that  would  fill  up  all  the  concave  fpace  between  the  Earth  and  the 
 fc  eigh  h  Spheare,  or  peradventuiefo  many  as  there  are  Indulgences  in  that  one 
 ,c  Church  of  Luterm  ,  which  a  Papift  faith  none  but  God  can  number ,  and  he 
 tt  Indeed  at  his  great  day  of  account  will  be  lure  to  number  both  the  one  and  the 
 cc  other. 
 
 <f  And  as  thefc  mens  Arguments  are  moil  of  them  Arrows  taken  out  of  Inde- 
 nt pendent  Quivers,  and  ("harpned  on  their  Anvils,  fo  let  afl'.iy  be  made  by  fome 
 cc  s;ilfullerhand,  moreverfed  in  thefecomroverfies,  whether  the  forces  nruftred 
 a  againftfep.iration ,  fighcnotmoff  of  them  againft  this  new  modell,  which  I 
 cc  know  noc  how, to  blanch  or  palliate  with  any  other  name  than  a  Separation  j 
 tc  a  reparation  of  themfelves  as  the  purer  part,  from  the  dregges  of  the  common 
 cc  fort ,  as  if  common  and  unclean  were  iliU  fyncnomous  in  relation  to  all  fub- 
 jc  jeds,  for  though  icmay  differ  gradually  from  other  lepnntions,  yet  magi^  (^  mi- 
 ((.  nm  non  variant  fpecicmi  efpecially  furvtigh  that  rich  Armory  which  St.Auguftine 
 ,c  furni(lt3gainltihePowd///?J',  andiry  ifmoft  of  his  weapons  may  not  beappc- 
 cc  li:elyar.d  properly  made  ufe  of  In  this  prefant  controverlie  againft  cur  Ant*^ 
 c.  goniQs. 
 
 cc  It  were  indeed  a  more  humble  zsale  and  better  placed,and  more  difcreetly  r©-' 
 cc  gulatedj  for  thofeMinif^ers  to  engage  their  endeavours  to  frame  and  conftitutc 
 cc  their  feveral  Towns  and  Parities  according  to  the  way  of  PresbyterialChurches, 
 cc  where  they  have  a  more  warrantable  call,  where  their  fpeciall  work  lies,  and 
 re  where  they  receive  their  maintenance,  andtotakeheedtotfcofe  Flocks  whereof 
 cc  the  holy  Ghoft  hath  made  them  over-fecr$>  rather  than  to  be  gathering  and  for- 
 ce ming  (without  obligation  or  warrant^  of  new  Churches  out  of  Churches,  of 
 cc  fttchperfonsasby  rcmoienefsofplaceare  not  fufcepcible  of  any  frequent  com- 
 ,.c  munlon  together  in  the  minillry  of  the  word ,  and  have  one  paitor  for  the 
 c  Word,anothcr  for  the  Sacraments,  atlea^if  any  body  can  tell  who  is  the  Pailo* 
 cp  of  fome  of  thofe  Churches,  in  which  are  fo  many  Minif^ers,  that  have  feverall 
 ,,  paftorall  charges  elfcwhcrc,  and  fome  other  of  ihcfc  Cin  like  maDner)  gathered; 
 «(Cliureh9,wkohftve  itaKfttdicriaadftaiulatgrcMQidiftasceUi  their  itp»». 
 
 ^  „     -_^  OOItf,  I 
 
— — —  '■"  '  '  ■  ..  In 
 
 yi  I  l^he  new  Inddfures  broken^ iomi ,  and 
 
 «*  dons,   have  ondy  fuch  Teachers  as  can  be  called  Paftors  no  otherwlfe  than  the 
 
 ,     **^  Idols  of  the  Gentiles  were  called  Godsn,uncufativeljf  otironicalljf,  or  by  antifhra- 
 
 "-^x,  fo  that  by  a  Qiiriemifme  wc  may  (ay  of  them  as  the  t/4f6f  »w«5  did  of  t/i- 
 
 "%4«ier>  If  he  will  be  a  God  lee  him  paffc  for  one.  And  I  would  have  thofe 
 
 ^'  that  arc  lawfully  ordained  Minifters,  abltra^edfrom  Selfe  and  Intcrelt ,  (for 
 
 ^*  fejjtmtmveri  affeSiusvenenttrnfuti  cuique  utilitAf, )  toconfider  with  what  right 
 
 <«  they  can  take  tyihes  from  ihem  whom  they  will  not  own  to  be  of  their  Churchj& 
 
 ^  Ceclngc{lidum(^  beneficiumfumreUtiy  with  what  confcience  they  can  €xad  the 
 
 *«  whoietyth  as  ihelr  due,  when  theyomit  a  great  part  of  cheir  duty?  And  for  fucli 
 
 «<  as  are  wn/vow/// and  compleatly  of  the  Independent  »ay,  I  would  ,glauly  know 
 
 '«  how  it  is  coherent  wlA  their  principles  to  receive  tythes  at  allj  for  to  fay  thty  take 
 
 '<  them  not  immediacly^  while  yec  they  doe  by  meaiation  of  their  Fan]  eis  and 
 
 <«  Agents,  is  fuch  a  palpable  impofture  as  chevC7<ffw/;/w  gull  the  world  with,  who 
 
 ««  may  not  touch  with  filver  themfelvcs,  but  they  havethcir^oycs  at  hand  lo  puifc  * 
 
 *<  upaiitheycanca:ch 
 
 *«        Laftly^  I  Ihall'hold  it  forth  to  the  ferious  confideration  of  prudcntiall  and 
 «c  godly  men,   whether  tbis  fetcing  of  the  Sacramenrs  in  an  elevation  of  puriy  and 
 "  holineffe  above  the  Word,  as  a  lower  and  higher itory ,  or  fphear,  have  not  been 
 "  the fprlng  or fource of  ihofc  manifold fchilmes  andherefit-s  whichof  lateycars 
 ^'  have  made  the  Church  of  God  as  an  heap  of  fand  ,  wi  hout  unity  or  commu- 
 *'  nion,  and  whether  that  opinlorihjue  not  been  fomented  by  an  ambition  of 
 *«  pre.emii  ence  of  powerin  fome  nKn,  and<fiiigulaiity  of  hellncfs  in  others. 
 '^      Epifccpacjf  like  a  tree  not  bearing  good  fruit,  hath  been  h^wen  down  and  caft 
 *'  into  the  fire,  but  is^t  feafonable,  or  iitsltwithpi;jidencc,  oris  it  of  the  Inte- 
 •'  rtflof  rtli^iion,  in  the  afhes  thereof  to  be  like  e/4rf/;/»cfeJ,  drawing  ff  lines  and 
 *«  circles,  and  figurts  of  Church-government  according  to  our  feverall  models, 
 , .  *f  v;hile  the  enemy  is  at  the  gates  of  our  Sjrdcufe ,   or  in  a  more  proper  AUegory^ 
 -**  like  the  fadions  of  ^ohn  and  Simon  and  fi/a^^r,  to  be  at  feude  among  our 
 **  felves,  while  the  K^nnns  have  laid  fiege  to,  and  are  like  to  furprizc  our  ^crufalem, 
 **  to  divide  and  break  cur  Ranks,  when  we  fhould  itand  clcfe  and  conjoyn  our 
 «  fclvestowithftand  the  imprcflion  and  charges  of  our  enemies  ?  To  ravcll  more 
 ^'  threads  In  the  coat  of  Ghnft,  when  ic  is  more  than  time  and  need  to  ftitch  up 
 •*'  thercnts?  Inthefctinflab'cand  enfnaring  and  hpilng  times,  toquenchthc 
 *'  fmoaking  Flax,  which  being  not  tenderly  cheriflied,   either  will  altogether  cx- 
 '*  pire,  ©r  catch  after  ff  range  fires,  and  new  lights  ?  to  hazard  the  blafting  of  the 
 «  bloffoms  oitAarons  Rod  with  iharp  and  nippine  cenfures  at  their  firft  putting 
 «fonhf  r  rr    b  r        5 
 
 **  Hue  Itbacus  velit  (sf  magno  mereentur  Atriim, 
 
 *•      They  are  prudent  principles  and  worthy  of  refledion.  Novum  impemm  tit' 
 
 *'  tboantibits  utilfs dementia fimaiFotenmm cmth  q.am  acrimoribus confUh  tutitu  ha* 
 
 '*  beri:  KmiJfuAimperAinimdimpmtuu 
 
 ^      Numa,  built  a  Temple  for  Faith  and  Peace  under  one  roofc ,  and  Charity  an4 
 
 **  Peacemuft  have  fome  Sacrifices,  If  it  be  not  withnegled  of  the  Altars  of  indi- 
 
 "  fpenfiblc  truth,  left  we  have  daily  more caufc  to  exclaim  pafllonaily  with  Nrf^/- 
 
 "tfji^w.   Loving  Peaccy  lovivg  Pedcey  loving  Peace ,   where  diJft  thou  leave  us^ 
 
 •«  Some  things  alfo  may  be  jufk,  in  EccUfia  eonfiituta',  which  in  conSfituenia  are  not 
 
 •«  fit.  It  rendrcd  a  complacency  to  wife  Solon  to  have  given  the  Athcniuns  Law*,  the 
 
 I?^5??f  ihoftcheywouWharc jccclircd,  Em^mfffm  iOiimivtrfcm,  nc  mdie- 
 
Tlje  Lord's  Supper  laid  forth  in  common  jor^<s*c.  5  ij 
 
 *'  €fk  pte^tre  quidcm  ruhori  oportet  ejfe :  And  he  was  a  judicious  Phyfician  whofc 
 "  Maxim  ic  was ^  Frujfra difpuumta  utrum  fatis  tmu  fit  remcdium  quod  eft  micu.Tht 
 •*f  wifdomof  God  himfelfe  hath  taught  us,  Thsunomanputs  a  piece  of  new  Qoth 
 *«  into  an  old  garment ,   othcrmfe  the  rem  k  made  worfe ,   nor  puts  neve  wine  into  old 
 f«  bottles,  elfe  the  bottles  bTeilia7tdpcriJ})  3  and  the  wine  runneth  out 9  and  no  man  ha- 
 «'  vi?ig  drunii  old  wine,  (Irjightwjydefireth  new,  for  he  faith  the  old  is  better,  ^id 
 '^  jugumveftrum  fuper  eos  aggravris  quorum yoiim  onenpertxre deheti^l  faith  l^tr- 
 'f  nard  j    and  he  was  the  greatcit  pr jpag:itor  of  the  faith,  and  advancer  of  the 
 «  truth  that  ever  was ,  who  was  mjdc  all  things  to  aU  men  thut  he  might  by  all  msanes 
 "  favefome.    •S^cr^^/MJ  which  have  their  name  from  love  ,  are  an   higher  order  iti 
 "  lliZ^chHIfticll  H/Vr-irc^7,  than  Thrones,  DojninationSjPrincipali'.ics  &  Powers^ 
 *<  and  Doves  whefe  wings  are  anointed  with  fweer  ointment  (th^  Emblem  of  InveJ 
 'f  draw  all  others  to   the  houfe,   as  iris    i.i  Sr.  B^'i  i  not  onely  T^atm  com- 
 ^f  me  ids  Agricoli  ih  u  rarifft  nx  •.noierddone  maluit  viieriinvenip  binos^quimfcciffe, 
 «'  but  when  St.  Pja/queltioned  y^^r/f;ij  concerning  his  fafh,  he  an.icipared  his 
 «f  confeffionand  anfwired  forhim.    And  when  the  King   acknowledged  that  he 
 "  d(dbutalm^ftbelieve,the  Apoilleby  aChirientifmeprcrumcd  to  kaowihac  he 
 *'  believed;  Thitgreat  Filherof  men  knew  ic  w.isthe  bcft  bait  to  catch  fpules  td 
 *'  gra.ulate  our  brethren   in  their  weak  be-in  Ings,   and  to  pretend  a  con'Sdejice 
 **  iheyare  fuchaswe  dcfire  theylhould  be,  to  take  hold  of  fuch  as  are  coming 
 '«  forward,   and  to  diMrtr  them  farther  with  figncs  of  love  and  indu'gence,    and  to 
 «<  leem  to  hope  well  of  them  ,  not  to  di  courage  or  fee  them  out  of  countenance, 
 *«  or  to  dirtruft  or  difparagc  them,  etixmfiHilia  vifa  'pnfrivgere  domino  fvli  concef- 
 *'  (urn,  faith  Cyprian.  And  fure'y  there  is  no  inore  obliging  wavjor  more  apt  or  ex- 
 «'  .pedi.-nt  to  excite  or  guic'ten  men  to  the  3c<3-Miring  of  any  ability,than  to  account 
 <«  and    commend  them  as  having  in    fomc  ^degree    made    acquift    thereof, 
 «  for  as 
 
 **  '^i]monet  ut  facias  quodjamfaelsjiUe  monendo 
 
 '^  Laudet,' 
 
 fo  convertibly, 
 
 **  ^il^udut    quafi  feciftii  te  fic   monetj  ut  quid  jm  Ijudat,  facias.  And 
 *^  Bcrmrd  fweetly    tells    us,     Si  iDncJiitaficut  dicitur,  ^titaquiadiciturimo^ 
 «  mjnarellkeiheh-rbSiy//,  ('asthe  Genomswld;  Sfori^'i  Ambaffadour,   that 
 *<  themfelves  were^  which  ftroke  it  gently,  it  yeel'ds  fweet,  hardly,  an  unfavoury 
 **  fmell,  or  like  ibcColoftisn  Tar ciitum,  which  you  may  move  with  your  finger, 
 "  but  not  wag  it  if  you  you  pur  all  your  ftrengh  to  ir ;  gentle  inllrudion  is  more 
 "  efl'edual  thzn  ri^id  ccnfure,Mo/es  was  blamed  for  ftr iking  the  rcckCwhich  migfrc 
 '*  have  produced  fire)  when  helhould  hsve  fpokento  ic  to  bring  forth  water.  Some* 
 **  Ghymicks  think  the  mild  warmth  cf  a  L?.mp  is  fitter  to  improve  and  tranfraure  ' 
 "  other  metals  Into  gold,  than  the  violent  heat  of  fire :  the  fame  arrow  dipt  in  Me-- 
 "  dian  oylc,  (hot  from  a  ftrong  Bow,  lofcth  its  force,  if  from  a  gentler  is  more  ef- 
 "  ficacious;  Neexcedatmediciua  modum,\ti^  as  he  faid  in  Tacitm:  Honmedicinafcd 
 '  cUdes  ejf ,  moderation  and  clemency  are  vercues  more  proper  to  our  times ,  and 
 •*  indeed  at  all  times  more  fubfervicnt  to  edification,  than  rigor  and  auftericy :  It  is  "^ 
 **  ^omQiln\cstr\icthzzmole(tjfarLinavirbontii^(^qiJadamvirtut€sodio  funt,  feveri^'' 
 •|  tasyobjiinatio ,    (^  invicfas  adverftu  gratiam  animus :  diCcmion  (^toUe  hinc  (^  ' 
 '  virtta  vitim  erit)  perpends  not  onely  wha:  is  good,  but  what  is  fit.   It  was  faid 
 t  i>y  TuUj!  CO  be  Cm'i  fault,tUat  he  was  coo  ftrift  and  fevere^as  If  hdiyed  In  PUto's 
 
^  I  '4 '  '       ^^  nelpIncUjures  broken,  don^n,  and. 
 
 <«  common-wealtlii  notlnthtdreggtsofRomulm^  Hocuit  (Cihh  ihtHi^orhn) 
 *«  aniquta  rigor  (^tiiminfeveritasiJuiianipiiresKonfumus,  If  ihey  think'therc  be*  a 
 «  general  unfitncfs  In  men  for  this  ordinance  J  (which  we  concede  not^  ycttyocto 
 <*  produce  that  of  rifemKs,  Prxffatomnterefravalidi^  aduluvitia,quamidaf' 
 *f  fequliLt^dxm fiat quihmvUikimf ares  fumus^ti  them  only  remlndethc  wifecoim- 
 «  fell  oi  BoiiihThough  it  he  vebolfom  if  me  member  beputridi  to  burn  or  cut  it  cf,for  the 
 «  fafetyofthtyvholebody^yetwem  ft  not  therefore  ufe  aut  cries  or  cmtivgcff,  if  aU 
 <f  the  member s^befuif^ed  and  in fe^ed  rvitb  a  Grf«g<?rwe; or  rather  let  them  take  co- 
 <«  gnliince  of  the  advice  of  the  judicious  and  meek-fptiitcd>^  ttg«/f/Wf,  who  tells  us, 
 (^cntfaTat'^   f(Si€xfepiratiovevelfchifmametueiidum,vd  covtagio  peccandi  (^c.  If  through 
 menJ.i,c,z^    ^^  fepiration  a  ftbtfme  be  to  be  fearad ,  or  the  contagion  of  fmnivg  have  invaded  4 
 f.ij.fow.y.     «<  multitude,  I  be  fevere  mercy  of  divine  difcipline  is  necejfaryy  becaufe  the  thoughts  or 
 «'  counfels  of  feparation  are  then  vain,  and  perniciottSi  and  facrilegious ,  becaufe  they 
 <«  are  impiom  andproud^and  do  more  perturb  infirm  good  men^than  corrcH  ftubbern  niU 
 "  And  a  little  afterwardjLef  a  man  rvitb  mercy  rebuke  rvhat  he  can^t^vphat  he  camm, 
 «« let  him pitientlyfu fir iartdrvith love grieveUnd  lament,  untill  he  from  above  doe  a» 
 ««  mend  and  correB,  or  deferre  untillharvefi,  to  root  up  the  tares,  or  mtmoicvtbechjffe, 
 «f  dvd  yet  as  Chriftims  of  good  hope  Jecurecf  their  ownfalvationy  among  defperate  ones 
 *rwhom  they  eannot  rebui{€i  let  them  continue  i  minity,  let  them  put  arvay  the  evilt  from 
 « *  themfelves^  if  thy  cannot  put  arc  ay  cvill  men  from  the  midB  of  them. 
 «  And  in  contormity  to  &  in  the  purfuance  of  the  fsme  principle,  writing  to  Au' 
 ««  tcUm  Billipp  of  Carthage i\s\i\^.  complaint  of  the  rifcneffe  and  impunity  of  drun- 
 «f,kennefle  in  Africa,  he  advifeth  thatfome  remedy  be  applied  by  a  Ccuncell  of  Bi- 
 <«  (liopstobcconvcnedjbutaddcth,  Hon  ergo  afpcre,quamiim  cxiftimo,  non  duriter, 
 <?  t^c. Mot  fyarplj:  (as  I  thinly)  ?:ot  with  rigor,  not  in  any  impcricta  rvay,  let  ihcfethirgs 
 «  be  taken  avpay^  but  more  by  teacbivg  then  commanding^  by  admonijhing  than  tbreut- 
 «e  ning  (moncnde  quam  minando')  forfe  it  ought  to  be  dove  with  the  multitude  of  offend 
 «  dersy  but  (everity  it  to  be  cxcrcijed  toward  the  fins  of  a  fcrv. 
 
 'f  There  is  much difpurcwheihtrihc  Martyrs  Ihallbe  ralfed  up  before  the  laft 
 'Epi(i.6At  **  and  ^encrall  lefurreiflion,  but  we  have  lived  to  fcethecjd  herciickcs  to 
 «l  hwe  a  kind  of  refurreCiion  in  the  reviving  and  new  ralfng  tip  of  their 
 cc  abominable  hercfics,fo  that  what  Trt^cr  Jquitaiiiuswrotcin  r.fl.ftiannpon 
 ^f  Pclagitci, 
 
 <«  Peftifero  vomuit coluber  fcrmoncBritanvui, 
 
 <c  might  now  be  amplified  and  excended  to  the  plurall  number,  we  having  who^e 
 «f.nelts  of  thofe  Adders.fpawning  through  the  whole  land,  the  vcnome  of  their 
 cf'cfamnablehcreficSjdeftrudiVeto  th^vcry  fund3menr::lis  of  Fai^h,  and  all  this 
 "while  we  are  quairtlling  abcu:  trimming  up  the  hovfc,  while  the  foundations 
 '<  arelliakcn.  It  was  St. /^//^y///>;a  advice,  tl-nt  in  the  time  of  an  hercfic  ,  every 
 <«  one  Oiould  write,  yet  how  ttvvuncafeand  imprcffe  their  pens  againit  the  ene- 
 <<.mics  of  our  common  falrh,  or  are  valiant  tor  the  truth,  and  concend  carneftly 
 <rfor  the  faith  once  given  to  the  Saints. 
 
 «'  •'Vixtotidemquot 
 
 <*  Thebarum  porta,  vel  divitU  ofiiiKHii 
 
 **  But  many  (and  perhaps  too  many  that 
 
 <V  Ante  tevesvolucrescenfebis  in  acre.) 
 
 *<  arc  difputirtg  of  Church  government  with  that  acrimdny,as  If  Vortunx  Gfad^  zt» 
 
 <*  bocfita  i    sind  we  had  no  other  fira  iff^faci  to  contend  for.  SjUn  coald  fay>  Ante 
 
The  Lord's  Supper  laid  forth  in  common  for,  0*c  515 
 
 *i  ffdngenixs  hflU  qum  ulcifeendtis  civif ,  but  we  engage  our  forces  agaloftotir 
 <'  brethren,  and  let  the  enemies  of  Gods  truth  enlarge  their  conquells  through  our 
 c«  diftradions  and  diver fions,  every  man.  is  erefting  a  Kingdom€  for  Chritt,tha£ 
 <c  himfelfwith  his  model  miy  fie  ibereln  at  his  right  hand  >  and  we  hear  of  this 
 <c  mans  Churth,  and  that  mans  Church ,  as  if  by  the  revoJu  Jon  of  a  PUtonkl^ 
 <c  year,  we  wcisc '.me  ag-iin  to  thofe  old  Emblems  and  Idioms  of  Schifmc,  lam 
 cc  of  Paul,  ini  lof  Afclb^  but  every  one  claims  to  be  oicbrifl  ;  but  it  is  an  acute 
 €t  obfervation ,  CbrijiM  mluit  fieri  judex  ad  divifionem ,  and  with  what  hearts  Q- 
 cc  thers  do  rcfent  ic,  I  know  not ,  but  I  look  on  ic  with  Hidnefs  and  aftoniflinjcnf, 
 cc  th3t  tl'.is  and  th  v.  form  ofdifciplinc  is  cryed  up,  ( in  a  manner. amommifiicatlj) 
 •cc  for  the  Kingdome  ot  Chritt ,  as  if  he  hid  new  midehis  Scepter  oUatej  which 
 cc  we  have  been  formerly  catechifed  to  be  his  word ;  difcipline  may  be  fubfervient 
 tf  and  ad|ument.il  to  the  Kingdome  of  Chrlit,  but  hew  it  Ihould  be  a  part  thereof 
 cc  prcpeily  ,  either  integral,  fubjedive,  or  potential,  1  confefs  I  am  yet  to 
 cc  learn. 
 
 cc  Andyethowfoevernotwlthftanding^  he  that  (hall  declare  againft  ,  orbenot 
 «c  fatisfied  with,  or  complies  net  wiih  their  wales,   is  forthwith  blafted -with  the  * 
 
 <c  airj  of  being  an  enemy  to  Godlidcfs,  as  if  (  as  the  Gracchi  faid, )  apd/e  ejfe 
 ft  rcmpublicami  7i\d  Eudemcnhodi^oi^oi the  ^ifuits^  Pc^wsfccjfeimferiumlitcrA- 
 ti  rumy  fo  hcfc  mens  opinions  afidpradifes  were  the  rele  and  mealureandteuch- 
 •  cc  ftoncofthingSi  andihey  had  the  monopoly  and  mintage  of  godlinefs,  and  no- 
 <c  thing  n  uft  pafs  for  currant  but  whit  fiowcs  from  them,  and  carries  their  ftamp.  ^^^^i^  ^p^/^ 
 «c  The  Bock  of  conformities  blafphcraoufly  tells  us,  ihatSt.  Fr«incw  was  deified.,  pro  libro  con'" 
 <c  tharfce  was  made  one  fpiric  with  God,  and  that  Goddid  obey  him  at  a  beck  in  ^-^^^^^  ^^  j^^^ 
 cc  every  hing,  and  that  he  knew  the  fccrets  of  all  hearts,  but  I  will  not,  nor  dare  2,3.  ^'c,  1 2, 
 cc  not  fo  to  aggravate  the  greatnefs  of  their  prefumption  ,  noryetat  ailwrge,  how  0,1  j  i.x* 
 cc  bold  they  make  with  God,  that  fct  his  ftamp  uponall  they  coyn  without  his  '  -  '  ' 
 *(  LettersfatentSi  and  vouch  him  to  warrant  all  their  deeds,  and  make  him  their 
 4c  fecond  in  all  their  duels,  without  h'S  leave  or  confcnt ,  but  I  fhall  onely  fay,  as 
 c  that  5^J)4rr4?;  did  before  the  approaching  battel  of  Leu^ra,  the  day  is  coming, 
 «<  that  will  (hew  who  is  good  (^oragodjy)  man,  in  the  mean  time  ft  (hall  more 
 cc  fait  with  godlinefs  to  make  an  arreji  ofjudgmem.  But  vir  horns  eji  Sejus  fedian- 
 c«  ttm  Chriitiivui  j  the  H^'aldenfes  aie  without  blame  and  unrebukable,  onely  they 
 ft  blafpheme  the  Church  of  Romf,  the  inflcxiblenefsof  fomemen  to  move  along 
 «c  wnJitheminthefecxcentrickorbcSj  is  the  onely  rotten  grain  In  their  Pomegra- 
 c<  Hates  J  would  they  but  ftrike  in,  and  be  carried  about  wich  them,  for  that 
 cc  onely  ftamp  Gke  ,  without  any  melioration  or  refinement  of  their  mettals,=  pes- 
 «c  chance  they  might  pafs  currant  too  for  pretious  pieces,  now  they  are  onely'bit- 
 cc  ten  becaufe  none  of  theirs;  As  they  fjy  the  Snakes  inSyriit  ftingall  forrainets, 
 cr  but  never  any  of  the  Inh3bitantJ,and  the  Hedg-bore  hath  ftiarp  prickles  without, 
 cc  and  is  fmooih  and  foft  wiihln  ,  fo  they  have  pendut  ^  fondus ,  and  ballancc 
 <»  iheirownpartyandthdroppofi:es  with  fcveral  weights  and  in  divers  fcalcs.  Lee 
 cc  me  add  alio,  thit  the  pretence  of  godlinefs  cannot  give  things  their  pifspott,^  foe 
 cc  Lwfecr  tells  us  of  a  proverb,  InnomineVomiitiineiptomneyfialum  3  nor  can  the 
 «t  reverence  and  efte^m  due  to  fome  mensperfprs, ,  feal  all  tbelnoplnions  arid  pea- 
 ce dices,  for  ihe  fame  man  hath  a  fmart  faying,  Nuitpam  fStjttitatur  religi^-n^p 
 «<  imer  reverendijjimosj  neither  can  the  aim  and  intemion  of* doing  fomc  good, or 
 *«  greater  good  10  foml>  prottft  or  countenance  a  confcqucnr train  of  greater  e- 
 
 S  f  i         "  ~     "^ '  «<vils 
 
i  5  The  7<lew  Inclofures  broken  down,   and 
 
 ,"  ,T 
 
 •c  vlls  Intenfive  or  extenfive,  for  the  Apoftks  rule  checks  with  fuch  defignes ,  and- 
 «<  Silvian  tells  as  of  fome  that  do  eruu  bom  mimo ,  i^  LaBantm  of  others  that 
 t<  honeflivolmtatemifcrifunt.  The  C hurch  therefore  (  according  to  the  Italian 
 *f  broverb  )  had  need  to  pray  efpeciaUy  te  be  defended  from  her  friends,  and  it  Ir 
 <c  no  new  thing  to  receive  wounds  in  the  houfe  of  friends,  ZaihiiTyii,6.  andfcr 
 «  the  Spoufe  to  complain,  that  the  Watchmen  that  went  about  the  City  have  fmit- 
 «  ten  her,  have  wounded  her,  the  Keepers  of  the  walls  have  taken  away  her  vaiJe 
 tt  from  her,  Cant  5 . 7.  And  furely  fuch  as  are  Heterodites  to  their  rules  and  A- 
 €t  nomaU's  to  their  waits,  would  more  patiently  bear  the  harihcenfures  they  are  af. 
 «c  perftwith,  did  not  the  Church  of  GodfufFers  but  as  when  Alchymifts  under 
 fc  pretence  of  rnuit/plying  mettals  and  improving  and  tranfmuiing  them  into  Gold, 
 <c  dodccoft,  confume  and  turn  Gold  into  nothing  J  and  as  the  Woman  in  the 
 €c  Greek  Eablethat  was  mortally  fick,  telling  her  Phyfijans  h^r  fymptcmsy  who  an- 
 te fwcringhcr,  all  was  good,  (lie  cried  our,  That  good  had  undone  her ;  To  the 
 cc  Church  is  in  danger  of  being  ruined  under  the  Notion  ofbeing  better  built,  and 
 «  not  onely  hereby,  that  utque  aritchacflaghiiif  ita  nunc  legibus  l^beratur,  but  Ibmc 
 cc  Oivtlikc  Fompejh,  gra-aiorumedik  qmm  delWa^crulit ;  and  as  ihhings  were  like 
 cc  the  Hebrew  to  belpeld  backward,  inftead  of  Godlinefs,  prophaaeTs,  and  not 
 cf  negled  alone,  but  contempt  of  Ordinances,  Schlfmes  and  Hcrefies  net  onely 
 cc  creep,  but  break  in,  grow,  and  fpread among  us,  andwhile  we  hear  all  will 
 cc.  be  now  well,  we  fte  and  feel  that  ftark  naught  couIq  {barcc  be  much  worfe, 
 
 c(  pudet  hac  opfrobij.  nobis , 
 
 <r  Etdieiptufjje^  CJtr.oTifctuifferefelli.. 
 
 u  And-aUhoughtheefFcdJicrcoflikcthofeoFanccUpfey  are  like  tq  be  more  felr 
 s^  long  after,  yet  we  are  already  but  too  Cnfible  cfihefruics  which  ihcfc- grounds 
 cc  bring  forth,  wherein  Rrae  men  have  prepoihroufly  thought  fa  great  a  part  ci" 
 s,t  Gods  husbandry  doth  con{ift,fiuits  indeed  wherewith  our  teeth  are  fo  fct  an  edge, 
 x-t  that  we  can  have  no  great  ttomack  to  '.h.  m,  and  I  dare  fay  wi;h  fome  confidence., 
 jzj:  that  were  the  Laws  of  this  Church  Government  fwhcrtunto  fome  perhaps  will 
 «<  (lirew€ily?pplythatof  De/Tiowjx,  quibus  boni  von  egcreiip^  mali.jicrentinbilomcr 
 tt  Uotes.  )  to  ntcdvQ  a.cemiial  rogatioTi ,  more  Hommw,  the.farre  grcateft  par:  of 
 tc  Intdligent men  (except  fuch  as  arebialTedby  inteieft.  (^juratiin  vcrh  /ua; 
 «  fo  as  to  rJcriBce  Troy  to  their  Helendy  and  as  J)cmetrm  ot  the  table  oi^rougc- 
 <u  Jtes  ,  to  be  more  tender  of  the  draughts  of  their  own  pencil  than  of  the  City) 
 ti  would  give  their  fuflrage  wirh  tA,  rather  than  K.  R.  As  the  Wolf  faid  in  Plu>- 
 tf.  tankyih(in  the  Shepheard  flaughtered  a  Lamb,  Atji  ego  idfecif^emy  if  I  had  done 
 €i  ih  the  rvboleCommy  hid  bccurai(cdagdi/:(lme.  But  it  falls  out  kmetimefu- 
 «f.  table  to  what  happened  at  the  battle  of  Montkheryy  where  Comities  iel!s  us,  thit 
 rt  fomelofl  their  places  for  running  awayj  which  were  conferred  upon  otheisthat 
 cs  fled  much  further, 
 
 j^.  And  fadly,  while  (ome  men  of  one  fort  of  principles,  have  (hut  up  the  Church 
 »c,  door,  by  intermitting,  or  retraining  andcontrading  Baptifme,  the  Sacrament 
 ji^  oflriftittiiion  (januam  Ecclefix  zs  oat  calls  it)  and  fome  of ,  other  principle?, 
 , .  hayc  W.alled  up  or  new  railed  in  the  Communion  tsble,  and  cither  omit,,  or 
 ■  ^  confine  and  inclofe  the  Eucbariji ,  C  which  hath  almoft  loft  its  name  of  (^ornmU" 
 '*  nim^ndi  SyMxUy  and  by  a  denomination  taken  from  the  greater  p$rt  n)ay  be 
 ^-  ^^J^^i^li^^^^mmm^l^iiO^if^)  $fccgrwt«ftF«5  ot  jn^n  arc  Icftex^ 
 
'The  Lord's  Supper  laid  forth  in  common  for^irc.  5  \7 
 
 «f  communicate  and  made  as  heathen  and  Publicans  ,  and  being  not  added  to  the 
 ««  Chucrh  become  fuch  as  (hall  not  be  faved,  and  God  onely  knows,  C  for  who  dfc 
 «  can  give  a  flop  unto,  or  predefine  the  bonds  of  fancy  and  fin|ularicy 
 jc  ,  .     ,    ( ^lOteneamvultKsmutantem  Prctcanodof 
 
 cc  whetV.er  as  ihcChy.niftsairoby  frequent  fublimations  &  reparations  reduce  the 
 t,  fubftance  of  things  in  a  manner  to  norhing,  fo  whether  thefe  reparations  and 
 <c  githerings  our,  (  which  may  perchance  to  grow  one  out  of  another  ( like  a  line 
 cc  which  isdivifibilis  infeynper  dhifibilia  ).  and  the  later  pretend  to  be  upon  as  good 
 (c  reafon  as  the  former^  may  not  reduce  the  Church  unco  a  very  fmall  cancel,  and 
 <<  really  txpofc  thsgrctccft  partuntoakindorp32anifme,  and  fothezealof  thofe 
 ec  men  miy  become  antipodes  to  that  o^  DaviJ,  and  eat  up  the  hcufe  of  God,  (  for 
 cc  txpericnceafwcllasphilofophy  telisus  thacowne  div'pbile  efi  corruptibile ,  and 
 c:  the  Church  is  like  the  controverted  Ship,  fi  dhidas  pcrda  )  and  fo  the  new 
 cc  waies  ofga^hering  Churches  may  in  the  end  he  patiblc  ofthedefcrlption  which  he 
 c  c  gave  of  Chyoj it^  i  y  :  a  muUipUcmou  ofths  rthole  by  noihivg . 
 <^  Ei  quod prafenti  vix  tempore  cr(dimui,avni 
 
 tc  Serddiefqidicevt. 
 
 cc      I  iTiall  cloD:  up  all  with  a  iignal  and  excellent  p. IT  ge  of  the  incomparable  St. 
 cc  Aiigufxine, 
 
 c:  CiddcHicrcrblf, 
 
 i<  Subrifjis iefcn fi[cihm  imperiunt: 
 
 cc  a  piece  of  difcc  u.lc  flowing  with  mild  and  honey  ,  or  rather  mdk  dtilcm  >-  /</^8 
 
 cc  cndidior.,  which  is  it  holds  fotih  the  whole  ftate  of  the  controverlie,  fo  it  may 
 
 <c  apclyand'opp  li  eiy  fervef'ir  tJjedecilioii  and  uplui:  of  ihefame. 
 
 cc       Fms  in  populo  Dei  [fat  )nx<a  te  avjrui  rjtptOT.hhij.mrehuA  alienig^qilem  vo(ii  m-  ^c  verhu  A" 
 
 u  km  (^Jjdclii  eft  veltotiv/fddis  vocit:ir,nonpotes  eu  >i  dc  E'Mcfu^cllcrc.von  huhes  polioliSer.  ip 
 
 cc  Ali(jiiemddituyn  'jjjti^^-iydd  (^  corripicfido  eGrrigcrejiccejjhyui  ejl  tecum  .id  altdre,ncli  torn.  10  $>  7C4 
 
 <i  timereyivufquifq,  fropriu^  oiva  portihit^mcmtmo  A\ojioli;t  iccuri^acada^jUnnf- 
 
 ti  qui[q\fjopriuynouU\\on.ibit,  tanmmmodQtibi idk  dicdt^  f«rtamcaim^  vam  fi(um 
 
 «<  illo  commiwicarcvducrh  av.iriii-m,  cvKsnonminuitur,  fed  duo  j^r.:v:luhUiry  por^ 
 
 H  teuTgoU^ciii.imfu.tmi  (^  lu  itiitn,  q,oitim  q.ando  cxhumaiiiuis  domirui  tuns 
 
 cc  \ilcmfircimmcxcujfit,  alteram  i  >  pofuit,  excufjic  cupidmiis  •,  injpOjait  ch.ritatu<y 
 
 cc  *^.mmu.mnvohis  fumosvendimquidicunt^  fuvcfifurrta,  m»  fort^mui  ( arcing  vC' 
 
 tt.flrasy  ideovobii  noncommutiicubimiis,  majores  ijiipartiut  furci^:^^  divifionis,  mx^ 
 
 <c  joresifiiportir.t  fircinAspracifiotiy,  farcinj:^  fgbifmitii,  fircnia/ibxrcfis ,  farcinas 
 
 t.«  dijfcntionls  fjtrcina/s animofttJtUfircinaA  fulforum  t ejiimojiiorum/drcinas  cilimmofi' 
 
 li  rum  crimira.  iovumthas  fanivas  coiuti(umvA  (^'wiamur  dcponcrt  de  humerk fratrum 
 
 «  jto(irorum.y  illiumar.tteruntesiUas  adfey  mimrcs  cjjcmluiit,  qai  pfis  farcinutti' 
 
 CI  muerunty  7um(^quipdmfarcivamquamge(ijbat  coUo  quafi  minor fity  fedpondm 
 
 cc  pofuit lionflzturam  ^..^ ■     mnne  melius i  [urn  ferres quam te  foras  efferrcs  — 
 
 c«  cccequomodo  ferres  ft  Attcnde,' is  Apojfolumdicentem,  tmufquifqipr  opt  turn  onuiporu- 
 
 «  bit  i  libmtteijtafentenUj  vonenim  lum  illo  ccmmumcares  avdritixmy  fed  com- 
 
 <c  municjres  cum  illo  Cbrifli  menfum ,  (^  quid  libi  obeffet  ft  cunt  illd  commtmicares 
 
 '<  Chrifiimenfim  i  Apofioltis  dicit  ^  quicnim  m271duc.it  (^  bibit  indigne  judicium 
 
 cc  fibimaniitcatO'  bibity  ( fibi )  non  tibi,  JMe'fi  judex  es  j  ft  judiundi  potefiatem- 
 
 «  iccepiiiiy  Ecclefidfiicdreguldjt  apud  teaccu/dtur,  pinnumeris  docttmentis  tejubuf- 
 
 *i  qicnvincitur,  ceercct  CQrrt^e^  (?((;mmWiiC(t,dfgrA4^t  f(  vfgiUt  tolcrmid ,  ut 
 
 ^tmndmntit^fdpiiH, 
 
 "'  -  '  -  JECT,. 
 
,ig  The  new  Inckfures  hrohn  down,  and 
 
 DEFENCE    SECT.    XVII. 
 
 ^     JThey  mi/repreferJ  their  Church- way,     whether  the  Quatr cs  cfi he 
 Diatribe  were  doubts  of  Friends  or  Emmies,     what  are  pro- 
 perlj  Scruples. 
 
 THe  Apologiftshopet^e/>  Primfles and  Pnt^ ices  will  cmy  their  Pu^om,  if 
 thejbenotmijfa!ien.  Confidence  is  indeed  i  kind  of  Ch.irmupon  ethers  of 
 «feakwitorrpirit,andasC<«/«?«K/>ctftti4^er  5  ft)  alfo  giomre  audiHer,  aliquid 
 harebit,  but  wky  then  {qttafi  caco  hquuntur,  Auiimi  quid  dicunt,  non  vidcmi  quod  [a- 
 gunty  as  Auguftine  fpeaks  of  the  Z)o«  «i/iO  do  chey  leek  to  lead  men  into  milts  and 
 mi{lakcsofthofeprincipIesandpraftlce$,wi:h  fpecious  pretences  of  their  fufpen- 
 ding  oncly  fome  perfons  convift  to  be  fcaRdalous,  as  if  this  were  the  hinge  of  the 
 controverfie  which  we  had  with  them,  and  palliate  their  cifting  cflT  whole  Con - 
 gregat>tJns,whercofthe  far  greater  part  are  not  garbled  with  fcandall,  &  gathering 
 new  dhurchcsof  fuchas  are  oftcnded  with  thegrofsnefs  of  their  adminiltrations  at 
 home,  whfrenofepirati an  is  made  (2$  ihcy  fpeake?  )  Perfeft  wares  never  tjfe  to 
 beheldforthby  fa'feor  halfe  lights,  and  therefore  it feemes they  would  wit: Ir.gly 
 have  their  principles  and  pr.iftices  miftaken,  being  fuch  (that  as  Cardan^ahh,  «^i 
 acute  vidan  mivus  amavt,)  h  men  muft  like  them  the  worfe,  by  how  much  better 
 -    they  undei  iland  them,, 
 
 Si  lion  videite 
 
 Tota  places ,  vcutro  fi  vidarc  fUccs . 
 The  Doubts  and  Quxres  made  in  the  Paper  feemto  them  the  hard  thoughts 
 0/  Enemes  rather  thm  dmhts  of  Fricvds.  But  firft,  it  greatly  matters  noc 
 which,  ioT  Antifthaies  wellfaid,  Ad tuendim fimitstem cpus  eit  aut  ivgemii  ami- 
 cU  AutatribuA  inimidi,  and  as  hony  enlightncd  the  eyes  of  fonathanSo  gail  did  thofe 
 of  Tobit. 
 
 Secondly,  but  why  of  enemies,  unlcfle  they  are  become  fuch  becaufe  ihty 
 tell  them  the  truth?  Kmr^  (^qiix ajfentntione  gratiam  non  parat)  odium patit. 
 But  I  fuppofe  rather  as  Hyp'tiis  is  fweet  In  the  Spring  ,  but  bitter  fal- 
 ling h^t&Extmpeus ,  fo  what  is  odioiifly  rcfcnted,  may  be  amicably  meant ;  ^o» 
 afHsmji  offendero  and  hethat  was  the  harbinger  to  a  Prophet  for  recovering  ef 
 life,  was  nelihcrtoralute  or  complement  withany  by  rhewuy,  but  to  lay  oa  the 
 ftafte. 
 SctufUieft  Thirdly,  Enemicsperchancethey  are  to  their  feparatlon,  not  to  their  perfons, 
 
 Irepnc  U0us  andareiikcthatskiltul  Archer  i^/.o»who'when  the  Dragon  was  complicated  with 
 ievfsqui  ^  tkec'ii!d,could.  ftrikehisarrow  in  the  one,  and  not  hur^  the  other,  ^ivitia 
 frejjui  fcUici'  ^^it  fjomines  amat,  and  'MtguftimplhilyiHoc  cfiferfe^o  odio.  cdijfe,  tit  vitia  non  ho- 
 tndinem  ere  jt  j  ^^-^gj  ederiSiitec  vitia  propter  hmtiues  diligws. 
 
 miefcrupului       They  pretend  Mtto  bcYffillingte  contend abeutwords ^yct  fall  Into  tatogomacby  and 
 ifi^K5.  Ser-    aueufiumverbornm,  Scruples  (ihcyf^yjaremens  doubts  in  their  ovonxc  ay ,  ibtmuch 
 ▼ius  in  6,  M'  jmcies  M(1  intmUs  tfjeir  mlHme  in  tbm  mn  ^Uings,i\a\.  is  Mt  Scruple. 
 ncW.  ^  o  .  s(rv^itlt» 
 
77?e  Lord's  Supper  laid  forth  in  common  jor^isrc.  2  (p 
 
 ^cr«j>if/»«3  which  ori( 
 
 jg^nally  and  projicTlyiignifies.a  little  ftone  in  the  fhooe,  ox  j 
 othei  wile  troubling  anyin" his  going,  'h  metaphorically,  transferred  to  denote  any  ^V^'^^^^^* 
 doubt  or  fufpition  whatfoever.    Ihe  C'^(uiiU  define  a  fcruple  to  be  in  a$ima  folim  ^^'  ^'  ^'  oi 
 tudincm/ufpiciomm,  67*  duhitatiomm  hominU,  confckmiam  pungevtem  (^ cruciantcm,^'     ■?'97i9^* 
 hftiir  U^elli  cx'guiin  calceo  Ixtemis ^  quipedem  Ixih  is*  vc-x.xt,  as  A\orm  :  buc 
 though  this  be  the  Eccledatticall  fenfe  ot  the  word,   It  doih  not  follow ,  that  it  may 
 not  be  ufed  in  another  notion^.more  ;han  becaufe  Idolum  and  Sacramentum  ('and 
 the  like  may  be  faid  of  fundry  other  terms  j  arc  In  the  Churtk  Ji/owi  appropriate, 
 the  one  to  an  Image  worfhipt ,    and  the  oifetaan  outward  (ign  of  an  intetnall 
 grace,  therefore  the  one  miy  not  be  ufed  for  the  viribie/fcc/ej-,  or  avain  imagina- 
 tioiij  nor  the  other  for  an  oath  or  gage ;  in  the  former  fcnfe  1  had  neither  cccafion 
 nor  meaning  to  ufe  it,  for  fci  uples  are  there  underftcod  to  be  Icviufada  argumenttt 
 (^fu7iddnjcnta(3isAioT}ui^ndFiliu.mj)levesr&tmss3  2s  Bdrvhi ,    but  we  are 
 not  pevfwaded  the  reafons  and  arguments  alleaged  are  of  that  kind; (^though  by  a  , 
 
 Meiofts  or  Chmcntifmc  we  ftilcd  them  fo)  until  they  hire  better  convinced  us  thcrof^  F///i/«/»  tfA^, 
 znAfcfuplmefltemUfuipkiomdl  circa  rem  bonam  vel  adiapheram,  faith  Lefm,  ii.c.^.SeSf. 
 andonely  makes  the  conscience  nfT.n  ing  and  adh -ring  to  one  part  of  theqacltion,  ^7  5P»|J. 
 lighfly  to  recede  and  a  little  to  doubt  thereof  i  butthe  judgements  which  wedtfired  BaLdmttXdf. 
 might  be  fit  is  Fied,3re  rather  more  fully  per(waded  by  other  leafons,  and  not  ^lCOhIUa^cio, 
 Uttleby  thofe,not  to  afTent  or  adhere  to  this  way,  which  fcemsevillj  though  ihey  af  /'•^4. 
 feftionatly  wifh,  for  fomecf  their  ia'vCSihat  trace  it,  that  it  were  not  foevill,  as  up-  ^^  I»ftit  O* 
 on  tTiefe  reafwns  itfeems,  orm.iy  bcfufpefled  to  bc;  fo  as  whereas  Confcientii  fcrti- P^^^»^'^'^'  ^9* 
 plofx  contra  id  quod  judicn  hdUt  argumeKta  fas  Mdvar)  thefc  arguments  aie  rather  ^"^'  ^' 
 contra  id  quod  Konjudicat.  \  ,    \  '     N>^vir.  Ma^ 
 
 But  whereas  they  Ciy,  Scruples  are  mens  doubts  in  their  orvn  way  (  where  furc  they  '^"^'*  ^  ^7* 
 ufe  the  word  Pot/t;j  rts  improperly  and  incu  ioufly  in  rcfp  d  of  tlie  Thcohgicall  ^^^  ^°®» 
 fenfe  ,  as  they  fuopofo  we  do  Scruples, (fori  doubt  and  a  k\  uplc  arc  t^iffcrcnt  no:  i-  f •  i®>7« 
 oi\S2Lmor\g[\  Cafuifls)  we  flul  gram  in  Ames  his  words,    dcrapulmejfeformidi- 
 ncmanimi circa  fuxmpraxim  ,.h\MYic  cmwji  yceld  ih.uv;eu'\d  the  noiion  in  any 
 o-her  fenfe,  for  that  which  by  ex:enuariin  we  called  Scruples  (f  ut  we  lliall  riOtiuom 
 henceforth  ufc  lo  much  indulgence  and  compliance  r^m  >ngthore  that  hive  not  lear- 
 ned wer  ^uwoj  &c/?c  ^^/Vr)   arc  arguments, which  though  oppofed  to  ihewaysof  the 
 Apelogiffs,    yet  make  men  more  learfull  and  roHlcitous  to  ccRcurre  and  co-operate, 
 wi  h  them  in  that  way,and  fo 3re  concerning  their  proper  wayes  and  a^iiigs-  like- 
 wife. 
 
 ci 
 
 the  like  fenfe  which  thty  carp  at  here  in  us,  for  exprefsly  they  fay,  JVhiUwoare.  fciu- 
 puloui  of  others,  which  necellantly  inferres,  that  fcruples' maybe  In  thetrrconceptH 
 on,  as  well  of  other  mens  wayes  and  adingsasof  their  own.  Yet  for  my  part,  let 
 them  call  them  whacjthey  pleare,N/H  apud  ntediflat  inverbQ  quod^non  dijtapiwfenf^i 
 ^:s^w4/7i5ro/e,J'fIi3Unoti1riVein  wordstonopurpofci  which  is  ii%  Augufiinvivnttf- 
 prets-^T^tt  q^TAte  quamodo  error  verime  vincAtufyled  qumodo  tm  di^io  diHioni  pr«». 
 jerAtur  akerimy  for  I  have  alfo  learned  itomFim  ^Nbs^  ditiwcs  adferx^uwa  per>*- 
 venturospmminAnegkxetimu&i  and  if  they  think  I  have  beea  guilty  of  a  wi/* 
 ??^'  ^f^^y*  fcrupU  ("which  ijbm  ihci  tbird  paitof  a  gtaln/  canadde 
 
^20  The  new  hdofures  broken  down ,  and 
 
 to  their  weight,  I  fliall  readily  put  it  into  their  Scalei,  yet  I  doubt  It  will 
 not  much  ponderate ,  where  ;any  other  thing  is  in  the  Ballancc^  or  difcretion 
 holds  the  Beam. 
 
 DIATRIBE.   SECT,  XVIir, 
 
 Rom,  1 4. 1  .&  I  oJifcnffed  whether  they  jfid^  or  defpife  their  brethren. 
 
 Vh,i  y^.findicated.  No  other  qualifications  rec^uh'id  in  ord?r 
 I  to  comnm.ncating  in  a  Church  memherhaving  a  DogmaticaU 
 
 j  Faith^.buttohe  vrithont  fcandnH.    JVhether  they  rejeSt  onely 
 
 \  the  wicked.     }Vhether  thfir  way  render   them  n'^t  guilt j  if 
 
 temerarioiis  judgement.    Of  judging  the  heart.     Of  hearing 
 
 infirmities  of  m  -trail  men. 
 
 THe  firft  ^u  re  which  thep.iper  fprungfrom  R(?»i.  14  i«  &  10.  thcythir.k 
 as  light  2S  the  paper,  ludibrium  vaiti,  eafi  y  blowi>  away  with  :h^  Icaft  wind  of 
 their  breath,  But  thcuch  we  did  not  pretend  to  fetch  thole  arguments  from  the 
 P€ripatum3hmTzthtrho\T\ihz  Academy,  and  brought  them  fonh  not  as  demon- 
 ftrative  but  confiderable  for  their  probabilityj ,  and  ns  arguments  minor  urn  gem  ium 
 e^  fenatores  pedirii,  yet  how  weak  foever  th^y  may  feem  in  the  faith  or  belicfe  of  a- 
 nyj  we  (hall  ftrlve  they  may  be  received,  and  will  feek  to  fetch  them  cfF  from  doubt- 
 full  difpU:ations. 
 
 They  fay,  The  Apofllcsfcepei^  far  from  the  hufincfsin  hivd,hefped\s  of  eating  herbs, 
 vot  the  Sacrament,  and  it  is  onclj  a  mt  receiving  the  rveali  to  doubtJuUdifpuiations. 
 But  may  not  the  fame  arrow  that  is  (ho:  to  one  [cope  or  mark,  hz  aptly  aimed  and 
 fcnt  forth  toward  another?  If  they  have  forgotten  that  the  fame  principle  is  pre- 
 gnant with  many  conclufions, and  by  the  venue  and  cfficacie  of  the  fame  middie  • 
 term,  cv  probative mediumy  may  fundryconclufions  be  inferred,  or  if  ihcy  rccog-  . 
 niicnot  that  natural  notion  and  principle  of  difcourfe  (  one  of  cbofe  two  feet  where- 
 iiponallfyllogifmes  ftand  and  move)  dc cmni (^  nullo,  vi^.  qtwdtiivque  offrmatur  • 
 out  negatur  dc  tm  (^ gcKere,  a^rmatur  aut  negatur  etixm  dc  pmc  (^  de  fpccie,  and 
 therefore confequently  any  truth  derived  out  cf  another  truih  mult  betherein  con- 
 tained, or  if  they  remember  not  thai  Ctfwe?/ in  Ttivinityy  quod  farti.ulariter  dicfum 
 eft  univerfaliter  applicandum  ^  yet  we  muft  remind  th(m,  thatncither  the  sacra- 
 ment, nor  any  preparation  or  trial  in  order  thereunto,  is  ihefcope  or  fubjeft  cf 
 tbofc  places  of  Scripture,  from  whence  they  have  laboured  to  draw  and  form  all  the 
 arguments  for  defence  of  their  Church  way  (ihat-one^of  2  Cor.  11.  27.  onely 
 excepted  )  as  whhout  any  further  light  held  forth  by  us ,  will  be  obvious  to  any 
 that  (hall  make  Infpedion  into  the  ttxts  which.  In  dUe  place  Hiall  be  confider- 
 cd. 
 
 Wedo  not  prcccnd  ik^i  this  pr^^cpt  of  the  Apoftl«  doih  dircftly  or  cxprcfsly  com- 
 .  .  ^-^-    _--     -    ^^^ 
 
The  Lord's  Supper  iaid  forth  in  common  jor^i^c.  p  i 
 
 mand  a  receiving  lothc  Sacrament,  y«  (according  to  7}iddateind  Hammond} 
 Icenjoyning  a  receiving  of  tiieweak  infaiihco  rhe  Communion  oftheChurck, 
 we  opine  that  It  confequcmly  requires  the  reception  to  the  Sacramenr,  Church- 
 fellowlhip  chiefly  confining  in,  and  being  defcribcd  by  a  communion  of  S^acra- 
 racncs  ('as  hath  been  declircdj  and  Church-Communion  being  comprchcndve 
 of  all  ocher  fpeciil  ads,  and  parts  of  common  and  publick  Chriftian  duties  or  pri- 
 vileges; itihatbe  prefcribtdco  be  afFoided  in  general,  the  other  arcfo  command- 
 ed, a«  being  included  under,  andconrained  in  that,  and  we  do  propound,  thac 
 by  force cf  this C4»tf«,  it  Iscleorly  en)  y  €i,  that  qui  rohuftiores (unt  cfermim. 
 f&ndintinfirmk/ubkvindk,    (^  qui  mxgU  p of eccruntf differ endU  rudibxi  n 
 
 asCj/r/M,  ihe.cisc  mxtixnAci  mlitei&jixre  ^...^fujusito>idumc$}iJirmaue(i fides 
 as  G^gJiaui,  qui  noniHm  erant  in  fide  futii  ivjhu^l^  as  Menocbius  and  Tirinm.  Fn- 
 terne  agendum  cumTudioribi'Ai  cave2?ttq;  ne  cos  a  profcjftone  EuAngclii  deterravt  y  as 
 FifcJLter,  A  d  conv^rfutiomm  vshis  aJjungite  (^  kabctc  ut  fratrem ,  neque  repeUite  txn» 
 
 quxmi'icHuminChriiiOt tolcrjn^ta  ejl  tic  forte  repti^t  ah  incupoy    ^iE(tita.Af* 
 
 feHucbiritaiUvohU  conjuvgit^ad  fuppcrtjtidumy  ns  Aquinns,  and  therefore  none 
 may judiur.dx friiatt *  eonfcicmix  licen-i^m  id  fe  traherc,  as  Qalviv-^  defepotitcs  quim 
 ds  atili  (olicitos  effe  apcrte^ty  ^sParauty  the  reifon  bdngrcndred,  quod  fotejfas 
 juJicandi  dealiorum  <oitfcientiU y  proprii  ft  Chrifiiy  quod  unu f qui fq,  iUi  ratieucm  de 
 fcipfo  rtdditurm  /.  ty  as ^iftator.  And  then  wc  aflume,  that  tor  them  ^  as  if  thci-c 
 were  no  other  way  to  redifie  :hi.ii-  Aff^mblies  tha-i  as  Caiidioi  corrected  ffa»«5  his 
 tranfl\tioaof  PLto>  with  one  commow  fpung:  j  to  put  from  the  Communion 
 whole  Congrcgaiiojis  (  which  i".  not  to  imptove  the  health  ot  growh  of  the  Chutch^ 
 but  to  rcdncci:  to  an  atr^^by  and  confump  ion  by  fuch  continual  violent  purglngs  ) 
 and  tod)ihns,  not  for  grcffv*and  pa'.paJe  ignorance  oi  notorious  offences  an4 
 fcandils,  but  bccaufe  they  have  not  approved  their  knowledge  or  holincfs  to  ihofc 
 Cenlors,  and  like  Procruftes  to  rack  and  draw  them  to  the  length  and  meafureof 
 thcli  bed,  is  not  to  fupport  or  animate,  but  cait  down  and  dilhearten,not  to  afTurc 
 and  evidence,  but  to  irritate  and  imbittermen,  net  to  bear  with  them  >  but  to 
 bear  ihcm  down  or  overbear  them,  fince  moft  men  carry  fomc  auAogj  to  the  leaves 
 oUhc  arb»r  triflyy  whereofN/Vr«n6fT^ff  tells  us ,  that  being  roughly  handled  they 
 fcarcc  fmcl,  but  genrly  toucht  do  fpire  forth  an  excellent  odour  >  nor  is  this  to  hold> 
 vrconverfe  with  them,  as  brethren  (the  ancient  Church  calling  none  brethren 
 that  communicated  not)  bu:  rather  as  ali.ns  from  Chrift  ,  being  not  by  the  ^f  o- 
 i/cigi^j  reckoned  ofthe  Church  J  ali^as,  bcca«fenot  of  the  faithful,  for  the  anci- 
 ents named  thofeoneiy^^Wex,  which  did  receive  the  Sacrament  j  and  aliens  from 
 Chrift,  becaufe  not  worthy  to  partake  of  his  body,  and  when  men  manifcftly  dif*. 
 cover  not  themfelvcs  by  fcandais  ^  yet  to  reckon  them  unworthy  of  the  Communi- 
 on^  is 
 
 Firfty  To  judge  their  confclencles  by  determining  of  things  occult  (  whereof 
 the  Church  never  pretended  to  any  judicatory  )  for  they  have'not  manifefied  them* 
 felvcsby  crimes  that  are  notorious. 
 
 Andlsfccondly,  to defpife them,  not onely fpcculatlvely  to  efteem  them  evil,  ii,q.^o,gff, 
 but  praftically  alfo,  to  deal  with  ikm  as  evil,    for  qui  babet  malam  opinimtm  de  a»  j^.incinii' 
 iioibfqifufficienticAupy  injuriatureiy  (ff*contmnit  ijum ,  faith  Jquinas,  and  in  difp.  j.'fl.  4. ' 
 dubioper  malam  Qpinionem  de  froximoy  indigneis  contemnitur,  adds  ydlenmy  ir\d  punk*  j,  ^/ 
 therecanbe  nofuAclent  cauCc,  nor  indicia  vebmemiay  nor  can  their  condition  8 6<« 
 UoAcrwiTcthandoabtfttlj^  where  the  anions  arc  nocfcandaleus,  sffid  ifnheiithev 
 ' Ti  "      '         call 
 
't^i  '^"k  mm  InQlofures  broken  down^  mA 
 
 :A  \ 
 
 c^a  them  i^44  and' &if/f<fyiJ^  fas  here  )  and  account  them  Z>^«lgi  and^fwVe  f^i»^' 
 upon  that  filore  andinthac  notion  thty  fay  elfewhere  they  adminilUr  hot  thdM^ 
 jj^^^f  to  th^fft)  ihey.(hall  y£t  deny,  that  they.defpife  them  ,  1  think  they  (hall  defpife 
 ouErcafbnalfotohx)pctoniakcusbdievero,  aiid  they  have  as  much  reJfcntdlay 
 tW$  is  not  contempt^  as  the  Gloffe  Ing'w^^whachtodtfly  anym:y  becaHed-^i 
 Whore  till  (he  have  been  culpable  with  2^ ooo  men.  -  '''^^ 
 
 But  whereas  they. infinuate  that  the  4  verfe  of  the  15  T/'i/w  will  warrant  an'd 
 bear  them  out  to  contemn  vileperfons,  Ifhali  fay  if  ihey  are  not  fcaadalofs  for 
 notoricus  crimes  they  are  not  vile,  and  if  they  be  not  vile  they  are  not  to  be  con^ 
 tcmn^d.  ^mm  and  Pifciitor  tell  us  that  according  to  the  Hebrew  it  fliculdbe 
 tranflatedj  comempttu  efl  f^mui ,  and  they  render  Vnfrohm  ,  as  the  vulgar  ioih^ 
 .  mulignmy  and  to  contemn,,  is  net  to  flatter,  (ss^uvitHi)  or  voluntarily  toho- 
 
 Jli  leCHfU'        nour, vice  and  impiety  for  ffattery  or  any  worldly  refpeifls,  (  as  Pkdatc,)  to  cover 
 ^  .      or  excufc  their  vices.by  filthy  adulation,  and  (cekJriendlhip  and  have  commerce 
 
 ,^mmvi^  whh  the  impious  and  (laves  of  Satan,  (  as  Mvl'Cj)  and  it  would  fcem  prodigious 
 9ftbui,\otmU)  j^- j^  ^^o\3^(^  more  check  wi  h  this  duty  to  admit  into  Communion  thofe  that  nrenoc 
 gloriAprmes  nQjofioufly  flagiti  us,  then  to  rjcathemfljallclafh  with  that  property  in  the  for- 
 ''^"'^^''^' mer^verfe,  that  taketb  not  up  arcpoach  agaivfibU  mighhcur^  di^fis  am  fd^is  (as 
 turjeccimes     ^jjjj^."^  rionadmifnadaurti'fii&svituperaricves,  dctra^icjies^fufurra  iotiesj  alum- 
 
 r^     r  J''  ^''»'''' comtyscft,  as  lavfe^im 
 
 jtncaJiopojtU'      j^^  ^^  ^^-^^^  ^^  np,3y  therefore  take  up  for  a  conclufion  that  Efifhoncmi  of  T4- 
 at.  ^f^f^'^f^  f^tuDponMsit-xxy  [iclidus  f^nicarum  error mprobiitur,  qui  Ecclefum  verammn 
 imm'  fiitm  fubfijierey  mptibi  mna  funt  par  her  firmi fide ,  f  writer  faiicii  in  viuj   er  ^nl- 
 
 UZi^tLniacumtriticoJnugrodDmivifuUiiIjre   (c^:ffici:intur. 
 
 Thty  fay  the  j4poftl€fpe:iliS ofmt  receivivgihe r9(^jfi  toJmhtffil  diffuiatiovs ,  and 
 hedotkfoj  but  hedothnot  onclyrjeakofthat,  but  fiilt  prefer ibcs  them  toberc-^ 
 cdvcdj  and  afterward prohibjtcs their  rect-ption  todoubtful  difputa'ions,  lut  as 
 the  COMDvifls  fay.that  fiiljovc  C<i?''0'?.Y^, Saturday  ard  Sunday  are  all  or:e,fo  it  feen^s- 
 ihcj4poiogifls  would  fain  have  rcceivmg  and  vot  receiving  to  be  the  finre  j  they  {n- 
 ferre  ibereiore  5  men  are  mtto  be  culled  t&  fml>ex€rcifesas  may-  be  hurtful  to  ihm  ^ 
 and  w.€  grant  it  of  fuch  ashave  adirci^tendericy  unto,  a^nd  natural  efficiency  cf-> 
 burr,  but  not  of  fttch  as  may  isdircdiy  and  by  accident  oneiy  become  hurtful,  for 
 ihcjiihey  may  no;  be  conv  catcd  to  ihc  hearing  rf  ihe  Word,    v\  hi  ch  by  accident 
 doth  bliad  and  harden*  and  is  the  favour  of  djtahimto  dea:h,  lu  fince  the  inhi- 
 bition to  receive  ihcm  to  doubtful  difputatlons  is  bottomtd  on  this  apjgogical  rea- 
 fo^j,  led  ikyfaouUbe  difquicted  wi  h  rroublerom:  qaenions(as  Dioim)  we. 
 fuppoffcthe  reafon  to  be  as.  illative  to  forbid  th  .ir  examinations-  a-nd  tt  ills,  whofe 
 <)ueitionsdo  occafion  and  produce  as  much  of  trouble  and  difqulet  ascanordina-  ■■ 
 riiy.rcfMlt  from  difputations, but  they  unwittingly  milhke  or  would  willingly  take 
 oihexs.  In  ajnilb,  wliile  they  with  as  much  (olemnity,  as  little  pertinency  difcotirfe, 
 as  iibf  rtei}{  in  the  fmh ,  were  to  be  undetflood  onely  fuch  as-  kad  a  found  lively 
 aadfajfein^faiththough  feeble  ina  rem  Ifs  degree,  fuch  as  have  a  true  Godly  fesr 
 aiickibmtdegree  of  grade: ufne^  j    whereas  by  the  very  light  thcK  naturally  beams 
 fiOiD  the.text>  and  itrtfli:A«d  alfo  by  Ifiterpi eter $>  it  is  meant  of  fuch  as  are  not 
 3ttt  fi\ll  in  knowledge,  nor  pcrfwaded  of  Chrif^Ian  liberty  {^%7)iodatc)  qmiit 
 ekSma  Euittgelii  rudior  efiynmiuvijatk  ede^m  (^  perfuafus  de  libfttate  Chrifttamii 
 
T7;e  Lord's  Supper  laid  forth  in  common  fbr^(isrc.         j  i^ 
 
 citor,  aftd  Cdhin  in  effe^  c6nfcrrtingwhhhlm,  and  however  ihey  rebel  agiinft 
 thiilighr,  yet  it  ftrlkes  (m  their  eyes  to  makethcm  fee  and  fay  alfo  in  this  very  Se- 
 dloti  ,  thKtheApo^lefpeaksofthofetvho  wcrenotofapurcGofpcl  judgment^ 
 about  ceremonies.     Faraus  oncly  by  a  proportionable  atcdmtnodation  extends  It 
 
 to  there  th.it  are  infirm,  ciramoresC*  fludium^ietatis, qui  iavgnidiusfreficc^ 
 
 runt  (^  (a^m  bdUucmntnr  in  vtti,  fuch  as  arc  car nai ,  not  Ciiiply  but  in  fome  re- 
 fpect,  and  therefore  concludes  (in  oppoikionrure  to  their  principles)  taHinaqua- 
 lliate  domeflicorumdciiton  eft  quod  offcridmur. 
 
 But  they  here  part  h:indswith  thcii  brethren  ,  Who  they  confefs  p  bepndthetf 
 TP^rrm  rvhcn  ibey  t2f(e  Shunts  ofihefnfi  magnitude  cndy  into  fcU<nvjhip.  But  ftirc 
 their  vvarraa  s  are  bretmcn  too  afwel  as  th  y,  and  they  can  pretend  no  better  war- 
 rant to  exclude  all,  favccf  the fecond  01  third  magnitude,  then  their  brcthrencan 
 fliew  to  rejtft  all  Dve  of  the  fiift.  We  think  that  rhm  ^h  one  ftirr  differs  from  a- 
 nother  in  gU'y,  y^t  every  the  lealt  ftar  while  it  itacds  in  the  firmament  of  th<i 
 Church  ,  oa^ht  to  be  in  fellowfhip  and  CovficUation  with  the  reftj  and  tiii  he  .prove 
 a  falling  ft:r,  a  fiebnUt  or  plain  Jicbnh ,  it  will  bj  onely  a  by  blow  of  the  taUe  of 
 the  Dr.igoa  to  Gift  him  to  the  earth.  Lis  Gjds  prerogative  to  tell  tWe  number  et 
 fla:s,  there  are  mmy  pure  ftars  more  than  we  can  fee,  th^  Galaxi  is  bataGon- 
 grigulcnof  them,  and  fome  ftars  that  are  eclins'd  toward  earth,  fhiae  upward 
 to  heaven,  and  tocwn  none  for  ILirs  ,  butthofe  that  will  move  co«:c»mV)S[  with, 
 them,  and  borrow  all  their  light  from  chem,  i%  ^  (j\k  aftronomy  ^  and  fits  none 
 but  thofe  ih  It  would  fet  their  ncft  among  the  Ihrs. 
 
 The  judging  ofotherseftaie  and  condition,  thewaies  andcau^els  of  doing  it^ 
 are  but  pcrcrgis  and  betcrcgeneab  to  cur  q'iif {^i:n,  for  it  is  not  mens  goodnefs  or 
 rc<yencrarion,  which  is  the  foundation  of  their  right  or  intereft  to  the  Lords  Sup- 
 per, bu  Chu-ch  mcmberfhipwitha  ^ci^<2r/V(i/ faiihcorapleatsa  title  coEccltli- 
 altical  Communion,  and  confequently  to  the  Sacrament,  and  it  is  acontradifti- 
 on  in  the  adjcH  ,  and  a  meerbull,  ( though  fuch  an  one  as  ATsrwsi  faith  are  fome- 
 times  let  loofc  in  Spuin  in  folemne  places,  vhich  gore  and  overturn  and  traaiple  on 
 the  people)  that  a  man  (hould  be  a  member  of  the  Church,  and  yet  net  be  recei- 
 ved to  Church  fellowHiip.  Whatfoever  other  qualifications  are  requifite  to  the 
 perfon  in  order  to  his  coming  to  the  Sacrament ,  yet  they  are  to  require  nothing 
 more  in  foro  exteriori  for  his  admitting,  cumen'm  quiltbet  ^Cbrifiijimis  y  exhocipfo 
 quod  eft  bsptifatui  fit  admiffus  ad  Vomimcam  menfam  (  faith  Aquiuofi  )  nonpoteftjus  j  ,q,6o,  arti$, 
 fmmei  tcUi ,  vip  pro  diqua  cauft  mmfefti  y  they  need  lo©k  for  no  other  pefirive 
 thing,  ifthey  difcern  nothing  privative /w^  .no  notorious  crime)  that  may  for- 
 feic  that  right  3  if  they  fee  nothing  to  difprcvc  it,  they  may  fpare  to  feek  for  what 
 may  farther  prove  and  verilie  it  >  charity  carries  with  it  an  obligation ,  praftisally 
 and  negatively  at  left,  to  judge  all  thole  to  be  good  that  are  not  manifeftiy  evil,  and 
 therefore  he  that  is  not  vifibly  unworthy,  is  vifibly  worthy,  becanfe  a  vihble  mem- 
 ber, and  if  worthy  of  a  Communion  in  other  Ordinances,  (as  hath  before  been 
 argued  )  why  not  in  this  alfo  ?  unlefs  as  the  Orators  exalted  eloquence  that  them-; 
 felves  might  rife  therewith,  Co  they  elevate  the  Sacrament  to  a  higher  fphcar,  be- 
 caufe  themfelves  pretend  to  be  the  InteUigences  that  muft  onely  make  it  more  or  rcffj 
 and  1  (hould  defirc  them  to  ffiew  me  any  Scripture  ground  whctcon  they  can  baitd 
 th\s  bypotbefu\  That  thofe  Intelligent  perfon^ ,  who  are  worthy  to  have  Go»m«^ 
 nioftin  jhcWptd  and  Prayer,  ar€  unworthy  off  cUo«^^^  • 
 
^^4.  ^  hl>lpp  Inch  fares  broken  dmn^  md 
 
 It  is  granted  they  miy  make  judgment  of  fuch  as  aftually  dlfcoverifccmfeTvc!^ 
 byfcandaII,brncrhippoicmiallybyavloIeRtfttfpition  ,  but  to  make  difcovcrirj^ 
 of  others,  In  orderto  judge  of  their  fta:e  or  condition  ,  thty  havcjxonebut  a  for^  / 
 ged  warran,  that  bears  not  the  rf/?e  of  heaven,  nor  ts  exemplified  in  the  Roir$. 
 fit  the  $cripiu  re ,  and  therefore  whereas  they  fay,  Thit  Calvin  affimf-  th^t  judge^i 
 in^ in tbu place, Rm.t^.  lO.  istobmgmenuMdercurown  Uwcs,  Though  I  findfi-; 
 not  that  iie  makes  that  interpretation ,  yet  it  being  true  fecmdum  quid,  becaufc  X. 
 divine  truth^though  perchance  not^w^/ic/ferjbcciufnot  prpper  to  the  pj^e.yet  fup*i 
 porfjng  it  werefOjWe  cartnot  butconclude  they  judge  their  brcchreojbcc^ufc  we  fiutlc 
 their  lawesunderWbich  they  would  bring  them,  but  they  are  yet  to  (eek  of  ihofco£^ 
 Ghfifti  imieiTe  they  will  doe  as  the  GlolT:  on  Gratixn  hath  done,  tp  cite  a  whole 
 r^ntence  for  Scrip  ure  which  Is  nn  where  ,  or  will  have  us  to  think  of  them  ^iHh 
 Mijl^^i.  Si  /?»« teacheih of  the  Church  ofKme,  that  what  plcafejh  them.,  is  thcexpreflc^ 
 ^isvfrb.p'    YfOvdoiGod,  .•    ..  . 
 
 j^dSj  If  (as  they  prorcrs)/feO'««'^^J^^' W.^^  tak^the  ircii^f/^, then  they  ought  to'admit  alt 
 
 thofe  that  are  not  guilty  of  fcandaU,f  or  other  fins  are  but  weaknej&s,  and  fo  deno- 
 minate their  fubjeds. 
 
 If»(as  they  fay)  tbej  refufe  mne  ka  tJje  dud,  aid  hidAtds,  and  comemners  of  Gcds- 
 wayes  Jc  is  a  fad  topicitU  fate  which  ha:h  befallen  the  place  s.thcy  fettle  in,ff  all  thofe 
 groundsihey  cultivate  bear  no  other  fruit  bjtfuchasrhat  nesivS^dom  Lake,  whicft,, 
 how  fpecious  foever  It  feems,  yet  proves  to  be  but  dull  and  emptlntfTc  when  they 
 take  them  inhand^anditisnoperfonall  feliciry  to  have  the  luck  of  the  worft  hirlot, 
 that  theirs  is  alwayes  the  dead  child  ,  and  after  all  their  fifliin^for  men,  they  raiher 
 iMve  the  forrune  of  chofe  (which  indeed  is  juft  about  their  properiionj  that  doc  fifh 
 for  ^cnlsJin  Mjre  del  Sufi  where  j4cofla  relates  that  there  is  fcarce  one  round 
 pearifoundfor  an  hundred  riggs,  and  th:lr  p&^ple  fo  difprratlycyili,  that  no- 
 thing elfe  could  re<fti(ie  them  but  that  wiiich  tAntonitii  AuguiHuui  borrowes  fron>' 
 Mmialto  apply  to  Grmau,  Vna  litun  to  bloc  them  all  at  once  out  of  the  commu- 
 nion J  but  if  they  refufe  none  but  fuch  as  are  dead  and  bail  »rds ,   they  cannot  pafs. 
 tWsdreadfull  verdiftupon  them,  ualcfle  they  h«ve  convict. d  them  to  be  fcanda- 
 i©ufly  wicked,  and  yet  they  tell  us  we  piffc  an  uncharitable  juigmcnt  upon  them  to  au 
 €9unttbanhey  judge  fou»cbiritably  of  thofe  1  hey  receive  not ,  wjiereaj  it  cannot  but 
 hecleai^  that  all  arc  wicked  whon\thiy  rej.jfi,  if  ih^y  refufe  nonc.but  fuch  as  arc. 
 w^lied. 
 
 "TCet  as  truthis  like  Ught,which  cannot  be  hid,  but  will  find  {ome  crany  to  flicvr 
 l^fclf,  and;  was  anciently  ( diih  Pierit6i)  defcribed  Hieroglyph icaUy  by  a  Peach; 
 wWfih  Is  like  an  heart,  andalcafchangingthereonlnrcfemblanceof  a  tongue^  to 
 fliew^that  the  tongue  foould  adhere  toihchearc,  and  urter  the  truth  thereof;  fo 
 Cfttly  we  have  found  their  heart  hanging  on  theic  tongue  In  this  matter ,  and  how- 
 over  tfcey  would  elfe  blanch  the  bufinelfc,  yetthey.h^ve  dropta  conCeffion  elfwhere, 
 zhatitis  nonconformiiy  to  their  difcipline,  which  is  t^e  ground  of  their  exclufion^ 
 and  here  they  reply  that  fcandali  is  not  thg^t  alone  for  which  they  leicft,  but  they 
 an  uft.  fee  fomemcafure  of  true  godly  feare,  fome  degree  of  gracioufncfle  in  thofc 
 diey  admit,  it  is  not  enough  that  they  have  nothing  againft  them,  to  defeat  that 
 dtle  whichas  Church-members  they  have  to  Church^fetiowHiip,  but  they  require 
 ^om.  them  a  farther  proofe  and  verifying  thereof  by  fignall  demonfirations  of 
 frwnd  jnce.  And  though  we  niall  grant  as  they  fay,  That  it  is  a  (moiiiic  boufe  vbpc 
 ildltf0ilytbcfm90fibrsi^s9Ht,  yetic  doth  noc  foWwf,  tkac  tbiey  make  brok  Into 
 
 "'  ~ CAcryv 
 
The  Lord's  Supper  laid  forth  in  commo7t  for^<s*c.  l^% 
 
 eieryhoufctoexamin^wliethcik  be  fuliicd  wkbfmoak  or  not,  but  rai|icc.tarry  - 
 and  ^ye  up  their  jucl|Eraent  till  the  finoak  breakout,  and  rather  fufpend  tfitlr  cen- 
 fttWS  through  ^hariryi  then  men  by  precipiution,,which  is  novcrcaju[lina,  and  fee- 
 ing rhey  pretend  to  judge  of  menbytheicsdions,  whst  need  is  there  of  other  exa- 
 niiflaiiofl,  whcnthtynuybelufficlently  rca«l  in  thofe  teal  characters,  and  till 
 ihsy  can  charge  them  with  ofFfnces  in  particular,  inftanced,  and  evidenced  inthcic 
 ctrcumitanctSjthiyibould  fupcrfede  the  notion  that  they  here  give  them  ai  offtnihg 
 Brahrcn. 
 
 Bcfidc?,  ThougKSmoak  flnll  break  out  of  anhoufc,  there  may  ba  otker  waycs 
 tDrcdifiett,  then  by  pulling  dawn  the  chimncyj  admonition  or  reproof  maybe 
 a  means  to  amend  what  wj^  a  mlfs,  and  perchance  the  fault  might  be  in:ihepre- 
 fcnt  ill-laying  of  the  wood,  or  fonic  vielent  ftorm,  as  fewchimnies  butfmoakby 
 fuch  accidents,  as  a  ftrong  tentation  and  fudden  paflion  may  overbear  or 
 tranr^)Ort  a  man  contrary  to  his  conft  am  courfe  and  frame  of  fpirit. 
 
 liui  though  thfy  read  not  asthcy  write,  nor  fing  as  ihcy  prick  (i$  it  is  fiid  of  the 
 %wich)  but  fit  the  Notes  according  to  the  Ears^.  and  to  the  interelt  of  the  occa- 
 fioii ,  yet  ler  ihem  fay. or  unfay  it ,  we  know  that  very  many  of  thofe  whom  they 
 rcjed  or  lay  afide ,  arc  not  jiifllyafpcrflble  with  no:orious  crimes  (which  oiiely 
 cdnitltutefcjndals)  and  very  few  or  ncne  that  we  knew,  have  been  du!y  or  judi 
 cia Jy  convidcd  for  futfl,  and  ihcrcfor  .•  not  onely  fpcculatively  to  cfleem  th  m  cri 
 minous,  but  pradicilly  to  deport  thcmftlvistowjrd  them  as  fuch,  feenis  toly 
 v\  ithin  the  pjecinds  and  bounds  of  temeraric  M5  judgement. 
 
 To  Have  off  and  cvide  the  charge  of  radi  judgment, 
 
 iUif  Tobur  6r  <w  triplex, 
 
 0rcflle^ici  crit,', 
 
 they  make  aThrctftlADcfcr.ee,  faying, 
 
 1 .    lijit  thcy-^jud  ;c  mt  mens  hearts ,  Not 
 r.    The  r  fin  A  cfiue  hut  frcftnt  co^iditian^ 
 I.  They  mii{c  judgitnems  by  their  anions* 
 
 If  we  fliould  giatific  ihcm  wl(h  a  conccfllon  odhicMypothe/Psy  yet  the  brufh  wH 
 not  white  the  Wall,  nor  wifh'Ut  the  fblnj^  we  may  .illowihcir  Plei,  andyetihcy  Jn  a  ff,6^, 
 will  fail  of  the  irifTae,  and  a /f7/Vo/Errowf  lye  agiinft  their  Judgement,  temerari- ^^^  ,;    * 
 ou^  judgement t.iken generally,    bc'in^  ajjaifus  j-ije  ccrtus    vc  i'lcertta    vclmitn  j^iijl^^^^i^^ 
 diibititio  dcnuloproximi,  qux  orititr  ex  kvibm  iidiciisy  at  que  adeo  ittfufficiemibui,  >r;»,1.4.c.i.i. 
 as  Sylvius  delivers  it   (  from  whom  the  School ?nd  Caf,ifis  diffcm  notj  and  there-  Caf. 7 .p! iijj 
 of  J  qidn^  (  and  Bildmn,  L'-Jfm  ^  Ax^im  ^  Fitiucim  cue  of  him  J  make  Lejpus'l.i^.  ' 
 Three  degret^,  2^,dub!%.(. 
 
 I.  tnJperc duhiUre dehsnitittduriuA,  **  Avft.pat.yU 
 
 a..  Ceitb  aflimare  ejui  mditiam.  ,  ^  ^ . ,  j^p^^ 
 
 I   Prtccdeu  ad  tUiquem  judkiilittr  condemnandm  -,  11 50. 
 
 jtr  .    ,..,     j.jr^.  Filiucmmifi 
 
 And  thofe  miy  be  light  and  irffofhclcm  reafons  to  warrant  ih«  3  degree,  which  ^o.€.i.f(S,zA 
 may  juftly  prompt  us  to  ibc»,  and  choft  iln:  may  Induce  who  the  x,  may  not  ^^, 
 
2iS  The  m^  Jnclofures  broken  down,  and 
 
 |uftlfiethe2«j  therefore  though  they  nel.her  judge  mens  hearts,  nor  final  cftatc, 
 f  yer  If  they  make  judgement  of  the  prefent  condition  by  fuch  adrons  ,  as  lire  an  in- 
 u^mes  cilxonf.  fu^j^cicnt  foundKion  for  fuch  a  fuperftrufture,   It  will  be  rafii  judgement  formaU 
 /.J  c.^I.^      jy^  although  Ic  be  true  judgement,  asatrucaffertionmay  be  a  lye  (zitAmts  oh^ 
 *>J'  fervcth:  y  But  to  interpofe    our  exceptions  to  their  pleadings  in  particu- 
 
 lar, 
 
 Firft  concerning  the  judging  of  their  final  eftate,  I  think  that  it  is  fuch  a  fault 
 as  covetoufnefs  was  to  JL«rkr,  contrary  to  his  nature,  he  was  never  tempted  wi:ft 
 it  J  foIthiikfewmendoofFendin  this,  or  prefume  to  judge  of  Go^s  etertial 
 CGunfel,  but  only  according  to  mens  prelcntjiiftice,  not  to  cenfure  o:hirs  abfe- 
 lutely  but  conditionally,  astheyfliallrepentorgooninihcirtrerpaires ,  noneW- 
 ing  ignorant  that  God  can  raifc children  to  Ahrdbjtn  out  of  ftcncs,  and  perfeft  the 
 new  Creation  ashedidihefiift,  cut  ofnoihingj  andunlcfs  th  refore  thjyc.  uld 
 alfo  creare  fomeihing  cut  of  nothing,  this  part  of  thdr  anfwer  will  li  tic  fa  iific  or 
 .conduce  to  their  excufe. 
 
 z.  Though  they  deny  it,  yetihcydo  judge  the  he.rr,  ifthey  judge  the  man  and 
 his  eftate,  fortheheartis  the  man  and  makes  the  cihtc,  as  ApUodorUi  his  heart 
 told  him  in  his  dream,  when  he  feemed  to  beinthe  boyling  chnldron,  ihuitwas 
 he  ihat  did  him  all  the  mifchicf :  If  they  fl-iall  think  to  falvc  li.a:  fere  by  the  fcc.ni 
 part  cfPh> fide,  which  'h  y  prevented  not  by  the  firll,  and  Ilia'I  f.:y  t'-cy  nifait 
 rhatiheyjudgeno- the  heart  immediatly  or  by  intuition,  bu:  nudiatcly  by  the 
 adionsandbydifcourfej  and  judge  nit  the  intentions  when  the  anions  they  can- 
 not, Then 
 
 Secondly,  Ifthe  anions  cannot  give  refult  and  bottom  to  fuch  a  judgement,  if 
 more  be  pur  in  the  Co-Hclufion  then  tiowcs  from  [hzT^remifesy  and  the  branches 
 fprout'farthcr  than  the  root  can  bear  them,  the  heart  is  judged  without  or  beyond 
 the  adions  j  butfeelng  every  mans  heart  isconfcious  of  that  which  Augujliueiyihy 
 In  Pful  I  -o.  Tot&m  v'ltAm  hiimuimm  circumlitrarifeccuth,  cur  juilice  conHding  not  in  perfe<ftion 
 ofviriues.butremifllonof  fins,  (  upon  which  place  of^z/^.v/i/wc  r/L-w  well  n  - 
 t€:h,  bom  jiirnuiy  vo7i  quod  beve  vhimus  fed  quod  commiffornm  fcclcrum  nohU  ft  ^ 
 Deo  gratin,  for  ss  cur  corruptions  arc  (  as  theHiltoiian  fald  of  ih^  Gcrmn's  ) 
 triumfbiti  ptm  quxmvi^iSo  alfoconfequently  all  cur  rightcf  ufnefs  htre  is infcriy 
 Tioufu^ocffe,  being  neither  pure  but  mixt,  (  as  thofe  we  call  pure  Elements  have 
 much  impurity,  onelythe  cceleftial  bodies  are  fuUy  purified)  nor  perfed,  for 
 there  fo;Tietimes  want  parts  as  alwaycs  degrees,  and  the  belt  men  are  imperfed  not 
 only  in  latituditiectiw,  or  in  ge7icrc,bmi?ifpccie3iKoy  as  the  learned  diftinguifli  arid 
 aliter  hie  iionpoteseffe pcrfcBm  mfifcias  hie  u  non  pojfc  efeperfeSfunii  faith  the  fam^ 
 fHTfiiL^'^*  Father,  for  every  regenerate  man  is  two  men,  like  that  monfler  CmcrmuA  fpcaks 
 of,  which  was  two  above  the  navel  ii  every  part,  theugh  one  beneath,  which  would 
 often  be  at  difagreement  and  contention,  and  like  a  ^lint'Wimal^  having  feme 
 fenfe  of  heaven,  yet  like  a  vegetative  drawing  much  from  the  earth,  like  the  flying 
 Fifti,  that  can  one  while  fly  toward  heaven,  and  anon  is  undcr^watcr,  and  there- 
 fore as  it  wasfaid  oiSetieca,  he  was  inter  (^briftianos  ethnicus,  inter  ethmeos  Cbri- 
 ftiifitUy  fo  a  fandified  pcrfon  though  in  refped  of  the  men  of  the  world  (  as  Awr 
 brofeipuVs)  he  be  a  righteous  man  (the  denomination  being  taken  from  ihe bet-, 
 terpart,  and  the  inhaeiem  quality  denominating  thafubj&d,  though  together  there 
 be  an  inhaffion'of  the  contrary  quality)  yet  ift  regard  of  pure  and  perfed  rightcotif- 
 
 mfyhc  is  $nfttl :  ihet^foie  as Ung as  ^ny  Is  free  Uem  fttc4U  fmimi^,  grievous 
 .  __- ^^^ 
 
The  Lord's  Supper  l'ai<i  forth  in  common  for^  isrc.  527 
 
 an^cxhious  crimes,  1  think  tfiere  is  noYufficientfigne  or  rational  caufe  to  judge 
 
 and  conclude  him  a  wicked  niin,  for  they  mutt  fure  be  beams  whereby  to  build 
 
 fqcbjudgrnenr>  moa.s  will  not  fuilalA  ir,  andhe  tharwichout  other  jfrcwf/e^  con-  ; 
 
 eludes  him  (uchj  I  think  judge:h  the  he:r  ;Nonc  knows  Co  well  the  thingyof  a  man,.  '^1 
 
 as  the  fpiric  of  a  man  which  is  wi:hin  htm,  and  feeing  it  Is  noeaiie  orfudden 
 
 work  for  a  mm  to  difcern  and  determine  of  his  own  eftate ,  it  muft  confequently 
 
 beimore  difficult  and  deceptions  for  any  other  to  undertake  ir,  and  therefore  coA- 
 
 fiderate'y^w^M/J/we faith,  wc cvg}ii cominne ^^obiberrfmitfi'efjmienET^ felt- 
 
 tevim  de  pT0X:m9,  and  however  fume  have  dtfigned  and  limited  the  Jipia  ptho^o-  ^^'*"'  9^*  ?** 
 
 m07ik2,  or  the  proper  characters  of  what  are  the  fpotsof  Gods  Children  ,  and  what  ^^<^» 
 
 arc  not,  yec  they  are  rather  charaders  whereby  a  maa  is  to  make  trial  of  hlmfelf , 
 
 whereby  the  fpiric  inmanonely  can  judge,  and  are  rather  figns  in    Abftfii^r)  \hin 
 
 wconcrc  0,  whnt  makes  a  righteous  man,  thanwhois  fuch  j  and  though  the  rule 
 
 be  right,  yet  there  may  be  error  in  the  application,  thefr(5p^fzo»inay  betruc,and 
 
 yet  the  ajfumpion  be  Co  falfe  as  tovitine  the  ccnclufion;  Nosf.lios  diaboli  nrnfidum  C^'nt,  z.  Efiff^ 
 
 ^ucecuvquc ^acata   (  {d.\i\\  Augujtivc  )  fccuTit  cmmO'fliiDei,  if  a  man  therefore  PcUg, 
 
 1  ve  without  fcandal,  Iftippofe  other  hults  can  render  his  condition  at  moU  but 
 
 dcubrful,  3nd  thopgh  they  could  beget  or  foment  a  probable  fufpicioncf  his  evill 
 
 I tt  tr,  yet  fmcc  opinio efl  iJfcrfvA  fed  v^iiUuvs^nfter  covjur.cJam  c^u vd  fotcrtia  po-  iiJifput.  f. 
 
 priqn.1  fyTmidincm ,   as  l^Jentiiy  —— — —  imdc  fufficiodkituTqiufi  fiib-a/ficioqua  q.  4,  fmn^.  3; 
 
 dcbilttcr'-jideutuTfcrfiifficieticmrcs,  tJLVquxrnfividcret.rU  cvs  fiibaltcri,  and  L4-7.  862. 
 
 Sfj,7nh-i  cculdfiy,  Id  opiutiir quifque  qtwd  ncfcit,  and  Beriurd  ,  Opvio  fi  hdba  af- 
 
 Icrtio'icm  Kmcraria  cfl^   a  probable  fufpicion  fu fficeth   ondy  ad genercivdim  dtt' 
 
 hinm  ,    Tion  ad  juJicuiidum  fim^liciter,  as  v\a3  formerly  slleagcd  cut  of  Stiarc^, 
 
 /\nd  lincc ,  Hove[}ifdmii  cji  alterumpitri .  onium^  and  fame  is  weighed  in  \\\i  oppo* 
 
 (ire  Tciie a.i,air:it:life,  Etqiiifquc  hxbctjvA  niiiifilher ad  bovum vomi 71  (s" famim^qua 
 
 cjl  b'^n  J  opinio  de  virtute  altCTiKi  inmcntenjira —  (^fnpium  bonum  dcpofitim  yyifif^f^ 
 
 a^njiiirji  in  aliorum  mck'tihuSi  (  2i,  Ames  and  FiUucius,)  and  ihcn  ilio' me  ierejt  ^^^^  ^^ 
 c-onditi-j pojfiden'.is,  and  :he: efoie qu^mdiu aliquU non  fufjidcvicrfnbatiirma'us,  fTte- 
 fumendyAcflhoru&j  as  was  alfo  cited '.utof  iwirc;^  ,  and  feeing  cjvfmodi  boia  ex-  zi.dif.  $.^4 
 iitima  ioneccmivctur  Ciijufque  fanj^j    {zs  FuleTitiay)  ihercfcre   uifque  a^ud  omnes  ^hj^ji^,  ^,j^^ 
 '  debet  €jJ£ boKacxi(iJn:a'j  nis  quandcciir.que  mi>.ifcfte malum  de  iifonon  covljati  (  as  ^^q, 
 AX^riu4  and  leffJuSy  )  \  ut  noncnSit  de  iUo,  (  faith  Sylvius ^  )  qii.miiu  folum  eft  su:ire^* 
 duhiam  —  fufficieiu  ratio  ad  bene  jud.cvidnfn  deprcximoy  eft  ipfnm  jusqucd  babeat  ui/j  fu^ra* 
 ju  bnj  de  fe  opiviocor.cipiautr  quamdiu  ccmraria  m^nifefte  nov  probatur,  and  in  this  ve-  itkifupra^ 
 ryrcafon,  smongohers,  is  that  r^eorcw  rooted,  which  is  unanimouflydciivercd  ^^;j^jV;  ^^^ 
 lythe  Schoo'^men  and  Cafuifth  DubUj  {deferfonu)  fimt  in  mcUorcm partem  in-  ji^^ 
 icr  reiatida,  which  St.  ^^w^w/jzTiethinketh,  C  though  perchar.ce  too  rcftraimdly  J  pg  ^^y^;,^^^^, 
 %Y  as  that  \Nhicha';one  was  commanded,  Matt.  7  i.  andthcugh  itbenot  neceffa- ^^^(,2^5 /^  2, 
 ry  to  inrcipret  all  doubts  pofiiively  in  the  better  part,  but  ihead^of  judgment  may  ^^^^  ^.*  ^^9^ 
 hcfufpendcd,  yet  even  dubia,  ratiouahilU  pojitive  inmetiortm  partem  inttrpnunda  ^  zdcferm,, 
 funt,ex  fuppoftionCi  hoce(f,  fuppfito  quod  re  utrirque  dubiaMiquk  aSfusfit  elitiendici,  ^g^fi^  i^  momi 
 ille debet ferri in  mcliorem partem,  for  ubinonafparent,  dhhSylvJus  ^  mamfeftain-  ^  ^*^, 
 dislxdemalitia  alter ius,  fteaquaduhiim  movent  novinterpretemurinmeliorempar^  i^i^^r^ra^aTti 
 tern,  non  babemtu  ipfum pro  honOj  hoc  autem  -non  fine  ejw injuria  (s*  contemptu  e diquan^  4  f.  3 '  5 « 
 do  von  fuppetantfu$cientia  argumentaid/eavfirma;  urjfratcr  habetjvA  m  de  iUo  htnejw- 
 iicaurdoJtecUff  time  €onftetcoTitrar turn i  ergo  fuo'jore  fraudatur  j  pquisdubk  von  in- 
 tsqmftwf  inmpliorm  f^rtfm,  and  however  we  may  (  fai;h  l^)  b^  fuch  a  pofitive 
 
^iS  The  new  hckfures  hroken down ,  md 
 
 adexpofeoHrundcrftandingtofomeerror,  yet  it  is  fuch  an  error ,  as  is  not  a4- 
 
 ttj.  t'imC  '    ^^^^^  ^°  prudcnce>  nor  the  pcrfedlon  of  man,    or  the  praftlcal  underftandtng,  btti 
 
 tn    &r  ?^" ^"^'y ***^ fpcculativc,  qumvU enim aSfui quo judicamus htm homivem ejfe bonuniypof^ 
 
 '.'^         '  jiteffefalfui,  quia  fort  ajfts  iUe  homo  e.{l  fceUmus  ,  aSlm  tamen  quo  judicamw  talem 
 
 it  ,  CT'tf.         aftimatmem  hie  67*  vunc  ejfe  fomandam,  eft  vertts;  prior  namque  pendet  ex  con  formic 
 
 uteadrem,  pofteriw  exconformitate  adreSlam  rationerrfi  prmadiua  fi  erretur^  efta^ 
 
 ^cerefoteft  Uquomidotnaliu,  fed  untumfccundum quid,  quianequeappetitum  tefficit ,  ticque  ai 
 
 inteUe^ui  ut    tnores  ptrtinet,  quorum  tamen  refpeHu  aliquid  dicitur  fimplidter  homm  vel  malum  j  f «- 
 
 cognofcevsefti  fterioretiamfierrctur  inperfoiid,  quxjudieatur  bom  mm  fit  malty  eft  abfelme  honicsy 
 
 pre  quanto  fal-  jdeoque  ilteriui  aStus   errord  ^neferendw,  cum  enim  bomim  morale  eon  ft  ft  at  in  rcffo  or<' 
 
 fam  cognitio-   ^i^e  voluntatis  adfintmy  volume  autem  adfiuem  dirigatur per  di^amen  r ecf<e  rationu, 
 
 liem  quandoq;  iUud  jtidicium  eft  fimplidter  honum  quod  dirigit  vqluntatcm  ad  fcquendam  reSfam  ratio^ 
 
 ingerit  fed      jtem,  ejufmodivero  judicium  eft  diiluspofterior  a^uij  dirigit  emm  voluntatem  ad  quod 
 
 prodeft  inteUc'ffu^gntinjuftitiaO'iharitAfdi^amyai  eligendam  (tilcet  honam  opvior.e  de proximo  hie 
 
 ituiutdirigens  ^  nunCf   quando  non  licet  habere  aliim  ,  nedioquin  fj£iimui  ei  ifij  aium-.    And 
 
 eft,  quia  facit    however  inorder  to  CAUtel,  loavoydadammige,   or  apply  a  remedy,  doub'smiy 
 
 ipfum  ^/n]gere  be  interpreted  in  the  wor  ft  part,  not  defimtively  judging  one  tc  bt  evil,  lutfuppo- 
 
 eanformiter  ad  fitivcly  (caring  he  maj?  be  evil,  anddej5oitingour  fc'vesfo,  in  refpeft  of  caution, 
 
 appetitumre-    asithe  wereluch,  yet  inall  punidve  nds  Cfii;h  Cdet^in)  bccauie  iKey  fo  low 
 
 ^«w,<it^6efer  the  judgment,  the  former  rule  hoMeih,  and  therefore  he  condudtswith  this  E/>.'- 
 
 hoc  inte^e^um  pboncma,   Ex  i(la  regula  praluti  debait  (ubditos  fu bditalque  (x  dubOs  faclis  non  mjli- 
 
 Ui  dirigentem  tiaarguere,  autpimire,  fed  honam  de  its  opinionem  ut  pit^  do  iii  habere,  (^  tmcn 
 
 tffe yerim,      cantela/Sy  cu^'.odias,  remediaqtte  adbibcre,  ac fi  mali efjcnt ,  provide  tamen  ne  aliquid 
 
 Caietanin      f^f  qug^  famj&proximi  dcregct,  hoc  e'imcjfctinjuriari  lUijquodin  duiiis  viiandnm 
 
 Thorn,  Aquin,  ^yf. 
 
 X2.J..50  art.      Thirdly,  and  howfoiveroiherfauhsmayrationallyfuflice  toraifcor  fupport  a 
 
 5'  fpcculatlve  judgtmcntihat  fuch  isancvill  man,  yctpra^icaj'y  tojudgcot  him  in 
 
 X^bifupra,        this  fpcclall  refpcd  of  debarring  him  the  Sacrament,  all  other  ofFcnces  bcfiJe  fuch 
 
 as  for ;  heir  grcatmflc,  cbftinacy  and  note  rioufmiTc  are  fcandals,  are  levta  indicia, 
 
 light  either  In  relpc^  of  the  matter ,  cr  the  vehemency  ,    andcaufe  atcmcraricus 
 
 jwdgti^ent  in  ihe  third  degree,and  that  alfo  as  well  by  taking  the  liberty  of  ccntra- 
 
 '  ^  diaion  as  of  contrariety  :  for  as  to  the  matter  they  ought  to  be  excejjics  peccatorum, 
 
 that  are  puniftiable  by  fuch  a  juft  fev€rity,as  was  produced  cut  of  EfiiKi  his  Ai^no- 
 
 rations  on  the  Parable  of  the  Tares. 
 
 Dr.  H^iUet  out  of  Zago  \ahOy  relates,  that  the  o^ihiopians  forbid  none  the  com- 
 
 Synop.  Contre,  munion  for  any  fin  lave  murder,  and  though  they  too  mucfi  rcftrain  the  matter, 
 
 Jj.f  7.j>.6^8.  yet  they  (hall  too  mtich  enlarge!:,  thatlhalUxtendit  toany  thing  hvefcelKs  autaf" 
 
 Jpn^fcetcri;  other  fore$,though  they  may  need  the  Ej'M/owVJI^ofadmoricion,  or  the 
 
 C<J>to«/fi|[/ of  Increpation,  yet  merit  nor  knife,  nor  (^rf«/l/ci^j,  and  fuch  lapfcs  I 
 
 fuppofe  the  SnufF-diQies  fliould  be  of  purer  gold ,  that  (hill  cover  them  In  order  to 
 
 in  Pfal,^^,     the  communion,  ^id  ft  C  ipfttm  ( fa ich  Auguftine)  antequam  proficcrety  nemo  vcUet 
 
 JMR.».2.|.i5.  pitiifergo quiaprofcit,  nullum hominem  vultpati,  convincitur  quod nonprofecerit} in* 
 
 ttndatcharita/i  veftrayfufiinentes  invicem  (ait  Apoftolw)  in  dileciione,  tfc,  non  babes 
 
 quod  in  tc  alius  fuftineat?  mirorp  non  eji,  fed  eeee  nonpty  eo  robuftior  es  ai  cateros  fu- 
 
 Jtinendos,  quod  jam  non  babes  quod  et  in  te  alii  fuSlineanti  non  (uftinerfsffuftine  CMteros: 
 
 mt^pojfum  (  ivquis )    ergoMesaucdinte  alii  (uftiueant     Even  i'fwew could  fay, 
 
 Jniquuiefty  qui  commune  vitium  fingulis  objicit ,  non  eft  e/Etbiopit  inter Juos  inpgni" 
 
 tHifolW'-^^^^^eqtudifaiutinglfQ  repTebcnditWiU hMi^^i^^  /»  fHofittu  invtm 
 
 vtniet, 
 
The  Lord's  Supper  laid  forth  in  commm  for^<jrc.  l^^ 
 
 ieriiet'i ^di inter mdoHivlrmmi  mms  fitcre  pUfi\ukm^mutuafdciHmii€on- 
 ventio :  Chnrch-«nfar«  jhbuld  not  b'c  like  Cob-wcbs  (as  Gcnjdlvo  Uid  of  aSotil- 
 diers  honor)  that  every  fmall  Flyfhould  ftick  in  them,  nor  mull  they  cut  oft' men 
 it)x  fuch  frhall  faults,  (lo  as  (they  fay)  in  Itily  with  a  pocketilone-bcw  held  under 
 a  Cioke,  th'-y  will  lb<?ot  needles  to  pierce  a  mans  body ,  ycc  leave  a  wound^fcarrc 
 difcernable)  for  If  they  be  fuffei^^d  tdgecover  this  hcdge,and  thai  to  be  fret'6f  fcan- 
 dall  (halt  not  be  a!  fenct  fufiicleric  againft  fuch  cenfures,  vve  (hall  fcarcc  know  where 
 to  find  them, nor  v^hcre  ihey  will  dnveus;  perhaps  not  oncly  fmail  pradicaH  err<5rjf, 
 bucip-CulatWedifferenasmay  at  length  be  looked  upon  through  fuch  multiplying 
 elaffcs,  as  to  be  thought  meritorious  of  excommunication,  and  whether  or  no 
 Mr.  Brougbton  and  Mr.  Ainfxvonh  proceeded  fo  far  in  their  controverfie  about  iA<i^ 
 ton's  Hood,  whether  It  wete  of  blew  colour,  orSea-Waccr  green j  or  if 
 ^hnfon  Pallor  of  the  Brownifts  at  jimftcriam  (  fome  of  whole  blood  nms  In  thfe 
 veins  of  thefe  men  and  iheir  brcihrcn^  andhisbiether  had  not  advanc«J  te  that 
 height  about  the  Lace  and  Whacs- bone  In  his  wives  gown-fleeve,  yet  We  knov* 
 wifer  and  better  menh  ave  broken  out  into  fuchfriordinatcncfs,  for  as  fmall  a  m^t^ 
 ttr  as  an  inconfcrmable  keeping  of  E^^cr. 
 
 And  then  alfo  as  the  matter  muft  be  flagitious,  fo  alfo  Icftiufl  be  notoriousj  t^hit 
 which  in  other  judgements  and  cltimat  ions  of  men ,  may  be  veheiiiCnt ■  ft^tij  lA 
 this  csfe  will  not  be  fuch,  as  in  no  occalion  we  may  pafs  judg^edt  Kptirtva  faftVc'i 
 ({or  famtevemo  credit  nip  inconfiderattcs.qmafapiens  non  credit  imrttfi^thhTeriuUiun) 
 andthercforeinfamy  (as  was  recited  otic  of  VdfqH€\)  is  oncly  ftt^cicnr  ■prifKipim 
 injuirenii)  nor  upon  fufpi  ion,  for  i hit  f's infu^icns  rmo  coitdtmn$ndi ,i<^x  it  being, 
 as  tAqnina^  defines  out  of  TuUj  ,  opnio  mili  ex  kvih'^^gnky  (and  to  judge  \jp6'h 
 light  figne^,  is  tfiat  which  conlHcutes  and  denominates  the  judgement  ttmifrai^f-  Rivet.  ExHic 
 cSs)  oVaocord  frig  to  others  is  4(:cc;f/>«7.m|r^K  cum  formidific  alKrtUi  y'[o-^s'k  ^^cal'icm  o-  ' 
 leayesjthte'matter  uncertain,  for  /Vi  tint  fini  ajfaiwur  ut  umen  ciedivfifAlHpJfey  ^  *^^  ,  *  j* 
 vtrum  cjfe  cmrarium  ejm  quodopinatnri  but  we  mult  judge  none  evi!,-  unlefs'i:  ma'- 
 nifeft^y "ii^pear  he  be  lb,  and  itapprarsnot  as  long  as  iris  dc(iDtrulT,'' for  there 
 mufl;  be  no  more  in  the  undcrftanding  thin  was  in  the  (tnCc,  neirh?t  caritWftrcam 
 (as  we  find  in  Jquedu^i)  be  ele;vated  above  the  fountain,  we  can  haVe'  rio  cet.caft 
 kiiowledge  refultingfrom  tincertain  princtplc's'i  f^  iKb  in  tiffs' cljfe  thel'  pViyate 'cer- 
 tain kn(^vvlie<?ge  of  the  cffence  by  the  Minifter,  oi'^fhfe  pt^twd  other  fi:  ;g!e  perforijf^ 
 isnofufficlcntor  ritionallgtoundforfucha  cenfui'e,''bccattfi' nolle  may  be  cm-- 
 dcmnedbut  by  apnblick.and  riotorlous  kridiVledge  of  "'f^s'dime,foV  every  man 
 hath  a  rl|ht,  that  no  publick  punillimenr  be  iaflidcd  on  hfmjbut  for  apiibllck'fault^, 
 and  it  is  a  morall  principle ,  That  benefits  are  publickiy  to  be  d ilp^'nc'd and'dl- 
 ilribuced  accdrdi  ig  to  ihe  niejltof  p'artJcu&rpbfLrir,  not  accbrd^^^ 
 'but  publick  ^nd  nbtorl  us  kn^ov^ledge  of  the  difpertfet  and  dJttribukt,  Which  tairf- 
 *iringccrCia(h  with;  Wcuiil  open  a  gap  foinnuaiecablefcandals,  troubles;  i'nd  injii- 
 'i'feyv'aii^hich  hath  been'mofc  clearly  and  cdpfoiifly  declared  arid  averted  i  and  Sect.  15. 
 therefore  I  need  but  to  tcuch.it  here  tanquim  cxnis  ad  Nilurhj2iQd  go  ori. 
 
 Laftlv,  riot  ohly  when  a  man  cries  euilty^artd  fzycs  he  wia  anifend,  ^ct'  A'atiirKe 
 gWeshim{elfthelycb/^arela{/fe,praaitaHyrt)'Jiidgeh^  d  wfc^ed  hi 
 Wsconvtr  fton  cannot  be  fudden.  ("a's  ih'cydcclar^  their  jud^'nf/ent  tft-  the  (ubfe^iient 
 Scftlon)  I  fear  Is  a  jd'dgini  of  the  hearty  but  when  men  afcKafmlcrfe  and  Blalri^ 
 leffe, ^nd yet ;iredenlcd  tobe  the  fons of  Godj^and bcin^ailGWe^'ondy fhe  tttle^^f 
 mra^meiTi  camic^aiiferWtfce attribute iof<?$^^^^^  a 
 
 .       ..         ,  ^^  judge- 
 
 44^ 
 
27  0  T7;e  neli?  Inclojures  broken  down^  and 
 
 judging  of  the  heart,  but  the  very  dreggf  of  temerarious  judgfmcnr,  for  whereat 
 
 TelermVcm.  yi«g«i2i»«thinks  that  the  prohibition  of  judging  A/d/i/?.  7  .1.  doth  firft  forbid  to 
 
 inmovte  I.  x,    reprehend  that  which  it  is  uncertain  with  what  mind    it  is  done ,  and  charity  (as 
 
 p  j-8.i'oOT.  4.  Bernardimh)  fhould  cxcufe  the  iritcntitn  when  it  cannot  the  adicn,  this  contrari- 
 
 '  oufly  is  to  condemfte  the  intention  when  the  aft  ion  cannot  be  reproved.    And  why 
 
 ont\y, Morallmn  ?  do  they  perform  the  duties  onely  of  the  fecond  Tabie.and  make 
 
 noconfcienceofthefirft?   The  love  of  cur  brethren  is  the  ordinaivy  DiagnoSiicli 
 
 iigneot  our  love  toward  God,  yet  bccaufe  the  rule  rather  holdcth  negatively  than 
 
 aSirmatively,  to  difprove  that  love  to  God  to  be  unfeigned,  which  is  not  vercficd 
 
 by  our  love  to  our  neighbour,  rather  than  to  prove  that  he  truly  loves  God  ,   who 
 
 performs  cxternall  adi^f  love  to  his  brother,  with  an  afleftion  of  humanity,  (un- 
 
 lefleicbcalfo  underiJoodoftrucGhriftianChariiy,  whereof  though  our  neigh- 
 
 "Eftitu  in  J.       bour  be  the  Materiall  objeH,  yet  God  is  the  formall ,    and  fo  fincf  In  all  that  are  Co 
 
 Sent.7)i(t.i7)  loved,  there  is  one  reafon  and  refpedof  loving, -y/^.  God,  as  the  chieftft  good, 
 
 S€Sf*$'f,ip,     who  as  fuch  is  loved  above  all,  and  t©  whom  other  things  loved  being  corfidercd 
 
 In  that  refpeft  and  for  fuch  reafon  arc  referred,  therefore  it  is  one  and  the  fame  love 
 
 according  to  the  habit  whereby  we  love  God  and  our  neighbour,  Vvus  amor,  duplex 
 
 cbje^UMi  &  thence  it  Is  evident,  that  (ince  nothing  can  feparare  from  it  felf,thelovc 
 
 otGod  and  cor  neighbour  cannot  be  fcpaiate^one  from  the  other;  tut  bccaufe 
 
 thus  to  underftand  the  love  of  our  neighbour,    weretobegge  the  queltion   (this 
 
 being  the  thing  controverted)  therefore  let  them  then  be  arraigned  for  the  wilfull 
 
 neglcft  and  breach  of  theCommandemcntsof  ihefirfl  table,  (though  the  obfer- 
 
 vation  of  the  firft  is  in  mott  of  the  particulars  not  to  be  difcerned  by  intuitive  but 
 
 abflra^ive  knowledge,where  the  conformity  of  cur  anions  to  other  the  precepts,  Is 
 
 the  medium  to  prove  it^  if  there  appeare  no  evidence  to  convift  them,  then  they  muft 
 
 nccclTarily  f^ppofe,  that  their  outward.adions  flow  not  from  a  principle  of  grace 
 
 as  their  efficient,   noraredlrcftedtoGods  tlory  asrhcir /?w//(tf«/c.    Which  fince 
 
 none  can  fee  but  he  tc  whom  the  heart  is iranlparent  &  pervicus,do  they  not  by  thus 
 
 judglngthc  root,when  they  cannot  blemi(h  the  fruit,  not  onely  foreflall  the  judge- 
 
 jwent  of  God,  but  ufurp  his  pculiar  throne,  and  are  guilty  of  UfcMajefly  toin- 
 
 jrench  upon  hkroy all  prerogative  ? 
 
 But  as  it  was  faid  by  Erafmus  o{  the  time?  about  the  Nicarte  C^uncdl,  Tngeniofa 
 rese^  e^e  Chri^iiiiimSo  it  fcems  ii  is  now  :j  fafliionable  thing  to  be  a  Chrittian,  as 
 he  that  wcarts  rich  Huff,  yet  If  his  clothes  be  ^ot  alfo  of  the  f;i(hion,  he  feems  ridicu- 
 lous, foifmeatrim  or  fuit  not  their  religion  according  to  the  woie  ('though  the 
 falhion  is  very  changeable  )  yet  however  like  the  new  Moon,  they  may  ihlme  toward 
 licaven,  yet  the  earth  looks  upon  them  as  without  lighij  but  I  doe  fcrioufiy  wilb, 
 tWat  fincemofl  men  love  to  be  in  falhion,  there  be  none  that  took  up  tcVigion  as  a 
 complement ,  in  conformity  richer  than  conrdence,  looking  Icffc  ^ul  eundum  ejf, 
 quam  qud  itur,  and  were  not  like  fome  Boats  on  the  P^iwow,  that  can  onely  row  with 
 ihecnrrenr,  and  as  the  full-bellied  Otter,  thatalonc^oth  fwim  wiih  theftrcam, 
 like  Mercury,  whofe  influences  are  onely  bortcwed  from  tbofe  greater  planets  he  is 
 Jnconjunftlon  with,  andTike.the  inferior  Orbs,  are  carried  abc-  u[  1  y  force  of  the 
 fuperior, '  andonelydanceto  the  tunje,;^nd  keep  time  according  to  (he  muficjc 
 ffhlehth'^Speares  make  above.     Tor  the  gredtneffe  of  ihy  fovecr  Jhatl   the  peopU 
 
 lye  unto  ihee,  fo  ^uvittt,  Fifeatorj  and  the  Vulgar  read  ffiL66. 5 .  and  fo  the  Greehc 
 fathers  expound  it,         ^ 
 lut  i)iow|h  m  it«Y€  (ufgclcmly.  dflfpuud  and  evinced  ^  ftgainft  tbc  paptfts^  thac 
 
 '^"""'  "   ■^"  — ^  the 
 
 t:  J 
 
The  Lord's  Supper  laid  forth  in  common  for  y  <src,  |Ji 
 
 the  keyes  were  not  given  to  Feter  alone ,  but  In  him  to  ihc  whole  Church,  yet 
 fome  men  will  never: hclefs  feife  and  appropriate  them  to  themfelves,  as  if  no  other 
 but  chofe  they  hold  in  their  hand,  would  fee  open  the  gates  of  Heaven  ,  where  is  no 
 gci  ig  In,  unlefs  in  fuch  and  fuch  a  party,  nor  admlflion  ,  but  under  fuch  or  luch 
 a  notim,  and  as  the  Statute  of  1 1,  H  7.  appoints  that  the  Standard  of  weights 
 and  meafures  ftialc  he  kept  in  fome  certain  Towns  onely,  fo  alfo  h  wereconftitutcd, 
 thicnoweighti  or  meaftircs  ofiheSanftuary  (ox  rather  Sandity^  could  be  al- 
 lowed, unlefs  fealed  and  affierei  according  to  the  Standard  of  fuch  a  Town  or  fiich 
 pcrfons,  bocfanHwn  ejlfiipie  vdit  (^  non  aliter,  Cf  i»os  volumm  farMi  funt,  and 
 pei  chance  as  the  Carihufiin  faia  to  Comines  of  galex^o,  Hes  in  hac  terra  folemttsor/t- 
 nes  apfcUire  fanHos  qui  bcnefaciuttt  tiMj  if  10  other  gifts  he  add  not  this,  ro  have 
 oncof  fome  fort  of  men,  that  •  '   V      .    ' 
 
 ■■  erit  fbi  magnm  ApoUo , 
 horn  whofe  Tripos  he  fhall  fetch  his  Oradesj  and  to  w  h:)fc  Altar  he  bring  his  ofFvr- 
 ing,  tim  bona  cervix  ftmul  acjajfcro  dcmetur  ( as  Qiligula,  was  ufcd  to  fay. J 
 
 But  howfocvcr  fome  arc  not  forward  to  purchife  credit  with    them  at  the  price  of 
 their  confcicnccs,  by  concurring  in  a  fepa ration,  (  for  nihil  churius  emitur  qUim  quod 
 confcientia  tmitur,  quie  dum  intcgfA  eft  facile  conjobtur  fatna  cgcilitcm  )   ne verthelcfs 
 let  them  judge  as  they  lift,  this  is  the  fource  of  others  comfort ,  that  as  their  hearts  D^^^a^y.c  "• 
 are  not  mens  Senate  (AScbryfoftm(^t2k$ )  and  therefore  they  (hculd  not  judge  '  '^' 
 
 them,  fo  fincc  ofortet  vos  emnes  exbiberi  ante  tribunal  Chri (ft,  non  le  timco  ,  7wn  e- 
 nim  potes  evertere  tribunal  C hrifti  tsr  cenftiiuere  tribunal  Donati'    (  as  vf  ugulfine  pa-  ^^^^^^  lit, p ail, 
 thetlcally)  and  elfewhere,  homo  fum  de  area  Chrifli ,  palea  ft  malm  ^  granum  fi  bo-  ^^     '^^  |  ^^ 
 
 nui,  non  eft  hujtcs  areaventilabrum  lingua  Fetiliani quicquid  autem  in  if  fa 
 
 frumenta  malediBorum  calumniirumqne  jaHaverity  fides  eorum  cxercctur  in  terrUimer- 
 cesaugeturinclif. 
 
 Auguftine  ('thy  fay  )  maizes  it  fride  to  comemne  difcipline ,  and  we  aflent  ro  it, 
 foitbcadifciplin€  that  »ioth  not  bring  fome  men  imo  caiifelcfs  conrer^pt  and  car- 
 ry a  fufpiclon  of,  oratemation  to  pride  In  others.  When  it  is  faid  in  the  Qof- 
 pel>  JeCusanfwered,  when  none  fpake  to  him,  fome  Interpret  it ,  th.u  he  an{\vtr- 
 edtotruthfpeaklngin  hisconfcicncc:  Whetherihe  /^/io/c^/'/^xinthecxcufeof  thim- 
 felvcsfcrpridc,  anfwcrto  their  ownconfcierces,  Iknownot,  but  f  as  1  conctftvc) 
 that  the  paper  never  taxed  their  perfons  with  pride,  fohere  in  this  place  it  did*  not 
 Impute  to  their  way,  that  it  did  bear  appearance,  or  mi^hc  prove  an  occnfionof 
 pride,  unlefs  as  pride  is  the  root  of  every  fin  (Tince  none  turns  avyay  from  the  ch'e- 
 left  good  bwt  cut  of  an  Inordinate  affcdion  in  fome  thing  or  ether  cf  his  own  ex- 
 cellency (  which  is  the  cllcnce  of  pride  )  or  ?s  more  fpccir-.liy  it  is  the  fopice  of 
 judging  and  defpifing others,  or  mny  be  a  fymptomaticd  difcafe  confeqwcnt  to  'this 
 other.  Pride  therefore  like  It  felfufurpj  and  takes  place  of  other  things  here,  and 
 welhallbid  i:  ficlower,  and  (hall  t  raster  that  confideration  to  the  zi  Section,  wHcrr 
 we  come  to  difllft  Diotrcfhcs ,  whereof  pride  i?  the  veiy  form  cr  proper  pailicn. 
 
 In  the  mean  time,  to  tell  us,  Firlt,  th.it  religiova  comfcshuvebecn  iiftaUy  brjn- 
 dedvoiibfridcy  and  rigor  and  fullennefs ,  (which  is  hue  commune  ar^uniainirn)  fiiicc 
 fuch  mifpiiflions  are  not  the  proper  p  flions  of  religion,  'and  this  bting  held'forth 
 in  relation  to ihtmfelves  and  their  defence,  doth  •  *  ■*  .  '\..^    - 
 
 Secondly,  imply,  thattluy  are  humble  and  godly,  and  that  we  fay  the  cor  ti^ry, 
 wliich  is  ignorantia  clemhi  ,  tor  we  dcfire  not  to  beat  down  PUto's  pride  with  prid:, 
 nor  think  Satan  cm  call  qw  Satan ,  and  therefore  will  not  C(<mmit  the  fault  while 
 
 u  u  1  we 
 
^l  .     The  iWf^  hckfum.  hfQke?idown^  and 
 
 ive  ar,e  dpcr^ylng  h,  that  "Is,  to  judoeoihers  while  wcdifputea^iiaft  jiidalngo- 
 tieis,  we.  are  not  tempted  to  think  the  >^fo/()g/^i  ungodly,  we  define  noi  of  their 
 ilate,  we  oncly  by  y/ay  of  admonition  tell  them  thair  vv  ay  and  3  dions  have  the  ap- 
 pearance of  evil.  .,     ,/        ,. 
 
 And  thirdly  doth  iHfinwate,'T/;4^  theij  fepitrMm^  an  bofy  mi  not  an  humerom 
 p^Jgulttrityi  (vihkh  is  bmpetitiopivft^ii;)  and 
 
 Fourthly  is  but,  ap  %ule'foT  the  truth  of  all  this  to  their  c^vlcteuces ,  which  is  one- 
 ly  teflimvium  doipejiicum.  And  befides,  in  fro^riis  cxiutimvA  omnes  >  and  as'the 
 reflex  beam  Is  weaker  than  the  dire<fl,  fo  we  (ec  our  felves  more  partially  than  we 
 do  others.  And  alfo  tAugufiine  adyifechj  curemtts  ethm  nihil:  facerc  quod  veviat  iu 
 fufftciopem,  and  dCewhcre  renders  ther^afoiij  dua  resfuut,  ionfcreiitta^^famtjcen'- 
 f€ientianeceffdria€(itihii  fama  proximo  ttiB',  qui  ccnfidens  confcicmiit  mgligit  fa- 
 mam  crudelis  e{l  5  yet  in  all  this,  if  t^ey  wijl^fic  down  like  N^rciffia  to  comempiatt 
 their  ov\rn  image,  we  (hall  not  here  troiible  the  water,  hdr  bring  up  ttu.hfrom 
 the  bottome to  repreficm  them  anothei:  face ,  (  not  of  th^ir  (late ,  buc  of  thofe  afti- 
 ons  )  though  elfewhere  we  fuppofe  we  have  held  them  fonha  glafs  that  may  better 
 fiiew  them  their  feature  y  which  I  hope  will  not  fiild  the  like  fate  with  that  in  the 
 fable,  which  the  old  womar^caft  away  iii  ^nger  for  (hewing  her  more  odd  and  ill  fa- 
 voured than  (he  pleafed  herf^il  with  a  conceit  of  y  all  this  is  but  (hooting  at  Ro- 
 vers not  at  Prkks,  andtherciForeifthe  arrows  did  fly  as  thick  as  to  darken  the  fun, 
 ias  they  arc  more  like  to  bring  darknefs  than  li^ht  j  •  yet  we  may  fecurely  nor  fight 
 as  Diancces  faid  by  cccafron  of  the  boaft  of  the  inulcitudc  of  the  ^crfian  (hafts  ) 
 but  i^c  down,  In  tmii^d4ow. 
 
 SECX  XIX. 
 
 J  Gor.  13.7.  conftdercd  JVhethtr  theyf^ffeU  not  wt^eh  evil^helUtfetr 
 hope  little  good  of  their  People.  Of  examining  the  k^oi^ing^  to  h^ 
 exemplar  to  the  igt^orant^  or  to  maf^tfefi  their  htirkllitj/.  whether 
 .  it  he  their  duty  to  fubmit  to  fnch  a  pafpve  exantinaticn-  whether 
 to  call  them  to  it^  ke  mt  direElly  to  detratifrcm  them,  or  inter pretA- 
 lively  to  defame  them.  Small  matters  are  often  great  in  canfcq^tence. 
 2  Cor.  1, 1 .  2  examined.  The, proper  ties  of  charity  in  hoping  a»d 
 helie^  ing .  All  the  igmrance  charged,  ps  net  to  know  it  to  be  duty  (0 
 fubmit  to  their  commands,    whether  converfion  m^y  be  fnddenm 
 
 ^  whether  the  ChftYfh  have  iofs^r gain  by  thefe  >^, lies  af  pretended 
 reformation,  * 
 
 THefe  Sedions  of  theirs  ,  which  like  the  Gemini,  when  one  goes  out  the  other 
 appears,  are  twins  indeed,  and  very  like,  ovumovo  non  pmiHui  {^siti  Pca» 
 fable  the  Gemini  were  produced  out  of  eggs ) 
 
 '■    ■ —  fades  non  ommbm  una, 
 Hcf  diver  fa  tm(n,  qmkm  imt  ejfe  fmrm* 
 
The  Lord's  Siv^per  laid  forth  in  common  jor^Zsrc.  7^}] 
 
 A'l  ^hefe  arebi^'.  luforidteUy  nondccnur'tA^  wherewith ihcy do  'ccntiUrenonpigni' 
 rCy  (  as  Seneca,  )  and  fio«ri!h  raiher  than  fight :  They  fcoinfully  iipbr.:ivl  and  qlC- 
 piie  my  wricing,  as  bei-ig  Rhetcrick  onelyi  1  wi/h  I  cou'd  fay  thr^  thtirs  were  fuch, 
 the  PAm  may  give  a  (lircwd  blow  (  the  Emperor  MdxminK^  th  rcwiih  ihuck  down 
 a  Tribune  lo  the  ground  )  and  if  it  reach  hame  and  fall  wich  force,  iriskfs  gieiter 
 imprcfllonihinuloofeand  half  clinched  fiftofa  weaker  armCjbiu  let  an  eqad  Ar- 
 biter judge,  whether  they  ^eal  not  Jicrc  with  me,  as  Tijfi'he/nes  did  wich  XtJh'.jhovy 
 who  followed  him  where  ever  he  marched  ,  yet  at  ciitance,  and  came  not  to  aj-.y 
 clofe  Encounter,   but  onely  raifed  fire  and  fmoak  about  him. 
 
 The  Scripture  hinted  at  by  rne,  they  fay  mi^ft  be  i  Cor.  i  J.  7  but  they  might 
 have  pleafed  to  have  took  noticeailo  of  tlie  5.  verle.and  to  have  taken  i:i  totwrn  teliim,, 
 thofe  texts  fully  and  plaiiily  demonltraie,  ("as  is  liquid  enough  by  the  words  wich- 
 cuc  clearing  thereof  by  confcnt  of  many  Intcrpretersjthat  U  is  rhe  property  ?.i\d  ch^L- 
 rader  of  charity,  Oimixtolerdtcautamincre,  eft  cnimt  hnhMencchm,  meta^hora 
 fnmpa a, tig/iiS}  fiondta AliquidfdcienubtK,  vcl a vafis qua vih'U cxuddvt liquorU  — - 
 vddcproprium chdriui U Miorum  dtfc&Ks tolcrare,  (^  filemio premerc qua diis noc'tturn 
 flint i  aut  famim  demgrando  y  aut  diiuthveincomuMam  aliud  afferendo^  not  to 
 farpe(5bthe  wortl  of  any  min,  not  to  reckon  or  impute  evil  toany  man,  as  the 
 Gred^s^  Vitdblia,  and  Dr.  Hjwwo/ii,  thinks  the  word  ^.o^^iTni  iignifiesj  w»Z(?- 
 liui  omnia  imerpretatur,  ^s  Arctium  ^  voJt  facile  malt  quicquam  fujpicatur,  dubia  iU' 
 fxnemaccrpitmelioremy  ^sGroiim;  (^ cm7uanicliora credit (^fperaty  ^sALafidc; 
 etiamfi  iufpeciem  vita  O' moresminus rcfpondeant,imodiv€rjum pra (e ferantyeiioinji pa- 
 rum  fpei  cmccpta  refpondcant  mores,  as  Mar  lor  at  out  oiMeyr  j  mdiora  femper  dejidc- 
 rat  0* lubfequutura  [per at,  as  Bulliugery  and  inverts  the  vetfejfaith  Martyr j  and  faith 
 
 t^ui  nor.  eft  hJiccr^  magU  aptta  crit, 
 and  it  inclines  a  man  to  believe  wi  hput  prejudice  all  the  good  that  he  hears  or  can 
 have  any  ground  In  chjri:y  to  beiiev.' of  him,t0  hope  whac  he  believesnotj  and  never  ^  ,  ^    ,.    ., 
 Co  far  to  defpair  o^  his  repentance,  as  to  give  over  the  uling  all  probable  means  that      ''    ^^'  ^'    * 
 may  reclaim  h  im,  as  Hir/2;«<)«iparaphrafetb,&  therfore^m^jjUpon  this  (oleground  ''  ^'^'** 
 that  cbai  icy  thinkcch  no  evil,  layeth  the  fcundi:ion  ©f  that  condunon,  that  doubt-  j    V 
 full  things  concerning  pcrfons  are  to  be  interpreted  in  the  bctrerpart,  and  Rivet  ^     /.'      , 
 inferres,  that  evil  fufpitirns,  though  they  break  not  out  into  full  judgement,  are    •  ^P'<^^*' ''^■" 
 condemned  by  the  Law,  bccaufe  chari'y  which  is  the  end  of  the  Law  is  not  fufpiti-  ^'^  ^^^^'  ^^^*  ^* 
 ousj  as  appears  i  Cor.  i^  5.  and  how  then  can  it  fnite  with  this  eM/og_;y  of  charity,  ^'    ^'^^* 
 or  be  conform  ibie  to  this  chira^er ,  to  fuppofe  and  believe  the  worftoffo  many , 
 rather  than  to  hope  t.^-e  bell,  and  10  havt  them  in  fufpicion,  when  of  all  doubtlefs  ic 
 canno:  bt  a  violent  fufpiiian  ,   and  for  all  of  them  there  cannot  be  vehement  (igncs 
 towarrant"it,  and  when  of  the  moft  or  a  c»nlider;>.b}e  muiticiide,  their  condition 
 canat  mcft  bebut  doub-fui,  yet  to  iiuerpret  th;udoubMnthe  wcrft  part,  and  to 
 iinprove  and  purfue  that  fufpi: ion  ,  fo  as  to  fuipend  them  of  the  Sacrament '.ill  the 
 light  of  further  triall  have  difpeld  thisclcud  of  fufpicion  under  which  th^y  lie,  for 
 ignorance  or  linfulnefs,  sadin  th^  interim  to  frultratethemof  that  means  which 
 might  make  .hsm  better,  and  to  renounce  the  hope  thu  they  may  be  imbettered  by 
 it,  eveawhen  the  coay^rfation  of  very  many,  if  not  the  melt,  h  .Ids  forch  nothing 
 that  mijhtbeobflrudive  toluch  hope  /  ifthey  bccharitob'c,  why  do  they  fufpefti 
 fo  much,  beJieve  and  hope  fo  little  ?    Vt  quifquecfi  viroptimtUy  it  a  alios  fuifimiles 
 facile  fufficatar,  oncly  cvd  difpofitlons  arc  of  evil  fufpiiions^,    (  af  to  eyes  vitiaeii 
 with.the yellow  jiuftdicc  aihhings  apjpcavycikw)  and  ia  thisienfe  ai-io ,  qmcqAi; 
 -"  '  rmpi^n? 
 
2  34  "^'^^  ^^^^  Inch  fur  es  broken  doitm^  and 
 
 fcciptury  r€€ipiuir  ad  modum  recifiemh:  if  tluy  fufpcd  not^  why  do  they  fcek  to"  make 
 iuch  trials  and  refearches  of  men  ?  for  who  makes  any  Inquifuire  cxamination/cr 
 difcovcry  of  that  which  he  hath  not  feme  doubt  and  fufpl  ion  off  ihiswasthac 
 which  '.he  pj^er  fought  ro  be  fatiificd  of, 
 
 _/^r/;«^fr,  (^  reffo7tfu  rcpofcit, 
 
 Ordinccunclofuo. 
 
 ^arcnti  tdihm  I  tit. 
 
 The  particulars  of  i  Cor.  i^.  7.  are  in  the  ]udgemcvt  of  the  lexrved  t«  he  referred  to  God 
 not  man:  I  wilhthe  JfelogifisY/hkh  arefo  eager  to  examine  others,  did  better 
 know  how  to  cxprefs  them fclves,  ihat  we  needed  not  fo  often  to  examine  th.m  of 
 their  fcnfe  and  meaning,  fo  ambigiioufly  do  they  here  deliver  thcmreives,  as  to  leave 
 it  as  flexible  tea  conftruftion,  that  G'dbelievfth  and  hopcth  all  things ,  as  that  a 
 charitable  man  (  or  ch:iv iiy  cemretivcly  )  belicveth  and  hopcth  all  that  is  to  be  be- 
 lieved of  God  and  hoped  from  him.  liuc  becaufc  we  are  perfwadcd  the  Apologifts 
 arc  no  way  fowred  wi  hthe  leven  of  yorftius,  and  becaufe  the  later  fenfc  is  that 
 which  is  delivered  by  the  in  erpreter  they  quote  ,  we  (hill  fo  alfo  undctiimd  them, 
 and  concede  that  feverai  Expoiitors  (  efpecially  ihtLativeshiihc  middle  agts  )  vio 
 fo  expoondic,  but  they  arc  notwiihftmding  born  down  by  a  ('(rongercurrem  of  In- 
 terpreters, and  clearly  outfliinfd  by  the  light  of  that  truth  naturally  beaming  from 
 the  context,  and  though  the  ApoUgiiU  have  a  rdleity,  yet  they  have  no  will  to  con- 
 tradid  it.They  deny  ihereforcj/^jr  tbcy  arc  rvithout  hope  of  alitor  fufpe^  all.  And  that 
 may  be  a  truth  if  theic  be  but  one  whcjai  they  hrpe  well  of.  and  fulpt  d  not  j  but  do 
 they  not  fufpcft  the  moft ,  and  the  far  greateft  part  of  their  people  ?  elfc  why  do  they 
 not  admit  them  till  probation  havecleared  up  and  fet  them  out  of  fufpirion  ?  And 
 however  the  general  rule  may  have  f  mecxctpcion,  and  whatever  blanch  they  give 
 to  their  trial  of  fome  particular  per  Tons  ,  whom  ( they  fay  )  they  examine  to  1  c 
 examples  to  others,  not  to  takefatisfadiontb  themfeives  ,  yet  the  general  reafon 
 whereupon  that  examination  is  bottomed,  is  a  fufpition  and  unfatisfiednefs  they 
 have  of  men ,  and  tho(c  few  arc  brought  forth  to  be  tried  to  give  a  Aide  unto  ,  and 
 to  faciliatcihetriall  of  the  rcfl,  andfointhc  laft  refolution  and  remote  and 
 mediate  impulfive  ,  fufpition  is  the  caufe  of  their  probntion  alfoj  and  iscaufacaufai 
 quia  caufjti 'j  And  if  they  fufped  r.ot  ^11 ,  yet  If  that  fufpirion  of  fome  be  not  vio- 
 lent, or  the  fignej  vehement,  it  is  as  (infulito  fufpeft  thtir  people  dijiributivelyy  as 
 well  a«  coUcciivc ly  i  for  eidem  eji  r  ticpiitium  ^  tonm,  as  finfull  aque,  though  not 
 aqtuliier,  the-  Ciintformall  aiui  nitnifive  lin,  though  not  the  fame  gradujfly  and  ex- 
 re«/J"jf//,  ad  though  a  piob  Able  lutpi  ionmaywariantatri^ill,  and  a  CMetafhyficaii 
 evidence,  (  as  Suarc\  Speaks  jbe  not  3lw:iyes  neceffary  whereupon  to  give  judgment 
 in  moriU  things,  yet  a  morall  cc.t^inty  is  pre-rcquifi  e  for  cenUui  ^gany 
 to  be  dcbirrred  i-he  Sacram.nt,  and  the  crime  that  Ihall  merit  it  mult  be 
 pub'ick  and  notorious,  and  fo  confcquenily  be  pall  an  ordinary  cr  pr(  bible 
 fufpition. 
 
 SUi  h  as  are  removed  beyond  fufpiiio?!  ofignarmce  are  cxmitted,  fay  they  i .  For  f  x- 
 ampletoothcrs  I  but  they  thu  piOtlfctobe  fuisfied  wi.h  nothing  bm  Scripture, 
 mijht  have  remembrcd,  \\a^omnishomoex(e  aftimat  Uteruniy  and  conceiving  us 
 be  of  thelikc  principle,  they  flv-^uld  have  therefore  offered  us  fome  precept  W  ex- 
 ample cut  of  Scripture  for  cximining  firch  as  are  -eievated  above  all  doubt  of  ite- 
 rance, onelytobringinthofeo/tf/ower  Fof/,/:  ('for  fotheyphrafc  it)lf  whcnpV- 
 fons  of  greater  cicvationinthe  woild,miy  probably  be  fufpeded  to  begrofsly  igno- 
 
 ranc 
 
TT^e  Lord's  Supper  laid  forth  in  common  forjtsrc.  -n  r 
 
 rant  of  the  things  of  God,  they  had  called  fuch  under  examination  for  example 
 and  encouragement  ofthofe  which  ary  of  lower  Itation,  ycc  obnoxious  to  the  like 
 fulpition,  this  were  free  from  exception  and  worthy  of  commendation ,  but  when 
 th^vttstnnfitioigenereingevui  ,  that  knowing  men  mutt  be  brought  under  the 
 difciplinc  to  endear  It,  anu  to  make  it  more  receptible  wiih  the  ignorant,  this  is 
 to  do  an  apparent  wrong  to  fome,  that  others  may  appear  not  to  be  wronged,  and 
 calls  to  my  remembrance  the  hiftory  which  5'fwe<;4  relates  of  ^ifo,  who  though  he 
 ward multisvitjh integer,  ychcin^ ont cui pUcuit pre cottjlumurigsr,  and  having^ 
 condemned  a  Souldicr  upon  (ufpition  to  have  flain  his  fellow  whom  he  brought; 
 notbjck,  and  upon  the  point  of  execution  his  fellow  returning,  and  the  Centurion 
 bringing  both  back  to  Pi/b,  to  manifelt  the  innocepcy  of  the  condemned  perfen, 
 Pi/o  as  if  the  extending  and  multiplying  theinjuftice,  could  UflPwn  the  odium  there- 
 of,  condcmnes  not  onely  thofe  two,  but  the  Centurion  alfo,  bccaufe  his  commands 
 oifght  not  to  be  difputcd  whether  right  or  wrong  ,  Honeflior  illi  pertimdi  videtuv 
 d«JWfa?««eMtij; which  that  can  warrant  a  notional  examination,  &  give  it  any  firm 
 root.  Is  a  fufpition  lett  men  (hould  b^  ignorant,  as  that  which  can  warrant  aud  fup- 
 porttxcommunicition,  are  crimes  notorious,  oblUnately  continued  in  after  ad- 
 monition. If  iherefore.they  will  examine,3nd  fufpend  untill  they  have  been  exami- 
 ned, fuch  as  theyarenot  ignorantof  to  be  knowing,  tofmoothand  levigate  the 
 way  by  their  exainplc  to  the  examination  of  thofe  that  are  ignorant ,  by  fome  pro- 
 portion ot  Jikereafon,  "whymiy  they  not  excommunicate  inncccnt  pcrfonS  toper- 
 fwadc  and  Induce  fuch  as  arc  ilsgitious,  patiently  and  humbly  to  fubmit  to  thofc 
 cenfure*? 
 
 a.  The  more  pliant  fuch  men  arc ,  /  he  more  they  think  their  humility  wiU  commend 
 their  knovpledge i  A«  it  was  anfwered  of  oldtohim  thit  perfwaded  a  J) emocr^ticall 
 government,  Thathertiould  firft  begin  to  fet  it  up  In  his  own  houfe,  fo  we  (hall 
 dcfirethey  would  rather  mmifeft  their  own  humility  in  not  exading  this  fubjefti- 
 on,  than  to  perfwade  others  CO  dcmunftrate  theirs  by  undergoing  if.  But  It  feems 
 as  Br-ennm ,  when  the  full  weight  of  money  was  made  up  for  the  ranfome  of  Rome^ 
 put  his  fword  in  o  the  Scales  5  and  would  havethat  weighed  out  3!fo3  fo  though 
 men  have  their  knowledge  to  the  fuUwelghr,  yet  they  mud  alfo  acknowledge  the 
 power  and.aathorlty  thit  thefe  mn  have  to  impofe  upon  them  a  farther  load.  But 
 certainly  to  lay  needleffc  burdens  upon  men,  and  then  perfwade  them  that  it  be- 
 comes their  humility  toundergoeLm,  comes  fomewhat  too  neer  that  of  fulian^ 
 when  he  flrucktke  Chriftians  upon  one  cheek, and  told  them  they  were  commanded 
 to  turn  the  other. 
 
 3.  Th^try  Uaf  fucbmaybeTteceffary  ('but  if  it  onely  WMj^e,  it  Is  not  ccrtaihe 
 chat  it  is  Co)  rcUtively  to  the  Qhunh  and  the  veori{  of  re  formation, h\M  1  have  elfwhere 
 examined  this  realon  for  examin-ifioHj  and  1  hcpe  hive  riiewcd  caufe  fufficlent  to 
 fufpend  and  caft  it  out,  but  havigalteady  perchance  too  long  troubled  the  Readec 
 about  l',I  will  not  here  lee:  h  Kid  in  his  mo.hers.milk,  that  is ,  as  fbilo  iporall- 
 ieth  it,  addc  I  rouble  to  trouble. 
 
 4.  They  do  in  the  z i  S  di  ^n  bring  forth  another  Reafon  ,  Becaufe  fuch  ^  are 
 able  andgodlyy  fQ\n%w  not  ihcir  abilities  ofi  to  o^fofe  them  again ji  their  duty .  B ut  h^ 
 muft  have  very  poor  abili  ieswhom  hey  can  v/ithou:  better  Arguments  impofe  up- 
 on, that  it  l«  the  duty  of  any  knowing  man  to  «^cgrade  himfcl/  from  one  of  the 
 J/idc/tobeoneof  tht  Cateehumem,  and  to  make  10  low  aftooptothit  whichhath 
 aAappoaianceofcvilpW'^.of  ignoranccj  and  to  be  acceffory  to  the  ftealingfrom 
 
 himfelf 
 
^  ^  5  T^  f^^  2S(eiP  Inclofures  broken  down,  ,and 
 
 himfelf  the  reputation  of  a  man  of  k-nowledge,  antl  fuffi^r  hlmfeU^fo.be  pif^dlcally 
 talker  for  an  ignorant  per  fon:  As  k  haih  bcen^faid  of  Women,  That  their  coBipori- 
 ment  is  a  better  fence  to  their  Chaftity  then  their  negative,  which  denies  wiihout 
 denial,  and  fecures  even from  temp. ing,  and  that  flic  h^ath  forfeited  fcmewhatof 
 modefty,that  hath  not  fore  ft  a' led  all  roUicicatlops  that  he  comes  too  mer  that  comes 
 to  fetch  a  denial,  fo  here  in  this  cafe  he  is  fomewhat  garbled,  that  is  only  queltio- 
 ned,  and  though  hepafs  the  tryal,  yet  it  is  a  diminution  to  be  put  to  it,  and  a  difpa- 
 ragemsnt,  thac  (  as  5^0  rates  faid  to  one  that  excited  him  to  defend  himfelf  againft 
 the  calumnies  ot  Arijh^futies  )  his  Converfation  haii  not  made  his  Defence  before- 
 hand. 
 
 Ic  carmt  (  unlefle  per  amirhrafin  )  be  their  dtity  fubiid  htmjar.U  prafumptiovihust 
 when  zsreligmem,  qtiam  pdticijfmU  (^  mmjediffms  6  turamevmum  cclebratiovnm 
 'Epift.  110, f.   fdcrmeitk  mifericordU  •Deiiiberm,  valuity  fcrvitibm onctibva  premmity  z%Augn- 
 Jp,  /fefpeaks}  nor  to  cheaply  to  give  up  their  liberty,  in  a  kind  of  blind  obedience 
 
 {  for  we  cannot  fee  any  realu«  m  the  commands,  and  it  is  an  ofecdicjcc  that  befjts 
 only  the  blind  and  ignorant)  and  to  lit  them  build  high  to  dam  up  other  lights, 
 and  as  the  Papi(is  ac  one  pait  of  S\in\miv  Majfcs  ( though  ftr  another  my  ttery  )  do 
 put  out  ail  the  Cand'es  fave  one/o  to  permit  them  interpreta'  ive'y  toconclude  at  the 
 celebraiion  of  the  Sacrament,  that  only  the  Paltor  hath  light ,  and  therettof  the 
 people  have  nxjne,  nor  are  they  engiged  in  duty  to  bow  down  ihatthefc  may  goove;  j 
 aniaswasfaidofFtfwj'O'thegrearj'oletthembeccmegreatby  their  diminution,  & 
 W^t  VdlerUn  wSafores,  to  become  their  footftooletomountonhorfe-badr.*  ami 
 when  they  are  in  the  fiddle,  and  hold  the  reins,  who  krows  how  far,  or  hc)w>m'rce- 
 ly  they  may  die  their  fpurs  to  rivk?  For  though  the  things  a;r  firftafpeft  fecmbut 
 fmall,  yet  like  feme  fcedS;  ihcy  are  great  in  the  virtue  and  confcsquence.  A  Dieed 
 ofGiftof  allisexecu.ed  andpcrfcttedonly  by  the  delivery  and  giving  iTp  of  one 
 parcel  of  the  Goods,  and  there  may  be  Ijvcry  and  feifin  had  and  taken  ot  a  great 
 iLordOilp  only  by  the  giving  and  receiving  of  oneturte  of  Earth  5  if  we  give  way  to 
 removetheold  Landmarks,  whocan  cither  fore-feeor  undertake  where  they  will 
 £x  their  bcimds  ?  As  long  as  none  may  be  fliut  out  from  the  Sacrament,  but  iov 
 palpsble  ignorance  or  notorious  wickednefs,  we  know  what  gives  us  3  good  and 
 indefeafible  eftate  of  Free  hold,  and  what  can  forfeit  it,  but  if  we  mufl  all  be  fe- 
 queftred  before  we  have  pleaded  and  proved  our  title  in  their  Courts,  and  at  their 
 fiars,  and  until  our  fitnefs  and  worihinefs  have  been  weighed  in  thtir  beams, 
 without  any  certain  ftandardfet  down  and-decermincd,  bup  the*  Lavrs  are  cnlyi« 
 fcrmopcHorU ,  fure  we  are  all  but  Tenants  at  will,  or  hold  only  by  the  copy  of  their 
 countenance}  and  if  we  fo  far  rciign  our  liberty,  and  fubje<^  our  fdvesto  fucha 
 power  ('as  PhitipihQ  i.  faid  of  his  Father  Charles  the  Emperour)  thrf^ond  day  of 
 our  refignation  will  be  the  firlt  day  cf  our  repentance;  and  if  this  peoplc^li  befp 
 deceived,  I  will  not  fay  with  Cardinal  Cdrij?!*,  let  them  be  deceived  5  but  only,  if 
 when  the  Prieits  will  bear  rule,  the  people  will  love  to  have  it  fa,  what  will  t^ey  do 
 In  the  end  thereof  ?  And  whatever  moderation  they  may  pretend,  or  for  a  while 
 pradlfe  (  although  lufficient  for  the  day  is  the  evil !  hereof  ^  y«  who  can  bind  the 
 Influences  to  be  fweer,  orlofe  ihebandsiftheyfhould  bcrruelVofihofe  ftars  thac 
 (kail  arlfe  to  morrow, 
 
 ^enquampoffe  pum  mores  vmitreptmos  ? 
 Hie  mihi  fifuerU  tu  Leo,  quM  eru  f 
 Nd(b6r  are  we  apt  to  believe  that  cbeir^overAonicnt  which  begirt^  To  tou^faiy,  will 
 
 commence 
 
The  Lord's  Supper  laid  forth  in  common  for,  <^c.  ^       ^37 
 
 -commence  more  fletk  and  fmooch,  or  be  like  that  Viper  XviCh'wi,,  which  i«  poyfon 
 In  the  morning,  but  notatnight*  It  Is  a  moft  iaipoliuck  and  unftable  fecurity 
 which  is  not  rooted  in  t^c  limitation  of  the  power,  more  tfean  In  tlie  tempers  q| 
 rhofe  that  manage  it,  cm  fltts  Iket  qmm  fir  f/f ,  flus  velit  quam  Iket,  for  men  are  toa 
 apt  to  belike  chofe  little  Cnbs  CuTmdeSy  which  fir  ft  get  into  little  (hells,  and  pro- 
 fperbg  there  to  more  growrh,  remove  ftlll  frcm  leffc  into  greater,  and  are  too  often 
 found  like  the  Indiiin  Taddy,  which  is  fwcet  in  the  morning,  but  being  Hi ined  uppa 
 and  warnved  by  tJie  i  un,  turns  fowre. 
 
 What  concernment  can  it  h  Id  with  duty  to  take  Phyfick  enforced  aponibfin^ 
 when  they  are  not  fick,  and  to  receive  a  Salve  tku  is  proper  for  another  foref  ikx 
 v/hiclam:.y  be  a  wholefome  medicine  for  curing  a  <  iteafe  in  one,  may  caiifc  it  in  a,-* 
 notSsr;  this  may  be  a  proper  rccife  for  an  ignorant  pcrTon,  b«t  rcndc.-s  a  manol 
 knowledge  interpretatively  ii^norant  j  like  as  Myrrh  itops  a  bUcding  vein,  &  make^ 
 afound  to  ble^d  j  and  TrifrliumUid  to  a  wound  made  by  a  Vipf r  heals  ir,but  put  toi 
 whole  flefV.CiuCcth  the  fame  pain  that  tVe  dinging  of  a  Viper  do:ii  What  obliga- 
 tion cf  duty  can  it  have,  to  give  proof  of  th  't  wliich  cannot  be  doubted,  to  fa,t|S:fif 
 thofe  that  are  already  convinced,  and  to  tian(hte  the  Stage  into  the  Churchj  m^*^ 
 king  fome  Hz(fr/w.7fjKy  to  pcrfonatetha:  which  thty  arc  nor,  and  a  knowing  maa 
 toplayiheparc  of  an  i^noran:,  onlyfor  a  lliew  and  in  a  kind  of  pageant?  And 
 the  Marcictutes  who  ufed  to  give  Baprifme  to  men  after  thty  were  dead  that  had  not 
 received  it  in  iheir  lifcj  and  fet  one  under  the  bed  to  anfwer  In-crrogatorics  for  hirai, 
 mighwhave  defended  their  pageant  (  which  Chryfoftom  and  Efifh>i7im  io  derive  Jf- 
 with  this  fpecious  pretence,  that  ir  fci  vcd  to  fet  forth  the  neceflity  of  B  jptifme  (  ia 
 refpe^  of  the  Precept  )  and  to  excite  othtrs  that  were  alive  to  partake  it,  as  well  a^ 
 theCatechizingof  mch  grounded  in-and  approved  for  knowledge,  i$  here  fuppor- 
 tedbythjscountcifeiicplcurj  thatltconducethto  fupplc  others  that  may  need  10 
 undergo  this tryal. 
 
 They  caumt  by  overmuch  Chirity  he  prodigal  of  church  Puviledges,  andtUreiu  6f 
 (^rifts  bloQd.l  (hall  not  remember  them  that  It  is  determined  not  only  in  the  Ethicks  lAquintis  42, 
 but  in  the  School,  that  the  Covetous  man  is  more  deteriorate  than  the  prodigal,and  j.i  i^.Art.^-* 
 that  upon  this  fccre  of  reafon,  bccaufe  prodigal  it  j  is  beneficial  to  many,  and  more 
 approximate  to  liberality,  amorcplaulible  and  endearing  habit,  and  mor^eafily 
 to  bere^ified,  though  thefecircumftances  perchance  might  not  ineptly  be  applyed 
 to  this'cafc  5  but  I  lliall  firft  deny,  that  there  is  any  inordination  of  giving  beyond 
 the  mcafore  of  reafon,  to  whom,  and  for  what,  and  as  it  ought  not,  fortime,  place 
 ©r  manner  ^which  carries  the  definition  of  prodigality  )  when  ifae  Sacrament  is  ex- 
 hibited to  thofe  that  are  not  cait  out  for  notorious  wickednefs,  but  is  rather  an  a^ 
 of  juftice,  as  Jt  rcfpeds  their  debt,  and  of  charity,  as  ic  regards  anotheis  good,  and 
 to  prove  this,  this  whole  difcourfe  is  a  medium, 
 
 a.  ItfeemsthcfithatBaptifmeis  no  Church  privilege,  and  that  ^w^ro/e  af-  -    %j6ftm 
 '  firming  that  in  Baptifme  there  is  the  Invifiblc  blood  of  Chrift,  and  AvgufUnei^y.  r  hi    ttil 
 ing  that  every  one  Baptifed,  before  he  eat  of  the  Bread  of  thcEucharifti  is  notwith-  fl^'^fl 
 Handing  by  venue  ol  Baptifme  partaker  of  the  6ody  and  blood  of  Chrift,  were  both^*"" '         />» 
 groflymiilaken  (though  our  Divines  have  alleaged  thofe  teftimonies  againft  the  '^'i\\      ' 
 Papittstoihew  the  Fathers  fpake  t^e  fame  of  the  Sacramental  Element  of  Water,  '^•^'  ^  * 
 %rhich  they  did  of  thofe  Bread  and  Wine  )  Or  elfe  in  BaptifcUig  all  the  Infants  of 
 their  Congregations,  they  have  a  coramifHon  to  be  prodigal  only  of  fuch  Church 
 fElvUfges^ndof  iCbriAs  HopdalfoinfychiaaRncd  afrl^ji^chlokfic  andex* 
 
;[58  The  mw  Indofures  hrokendomi ,  and 
 
 pediem  ,    an^    as  it  fliall  be  fubfervlenc  to  their  ends  and  intcrefts. 
 
 3.  Not  to  infift  on  here,  what  hath  been   considered  eUewhere,  how  farre  the 
 partaking  of  the  word  and  prayers,is  a  Church-privilege  ,  yet  the  blood  of  ChriU  , 
 is  as  well  held  forth  and  offered  to  us  in  the  word  preachedj,  as  in  thofe  vifible  and 
 tangible  wordsjf  he  Sacrament,    and  we  drirktheblcodcf  Chrift,  wjienwehear 
 his  word  (as  Origen  exprtlFt^th  ic )  it  Is  the  fame  thing  in  bo:h,  ih  u^h  in  a  difltrent 
 manner,  as  huh  been  formerly  demonftrated. 
 ^hdit.Ann<yt,        Paul  rvas  jealom  and  afraid,  yet  not  unchmtjble:    ^aul  had  indeed  a  jealous- 
 inutrumque      care  of  thtCorinthiansjiCor.  11.  i.  but  iovas  not  fo  much  adiitruftas  a  defirc 
 ioeum.  to  keep  them  in  union  with  Chriftj^^mWo-yoj  Dei  iielotyfia,  metafhtra  a.  ^elo  fo.^ 
 
 In  locum.         rauymfhi,  po  gloria  fpnfiy  (^falute^onfa  f  faith  ^ifcator)  non  paner  amulos  ffeuilo^ 
 Ardentervos    apoftolos  quivos  quajivirgiTiemmejtm  amhiunt  (  zstA  Lapde )  and  confonantly  A- 
 in  Deum  dc'     quinof  and  E(iiu5,  and  Ojiendit  ('Dith  C  dvinycur  dtfipiat  (gloriando)  nam  homtncm 
 pereo.  Menoc.  t^eloiypiaqmjitranfverfim  rapit  y  and  hewasatraldof  the  Gj/i/wwj,  Gal.^.  ii.for 
 inn9t.in.l9c^     declaratproiiifuamfolicitudin€m,(2ii:hEftiKa,2ndforicitudo  is  onely  rationalile  fUt^ 
 dium ad  ali qui dtonfeqnendum,  hut kt'ii  he  properly  fear,  whch  is  any  txpcdation 
 of  an  impendent  evill ,or  ex  imaginationefuturiMjli.corruptjvi  mc  dolorem  ivfcrcwis  f  er- 
 Purbatioquxdamac  dolor  3  there  was  evident  ground  and  caufe  fuflBcient  forfucha 
 fear,  and  we  do  not  dream  that  a  ;uft  fear  cannot  be  compatible  with  charity,  but 
 nevcrtheUfs  that  fear  did  onely  move  to  an  admonition  or  reproof,  and  there  did 
 reft,  it  did  not  tranfport  him  to  divine  of  their  eftate,  and  fufpend  them  from  the 
 Sacrament,  we  impugnenot  all  dcubtingsor  fufpiuons  of  others,  if  the  ligncs 
 from  whence  they  re(ult  be  not  light, nay  we  have  conceived  th  it  In  order  to  fiiutell, 
 or  admoniticn,for  avoiding  a  detrimcnt>or  applying  a  remedy,ev«n  doubtful  things, 
 ^ilvius  inn,  ni*y  be  interpreted  in  the  worft  part,  not  definitively  judgii.og  another  to  be  ill, 
 €,6o.an.4*  '  tiutfuppofitively  fearing  he  may  be  fuch,  and  demeaning  ihemfclves  tx-ernally  in 
 ?\ ,  *      '   '    thefe  refpefts  as  if  he  were  fuch,  for  fuch  ads  neither  are  nor  include  a  judgement 
 ^  of  another  as  evil!,  but  involve  opsely  a  judgement  that  they  ought  to  be  cautious, 
 
 and  wary  and  tender  of  themjbut  we  only  limit  &  prcfrribe  them  to  abffain  from 
 what  maybe  defamatory  and  poenall,  for  ellethey  willgoc  farther  than  theApp- 
 ftlefftxample,  orany  line  of  Scripture  will  rejch  or  extend  unto. 
 
 What  thty  fay  of  the  Angel  of  the  Church  of  Ephefui^  his  trying  fome,  we  have 
 clfwhere  made  iriall  of,  andihewed  it  can  be  no  Angel  tntelar  for  them  or  their 
 courfe* 
 
 Charity  {thtyS^ij)  if  not  blind j  but  fur^  it  is-fo  dul-(ighred  in  noih>ing,.as  in  pry- 
 ing Into,  and  cenfuring  other  nensfaultj,  and  cfpecially  their  ifatc  and  conditi- 
 on, ithatheyesclear  from  all  vitiating  humors  which  receive  ihc  [pedes  according 
 to  their  tinftures  and  difpofitions ,  ithathnoclofe  nor  contra^ cd  pupill  whereby 
 (^according  to  the  Optic^jj  mens  faults  fcem  bigger  than  they  are,  but  large  and 
 dilated ,  whereby.they  rather  appear  iefs,  and  is  contrariwife  affcfted  toward, their 
 graces. 
 
 Tbey^re  not  bound  to  hope  contnry  to  their  knowledge  and  experience:  then  it  fecms 
 shey  have  broken  the  bands  in  funder  that  Charity  laid  on  them,  for  it  is  the  pro- 
 perty and  Eulogy  thereof  to  hope  that  good  o  C  men  (that  it  may  in  future  be  obtai- 
 ned) which  they  cannot  difcernat  prefent,toh»pe  that  which  they  cannot  believe, 
 Mtiamfi  iafpesiemvitd  0*  mores  mitim  rcffondemiimo.  diverfum  tn^leferavt)  as  was 
 formerly  alleagfd. 
 Bm  nsj^now.  oot  by  what  ii&hcs  the  %A$9logifis  behold  thco)  Cas  there  are.Hghts 
 
TJ?e  Lord's  Supper  laid  forth  in  common  for^O*c.  22  q 
 
 of  fuch  compofitlon  as  fee  off  all  that  are  fecn  by  ihem  in  ugly  andmonftrous 
 (hapesj  nor  through  what  glalT.s  they  look  (is  there  are  VioptrxfiJ  which  reprc- 
 fenc  things  in  other  poltures  and  forms  than  in  truth  they  are_)  or  what  fuffujio  wh- 
 tbs  a»3y  be  in  their  eyes,  which  io  depraves  the  fight,  that  the  clouds  and  vapours 
 withln/ecm  tobe  motes  without ;  butunlefstheyonfee  things  invifibie,  or  ihac 
 which  no  man  clfc  is  capable  to  difcern,  they  can  fee  nothing  in  thegreateftpanof 
 their  people  which  may  retrench  or  forbid,  not  onely  a  charitable  but  a  ratlonall 
 hope,  thatthey  arefuchasareadmiflibleto  the  Sacrament.  And  wha^foeverthey 
 may  pretend  to  know  by  fome  of  them,  yet  as  long  as  itisonely  by  a  private  and  no 
 publlc'<  and  notorious  knowledge^  it  isnofuiHcient  caufeio  debarrc  them  of  the 
 comsnunion. 
 
 Buc  how  many  of  them  have  been  jud  id  illy -cenfu  red  for  notorious  wlckcdnefs  ? 
 How  many  ofthem  have  they  convinced  ov  any  great  inordinatcncfs  in  their  wayes, 
 perfilted  in  after  admonition?   Nay  how  many  have  they  pi  ivatly   admoniHied  of 
 this  orthiteic  irbitancy  ,  before  they  have  rendred  them  as  heathens  and  publicans  f 
 and  yet  this  is  evident  to  \\s  ouj^ht  to  be  the  mtthod  oi  their  duty,  and  that  the  light- 
 ning ihould  precede  ihethunier,  and  fubncn  momirium  goe  before  difattieTis,2nd 
 however  It  fcems  they  think  them,  ("as  ^r//J/ff'«4  (aid   to  Aefcbines)     fo  infana* 
 ble,  that  they  defeive  nuc  to  be  admonilhed,  yet  be  their  hcarcs  Rock,  theylliould 
 firft  be  fpokeaunco  to  bring  forth  the  waters  of  repentance,  bctorc  they  bcUrlckea 
 with  the  rod.  I, 
 
 But  that  which  follows  renders  it  evident,th3t  their  fufpiclon  is  not  founded  in  any 
 wlckednefsor  ignorance  detected  in  them,  which  may  be  privative  of  the  Sacra- 
 menr,  bat  becaufethey  have  notdifcovered  in  them  fome  fignes  pofitive  of  grace, 
 foriheyf-iy  It  is  not  againil  charity  to  fufpe<5l  ignoraace  and  unfttnefs  when  the 
 contrary  is  no  way  dilcovercd ,  but  we  hope  ic  is  fufficiently  confirmed  in  the  pre- 
 cedent Scdi  on  j  Vt^uiJidiualiquisnon  fu^icienter  probatur  maltcs ,  prafumendta  efi 
 honusi  «ir  fu§idcns  ritio  ad  bene  j udiandum  dc  proximo  eft  ipfu m  JK5  quod  habetia  bo-- 
 Hi  opinio  de  fe  tcncipidtur,  quimdiu  contrmi  mmifefie  non  probatur,  fince  fuppo* 
 fitoquodreutmquedubiaAliquisa6fu6fifelici€f0k(Sy  iUe debet  ferri  in  meliorem  pat' 
 rew^and  as  in  other  things,  focfpecially  in  order  to  admiffion  to  the  Sacrament^ 
 doth  this  rule  hold. 
 
 But  what  ever  goodnefs  may  be  in  men,  yet  if  they  walk  not  In  their  way,  it  is 
 to  no  end,  for  they  have  fuch  an  et/p»ixrthere,as  might  make  Archimedes  leap  out 
 ofthe  Bath  again;  he  a  man  be  as  learned  as  Abitlevfis  of  old,  of  whom  ic  was 
 faid, 
 
 Htcftuporeftmundijquifcibiledifcutitomney 
 or  Saliger  of  lace,  of  whom  QafiuUn  faith,  Homen  AbfolHttJfmetruditiontf  t'wn  kt" 
 minis ,  yet  he  is  but  an  ignorant  if  he  fubmit  net  to  the  tryall  of  his  knoKidedge  In 
 thtk  Ytzyy  (or  he  {'ihtyC3iy)Jhems  his  ignorance  of  hi(  duty,   Socrates  faid  he  knew    ^ 
 this  one  thing,  that  he  knew  nothing*  and  fome  have  been  very  Ignorant  of  one 
 thing  efpeclally,  w^.  wherefore  they  (liould  be  accounted  fo  ignorant ,    but  the  my- 
 lleryis  now  unravelled,  fro6»4,fHnocenx,  &c,  cujtti  mum  eft ^  fed  magnnm  vititm 
 quod  eftpoetA^i\Ci%  Is  that priwo  cogmtum,0x2t  which 
 .^^^sinefcHnihileftpc^eteranofcki     . 
 and  perhaps 
 
 -r—  ft  nofcfi  nihil  eft  fit  titer  a  nefcUy 
 and  perchance  a  \tjki  mafs.oi  knowledge    (and  fandlty  coo)  willpafs  for  fuH 
 
 XX  a        '  ~        '      '"    mJ|hc 
 
^Q  Tl)e  mtif  Inclofures  broken  down^  and 
 
 fitJ^t  in  one  that  fences  this  |>o4ntof  obedience,  when  a  greater -will  not,  whcK 
 thishathnotton  learned,  as  the  fame  Counter  In  one  place  ftaud*  but  for  one, 
 inanoifaer  for  an  hundred.  ThUmutt  be  a  thirteenth  Artkle  added  toihc Crudj 
 Cucha^  theTopa  fupremaqr  is  called  by  BeUamifie ,  Summa  tstm  rei  -Chfifiima , 
 ttftd  therefore  if  Queen  EH^abeth  would  have  acknowledged  that,  ihe  migjic  have 
 liad  content  by  mfwto  in  ether  things  from  Pius  5.  ether  matters  maybe  connived 
 lat,  bucfaiihi^opeBcKJ/aoewedcclare,  afiirm  ,  define  and  pronounce,  that  it  is, 
 altogether  neceffary  to  falvation,  to  be  fub^cift  to  the  Biftiop  of  Rome  i  and  as  he 
 told  Tbildp  the  fair  of  Wrance,  they  that  maintain  the  eonirary,  we  hold  them  nud- 
 »ien. 
 
 If  they  know  any  to  be  an  often  fwearer  or  guilty  of  thofe  debauches  they  fpeak  of. 
 
 Ice  them  beduly  cafl  cut,  iftheygoonflillintheir  trcfpafies,  obftinately  afrer 
 
 «dmonition,for  admonition,  vetutieft  qu^dam  diati.£gr@t6Utu  avimtt,  as  Clement^ 
 
 and  it  Is  an  apborijwe  oi Hippocrates,  Qukmquc  potefipcr  alimenta  reftituj  fdnita^fu-^ 
 
 giendM  eji  fevittu  ufus  m^edicamcfitorum,  t ut  till  a  mai>  be  cut  cff  for  immidicab  e , 
 
 If  he  approach  the  table,  zndcry  guilty- and  fay  be  TapiUammdi  (as  they  fpeak)  they 
 
 have  not  yet  (hewed  any  warrant  to  re  jcd  him  ,  and  1  thir  k  to  receive  him  is  more 
 
 fultableto  that  which  God  (our  ri^htccuhefs  being  bur  2in  inchoative  ImitAik  a 
 
 andweakrefemblanceof  that  in  cur  heavtnly  father,  whcfe  indulgence  irfinitcly 
 
 furmountethours).  commands,  us  to  do  towards  our  brother,   who  if  he  fin  a- 
 
 gainft  us  feven  times  in  aday ,  and  feven  times  In  a  day  ti-rn  again  to  us  faying 
 
 1  repent,  we  Ml  forgive  him,  Luf^e  1 7.  4.  ^uomodo  xrgo  (  faith  BuUivgcr  )  ji- 
 
 deles  miinflriadtafacile  ^la  jnabaptiflavolum  )  a  ca7ia  (xcladcrem  ^  /(pararem 
 
 i^dverf.tAna-  Jfomiitespeemores^  fedtamen  petentes gratiam  dei  ^   f^  qui  hoc  teftavtur  coiijoquoi 
 
 bapt.l.  $,c  9.  acceittmadcA"?tami  qiMvdoquidem domintisipfcquicptime pot uiffet hoc  facer e ,  in^uda, 
 
 f»  %i  u  froditorehtcnofi  fecit y  ms auwn  miferi homines  ex depravatione  nature r.oftrj.  alioqui 
 
 fufpiciTufifunau  <^  [(gpe  hominihm  miUam  hahcwmfdan  ?  &c.  And  we  find  in  i^ci  ip- 
 
 turealfofuch  prcfidents  as  may  warrant  an  ad  miilrf  n  in  fuch  a  cafe.    T  K  J  iylor 
 
 irom  a^urpofe  and  attempt  ^o  have  dcfboycd  h  mfclf,  came  immediately  10  knew 
 
 npfhatiie  (hotlld  ^do  to  be  favcd  ,  aiii  wasreceived  to  the  Sacran^ent  of  JinnaimCj, 
 
 4«yi/hout  rime  taken  to  make  tryal  cf  the  fincerity  of  his  convti  lie  n ,    and  fuch  or 
 
 worfewehavelhewed  was  the  condition  of  ^y/Two^ii^/jj^Kj,  who  yet  found  a.pnfcnt 
 
 ^eoepBton :  behdcstodoiubt  of  their  repentance  till  the  infinccriy  thereof  be  mani- 
 
 ifeftedby  a-FCcidivation,  Is  Crconceavc)  t©  judge  die  heart  (whicb  the yprotdt 
 
 agalrtfl;)'feeing  there  arc  no  internal  adions  frt  m  whenc<  that  jjudgptm  can  rcfult, 
 
 AuguftJepdc  ^ifeculolaltcm  vgrhif  etiamfifd^U  non  rcnunciant  (  faith  Avgufiiiic )  veniunqui- 
 
 ^  operib.c.17  dem  i^  inter  triticum  (eminantjir 3    («^  in  avea  oongermtur ,  <ir  ovibia  aggregantuf 
 
 um,  4.p.  itf.  ^  retiafubemti  |J^co«via<j7«i£r«<iif»i/ce«/tfr,  and  he  there  thinks ^both  that  an  ix*. 
 
 «rnal  profefJien  that  they  will  amend,  doth  render  lufccptible  ofSaptifme,  and 
 
 «bat  there  is  the  1  Ike reafon  for  admlilionito  the  Lords  Table  as  toE^ptifme 
 
 As  I  have  no  propcnfnefsto  Quc:ft  after  that  point  which  \h(.y  have  fprung  herc.^ 
 HHbetherfoundconverfionmay  beiudderilywreu|(ht,  iol  Iwwe  110  incumbency 
 '^yiirftieit,  notoneiy 
 
 Firfl,  becaufe  though  they  fecm  abfolatcly  to  deny  that  It  can  be  a  fudden  workj 
 yet  they  again  mollifiethis  hard  faying,  andajirm  rfut  commonly  itisnotfoj 
 and  that  implies  it  fometimes  is  fo,  and  therefore  may  poflibly  at  any  tioidbe,  and 
 tjherefore  at  no  time  can  they  either  lftialUbly<>rlaifc)y  conclude  ifc«.conYetfion  Is 
 
 id 
 
Tl^e  Lor  is  Supper  laid  forth  in  common  for ^isrc.  241 
 
 Andfccondly,  becaufethis  carrier  no  afpcftor  Kflcdion  upon  the  point  in 
 hand,  for  they  need  not  in  order  to  admiffion,  re«piirc  more  in  any  imelllgc m  p«f  • 
 fon  than  to  be  freeof  fcandal,  and  therefore  well  may  fufpend  their  further  difqi*!- 
 fition  whether  he  be  truly  converted ,   the  title  to  the  Sacrament  befng  not  found- 
 ed in  regeneration,  but  Church  memberfliip  wkh  a  dogmxtksl  hith  5  yet  fince  they 
 put  this  upon  our  accoiarK,  that  to  believ*  a  wicked  roan  may  be  fuddenlymade 
 good,  is  a  negleftofGods  revealed  will,  and  a  flying  to  his  absolute  power  ,    we 
 cannot  but  fummarily  tell  them  ,  that  by  their  averting  the  contrary*  they  pxc- 
 fusnptuoufly  limit  and  contra  ft  his  power,  and  falliy  pretend  and  Lnpofe  up^  bis 
 revealed  will ;   his  Spirit  like  the  wind  blows  where  fand  hew  j  itlifteth,and  thotigfp 
 Naturalilis  teach  us  fome  ii^ns  and  prtfagei  o{  approaching  winds,  yet  oftentl^y 
 rife  faddenly  without  any  PjogJiofiicksy  and  fo  the  Spiri:  comes  fuddenly  In  a  foun4 
 from  heaven  as  of  a  ruflii  i§  mighty  wind  (  and  ihat  as  well  in  refpcft  of  cbarif  ag 
 djififr.u)  the  difpenfjtions  of  God  are  various ,  and  his  workings  unlimited, 
 neither  doth  he  alwaics  cake  the  fame  way  tothe  fame  cod  ,  he  is  a  moflt  free  A- 
 gent  and  rcftraiRvd  by  norhingbur  hi*  proper  will  ,  and  if  we  look  for  the  revela- 
 tion of  ihit  will  In  his  Word  ,  we  find  convei  (Ion  there  fct  forth  under  the  notion         . 
 of  fuch  things  ss  ire  not  onely  fubitous  but  inftantaaeous  r    It  Is  called  1  crcdtm,  ^i^^^^'  **  f* 
 and  not  onely  the  School  refolves  us,  that  cr€Mioc(lin  injlinti  y  but  F4r<B»i  adds  ^^  ^'^'  ^ 
 ai  creatioHcm  ires  coidiimcs  reqiiirunturyy 
 
 I .  tit  iliquii  fit  ex  mater  ii  rattU 
 
 l-  Ab[qucm</tu,  inin[}ir.ti. 
 
 It  Is  named  Kcgpretitmy  and  generation  isbyconftntof  ail  rhilofophers  in  an 
 iulfanr  :  its  tiue  thoui^hthc  iritroduaion  of  theformbe  inamoment,  yettheieare  j^/y^^  ^  j^ 
 prxvi  u>  di(p<  il  ions  ihcrtunto,  and  fo  we  grant  there  is  m  regeneration,  though  ^^  |,p,  2^*  * 
 the  form  of  ihenew  man  be  produced  instantly,  and  fuch  a  difpcfing  hability  is    '    '^* 
 thegeiieral  vocation  and  common  graces  in  fuch  as  th.y  difpute  of,  what  other 
 prtparatior.sthtre  miy  oftenbc,  yet  as  it  isno:  nectflary  thualwaies  therefhonld 
 feefone,  f^r  God  cm  raifcChikirenru'  of  fiones  to  A  or  J)  in:  y  fo  neither  that 
 theyilioulahc.Kef'me,  for  the  fob)  ft  and  manner  of  operating  is  diyt«,  and  if 
 ^h^'fpirftofb?>»dagedoalwii«.s  harbcrgcr  the  fpi r it  of  adoption  ,  yet  it  doih  nqc 
 folhw ,  tha:  he  muft  enttr  very  long  b.fore4iim  ,  «r-come  with  any  great  noyCif  or 
 pablick  no.icc,  and  therefore  iKitber  a-f  j  is  ic  certain  that  thofc  preparations  can- 
 not bv  ftiort  and  fudden,  for  grace  is  an  habit  infufed  by  Gods  Spirit ,  not  acqui- 
 ^te  by  mull  iplitd  precedent  afts ,  and  HefiH  tarda  melimiM  Sfkjtm  fdnSi^atia  , 
 faith  Ambrafe,  Ubidetumjgifier  ejl^uitneito  dijcUivr quod docuur,  as  LeOy  an^ 
 ^ooddifpofkions  as  they  are  but  grace  in  fkri,  the  Aurora  tljer<of  and  |a:diudlal 
 Jbeames  of  ihc  $uii  of  RIghteoufnefs  rifing  in  their  hearts,  fo  ihey  arc  preperlyiptie- 
 parations  to  the  m  anifelhtion  of  grace  rather  than  the  e«ift€ncc  thereof  5  oper^tur  Arg.  in  difp* 
 exjuftificationenmrnjjfiifcMiQnem,  fo  as  we  may  hold  with  C/tmere ,  ^Arimedi-  adverf.tbtfm 
 Km  mil  inter  naturam(^grat.iam,  Jed  inter  naturam  (^  ultimum  gratia  cmpUtnemumy  p.  355. 
 and  affirm  with  Aquhtof,  pafaratifheininif  ad  gratiam  habeKdam  quadameflifmul  i,  2.^.  11 », 
 
 eum  if  (a  infttfone  ^itix cm4mio  adgr^m  fsfrapar^^  nsn  ^ogity  niji  dto  aft,  i, 
 
 em  pfaveniente  er  movenie  ad  bonm)  nen^r^  mum  (uHt9  v4l  f4tiUtjn  iUiquu  M 
 terftSlm  pr(^mtimm  vmnu 
 
^42,  7  he  JSlewhclofures  broken  down,  md 
 
 It  is  thirdly  fiWtiiJUuminmm,  light  being  the  fitft  thing  in  the  new  crtaUon 
 ofthe  little  World,  ^indArilioUs  haih  taught  us ,  that  lux  mommanea  aSiione  ft 
 ex^licat. 
 
 It  is  fourthly  entitled  a  RefurreSfion  from  the  dead  y  which  is  no  fuccefllvc  mo- 
 rion, nor  hath  any  precedent  alterations.  Qamero  defines  conveifion  to  be  velle  bo- 
 nimquodnoluifli,  nolle  malum  quod  volui [it  y  and  Volition  is  ranked  by  Philofo- 
 phcrs  among  thofe  mutations  which  are  inftanraneous. 
 
 And  if  we  fhall  infpeft  into  the  works  of  God  in  convening  men  ,  and  for  thit 
 confult  with  the  facreddieejs,  we  fall  upon  examples  of  Af.i«|e»j  and  Zacchcta  ih^ 
 Publicans,  of  the  Thief  on  the  CroiVe,  of  Paul  and  (  hi  n  from  whom  fomc  think 
 he  borrowed  his  name,  as5a)/oihe  Afridin  did  his  cognomen  from  the  Country 
 he  conquered )  Sergm  Paultcsy  Lydia ,  thQ  ^jy lor ,  &c.  and  not  oncly  fingle 
 ilarrsbut  Conftellationsof  5000,  Cwhcrcoffome  doubtlefs  wcrt  converted  to  a 
 fpeclal  faith,  as  ail  were  to  a  common)  that  cafl;  beams  of  light  upon  this  truth, 
 and  we  cannot  fuddenly  convert  our  felves  to  behold  thev  caci^inof  any,  but  it  was 
 a  fudden  converfion  ,  and  if  we  (hall  rtfearch  for  the  witr.efs  of  time  and  light  of 
 truth  in  othtr  hitories,  we  (hall  encounter  fo  m.my  inftances  of  converi^ons 
 wrought  even  in  an  intlant,  3(S  ma[:e aena  duhiay  where  we  are  Icfs  troubkd  where 
 CO  find  examples  than  which  to  chufe,  being  fo  many 
 
 -~  ..        quotflorcs Siculina.fcuntur  inberhij 
 ^otque  ferjt  dicum  terra  Cilijfa  crocof. 
 But  ds  trulunt  omnUy  fo  I  will  onely  crop  three  of  the  flowers  of  the  fpring  of  the 
 Church,  which  h. ft  iry,  as  the  Herald  of  Embaffador  of  antiquity,  hath  record- 
 ed. 
 
 Firlt,  thatlapfedSchollarofSt.  5fc/;«,  whom  he  Apof^le  with  one  word,  when 
 hewasturnd  thief  upon  the  high  way  to  damnation,  made  to  It  and  to  deliver  up 
 his  heart  to  God.  * 
 
 Secondly,   Gciefim  who  in  a  full  theater  under  2)W(;/<?^4?ifcoffing  at  Chiiflian 
 Religion,  at  the  lame  time  btcimc  a  confifTor  of  the  faith,  and  a  Martyr  of 
 '     Chrlft ,  and  wiih  his  own  blood  W3(ht  out  the  afperfions  he  had  caft  on  Chriiti- 
 anity. 
 
 Thirdly,  Amhovyy  who  travelling  upon  thofe  occafjons  of  the  world  which 
 injroft  all  his  heart,  pafHng  by  a  Chappel  and  hearing  that  portion  of  Scripture 
 read  ,  If  thou  wilt  be  per feS  go  fell  all  that  thou  hafl,  and  givetothepoory  and  thou 
 Jhalt  have  treafure  in  heavcny  and  come  and  follow  me,  inflantly  took  up  a  refolution 
 neither  to  follow  on  his  journey,  northeworld,  but  onely  to  go  after  Chrlft,  and 
 to  enrich  the  poor  with  his  wealth  (  forthwith  diftributed)  and  hirafeif  with  hea- 
 venly treafure.  And  if  we  refled  on  later  ages,  and  autumnal  flowers  of  hiilory  , 
 we  may  refrefh  our  memories  with  the  examples 
 
 Firft,  Gf  H^aldus  y  who  had  a  fudden  rife  to  life  by  feeing  one  fuddenly  fall 
 dead. 
 
 Secondly,  the  Marquejfe  of  Ficoy  who  by  one  elegant  fimile  in  a  fermon  of 
 Peter  Mmjrs  was  perfwaded  to  lay  down  all  his  honors  and  intcreft  at  the  feet  of 
 Chrift. 
 
 And  thirdly ,  JumiUy  unto  whom  the  reading  of  the  beginning  of  %x.  lohns 
 Gofpei,  without  any  previous  difpofitions,wa$  chc  corruption  oi  an  Atheift  and  che 
 gcneratiw  of  a  faithful  fcrvam  oi  G^^         ' 
 
The  Lord's  Supper  laid  forth  in  common  jor^isrc.  345 
 
 Not  to  mention  what  a  malignant  influence  their  contrary  dodrlne  hath  to  blaft 
 all  hopes  of  a  death  bed  repentance ,  whereof  yet  as  none  ought  to  prefumc,  fo 
 none  (hould  dcfp  air,  and  whereof  we  may  perchance  fitly  fay ,  whit  the  Cardinal 
 perverfiyf.lJ  ot  the  dodrineof  juftificationby  faith,  Itwasa  good  fupper  do- 
 ftriae,  bnt  not  To  feafonable  at  breakfalt  j  yet  I  (hill  offer  to  be  confidered  3  that 
 fmce  our  Divines  who  hive  lifted  ihemfelves  in  defence  of  Free-grace  agalnft  the 
 ^dag'uns  C  diflinguifb: by  their  fever al  regiments)  to  beat  down  merit  of  coh- 
 gruity,  thepovvir  and  goodufeof  Free-wH,  the  acquift  of  the  habit  of  grace  by 
 frequent  virtuous  afts,  hive  mjdcufeof  this  argument}  that  God  very  of i en 
 dothnoconclycallihofethu  arefurrheft  of,  even  the  greattfl  finners,  but  Hops 
 them  in  their  Herceft  carrcir,  and  fuddenly  turns  them  in  their  full  courfe,  when 
 they  had  neither  bability,  nor  piompcnefs,  nor  inclination  to  any  good  ,  whether  " 
 
 then  the  y^po/o^/f2j  their  cancelling  this  H/poik/zj  ,  andrafingthe  foundations  of 
 this  argument,  by  denying  fiich  fudden  converfions  of  wicked  men  ,  be  not  an  im- 
 bcfeling  of  armour  and  habiiiments  of  warr  provided  for  thofe  fouidiers,  which 
 is  Felony  by  S:itu*e. 
 
 \^\\M  is  more  raked  toge:her  fn  this  Sedion  of  the  preflitutifig  ef  Gods  Oriimitce, 
 (fure  they  have  made  a  protUtuce  of  c^is  realon,  tislo  commonly  abufed  J   Of 
 tnm^lingthc blooi  ofibe  Coveniin,  (  of  wtiich  no  account  Is  made  when  it  is  done 
 thereunto  as  held  forth  in  the  word)  Of  the  mompAtibkncJfe  oflovivg  inert  andfufer- 
 irtg  them  to  drinl^  dimnitioni   (  but  it  may  codfill  well  enough  with  love  to  let  them 
 heir  dimnarion,  &  to  wi:h-hold  from  ihem  that  whichinit  k\k  conduceth to  faivati- 
 on,  and  to  damnation  only  by  fuch  an  accident  as  they  can  nci.her  fore-fee  nor  pre- 
 vent)   Th.it  the  rvorfih  not  good  uiilcjfethe  men  be  good,  (:he  work  is  good  in  the  kind 
 and  objcd,  though  not  ertl,dually  good  to  him  that  do;h  not  do  it  well  in  refpeft  of 
 the  end  and  circumthnccs^  as  no  other  good  work  is,  and  he  that  doth  the  material 
 part  without  the  lormai,  isfomewhat  morvi  In  his  way,   and  not  fo  far  ofl' from  his 
 end,  ns  he  tha:  doth  nor,  nor  is  permitted  to  do  either,  and  upon  like  motives  as 
 ^.h.ykecp  him  from  the  Sacraments,  hcmay  bekept  off  from  all  other  ordinance* 
 and  ducies  )  a!l  this  is  fcarce  liice  the  e;,t.rtainment  which  Flaminius  hid  of  his<hoft» 
 for  thatjthough  i  were  the  f.ime  Pork,  yet  it  had  a  various  drefs  and  difFc  rent  Due, 
 but  this  is  (till  fe  be!"ore  us  cooked  in  the  fame  naufeous  manner,  and  ismorelikc 
 that^/r/w«Bca{lcnllcd  Dubh,   thitfer  feme  dayes  after  he  hath  been  formerly 
 killed,  hsHcfh  being  heated  at  the  fire  will  move  again  5  on;y  whereas  they  add  in 
 theclofcj  tbJtafreerjdmiJftonU  agiinft  Qhiihy  to  the  Qmrch,  lyivguvder  lojfe  and 
 reffoach  through  neglcH  of  order  and  Vifciplme,  fome  fefarathg  abfotui  ely^  others  day- 
 hgvpith  grief  I  mult  tell  them,  that  as  improper  Phyfick  is  often  more  deftrudive 
 thaii  the  difcafe^ 
 
 ^ot  Thmi/on  agr^s  tAfitumno  occiderit  nno , 
 
 fo  the  Church  was  never  at  more  lofs  and  reproach,  than  fincc  they  have  Intruded 
 upon  this  way  of  cure,  unlefs  it  be  neither  lofs  to  (brink  it  from  an  hundred  to  one, 
 nor  reproach  to  have  but  one  of  an  hundred  fit  or  worthy  to  partake  of  the  Sacra- 
 ment} andasEg«fc/?i»jfcIlsusof  melancholy,  fterique  hcc  nmb9  medicitta  nihil' 
 frofccijfe  vififunty  er  j^bi  demifji  invihterunti  fo  I  prefurae  that  not  only  many  in 
 ihcir  Churchct,  bun  of  Oicir  Qiui:chss  nwnv  alfo,  ©l^hc  have  like  Ftiufmiois  been 
 
niiinT.i  ■■  ■  -  I  
 
 144  "^^  ^^^^  hclofures  broken  down^  and 
 
 the  bfitocr,  tf  tkoy  ha4  not  uCed  ihcfe  Phyfuians,  and  what  Hippsmtes  In  hfs  a/^fij^o- 
 fifmsCsiiih  of  Pfcyfick,  will  be  more  verified  of  theirs,  qukutique  phamacatur  in 
 jwumute,  defiebkinfetxSlute,  who  when  they  Should  cut  oft'an  Immedicable  meau 
 ber,  hew  the  whoie  body  In  pieces ,  and  with  CatUitte  do  extinguerc  itcendium  rum, 
 but  it  is  v<ry  pretty  that  they  fepirate  to  prevent  a  reparation ;  Phyfuians  fometimes 
 Vt  curmMfnumfmuumfsbrimi  but  I  do  not  find  that  they  iuduce  one  kind  of 
 F caver  to  prevent  another,  as  to  caufe  an  heSlkli  to  remedy  a  caufon» 
 
 But  ic  fecms  the  Apologias  will  take  In  with  the  Paracelfians ,  who  though  C«- 
 fAmfttmm  si  mrho  ad  (mtatcm,  i$*  mom  fit  per  ctntrarisy  yet  they  affirm  that 
 fmUiafmilibui  cwtAmury  and  as  the  Komims  to  pre&rve  that  Target  which  fell  from 
 heaven,  in  the  prcfervation  whereof  the  incolumity  of  the  City  depended,   made 
 inany  others  by  that  patcrn,  fo  like  it,  that  none  could  difcern  the  original  j  fo  to 
 prefcrve  others  from  feparating,  they  go  along  with  them  and  make  themfclvcs  like 
 them  J  and  as  for  thofe  that  ftay  with  grief,  peihips  it  may  fare  with  them,  as  wi:h 
 Standcls  in  a  wood,  which  fcarce  ever  profpcr  when  their  fellows  arc  cut  down,  and 
 thcmfelves  left  naked  i  butif  thercbeanyfcandalousperfons,  thit  Ipring  juflfor- 
 ro w  to  them  by  their  communion,  let  them  be  duly  c  ift  cue  if  they  merit  excifion, 
 f  fine  labe  puis  ^  mmtfSj  4^  fine  Ufiom  frumentornm  fieri  poteft,   but  i  f^  w ithouc 
 checking  wiihthefc,  that  cann  t  be  effe^ed,  let  them  take  chat  whi'ch  is  rhcir  own, 
 nihil  diud  bonis  rejiat  quxm  dolor  US'  l^mitm^  they  mull  ^f  pacm  doicre  for  a  t  ime, 
 but  will  de  delore gaudcre  in  the  end,  grieve  they  may  but  Hay  they  mufl^,  it  is  bet- 
 ter to  be  paiTive  in  gr  icf  ihan  adive  in  fchifme,  Eligercnt  potitcs  fortes  ejfe  in  toleran- 
 dtsmaUfi  quamimpii in deferendis  bonis i  zs  j^nguftive:    But  when  they  tell  us   of 
 fuch  as  ftay  with  grief,  they  forget  how  many  they  have  caft  cut  wih  forrow,  like 
 Empiriciit  that  arc  ftill  recounting  ihe  few  they  have  cured,  and  make  no  account  of 
 the  many  they  have  killed,  whereas  though  the  Sun  mult  fee  the  one,  yet  the  Earth 
 cannot  cover  the  other.'  the  li«»M»s  ufcd  to  tyth  men  for  punifhment,  faving  nine, 
 and  execuiifig  the  tenth ;  but  they  contrary  centurlate  men  or  chufe  one  of  an  hun- 
 dred to  fave  from'  fchifme  and  forrow,  and  cut  oS  ninety  nine  from  the  means  of 
 ^IvMion  aad  comforts  of  che  ordinance. 
 
 SECT, 
 
The  Lords^Supper  laid  forth  in  common  for^<^c.  1 69 
 
 SECT.    XX. 
 
 JVhnher  the  lAplogij^s  are  ehdritMj  fttfpeUed,  or  can  hjf*ftij 
 charged  with  Pharifaifme.  fVhether  their  aUings  prsceeU  6t4t 
 tendernefs  ofeonfcience.  <tA  far  able  between  the  A  polo  gifts 
 ar.dthe  Phari/ees  in  [owe  things. 
 
 EVil  fame  takes  the  revenge  of  evil  courfes,'and  Irregular  wayes  arc  made  odious 
 ,by  the  footfteps  they  leave  behind  them ,  it  being  juit  thatthe  comphcency  in 
 <loing  illj  be  loft  in  hearing  ill  5  and  therefore  many  that  conceit  ihcmfclves  to  be 
 fair  and  are  not  J  are  angry  with  the  ghfs,  1  ike  He/fWd  that  grown  old  oftered  up 
 her  Looking- ghfs  to  r(?7/««.  Tis  true  indeed,  though  fame  and  other  menstefti- 
 monies  are  a  Mirror  wherein  men  fee  themfelves ;  yet  as  is  the  glafs,  fo  is  the  re- 
 flexion. And  we  will  alfo  promptly  take  in  the  Allegory  of  the  Apologifts,  Thit 
 [omei  me  things  favour  acmdhgto  the  diffofition  of  the  pdlat^  and  the  fiomack  marres 
 tbeta(i,  but  fhall  then  defire  them  to  confidcr,  whether  the  unfivourinefs  and 
 loathibmnefs  which  they  feem  toreliih  in  others,  and  for  which  they  fpew  them 
 forth ,  may  not  be  as  much  in  the  organ  as  in  the  objeft ,  and  perfwade  them  firft 
 to  purge  themfelves  of  fomeafFedions,  and  then  perchance  they  wi'.l  not  find  the 
 dillempers  of  the  Church  to  indicate  fuch  vehement  purging,  Pre^e  cfl  ut  iniquc 
 JiunUt,qui  nimU. 
 
 IVhat  tajiydy  they,  have  ♦  he  godly  ones  among  them,  that  fo  'deadly  a  weed  a/s  ranf^ 
 Phmfaijme  fl:'QuU  be  Jhreitnto  their  pt,  and  yet  they  find  thcit  food  favoury,  andeate 
 itrvithbleffivg.  This  Colcquintida  it  Teems  brings  death  intothepotj  but  by 
 bringing  meal(whereuatofome  havcallcgorically  refembled  the  Sacrament j  there 
 hadfecen  no 'harm;  If  they  aim  their  Preface  againft  thofe  thatfufped  their  way 
 of  Pharifaifme,  and  infinuate their  palates  and  (tomack  to  be  imbewed  &  vitiated 
 with. Pfiarifaifme that  taft  or  faveur  any  fuch  thing  in  their  courfes,  alas.'  thofe 
 are  the  Publicans  not  the  Pharifees,  fuch  as  muft  not  be  tcucht  becaufe  unholy,noc 
 that  will  not  be  toucht  bccaufe-holier  5  but  as  they  tell  us,  that  the  itomack  marres 
 the  tail,  fo  we  know  by  experience,  tliat  in  marring  it  makes  It  conformable  to  its 
 cwn  ill  humors,  as  thofe  which  have  the  Fica,  can  well  relifh,  and  greedily  fwallow 
 things  not  onely  not  nutritive,  but  abominable;  and  therefore  Pharifaifme  may 
 be  in  the  pot,  and  yet  feme  may  well  enough  rellilli  the  broth,  if  the  ftomack  by  dl- 
 {lemper  be  comformed  and  aflimilated  to  fuch  a  tafl ;  if  there  be  an  intm  exijiens 
 there  will  alwayes bezprohibeiis alienum ,  and  there  can  be  no  great  difrellifh  where 
 the  aliment  is  fuitcd  to  the  element,  and  that  is  true  which  Voufa  commends  out  of 
 PUutu&i^ut  amatyqttod  amatfi  id  habetjid  hxhet  po  ciho. 
 
 This  fay  ingiT  ouch  memt,  hath  been  the  old  attendant  of  that  nlcli-name  Puritan,  the 
 Idhchfprophane  lips.  *Tisp©fIible  they  have  heard  fo  much,  though  I  have  nor, 
 who  dcfire  not  to  have  my  care  fo  neerc  in  fellowfhip  with  prophanc  lips.  But  this 
 rather  fhewestheoi/«»iofthename,  than  the  innocence  of  thofe  that  arc  afperft 
 with  it;  aU  men  are  not  alike  guiltlefs,  that  lye  under  one  common  accident,  nei- 
 ther doth  it  follow  tliatfome  may  not  wcare  this  livery,  becaufe  it  hath  been  un- 
 jyftlypin'dupoaothersfleeYes,  or  becaufe  Crfwwas  4^{i,incs  aiccwfcd  and  ac- 
 
 '    Vtt  quitted, 
 
i^o 
 
 The  new  Inclofures  hroken  down^  and 
 
 quitted,  that  therefore  Vems  may  not  be  condemned.  I  wifli  they  had  more  of  the 
 old  Puritan,  and  lefs  of  the  new  Separatifts-  and  then  though  this  charge  hung 
 heretofore  as  a  label  at  never  fo  many  lips ,  yet  it  (hould  now  have  had  a  fcal  fet  to 
 it.  WeknowtheoldPurtitanwasamaultobeatdownj  or  (as  PhocmtoVmofkhc' 
 nes)   an  hatchet  to  cut  eff,  not  a  trowel  to  build  up  Separation. 
 
 But  i f  they  mapwtfufpe^  oth.rs  of  hypocrifie,  why  are  they  fit fpe^ed?  Ave  they 
 Men  bdrvaUgood  thoughts  and  ho^es?  At  the  worft,  ths  cafe  would  be  the  fame 
 as  betwixt  t^/exi?/ier  and  the  Pirate,  theonepilfred  wirhafmdl  Bark  ina  iittlc 
 Creek,  theothcr  roved  with  an  Army  to  rob  all  the  world  j  but  neverthdefs  we 
 mull  tell  them,  that  firft  it  Is  their  fufpirion  onely  that  was  fufpeded, 
 
 AutotesfcYWittehrctortifuos. 
 They  had  not  been  palTive,  bat  for  having  been  aaive,  Oculos  'upiit,  reddat  de  /«* 
 exdtmfoUtiumy(h\i\i  ^imilUn  )  in  nuUo  mortdium pnsfem  foffumfcekrU  fui  im* 
 .  pdtiemUnii  hrevifma  €(ljufticiievindiSfd  cum  facitiui  menfura  f{eJ!ae(t  :  Yet  be-, 
 caufe  thst  may  be  juftly  fuffercd, 
 
 -  nc^ue  cnim  lexjuftlor  uUj.  eft, 
 t^im  necU  artifices  arte  pcrire  fua, 
 Which  yet  may  unjiiftly  be  done/Ui  quod  meruere,  fed  quid  tu  nt  vifrgtrl, 
 pommm.in         Therefore  fecondly,  they  not  onely  went  before,  but  go  beyond  others ,  who 
 22,(7  60  aric  fufpcdnottheirelhteorpcrfons,  but  their  adions;  not  that  they  are  unrighteous 
 'I'j^  *    '     men,  but  left  they  do  fome  unrighteous  things.     And  C^^/aiw  tells  us,  that  ifwe 
 thinkanadionevilljnotfortheintentof  the  ador,  but  abfblurely  becaufefuch- 
 an  ad  is  evill  in  its  kind, that  judgement  refpeds  notperfons  but  things,  whcrecf 
 we  are  to  judge  according  to  what  they  feem  to  be  5  and  though  fome  of  his  waycs- 
 are  not  warrantable,  yet  a  man  may  be  denominated  good ,  though  checked  wiih 
 fame  evill  adions,  as  we  fay  the  Moon  fhines  when  a  good  part  thereof  is  not  en- 
 lightnedj  and  that  ic  istright  when  yet  it  is  blemiffied  with  feme  fpotS;  and  that  it- 
 is  round  when  nctwithftanding  not  onely  the  perfpedivesbut  other  cbfervations 
 ftiew  that  it  is  indented  wich  gibbous  and  hollow  parts. 
 
 Thirdly,  it  isa  fujfpii  ion  of  fiich  a  fault  as  tkemfelves  have  publickly  taught  us 
 is  oneof  the fpots  of  Gods  children:  for  fuch  they  fiy  are  pride  (together  with 
 snger  and  worldlinefs)  though  fome  did  think  they  were  not  du'y  cautious  to  de- 
 fine and  limit  thofe  ipots  ,  fo  as  might  farther  tempt  fome  to  a  i^ufpitious  inquiry  , 
 whether  as  that  famous  Catver  formed  Jz/|'/^<:r  to  the  fimilitudeof  his  own  Ama-' 
 ^»5,  and  the  Negroes  depaint  Angels  to  their  proper  colour,  and  they  f-y,  if  a- 
 bcaft  could  limb  God  himrelf,he  would  draw  hin  according. to  his  fhape,  asfuper- 
 ititiousmenalfodoe:  fo  in  determining  what  fpots  might  be  compatible  wiih  the 
 beauty  of  holinefs,thcy  feleded  fuch  as  perchtince  might  be  vilible  in  their  own  faces. 
 Fourthly,  though  they  be  fufpcdcd  ,  yet  they  are  net  fufpended,  nor  thought  wor- 
 thy to  be  fo;  fufpition  that  leads  onely  to  admonitipn  may  be  charitable,  when 
 that  which  h  carried  on  to  fufpenfion  may  be  Pharifaicall  j  as  Galvans  tells  us  of 
 a  tree  in  I?;^ii,  the  one  fide  whereof,  which  refpeds  the  Ealt,  is  antidote,  and  that 
 which  looks  to  the  WeU  ispoyfon  :  and  as  the  Dates  iu  Egypt  which  ripened  be- 
 yond fuch  an  hight,  inebriate,  but  are  otherwlfe  wholfomc.     '  Tis  fuch  a  fufpitiOrt 
 as.a  phyiician  may  have  that  obferving  thefymptoms  warns  of  the  difeafetoper- 
 fwadetoufc  of  remedies  5  not  fuch  as  the  Spaniards  had  towards  their  flaves,  who 
 when  thiough  faintnefs  they  c&uld  not  anlwer  expedation,  they  Itraight  knockt 
 .  them  in  the  heads,  to  prevent  more  trouble  with  them  :  't  is  like  bath  col  or  the  fili4 
 ij%U  among  the  later  Jewes,  which  though  It  came  with  thunder,  yet  it  wasalwayes 
 lor  Jnftrudion,and  never  attended  with  a  thunder-bolt.  Fifthly, 
 
The  Lords-Supper  laid  forth  in  common  for ^ifrc.         173 
 
 Fifthly,  all  ofchis  way  arc  not  fufpeaed  to  walk  withthefame  aflG^dions,  there 
 -are  fomc  hiply  who  (as  iVJ^Jtah^cr  w.is  wont  to  fay  of  Bernard  )  doe  follow  sAbfo- 
 io?«  with  a  fimpie  heart.  Vinu  operh  CiT  finU  operamif  are  not  alwayes  concen- 
 trick:  there  are  fsms  callings  v^hkh  fonum  in  m^lu'/'i  0*verguminmjlim,ytt  fome 
 men  haply  con.rad  not  all  the  evils  vvhcreunto  all  callings  arc  atentation^  and 
 wherewith  m^ny  arc  enrn?.rtd  thst  manage  them  ^  the  grapes  may  be  foure,  yet  all 
 teeihmiy  no:  be  fet  oneJge  with  them  :  And  howfoevcr  a  good  intention  cannoc 
 tti ike  that  to  commence  g,ood,  which  in  the  kind  and  objed  is  evilly  as  an  cvill  end 
 or  efficient  viciuesthit  whichis  inis  proper  naairc  good  i  yet  the  adorscf  tha: 
 evillmiy  no:  allhave  the  fame  impuUivcs  and  affedions ,  and  therefore  it  nriay 
 have  divers  accideniallqualincitions  and  degrees.  When  the  DonaiiRs  piopt  up 
 their  hercfie  with  the  ainhori:y  of  0;yw«jL;'r/7/c;'^j  tells  them^  that  the  authors  of 
 thi  opinions  are  judged  Ca;hoiiques,  but  the(oliowcis  thereof  are  Hereticks;  the 
 A/afteiS  are  pardoned,  but  tfce  Scholars  condemned.  But  peradvcnture  we  may  ia" 
 vertedlyfay,  that  the  fiiil  pre jcclors  aad  prime  leaders  are  more  culpable  than 
 thcCc  that  take  after  them,  who  ia  the  mixuire  and  compounding  of  this  difciplinc 
 may  have  added  fomc  ingredients  and  infufions,  which  to  the  others  are  not  difccr- 
 nable.  It  is  an  happy  ignorance  in  ihofe  of  fhalkw  judgments ,  that  they  know  noc 
 thefe  dep:hs.[C/iim  hath  dtmonftratedjthat  in  a  man  walking,his  head  moves  fa- 
 fter  than  his  feet.  The  fuperiors  and  mailers  have  farther  reatches  &  coprehcnfions 
 than  iliofe  ot  lower  form  ,  and  the  chief  heads  goe  farther  thm  others  follow,  and 
 there  may  be  implicire  Pharifaifme  where  is  noexplicite;  asthofc  charmcis  who 
 undertook  to  cure  diltempers  by  words,  or  by  fuch  applications  as  have  no  naturall 
 influence  upon  the  cficd,  are  therein  ruccelsfuUonely  by  a  compaft  with  the  Divel, 
 yet  the  molt  of  thofe  that  pradife  this  forcery  know  nothing  of  this  covenant,  ye: 
 proceeding  in  that  way  and  method  which  by  the  firlt  contrad  being  ufe^  in  order 
 tothtileeidssthecfFedfoUowethby  the  operation  of  Satan,  and  therefore  they  arc 
 faid  to  work  by  an  implicite  compad, 
 
 St.  ^erom  tells  the  Pelagians  they  are  worfe  than  the  Pharlfee ,  for  he  gare  God 
 thanVs  ,  which  they  fcemed  not  to  dec.  And  Saint  ^/^,^«/fzKC  puts  the  fame  on 
 ihelr  fcorcj  becaufe  they  afcribe  to  their  proper  ftrcngth  that  good,  which  the  Pha- 
 rlfee atttibuted  to  the  favour  of  God. 
 
 Some  of  our  Divines,  (and   particularly  H«»i/r/Vx and  Gcr^^ri^  have  laid 
 the  iharifee at  the  dore  Oi^  the  Papifts;  yet Pchgita  (they  fayj  was  othcrwifea 
 manofanhumblefpirit,  and  if  he  were  not,  yet  lam  perfwaded  that  many  both  Phirjjatfm* 
 among  the  Remonitrants,  and  the  Papifts,  who  have  been  Toured  with  this  leaven,  ^^'*^  (^  ^^' 
 li ave  nor  much  fwoln  therewith,  and  are  iPharifeesnot  without  that  righceoufnefs '^^^'''"'•^*^^' 
 wherewith  they  may  enter  thckingdome  of  heaven.    As  Bihl'wnder  faid  of  ErAf-  '''w.j./c^.o. 
 TKUi  his  Euhiridion,\\itit  was  more  devotion  in  the  bookthan  in  the  Author  5    lb  P  3^5' 
 fometimes  alfo  there  may  be  pride  in  the  opinion,  which  hath  no  influx  or  diffufion 
 into  the  pcrfon. 
 
 And  therefore  when  they  fay ,  ';is  poflible  their  adings  may  o/i  rveU  fmeed  from 
 thetnidermpofthcirccnfcietwesiandloveofbolinejl'e,  o/san  cver-rveevivg  corceit  of 
 their  owipurenege  y  andtkittbey  ar€per(wddedaman  msy  be  humble,  And  yet  vp  a- 
 ry  in  hiffocicty  in  Gods  Ordinance :  we  fhall  concede  it  is  poffible ,  and  it  may  be 
 aduallytoinfcme,  but  we  cannot  be  perfwaded  that  it  is  therefore  confequenc 
 hat  it  is  fo  in  all;  for  the  argument  follows  not  ^  ^ojfc  ai  ejfi.  .Itspoftible  the 
 •  '  '  "         V  u  z  '  MilefiiW 
 
1 71  The  new  Inclofures  hroken  down ^  and 
 
 MHeJtanj  may  be  no  fools,  yet  they  doe  the  very  fame  things  which  fools  commoni/ 
 doe,  and  if  they  be  not  fick  ot  fuch  a  malady,  the  fymprom  belies  the  d  ifeafcr  'I'ls 
 poffible  that  Alpheust  one  river  among  a  thoufand,  may  pafs  from  Elu  under  the 
 cznhind  (a  unmixtzo^rcthufa  in  Sicily  y  znd  the  DanoivsindSaviis  may  ft  ream 
 together  in  one  chaacl,  without  blending  of  their  waters ;  but  he  that  (hill  fufpedt 
 the  contrary  of  all  other  rivers,  will  rather  affert  the  ftrength  of  his  reafon ,  than 
 betray  the  weaknefs  of  his  faith. 
 
 But  would  not  this  Apology  have  fuited  with  as  much  handfomnefs,  and  foun- 
 ded with  as  great  grace  in  the  mouth  of  the  Pharifce  ?  (which  indeed  feems  to  be  of 
 purpofc  fitted  for  him;  J  Might  not  he  have  asked  why  his  complacency  in  not  be- 
 ing as  other  men,  might  not  have  proceeded  from  an  heart  raifed  up  in  thankfulnefs^ 
 to  God  who  had  made  him  to  differ,  as  well  as  from  a  fpirit  lift  up  in  pride  ? 
 ( Proditioe/lea  mere  qua quUftudiose per fecerit.)Thxt  his  (coving  up  his  good 
 works  might  hive  flowed  as  well  from  a  defire  to  have  advanced  the  henor  of  Gocf, 
 that  men  by  feeing h  Is  good  works,  might  have  glorified  his  Father  in  heaven,  and 
 to  have  excited  them  to  imitate  his  exanaple ,  asfioman  afF^^^ion  to  make 
 ffMefO  ai'  fomefacrifice  to  oftentation ,  and  turn  the  houfeofGodinto  th2  temple  of  his 
 ^mb,  iS.Vtl*  own  honor  (Autor  eftbonorumfepemium  qui  relinquit  exemplum.)  That  in  his  pray- 
 ing by  himfelf  farre  off  from  the  Publican,  feorfim  (asBc^iand  C amero  render 
 it  j  he  was  humble  notwi.hftanding,  but  wary  in  his  foclety  in  G  ods  ordinance  of 
 prayer,  and  his  defpifing  of  him  was  onely  a  contemning  of  him  that  contemned 
 <3ods  wayes ,  and  a  contempr  of  a  contemner,  (as  they  fpeak  Sed.  1 8» )  It  is  great 
 pitie  that  thePharifee  had  not  retained  fuch  an  Advocate, or  found  out  fucha 
 plea  5  perhaps  he  had  then  never  been  caft  at  his  arraignment,  fi 
 
 '•Tali  auxilio  (^defevforibusiflis 
 
 KOneguiJfeL'^m  with  what  parget  foever  men  may  daubjor  w'''what  colour  they  may 
 depaint  thofc  things,  ferioufly  whenwepleafeourfelvcs  too  much;  we  pleafe  GoS 
 nothing;  even  in  this,  his  wayes  are  not  like  our  wayes,  we  condemne  our  felves,he" 
 acquits  us,  and  condemns  us  when  we  applaud  curfelves;  not  onely  other  mens 
 ey£S,but  our  own  as  much^are  latrones  pramieru,  And  as  they  fay  Hunters  lay  glafies 
 for  the  Panther,  that  flaying  to  behold  himfelf  in  them ,  they  may  the  better  over- 
 take and  deftroy  him  :  fo  he  that  knows  that  the  contemplation  of  his  own  excel- 
 lency with  too  great  complacency  was  that  which  caft  him  down  from  heaven,«fech 
 thcfamefnareasmoftefFeduall  to  intangle  others.  And  to  defpffe  our  brethren 
 Sn  eur  eyes,makcs  us  moft  defplcable  in  the  fight  of  God ;  in  other  things  we  ouc^h: 
 to'imitate  God,  but  in  this  he  imitates  us ,  &  in  this  refped  is  made  in  the  likenefs 
 of  Men.¥ itciliM  farcit  hU  qui  in  ipfum  offenduut  qulm  qui  in  proTiimum, hith  Chryfo- 
 pome.  Linestheneercrthey  approach  the  center,  come  the  neerer  to  each  other, 
 and  they  arcatgreateftdiftancefrom  God,  wh9 are fariheft off from^each other 
 Inpride  and  uncharitablenefs. 
 
 But  nehher  is  the  beam  fo  upright  between  tendernefs  of  confcience  and  love  of 
 lioUnels,  and  an  ovcr-weening  conceit  of  pureneffe,  or  betwixt  humility  and  wa- 
 rinefs  in  fociety  in  Gods  ordinance,  as  that  a  caft  of  charity  may  turn  the  fcale  co 
 to  the  bctter^part.  Confcience  (faith  uAquinof)  Is  the  order  or  application  of  our 
 Science  to  fomewhat,  or  (It  being  to  be  taken  Intranfitively)our  fcience  or  know- 
 ledge applied  to  particular  afts ;  but  truly  we  have  yet  fecn  no  Jcientificali  demon-* 
 ilrations  for  this  way,  which  may  beget  fuch  a  firm  and  certain  affent  to  the  good- 
 
 ^!  9!  11^^  !^!£!2^  •  ^^  ^fff  ^9tn  U  my  be »  but  [no(  (k  fcrt^fciiintia  >  and  what 
 
The  Lords  St4pper  laid  forth  in  common  jor^9^c.         173 
 
 principle  foever  it  be ,  that  direfts  our  adions  in  good  or  evill ,  if  it  have  not  the 
 force  of  feme  law  juftly  obligatory  5  whereof  it  is  but  the  cryer  or  prodaimer,  it 
 IS  notconfcierrcCjbut  fancy  it  may  be  (which  is  an  irrational!  animall  confcience, 
 fancy  in  bruit  creatures  being  (as  tArijfotle  tells  us)  that  which  fupplies  the  place 
 of  reafon)  or  humor  it  may  be  (and  tiien  according  to  the  Hebisew  proverb,  be- 
 hold it  is  Leah,  or  confonantly  to  the  Greek,  icis  to  court  the  maid  Inftead  of 
 Pevelopc)  or  paflion  it  may  be  (and  that  is,  as  In  an  i^gyptian  Tempi Cja  beaft  in- 
 ftead of  a  Deity. 
 
 \Vc  doubt  If  that  be  true  which  they  fay ,  Tbit  in  Peru  U  A  plant  CiUed  Vnlicna, 
 vphofe rcoti4 alcxi-pbarmaiot^ i  and thelerccs venemcus i  but  itis  impofllbleihal  fo 
 fweet  a  root  as  confcience  and  loveef  holinels,  fliould  give  fpring  to  fobitterand 
 intoxicating  a  fruit  as  Separation.    True    morailvertue  ,  and  the  grace  of  holi- 
 n:rs,havecndyfomef0ririalldifFerence,  and  a  right  Confcience  Is  n'jer  allied  to 
 both,  and  vcrtue  (to  which  theSyntereiis,  ,^;e  efl  notitiaprivcipimtm  moraliim, 
 pne^cribet fines,  fo  as  vertueconfidered  according  to  her  effencej  fuppofeth  no  other  ^(ffiasde  ju^ 
 di^amen  efFrudeficCy  than  that  of  the  Synterefis )  is  that  qud  nemo  wiquam  pmcipio  fif^»  'CD'  jurCi  I, 
 »2i/ff«rimr:andlfana<5lbethoughtgood  which  indeed  is  evill,  vertue  concurres  i'C'^-dub,^^ 
 not  to  that  ad,  becawfe  being  miteriilly  evil,  it  remains  alfo  formally  evil;  in  Sea,io. 
 thar  cafe,  neither  can  prudence  didace  it  to  be  done,  becaufethat  is  not  circum-  ^^Iderus  in  i2 
 fpeclly  enough  judged  to  be  good,  whofe  evill  maybe  depreheaded  by  ajultin-  ^'^-i^.dub.z, 
 dagation;  for  vertue  tends  to  no  aft  but  prudently  and  formally  it  ought  to  l^c'^ncmb  ^.p-iSi, 
 good,  that  it  miybe  within  the  latitude  of  the  objed  of  vertue.   As  in  naturall  i''^- difp.^  q, 
 things  .(faith  Vikntii)  we  animadvert,  that  the  caufe  produceth  noefFed  butfuch  ipuucf,2..p, 
 as  is  indued  whh  the  perfedion  thereof :  fo  vertue  which  is  fometime  defined  10  4^5. 
 bedifpofitioperfeciiad  optimtiiny  can  be  produdiveof  nothing  either  formally  or  ^'^ftw^t ''^' '•  , 
 materially,  which  bears  not  its  image  in  perfefticn.    And  Vcifquc^  obferves,  that  2-.  di[p  S4  c.a. 
 vertue  can  nevei- be  a  principle  ofan  evill  operation,  becaufe  it  is  an  habit  of  doing  Sc^.ii.p  57;$: 
 things  promptly  and  delcdablyj  but  when  a  mm  doth  an  evill  thing  ignorantly 
 Tuppofing  it  to  be  good,fince  no  vincible  ignorance  can  be  with  ful  inconlidcration, 
 .  but  it  muft  needs  be  attended  with  feme  doubting  of  the  lefle  fafer  part,  wherein  is 
 fin,  in  this  refped,  thatfucha  dubitarion  emerging,   yet  nevenhelefs  he  judgeth 
 that  not  to  be  fin  which  he  ought  fo  to  judge,  and  fo  the  aficdion  is  retarded ,  and 
 profecutcsnot  its  ob;cd  promptly  and  dcleclably.     But  then  Separation  ij  fuchan  p,. 
 evill,  thz:  J ugu ft in€C3in  fcarce  finde  colours  black  enough  to  paint  it  Gut  fulca-  p      f'f^' I 
 hly  iSepirationis  immini^mumfcelm  :  and  again,  levMt  dltijif  horrendofccleremacu-  '0  'I' 
 
 hti:  znd morcyprcpter ipCam  fcpAratims  JAcrilegim  isicjuitatcm  immentes  cffe  non  '  ^*  -f  J  *'    ^' 
 foffum.  And  he  rather  afiures  us,that  origo^erwuci^  fcifmatif  vuUapt  alii  mfi  odium  O^'^'^  cp  Par^ 
 frateraumi     And  however  they  may  blanch  it,  yet  in  the  very  notion  of  gathering  iJicn.U  i.c.4» 
 a  Church  out  of  ano:her,  is  a  reparation  implied  from  thofe  whom  they  gather  net, 
 as  Divines  argue,  that  even  in  the  decree  of  electing  Tome,  there  is  included  the  nc-  ^^  °^^l'  contra 
 gative  reprobation  of  others.  VmtU>f»il^ 
 
 Befides,  to  fay  that  their  rejcAing  of  fo  many  from  the  communion,  refults  from 
 theioveof  holincls,infinuates,  that  to  communicate  with  them  will  not  fu it  with, 
 but  pollute  or  blcmifli  their  holinefs*  And  this  is  the  very  fpirlts  and  extraft  of  the 
 Pharifee,  which  they  therforc  hugg  clofer  to  them  while  they  fcem  to  thruft  him 
 off,^  and  are  like  OwV,  who  when  he  faldhe  would  make  no  mor€  verfes,  made 
 one  in  faying  fo.  It  cannot  fpring  from  warlnefs  of  their  fociety  In  Gods  ordi-» 
 «anc€s,  for  then  jhey  would  be  as  cautious  of  their  company  ia  other  ordiflance9> 
 
174  The  nelo  Inclofuns  broken  down,  and 
 
 finccaswe  have  elfwere  argued,  ^oi  dkitur  per  fe  dicitur  de  omm.  They  admit 
 thofe  naento  fellow(hip  in  other  ordinances,  whom  they  feparate  from  in  this  of  the 
 S^rament ;  nay,  to  a  communion  in  the  other  Sacrament.  And  to  fay  k  may  flow 
 from  humility,  (though  they  give  it  forth  without  the  lead  c<  I  :ur  of  reifon,  which 
 yet  had  been  very  necefliiy  to  perfwade  us  that  the  courfe  and  itre.im  of  that  vcrtue, 
 (hould  be  upwards^   which  was  not  wont  to  come  down  to  the  lower  grounds  ) 
 St.-r4w^«/?/«e  will  Ibp  or  turn  thir  current  (as  well  as  the  other  of  holincfs)  by 
 Contra.  Epifl.    frying  ^i  fi  vers  ju(iJ  cjfcnt,  (^  hiimiles  ejent-Jiautm  humiles effm,  etlmft  vcre 
 Famen.l.  5 .     mdes  in  fax  vicimmii  ( ovgregmonc  pmrcntur,  quos  ab  imitate  Chrifli  cxpcUcrc  von 
 C.4. f«w.7 .p.i ,5  vulcrem,  cbmtxtc  Chrifti  tokrarc diltgercm.    From  aa  eironcous  confcicncc  pro- 
 rilh>ri»<   ^.r  b-iblyitmay  proceed > and  fuch  a  confci- nee  the  impuielland  mQ:  biafphemous 
 Trla  Z    c4>Callhcreticks,eventhcG.WjW{^,  and  the  wildelt  and  moll  defperate,  even  the 
 SeH  1 14*       '  CirjimccUiom  might  have  pleadtd  and  pretended  to:  In  fucha  notion confcience 
 VdCmfi  2      ^^  become  thegreatcft  maletador^or  Sanduary  for  malefaftrrs  \n  the  world  ,  and 
 nm\  did  Co  ^  ^^^'^^^^  confciencc  playes  the  pait  of  VavuA  in  the  Comedy,  (and  I  wiiTi  it  adcd 
 a  ici  e  z  D       '  ^^^  in  Tragedies  tooj  It  is  the  Savicui- which  inordinate  menhave  fet  forth  in  the 
 ^f '      -°*        likcnefs  of  their  finfull  MJh,  who  mud  juKifiethem,  and  beare  and  anfwcr  for  a  I 
 '  their  irrtguUritIc?.    But  as  ic  was  the  law  oi Pimcuiy  That  he  which  cffendcd  in 
 
 his  drunkenncfs  Hiould  fuff.T  double  puaiihment,  cne  for  his  offence,  and  another 
 forhisdrunkennefs:  Co  ttfcemsas  rarionall,  that  he  that  perpetrates  any  fault  by 
 an  erroneous  confcicnce,  which  is  afpirituall  drunkennefs,  fliould  incurre  a 
 twofold  penal:y>  one  tor  his  error, another  for  the  fault ;  but  however,  if  it  dct  not 
 aggravate  the  evill,  yet  error  in  the  confciencc  cannot  make  the  matter  commence 
 good  :  For  every  vincible  error  is  voluntaiy,  and  he  ads  imprudei=itly  that  fol- 
 lows ic,  and  he  that  is  imprudent  is  not  good  3  and  that  an  adion  be  good,  the 
 caufeoughttobeintegrous,  but  the  caufe  cannot  be  intire  although  the  cbjcdbc 
 apprehended  as  good,  but  it  is  alfoneceiTary  that  in  the  undet {landing  there  be  an 
 integrous  reafon  of  the  apprehenfion  of  it  as  good,  that  iSy  that  ic  be  judged  good 
 in  the  underftanding,  and  that  in  no  manner  it  may  be  judged,  or  ought  to  be 
 judged  evill ,  which  cannot  be  as  long  as  the  error  is  voluntary,  becaufc  vincible. 
 JSutbecaufe, 
 
 "^dm  tua  res  agitur  paries  cumproximm  ardct. 
 And  as  in  the  Taliocotion  rules,  when  the  man  dies  whcfetlelhwas  cutofFtobe 
 fitted  and  faftned  on  another,  to  fupply  and  repair  a  mutilated  member,  forthwith 
 the  new  part  corrupts  and  perilliethj  and  as  in  B«rgy^w?^  his  pretended  Lampe, 
 compofed  and  kindled  of  the  blood  of  a  man,  when  he  expires,  the  Lampe  alfo  goes 
 out:  fo  therefore  as  Moiiazm  undertook  to  purge  Aatqu  from  Idolatry  jbccaufe  the 
 .  golden  Calf  and  popidi  Images  ©f  God  made  to  that  pattern  muftftand  or  fall  to- 
 gether; fothe  Apologias  fecktoreveifethe  judgement  againft  the  Pharifee  by  a 
 Writ  of  Error,  doubtingitfecmsif  he  be  attainted  as  principal,  that  they  maybe 
 indited  as  acceflbry  ;  they  tell  us  therefore  that  Efay.  6^.  $.  Tomb  me  not  for  I  am 
 holier  thin  thou  i  is  fpoken  by  the  people  to  the  Prophets,  who  had  reproved  them 
 for  their  corrupt  worfhlp  ,  and  this  the  beft  think ,  but  they  -guote  onely  Mufcu- 
 /K5  for  this  incerpretaiion^  who  though  a  good  one,  isbutone  Expofitor,  neither 
 
 Dcs  nominis  hujia  bofiorcm 
 that  he  fhould  be  as  Scaliger  faid  of  Ariftotle,  Unm  fuper  omnesy  fingults  qui  omna 
 fuit  J  y  ec  I  (l^all  not   deny  that  there  are  fomc  others  that  go  in  confort  with  that 
 
T  he  Lords^Supper  laid  forth  in  common  for  ^  i^c.  175 
 
 fenfcjbuc  it  hath  little  verifimilicude,that  pcrfons  foabominablyfliould  concdc  ihem- 
 fclves  fo  much  holkr  than  the  Prophets,  as  to  be  in  danger  of  being  polluted  by  their 
 contaft  ,  and  It  carries  farre  more  probability  that  this  referred  unto  ,  and  was 
 direfted  to  the  Gerttiles,  fas  SAnBm^d  LapidCj  Sa,M€nochfui,  Timuiy8icc,)yihom 
 thofe  Jewes  comem?.ed  ,  though  themfelves  were  more  contaminated  5  which  in- 
 terpretation fuits  aptly  with  the  context,  the  Prophet  foretelling  the  converfion  of 
 the  Gentiles  in  the  tail  verfe  ,  as  Sanciiui  faith   is  the  common  judgement  of  In- 
 terpreters j,  and  then  upbraiciiHg  the  J  ewes  in  the  following vtrfes,  whonotwith- 
 itanding  their  odious  defilements,  had  fuch  proud  opinions  of  their  own  fanctiiy, 
 and  deteftable  moughtsof  thcfe  Gentiles.    But  however  it  were,  as  we  (liowld  noc 
 fail  of  our  end,  (o  neither  did  wemifsourdircdl  way,  for  the  paper  did  not  quote 
 nor  referre  unto  this  p'ace  of  I/.^;^^,  to  prove  this  was  the  fupcrciiious  humor  ©f 
 Pharifee.   Many  indeed  both  ancient  and  modern  concave  that  the  Pharifee  was 
 themarkagainft  whom  thatlhnwasdirededj  but  it  fecms  the  Pharisee  is  not  of 
 fo  ancient  delcent  and  txtradion  5  for  the  greaclearned  Suligcr^?nm^ts  ^  thac 
 the  Hjfdees  had  their  otiginall  but  from.iherimes  of  E^rj,  and  the  Pharifces- 
 weretheiirueof  ihcfc  Hjflccs  y  Djgmaiiih,    who  reduced  their  formerly  free 
 and  voluntary  obfervatlons  unto  Canons  and  neCiilluy  injunftions,  and  ihcreup-  jpji  imUiricum 
 en  called  iht:mrelves  Perufcbim  ,  feparatedboth  frcm  the  other  Hjjidim  and  from  cfl'cnt  dlios  afe 
 the  vulgar.  And  bcfides  it  is  cbfeivable  that  thofe  here  inveighed  againit  are  char-  ^^^  imfuros  at" 
 gcd  toeatSwinesfielli ,  which  to  the  Phaiifee  was  abominable  ,  but  like  enough  ff/;j7/ry7c;/j 
 it  is  ('  faith  S^^icfius  )  ihey  were  guihy  to  do  the   fame  ,  quod  pfte^  fcccruvt  hypo   Samaritan 
 erit^illi.y  qui  cum  bommemc  pidorcm  dc^ofucre  _-«  ct  ingrcdi  ^rmoriurmiolue-  Gccgrafhia 
 rimt-ne  gemilhm  c<>v(uctudineci'ntJirninAU,tS'c.  Jrcbs  cUmif- 
 
 13u:  th  u.h  tha'e  were  not  formal  and  profcft  Pharifees ,  who  thouglit  rhi  ir  ho-  jc  ^lit^  r.e  atun- 
 Ilnefs  would  contracft  a  llain  by  a  f<xiety  vvi;h  thofe  whom  they  looked  upon  33ga,s,  Groiim* 
 iinncrsj  and  that  which  they  hold  f.  rthweiethe  more  gcruinefenfc,  yet  i:  canno:  Aiivot.inlQ' 
 fet  us  at  any  lofs  ,  if  we  fi.id  thsdodrinc  from  chence  however  to  refulc ,  that  they  f/^v-'Z. 
 ^xtfaftmfi  arrogdmefqi  hypocrin^ ,  tc  whom  not  onely  the  fincevc  Prophets ,  but  al- 
 fo  Gcnrnu-L  ec'.lcjr^  rncmbrdpra ip^fiS  (crdcvty  as  Junius  dcliveis  i:  }    fo  whether  j^^fg  AnnotiLt, 
 they  were  Fharifees  or  not,  yetthe'  Pharifees  were  like  them  ^_and  Luerpreters 
 take  notice  of  it  upon  the  p!:3ce',  and  though  it  benoccoliigible  from  this  tvxr,  ^  .  ^    j 
 
 yet  it  is  othciwifc  evident,  that  the  Pharifees  thought  their  landity  in  danger  ^'  .^jy  .^  Etiiiji- 
 being  defiled  by  any  commerce  with  or  ccntaifl  of  ihofe  whom  they  thoupht  noc  fo    •  ^  Jjjj    r 
 holy  asthemf^lveSi   and  therefore  had  their  name,  as  the  learned  curie  ii  by  vo'e,  o  "/'v^y  Dm- 
 hom  Pcrufi-im,  becaufe  ofihat  fcparation  they  made  from  the  vulgar,  tujiqmm  f^  Paznin 
 tgrcgii'^aditorum,  (aith  AiigiffthJCi  and  thty  were  called  by  the  Greeks  ^'P'^^'^t^*''^^  \fQjiMvui  tQ'\ 
 Separatills.    That  they  held  i:piacular. to  eat  wichfinners  j  appears  A/tZir  p.   11.'         '       ' 
 Lii\ti<^.j.  I'v/asone  of  their  CanonSj  He  that  eats  a  Samaritans  bread  ,    be  as 
 he  that  eats  Swines  fledi :  and  it  was  one  of  thofe  fix^  approbries  to  be  avoided,  by 
 the  Difciplesofthewife,  vi\,  eating  with  the  vulgar  ,  fopulus  terra.  That  they 
 held  the  touch  of  a  (inner  poilucive,  is  manifeft  Li^^ey.,  39.    And  ihc^doxt  Cdmefo  ad. 
 when  they  came  from  the  >naiktt  they  wafht,,  bccaufe  having  there  to  do  with  di-  Matt.  19.  5 • 
 vers  forts  of  people,    they  might  unawares  be  polluted,  theybaptized  themfelves  f- 17^- H^^. 
 asthewordisAf<ir^,(;.7.  4.  wiiich  implies  wafhing  the  whole  body:  upon  this  ac-i^^'^>''7^  and 
 count  it  feems  the  more  zealous  did  conftantlywaili  themfelves  before  dinner,  and  Chrijh  Pur-- 
 this  cccafioned  the  wonder  of  the  Pharifee  toward  our  Saviour  for  noc  \w?.il]l)giCh^sjilgriJ.z» 
 X«ktf  1 1.  J  8,  And  fo  fuperflitioufly  did  they  us  themfelves  to  thw  obfervation.tha:  c  8.  Sect.  ?.- 
 
 Vrpjitii 
 
176  The  ]S[ew  Inclofures  hroken  dmn^  and 
 
 GoimnMoyf.  Vrufm  and  Buxmfius  tell  us ,  that  In  cafe  a  man  had  not  water  enough  to  wafli 
 2ndJaron,  1.  and  drink ,  he  (hould  rather  chufe  to  wa(h  than  drink,  though. he  dyed  with 
 :Z»c,  iO,^c»  thirft. 
 
 We  ars  farre  from  any  odious  fuppofing  that  there  is  1  fymboKzIn^  and  confor- 
 mity between  the  Pharifee  and  the  Apologifts  in  all  parts  or  degrees  of  their  (epa- 
 ration,  much  lefs  in  the  Syftem  of  their  opinions:  there  may  be  a  fimilitude  and 
 tefemblance  though  it  hold  not  In  all  things,  but  in  fomc;  as  we  fay  fuch  a  man  is 
 like  another,  though  he  refemble  him  but  in  lome  parts  of  his  face,  not  all.  2^e-. 
 que  cnim  omtm  imago  habere  debet  quactinq'}  iUud  cujva  eft  imago^^mh  Plato.  Things 
 miy  touch  chough  but  in  a  point,  and  hang  together  by  a.itring  or  two,  and  Mo^ 
 Tf^  is  as  well  a  part  united  to  Grfccc,  thoug^hbutby  an  Ilthmus,  a  Thrace  th^c 
 ieanes  upon  It  with  the  whole  fide. 
 
 That  rpice  of  the  Pharifee  which  their  way  feems  to  carry  afmackof,  wastheic 
 feparating  themfelves  from  a  Communion  of  Sacraments  with  thofcmen  who  con- 
 tinue members  of  the  Church,  and  are  not  judicially  or  juftly  cutoff  or  ca{tour, 
 and  upon  this  expreffe  account,that  both  the  Ordinance  Ihall  be  pollutcdjand  them- 
 felves  defiled  by  liieirfociety. 
 
 The  original  of  this  fin  we  think  was  from  the  Pharifee,  and  from  him  derivf  d, 
 
 not  by  propagation,  but  according  to  the  mode  of  ^elagim,  by  imitation.    Tbco^ 
 
 deret(fc:iikingo{ the  Atidian  heretickswhofcparatedthemfelvcs  from  ihecommu- 
 
 nioncvf  the  Church,  becaufe  Ufurers  and  impure  perfons  were  there   tolerated, 
 
 'ApudGerlurd  ^^ddes,  Ipfuminftitutumarrogamiaflemm,  et  quadam  ^harifaica  doS^rinapofleri- 
 
 ■Ice.  Com.  Tom.  ^^  ^/^ '  ^^^''^  Fharifxi  accnfabant  animonm  et  corprum  medicum ,  diccnus  fatjF.is 
 
 J.  p.  2.,.o.         tAfoflolis  y  cur  Magi  ft  cr  vejler  cibnm  capitcum  Fublicam  et  pcccatoribui !  et  per 
 
 T rophetamdetalibui ait V eus ,  qui dicunt,  Purus  fumy  TIC  attivga^.     Indeed  the 
 
 note  is  now  changed,  and  is  not.  Why  cats  your  Matter  with  Publicans  and  fin- 
 
 ^     ncrs?  but,  Why  do  th^y  eatycur  Mafler  (Sacramentally?^  ^f«  Auguftine  tells  the 
 
 Donatifts ,  Hec  mali  bsiiis  obejj'epojfum,  cum  vet  ignorautury  velpro  pace  et  traitqui- 
 
 ^•T^^fi     11^'  ^^^^^  calcfine  tolerantur ,  ft  cos  prodi  am  accufari  mn  oportuerittam  aliis  bom  mn  pO" 
 
 tift.feftColUt.  tueritdemojiftrari}         '  "■  iftacumfium  a  botm,  noninquinamur  a  malis,  quia  nee 
 
 €.  $,  1  om,  4.  cQ^nfjj  pcccatis covfentiendo communicant i  (^  ab  eU  etfi  mn  corporali  {egregation^ ,  tamen 
 
 p.  1 17'.  (pirittli  vit  £  dijfimiliudine  eir  morum  diver fttate  difcedunt,  n ,  Ti^m  qui  hoc  mn 
 
 fpritalitir  obfervandum  putam,arrogantia  vaniiatis  in  illud  incidunt,  quodpereundem 
 
 prophetam  dominus  dcteftaturi  dicens,r^i  dicunt  mli  me  taitgercj  quoniam  immundta 
 
 I  might  perchance  draw  out  thefe  parables  to  a  greater  extent  and  multiply  them 
 to  fill  the  whole  Charte,  but  three  or  four  will  be  enongh  to  makeup  a  Climate 
 wherein  to  fet  them  together  neere  about  the  fame  height  or  elevation,  and  much  a- 
 jbouc  the  fame  diltance  from  the  Equator  of  truth  and  peace  j  as  firit,  that  the  Pha- 
 lifees  would  have  every  holy  man  of  the  precedent  ages  to  have  been  a  Pharifee, 
 of  one  kind  or  other  f  whereof  there  were  divers)  as  Ahrahamtohea.  Pharifee  of 
 love,^iboi  fear,  &c.  So  the  Apologiits  will  have  us  believe,  that  the  ancient  Fa- 
 thers have  fcored  and  beaten  out  this  way  before  them,  as  their  guides,  orto  itand 
 as  Mercuries  to  point  them  to  it.  But  as  Cymon  was  ufed  to  Increpate  his  Atheni^ 
 ans  with,^t  mn  tales  Lacedatnsnii :  fo  we  have  fhcwcd  the  Ancients  were  not  fuch, 
 they  are  not  of  the  linage  of  the  Fathers,  not  derived  from  any  line  of  theiis, 
 
 ■      y ana  fides genmeffeVeorum. 
 H;(d  the  Fathers  in  the  fervor  of  their  codEk^s  with  the  Donatids  fallen  aiieep« 
 
The  Lord's  Supper  laid  for-th  in  common  for ^isrc.         177 
 
 and  had  not  awaked  untill  this  inrervallof  fo  ma- 
 ny AgcSj  (as  they  fay  fome  in  a  Cave  flept  for  ma- 
 ny ye^rs  in  the  heat  o(  Dioclejtans  perfecutionj  and 
 awaking  conceived  they  had  taken  but  a  ftiort  napj 
 and  to  have  found  things  inthc  famcpofturc  they 
 left  them,  though  they  fawthemin  a  different  con- 
 dition) fo  would  the  Fathers  contrariwifc  think^ 
 that  after  a  long  fleep  they  found  things  in  that  e-' 
 ftate  wherein  they  left  them,  when  they  expcded 
 they  fliould  have  been  altered ,  and  that  they  ftill 
 heare  x\\t  Donatifls  arguing,  whom  they  muft  a- 
 gainaddrefsthemfelvesto  follow  in  frefli  fuit,  and 
 continue  to  encounterwith/ .  .-''^^'^^^"^^.'^ 
 
 i.  The  Pharifees  thought  none  holy   but  their- 
 Sed  5  and  if  the  Apohgifls  doe  not  fpeculatively 
 judge  fOj  yet  others  not  of  their  way^  although 
 fuch  as  they  cannot  track  in  wicked. way es^  they 
 look  upon  onely  under  the  notion  of  morallj  not 
 godly  men,   and  like  the   men  of  P^?;^////-,  that 
 thought  there  was  no  more  Sea  but  that  which 
 waflu  their  fliore,  and  theiefore  denominated  the 
 Sea  from  their  Countrey  ,  fo  it  fecms  they  fancic 
 holinefs     to    be    emailed  upon   their  vi^ay,,  nOt 
 to  be  difcontinucd  hy  irei:&veryhy-  kny  othef,^ 
 and  pradically   cfteem  the   reft   unholy  ,   while 
 they  give  them  not  holy  things,  and  judge  a  com- 
 munion with  thefai  to  be  comaminative. 
 
 ..y.  The  Pharifees -.delpicably^  calfcH  the  reft  of 
 the'  people  of  God  ppfuUs  Wr£  I  Tkts  fe9flt 
 that  kne$0  mt  iie  Lavi^  are  -4t}urfeJ,  fa  the  J- 
 plogifts  fcornfuUy  name  them  the  drcggcs  of  the 
 F^plc ,  and  the  rout  ^  with  whom  they  will  not 
 
1^8  The  mm  Inclo^ru  hr^^hndm^  ^o  1 
 
 partake  5  and  Baftards ,  and  implicitcly  and  inter- 
 prctativdy  account  them  Dogges ,  Swinc^    Ca- 
 naanites,  and  the  like,  for  under  thefe  notions 
 they  argue  that  they  may  and  doe  exclude  them^ . 
 BarrAdius  borrowes  this  colour  from  Qregory  to 
 paint  forth  the  Pharifecs,  Dum  [c  omnibus  fr^fe- 
 Yftnt  5  mUos  quidem  dt  fstuis  jenf^bus ,  alios  antent: 
 de  i»dignis  mtrins  rcfrehtndHm ,  id  eft  alios  cen- 
 fmt  Mil  frire ,    alios  non  bene  vivere.   Arid  who- 
 that  lookes  on  this  Table  wouW'  not  take  this  to 
 fee  drawn  for  the  pifture  of  the  jip&lagifi^,  who^ 
 if  they^did  not  fufpe,<ft ,  what  needed  they  to  exa- 
 mine/ /and  therefore  bring  all  under  ex^miiw^'^ 
 tion,  have  all  in  fufpition ,    and  {hut  out  fuck  a 
 multitude  from. their  communion,  upon  the  ac- 
 count of  ignorance  <ind  wickednelTe  ,  pr  'vanas 
 ff*ffitiomsi^  ne  dicam  fa^tiofas   calumnias^  as  An-- 
 gupne  of  his  Donattjls  i  as  if  hke  the  men  ofi 
 China  ^  they  thought  all  the  world  blind  befidc; 
 thcmfclves,   and  be  they  never  fo  learned  f  yet 
 as  they  fay  of  the  men   of   Europe)  they  have 
 but  one  eye 5  and  that   not  the  right,  that  fliew 
 their  ignorance  (they  fayj   in  this  very  thing, 
 that  they    rcfufe  to  fubmit  to  the  tryall  of  thek? 
 knowledge,    but  iml'^  Maldonat  fpcaking  of  the 
 Pharifce    and  the  Publican^  to  the  four  forts  of 
 pride   reckoned   up   by   Gregory  and  Bicday   xixis 
 msf^  fifi#  ,|fci«d>  i^iifeinpi^.  ^^«s?  tantofiiidio  4- 
 Ufrum  w^  &%Jk^  'V.^r^^'^^-^  enumeunjef^it)^.mn-€m 
 nim  eft  tarn  tr^^^^&fiMlf^^ 
 
The  Lord's  Supper  laid  forth  in  common  for^O'C.        185 
 
 •regation  ,  and  thcfc  huncirc<eli  are  more  fcandalized  by  their  reparation,  then  the 
 
 units  can  be  by  their  comportment  or  condition,  ^os  pejcccrmt  video,  quos 
 
 umcrunt  ipfi  dicant , -faith  Auguftine  t©  his  Donatjjls.    Thele centuries  were  never 
 
 Judicially  call  out,  but  feparated  from,  and  how  could  they  regularly  be  cait 
 
 forth  ,  when  the  reft  are  hardly  members  enough  to  confticuxeand  organize  the 
 
 Bodv  ?  They  were  rachei  the  Body  of  the  Church  from  which  the  reparation  was 
 
 made  ,  the  denominition being  taken  trom  the  m  j"ir  part,  and  what  Livy  faith 
 
 in  another  C3fc  is  ippliable  to  this  ,  In  duo^ partes  difcejfit  civitof ,  aliud  integer  f  o- 
 
 pultcsy  fdutor  et  cultor  bonorum ,  aliud  for^vfis  fu^io  tencbat ,  and  as  fultable  is  ^    ,    _ 
 
 that  which  Augu(iine  tells  the  VonMp.     The  ^tions  are  given  to  Chrifl  for  an  ^^  ^' ,    ]    ,- 
 
 inberitxnce  ,  jou  would  appropriate  it  to  your  pdfiy  y     f^ap propter  vosChriftus     **'^^^-    •     » 
 
 apud  nos  hareiitatem  ferdiderit  (mrn.     P  hilofophers  fay,  Omnii  motui  eft  fupex  immo-  ^'    ' 
 
 bili:  that  wisthe  Church  rather  which  ftirred  not,  when  they  moved  a  way  In 
 
 their  fcparation,  not  that  which  removed,  and  they  were  the  whole,    the  fepara- 
 
 liils  but  a  part ;  and  though  one  member  may  be  cut  cfFto  preferve  the  whole ,  yec 
 
 It  Is  a  wild  anddefperatewayof  cure  to  dilTtd  the  whole  toconfervea  part.   Cum 
 
 Ambro.  o  ftituanr,  (  faith  grave  and  learned  ■juniut  )  'Ns^  f<^^fi  ejj'e homines  paucu-  Ecclefiaft.l  j. 
 
 los  ut  propter  eos  dejiciintur  ecclefia  dei ,   flurif  ejfe  xdifiiationem  omnium  eccleftarum  ^-  '>  •  '^"^*  '  !'• 
 
 qukmpralcntcmuniuAConfervatiouem  in  officio  deflc^cntis,  and  the  fame  nnnybefaid  ^97^ » 
 
 of  perfons  in  the  Church. 
 
 Thirdly,  Wherein  are  they  fcandalous  ?  Konpejoresennt  luda.  triditore ,  cum 
 quo  •Apoftoli  rcccperunt  primum  facramentum  ccen^e ,  ciim  txnti  {cckrU  reum  inter  fe 
 jj.m  (cirentejfe  ,  as  Auguftine  3  as  their  ignorance  lay  in  not  knowing  It  to  be  their  (;ont,  part. 
 du:y  tofubmittotryaU,  foin  all  likelyhood  their  fcandall  confiils  in  their  unwi!- ^^o^j^fi^  p/^^ 
 lingnefstobcfubjed,  and  ftanding  f^lUn  their  liberty.     Vcvch^ncc  fro  parte  Vo-  j^^  y\    ^^ 
 vati  tolcrarent  i  quos  pro  Chrifti  unitate  tolcrare  nolunt :  would  they  acknowledge 
 their  power,  and  fubmit  to  their  difcipline,  by  this  relative  without  other  reall 
 change,  the  fcandal  were  removed  ,  as  thedoggsinihe  Piw?^i?«Tempieat  Crffe, 
 2indihQbivds o(  ihcViomedes inihc  Adriatici^ei  they  are oncly  infcftoustothofe 
 they  account  Barbarians,  but  gentle  enough  to  their  fecial  Greel{S  ^  thcLiveiyof 
 iheir  Church,  like  the  name  oi  Alexander  n\\.\i  Caracalla,  would  fruftrateallac- 
 cufation;  like  the  papal  Chaire,  if  it  find  not  men  good,  it  makes  them  fuch.  Ex 
 eodem  nature  uterocontinef,tianata  eft,  (^  Cato  ,  holincfs  and  their  difciplineare 
 twins,  and  muft  according  to  their  H/pof  ^^zj  It  and  and  fall  together.  Cum  hoc 
 tAriftide  ipfafan5fitas  emigrabit ,  and  it  will  be  ttue  of  their  partie  compared  with 
 others,  what  BeWirw/we  kaithof  his  CatholiquesTircofflpmRnrt^fflcrettcks  ^  &i  -j^  r       1 
 titholicus   quifpiam  labitur  in  feccjtum,      , ,  ■  vihilomintcs   quoniam  ad-^^""*:^^^^^-. 
 
 huc  diquU     vita     [cnfus ,    adhuc  xdificii     fundamentim~.y^  adbm-  lumen  au-  *^^^^^/» 
 rora,   mnlta  et  magna  prafidia  ad  falutem  habet,   nonambulat  intenebris ,  ntvit 
 tnedicum  fuum  — —  N  eq-,  dee  ft  illi  matcrnw  ecclefiafmui,   et  patent  quoq-,  officinct 
 omnes  jpiritualium  pharmacorumy  at  homo  hareticus  nihil  horum  habet,  (^e. 
 
 Fourthly, What  evidence  is  there  of  their  crimest)»at  fhould  produce  this  fcandal  ? 
 Nam  quo  cecidit  fub  crimine.quifvam  delator, piibi^i  indiciU,qu9  tefteprobaviti  nil  ho- 
 rum,  *  VerbefaetgrandUepiftoli  vevit,  Auguft.cont. 
 
 ( I  woujd  have  faid  Apologia,  fed  tu  jyUaba  contumax  refugnas, )  h  feems  fuficit  Ep,  barmen, 
 aceufaffe  y  und ihtthrc  quiieriiinnocens?  andtheycaftthem  cut  fufficionibu^fuU  Lj.c,  7.  Idem 
 pcutfemerdamnando ,  is  Auguftine  of  the  Vonatifts 3  and  whereas  Incerta  cri^  Epift  i6i,tom 
 minapro  certapace  dimittcrentur y  nifimagis  falfafaSiio  fingenuurri  quelm ratio,  vera.i.p,  141, 
 
 Y  y  ^  fos- 
 
1 86  The  new  Jndofures  broken  down,  and 
 
 €07ivinc€mium  ^rstvilmu.  We  ra; her  find  thnt  ohjkiufitur  crimiva mdnum hmm  w. 
 
 Idem  con.  Ep.  ct  ipfap^m  mognita ,  quafi  tmmven  etprafemia  vUeremui,  ctZi- 
 
 Parmc7i.ubjfu'  ^ ^s/^  propter  frUmenta  parcentes fro  uvitatc  tokrmmia ,  nonloltim  iwlid  reprehenfii iie, 
 f'^'  fed  etkm  nonfirvA  Uude  vos'digms  dicerct  quicimqi  S'cripturM  fati^^  von  €orde  fur-^ 
 
 dm  audiret ,  but  ihey  rather  frumenta falfis  criminationibui  inf^dtav.turi  dum  i\[i  ab 
 tcclefiipotm tanquim  Uvijftma.  palea vdriis  tamonmflitjbui  [cfirAtifunt. 
 
 Th^c  which  is  ufually  termed  the  power  of  the  ktyes,  'Folarni  thinks  ought  pro- 
 FMntCifynUg.  V^^^y  ^^  ^^  ^'^^^^  MiniiUry ,  and  ^tmm  tells  us,  ^a  potefiaspreprie  appellaripe- 
 l.y.c.  iB.p.    ^0^^^  F6lmcAmde[pQtiaefty  utre^e  in  politick  diftittgum  ^olitidi   Ecdcfia 
 544. '      '    *    ^^^i  rtpnepotejtAifed  adminiftratio,  vtl  miniflerium  .  But  yet  as  it  is  called  power. 
 In  Bell, de        ^-Cor.  »j.  10.    fo they  that  carry  and  cxeicifelt,  however  confidered  In  ihem- 
 tranjlat,  impe-  ^^^^^^  ^^^  ^^  ^^^^^  manner  of  afting ,  which  refpeds  their  perfons,  they  are  mini- 
 fii.tom.i.SeSi.  ^^^^^  Y^^  fervams  of  all ,  yet  confidered  as  delegates  of  Ghrift,   bringing  and 
 27*.  *8p7.    '  executing  his  Command,  thsy  ad  with  authority  C  as  >^»?f/diftinguijhcih.  ) 
 jimes  Cif.ccnfc.  A  po^er  therefore  it  is ,  yet  nevenhdcfs  the  fword  muft  not  be  the  bound  of  their 
 I.  <.  c,  14.  j),  '  power ,  as  it  was  fald  to  be  of  the  dominion  cf  Sparta  j  nor  is  it  to  be  extended  as 
 310/         '    farrcastheyhavelhengthtocarryitj  butrathcrasTow/'fj'faid,  to  be  terminated 
 by  juftice,  and  not  to  make  thatLaw  whichis  ofihe  advantage  of  ^'fi/r^i ,  and 
 Junius  in  Bell.  ^^^^  honelt  which  is  profitable ;   their  power  is,  a$  ^uniui)  Legatiovis,  nen  imperii^ 
 cont.l.z.tomt  '  ^^'"  domininonfcrviimperium ejf^mandatvris  von  mandatarii .m^~  et^egatus  exhibe- 
 ^'  h  *497»  *    ^'^  literal  Ifgationis  fuaadhocut  credAturipf^i  it  is  no  J) i^atoriapetefi at y   neither 
 Pr<ewr/4  that  hath  power  ;«5rfjrtf,  but  onely^/Vcre  J    beirgrcflrained  tothcprc- 
 tibi  futra  Se^.  ^^"^'P^  °^  divine  Lawes ,  and  they  to  be  onely  prxcQves  ct  ivtcrpretes ,  and  not  im* 
 i8  29«           pcrareautdominAri,  vein  fpiritualihm  ,  fed d$cere,  monere,  hortdri,  cbfarare^mi^ 
 nuri,  terrere  y  ^s^arxm:    They  fay,  They  are  Stewards  in  Chrilhhoufe,,  and 
 we  wifli  they  would  remind  themfelves  to  be  Co  j  for  a  Steward  hath  no  dominion 
 in  the  houfe  ,  Hon  velnti  "^ominus  res  traclat  fed  veluti  alienaet  herilii  di^enfat , 
 novfui ejfe dicetsqut  fiint hcri ,  fed e divcrfo qua  fua  fum  hcri ejfe ,  as   TlmpbyUB' 
 takes  the  him  hom  Chryfofiem ,  hemaj^notfmite  his  tcllcwrervaiits,  andfhut 
 them  out  at  doors  at  pleafure ,    he  muft  give  their  meat  to  thofe  of  the  houfhold  , 
 not  keep  them  hungry  to  draw  dependancic s  upon  himfelfj  by  difpenlingit  onely 
 to  fuch  as  can  evidence  and  merit  his  good  opinion  •  this  is  not  fidelit  difpenfatio  fed 
 irndelis  dijftpatio,  this  cannot  be  compatible  with  that  faithtulnefs  to  the  peoples 
 right,  which  they  fpcak  of ,  and  as  littleisitfubfervient  to  the  dignity  of  the  Sa-| 
 crament,(  an  argument  borrowed  from  the  Popilli  School ,  who  blanch  their  pri-i 
 vate  Maflcs  and  maimed  Communion  wlih  regard  to  the  reverence  of  the  l^yWe-i 
 ries.j    The  dignity  of  the  Saerament  isnpt  Q  2&  the  j4  by Jfive  Princes  fuppofed  of. 
 then^felves )  to  be  (hut  up  from  the  people  C  m  jer  e  longinqut  Ma]eftati  rsverentiaj)\ 
 it  conlifts  in  the  ufe  thereof  to  thofe  ends  it  was  inftltuted ,  to  be  Communem  ftf-i 
 nam  ,  ettommmem  me?if^m,  et  communes  mevfuif ,   (  as  I  have  brought  forth  th^ 
 verdid  of  the  Ancients  )  and  it  hath  the  more  honour  by  being  accknowledged,  b^ 
 a  greater  multitude  reforiing  to  It ,  to  be  a  divine  inititution,  which  lus  thiii;' 
 duty  to  attend  upon  the  partaking  of ,  and  to  bea  moral  inftrument  of  gracious 
 cfJcds:  And  as  the  honour  ofthe  King  isin  the  multitude  of  h^s  people,  fo  Chrifl 
 the  King  cf  Glory  Is  more  honoured,  when  fo  numerous  a  flcmblics  acccdingtr 
 the  Sacrament  do  thcrebywitncfsihcir  faith  in  the  death  of  Chrid,  which  Isrhcn 
 reprefcnted  :  and  as  God  gave  unto  his  Son  the  Nations  for  his  inheritance  fa 
 AugufiiMt6h  ih^Vmatifts,)  fo  It  his  Glory  that  his  Church  i$  Caihoiiqwc  a 
 ' wti 
 
The  Lord's  Supper  laid  forth  in  common  far/src.         i^j^ 
 
 well  as  holy ,  and  is  fignal  for  the  extent  as  well  as  the  purity  i  aad  that  all  that 
 
 have  emred  thcnnfelves  intohis  houlhoM  fhall  be  fc<i  at  his  table,  while  they  remain  r^  ^.-jl  ^ 
 
 in  the  houfe ,  and  that  it  fliall  be  onely  their  proper  fault  if  ihcy  do  him  not  faithful  ^'  ^ ' 
 
 fcrvice. 
 
 Vii  xhey  mptle any  tbb-g  notcotumandedof  god,  cr  dH  Bijhop'litie  in  a  f»le  lu- 
 rifdi£fi9n  (  they  confefs )  they  could  not  Avoid  thU  blame  i  And  then  iiril  I  doubr, 
 
 '  MAnetindelMc  crimen, 
 For  as  for  any  authority  from  God  ,  though  they  have  framed  and  brought  forth 
 adraugh,  Grant  and  Conveyance,  yet  whether  it  have  the  Tefle  of  theCouw  of 
 Heaven,  and  be  iigned  and  fsaled  by  the  Spit  it  fpeakingin  Scripture,  if  that  which 
 is  in  ifiue  berweeen  us ,  and  after  our  traverfe  and  pleading  lee  the  gcd'y  and  learn- 
 ed give  their  verdi<9:.  What  their  Scripture-evidence  is,  vvc  rtuil  farther  examine 
 in  due  place ,  and  make  experiment  j  Whether  or  no  perverfo  corde  feripturas  non 
 ta^  fdsiunt  ohc^e  nQbis  fed  fihi ,  2is  A ugufliveio  Farmenian ,  and  if  or  not  rcrmnet 
 iis  niftfoU  infirmitt^  unimcfi talis ,  qua  unto  Ujiguidior  eft  ,  quanto  fe  majores  vires 
 hihere  aftinut.  We  know  that  lometime  the  clouds  feem  formed  according  to 
 mens  imagiuitions ,  and  the  Organ  naakesihe  fpecles;  fomctlmeafFedion  makes 
 promptly  credible  that  which  agrees  and  fbiits  therewith :  ^kquid  imixuT  impo^ 
 fturam  ficit  i  fometime  wit  makes  a  Mercury  of  a  Log,  as  Carneides  having 
 pUafibly  argued  for  a  thing,  could  fuddenly  convert  his  difcourlc  with  as  much 
 energy  againlt  i:;  fometime  audacioufnefs  that  tranfports  themfelvcs,  fafcinates  o- 
 thers  ,  as  Afpdtlon'm  pretended  to  under ttand  the  language  of  birds ,  which  no  o. 
 thers  could  difcerne  or  find  cut,  but  yet  all  thefe  elegant  frauds  or  cunning  Im- 
 pcfturesor  deceptions  of  light  are  but  like  a  Magicians  feifl ,  which  takes  the 
 eye  with  fpecioulnefs,  but  gives  no  f^rength  nor  nourishment;  or  like  the  houfc 
 and  furniture  of  the  LAmii  at  Cmnth  ,  which  vinifht  when  jippeUivius  (  a  judi- 
 tiousman  )  entrcd  and  furveycd  it.  If  they  can  produce  out  of  Scripture  any  com- 
 mand to  Injoyn,  or  warrant  to  juftifie  to  decod  a  Church  from  an  hundred  to 
 one,  to  break  into  pieces  and  dcmolilh  an  ettablifiied  Church,  fo  to  patch  up  a 
 fmallonc  out  of  the  ruines thereof,  withfuch  pins  as  they  fhall  approve  and  be 
 well  fatisfied  of ,  and  fo  the  Paftor  to  chufc  his  Church  that  was  wont  to  be  chofen 
 by  them  ;^  to  gather  new  Churches  made  up  of  thofe  which  had  formerly  entrcd  in- 
 to the  Church  by  the  door  of  Baptifme  j  to  drive  men  in  heards  from  the  Commu- 
 nion ,  thjt  the'farrc  greater  part  of  thofe  adult  perfons  that  communicate  in  the 
 one  Sacrament,  and  the  Word  and  Prayers ,  do  not  in  the  Lords  Supper  j  to  caft 
 «ut  any  that  is  not  convifted  of  feme  pofuive  fpecial  crime  that  hath  rcndred  himi 
 fcandalous,  and  accordingly  is  duly  ccnfuredj  to  conft  rain  thofe  to  come  under 
 examination  of  their  knowledge ,  that  cannot  juitly  be  fufpcdcd  to  be  ignorant ; 
 or  to  debarreany  fueh  from  ihtEHcbtirift  that  will  not  fuferoit  to  be  examined ;  If 
 they  can  produce  fuch  evidence ,  furely  I  (hall  not  fo  much  gratulatethe  felicity  tf 
 this  age,  ^od  genus  hmaavum  ivgeniefupenvU^u  cwmes, 
 
 ferftrinxitfteUa/Sy 
 which  can  read  and  underiland  it,  as  condole  the  blindncfs  of  former  daies^ 
 I  quAntum  mortaUa  pe^atA  cetcjt , 
 NoHis  babem  I 
 ^hich  couW  not  fee  or  comprehend  it  .*  and  though  it  be  nothifig  ftrange  that  I 
 
 «  (  OcuLi^  qui  lipptcs  injtmBu, ) 
 
 cannot  difcover  and  obfcrve  it,yct  it  is  admirablethamoj  one  of  elder  limcs^thougfe 
 
 Y  y  1  '"  nm 
 
8  8  The  new  Jndofures  broken  down  ^  and 
 
 tarn  cernjt  acutitm 
 
 f^km  Attt  AqniU  iut  ferpens  Epidaumt, 
 (hoali  di(c€rn  or  be  convinced  thereof. 
 
 Secondly,  whereas  they  difclaim  to  adt  in  a  fole  jiulfdidion ,  we  know  /ndced 
 tfiat  they  have  fuch  as  they  call  Elders  alfo,  but  we  hive  as  certain  knowledge 
 that  they  are  not  held  Co  neceffiry  to  the  condadt  and  management  of  their  Church 
 affairs,  as  good  works  are  determined  to  be  to  jultification,  wherein  they 
 have  their  prefence ,  but  no  efficiency}  but  thefe  are  not  alwayes  fo  much  as 
 prcfentat  their  Counfels,  otoUhe^oKin  at  trials,  and  hereot  we  can  render 
 particular  inftances.  And  however  they  may  kt  off  thofe  Eiders  to  iKolc  ac 
 diftanccj 
 
 — ■  (Tgnote  reveremk  major.) 
 
 Andit  ft  Is  faid  of  the  Athenians ,  That  by  the  advantage  of  the  feathers  or  quif* 
 of  their  countreymen  >  they  flew  higher  In  famethan  truth  y  and  however  they  be- 
 ing beheld  with  the  advantage  of  the  Bafis  they  are  fet  upon,  and  conjedured  to 
 ftold  out  the  weight  that  fome  others  carry  of  that  like  notion  ;  yet  the  truth  is,thofc 
 Elders  being  fo  inconfiderable  for  number ,  and  weight  too,  In  refpeft  of  parts- 
 and  Influence  ,  are  but  as  images  which  feem  to  bear  up  the  roofe  of  ChurchcSjbuc 
 areonelyforrticw,  and  fcrve  not  for  fupport  j  or  like  the  Gharaders,  which  Ma- 
 gicians and  Charmers  make  ufe  of ,  that  have  no  reall  influence  into  effcds  ,  but 
 ftrve  to  amufc  &  c* elude  men^and  fortiiic  imagination :  and  as  Charles  oi Burgmdy 
 was  fald  to  carry  a!l  liis  Councill  behind  him  on  horfe-back,  fo  all  the  powers  lie 
 in  thcfame  Chiir  with  the  Miniftcr,^ 
 
 I  am  not  fo  in(enfvble  or  inconliderate  to  fir  ike  at,  or  move  againft  the  (landing 
 of  ruling  Elders  in  the  Q)\mc\\,{febm  fic  fi^niibus)  which  are  an  excellent  compo- 
 fitionfortheatt«m.peringand  reftrainingthe  power  of  the  MInifttrs,  which  elfc 
 miglitbecomcarbitraryand  unlimited)  and  who  may  perchance  ferve  ihcm  in  like 
 {lead  as  Gr</w/;Ki  his  fervant  did  to  his  Mafter  Cm  ofgntiitergo  ad/iabat,  f(hld' 
 
 PiutmhdeiraconcinnAtd tonurq',fuggerebatiquokeri  a^eritatcm,  0*iracundiamv6cii  dclivi-^ 
 
 uhibindi^         tarn  auferebat  >  Prudence  will  prompt  us,  that  it  is  not  faf  e  to  entruft  fo  great  power 
 inthehandsofaiingleperfon,  and  itnotonley  lefTons  us  in  the  words  of  P/«« 
 rarch  ,  Mimuferkulofum  efi  veUequa  non  deceteum,  qui  quoi  vult  fdccre  potefi-  but 
 ft  alfo  cautions  us  by  the  voyce  of  Qyt^^^'^y  Hemodiu  tutus  cfl  periculo  proximut. 
 And  divine  wifdome  hath  prefcrlbed  in  cenfures,,  Tell  the  Churchy  and  if  he  hear  not 
 Jul  k  verhii  *^^  Church,ere.    And  I  hope  the  Miniflrcr  will  not  afTume  to  be  as  the  Pope,  the 
 Dom.ferm  j^.  Church  virtiaally.    B/4«^tt/Jz«e  will  check  fuchprefumption,  who  tells  us  this  cor^ 
 jttlectm   *      '  Tcption  is  to  he  CofiimomnibtcSi  Tind  Paftbafifii, Cor  dm  emni  EccleftiinfpeSiayitc,  or, 
 Tota  EecUfia3isEucbcrifeii2tnd  the  Gloffc.  And  Vic  Ecclejiie  being  (in  the  fenfc 
 cff  Hierom)  multU dicendum  efiy    and  Aqmnas  interpreting  J)ic  Eedefix   I.  tot<z 
 multudini,  and  Cyprian  ftating  the  C  hurchtoijei?/  EpifcoDo (^(^lero  ^  inomnibua    [ 
 Cypfs  Ep  17,    aftantibm  conflitMa :  And  when  the  incefluous  perfon  at  (^mnth  was  to  be  call  oar,   | 
 f,6x*  the  Church  was  to  be  gathered  together  ^  and  O^O')  were  to  put  him  vft^y,(they)    ; 
 
 to  whom  he  wrote ,  which  was  not  the  Minlfters  onely ,  but  tke  Church  cell©- 
 €!jrjfofiomin    lively,  Univerfis in nomim Domini  congregatU,  faith  Tbeodorety  and  Chryfofiomt  \ 
 %  Cor, ci.^  horn,  yery  (u\ly,ajfump fit  iUos  in  ejia  fentemiaconfortiumy  dicens^Congregatis  vobif  tradere  1 
 4.  rew.  4  p*  -    '^"^'  ^^^  ^^^  maxima^  aecurans^  ut  (^  ^roferretur  fententia,  ^  ne  ne idfieret  abfque  ^ 
 21^^  iUii  ne  videretur  hoc  iUotfaSfo  ladere,  ac  neque  folus  pronunciat ,  ne  videret ur  Apfloltn 
 
 ^     '  tJ[tir^fuHi6tipfof(inccommnm*    And  certainly  It  appcarcs  very  liquldly  that  in 
 
The  Lord's  Supper  laid  forth  in  common  jor^^c.  189 
 
 Ecdefiaftlcall    concernments  and  aghacions,   the  whole  Church  wis  onfu'ted, 
 
 and    coafenlsnr  in  ihe  deliberations    and  refolutions :  for  when  ^«rfiJ5  was 
 
 gone  ho:nc  co  his  piace  fwhofe  demrics  had  made  the  pince  or  damnation  co  be  his) 
 
 and  anxhertobechofen  in  his,  which  hchn-i  unwonhily  occupied,  the  tkdion  was 
 
 carried  on  bv  common  confcnt  of  the  Church.  Erat  turbi  mminim  (Tairb  Qjryjo-  idem  in  j4^ 
 
 flomjfmulfere  centum  (^  vighni ■»  (^infidcraquam  Pcnta  agitomnix  (x  ^^  homil.i  ' 
 
 (ommuni  difci^ulorum  fentctiua,  nihil  amhomite  [tu,  mbil  cum  imfcrio,     ^^^  p.i\d.tom.^, 
 
 when  Deacons  were  to  be  ch  fcn/hit  ferving  of  tables  might  not  be  a  fnare  to  the 
 
 ApolHes  to  tie  them  up  from  a  better  work,  in  the  inftitution  and  choice  of  them, 
 
 the  ApoLtles  proceede  in  the  fame  method,  Alfj  6.i,^,  ^    Non  propril  fenteimd 
 
 fjicmnt^  faith  the  fame  Father)  [ei  frius  rationem  tedium  xnultitudhii;fic  (^  nunc  fieri 
 
 eforubit ;  whence  i  he  intcrl  ineary  gloffc  took  the  hint ,  confenfm  quxmnt  multitu- 
 
 dinif,  (S'  ^^0^  /«  cx-:mplum  debet  jfami  j  fo conform ibly  it  ple^'ed  the  Apoltles  and 
 
 Elders  wih  the  whole  Church  tofcnd  chofen  men,^(^j' i  $   12.  who  being  come 
 
 to^«;/oci[>,  whenihcy  had  gathuvdthe  multitude  together,  delivered  the  EpiUle, 
 
 v,  :^o.  komvfhQncQ Cdlvin  concludes,  Cum touEcclela  commnnjcare  dcbent  ipfi 
 
 do^trcs  quod  ex  vcrbo  Vcrjfatuerint. 
 
 Thclikeccuife  may  be  traced  down  the  fucceeding  Ages,  the  footi^eps  whereof 
 appcare  not  more  conrpicuoufly  then  ii  Cyfrian,  who, as  it  was  his  refoluiion  Nihil 
 fnc confiliovejho  (jj"  iintcQnfenfuflebiimea>  frivAti  fentemik gerercy  outot  the  (c^k  Cyprka  Ep}(f, 
 fee  had  that     Hoc  verecundia  (^  di(ciiliim(^  vitxi]ft  emnium  voftra  cojivcvit,  ut  Sp.ij^ep.  14,* 
 EpifcDpi plures  in  umm  convenitntes,  prafentc  ^  (favtium  plcbc^quibui  ^  iffis  \rofde  p.  ^  ^  £^  '^^^^  * 
 0*  t  imore  fuo  hnor  habendum  efl^  difpovcre  omntA  coifilii  eommunii  religione  fejfmta  5  tJQjg  preux 
 fo  it  was  his  conftant  practice,  Examindbuntur  finguUpr<xfcntibKi  (^  j^^^^^^^^^^^  fccundum  Pa^ 
 vobU,  hni  corxQ^^oMzniUyp writer (^  ftintibui  Inch  Upfmtm  tnciire  rdtionem,  meit^Gcu- 
 and  he  alTcrts  and  ratifies  the  conrfe  by  thisrcafon,  qwivixm  necfrmum  decretumpo-  /^-f.^fc/j^  ,  2., 
 te(f  ejfe  quod  non  pi ,  rimorum  videbitur  h^buijfe  avjerjum.  p^g  ^  j  cpj/jl 
 
 Yet  never-thelcfs  as  the  confent  of  the  pe.  pie  is  requifiteto  ihofc  laws  whereby  they  » j  *  ^q. 
 are  to  be  obliged,  yet  that  confent  is  ufu3lly,as  molt  expediently, given  by  their  Rc- 
 prefentativcs ;  fobccaufe  the  inregrall  Church   new  giown   to  a  greater  body, 
 cannot  alwayes  be  foeafi'v  or  firly  convened  upon  fuch  occaiions,  nor  fo  well  c.ji- 
 tained  together  r  I  tRaidoletiui  bis  filli  which  being  little,  cuuld  be  comprchen- 
 €led  In  a  fraall  glaffe,  but  afterward  waxed  too  great  for  i  ,)    and  fome  conlidera- 
 tionsmayperfwadethatthcylliGsu'd  not  be  all  congregated  J  and  th  u^h  the  head 
 were  ofgoid,  and  the  whole  primitive  Church   was  invifted  with  thoTe  excellent 
 gifts  and  graceSj^i  Cor.  i  2.  9.   Kom.  iz.6.  which  rendred  them  fufcepiifele  of  a 
 Ihare  in  the  regiment;  yet  the  feet  are  part  iron  and  partly  clay,  and  the  communi  y  ^^^^^  Dktrihe*' 
 of  Chriftians  are  now  too  apt  to  be  embafed  with  the  alloy  of  violent  fadions  and  /7,/pf^^*  ^o- 
 carnall  affeftions  ,  and  fo  left  capable  of  fuch  undertakings,  thit  therefore  Elders 
 fliould    be   chofen  as    Reprefentatlves  of  the  Church,  is   a  very  prudeniiali 
 Inflitution. 
 
 And  truly  beyond  that  height  I  cannot  derive  their  ofF-fprmg  :  for  as  for  that 
 Argument  extraded  from  1  Tim.  j.  17.   t©  prove  them  to  be  of  divine  right,  ^^^yf'fl^^'^^ 
 The  Elders  that  rule  vpell  are  ivorthy  of  double  hencr,  efpeciaUy  they  that  labour  in  the  ^^^^ft-^iiCoT^ 
 word  And  ioSirine  i  befides  what  hath  been  offered  by  the  moft  learned  Mede ,  to  ^•^•^^»  ?• 
 enervate  the  force  thereof,  it  is  clearly  and  fully  defeated  and  profligated  by  that '^•^•P*  J  ^» 
 paifage  In  C^yfiftcm,  Siquidem  mmcfenioribus  quidm  qui  intttiliores  funt,hoc  mu" 
 ma  {bd^tiiandi)  tradimm^vfrbum  amm  quoddotunt  [evi^ribta ,  hictnim  hhr  6?* 
 
 fadef 
 
ipo 
 
 The  iie'^  Inclofures  broken  down^  and 
 
 fudoreliiqumihrmalibiinquit,  ^i  bene  prafunt  Presbyter i  dufUii  hmre  digni 
 
 habeantur  i  maxifnequitihorAUtijerboO*  doSfrfHij  whereby  it  is  cvidenc  that  in 
 
 Chryf9ftomes  time  the  Church  fuppofed  that  text  to  imply  two  parts  or  duties  of 
 
 Piesbyteriall  offices ,    but  not  two  forts  of  Presbyters,  neither  did  the  Church 
 
 know  any  fuch  duplicity;  and  there  is  very  pregnant    reafons   in-hid  in  the 
 
 context  i  which  will   evince  that  this  is  fpoken  oncly  of  uich  Elders  as  received 
 
 ftipends  ,  as  an  honorable  maintenance  from  the  Church  ,  which  it  is  evident  thac 
 
 Lay  Bl<icrs now  have  not ,  nor  can  it  lae'ifTcrtcd   that  they  ever  had  ;  For  thac 
 
 double  honor  lliould  he  given  them  IsconBrmed  from  Scripture  faying; r/;owy7Wn;« 
 
 V^efuhfiih  vi'  ntui  \le  the  Oxe  thu  madcth  out  the  covh  and  The  Uhourtr  k  worthy  of  hit  hire.  Both 
 
 Bus  interpre-    which  texts  are  applied  in  Scripture  to  prove  a  maintenance  due  to  the  Miniltcrs  of 
 
 tanturveteres    the  word;  the  one  fo  interpreted,  i  Ccr.  9  ^.ihe  other  produced  Mat.  10. 10. and 
 
 FameUvnct.    thereforethefcEldtrs  here  mentioned, can  be  no  other  than  fuchas  were  to  have 
 
 h  Cypr,  Epi(f,  maintenascG^which  were  ontly  Minifters  of  the  word. 
 
 66.feH.iO. p.        Therefore  neither  dare  1  to  ailert  3  that  in  the  way  of  the  ancient  Church    any 
 
 1^6,  plain  tracks  may  bedifcerncd  of  fuch  Elders  ,  formally  ,  in  fuch  a  fmali  definite 
 
 number,  and  in  ffHcefpccially  d.figncd  to  fuch  undertakings  and  adings.    The 
 
 chiraaersvhercofarefooblcure,  as  not  legible  to  the  bd\  eyes,  v\itheuta  fupply 
 
 *  from  imagination* 
 
 B/fi  d  lie  iUie      ^^^^  ^^'"^^  ^'^^"^^ ^°  "^^  ^° carry  tlic  faircft  fpecits,  1$  what  Blundcl  cites  out  of 
 
 .  /^^^..^      theEpitVieof  Fwrpi^r/^tohis  fe  lew  Bilhop  Sylvarm  (  ^nd  A I  bulpinus  mentions 
 
 %co.  £/  t.f.37-  j|^^i,|^g  (p  hishiftory  of  the  Von  ti(is,)  Adhibete  conckiim  (^feniorcs  flebuEalc- 
 
 pd(licosviros  (^  inqtdrant  d.'ljgemirqi'afitvt  ijfa  dijj'entmcs ,  but  it  is  not  evident 
 
 whether  i  hefe  were  called  Ecciefiafticail  perfons  tor  their  office  or  aRedion,  having 
 
 animssfjccrdGtales^ov  for  their  experience  in  Church  affairs,  wherein  occcal^onally 
 
 they  had  been  interefled,     The  Elders  of  Ifracl  fo  often  sff^mbled,  were  not  all 
 
 men  in  c  ffice,  fpecially  fepofittd  for  the  cccalions  whereabout  they  were  convened, 
 
 Kom  Antict.      ^^^^  wherein  they  engaged ,  Elders  denoting  the  principall  men  for  age,  wifdcme 
 
 /  7.c.<*  ^^^  pi^^y^  power  and  honor,  (is  Homer  viCnhfeniores  icroftimnes,  and  as  Romulut 
 
 called  his  great  Council!  the  Senate,  bccaufe  faith  7{ofiHus,  It  was  ccmpr^fed  of  fuch 
 
 J^i  per  atitemmakime  fuperenty  (^'  gencrepracdierefit  y  and  as  the  old  Saxons  in 
 
 ihij  Nation  intituled  forac  E/^icrwif «,  not  faytfceLawes  ot  King  Edwdrd,  propter 
 
 atatem  fed  propter  fapientum  (s*  dignixmmi  cum  quidem  adolcfcentes  effcvt,  jurif^criti 
 
 tamev,(^  (uper  hcc  cxpcrti :  And  m  ancient  monuments  oi  the  Church,  when  we 
 
 read  of  Elders,  for  the  molt  part  it  Is  intended  of  Bi:hops  or  Miailhrs ,  though 
 
 hymirprifionfoaiepl:cesh.ivebeenconiiruedotherwife  :  and  when  we  find  Elders 
 
 dlftinguiflied  from  ihofceJiT the  Clergy ,  very  often  they  fignifie  en  ill  Magiftrates, 
 
 as  in  the  Ccuncil  of  Cirthage  holden  Ju.D&m.^<s:^.  deconvemndis  per  Magt^fH' 
 
 tus^  SenioreslOuOrumVonatiJifsEpifcopis  (^c.    And  in  another  CounCell  there 
 
 A7tno  4O7.  Maurentioreojudkes  dm  decrevitj  umverfis  cunBarum  provinchrum 
 
 iuratores^magifiratus  (^  erdtnisviros,  nee  mn  ^  inheres  (^  procurators  vel  femres 
 
 fmguUrinm loeornm^i^c.So  j4n.D,4^S.A  BafilioprAfe^oprincipales velfenUres  ur- 
 
 bium  finguUrium  qu^vi  reliquorum  corperum  eompelli  jujjit  Majorknus  Auiujlus, 
 
 And  luch  acception  the  word  hath  in  many  Ccuncels,  where  Lay  men  affifted  and 
 
 Vefh9  Aldef^    fubfcribcd  under  the  notion  oiSeniores,  which  is  moi^  abundantly  verefied  in  ihofe 
 
 f»inifjM,/>.x8,    Synods  held  in  this  nation  inthetimeofthe5'ixo?/x(3sitisevery  where  obvious  in 
 
 Sclien.titl.hh'  them,  as  they  are  fei  forth  by^irHsW>^^c/^dwj  who  alfo  tells  in  his  Gloffiry, 
 
 .nor.fQlf,6o^,    l^t  AiiicrmcQ  (whofg  a  ppcilation  was  derived  iroin  Senkres)    d  id  iignific  frivh: 
 
 •       ,  '  cipes, 
 
The  Lord's  Supper  laid  forth  in  conwion  for^  e>c.  19 1 
 
 €ipef,  frevmiarum  amhes,  frapdef,  fenatcrcsy  trihuvos,  geverali  uemiua  fo 
 ih.t  where  ic  is  re^SM-itth.zo.  i^.  Priic/pes gen  hm  hmhwnur fuii-,  the  ^'ix- 
 c;/  renders  ic,  AUrrminni  iominimur,  as  Mr.  Seidell  likcwife  (hewS;  that  Fri  dfes 
 ^udjey^ld  63. 17.  arctrandiced  Aldiirmjviiifudj,  as  the  Emptrcur  c/;ir/cj  the 
 Bitd,and  Liw/^  the  recond,are  either  of  them  in  ancient  monumcnxi  c^Wcd  Senior ^ 
 and  from  thn  appellation  is  ^r^^iii'f/^ueMr  among  the  Turkts,  and  Shaughfc  l?j 
 l^(;  a  snongthcPerfiins,  originally  deduced. 
 
 ')[ancvtn\\dii[.,utjamfuntreshunuv,^y  the  fame  prudent  reafon  which  in- 
 troduced ,  is  of  force  liil!  to  keep  up  the  con- inuance  of  thofe  nilisg  Elders,  and 
 there  wants  not  found  reafon  to  pcrfwade  that  theyfhould  bemor<;than  two  to 
 affiit  andconcurrewiih  the  Minifter,  that  more  fafely  fo  great  a  tiul^  may  be 
 dcpofitcd  wiihthem  ,  and  that  there  may  be  moie  hsa!ih  in  the  multitude  of  fuch 
 Councellors,  unUffc  pofiibiy  there  fhould  be  Come  dclignto  have  thcmfo  few, 
 that  the  Miniller  might  jriorc  cafily  have  an  influence  upon  thcm,and  wi>h  mere 
 faci'iy  govern  them,  or  carry  the  mere  confiderable  weight  In  the  ccun- 
 ter-fca!e  againll  them  5  and  if  he  can  m^ke  one  of  the  two  to  be  one  with  him, 
 they  two  may  be  all  in  ali. 
 
 Belidcs,  feeingthey  are  Rfprefentatives  ofihc  People,  no  man  thu  haihnot 
 forfeited  or  enlbvtd  his  reafoK,  but  will  judge  it  molf  ra  ional ,  that  theyfhould 
 be  onely  and  freely  chofcn  by  them  whom  they  rcprefent ,  without  any  inrcrpofition 
 or  InlinuatloneftheMinil^er,  Qi'jtanutusfrd  impcrioed  ,  who  if  he  do  not  im- 
 mediately chufe  the  Elders  ,  yet  mediately  he  ufcth  to  do  It,  and  in  alio  y  while  he 
 felcfts  his  Church  that  elcds  them,  and  who  are  conmonly  fo  awed  in  their  elefti- 
 ons  ,  as  Fifo  feemcd  to  be  by  Tihlriui  in  the  Senate ,  «^o  loco  ccvfebU  Cfar  ?  ft 
 primtUyh^beboquodfcqui^ifipoflormies,  vcreor ,  vc  imfrudcns  diJfemiAm.  But  ic. 
 Is  all  the  reafon  ia  the  world,  that  I  onely  a?,d  not  anoiher  {\\<  uld  elcd  him,  whon-^ 
 Imuftin'ruft  toieprefent  me  and  fpeak  for  me,  and  welhould  rachei  do  it  in 
 this  concernment ,  becaufe  we  fee  fome  by  defigne  tocaufe  achoiccone!y  of  fuch 
 for  Rulers  as  will  be  tanuly  ruled  by  them  ,  and  which  will  ferve  onely  as  Organs 
 to  found  by  that  breath  which  they  infufeby  drawing  them,  and  tofuch  atune 
 as  they  lliall  fet  and  play  upon  them,  fo  that  Indeed  as  among  the  Zj/V/  (  thofe 
 Indian  hogs  which  TiJeremberge  mentions )  the  weakeft  and  poorert  are  chofen  to 
 be  chiefe  of  the  Heard  j  Co  t  hey  pick  out  fuch  E'ders  as  ha\  lag  no  eyes  of  their  own, 
 muft  borrow  theirs ,  and  be  gladly  kd  by  them,  and  having  no  fubftance  in  them- 
 fclves ,  hope  ont ly  to  purchafe  fome  efteem  by  being  thtir  conformable  (haddowcs. 
 
 Which  confideratitn  is  feconded  by  another,  that  notwithftandin^  all  former 
 pompandrolemnityofaiK5  ^/vi7m»z  regiminis  eeeUfijfliai,  yetfomeof  them  have 
 of  late  publickly  aflerted.  That  the  ruling'Elders  have  no  foundation  in  Scripture  , 
 but  are  onely  a  prudential  conft  Jtution  (  which  however  it  be  truth ,  yet  the  world 
 hath  been  born  in  hind^ith  the  contrary  ,  that  the  difcipline  might  enter  with  a 
 fmoother  fiide, )  and  then  feeing  whit  feems  to  fome  to  be  priKJcnce  ,  and  in  fome 
 circumflances  we  maybe  told  it  may  appear  toothers,  and  in  other  circumftances 
 not  to  be  fo,  thcreforcthlsconltitution  willin  efie^  be  arbitrary,  and  onely  ac- 
 cidental, quod  potefi adeffc  «  abeffct  and  like  the  Pope  it  will  be  the  Miniftcrs 
 only  that  have  the  auihoritat  ive  power  to  determine  of  things  whether  with  or  with- 
 out a  Councill :  This  renders  muchcaufc  of  fufpition  that  this  conjundure  and 
 confentofEldets,  however  i  hey  have  pared  Ic  to  leffen  and  lighten  it,  is  yet  fuch 
 a  yoaic ,  as  ihey  would  be  cafcd  and  exempt  of  {  and  which  the  ^J9logifls ,    fince 
 
 they. 
 
1 9  i  T  he  Tslew  Inch  funs  Woken  down^   and 
 
 they  have  new  modelled  themfelves ,  have  quire  laid  afidc,  as  farre  as  I  can  undcr- 
 ftand  j that fo like  Lew«  the  II.  aflumtngan  arbitrary pcwer,  thty  may  bring 
 the  Crown  out  of  ward  ,  &  they  have  begun  to  itudy  that  politick  Aphorifme  in 
 TacitmiEm  imperandiejfe  rmonmutmniliter  ratio  conftetqu^m  utuni  rcddatur, 
 and  thofe  ruling  Elders  are  like  to  run  thcfamefate  and  upon  like  moiiveswith 
 thofe  (  whatfoever  they  were ^  which  are  mentioned  in  the  Ct  mmentarKs  upon 
 theEpiftles,  by  fome  xtribuud  zb  Ambro(e ,  by  others  to  Hilary  the  Deacon; 
 Ecclefia  femores  habttit  quorum  five  confilio?iihilagebdti.r  inecdefta,  quod  qucimg- 
 ligentH  ohfolcvcrit ,  mfcio  ,  nip  forte  doclorum  defidid  ,  aut  magU  fufetbia  ,  dum 
 foil  lelum  aliquidvidcri. 
 
 Next,  as  theyarefole,  foalfo  arbitrary  in  their  proceeding  j  a  Bo  din  rc^ 
 lates  of  the  Tarnr  King  ,  that  at  his  Inauguration  he  tells  them  ,  Mea  vcxfrofe- 
 cure  ctfro  gladio  crit^znd  QaliguU  laid  to  the  Confulsjo^wi^  nifi  tino  mco  nut:^  juguUri 
 utrimq  i  veflrumftdtimfojjc  ^  Co  are  they  loofe  and  ablolved  from  an^  certain  rule, 
 
 Mos  penes  arbitrium  e(ly  ct  fj^  et  mrma  rcgevdi: 
 ,TheirWiIl  is  their  Law,  indthcklpfe  dixit  the  Oracie, 
 CredAUt  dejonte  telalum  j 
 
 Ammom  5 
 for  they  have  not  yet  (ihat  we  know)  formed  any  Canons  to  regulate  their 
 judgements  ,  nor  determined  what  is  zhtmivimum  quod  fic^  whchmiy  render  men 
 capable  of  communion  ;  but  they  that  Ipcak  of  fcahng  men  ,  thoughihcy  muft  be 
 Keepers  of  ihe  Seals  (  and  fo  let  them  ,  if  they  keep  them  not  coofafl,  and  m^ke 
 them  Privy  Seals,  not  the  great  Seals  of  the  Chu:ch  ,  nor  apply  them  to  wax 
 great,  nnd  feal  the  Patents  ot  ihcirpnhtrHinencc)  have  yet  fealcd  no  certain  flan - 
 dard  whereby  to  meafure  men  in  order  to  their  admiflion.  A  viable  worthincfs 
 thty  require  ,  bcit  as  t/lri(iotle  uncertainly  placeth  that  medi^^crity  wherein  Virtue 
 condlts  ,  in  the  judgement  of  wile  men  ;  fothis  worihinefshath  no  other  determi- 
 nate weight  or  mealure  but  their  judgment ,  and  this  viiiblenefs  is  intended  to  be 
 theireyes;  for  it  is  all  one,  not  to  be,  and  not  to  appear  to  them  :  fo  that  as  the 
 Camiifts  fiy,  If  the  Pofefliould  draw  innumerable  fouls  unto  hell,  no  man 
 mutt  (ay  to  him  ,  Whit  doft  thou  ?  and  ^ellarmine  tells  us ,  That  if  the  Pope 
 ihould  erre  by  commanding  vkes  and  forbidding  virtues ,  the  Church  were  bound 
 to  believe  vices  to  be  good,  and  virtues  to  be  evill:  fowhen  \hty  cl  :ve  errame  drive 
 innumerablefoulsfiom  the  Communionjandcenfure  thofe  tobevicious  that  are 
 godiy ,  fericufly  I  do  not  knovt  what  remedy  they  can  find ,  nor  where  they  can 
 fetch  their  redrelTe, 
 
 ■       nilfecerit,efte .' 
 
 Hoc  volOi  fic  jubeo,  ft  at  pro  ratienc  voluntas  : 
 Which  Is  certainly  a  condition  as  requifite  to  be  retrenched,  as  dangerous  to  be  in- 
 curred 5  Mi(era  fervitustft  ubi]m  eft  vagiim  aut  incogv.itum ,  is  a  Maxime  of 
 Law ,  (aith  ttc  great  Lawyer  Stanford ,  and.  therefore  Now  ftnimiu  imperare  ho- 
 tninem  fcdratiottem  ,  faith  Ariftotle  it^  hisEthicks,  and  no  lefs  prudently  in  h.s 
 Politicks  ,  n^i  itdi^i  hominibm  uvh  am  legilm  ifnperium  tradunt ,  etiam  deo  tribu^ 
 unt  imperium ;  qui  uero  loliim  hominem  fine  legibtM  imperare  volunt ,  ]i  quodam 
 modo  belliu  tradunt  imperium  y  nam  cupidttaa  tale  quippiam,  ct  in  cos  qui  frafunt , 
 etiam  virss  optimos,  dmrquet. 
 And  therefore  whereas  onciy  5 
 
 ■>       PracedcJiti ^eSfatur mmia urge  j 
 
 .And 
 
17?^  Lordts  Supper  laid  forth  in  common  for,<(src.         i  p  j 
 
 and  though  anciently  the  place  ftricken  with  thunder  was  not  afterward  trodcn  [up- 
 on ;  and  P/i/?y  tells  as,  Ihat/'i??^  Scorpmibm-nunqumf^ftea  i  crabrombiei,veJpy 
 apibnfgiferiuntnr :  yet  to  exonerate  themfelves  they  cranstcrrc  this  Lordisg  (aso* 
 ther  iaordtnatnefles  In  this  Section)  on  i he  Bllhops, 
 
 - — .Sequhur fonunam,ut femper-f  (^  edit 
 
 Vxmniios : 
 ("Though  perch. mce 
 
 —    Tdempf'pif\tiiltl{urfck;Tkiif€0  :> 
 
 Fnvljj'et,  hacip(cL Sejunum diccret ffori 
 jiugujium) 
 
 I  muft  fay, 
 
 Mavlus  ibfantm  Hevium  cum  cd  peret,  heus  ttt ! 
 ,^ihm  ait,  ignoroi  te  ?  d?i  ut  ignotumjare  nobis 
 Verba  put  as  '  cg(imct  mi  igno/coj  Mavius  in  quit, 
 Stultm  (s'  imprebtts  hie  amor  cjlydigmfg^  notari. 
 
 How  cu'pablc  foever  the  B ifhnps  were,  or  meriting  i  eproofjyet  only  ^uHe  alios  re- 
 prebcnJit  qui  non  habet  quod  in  fc  alius  rcpYch€ndat,(2.i\\\  iAvgu(\ine,  Et  illc  poieftfacc^ 
 re  qui  non  merctur  audire,  as  •Ambrofe-.  and  thcrforc  cum  malt  accufan:  vit^k^aliei^as 
 panes agunti  themfelves  hive  ftill  a  Billiop  In  cheir  bdiy,  as  Luther  ufed  to  fay,eve- 
 ryman  had  a  Pope,  and  as  the  Pope  complemented  the  Duke  of  FlsrcKce,  that 
 he  thould  be  Kingin  Thufcany  not  of  Tbufea^y  j  fo  chough  they  are  not  Biihops  of 
 this  or  that  Church, yet  they  are  BKfiops  in  them,  and  ad  as  (olely  and  arbicrai^- 
 ly,and  fufpend  more  and  for  Icfle.ihm  the  Billiops  ufed  to  excommunicate:  if  they 
 alTame  not  the  pomp,  they  u  Turpi  he  power ,  and  as  Favonius  told  Pompey  (or  as 
 fome)  C^/ir,  it  makes  no  difFerence  whether  he  weareihe  Diadem  on  his  Icgge  ©r 
 his  head,  and  whi'C  the  Cailipb  weares  the  Crown ,  ic  is  no  matter  though  he  co- 
 ver it  with  a  black  cloth  :  like  th.'  Sybils  Bookcs,  when  one  or  two  are  dcrtroyed, 
 yet  ih^ve  lies  as  heavy  a  price  upon  the  reftj  and  the  weight  prefleth  more,  becaufc 
 we  cxpeded  to  have  found  it  more  cafie  and  light.  As  he  that  had  never  Iain  in 
 P/io'i  cave,  did  not  fo  much  regret  It ,  as  he  that  having  (cenfomelijht,  and 
 hoped  to  enjoy  it,  yet  was  again  remanded  todarkncfs:  and  as  a  new  wound 
 wheretherc  is  a  C/arrix,  is  more  dangerous,  and  recidivations  arc  moredeftru- 
 dive  than  the  firlUapfe  into  a  difeafe,  loi:  fares  with  us  in  our  condition,  and 
 did  not  the  equanimity  and  moderation  of  fome  that  are  of  other  principles  redeem 
 from  this  infamy,  and  like  a  perfume  take  away  theill  odor,  we  might  fiy,  that 
 the  icpping  off  the  luxuriant  ftemof  Epifcopacy,  wasonclytolet  many  fuck- 
 ers and  fprlggsgtow  up  as  exorbitantly  out  of  the  fame  root.  And  as  Lod.vicuA 
 Sueffanustold  ^i^rii7nherixth,thatif  fcedemolifhed  the  ftatue  of  Ptf/^«/7,and  bur- 
 ning it  caft  the afiies  into  the  river,  they  would  turn  toFrogges  in  the  botiome 
 thereof,  and  croak  worfe  th^n  before ;  fo  ihc  continuota  quantity  of  that  enormous 
 p'^wer  is  not  abated  ,  but  the  difcretc  is  enlarged,  and  not  fo  much  the  power  as  the 
 fubjeft  was  quarrelled  at ,  nor  have  we  changed  our  bondage,  but  the  efficient 
 thtteof.  So  true  is  that  which  Via  Cajfius  dtliwciSyLovgeprocltviui  e[l  alios  rcprehtn- 
 dtfeftttamfibimoderaTiifaciliHlg^fit^utquarum  rerum  caufi  poena  alies  digms  pidi* 
 ant^bisipfieafdem  admittdnu 
 
 '  1  hope  they  will  be-facile  to  give  pardon  to  any  coroparifons  (much  more  allu- 
 
 Z^  ""  fions, 
 
^  4  The  new  IndofMes  hrokm  iomt^  and 
 
 Ciom.)  whichneed  to  receive  it  for  their  own  ,  that  are  fo  odious:  and  if  th(jfb 
 receive  >ny  irriticion,  will  wiihPio//jy/?Wj  when  he  walcedlong  at  anotheis  doer 
 in  Cormh,  recognize  whether  he  had  not  m^dc  others  formerly  do  the  like.  Thofe 
 that  confor;-nnoc  to  their  modell  of.  government^  they  expofe  under  ugly  notioris, 
 to  be  bitten  deme  CAnino,  as  the  pcrfecurois  Inpt  the  prifiuive  Ghiiftians  in  beafts 
 skins,  to  be  devoured  by  doggSjind  oiher  bcifts. 
 
 They  F.rft  bundle  up  th-ir  oppofers  wiih  Anabriptifts,  but  I  wlfh  thty  had  no 
 more  analogy  with  them  in  their  fepara  ion,  than  we  in  derpilinggovcrnniem.  Ana-- 
 baptiTmeisihchercticil  Mctaphyficks ,  and  the  principles  of  other  modern  here- 
 fi:s  are,  I  cannot  fay,  there  demonihated,  but  derived  from  thence ,  andfure  their 
 dod.ineof  pol'u.ion  by  a  communion  withperfons  wnfandified,of  adminiftrjng 
 the  Sacraments  to  nowe  but  thofe that  give  demonftrative  fignes  of  holincfSj  anfi, 
 the- like,  are  but  graines  of  that  golden  Cal^'e,  fcine  rpr.inklin|s  of  thac. 
 fountain 
 
 -     ■  C  ujus  de  gurgitc  vaflo 
 
 Comhihh arcmes errntka  turbi  furores. 
 
 Secondly,  we  are  packt  up  with  ihc  Erjftians  :  but  as  we  have  fliewed  thit  our  E  . 
 lementsfymbolizenot  wichihife  pf  Eraftia,  fo  wc  compaflion  that  Godly  lear- 
 ned man  (for  that  ftamp  Y^ullivger  and  Gutter j^nd  othtis  kjve  impreft  upoa 
 him)  ffr  being  flill  enrolled  in  the  black  band  of  hereticks,  and  every  one  that 
 comes  by  him  fas  the  fewes  and  Mihumeum  do  when  they  p  fs  by  Abfdoms  pillar - 
 in  F<z/e,'?/Hfjciflafloneathim.  HccoRfincdand  limited  indeed  ail  Eceleliafli, 
 call  government  to  dodrinall  direction,  and  ihj  force  of  perfwafion  ,  and  would 
 norhtveitexceniibletocenrurcsof  cpertion,  and  the  tender  .and  timid  man,  as  h|e 
 thought  ^?/t/wo«;y  rather  a  poyion  than  medicine,  fo  he  had  the  like  fufpition  af 
 excommunication  in  order  to  purging  ot  the  Church,  and  thought  neither  the 
 power  lawfull,  nor  the  exercife  profitable.  This  was  the  herefie  the  good  man 
 was  guilfyof ,  wherein  BuUinger  and  GuUeti  and  the  Divines  of  Zurich  came  in 
 to  be  his  H>;er^/fi/ii3gainfl  Bf^^i  3  yet  for  this  mifprifion  in  every  BuUi.  cxvoi 
 when  hereticks  come  to  be  f  xcoromunicated ,  he  isthruftinto  the  herd,  and  for 
 deniallof'excommunlcation,  dotbaj  It  were  fuff^rit.  The  Apologilts  are  well 
 reconciled  ta  the  Independents,  wHbm  they  call  Their  dear  brcthrgn ,  and  yet 
 Independency  h-nh  been  the  dung-  gate  and  '^ort  Efquiliue  not  to  carry  forth^bttt  to 
 let  in  filthy  hcrciie,  but  wi:h  the  Eraftiivs 
 
 HuUiSi  amar  n^q^  fader i  fiinto, 
 
 ^ut  rather 
 Vitm  una  cccliim  media  Ubratumftret  ^e. 
 Muitquam  mcus  ecjfibit  in  pceiina  furor  : 
 jJis  if  when  many  more  pcetious  truths  lie  in  their  blood,  this  were  more  worthy  m  , 
 k?^ve  its  wounds  tendered  and  ilrcfled ;  which  fliewes  hew  much  aptcr  men  are  to  . 
 take  a  tender  refentmem  of  things,  as  they  clafh  with<heir  proper  intercft,  than  for- 
 mally, 35  they  check  with  Gods  truth.  So  that  Father   grave iy  told  the  Empc- 
 rour,  whoreprovcd  Wmfor  obfetvinghis  Conwith  no  more  reverence,  That  he 
 hadmorerefpe^lrohisfonsliDnorthantotheglatyof  the  Son  of  God,  whomhc 
 fiafFcrcdto  be  difhonojsed  by  hcretickcs  j    and  fo  Vcmeirius  lc''tihe  other  Idols, 
 CwWch  to  him  were  Gods)  to  (hift  for  cheonfelves;  but  Diana  which  brought 
 great  gain,  merited  the  engagements  of  all  their  powers  in  defence  thereof.  So  the 
 IV)pc  5fo  in  hal^Sti  (omeyji  Afoflolfcanw  the  Al?f^ition  of  faififylng  his  Apo- 
 
 poftolicall : 
 
The  Lord's  Supper  laid  forth  in  ccr^nntonfor^isrc.         1 9  ) 
 
 itoiicill  letters  at  t7  groat*,  bu:  inceft  with  a  mans  cr^n  mothsr  isnxsd  but  at  five 
 .gr-ca:s  onely. 
 
 Thirdly,  we  are  muflered  am  org  them  thi:   opf^^cd  Luthers  rcformatioB, 
 aniproftffcdchty  hid  rather  live  under   ii:  domioion  of  iht  thrl^i.  But  Luthers 
 rero:ma:ionplcafethno:the  Apologids,  theyra.jft  reform  the  reformai:n  ,  an^ 
 gaiker  new  Churches,  as  it  wc  had  none  before,  and  rhcirs  are  the  on'y  reformed 
 Churches.  Bu:  vvhercis  theyfpeikof  liring  under  the  dominion  of  the  Turkes, 
 ,letthemconhderinli:Ir(icar  brethren  do  norurethor;  cf  rheir  Conaregaaon  that 
 ar?  not  of  their  Church  like  Turks  ,  aad  they  h;m  "elves  deal  but  li:iU  better  with 
 them  J   f':>r  Lh-.U;,h  inccid  .h<yb?ptt.e  their  children  (which  the  other  do  not,  whp 
 ciiereforepraftrciily  repute  them  as  heather j  ye:  ttir.v  recti. e  them  to  no  ether 
 corFmunion  then  they  w  ;uld  do  Tuiks,    for  thofe  th:y  would  admit  to  heare  Fectigal  qmX 
 them  preaching  for  intl  uftion,nnd  fujfjr  them  to  partake  of  their  pnyers ,  if  they  ferQCidficncrn 
 wouiii  wi  h  reverence  be  preftnc  fas  the  Apolog  fts  reli  us,  That  ih^godly  have  aiifcationis 
 prgyedin  the  pt'efence  oi  the  unbe.icvers  ,  zs  PiullwthcCAiVin  the  pre  fence  of  um;///yfrir 
 thepsffjogers.)  -'  -  imzcfitu'myetinn 
 
 fc'ourth;y,we3re  refembicd  tothe  r3<ftioosTrrariires  ,  i^h'cfc  rc^f^cced  at  SoU-  ahfclutitcmflQ 
 •n/o^/igoveramcnr,  and  caufleily  complained  of  their  bud<ns  which  were  one!y  cxigcbum  0* 
 fubfervienrto  the  1-ui  ciin^cf  the  the  i  tmpl.';  but  i  fcemethro  v.%^  ih  m  -Ytfj  xi- jimiicninns 
 therdem:iLl7  the  Temple  to  build  a  psor  S;n-gogue,  cr  nther  {\\\'t  mipr  ^3i::  ficTJS  fed  prof2~ 
 cienominatingjif  I  may  fo  fpeak)  an  Ap^gcgu;,  for  they  drive  away  more  than  njrS  cxpendcbi" 
 they  gather,anji  we  have  rather  had  3  fadJi'r  l.nfe  of  cmr  burdens,  -bee  airfc  they  r/tr.  Mencchi- 
 »re  ifPfofedoneytobuild  that  which  hatr.  more  analogy  with  Solomhvs  Throne,  us  annet.in 
 than  wi'h  his  Tcmpile.    And  it  kern?  they  hivetikcn  a  wroo^  aim  in  their  exam-  ^  Reg.  c.  i  2, 
 pleas  well  zs  in  their  apphcatif^n,  and  are  as  wide  in  ih:{: porjfis  as  in  the  dPtapo-  v.  4 
 djftSy  fortheburdensthat:heirLae!ite>complai:-iod,  and  fought  to  be  exonerate cf, 
 were  in  the  judgement  ot  I, rerpreters,  n'-t  thofe  bid  on  them  towards  the  edify- C75»^frj<;r+;/r(^5 
 Ing  of  the  Temple  (^rulertvn  ufq^tem^us  extrcminn  SokmonU  m^ofnum  ^ec^igal  frc,fosjug3 
 turn qtinmmisgr'i'ce.  turn  qidi  ad  tcmplifabricamj  t^  Tfracliaci imperU  prxfidium^  quiu  ccgehintuf 
 oryamemum,  ^  ad  alios  communes  C;*  fublkoj  ufus  cc'^ferebdtuf,  I'aith  S:uicfius:)  mivifirare  So- 
 butthi*  yoak  was  either  the  brin^ino  in  Corn  for  noerihinghis  family  an-  h -ifes,  lomcni  per 
 as^«7ii./ and  F//i:jforcol,ect  cut  of  the  fourth  Chapter*,  or  this  grievous  (tv\k^  mcufes  fivgulfff 
 was  either  infiidcd  on  the  Canaanites  onely  ,   and  they  oncly  fought  to  be  ali^aa-  cxur.fsA  JCgU 
 ted;  or  the  fervice,    which  before  was  common  to  be  done  by  them  toaii  the  fimilijt  • — — . 
 people,  was  now  reduced  to  the  King  oncly,  whertinthey  were  wronged  (  as  t'ilde  gnve 
 DiodiXc  : )  or  they  were  immimi  tributa  ,  which  they  could  noc  patient,  becaufe  qui2  Solomon 
 (uMpotiusf^eBiret  delicija  dcliru^fcvex    ^  fjeminarum  j    quibua  era  fufrd  m&- nismenfafump- 
 dum  dddiHui.  ufibvA  non  [emtcr  hone fiijfimU  extort m  a  fopub  divitias   mpenderei.  twjfaadrr.cdum 
 {^^omodif  enim  alitcrcum  regiofafin  7(^0-  reginof  (^  dclicatim gcrxs ,(^  300.  «»-  crut(^  migni- 
 
 ^ubinasiileret?  )  fcrre  non  potuii  immtnes  illas  (f  impudcntes  fumftKs ,  as  are  the  fica prep- 
 
 werds  ofSdnSfivSy  and  eoi  fent  of  Semrm ,  and  Ejtiui.  terfjfium  in- 
 
 Fiftly,    1  hey  fet  us  in  the  tents  of  thofe  wicked  men,  ^orathy  VithiU,  and  A-  explebilemtit 
 hifdnii  and  they  have  opened  their  mouth  to  fwallow  op  ourname,  as  th'!  earth  re^z2ir«w  /Re- 
 opened hermoath  and  fwallowed  them  :  But  as  we  fhall  hearken  unto  Mofes  in  loUtrarum 
 -all  thing$,only  the  Lerd  6ur  God  be  with  him  ,  and  we  do  not  murmur  againft  fumptuf^  jm- 
 jiarcn  y  nor  ftnii  break  his  Rod  ,   though  we  cannot  worfhip  his  Calfe ,  nor  are  mei^fos. 
 «c  ambitious  to  (hire  any  of  his  powers,  butdcfire  he  (honid  keep  them ,  fo  as  EftiusAnnot* 
 Aty  keep  their  rcg«|lai  limits  j  to  wkh  thefe  wicked  men  the  parrel  ms  not  con-  ibid. 
 
 Z  z  1  "      cerning 
 
ip6  The  new  Jnclojures  hroken  down,  and 
 
 cerningthe  power  ,  but  the  fubjeft  thai  (hould  be  Invcfled  therewith.    The  foni 
 
 of  Reuhctt  rhouch:  the  principal  foveraignty  of  righr  appertained  totkir  Tribe, 
 whofc  Progenitor  was  the  firft  borne ,  and  the  Children  of  Levi  envied  the  appro- 
 priating of  the  Viiefthood  to^jrcwand  hisoff-fpring,  v/hichthcy  would  have  had 
 common  to  the  Tribe,  or  to  the  fiill  borne,  whereof  i^orj^  was  one,  as  Theodcret, 
 Iftdor  y  Ahlevfis,  McMchm^  Tirivus,  and  ctkrs  mentioned  by  Lorinus ,  [and  A 
 Lapie.  That  which  our  Tianflitionre^^ds,  Te  td^etoo  mucbufenyou  ,  JuviiHy 
 and  Tremelm  i  and  Pifcator  read,  fdtU  efiovobU:  The  Sepuugivt,  Onl^closy 
 the  Samaritan  ar:d  he  Vulgar,  ,  Sufficht,  tmint  fatis  domifiati  ejiis?  asthci/4- 
 rabicf{ :  that  is,  futis  diu  cum guhemaliu  remfublkam ,  alter  folhidim ,  dltcr  Ecc'o- 
 pajikant ,  definite  mnc ,  (s'  ^^^^  ^"^Tj  ^^  guhcrnatkvcm  idevcu  locum  concedhe , 
 as  Pi(catc>r  wherein  ^uvm  concurreth:  fo  as  they  did  not  oppofed  the  power  fcut  the 
 perfons,  and  fought  not  tofubvertbut  to  dividethe  dominion,  which  the  hi- 
 (hops  were  wont  tofaywasthe  defigne  of  thofe  that  oppofe  their  preheminence, 
 who  when  they  were  told  .  ye  tal{e  toe  mud  vfovyeu  ,  in  the  words  of  l{9rah  and 
 his  complices ,  they  ufed  to  anfwer  in  thofe  of  Mo/cs ,  Te  tal^c  too  much  ufen  yen 
 J[p.  1^4.  (^  y^  lorn  of  Levi,  and  St.  Augufline  makes  ficquencufe  of  this  example  agalnlt 
 oli'li  con.ri,  thefeparationcf  thePcw^^r/jlj,  being  more  applicable  agair.ft  Schi[me,  whereof 
 Sp.  FAmetu    I  fli^U  remind  the  Apologifts. 
 
 ^  Laftly,We  are  yoakcd  with  the  Cons  ofBf/w/  hit  are  impitientof  Chriflsyoake, 
 
 but  wedcfiretotake  his  ,  though  wecaft  off  thtirs  ,  we  would  bear  fheoldyoakr, 
 
 for  old  yoakes  are  light  ind  eafie  ,noi  their  new  one ,  for  new  yoakes  are  hard  and 
 
 heavy,  neither  can  we  yield  to  be  yoaked;    fo  that  we  muft  eithtr  draw  iheir  Plow, 
 
 IfiUetrni       or  be  prickt  with  ihTr  Goad.     As.  fome  derive  Belial  from  £f//' c/  ,     without 
 
 Sam. I, 16.     yojl^€<y  fo  others  do  from  Bd/;ij/,  wh  ch  istobe  w/rJ!?eMA;ro/?;,  and  others  from 
 
 ^  fa-nfcn.  in  -apjthout  the  yoii{e  of  law  or  rule  in  their  arbitrary  pre  cedin^s,  filji  Belial  (^  J .  ) 
 Fr6verb.6. iz.  ^xleges  ,  fii  h  Menochim ,  ar.d  fo  going  on  unyoaked,  /•  ortes  hteribus  (^  hume- 
 ^^^'^^'^'^^^^^'  rhfuU  impugn AVt ,  atq\  coUidumi-nfirma^ccon^  (3'  ariiibtM  vemildnt ,  Tie'ciemcs 
 ^.18.  So  the  jjj  lege  taurum  cor^mpetamdcberc  fumi ;  impivgcbant  autem  hteribm  (^  cornibm  ^ 
 ^eraateuch  ^^„,  tUbjiVt  donee  dij^crgercvt  et  cjkercnt  ovcsforws :  Sufcrbid cnixn  ma')orum (^ pr^:- 
 lately  fet  forth,  pcfitoriim  i  iquitute  frcqucn  erpcUuvtur  dcEcclcfia  m  dijpergantur  qitos  ipfc falvAvit , 
 Mtmch'  in  35  Hierom  complaineih.  Aad  whether  their  way  be  not  then  a  child  oi  Belial ,  as 
 PfWro.13.1j,  being  unprofitable  to  any  good  end  ,  andcondiicibleonely  to  make  themfcives  a- 
 'Hierom  in  £;.gnd  ,  if  the  truth  be  not  yet  apparent,  time  will  bring  it  forth ;  but  the  fons  of 
 EXciiiel  /  1 1 .  ^f/j  are  pbinly  called  fons  oi  Belial,  becaufc  they  tyadizd  and  took  by  force  from 
 iC.  34.  *o»?f.  4.  t  he  people  whit  they  pleafed,  when  theydrew  near  tefacrifice,  and  thereby  made 
 ?  979'  them  to  abhor  the  offering  of  the  Lord ,  and  they  may  try  how  that  parable  and  re- 
 
 femblance  may  fit  ihtm. 
 
 But  when  this  heat  is  rebated  and  tbe  rapours  fpcnt ,  what  is  the  extrad  and 
 qulnteffence  that  can  be  diftilied  from  this  argumentation ,  fav^  mccrly  a  complL 
 cation  of  fallacies  ?  A  s  that  becaufe  there  muft  be  a  government,  therefore  it  muft 
 be  theirs;  Bfcaufefome  powers  ^rc  jhft,  therefore  theirs  are  not  exorbitant  5 
 B^caufe  fome  have  caiifclcfsly  repined ,  therefore  wc  have  no  caufe  to  complaine  j 
 Bccaufe  fome  have  teen  reludant  to  all  government ,  therefore  we  will  have  none 
 \h^i  comradl^  theirs  :    And  alfo  theix  argumen;;  arc  not  prober  to  theii  cafe, 
 
 but 
 
The  Lord's  Supper  laid  forth  in  conDnonfor^  (^c.  197 
 
 butcommon  torheoppofite,  UVetht  Tragedian  buskin ,  fubfervicmtoany  foot, 
 and  thofe  very  arrowes  have  been  fho:  by  the  Epifcrpal  pariy  againft  theoppofitcs 
 of  Prelacy,  andih.y  have  fiing  the  fs  me  ditty ,  but  wfie-her  in  theone  ,  with  bet- 
 ter aime  to  the  m.irk  5  or  inthcother  ,  with  an  apter  tune  and  fictcr  cadency,  and 
 a  tighter  conformiiy  according  a«  truth  hath  pvlcktthclcffon  , 
 I  tamos  eomponer  elites 
 
 *    Non  o^U  cfl  vo^rise. 
 But  wc  regret  not  government  9 
 
 neq,  cxim  libert(ts  gratis  uUa  efl : 
 
 We  affert  and  plead  for  it ,  bm  we  wcu'd  p'uck  up  the  weeds  that  the  corn  mioht 
 fl  urilh,  and  cut  down  the  Ivy  that  the  Tree  mighc  prcfper^  for  he  that  fpares 
 what  iseviil,  hurtsth.it  whichisgood:  VVeihall  ever  life  before  the  hoarie  head 
 crminidcrial  power ,  and  honor  the  perfon  ofth^t  oldman  ,  but  we  cannot  with 
 Rc/;o^C4»iconruitwi:hthore  young  men  that  31  e  grown  up  with  us,  and  itand  be- 
 fore us  :  iheir  counfell  will  bur  provoke  I frael  to  rebc'l.  When  the  Tons  of  Gcd 
 crpoule  the  daughters  ot  men;  when  divine  Inftiutlons  arc  pei  verted  anddege;- 
 ncrate  into  a  fubfervicncy  of  humane  intercft  :  when  the  keyes  of  the  Kingdom  &f 
 Heivcn  arc  sbufcdto  cpcna  doer  to  fecubr  dominion  ^  then  are  Gyanrs  in  the 
 eaith,  and  they  be  the  Prologue  to  a  flood,  and  of  thofe  Gyan:j  fai;hBjrMjb, 
 c.^'V  17.  Honbos  elegit  J) omirm  ^  vcq,  zijLm  difci^imxbrjinerimt.  Water  be- 
 ing confined  v,i  hin  its  proper  channel  runs  pure,  and  is  lit  to  cleonf.- others  ^ 
 but  if  it  overflow  its  banks  ,  it  contrads  filth  ,  and  fcearcs  down  all  before  it : 
 and  fire  reftraincd  within  the  hearih  is  ofmcLfi^ry  ufe  and  comfort  ^  but  if  k 
 get  up  to  the  top  of  the  chimney,  itpuisihe  whole  houfe  in  danger.  Toomuch 
 power  isilwaiesatrenchcrcus  and  en fnartng  thing  ,  erp:cia.lv  in  omeprof^-ffions  j 
 likeHf/cw^of  old,  and  Brn?.'/;-'/;  of  later  times,  1:  luincs  all  that  c«  ur:  it  j  and  is 
 Jtkethat  ^f;/r  Horfe,  which  all  that  mounted  fell  unfortunate. 
 
 To  tell  tis  of  fmall  matters  and  fmall  things  that  are  exj<^vd  ,  bcfidesthat  ic  iS 
 Fewi^  principi,  is  a  net  vainly  fpread  in  the  fight  of  any  bird  j  as  Hiltctiiuih'xi 
 of  the  iorrnns  .,  Efl  frcpriim  Kom^ii^  ptejluisut  fn  ferreS',  eilUei  digitimino^ 
 Ten.urad  furvitatcm  auu  ,  t^nmimdvent  fcrrci.  A  (mall  needle  may  prick  mifr 
 chicvoufly,  and  fmall  thing-s  may  be  great  in  the  efFtfls  and  confequtnces,  A 
 great  Oak  is  virtual'y  in  afmall  Acorn-  an  huge  fum  may  be  granted  in  a  little 
 earnefl.  NuUnm  vitiiim  deCr.it  u  i  ivcipit,  hi.h  Sencci ,  Et  wn  ihi  ccvfiftuiit  tx* 
 empUubi  caper Cy  fed  qitJmlibet  iv  temem  receptdtrimitem  Uiiffme  evagxndi  vinm 
 fibifiiuvt,  5S  Patercultts.  Iftheferpent  gers  inhis  head,  hecaiily  works  in  his 
 whole  body.  He  that  layes  his  foundation  in  the  Confclencea  0ull  foon  bui!d  as 
 high  as  hewi  1 ,  and  he  that  hath  the  mintage  of  fame  and  honor,  hath  nothing  pri« 
 vi.eged  from  his  purchafe  ,  for  not  ont\y  Hone (lui  rumor  alterum  pitrimomum^but 
 Wdmi(^  vita,  xquiparantur ,  as  Civilians  judge:  and  wehavcelfewherc  touched 
 the  abufe  of  Excommunication  was  that  which  li^itd  ap  the  foot  of  the  Pope  tohc 
 fct  uponihe  necks  of  Emperors,  and  was  theftirrup  which  raifed  him  to  that 
 height  of  power ,  astocompell  them  to  hold  his  ftlrrup.  the  unbuttoning  and  get- 
 ting into  the  bofome  of  men  (  which  whether  effcfted  by  examinations  or  confeffi- 
 cns  will  fpring  no  ? aft  difference  J  and  the  putting  of  them  under  arbitrary  pen- 
 nance  ,  was  the  very  if  airs  to  that  throne  (  which  like  Solomons  was  overlaid  with 
 gold,  in  the  effluence  of  riches,  and  guarded  with  Lyons  for  the  terror  thereof, } 
 whereon  the  Roflaan  Clergy  wds  exalted ^  And  C4ct(atz^yi[td  Mmnihii'm^ 
 
 That 
 
f  9  8  T  he  hlem  Inch  fares  hroken  down,  and 
 
 ■TtnttMs  was  a  fure  way  to  get  an  abtolute  Command  over  the  People , 
 
 Smk^^  who  they  raid  fpeaks  more  for  them  than  they  would  have ,  yet  affirmes, 
 •that  if  the  Saci-ament  l"hculd  be  difpenfcd  according  to  the  private  knowledge  of  the 
 Xltcd  before,     ^^'"i^er ,  it  would  cccafian  many  troubles,  fcandals  and  injuries,  and  Miniftcrs 
 might  defame  whom  they  lift,  and  fain  a  (in  and  unworthinefs  where  there  is  none, 
 and  the  faithful  rauLt  often  fear  and  be  afraid  kit  they  (hoald  be  defamed  by  the 
 Minlfter.     «^oi  ji  ergo  mv:im  in Ecdcfia  tyumidcm  hU  prmiliKftubiliripDJfe  we- 
 tuimus  3  quU  ms  dbfq,  aufi  id.  timcre  dicet  f  fai.h  gudther  :  and  he  preducech  this 
 Epi'fl.ad  Bs'   ♦reafon,  Efi  equidcm  wfatUhilis  hominum  amhitio ,  (^  rari  inveniuntur  q.ii  potcda:^ 
 hem .  ^yi  ^^f^  f^^ji  i-nfolemiorcs  funt :  and  in  anothe  r  place  ,    ^^id  ergo  fore  ^(penbimm , 
 
 Epift.ad  Cos  fj  quMdo  regnum  fuumflabilierunt ,  cum  ba  difciplma  tjvA  primiiix  pro  qia  illi  tan- 
 mit.  dc  Uity-  topdre  digladiamiir  ?  And  \i  a  power  |,uided  and  limitced  by  a  certain  lule, and  (x- 
 tusum.  ercifed  lo  rarely  ,    as  fcarce  upon  one  of  an  hundred  ,  was  fofufpi'cibleand  dc- 
 
 ft'rudiveto  hirn  J  how  tenderly  would  he  have  refented  ,  and  wi;h  what  indlgir.a- 
 tioti  declaimed  againft  this  arbitrary  proceeding ,  whereof  fcarce  one  of  an  hun- 
 dred hut  complains  to  be  wounded  by  the  pawes  thereof  ?  And  do  but  fcricuily 
 perpend  what  the  judicious  afTertor  of  Infant  BoptifmedGliveis  ,  1  hat  it  would 
 Bax  Cft!>i\i  ^^^^  ^^'  intoconfu(icn,  — ~^  and  put  the  greateft  power  and  opportunity  for  lord- 
 Hnefs  and  tyranny  into  the  hinds  of  tte  Miniilery  that  ever  did  any  dedrine  in  the 
 Church,  if  theMinitlcr  onely  mult  judge  who  fliall  be  baptized,——  foihatif 
 theMinifterbe  notpleafed  neirhcr  Prince  nor  People  Ihall  be  Chriffians 
 wemUltall  then  ftoop  and  cou:k  to  Miniilers  ,  andgivethem  what  they  would 
 have,  left  wcfliould  bcno  ChriftianSjnorbebap.ized.  If  the  Fable  of  Ihirgato- 
 ry  drew  fo  much  lan(^s  and  revenues  to  the  Clergy,  bow  much  mere  would  this  be 
 like  to  do  it  ?  —  the  Minifteis  would  be  indeed  as  men  that  carried  the  keycs  of 
 Heaven  and  Hell  under  their  giidles.  So  he,  and  veri'y  aspj/f?^  inLiician  hid 
 turn  the  table  and  the  horle  with  his  heels  upward  would  be  paflant  3  fo  for  ought 
 Icandifcern,  the  fime  in  fome  degree  and  proportion  might  be  applied  totheo- 
 rher  Sacrament,  and  faid  of  Miniliers  ,  ihheyllif.u'd  difpenfe  it  onely  to  thcie 
 who  had  approved  thcrnfclves  iit  and  worthy  in  their  judgement ,  and  what  Hitt' 
 dcyasfalfely  faid  in  another  cafe  of  the  voyce  heard  from  Heaven  would  then  fail 
 cTsit  true  in  this ,  That  now  pcyfon  is  call  into  the  waters  of  God  and  his 
 Church. 
 
 They  may  therefore  pleafe  thcmfelvcs  and  impofe  upon  their  Profylltcs  by  thcfe 
 fpecles,  thut  theirs  ^re  gods  way es,  f  by  decree  and  petmifli on  indeed  ,  not  pre- 
 cept and  approbation,  his  providence  fo  iweetly  dirpoiing  and  governing  ail  things, 
 that  that  which  falls  out  againft  his  will ,  happens  not  without  it :  J  thitthiyjiii' 
 6j  te  prefcrvc  the  priviledges  of  the  Saints  3  (  as  the  Duke  of  Florence  takes  up  and 
 keeps  fafe  the  commodlies  of  his  Country  to  iffue  them  at  his  own  rates,  )  and 
 taife  a  fence  thdt  they  may  not  he  trodden  done  by  rvild  beajls,  ( rather  to  let  no  Sheep 
 to  enter,  but  fuch  as  they  fancy  and  beit  their  mark,  j  thit  they  gather  out  the 
 flpies  cfGods  Vineyard ,  C  and  leave  a  great  one  in  tfceir  hearts  to  io  many  of  their 
 fcretfcrcn ;  ^  that  all  that  ts  dovpn  U  by  voiiintary  dgreement  of  thofe  that  freely  fubmit, 
 ( true,  of  them  that  are  In  favour  to  be  receaved  ,  not  by  agreement  of  thofe  that 
 ire  wrongfully  excluded,  and  who  deny  fubmiffion,  and  are  no  panics  to  the  con- 
 eraft,  this  may  make  it  fomcwhat  equitable  to  the  one,  but  their  agreement  can- 
 not make  it  ceafe  eo  be  an  injury  co  the  other  j  no  more  than  iften  the  tAubaptifts 
 
7  he  Lord's  Supper  laid  forth  tn  cmmnon  jor^<(sc.  ip9 
 
 harrowed  and  plunderer!  all  the  Counrry  about  Me»j1fr,  it  could  exciiCe  thf tn  for 
 iieUing  from  oihers  to  f-y^  ihey  do  ncthin*  but  by  muunl  agreement  bftwecii 
 themfelves ,  for  die  injured  people  agreed  not  co  be  robbed  of  their  prrpertifj;^ 
 r/7f,y  rxcc'?«»2««/«i(?  «tf«^  (i' were  whoicforaei- and  better  rtgiiled  djuijilioatQ  ex- 
 communicae  thofe  that  merited  it  ,  and  to  entertain  communion  with  {Jf^^^it  , 
 butthirthey  h.ive  miftaken  the  boxes  where  the  Antidote  lay,  and  made  ufc  of 
 thofe  wherein  w:s  the  poyfonjind  h.we  pulled  up  Gods  ihrefhold  and  fee  down  ihcir 
 own,  over  which  to  go  in  &  out  of  the  Temple  &  houfeof  God:  )t/;4f  i^C2'^fi/»^^<2- 
 bufes^    (  juft  as  lie  ?hat  fliould  rear  the  \\h  >le  Ship  In  pieces  wick  the  broken  planks 
 thereof  co  build  and  trim  a  cabbin  :  )  ami  promote  the  nitiondcngjgtmcnty  (  which 
 was   never  fo    much   vilified  as  by    their   brotherhood,     who  have  made  It  as 
 the  bridge  oiCdiguU  at  F  111^01,^^0  fine  jlrucliim  nifiut  dcdrucntur  /  as  Li^fim,ox 
 like  Sciurus  his  1  heater,  Tempnriam  (^  x4x  into  mevfe  fiaiiTum  in  iifu ,  or  as  Cdrdi- 
 n.2/^«/J7//«proph3nely  fpeaksof  the  Scripture,    that  it  was  htted  tothe  time  and 
 variably  unJerltood  ,  (o  that  at  one  time  it  is  expounded  according  to  the  current 
 falhion  of  the  Church,   and  when  that  faOiion  is  changed  ,  the  fenfe  alfo  is  chang- 
 ed: )  thxt  theirs  arc  Effjyes  of  rule  And  order  ,(ov  rather  a  rule  beyond  their  order :  ) 
 tisa  faliary  ^  bene  covjun^u admaledivifn,  dividingrw/f;?^  from  rvcUy  (which 
 tfre  Monl^  fa  id  fpoikd  ihe  i<c\r,)  it  is  a  ruling  not  la  prcpn:  ,  fed  ut  frxftnt ,  as 
 Auguflhie. 
 
 Bucnotwithftandingall  thefe  dawbings  and  parget in«s,as  in  that  famous  Tower 
 In  .  he  Ifle  of  ^harusj  the  ambitious  Architect  engraved  thereon  in  Marble  this  In- 
 fcriprion,  Soflrattaoi  G«/iw  built  this,  which  he  covered  over  with  plaiftcr,  in- 
 feribing  the  fame  with  the  name  of  the  Founder,  Ototomy  FhiUdelphuiy  thatthac 
 <*oon  wafling,  his  own  name  might  be  legible  to  polhrity  ;  fo  though  on  this  high 
 Tower  of  Difcipiine  they  have  fet  the  Name  of  God  ,  as  if  it  were  built  by  him 
 and  for  him,  yet  when  Time,  and  Truth  her  oif-fpring  hath  wailic  away  this 
 plaifter,  it  will  be  vifible  and  apparent,  that  for  themfclvesoncly,  and  iheir  great- 
 nefs  it  was  meddled  and  raifcd,  and  all  this  contention  and  ftirre  which  they 
 hive  ftaited  about  it,  is  not  fo  much  pro  ^rw  fjr^'w  pro /ot^  ,  they  have  fought 
 their  own  things,  not  the  things  of  Chrift,  and  as  Vigme?  U\d  o{  Bifonius  hfs- 
 Annals,  he  fhouid  rather  have  intituled  the  book  D<  Primmi  Romam  Povtrfmi 
 fothey  might  ra. her  have  named  their  writings.  An  Apology  for  their  Lordiincfs, 
 than  an  Apology  afferting  their  adminiftraiion  of  the  Lord's  Supper  in  alelcft 
 company. 
 
 And  yet  ^s  oi  pr'idCi  Prima  ejibacultio,  that  it  fruf^ratcs  its  cwn  ends ,  and 
 ha:h  a  naturall  influence  to  defeat  it  felfe  of  what  it  intentionally  drives  at,  whiqh 
 is  honor  andefteem  ,    (  pride  being  a  moft  defpicable  and  difobliging  quality  :)  ; 
 fo  ihe  Apologiflsinfeekingtcomucii,  findtooliitleofSov€raignty,'jnd  that  whkh  . 
 is  Uke  to  be  Icfle  permanent ,  and  by  grafping  too  much  at  the  Gorn-hcap,  hold 
 Itfs, 
 
 r»  te  S'exte  coli,  vtleham  amare : 
 .    Parendum  efl  nhii  qu$i  juhes^  ceierif ; 
 Sed  ft  te  Scxie  coh,  nw  amabo. 
 If  the  AngcH  of  the  Church  ftand  at  the  entrance  with  fucb  a. flaming  fword  as  ^ 
 turns  every  way  (not  onely  againfi  the  fcandalous  b«t  others  alfo  )  It  is  onely  to 
 keep  out  and  fright  men  from  approaching  that  Paradife,  not  to  invite  or  offer  ad- 
 miiiion:  andlvethacUanoUman  in  WiTdom  and  cvpcrknce  icnow«s  that  he 
 -- ,|,ait. 
 
2  o  0  ^^^  w^^  Inclofures  broken  down,  and 
 
 (hall  not  hare  the  people  ferva;its  for  ever,  that  doth  not  fcrv€  them  this  day  (of 
 new  eftablilhments)  and  anfiYer  them  and  fpeak  good  words  to  them.   Soft  drops 
 pierce  and  enter  into  hard  ftones,  when  impetucus  billows  are   broken  withouc 
 effeft  upon  rocks.    You  may  gently  bow  and  intled  that  plant,which/'cr  vim  mi 
 ■nibusreflexireplityCihhNaxanien. 
 
 ^ieHitur  obfequio  curvAtm  db  arhere  ramus, 
 Frajiges  fi  vires  cxperiaretu  Of. 
 When  on'c  told  the  Emperourtha:  he  had  m.idehis  Soveraignty  by  fomcconde- 
 fcentions  IclTe  abf0lute,he  rcplye<ljB«(  morefafe.  And  when  a  Romm  Senator  asked 
 the  dnhjginiin  Ambafl'idor,  how  long  the  peace  Ihou  id  laft?  Thai  faicn  he  will  de- 
 pend on  the  conditions  you§ive  u'i;ifjult  and  honorable,  they  will  hold  forever;  if 
 othcrwife,  no  longer  than  till  we  have  power  to  break  them ;  Modcrata  duram,  buc 
 Mcc  diiipDteft,qu  c  mtltorum  maU  cxcen€tur,JiarepotcPtia. 
 
 To  cxcurethecallingofall  to  examination  ,  (a  promifcuons  examination  by 
 
 them  that  deny  all  promifcous  Communions,)  even  an  examination  of  fiich  as  are 
 
 more  knowina  than  their  examiners,  iheyaniwer,  T  hit  duties  of  Kcligion  arc  to  be 
 
 ujei  x^ithcm  rcfpcciof^erfoTis ,  which  is  as  if  when  a  felony  is  committed  ,    a  Ju- 
 
 Wice  of  Peace  ihould  lend  to  the  Goaie^il  the  inh^bicao  sof  the  town,  as  well 
 
 thorcofurfufpcctcdiiucgrityjasthoreihat  arc  fufpedcd  to  have  committed  ih.'fa<a, 
 
 and  juftiHeihc  preceding  by  faying  ,  That  ads  of  juilice  are  to  be  ufed  withoKt 
 
 re^ptft  otperfons;    Acceptionof  pirfor.s  is  when  lAany  ciiflributio.a  she  merit  of 
 
 A'luvWi  2.'..     ^j^,  ^gyCg  j5  pjfjj.  lefptfted,  but  fonie  condicion  of  the  perfon  ,   iirp.  r  incnt  to  ihat 
 
 q^  6^.  art  1.    (^,i(^i-iijutlon  ,  as  the  School  and  Cafuifts  :  But  whtn  men  are  reduced  underex- 
 
 f^jlentiadifp.    ^jy^jnarion  to  make  tiyall  whether  they  are  ignorant,    andthcfca  c  exempted  who 
 
 ^.q.  7.  Puna,  arc  fufiiciently  known  to  be  knowing  ,  it  is  thecaufe  that  is  reiped:cd,nof  ihe  per- 
 
 i.Sj/lvtuA  in    p^j^.    coi^fijiit cnim aqt'ulitis diftributivtsjtiliitiaiv hoc y  quod  dlvcrfif pcrfonis  di- 
 
 ^  '^'  ^'ft   ^'f^^*  vcrfa  trihumtiir ,  fccundum  /  roportionem  ad  dignitates  perfojiurHm  .-    Si  ergo  aliquii 
 
 I  .Lcjpus  de     ^Q-n[iicrct  iUam  proprictatcm  pcrfc7!a ,  propter  quod  all  quid  quod  ci  confer  iur  eft  ci  dc  bi- 
 
 luflit.  ^juYc.  ^^^^^^  ^^jj  ^ij.  acccptioperfouifed  eaufd,  as  Aqnivus.     And  yalemia  therefore  refolvts, 
 
 /.  z,c.  ^i,dub»  tjiatif  indiftribution  ofcommcn  good  things  the  ccndirion  of  the  pcrfonbenotat- 
 
 1.  tAmcs  caj'  tended  which  makeshim  worthy  of  the  good  that  Is  conferred  in  that  diif  ribution , 
 
 ^*^'  J*  thatit  isrefpi<Sofperfons;andthe  fame  reafon  holds  in  diflributingpunifhments 
 
 alfo  5  io  at  it  here  will  follow,  that  they  rather  accept perfons  5  who  in  cx::minirg 
 
 thofethat  maybe  ignorant,  except  not  iholc  that  are  removed  beyond  all  doubc 
 
 of  their  knowledge. 
 
 They  thinii  itpoffiblCy  but  mt  fe  ufudUyXhit  the  F after  may  be  exceeded  in  Icirmvg  by 
 fome  of  hisLOVgrcgdtiov.  If  it  fall  not  cu:  often,  yet  if  it  fomctime  happen,tha  fup- 
 portstheH;/i«/;<r,  J",  and  in  fuch  a  contingcnce,  if  Phvr^nis  were  accounted  fo  dc» 
 lirous  to  difpute  of  military  difcipline  before  Himiibaly  it  were  greater  madncfs  for 
 alcfleknowingmantotakean  overly  and  rufpitious  cxaminatic^nofone  ©f  more 
 knowledge,  and  fome  would  unhappily  think  (us  fi:ly  joyncd  rniYi  facerdos ,  if  in 
 (uch^vfiyfusMtncrvam, 
 
 But  doth  karnivg  ( they  ask  )  exempt  from  chcdicnee  ?  No ,  but  from  a  Tyro^ 
 picalor  rather  a  Tyrannical  examination ,  and  from  that  obedience  which  is  pro- 
 ber onciy  forthe unlearned.  Miniflers  though  Icfs learned,  «auft  be  obeyed  by 
 xiiore  fcieniious  auditors ,  when  they  fpeak  in  his  name  ,  and  upon  his  cmkally 
 in  whom  are  hid  all  thetreafures  of  wifdom  and  knowledge ;  but  they  arc  not  to 
 '£xped  fuch  obedience  of  any  when  they  fpeak  of  thcmfclvcs,  and  fcek  their  own 
 
 glory. 
 
Tl?e  Lord's  Suj^per  laid  forth  in  common  for  jisrc.         201 
 
 glory.    Confcience  Is  the  onely  forum  divinumy  and  In  that  Court  they  are  not 
 Praetors  but  publiOiers  and  ifiterpreters  j  we  call  no  man  Mafter,  ^la ft  penes  j^x,.,*  ,,^ 
 qucmcffet  fcripuTimpro  fuearburioexponere  (^ inteUigere ,  as  Calvin  ,  or,  utve-  ^^^<^^^'t'h 
 rum  ptmw  qtticquid  tile  docuerit^quia  ah  iUe  pnfecium  efi\   as  Efim.    li  is  the  (la-    ' 
 vilhfuperfti-ioriof  thePapilts,  that  (  as Gr^zr/iR  tells  ms)  they  rather  defire  to 
 know  the  ancient  inftitution  of  Chriftian  Religion  from  the  Popes  mourhj  than 
 from  jhc  holy  Scripture ,  and  they  cncly  in^juire  what  is  his  pleafure ,  and  accord- 
 ing to  it  they  order  their  lives :  an-l  it  is  the  ambirious  tyranny  cf  their   Prelates 
 coteach,    That  it  the  confent  of  divers  Divines  ailirme  fiicha  dodrinetobethc 
 fenfe  of  the  Church ,  the  people  are  bound  to  believe  It  thcugh  it  be  a  lie  ,  (  as  ^<2« 
 kntU)   and  they  fhall  commit  a  meritorious  aft  bybelieving  luch  a  faJihood  j  as 
 Biel  and  Tola :    but  nobh  non  licet  ejfc  tdm  indifcrtis ,  they  might  then  juftly  ac- 
 count and  deal  with  us  as  ignorants  indeed. 
 
 They  muft  be  obeyed  in  whit  they  derive  from  Gods  Word,  net  in  what  they 
 teach 33  it  were  infpiredly  and  voluntary,  and  in  things  within  the  fphcareof 
 their  power  to  command,  and  in  what  is  proper  and  proportioned  to  the  fubj'ft 
 whereon  the  command  is  impoCed.  but  it  no  lefs  exceeds  thelimit  ofourobcdi- 
 ence  ,  than  the  extent  of  our  patience,  tofufFcr  men  to  bring  us  into  bondage 
 (  we  cannot  with  thcfe  Barbarians  in  Apfian  defire  to  be  rid  of  liberty  and  fpoile 
 cur  felves  ptiore  metillU  Libertjite ,)  and  to  permit  them  to  devour  us  and  take 
 of  us  (even  our  other  patrimony ,  cur  reputation  J)  by  an  interpretative  rendring 
 us  iimple  ignorants  and  making  us  per  gradim  Simcoiiii  to  commerce  catc<:hu^ 
 mensy  when  we  have  long  been  in  the  degreeof  the  fai.hFul ,  and  to  exalt  them- 
 felves,  to  make  us  iht  Bafis  y  and  to  render  us  as  Jacksin  Virginals,  to  fall  down 
 thattheirul'urpedkeyesmaygoup.  Non  bQn.-t  p^ttientii  y  faith  Bcrniri,  Cumpof' 
 [is  ejfe  liber  fervum  tepermittereferi ,  volo  diffmules  fervitutcm ,  in  quim  certe  in. 
 dies  dumnefcUredigeris  i  hebctntii  cordis  indicium  efi^  proprijim  ndn  fentirc  eontimum 
 lexitionem.  Vexatio  dAtintelk^um  iuditui ,  fed  nimiu  mnfuerit ,  mm  fi  fit,  non 
 intelleHim  ddt  fed  contemptum.  The  moft  learned  we  grant  mult  ilill  belcept  un- 
 der teaching  becaufe  we  know  In  part ,  but  not  be  put  under  examination  if  he 
 knowes  inpart.  Every  Ghriftianmuft  be  a  difciple,  and  in  ChriftSchcoie  his 
 MiniftcrsaretheUlhers,  and  thofeof  thehigkeft  form  that  know  moil,  themore 
 do  know  that  they  know  but  little,  the  greatcl}  part,  as  one  faithjof  what  we  knew, 
 being  the  lell  part  of  what  we  know  not ,  and  all  humane  underftanding  being  like 
 the  vial  of  Oyl  which  Xerxes  found  in  Belui  fepulchre ,  which  after  continual  in* 
 fufions  could  not  be  filled  up :  and  bcfides ,  he  that  is  sklU'd  in  the  dodrine ,  yet 
 is  too  often  to  feekofthe  application  and  the  ufe,  which  is  tofcthome  by  conti- 
 nual exhortation,  andtherebyaie  the 2ffedions  to  be  reconciled  to  reafon,  and 
 charmed  into  a  compliant  fubferviency,  and  thofe  failcs  ( for  affeSttis  fumveU  ^- 
 mmiy)  to  be  fpread  and  trim'd  and  filled  with  a  continual  breath  to  carry  on  the 
 ^inkid  to  the  port  deligned  j  but  there  is  no  fuch  necefTity  of  our  being  examined 
 by  them,  the  Church  muftreceave  edifying  ,  and  they  aregivenfor  the  edifying 
 ofthebodyof  Chrift,  but  if  they  will  be  wife  Mafter- builders,  theywillnot  b2 
 ftill  laying  again  the  foundation  in  thofe  that  have  gone  on  unto  perfeftion,  nor 
 level  the  walls  after  they  have  been  built  to  feme  hight  to  try  how  the  ground- 
 work was  fctled ,  for  as  it  is  faid  to  be  the  madnefs  of  jealoufic  to  feek  that  Which 
 it  is  loath  to  find ,  fo  ic  i^t  ^^n?t !  madnefs ,  yet  a  mockery ,  to  feek  that  WhicU 
 is  found  already. 
 
 A  a  a  A 
 
201 
 
 The  miv  Indofures  broken  clown  ^  md 
 
 A  Wife  rnxy  hnvemore  knowledge  than  her  HvAband ,  fom  fubjeBs  mere  polkj- 
 than  their  Gevernours  ,  yet  this  cannnot  juflife  dife  bedieiiee  nor  m-iu  authority,  HtL 
 ther  do  we  dream,  that  he  that  hath  a  richer  ftock  of  Knowledge  than  his  Paftor 
 maydefpicably  extrude  or  renounce  him^or  proudly  detrad  his  obedience  to  Gods 
 Commands  In  his  mouth,,  or  prelumptuoufly  ufurp  upon  his  office,  and  be  deal- 
 ing with  his  ftjDck  and  laying  it  forth  in  publick  teaching  ,  but  can  cnejy  claimhfs 
 privilege  to  be  exempt  of  fuch  a  derogatory  examination,  and  not  be  apprehended 
 and  ftopt  in  his  acccfst©  the  Lords  Table  as  a  poor  fufpeQed  peifon ,  till  he  have 
 •  gotten  their  Let-pafs.  We  do  not  imagine  (^  however  it  fometimes  may  be  true 
 in  (omerefpeds, 
 
 Tm  ma\or.y  tibime  eft  afuum  parere  Memlcai 
 and  Cyf^  w as  vv ont  to  Cay ,   N eminem  debere  fufcip ere  principatum  ftjfi  melior  his  in 
 quesfufciperety )  that  every  fuperior  mufl  be  higher  by  the  head  than  all  thofc  fubjeft 
 cohim  ,  and  that  it  rnuft  be  among  men  ,  as  it  istheyfay.amonft  Angels  of  lighr 
 that  everyone  of  an  higher  Order  is  more  illuminate  than  any  one  of  an  infe- 
 rior ;    the  title  to  fupi^riority  hath  often  another  root  than  an  abfolute   deturdit- 
 niori;   but  yet  an  Husband  ,  if  he  will  dwell  like  aman  of  knowledge,  mull not; 
 deport  himfelf  toward  his  Wife  as  if  (he  were  a  fool,  or  interpretatlvelyandimpli-. 
 citcly  make  her  fuch ,    if  flie  be  a  woman  of  knowledge  j  nor  a  King  that  will  be 
 juit,  deal  wi.h  wife  men  as  with  idiots,    and  pradically  make  them  (uch,  forju-- 
 ,     Itice  partly  confifts  in  giving  every  mantis  own,  and  to  be  fodefpicably  examined; 
 is.nct  proper  to  a  knowing  but  an  ignorant-  perfon.  A  King.may  le  ft  the  lands  of  an 
 idlor,  and  iflue  a  writ  de  leprofo  amovendOy  but  may  not  h^ld  every  man  out  till  he  • 
 plead  and  approve  hisfoundnefsof  body  or  mind,    and  obtain  his  charter  of  al- 
 lowance thereof  j  and  though  he  may  remove  or  keepcutajBanifeft  Leper,hemuft 
 not  deal  ^k^  with  every  one  that  hath  Tome  other  lefl'e  fore. 
 
 And  though  (as  they  fay)  it  be  not  ufual  thn  any  e  grege  of  the  Flock  for 
 
 knowledgebeegregious  in  relped  of  the  Paftor.,  yet  it  is  exceeding  frequent  that 
 
 they  are  more  knowing  than  to  be  degraded  from  the  Temple  to  the  ^^chool  by  an 
 
 Exclepift.l  1.  exAmination  proper   for  yroex  and  novices,  andfobe  fee  to  School  again,  J)uo 
 
 c*  4.  torn.  I,  p.  infiitntd  (tint  conventuumfacrorimpubliarumqi  gevcra,  (  faith  ^ufiij^s  .•  )  umm  to- 
 
 ^$19  >  ^^^^  ^  ongregcLtionis ,  cujui  loam  docendi  can  fa.  Temflum  mmimbimm ,  veteres  Ecde^ 
 
 fidmdixermt^  ^iTowiJt.tKcoi^'c.  AlteYumpuerornm  tyrenumqi -^^  Kan^-xjAuivay  . 
 
 cujuA  locus  SchoUappeUaturgraeco  vocabtilo-,  A  ds  1 9.  The  ancient  Church  knew  but 
 
 thcfe  two  ranks  or  degrecscf  her  members ,   (o  that  he  which  was  nor  placed  among 
 
 the  one,  had  his  flation  with  the  other,   ihc  oDc:hi  Catedimevs  y  the  other  the 
 
 Congregation  of  the  faithful ,   and  to  all  the  later    prom  fcuoufly  the  Sacrament 
 
 appertained  ,  as  was  before  alleaged  out  of  the  fame  Author. 
 
 That  an  humble  man  mayfiibmit  ('  the  queftion  is  not  defa^$,  what  he  may,  but 
 dejure,  whether  he  mult,)  to  one  of  meaner  abilities  to  avoid  exceptions  y  (theirs 
 onely,  that  their  commands  may  be  general  rules  without  excepiionsj  buttoa** 
 void  juft  exceptions,  pride  (hculd  rathernot  exalt  it  felf,  than  teach  that  it  ishu- 
 railityto  condefcend,)  and  to  incourage  others 'y  f  rather  to  incourage  them  to 
 carry  on  and  go  through  with  their  defignes,  when  fomeyeeldto  beasdecoyes  to 
 lead  on  other  s  into  the  fnare  j  )  thai  the  able  and  godly  fimw  not  their  abilities  fo  as 
 to  oppofe  them  to  their  duty,  ('the  more  they  know ,  the  lefs  they  know  it  to  be  their 
 diicy  to  foUowthpir  triump hall  Chariot,  and  to  become acctflbry  to  their  ufurped 
 JiWdliaes ,  a(id  chcir  own  bondaje  j  it  is  onely  i|norance  chat  can  be  the  Motlier 
 
The  Lord's  Supper  Utd  forth  in  common  for^is" 
 
 20: 
 
 -of  ch Is  devotion ; )  that  being  tryed  it  willadde  to  their  cfleem  to  be  found  knerving, 
 rit  is  fure  more  eft  irnable  never  to  have  been  queftioned  and  reduced  totryal,  as 
 Q/£(chines  juftly  thought  It  a  greater  glory  to  Cephalui  never  to  have  been  accufcd, 
 then  to  Arijiophon  to  have  been  7  5.  times  acquitted. )  All  this ,  which  hath  often 
 been  fet  before  uj, 
 
 ^  udem  caiitahant  verfihm  jifd^m, 
 
 Occidit  miferos  crambc  repetita  magiftros, 
 we  have  elfcwhc re  as  frequently  ('weirufi  J  made  manifeil  to  be  onely  painted 
 and  carved  dilhes ,  like  ihofe  of  Heliogabdas ,  which  cannot  fatisfie,  and  like 
 thofe  feeming  fat  hoggs  which  Del,  Rio  rut  ofVuhrdviui  tells  us  that  Zyto  the  Ma- 
 gician fold  the  Baker,  which  though  forbidden  ,  he  brought  to  the  wat^r  to  be 
 wafht  becaufe  ihty  looked  filthy ,  and  then  all  proved  "to  he  but  vraddts  of 
 Straw. 
 
 •■  Cumfcclmddmitimtfupercfi  covftamii. 
 
 TheydlCdaine  with  Arifiippm  todieof  the  biririgof  ^[f^e\d,  they  proVolce  the 
 teethuf  aLyon  J  they  will  not  purillanimcufly  excufe  one  fault ,  but  boldly  avoW 
 another,  Pudorveluti  vefitj,  quxmo  ohfoktior  eft  ,  unto  incuriofiui  h.ihctiir. 
 
 They  thin\  vpe  miftaiie  that  their greate ft  fitfpition  ii  of  igmravce ,  it  ii  mens  beam 
 not  their  heads  Kvhich  they  fuf^eH  5  but  they  at  e  miftaken  of  us ,  not  we  of  them  • 
 we  know  5  and  through  this  difcourfe  hive  taken  notice  ,  thuthcy  not  onclyfut- 
 pend  fuch  as  are  palpably  ignorant ,  but  alfo  all  which  have  not  upon  examination 
 i':itisfied  themot  their  knowledge,  nor  thofe  alonethat  are  fcandaloully  wicked  , 
 but  all  that  hivc  not  upon  tryall  convinced  thcra  of  their  holinefsj  and  this  la'er 
 we  look  upon  as  their  axes  ,  on  the  other  but  as  tif.eir  rods  j  that  as  the  chaltlfe- 
 ment  with  rods,  and  this  with  Scorpions.  This  we  difputeagainft  asthefuperla* 
 live  obliquity  and  inor-dinatenefs  of  their  way  .  thit  they  will  allow  no  mans  title 
 to  the  Sacrament  5  till  upon  infpection  they  hive  confirmed  his  evidences,  and 
 do  difllife  every  man  of  his  poirefIion,tlll  he  do  fuit  to  their  Court,  and  acknow'edg 
 to  hold  ©fthem  by  homage  and  tealry.  So  the  right  is  rooted  in  their  favour  and 
 approbation,  as  the  next  and  ncereft  caufc. 
 
 But  whereas  they  fay,  / hat  the greateft  fart  thatftand  eff  frem  them,  doit  Upcnfiif- 
 pition  of  their  pracficCi  and  their  not  living  as  they  expeH  y  thty  do  but  transferre 
 that  blame  which  themfelves  have  contraded ,  and  exprobrate  to  others  their  pro- 
 per faults,  they  accufing  thofe  to  ftand  off,  whc  m  they  drive  or  keep  cfF,  andliko 
 men  putting  off  from  land  to  fea,  they  conceit  the  (hore  piffeth  away  frona  them , 
 while  they  go  off  fi  omit:  They  fay  we  miftake  their  fufpicionto  be  of  one  thing 
 when  it  is  more  of  anoiher,theref0re  the  (ufpitlon  harbours  in  their  b©fom.  Thofe 
 which  (  ftand  not  off,  but  )  are  kept  out,  know  not  of  fcandall  by  themfelves,  yec 
 are  not  thereby  juftified  with  them,  and  therefore  Iftheyfufped  anything,  it  is 
 onely  that  they  are  fufpeded  by  them,  and  are  thereferc  paftive  ,  not  aftive  in  the 
 fofpitlon  :  yet  when  the  water  is  trcuoled,  ihclarabemuft  beaccufed,  though 
 he  ftand  below  ,  and  can  have  nothing  come  down  to  him ,  but  from  the  wolfe  at 
 theJiead,  and  they  deal  with  their  flock  as  thofe  did  with  King  Richard  the  ad. 
 who  having  meat  I'etdayly  before  him,  was  not  permitted  to  eat  a  bit,  and  being 
 thereupon  ftarved,  they  gave  out  that  htv/is  feiodcfe  ,  and  killed  himfelf  by  a 
 voluntary  abftinence. 
 
 ^  Iphey  knew  any  fufceptihU  ofmechif.vg  thm  (  which  was oHcly  fpoken  compara- 
 tively  and  by  hy^otheftSf)  they  might  inpolicy  ( the  great  whcek  of  their  motions, ) 
 
 A  a  a  2.      '~''  fwz 
 
104 
 
 The  new  hiclofures  broken  down^  and 
 
 ^rheAf  to  call  thm  forth ,  ( left  like  Mercury  ncer  the  Sun,  they  mi*ght;beccllps*d 
 by  brighter  raycs ,  and  receavelels  vend'iiion,  )  and  rvould  in  ingenuity  fay  45  ewe 
 fiid  to  An  eminent  man  in  lik^  veords  mth  John  re  Q^rifi ,  I  have  need  to  be  taught 
 of  thee,  andcomeft  thou  to  me  ?  It  feems  counting  one  by  cne  it  was  but  one  of  a 
 fhoufand  they  have  found,  and  one  rwallow  cannot  fccure  us  that  itisafummcr, 
 ihcre  may  many  llorms  yet  be  impendent.  On^  Anasharfis  annot  redeem  and. 
 fXPiate  all  the  barbarifme  of  S'O'rHj, 
 
 ■a  Cxtilinas 
 ^munq-y  invcnia/i  pplo^  quocunq-y  fuh  dxe, 
 Sed  nee  Bmtm  erit,  'Bruti  nee  avunculus  ufquim. 
 If  one  did  not  abufe  this  power,  others  may,  and  our  fecurity  is  to  be  rooted  In  the 
 limitation  of  the  power,  not  the  goodnefs  of  the  perfon  that  exercifeth  it;  Though 
 we  hcpe  the  belt,  that  he  will  not  hurt  us,  yet  we  ought  to  provide  againft  the 
 worft,  that  he  may  not  be  able  to  hurt  us  if  he  would.  And  thenegled  of  this  pro- 
 vident principle  hath  let  open  ihewldeft  door  to  tyranny,  and  hath  made  good 
 Governours  to  create  the  worft  prelidents,  andjfin  this  one  this  were  commen- 
 dable and  exemplar ,  why  do  they  not  all  follow  the  patterne ,  not  onely  toward 
 fuch  as  have  afccnded  to  eminent  degrees  of  knowledge,  but  in  Tome  degree  to  thofe 
 alfo  who  have  ftept  above  the  fiat  of  this  puny  and  elementary  tradation,  unlefs 
 like  the  Athcnims  in  the  Theater ,  they  know  what  is  juft  and  fit  to  be  done ,  but 
 ean  be  content  the  Lacedaemonians  fhculd  do  It  ?  But  what  can  this  felcd  example 
 pretend  to  ?  Ei'hcr  that  he  was  like  King  5^fc^k»  and  R/V/wri  the  third,  of  whom 
 our  Croniclcsfay,  that  they  moderately  ufed  that  power  which  they  ufurped  j  or 
 elfethat  he  deferved  fuch  thanks  as  ^vytm  faid  Alcibiades  did  merit ,  for  taking 
 but  a  part  wh?n  he  might  have  catcht  all  j  Or  elfe  that  he  did  onely  rcceave  with 
 a  particular  complement  him,  whom  their  general  command  had  laid  hold  of  and 
 brought  unto  fuchfubmiffion,  as  the  Lord  we  know  did  yet  ufe  to  kifshis  te- 
 nant ,  when  he  had  conftrained  him  to  kneele  uncovered  ,  with  his  hands  jointly, 
 together  between  the  hands  of  \he  Lord ,  and  fo  to  do  him  homage.  Did  he  dlt 
 claime  the  principle  that  all  muftcometo  be  examined  ?  Did  he  plainly  profefs 
 and  conftantly  pradlce  to  call  none  but  fuch  a*  were  under  juft  fufpitionof  igno- 
 rance ?  Ifothcrwlfe,  all  this  was  but  mcndaxhumilitas^  (as  Hierom;)  onely  a 
 HolumtisEfifcofari,  f  as  is  the  mockery  of  the  CanS'n  ;  a  dlflembllng  to  be  wil- 
 ling to  do  ihat  which  was  his  drift  anddcfigne  to  have  done  y  a  looking  one  way 
 and  rowing  another ,  and  is  but  as  If  that  Indian  ferpent  which  Nicremberg 
 mentions,  when  by  his  breath  he  forcibly  drswes  a  goodly  i^tagg  into 
 his  mouih ,  (hculd  turn  his  head  a  fide,   when  he  takes  in  his  pre^  to  fwallow  it. 
 
 In  expreffing  That  tbey  honor  the  graces  above  the  Mufcs ^ihcy  recite  what  one  faid 
 of  the  prcfent  eftate  q( Oxford,  That  there  had  Lcen  more  Mufes  heretofore,  but  never 
 fpmany  Graces.  I  could  repay  them  with  the  faying  of  another,  That  the  pre- 
 fcnt  Graces  to  the  former  Mufes,  hold  the Cime  proportion  that  the  Graces  doeto 
 ikc  Mufes ;  which  Is  Three  to  Nine  :  but  when  ever  that  famous  Univerlity  is  a- 
 nyway  to  commence,  I  (hall  not  dare  to  deny  her  Grace,  and  if  that  which  they 
 repeat  be  not  hiftoricall ,  I  wifli  it  may  prove prophcticall ,  andthather  pre- 
 fent  Gr-iccs  were  multiplied  by  her  former  Mufes,  and  her  modern  Mufes  by  the 
 nu59iber  of  her  ancient  Graces :  and  however,  yet  for  my  part  I  fhould  rather  dor^ 
 wirfAfff^wif/,  and  abhor  wlthNfro  to  di^e^  my  mother,  left  thevycmb  wrbcrcl 
 laymighcnotpr©Ycfofairasl€XPC^cd,  .  "~" 
 
 "  _-  J 
 
The  Lord's  Supper  laid  forth  hi  common  for  ^  e>c.  ao 
 
 They  found  no  cccafion  to  difcufle,  and  we  fee  no  reafon  to  determine,  ff^hethcr 
 the  Shei^elef  the  San^udry  were  greater  or  Icjfc  th^n  the  ce^mov,  though  we  fuppofe 
 boih CO  be  equally,  which  they  forget:  to conlider  of ,  though  they  might  have  been 
 prompted  to  it  hj  A'^Lafik  (if  ihey  had  looked  no  further  )  in  the  place  ihcy 
 quote ,  and  that  it  was  called  the  Shel^eUf  the  SarSmry  ,  btcaufe  kept  there  as  in 
 a  fafe  and  facred  place,  to  be  the  Standard  whertby  the  common  Shekels  were  to  be 
 weighed  and  tryed,  (as  at  Rome  the  Am^hon  of  the  Capitol  was  that  which  was 
 there  referved  to  the  like  ends, )Buc  whether  the  common  Shekel  &  that  of  the  Sm- 
 duary  were  of  equali  or  diftcrenc  weight  and  price,  it  matters  not,  fince  an  Al- 
 legory may  be  bottoir/d  upon  a  common  opinicn  of  things,  and  requires  not  a 
 precife  truth  to  found  it  on,  and  to  deny  this  liberty,  were  to  make  dc{fru<ftion  in 
 ihe  Syhi  AUeg$rhrum,8L  to  root  up  a  great  part  of  SylvA  Mor ilium.  It  is  the  Rule  Sancfita  inX^ 
 ofa  learned  Commentator,  that  the  Scripture  it  felfe  accommodates  its  fpeech  oi-  faum^cii, 
 centimes  not  to  the  truth  of  things  but  opinion  of  men  ,  which  he  demonftrates  x>,j.»,  tr.  x 
 by  fevcrall  inftanccs  and  moremight  be  added,  as  Pfal.  5.8.  4.  and  j.  Ecclcf^ 
 1©.  iij(i7'c.But  1  think  itn:i.her  lui:s  with  truth  nor  common  opinion,whac  they 
 feem  to  impiy,That  there  were  any  Shekels  of  Iron,  or  BraiT?,  or  Gold,  though 
 lome  pieces  of  either  of  thofemetais,  and  foalfo  other  commodities  might  weigh 
 a  Shekel,  or  be  a  pi  ce  of  fo  many  Shekels  (zs  a  Shekel  had  its  name  from  Shiik.ely 
 tO)weigh>or  put  into  the  balbnce)  but  a  Shekel  as  a  gold  or  brafle  coyn,  there  was 
 none  fo  called,  none  but  of  iilver  J  but  whether  there  were  any  fuchor  not,yetfure 
 the  Bells  of  ^dron  were  nei;hertobe  of  founding  Brafre,nor  hard  and  duMron. 
 
 But  this  isj.olorubidigitujs  3  they  cannot  take  it  for  curraxt  payment,  that  any 
 common  Shekel  ftiould  be  greater  than  that  of  the  Sanduaiy  this  is  infufferable, 
 andnotfobea'.lowedtopaffe  attheirbeam,  for  if  the  one  fcalerifeup,  the  other 
 will  as  much  go  eiown;  Pompey  can  endure  no  equall,  (^ufar  no  fuperior,  Jllefa^ 
 p t  (olMiVolit Ant  alii  velut  imbrue.  As  the  vulgar  A/«/cow/ej  fay,  The  great  Duke 
 knowes  all ,  and  as  the  PafquilC^ild,  That  the  King  of  S^ain  had  gelded  and  dcve- 
 fied  all  others  of  their  honorable  titles  that  he  alone  mi^h:  be  moil  high, 
 Nil  mijtii  gcneriiur  ipfot 
 
 Hecvigetqnic^mmfimikdut  fecmdum;  fofomemcn  muft  be  as  the 
 
 Phx^nix  chat  hath  no  other  of  the  fame  kind  :   For  envy  is  alwa;.  es  the  proper  pafll- 
 on  of  pride,  for  dum  dffccfia  alicujtis  tenditin  aliquid  uffetendum  cQvjcquentcr  rem-  E/J/^^/a  1. 
 titur  opf9fitOi  id  eft  eifcr  quod  impediatur  ab  co  quod  af petit  ajjequeiidoy  dum  ergo  quii  sem>Cs  6.f€c!» 
 a.fetit  exceUentimfinguUrem  quod  eft  fuperhici, ^:<timr€niti.iir  exceUemiai dtevfiAd^'  . 
 qmrnfuizexceUeiitix,quxmfivgidxrcm€^t  vulti  imfedimcniurn  objidcmii  zixdik^xt' 
 ioiQihtvc  IS  aliquod  malum  poptervicinumboj^umj  2s  iht  arbor  Trijlis  (iKds  all  his 
 floweis,  and  feems  wiihered  at  the  rife  of  the  Sun,  CUro  invideitj,  tabefcit  obfcMVA 
 videns. 
 
 But  why  fhculd  it  be  odious  in  us  co  propound  fuch  znHypdtbepSy  when  they 
 acknowledge  that  itispoflible  that  the  Paftor  may  be  exceeded  ia  learning  and 
 gifts  by  fome  of  his  Congregation ,  and  themfelvcs  make  an  oftent  of  an  example 
 of  one  that  confeft  he  had  need  to  be  taugk  ef  an  eminent  perfon  under  him^  which 
 I  hope  was  neither  lying  humility,  nor  compkmentall  hypocrifie,  onely per- 
 chance they  may  be  of  like  mind  with  Cardinal  L  angius ^xhzt  what  Luther  fild  was 
 true,  butiit  was  not  to  be  fuftered  tha:  fuch  a  fellow  as  hefhould  havetodce 
 with  it?  . 
 
 S  nt  the  ^Uu^gn^  jkey  fay,  mr^  m  /c«  Y^ft^^s  m  tbs  tmfoilar  Mmftcrsi  rather 
 
 none 
 
o($  7  he  Islew  Indofures  hroken  down^   and 
 
 none  can  fee  It ,  not  thofe  to  whom  it  Is  vifible  that  thofe  Minifters  fall  Ihort  of  the 
 parts  of  fome  ot  their  congregations,  none  but  only  they  to  whom  my  brcftisdla^ 
 phanous  and  my  heart  tranfparent ,  but  from  my  herati  profefTe  that  without  any 
 fuch  reflex  I  writ  Mathematically,  and  abftraded  my  lines  from  all  fubjeds :  but 
 Ifihey  will  needs  have  an  inherence  to  be  of  the  eflence  of  this  accident,  and  that 
 this  muft  needs  referre  and  be  rettrained  to  certain  particular  perfons,  and  they 
 willrackmetoconfcflewhatlfliouldbc  contented  to  concealc,  Ilhall  yet  onely 
 fay,  that  fuch  a  refleftion  had  been  no  fuch  hainous  or  piacular  offence,  aad  that 
 t\iQHypothcfis(3islmt2int  it  though  they  will  perforce  make  it  a  Theps)  is  as 
 farre  trom  difparagemcnt  as  impoflibility.  He  that  by  difcourfe  hath  poyfed  and 
 felt  the  weight  of  their  Shekels  will  be  ealie  to  believe,  that  no  great  mafs  need  to 
 be  laid  in  the  counter- fcalcs  to  ballance  them,  that  fome  common  Shekels 
 may  aequiponderate  the  moft  of  them,  and  fome  perchance  may  need  their  allow- 
 ance of  fome  grains  to  make  them  pailcthe  Standard  of  the  Sanduary.  And  if  in 
 any  degree  they  fliall  be  madded  at  this,  fure  it  Is  not  over-much  learning  that 
 makes  them  mad.  But  be  their  Shekels  whatfoever,  yet  let  them  be  like 
 xhofe  old  Ifraclitiflj  coins,  which  had  ononelide  flamped  the  pot  of  Manna,as 
 well  as  on  the  other  Aarons  rod  bloffaming,  whereas  they  are  all  for  the  one,  and 
 forget  the  other.. 
 
 We  run  in  confort  with  them,  whilethey  fing  tlut  not  the  largefl  Shekels, (I  fup- 
 pofe  they  mean  for  extent  of  knowledge)  BUT  THE  H  0  L  I E  S  T  are  bejf, 
 for  wc  prcferre  the  tree  of  life  before  that  of  knowledge,  fince  the  one  alwayes 
 makes  to  live  for  ever,  the  other  foraetimc  calts  out  of  Paradife.  But  though 
 Gold  be  more  pretious  than  other  mecals,  yet  Iron  is  more  regar^able  at  a  Mu- 
 ikr,  and  when  men  are  examined  whether  they  be  ignorant,  knowledge  is  that 
 which  is  chiefly  looked  afcer.  And  foalfo  though  in  the  definition  of  an  Orator, 
 vir  bonm  be  a  better  attribute  then  djcaidi perhusj  yet  that  which  is  proper  and  for- 
 jmallto  a  good  Orator,  is  to  be  skilful!  in  the  Art  of  fpeaking.  &c.And  To  it  is  like- 
 wife  conltitutive  of  a  good  Miniller  to  have  his  Shekel  of  full  weight  as  well  as  of 
 pure  metall,  and  to  be  learned  as  well  as  godly. 
 
 And  w  hit  they  fay.  That  knowledge  adorned  rvith  hu  7.  ilhy^and  engaged  to  advance 
 p^ictyt  of  any  vphat  ever  meafure  or  extent,  u  after  the  3  tandard  of  the  San^uarj,  is  not 
 true,  if  applied  toa  Minifler,  for  as  Gregory  pithily,  Hethatisthe  Paitor  ought 
 {0  far  to  cxcell  his  flock  generallyjas  compared  with  him^they  may  feem  but  of  the 
 herd  3  the  Well  Ihould  be  of  more  capacity  than  the  Bucket,  and  for  the  (hecp  It 
 is  enough  to  drink  there,  but  ^rfco^  ought  to  be  of  greater  flrength  to  remove  the 
 ftone,  and  open  the  well,  (according  to  Or/gcMJ  allegory  j  but  if  in  themfelves  or 
 otiiers'fo  few  grains  of  knowledge  may  make  up  a  Shekel  ofapolTable  weight  ,  why 
 are  they  fo  rigid  at  other  times  in  the  tryall  thereof  in  their  Scales?  and  whereas 
 they  requirethat  knowledge  be  adorned  wi  h  humility,  and  engaged  to  advance 
 prety,we  dial  fo  far  fecond  them,  as  toconfeflfe  that  where  there  is  a  weighty  Shekel, 
 It  deprefTeth  the  fcale,  and  fets  it  lower ,  and  alfo  that  all  the  gold  and  (ilver  which 
 hath  been  brought  out  of  Egypt,  and  all  the  Ear-rings  (what  ever  the  ear  hath  lear- 
 ned) ought  to  be  fubfervient  to  the  building  of  the  Tabernacle,  and  no  Shekels 
 (as  too  many  are)  fhould  be  (like  thofe  of  Af/C4^;  converted  to  the  making  of  a 
 Teraphim ,  but  we  cannot  confeni,  that  onely  that  piety  is  pure  and  paffable  metall, 
 which  hath  the  touch  of  the  Tower  which  they  arc  building,  or  is  currant  coyn 
 which  hath  their  ^amp  and  mintage ,  or  thac  as  fiagl^s  are  tryed  by 
 .    ^"      "  "     '     ~  looking 
 
The  Lord's  Supper  laid  forth  in  common  jor^i^c,  207 
 
 looking  againft  the  Sun,  fo  that  it  is  onely  genuine  piery  which  can  endure  their 
 new  lighr. 
 
 To  that  of  the  paper,  That  to  fufped  the  knowledge  of  the  generality  of  their 
 people,  istoiaiply  (as  the  Papifts  have  abufively  perverted  that  of  ^reg&ry)  that 
 while  the  Oxen  laboured,  they  were  all  Affes  that  fed  by  them,  they  anfwer, 
 Tbey  need  a  paire  of  tongs  to  cted  with  fo  odiota  a  comparifen.  And  perchance  they  need 
 them  indeed,  left  i:  be  felt  fohot  as  to  burn  their  fingers ;  but  if  mn  dico  nugo/s  ejfe, 
 fedejfepHte,ihhzy  doe  not  exprefslycall  them  Affesj  as  they  implicitly  call  them 
 Dogs  and  Swinejwhich  is  worfe,  yet  virtually  and  pradically  they  judge  them  fuch, 
 and  deale  with  them  as  if  chey  were  no  other ,  and  make  them  fuch  by  an  interpre- 
 tative declaring  them  tobcfo  Casin  comman  accep:ion  they  arc  faid  to  makes 
 manafoole  thatttfe  him  as  It  he  vvereone  3   3iS  zKo  magnifucere  is  but  magnum 
 ^f/r^rrjj  for  if  they  think  them  to  be  of  knowledge   and  underftanding,  why  do 
 they  doubtingly  examine  them  ?    Who  enquires  after  that  whereof  he  is  already 
 faiisfied  ?   if  they  fuppcfe  there  is  reafon  to  bring  them  under  fuch  a  fufpitious 
 tryall,  then  they  ai-e  no:  perfwaded  but  that  they  are  (at  leaft  may  be)  thefe  fimple 
 ones  whereof  th:Afle  is  the  hieroglyphick,  and  if  they  did  not  imply  them  to  be 
 Affc^s,  chey  yet  hold  forth  themfelves  as  Lyons,rhat  will  have  all  beafts  of  the  For- 
 rcfl,  others  as  well  as  A  (Test  o  proltrate  themfelves  in  fuch  obeytance.  But  per- 
 chance the  quarrell  may  be,  that  as  the  Pope  faid  of  EvgLinJ,  Etidm  afifita  metes  rc- 
 fi/arr^r  3  fo  the  AfTc  will  no  Unger  lye  down  under  his  burden,  and  Cure  as  it  is 
 faid,  nothiQg  will  hold  the  witerofi'r^'x,  thit  perforates  all  other  ihingSjfavc  the 
 hoofeofan  Afli";  3  Co  perhaps  ic  maybe   well fuppofed,  that  this  dcdrineof  fub- 
 milTion  to  their  trials  can  be  ©ncly  proper  to  ihoie  whom  they  fuppole  that  animali 
 may  emblem* 
 
 But  they  xvill  le-ive  the  compirifon  to  thofe  from  rvhom  it  came  Topijl)  Pr lefts  and  E- 
 pifcopallfpirits^rvho advanced  themfelves  by  the  ignorance  of  the  Laity.  And  indeed  in 
 the  Church  of  Xow(; ,  this  wis  among  the  y4ra«ilm/jm',  nd  parcel  the  myft^ry 
 pf  iniquity  coo :  and  as  to  vent  falfe  wares  they  darken  :iie  fli  ^p  5  and  to  rob  the 
 houfej  excinguilh  the  candle  j  and  to  reign  li^e  Hahafii  put  owe  the  right  eye ;  fo 
 did  they  upon  this  account  both  canonize  ignorance  (which  Hc-y/aa  affirmesis  ia 
 moft  things  beft  of  all ,  andto  knownching  is  to  knovvall  thin^^sj  and  by  inhi- 
 biting the  Sciiprtires,  ('whcrwithnot  onely great  Dodois  of  Phyfick  were  unac- 
 quainted, as  ^«//«4  ALexindrinm  Phyfician  to  the  Emperour  Charles  the  fift,  hea- 
 ring Diviaesaileaging  S  PaHlirQ^Md,Frofc^d  oponetme  aliquando  legere  veflrum 
 iftHm  Paulum ,  but  Bifhops  themfelves  were  ignorant  of  ihem,  as  ^ufttii  "^ona/s  tells 
 us  of  one  that  reading  the  Bible  ,  and  being  asked  what  book  it  was,  anfwered,  He 
 could  not  tell,  but  it  was  a  book  contrary  to  their  Religion) and  deterring  men  from 
 reading  thereof  (ftyr^KS  faith.  He  knew  fomc  men  poffeft  whh  the  Divel  oncly  bc- 
 caufe  they  reafoned  and  difpu'-ed  of  the  Scriptures)  and  anciently  (for  ef  late  Ira 
 divers  things  iloOTC  it  felf  is  become  a  reformed  Church)  negle^ing  all  othec 
 wayes  of  teaching  In  effeft  fave  reading  ofihc  Legends  to  make  men  laugh,whicli 
 Be/e<6commendeth,  andairertin2,thatifamanwere  asked  of  the  grcatcft  Arti- 
 cles of  |ihe  faith,  he  might  fufficiently  fay,  he  could  not  tell,  but  believes  as  the 
 Church  doth,  and  that  would  fave  him  :  but  that  their  Church  Is  that  people  which 
 obey  the  Pope  who  is  Chrifts  Vicar,  muft  be  explicitly  believed.  But  we  can- 
 not henceforth  with  that  confidence  lay  this  at  their  door,  when  they  will  be  apt  to 
 recorc  ic  back  by  cecrljiiination  and  celt  wi,  tkac  nocwlchitandins  rrhac  ever  we 
 
 ■\ 
 
■^^g       °  Tie  ne'ifi  Jnclofures  broken  down,  and 
 
 / 
 
 iudge  of  them  who  know  them  noti  yet  their  people  are  not  fo  ignorant  as  we  con- 
 fefs  ours  to  be ,  whom  we  have  better  knowledge  of ,  whereof  one  of  an  hundred 
 by  our  own  account ,  is  not  capable  to  partake  of  the  Sacrament  i  and  though 
 Cttmfian  faii  moft  falfely  of  our  Mlnlfters,  Eorm  mimftrU  nihil  vilm ,  yet  they 
 will  fay  with  colour  of  truth ,  Eirum  flebe  nihil  viliuss  if  they  are  fo  wretched  and 
 
 unworthy.  .        .    ^      .      « 
 
 Eruhuhgnmtoq^y  pud&r  dejecit  oceuos. 
 Whether  Epifcopal  fpiri:s  were  parcell  guilt  with  this  clofe  defigne,  I  lliall  fay 
 little  in  their  condemnation  or  defence ,  butihis  Ismanifcft,  thn  many  of  them 
 were  like  the  fifh  called  Lucerm,  whofe  tongue  Pliny  faith  did  ll.ine  as  a  torch ,  fo 
 did  their  tongues cafl  forth  light,  and  they  fhined  by  preaching, 
 Utfuuno^urnorenideto 
 Luna  marii  Gnidiufve  gyges. 
 And  as  the  fame  Author  faiifa,  that  thofe  cdmi  or  reeds  whereof  paper  was  made, 
 yeilded  flowers  whereof  crowns  were  formed  5  fo  their  c<z/^w  or  pens  put  to  paper, 
 brought  forth  fuch  flourilhlng  works  ,  as  ihall  crown  their  names  with  immortall 
 honor,,  and  though  they  are  fain  and  gone,  yet  the  monuments  of  tbelr  learning 
 {  whicii  help  to  make  others  learned  )  fiiall  ftand  for  ever, 
 
 -M.,. -n..-  nec  "^ovU  in ,  vec  ignUy 
 
 ^Njc  poterit  ferrumj  ncc  edax  abolerc  vetuflds* 
 Itis  tyu«  that  fonse  of  them  ,  when  thty  lighted  the  Lamps  did  not  burn  incenfe , 
 -  they  having  no  good  odor  for  their  indifcreteOrdiaations,  fetting  up  rufhcandks 
 and  fcmetimc  fmoaking  fnuffes,  and  wichall  blowing  out  and  puffing  off  feme 
 clear  lights  of  theSan<ftuary,  and  fo  might  in  this  confideratlon  feem  to  favour 
 ignorance,  as  he  that  gives  a  blind  or  drives  away  a  gcod  guide  doth  caufally  or  an- 
 tecedently tumble  into  the  ditch:  but  this  was  paucmm  crimen,  and  neverthekfs 
 there  was  not  darknefs  upon  the  face  of  the  deep  before  the  other  lights  were  crea- 
 ted in  the  firmament  of  this  Heaven  ;  but  where  is  Plato's  Hum-vam  (^  egotalii 
 fum  ?  rather  it  is  true  what  Salvian  tells  us ,  Multi  berremfedpaucijfmi  evitavt,  in 
 aliis  quippe  bmcnt  qued  infe  femper  admiitunt,  mirum  in  modum  (st  accufatorcs  eo- 
 rmidcm  crimimim  ts' excufmres ,  cxecrantir  pnblicequod  occult e  aguvt  ^  (^  per  hoc 
 dim  damtmrc  (e  ctxtcros  putant ,  ipfesfe  magi^ propria  antmadverfione  condemnant» 
 
 It  vi2LS  Cild  oilfocrates 2nd  <^intilia?h  That  ihey  pleaded  not,  yet  made  ma- 
 ny Orators,  but  contrariwlfe  though  others  do  teach,  yet  have  they  net  made  0- 
 thcrs  become  no  teachers,  and  left  feveral  places  without  teaching,  and  foconfe- 
 qucntly  furthered  and  promovcd  ignorance  j  Let  them  be  lights  in  the  firmament, 
 yet  they  are  but  topical  itarrs^  and  their  beams  and  influences  are  limited  and 
 confined  to  certain  places,and  in  many  other  Horizons  the  ffarrs  are  as  thin  fet 
 as  about  the  Southern  pole,  and  I  doubt  others  befide  the  Biihops  may  be  culpable 
 in  an  accidental  and  confecutive  diffufing  of  dark  ignorance  by  cafling  down  many 
 ftarrs  to  theground  and  ftampingupon  them,  fo  as  more  than  a  third  part  of  them 
 In  fome  places  is  darkened ,  and  let  them  put  their  hands  Into  their  bofome ,  and 
 fee  if  they  come  not  forth  leprous  by  having  been  hands  in  this,  if  net  perfe,  ta^ 
 menpef  aUos  i  it  not  diredly  and  immediately,  yet  whether  not  by  the  guilt  of  con- 
 filium,  confen[ui,palpo,r€curft6s.  Nutans ,  nonobftansi^p'c.  according  to  the  feveral 
 wayes  of  partaking  (ins,  and  fo  have  been  fome  part  of  the  tail  that  hath  drvawn  this 
 third  part  of  the  itarrs  of  Heaven  jand  hathcaft  them  to  the  earth.  However  thofe 
 fiarrs  w«re  not  pur«  in  tbcii:  (ight,  and  Tome  gave  not  their  light ,  yet  neither  arc 
 
 ■  all 
 
The  Lord's  Supper  laid  forth  in  common  for^is'c.        209 
 
 all  thofcia  Heaven  free  from  rpots,  yet  are  permitted  to  ftiine,  and  fome  appa- 
 rently fiitne  not  to  us ,  yet  doubticfs  have  their  Hght  and  influence  s  and  if  fomc 
 meahavc  forgot  thac,  ^lmfa^evcnhmquinegAvit^ctit\  and  that  E«m))/Ks  was 
 haled  by  (^hr^foftom  from  fhat  Sandiuty  which  he  would  have  had  the  Emperour 
 fhut  up  }  yet  they  fliould  rerr.embtr  th  ;t  if  ih:: ,  igh*s  burn  dimme,  it  is  a  wildnefs 
 inftead  of  fnuflflng  to  put  them  our.  The  Indians  when  they  have  no  candks  are 
 glad  of  an  C7wtt;/ J  where  theiC  are  Miaitters ,  though  perchance  Ktf» 
 
 Exmelioreluso^ 
 nor 
 
 .  '  mttfdicihpA  ovis, 
 yet  there  !sa  face  of  publickwurliiip  ,  a  convcnfngar  the  places  appointed  for  it, 
 menarekcpt  inthe  recCf/nition  of  rheirduy,  tak'-n  off  and  inhibi  ed  from  other 
 temations  ,  notonely  InlofTcofdme  ,  (  ncga  ively  ii^  doing  nothing,  but  pofi- 
 tlvely  in  doing  eviil )  bu-  lofs  of  acquaint  mce  with  Ordinances  ,  and  degenera- 
 ting into  a  kind  ofpagJnifme,  Allcsnnot  refort  to  places  very  diftanttofupplythc 
 wane  in  their  proper  Churches  ,  and  fomctimes  the  diftai  ce  is  fo  wide,  as  few  or 
 none  can  be  accomodate  for  recGurfe.  In  a  twilioht  a  man  can  better  fee  his  way 
 than  in  the  dark  J  and  if  the  prodigallhadnota  while  fullalned  himfelfwl;h  husks, 
 he  would  noc  have  lived  to  have  eaten  his  fathers  bread.  Let  the  {linking  fnuffi  be 
 trodden  out,  bu:  my  weaki;. fs  is  apr  to  think,  that  becterfufFer  weak  lights  in  eve- 
 ry angle,  than  fet  up  a  few  in  a  vaftroom,  which  mult  needs  have  many  corners 
 under  much  darknefs ;  better  fuffer  f^we  tares  than  to  root  up  muchwheat,  and 
 perchance  onely  to  change  the  weed  butnoccieanfethe  field,  as^wh^re  the  cornc 
 ilandsthin,  weeds  will  rife,  either  empty  husks  ,  who  (  3S  Hzerom  fpcaks)  /e- 
 qui  Ttefciuntj  tacere  non  pofjlim  y  dccentq--,  Siri^turAs  quas  nen  imeUigunt,  ptius 
 mperhorum  migiftri ,  quam  do^orum  difcipuli ,  or  ('  as  Bernard  faith , )  Priiii  ef- 
 fundere  qiikminfundivelim  ^  loqui  quhm  audirepitratiores ,  doccrefrcmptiquodvun^ 
 q^usm  diiiurunt  y  orelfevenemoi  s  and  contagious  plants  ,  qui  pro  Alicu]ici  tcmp9- 
 raliscommedit^muxime gloria  frincipatulq-,  fiii  caufa,  falf&s  z^  nova/s  opinioves gig- 
 fiunt  vet  fequmtur  3  ^iAugujiine*  We  jhoiild  like  ic  well,  if  as  Pacuvius  told  his 
 Capians  concerning  the  Senators,  they  could  be  provided  of  new,  before  they  fa- 
 tisfied  their  anger  upon  the  old  ,  bat  elfe  we  think  it  better  to  fpare  them  for  the 
 time  in  hope  of  amendment  hereafter,  and  that  as  j4riftides^dyikd ,  Laconico  (^ 
 F€rfiiomorepiirvamultif(^  mijioramMjoribuscondonsrem,  A  good  Matter  (did 
 that  Father  )  ma)  be  honored  in  a  bad  fervam ,  (^  mihl aecufatio  mam  vera  contra 
 fntrem  di/plicet ,  as  Hier&m,  and  though  \b{cah  were  drunken ,  yet  Cham  was  ac* 
 curfed  for  difcovering  hisnakcdneCs  ,  and  however  perckince  iUi  quod  meruere  ^ 
 fed  quid  tu  ut  adejfes  ?  and  LaHantim  tells  us  that  we  murder  him  in  whofe  dea-.h 
 we  take  complacency  ,  though  executed  by  a  righteous  fentence.  But  though  in 
 the  natural  body  rhe  blood  and  fpirits  run  to  cherifh  any  wounded  part  >  yet  in  po- 
 •litick  bodies  we  find  It  Is  rather  as  in  an  Arch ,  where  if  a  flone  be  loofe  the  whole 
 frame  fcts  upon  it  with  all  its  weight ,  and  moft  men  are  too  ready  to  feeth  a  kid  in 
 Ills  mothers  milk ,  that  is,  as  7^/70  interprets  ,  to  add  afHi^ion  co  theafflfd- 
 cd, 
 
 mpes  infiant  morientibus  urfh 
 
 Et  guoecunqi  minof  mbilitatefera  €ft* 
 Wcwifhtitwereiheworlhhcreof,  that  fome  men,  like  the  unfpunne  (ilk  ofCW- 
 7U }  would  draw  and  Tuck  up  all  moifture ;  we  more  fear  left  chis  be  fome  of  the 
 
 Bbb    ""  teeth 
 
2\o  Th  nem  Inclojures  broken  down^  and 
 
 leeth  ot  that  worm  that  lies  at  tfec  root  of  Miniftery:  and  that  thispretended  fvrctp- 
 Ing  and  garniflring  of  the  houfe  Is  oncjy  to  make  way  for  fcven  more  wicked  fplrrts, 
 
 and  that  fome  men  are  fo  blindlike  Smpfon  unawares  to  grind  for  th.  ^hilijimf^ 
 and  arc  deceived  by  ^he  woqife  in  Ihecps  cloathing  to  feek  to  hsng  up  ihe  doggs  upon 
 pretence  they  are  dumb  or  mangy ;  and  are  fo  fafci-  lated  lii  e  him  at  Cotiftamm^le 
 whom HicetOf  mentions,  tfeai  luppc.fedhchadbeen  pufliingupon  a  Serpent,when 
 he  broke  in  pieces  his  own  earthen  vefTels  -,  fo  fome  may  think  tfe.yare  ftrilingac 
 iheold  Serpent  j  when  they  are  breaking  vtflels  of  thr  Sanduary.  Cenainly  the 
 ^tfuites  willnot  be  dticieved  or  difccuraged  from  attempring  upon  'his  Church  by  a 
 fuppofall  that  becaufe  wecaft  cut  fo  many,  wt  hid  Mi;!ifteis  en*  ugh  to  defend 
 thetrurh  agalnft  their  machinations ,  as  r-htGaules  were  difjnimaicd  topurfue  the 
 feigeofiheC<i|'«o^  asnot  reducible  by  famine  j  becaufe  the  ilcw*i«x  caft  out  o- 
 v^r  tht  wallcs  all  their  provifion  of  bread. 
 
 Laftly,  They  bear  falfe  wltnefsigainit  us  by  m if- Interpreting  our  words,  and 
 then  (pic  in  our  face  and  buffet  U9»  they  accufe  us  to  fay  that  tbeyjhape  Presbytery  to 
 Boperyy  and  M  they  [ay  U  the  ireggs  ofthU  bitter  Cup,  A.nd  this  had  been  dreggs 
 indeed;  yea^ 
 
 I  .  crajfiguttd  veneni , 
 had  it  dropt  from  our  pen ,  and  had  made  it  a  cup  of  abomination  ,  if  this  had 
 Igfin  in  thcbottome  thereof,  but  lure  it  Is  the  dreggs  of  the  cup  of  their  fancy,  and. 
 like  to  Alexander  the  f^xth ,  the  cup  they  have  mixed  for  us,  will  envenome  them- 
 fdves ,  Nihil  eft  Antipho  qtiin  mulenxrrandQ  pojfn.  depuviticr  ,.  tu  id  quU  boni  efi 
 sxcerpity  diciiquedmalieft. 
 
 The  i/4pclogifts  carry  fome  analogy  with  the  Samaritms  i :  when  the  Jewes  pro- 
 fpered,  then  they  were  brethren,  but  if  they  were  under  water,  theSamdritat 
 weulddrenchhimfelf  inwaterifhehadbuctouchtajewj.  foif  the  Presbyterians, 
 be  about  the  Zcnithyihty  are  calculated  alfo  for  the  fame  Meridian,  fo  as  ( in  their 
 own  words )  tobeneerer  tothcmthan  to'Indcpendents ,  but  if  in  thcMadir,  they 
 are  Antipodes  to  them, having  fitted  their  Church  way  in  fuch  a  latitude  as  to  (ulc 
 with  every  elevat  ion,  &  formed  it  like  the  Giraffa  made  up  of  a  Libbard^Hart,  Buff, 
 i^iwel,  that  none  can  well  know  what  to  call  it.  of  late  (though  intruth  they  are 
 onely  dow-bakcd  Independents^  and  like  the  froggs  generated  oi  duft  afteV  it  is 
 fermented  with  certain  fhowers  are  but  half  made  up ,  part  earth  and  part  confor«« 
 med)  yet  moft  often  they  taker  he  livery  of  Presbytery,  and  the  paper  upon  that 
 fuppelitiorv^  inferred  that  their  way  being  obrruded  under  that  notion,  gaveoc- 
 cafiontofome,  thattookthatforthe  face  which  was  but  a  vizor,  tofufpeft  :hac 
 Sdni^-  Eunfe^  Presbytery  w.s  modelled  and  cal^  into  the  like  mould  as  Popery,  where  the  Pre- 
 flt(Qulum>pol^  lates  made  their  §reatnefs,wealth  and  honor  the  very  rules  whereby  to  fqujre  cut  the 
 Canons  of  faith ,  and  then  fet  Clerks  on  work  to  devife  arguments  to  uphold  i  hem, 
 and  this, odious  (ufpition  in  oiherSj  was  a  fpring  of  grief  to  the  friends  of  Presbyte- 
 ry ,  who  could  not  without  indignation^  hear  fome  fay  of  Presbytery  as  that  Cardi' 
 Ml  did  at  the buftling  and.fadipus  Eleftions  In  the  Conclave,  -.^/f  hunc  viodumfmt 
 Domini  pontifiees ,  Of  this  pinch  of  the  inferencethey  will  nor  be  fcniible/ nor  do 
 leektoclear  their  way  of  this  {tumbling  block,  w^.  that  ids  a  w.iy  wfeich  leads 
 onely  to  their  own  ends  of  power  and  greatnei's ,  but  turning  cut  of  the  way  ,  ex- 
 travagantly tells  us  5  thar  mentbat  like  mtthereftraint  of  their  lufts  (  and  we  muil 
 needs  be  thofe  men  )  or  whofoever  clfethey  be  perchance,  they  cannot  think  fit  thac 
 shelr  itiflsbe  retrained  by  glring  liberty  to  oiherdufts^  and  lectingdiem  dd  whae 
 
 ihe^ 
 
Tl?e  Lord's  Supper  laid  forth  in  common  for y<is*c, 
 
 they  lift,  as  r/vcHai:hP^/7o/?r4rK4  cor  reded  Howerj  lies  by  greater  lies,)  bya^ 
 Church  government, (iov  if  they  like  not  theirs  ,of  neccffity  they  will  no^  abide  any  J 
 (ryoutcjTopery,  Covetoufnefs,  Ambition^  Treskcy,  <(^q.  which  arebm  fig  leaves 
 t9  cover  their  ndkednefs.Bm  their  paper  leaves  are  not  worth  a  figg  to"  rail  that  caufe 
 which  they  hare  Itft  naked  of  defence^  for  «^  fi  hac  Pergma  dextu,  If  this  plea 
 may  defend  a  government ,then  all  —— «?/i  hic  iefenfi  fuijfent ^xhis  might  beplcad- 
 cd  in  defe  ceof  any  the  m  ft  tyrannous  govcrnours,&  they  might  alfo  inferre,th3t 
 bccaufe  fomc  like  not  the  reftraint  of  their  lul^s  by  any  goverr.ment ,  therefore 
 themfelvesdo  not  govern  according  to  their  lufts,  and  Bellar mine  might  with  as 
 much  reafon  conclude,  that  whereas  Qjjrww  faith  Hercfies  and  Schifmes  have  no  o- 
 therfpring,  butonely  becaufc  the  i^rieft  of  God  is  not  obeyed,  nor  one  Prteft 
 and  ludge  for  thetime  in  th- Church  is  reminded  to  be  In  the  ftcad  of  Chrtft  j 
 therefore  ^heBifli  pofRowcuIurps  nounjuft  authority,  nor  is  a  tyrant  in  the 
 title  or  exercife  of  his  power. 
 
 tA  man  that  U  not  fend  of  Presbytery  ( that  is  fuch  a  man  as  thcmfelvcs,  Co  cold- 
 ly and  difaffeftionately  hey  fpcak  it,  )  may  fay  thk  for  Presbytery  xvbateverit  bt 
 tlje  i  (  a  Cufpltious  Apt'fi  fefis  as  If  it  wtic  f^mewhat  elfe  which 
 lUefuidem  ialare  entity  turptqi  puiorey 
 Temporapurpnreii  cogit  velar c  .  iirif, ) 
 » the  ftrovgefi  barre  that  ever  was  fet  againji  Popery.   We  fiiall  plead  nothing  in  bar 
 to  that  fuppofition,  being  farre  from  geing  about  to  UfTen  their  good  opinion  ol" 
 Presbytery,  which  we  would  rather  cherilli,  and  dowifhthcy  did  like  and  love  ic 
 better,  and  were  more  Presbyters,  but  we  cannot  illis  darenominisbujuih&nmmi 
 and  may  rather  cxpoftulate, 
 
 —  quii^ulchuvocAhuUpigrU 
 OhtendU  vitikl 
 or  complainc  wi  h  cato  in  Saluft,Iam  pridem  equidem  ttos  vera  rerum  vocahula  &mu 
 pmm  y  fo  as  Ariftippui  faid  of  precious  ointmeiKS ,  male  Jit  CjvM  qui  diffima." 
 runt,  belhrew  them ;  that  by  incrufting  their  way  with  that  notion  have  brought 
 Presbytery  under  (uch  fufpltlons  and  cenfures.  We  therefore  cannot  fuffer  Ahah  ro 
 fet^e^ifdifguifed  in  his  habit  and  charitt,  andtoexpofe  the  King  oi  Judah  to 
 the  hazard  of  thofe  arroN^es  which  were  intended  againft  the  King  oilfrael ,  or  pci^ 
 mit  another  (as  in  the  Roman  ft  or  y  J  to  be  vetted  with  the  vtftmenrs  of  Pampio  when 
 be  was  profctibed,  andto  be  flain  In  his  ftead ',  nor  allow  Zopyrm  that  his  maimes 
 and  Wounds  were  inflided  by  Virita  onely  for  his  love  to  the  Babylonians  3  when 
 his  defignewastolnlinuateimotheli;  favour  and  coaipaiiicn,  that  he  mi^ht  more 
 opportunely  betray  them. 
 
 1  hey  deal  with  Presbytery  as  the  lAthe^iam  did  with  Art(lides ,  confefs  him  to 
 bejuft  and  then  bauiihhim  j  as  Cir^tw^^yvith  his  brother  Gew,  Sit  inter  divos» 
 moid  non  inter  vivos,  and  when  if  they  did  afftdionateiy  cfpoufe  and  keep  faith  with 
 Presbytery,  ihcy  might  be  happy  in  a  fruitful}  ifliie,  and  Tec  their  feed,  which 
 ihould  become  a  multitude  and  be  eftabliihed ,  they  rather  chufe  with  Pigmalion  to 
 fall  in  love  with  a  dead  Image  of  their  own  forming.  Fresbytery  may  be  a  barre 
 to  Popery,  yet  the  conupiion  of  Presbytery  may  not  be  fo ,  the  liquor  which  was 
 fweet  in  the  wine  is  (harp  in  the  vinegar  ,  and  that  which  is  pure  in  the  top ,  may 
 yet  have  dreeggs  in  the  bpttomj  the  verdant  Juniper  Tree  gives  »  cool  fliaddow/but 
 being  inflamed  yeelds  the  hottcft  coal  j  tht  bafts  myy  be  the  fame  in,  feveral  medi- 
 cines ,  yet  che  addition  of  other  ingred  ients  doth  change  the  nature  and  the  opera- 
 --^'        "     fi  b  b  *    "  [M' 
 
 111 
 
2  12 
 
 .lilt      II  I M      m  II  111  — a— i».i  1       nui  ■         <nr     ..  I 
 
 T/;e  new  Inclofures  broken  down^  and 
 
 tfon.     He  fhill  not  limbe  a  man  that  doth , 
 
 Hwnniio  caphi  cervkem  jungere  equinum  5 
 Chiiftian  Religion  checks  with  many  things  jwhich  Popery  which  \s  a  degenerate 
 Chriftianiy,doth  countenance  j  there  may  be  in  their  modell  fomcwhat  thereof, 
 hut  it  Is  not  a  1  or  onely  Presbytery  ^  and  they  fay  oi Canthmdes  that  the  whole  bo- 
 dy is  AlexiphnrmacoKs ,  but  feme  parts  fingle  are  deleter ieta ,  and  fomedo  pre»- 
 fcribe  excochleatum  et  tefiudinum  car  tic  maltum  edendu  mt  vihil',(o  Presbytery  in  the 
 entire  frame  may  uphold  a  Church  though  when  fome  parts  thereof  be  mixtwith 
 other  compofitionSj  yet  may  the  lump  be  dellrudive.  No  hook  will  take  without 
 fome  bait,  in  lotteries  their  arc  fome  few  prizes  among  many  blanks  to  keep  up  the 
 game,  and  AUhjmifts  bring  forth  commonly  fome  true  and  real!  gold  out  of  their 
 furnaces,  pretending  it  made  there,  whichwasftcrctly  conveyed  thither,  to  bring 
 their  Impoiiures  into  credit ,  and  fo  they  have  given  their  dilcipline  fome  lindure 
 of  Presbytery  to  fet  it  oflTwithmoreplaufibltnefs. 
 
 But  we  fay  not  that  their  way  (though  the  corrruptlon  of  Presbytery}  carries  an . 
 omnimodousor  multifarious  limilitade  Wi  h  Popery,  fo  as  that 
 
 Sic  oculosyfii  tile  matim  fic  era  fetch  At. 
 They  are  like  not  as  ovum  ojo,  but  as. 
 
 Humiiti  exift  et  fimulator  fimiui  sru, 
 noiViktftmpliciter (edfecutidumquldjiiot In vdj^tdi o(  a.\[  or  many,  but  fomeone- 
 part,  3san®/£t^/of  is whice  in  regard  of  his  teeth.  Their  way  hith  a  like  ten- 
 dency with  Popery  to  the  greatncfs  and  pre- eminence  oft  he  Prehts,  both  Iteer  by 
 th?  fame  point  of  the  compafs,  and  are  upon  a  like  voyage  to  the  LcvAM  (fo  called 
 ab  elevdndo)  the  one  fryling  for  Majorcaj  the  other  to  Cephdany, 
 
 And  though  Popery  be  not  much  of  the  conflitution  of  their  way,  we  fear  it 
 maybeoftheconfequent,  andby  accideat,  if  not  diredly,  may  introduce  it.  As 
 ^o?//j4W«weby  removing  the  Legions  and  Oelonies  from  the  Northern  frontiers. 
 £othi' E<»ftern,  made  way  for  clie  inundations  of  the  barbarous  Nations,  and  his 
 tranflating  his  impetiall  feat  to  C07//j4«t/wj)/e,  left  T^vWfexpofcd  to  their  fury:  fo 
 the  digladkitions  about  difcipiine ,  have  laid  open  dodrinc  to  thofe  deftrudivc 
 wounds  ic  bleeds  under,  the  difcountenancing  and  depreffiiig  of  fo  many  learned 
 Champions  of  the  truth  ,  hath  been  the  leaving  it  without  a  guard  ,  and  with  ^/r- 
 ^/«MK  in  the  cafe  of  y^«/»5,thecutting  off  the  right  hand  with  the  left,  thehorrid 
 herefies  which  have  encred  atfhacdooreof  liberty  which  Independency  hath  fet  o- 
 pen,do  fcandalize  and  confirm  Papiih  in  their  errors,  and  the  defperate  fchifmes 
 animate  them  to  alTiuIt  us,  and  render  us  UfTv  united  in  our  Itrengthto  refill 
 them,  as  a  houfe  fet  on  fir  e  is  fooner  robbed  by  a  Thiefe^  The  unchurching  of 
 fomany  ,  andffparatlog  fi-;m  them,  may  tempt  men  into  a  faci  ity  of  being  re- 
 conciled to  that  Church, ^vhich  feems  to  have  a  1  jrger  and  agentler  bofome,  as  in  a 
 befieg.d  town  the  fcarcicy  of  viduils'tonftriins  feme  to  eat  unwholfome  food,  and 
 prompts  others  to  be  fugitives  into  the  enemies  quariers,whcre  they  arelike  to  find 
 a  more  favourjble  reception  &  a  freer  commuBion.I  pray  God  their  keyes  d  o  not 
 helpto  openthepit  for  ifmoali  to  arifc,  and  out  of  the  fmoakthofe  Loculh  the  Jc- 
 fuics  tocomcamongfl  us :  for  as  perfons  of  hanor  in.i  integrity  hwe  undertaken 
 toafrdrethewortd,thit  adually  divers  Jefuiis  have  p^iTcd  incontroulably  under 
 the  mask  and  notion  of  Independents  ,  fo  it  is  obvious  to  any  ih?«t  probably  It 
 maybe  fo  j  for  Independency  (s  an  apt  difguife  for  a  Jefuite ,  lince  he  that  rakes 
 on  this  Livery,  may  vmdcr  that  Cloak  fuit  himfclf  with  other  clothes  for  itufF  and 
 
 fafhion 
 
The  Lord's  Supper  laid  forth  in  conmion  jor^^s'c.  2^ 
 
 fafhion  as  he  lift  without  further  queftion,  and  may  ufehis  liberty  of  comradi- 
 ftion  to  believe  or  not,  to  come  to  Ordinances  ornot,  as  wellashisliberty  of 
 contrariety  what  he  will  believe ,  or  what  Ordinances  he  will  re[ort  unto :  So  that 
 whit  was  once  fa  Id  of  the  J  efu  it,  That  he  was  every  nun,  may  now  be  verified  of 
 the  Independent  J  and  while  i he  Jefaltdrefleth  himfelfelike  birds  cf  this  feather, 
 he  may  fafely  flye  together  with  the  flock,  and  find  means  and  opportunity  to  decoy 
 them  in  the  fnare  of  Popery,  and  fo  like  Penelope  unweave  in  the  dark  what  they 
 fcemed  to  have  woven  in  the  light,  and  onely  with  the  adverfjrics,  E^ra  4.  weaken 
 the  hands  of  the  people  and  troublethcm  in  building  ,  while  they  pretend  to  build 
 W4th  them,  and  feek  their  God  as  they  doe.  Of  all  thofe  evils  Independency 
 (which  is  the  major  part  that  denominates  the  Apologlftsj  is  that  Trojan  Horfe 
 which  they  have  broken  down  the  walls  to  bring  into  the  Citie. 
 
 They  (Imd  not  much  upon  thefiyivg  of  them  that  voted  for  Presbytery ,  and  wc  be- 
 lieve it  (bec:>ufe  th:y  ft  and  obft  iculeus  ia  their  way    who  ftand  not  for  Presbyte- 
 ry) and  no  mins  layings  muft  be  ftood  upon,  that  wiU  not  fall  down  whh  DJO' 
 ?jyfm  his  tiatterers  ,  to  lid^  wp  whatfoever  fails  from  their  mouth, 
 Martm  anguU  erxt  crifiUpr4ignis(s^  aurot 
 AcmedidplM  parte  Icves  erecfus  in  aumsy 
 VefpicU  omne  nemus, 
 Some,(3iythtyi  perchance  voted  and  i^ed  for  wrong  ends,  (and  all  did  fo  doubt- 
 Icflethic  would  not  be  carried  towards  their  ends,  nothing  was  juft  or  good  thic 
 was  not  of  the  intevcA  o^  parta.)    Perchincefome  might  do  fo,  yet  charity  (hould 
 proiTipt  tathertoexcufethc  intentionjif  they  could  not  the  work,  rather  than  to  ac- 
 cufetheiateniion,  whenthe  work  they  c/nnot,    and  rather  to  hope  the  beft  un- 
 till  wotfe  be  evidenced  :     Perchance  thofe    which  ihj  paper  intimated  were 
 not  fuch-,  and  wi  hout  perchance  ou^ht  to  be  believtd  certainly  to  have  been 
 fuch. 
 
 ^B ut  they  arc  fare  fome  were  once  in  a  neernejfe  to  acf  in  that  way,  who  were  unmeet 
 f9rthew9rJ{.  Itispofliblethat  fome  mi^ht  Indeed  not  be  fir,  ^or  every  logge, 
 though  it  be  found  timber,  is  not  fit  to  nuke  a  Mercury.  But  they  have  more  cer- 
 tain kn-iwledge  of  their  own  hearts,  and  mlghtbefureoftheh-  proper  unmeetne(s, 
 and  pcrchii'ce  (as  well  as  they  mayj  they  fpeak  this  ftrft  of  ihemfelves  by  the  light: 
 ofa  rcllcx  beam, th;y  hid  no  heart  loihxf^orkj  0*  quod  cor  non  facit,non  f-,  they 
 had  no  love  to  it ,  d  id  not  fet  ab  ^ut  it  con  amore,  as  the  Itdiahs  fay.  It  was'  not  for 
 their  turn,  fomeo;her  way  was  aimed  at ,  like  fierce  Rtcers  in  the  impetuoufnefs^ 
 ©ftWircourfej  they  did  over-tun  and  go  beyond  th  irGo.U  •  and  like  the  Tyger 
 which  P/>Hc;2Wfpeaksof,  that  purfued  his  prey  with  fuch  violence,  ihit  he  over- 
 leapt  it,  and  fell  into  the  mourh  of  a  Crocodile,  it  being  no  new  thing  to  fail  from 
 one  excEcaoi  to  anothei',as  an  eager  oppofition  to  the  hcrefie  of  Manesy  occafioned 
 therif^  of  that  of  ?eUgim  Ernnt  homines  non  fervames  modumy^  cum  in  unamVepde  lb*Of(* 
 far '  €m  procUviter  ire  cc^erint,ndn  rcfpi .  iunt  diving  author itath  alia  t efiimonia,  quibus  fib^c*  I  ♦ 
 pjfmt  abtUi  intent  tone  revocar^i^  in  ea  q^uA  ex  utrifq^  temper  at  a  efi  veritate  ($*  mo* 
 dera  ioncccvftjUre^^^  tAugu^inc* 
 
 Or  fecondly  they  fay  it  ot  thofe  that  were  of  their  choyce  and  recommendation, 
 whofelarunwiiigsbeln^notnsturalljbut  fet  on,  foon  would  melt  with  their 
 (hamefuU  fall  when  they  foar  high,  or  come  into  much  light;  or  like  Barfchocab 
 the  pretended  Mtflias ,  who, faith  Hierom,  had  gotten  a  trick  to  kindle  ftraw  in 
 hi$  mouth  i  and  bieath  icfonh  as  If  he  had  fpic  fire  s  fo  the^  for  fmall  matters 
 
21  jL  T^^  ^f^  Inclofures  broken  down,  and 
 
 calk  with  aferveric  2eal,  buc  are  as  incompetent  to  carry  on  the  work  of  re* 
 formation  and  fecdement  3  as  he  was  co  accomplilh  the  deliverance  of  the 
 J  ewes.  ^ 
 
 Or  thirdly »  perchance  that  fum  which  they  call  up  to  be  unfit,  were  indeed  not 
 fit  for  their  fpurious  andfappoficious  Presbytery ,  and  unfit  for  their  ends  and  in- 
 tereft,.who  would  approve  of,  or  like  none  that  were  n  t  like  ihofe  in  TaehuSi  ^ui 
 <jj€ri€piiamn9nficiuntifedfujpenfa  (^quodMunturmlinantiarefpondent,  and  none 
 to  a^  as  Church  Governors  which^ would  not  in  afting  be  governed  by  ihcm  as 
 the  prime  agents ,  and  were  unwiUlng  to  fct  up  any  Giacles  that  would  not  Phi' 
 Hpp^e  y  and  fought  CO  have  no  planets  in  the  Spheares  that  will  not  move  con- 
 centrickwichthem  astheSun,  and  receive  all  their  ilghc  fcpm  ihem,  and  if  not 
 Wki  Mercury  that  fliewes  hlmfelfe  but  once  In  thirty  yeares,  yet  like  the  other  pla- 
 nets when  they  are  In  a  Di  metrall  line  with  the  Sun  to  feem  retrograde,  and  give 
 place  and  way  to  him  5  fonhofewhom  theyaffume  to  afllft  in  the  werk,  they 
 called  with  the  fame  intent,  with  which  Xerxw  convened  the  Lords  of  y^^4  when 
 he  defigned  the  ii.vafion  o(  Greece,  to  give  more  lufter  and  countenance  alone  fas 
 he  faici  j  to  the  expedition,  and  onely  to  obey  and  not  to  advifehim. 
 
 SECT.    XXII, 
 
 Of  Independents  their  godlinef[e,  t  heir  fchifme.  T^^nfeffeditH' 
 terfeClion  of  the  rf^j  of  the  Apologifts ,  the  defire  of  an  union 
 with  the  Independents  *  An  admonition  to  the  Presbyterians, 
 The  confomding  of  Chnrches  and  Parijhes  by  the  Apologifts* 
 Their  gathering  of  Chttrches.  Whether  they  are  guilty  of  dif^ 
 order  againB  Lawes.  JVhether  Magick^  rpere  laid  to  their 
 charge.  Whether  they  are  culpable  of  fchifme  or  [edition ,  or 
 injury  to  other  LMinifiers^  Of  their  hatching  others  Eggslik^ 
 JikeFartridge. 
 
 r  A  S  Arminita  thought  it  a  good  «^^rc  why  Semipelagianifine  might  not  be  ac- 
 _f\countcd  true  Chriftianifme,  becaufeif  that  Weieifalfe  and  count etfet  coin, 
 Acminianifmc  could  not  be  curram,both  being  of  like  metall  though  of  different 
 fiamp:  fo  the  Apologifts  having  generally  been  willing  to  paife  under  the  vizard 
 of  Presbytery,  yecbeingrefcarchedj&liketobedetefted  for  Independents,  when 
 they  can  no  longer  keep  ©n  the  mask,  they  feem  to  own  the  face,  at  lea R  fuppofe  It 
 need  not  be  difowncd,  and  tell  us ,  That  Independents  are  nofucb  firmidMe  crea-, 
 turestotliem, 
 
 f'K&i  and  to  them  Indeed  they  need  not  feem  fearful!, 
 Cognatismacttlisparcitfera, 
 And5ptt»/»jtellsusoutof  Plirty,  Animatttiainfuogenereffohe  degmty  mgregm 
 EitJsnopAtUh  vidrnttit^fiarsmtudiffmliatleCnumferitisintertemn  Aimia^h  Mmm  mr- 
 
 [0$ 
 
The  Lord's  Supper  laid  forth  in  common  for ^  is^c. 
 
 21 
 
 fuiKonfethfer^mes,  necrmftqmdmhMux  O*  fifcesvipin  diver  fa  genera  nonfte^ 
 
 vittnt^  -"    ■  * 
 
 Secondly,  they  ire  not  fo  formidable  indeed  ro  any  as  the  Spaniards  were  to  the 
 Indians,  that  they  could  not  think  it  an  happineffe  to  go  to  heaven  in  iheir  compa- 
 fiy^  nor  to  confort  with  them  in  any  good  Wiy  chat  leads  thither. 
 
 Thirdly,  neither  arc  they  fo  terrible  at  any  Schohftickcncountcr^asthatif 
 —  Crifptvus  minimi  me  prcvoat 
 noncfhoulddarewitk  hem 
 
 -—^temareferiuldbeUii 
 Orthat  tter  names  Ukc  lVarvpie\s  at  the  battell  ol  Banhury ,  fliould  ftrikc  tcrroe 
 enough  to  win  a  viftory  j  but  I  doubt  when  the  light  of  truth  fliall  hereafter  afcend 
 neerer  to  her  meridian,  and  difpell  thefc  mifts  which  now  hinder  men  to  fee  clear- 
 ly, ihey  will  feem 
 
 Hominit  qua  ipf$lunt  peue  tremenda  fono. 
 
 Mitny  godly  men  fay  they,  lye  under  that  diftincf  ion  of  judgement,  and  I  wlfli  ic  were 
 onely  a  diflindion  without  a  difference. 
 
 But  firlt,  I  doubt  the  Ind  pendents  will  account  this  opfrobrii  loco ,  becaufe  it  is 
 frigida  (^  tenuis  liuditio :  for  all  of  that  denomination  muft  needs  be  very  godly, 
 who  ufurp  that  definition  for  their  way,  which  the  Chymifts  arrogate  to  their  Art, 
 puri  ah  impuro  (cparatio.  As  all  that  fire  which  is  fpheared  on  high  and  feparate  from 
 commix  ure,  i$  a  pure  element ;  fo  their  Churches  are  queftlonlefTe  pare  and  clear 
 lik§  Egypt s  sky,  and  have  nor  a  black  cloud  in  them,  znd  Adam  in  them  feems  noc 
 10  have  Anned. 
 
 Butfecondly,  ifwe  rake  Independence  In  the  lump.not  In  fome  parcels  that  may 
 be extra<fted ,  and  take  the  denomination  frem  the  major  part,  the  notion  of 
 Godly  ind  Independent  are  not  onely  at  diltance,but  Dijmcrrjl  oppolition:  for  as  in 
 tempering  medfcints, there  is  fomwhat  which  chty  call  the  S^^/jWheieunto  they  add 
 other  ingredients  that  have  their  feveral  qua  I:ies  and  operations :  fo  Indepmdency 
 istheBi/Zx  of  m  (l  modern  hcrefies,  and  the  fertill  ^Africa  of  thefe  Monfters. 
 And  as  uhi  defmit  Philofophtaincipit  meitcus :  fo  where  Independency  ends,  there 
 o:her  herefies  begin  ,  who  are  generally  Independents)  0-  a'.jquid  amplita,  and  as 
 afterthebattcllof  5'4/iw«  ,  inhonorof  thevidory,  every  mm  gave  the  fecond 
 place  to  r^ewi/fcf/fj-,  though  he  named  himftlf  farftj  fa  if  one  ht  zn  Antmmians 
 another  a  i'cfzw/iw,  another  an  Antifcriptufiilj  yet  everyone  is  an  Independent, 
 that  as  Pacianui  faid  iChrifHania  mihi  nomen,  Catholicus  cognomen,  iUud  me  nuncH- 
 pat,  iftuioflenditi  fo  Independent  is  the  ])rA'?o>?ie?7,  what  ever  be  the  agnomen  o£ 
 hereticksp 
 
 Thirdly,  but  I  cannot  truly  deny,  nor  fhall  unwillingly  grant,  that  there  arQ 
 fomtgodly  men  of  that  notion  ,  yet  though  I  (hall  not  fay  as  Vopifcus  relates  it  was 
 faid  of  good  Princes,  In  urn  annulo  pojfeprafcribi  ^  depingi ;  at  comrl  qua  feries 
 malorum  I  nor  altogehec  with  Eubulm  the  Comlcall  Poet  that  checkt  himfelfe  fof 
 Acclaiming  againft  w.  m  n  ,  (or  if  this  were  naught,  yet  that  was  not  good  j  but 
 fooh^  found^  himfelf  at  a  ftand ,  no  t  being  able  to  find  mere  of  thegood  ,  bUe 
 multitudes  of  he  evil),  yet  I  believe  thofe godly  men  are 
 
 Harinamesiitgurgitevapo, 
 I-Ike  the  Ifraelites,as  two  Lttle  flocks  of  Kids,  but  the  contMry  kind  like  the  ^^fl- 
 W^.  fill  the. Cotintrty*  ,    -=^    . - 
 
 Afidiheft  4't,  hwasnogmslsaQis©-!'^^  that  one  £ji  was  ite  Cftitoii . 
 
x\6  ^ '^^  l^^tP  Jnclofures  broken  dewn^  and 
 
 there  are  fomc  white  men  among  the  l^egrees,  yet  is  that  the  land  of  Blackmoorcs. 
 Even  Mercury^adefperatepoyfoni  hath  Tome  parts  which  being  feparated  from  the 
 iYhole,are  Antidote, 
 
 Fifily ,  Thofc  purely  meer  Independents  which  have  no  mixture  of  other  herc- 
 fies  or  prophanefs,  and  are  gcdly  men,  yet  their  light  doth  not  fliine  fo  bright,  that 
 as  in  the  Sun  thofe  Uflcr  ftarrs  that  move  about  him  do  feem  as  fpots,  fo  their  ho- 
 linefs  (hould  be  defiled  by  a  communion  with  others  lefs  holy;  neither  are  th(y 
 like  the  Sun  which  by  his  matchlcfs  light  pcrftringeth  andeclIplechaU  other  ftarrs 
 and  attrafts  all  eyes  upon  his  pearlefs  beauty.  Their  godliacfs  may  cnely  be  an  a- 
 pology  for  their  ftatlon  and  immunity,as  Fhotius  tells  us,that  thofc  whch  made  Sy- 
 jiefius  a  Bidiop  before  he  believed  the  rcfurreftion ,  made  this  defence  for  fodoing, 
 that  they  found  many  excellent  graces  in  him ,  and  that  ihty  could  not  but  think 
 them  ufeful  to  the  Chuich  of  God ,  and  hope  that  God  would  not  let  themallper- 
 iih. 
 
 Laftly,  asTcmcof  them  are  purged  from  fihhinefs  of  the  flefli,  fo  I  wifii  they 
 were  alfo  as  much  from  that  of  the  fpiMt,  and  were  holy  as  well  infpirit  as  in  bo- 
 dy J  yet  as  herefie,  fo  fchifme  is  ranked  alfo  among  the  works  of  the  flcrti ,  </4/.  f « 
 20,  where  if  it  Hand  not  under  the  notion  of  hcrcfie,  Q.s  indeed  Trcmclm  out  of 
 the  Syrivcli  reads  Schifmcs  where  we  do  Hertfies  ,  and  betwixt  thefe  two  there  is  fuch 
 an  affinity  and  complication  as  betwixt  the  Midhmts  zti^  Iftmaelh€s,thMont  is 
 taken  for  another,  or  each  inteimixt  with  other,  and  S^hlfme  faith  St.  AugujUnCi 
 is  fomecime  called  Hercfie,  not  that  it  is  Hcrcfie  butbecaufeit  difpofethtoit,  ) 
 yet  it  falls  under  this  coraprehrnfion  of  variance,  emulations,  wrath,  ftrife,  &c. 
 and  asSchifm^fpiings  frompiide,  and  an  overweening  conceit  of  themfelves  as  the 
 efficient,  whereot  iht  ftgnumpathognomonkum  is  a  faftidicus  contempt  of  others,  fo 
 the  impulfive  thereof  Gerfon  tells  us  what  it  is ,  /  ropter  quaflum  (^  froptcr  vanam 
 glorum  ,  futably  to  that  whereby  Auguftine  defines  an  Heretick  ,  qui  alicuJKs  com- 
 modi  temf oralis  (^  maxime  glorJaprimpa  lifqi  gratjd  falfas  (^  novAS  oftnionesvcl 
 gJgnitvcL  (eqiatur,  and  1  wifh  Ii»dependent$  could  acquit  thtmlcives  of  thcfe  im- 
 putations, and  flieuld  be  glad  ifthey  would  fetofFthcmftlves  clear  from  thofcex- 
 ceptirns,  who  in  onerefptft  liketheclovc  tree,  drink  up  all  the  moiliurcof  the 
 Land,and  alwell  pretend  to  ingroITe  the  very  dewes  and  (howers  of  heaven  to  them- 
 felves ,  as  they  really  intercept  the  fat  ftreamts  of  earth,  and  in  another  refpcft  are 
 I4ke  the  ti  ee  in  Ferro  (  one  of  the  Canaries  j  from  whence  mult  drop  all  the  water, 
 and  from  thence  onely  to  be  conveyed  to  the  whole  Ifland. 
 
 And  therefore  what  ever  may  be  faid  of  the  godllncfs  of  Independents ,  yet  fince 
 
 ihey  cannot  well  traverfe  or  plead  not  guilty  toanindidment  of  Schifme,  I  think 
 
 as  the  Gffe/^  proverb  faith.  That  a  good  Goat,  a  good  Cat,  &c.    are  bad  beafts  , 
 
 Homrd  VaMt  ^^  ^^^  ^^'^  Independent  is  in  this  rclpeft  evill,  if  in  no  other;  for  as  Sr.-  A'gu(iin€s 
 
 iofiCoUtom  '  ^^^^f^*^^^^^^^^^^**^^^^^^^  f^  vivere  cidjiimer,  yet  being  fepirate  from  the  Church, 
 
 ^'^      '      *    hoclolofcelerequ6da(^hrifti  unitatedtsjun^tueft,  mn  bubebit  vitam,   Schifme  in 
 
 ^*'*        *        his  judgement  being  aim  of  deeper  grain  than  idolatry  ,  fcv  ^ui  fecerunt  idolum 
 
 Eto*/f .  X  6i      ^f^^^^  g/4i//  moneferempifunt ,  qui  vero  fchifmafacere  valuer unt ,  biatu  terr^  f r/«- 
 
 Ma'^  I  i!ii  ^'^^^  deveratiy  (^  turba  c^nfemiens  igne  conjumptd ,  diver lump^mrum  divcrfttas 
 
 *-•"-  ^  ' Agnofciturmcritorum, 
 
 But  diffemiunt  inter  /e,  contra  tmitmm  omnes  eonfmiunty  (  as  tAugufiine  of  his 
 Votati(lfi^  theyfee  fmeimperfe^ionimhc  Indepcndant  way ,  (and  they  lee  very 
 Ilcdethac  aifcerne  not jnuch  imperfe^ion  therein^ )  Md  tbey  ^miiv  mt  tM  mn  to 
 
The  Lord's  Suj^^er  laid  forth  in  common  for^i^c.        i  ^7 
 
 be  altogctkrfree,  (and  how  can  the  ftream  be  clear  when  the  fpring  is  corrupt  ?) 
 the  one  and  the  other  are  paralelwayes,  trodden  out  by  the  fame  line,  and  leading 
 down  the  fame  precipice,  and  differ  but  as  iter^a^M  &  vw  lo  the  Law ,  the  one  is 
 alittielareerand  more  cxtenfive  than  the  other  j  theremay  be  fome  little  did in- 
 dllon  but^'no  materiall  difference  between  them  fave  in  this  oncly  ,  that  the  one 
 "Baptize  thelnfanrjofthofe  that  are  nat  of  their  Churches,  which  the  others  deny 
 to  do/  They  here  acknowlcige,  they  igrce  in  the  greater  a^d  differ  but  h  the  Icjje 
 thivgfj  which  I  think  may  be  reftrained  andlimitted  todifciplinecfpecially,  and 
 they  conftlT-  both  partiesto  have  the  fclffiimein:ere(l,oi-vit\iZi:  k  Ihould  bQythe  fame 
 fclf  intcrefti  and  therefore  when  they  accu.fe  the  Indcpenden:  way  of  iraperfc^i- 
 on. 
 
 In  uhuUm  SylUjm.  dicrnit  difcipuli  tres: 
 and  as  we  fee  it  truth  which  TuUy  laith ,  ut  oculm,  pc  animui  fc  non  vidcnsalkccr- 
 vit ;  fo  it  is  as  true  that  ihcy  are  dimmc  and  decaying  eyes  which  can  better  difcernc 
 things  at  feme  diihncc  than  nearer  harKl,  and  apprehend  other  mens  imperfcdions 
 moreclcarly  than  ihcir  own.     And  it  they  knew  not  thcli  own  way  to  be  altoge- 
 ther free  from  imperfcdions  ,  why  can  they  not  patiently  abide  to  hear  that  which 
 may  make  them  know  it  to  be  impcrf(d?  howdoihcy  fo  confidently  a^ffcrt  that 
 way,  (^  /«  mJu  (uU  defcufiom  fomitcmquxrunt,  as  5'r<r^cr)' (peaks?  Nfr»  fempcr 
 corriipta  cji  mens  male  openmis  fed   empcr  corrupt!  mjle  deiendentU  :  wherefore  lo 
 violently  enforce  it,  unlcfs  as  the  Tc;i?  faidkc  woLildwiice  Fwtwrin  defpightof 
 Grdmraer,    fo  they  will  havea  F/Jt  fcr  their  impeifcd  modell  in  defiance  of  truth, 
 and  ufurpe  a  li  ^e  power  to  that  which  Stapleten  arrogates  to  the  Church ,  that  even 
 fabulous  and  apocryphal  things,  by  their  authfi  i  y  may  become  canonical? 
 
 But  the  imptrf((flion  is  fcored  up  up6n  their  inability  to  do  more ,  their  reformMi'' 
 en  being  7iot  the  racafure  of  their  will,  but  their  power.  Although  they  otherwhere 
 left  we  ighcier  things  untoucht,  yet  in  the  ij.bccl-  they  cannot  let  a  fcruple  pafk 
 without  handling  the  poyfc  thereof  5  but  however  careful  they  be  of  weight ,  they 
 ate  injurious  of  mcafurc ,  or  elfe  they  would  never  have  faid  their  reformation  was 
 not  the  meafure  of  their  will  but  power :  Though  they  may  fuppofe  themfelves  fo 
 pure  asneceCTarily  to  be  fcparate  from  the  common  Mafle,  yet  their  language  Is 
 not  pure  from  impropriety.  Buc  not  to  run  defcant  in  fo  poor  a  ditty ,  I  ftippofc 
 they  would  have  faidpaflively,  their  reformatisnisnotmeafuredby,  or  Is  not  ac- 
 cordit^g  to  the  mcjfure  of  their  will,  but  thiir  power,  and  perchance  fhould  more 
 truly  have  faid,  their  will  feconded  with  their  power  is  the  mealure  of  their  refor- 
 mation. But  if  they  are  confctous  that  they  ought  to  do  otherwife  than  they  have 
 done,  but  cannot  do  it,*  then  they  ftould  have  faid  they  knew  that  their  way  is  not 
 free  from  imperfedion,  not  that  they  knew  it  not  to  be  free.  Bucas  it  imprcfletfa 
 wonder  to  hear  that  their  reformation  is  meafured  by  their  power  not  their  will, 
 fince  It  is  with  them  as  the  wanton  Empreffedid  to  her  luftful  Son  In  law,  qHic^uii 
 libct  licet,  fo  it  ftrikes  fear  toconfider  it,  feeing  they  have  power  enough  to  rccecd 
 and  remit  fomewhat  of  their  rigor,  and  if  they  want  power  to  carry  it  higher ,  and 
 go  further,  then  we  are  inafadcafeiliatare  fecuredonely  by  that  which  kept  the 
 Chrlftians  (  as  Bellarmine  tellsiis  )  from  depofing  heathen  Emperours,  quk  ic- 
 fuere  vires. 
 
 They  next  fet  forth  their  E/re«/Vo?r,  andfirft  wi(h  an  accommodation  between 
 them  and  their  dear  brethren  oi  the  rige^  Independency.  But  they  agree  too  well  al- 
 
 __„  _  ,  ^"Ccc       '  Church, 
 
21 8  The  new  Inclofures  Iroken  down^  and 
 
 ehurch,&  the  war  of  the  one  the  peace  of  the  otherjfo  the  Ccraunja  of  ourquictncff 
 mieht  be  bred  in  the  midft  of  their  thundrings  one  againft  another,  &  weftiall  Icfs 
 fear  and  better  deal  with  theit  rods  and  axes  if  they  were  (ingle  and  not  In  a  bttndlc» 
 Secondly,  They  profcfle what  they  would  do  propter unhatemVonati ,  that 
 will  do  fo  little  propter  unmtm  Cbrifti ,  they  wtuldge  mavy  miUy  bmfooty  to  meet 
 peace  with  them,  but  I  wi(h  they  would  go  with  their  feet  fliod  with  the  preparation 
 of  peace  toward  their  people 
 
 Thirdly,  They  give  their  fenfe  of  the  calamitous  confcqucnces  of  the  difcords  I'n 
 the  Church,  and  we  arc  as  confcious,  dtjftiid  nofirafunt  dmicorumdifpendia,  hojli" 
 umcompendia,  (2iSHierom)  tS^phlicAirxdivivamcndiat  as  funm^  and  to  fa- 
 cilitate an  harmony  between  t  hem . 
 
 J^urthly^They  propound  the  opinion  of  Mr,  Bsxter  in  fome  branches  fit  fecms 
 fome  others  of  them  bear  (uch  fruit  as  fet  their  teeth  on  edge; )  what  paffige  they  re- 
 lied uponl  cannot  dirine ,  the  page  quoted  by  them  having  nothing  of  that  con- 
 cernment in  that  lalt  edition,  but  to  make  even  with  them^  I  fliall  dcfire  them  to 
 perufc  and  perpend  what  is  formerly  cited,  and  which  he  delivers  in  his  Saim  ever^ 
 Ufting  Keftt  Part  jxi.Sea.  7.  p.  3*  and  Part  4.  Scd/  3.  p.  104, 10  j.  of  the  c- 
 ditionof  i^5J. 
 
 I  have  elfewhere  fet  down  by  ihefe  waters  of  Siloim ,  and  not  banged  up ,  bu: 
 founded  there  my  poor  harp ,  and  I  miy  thereferc  here 
 
 CUuderejinunyBs  y 
 feeing  elfewhcrc  I  hope, 
 
 SdtpHtahiherunt, 
 
 I  will  onely  fay  thathowever  I  afFcdionarely  vote  for  Hnity ,  ( for  as  C^rjfojlm ,. 
 Integrum  fiin multa divlditur  J  mnmodo  tonmultdfinnti  fedunumahftmitur,  a» 
 tniQf.  1.  i^Q  Pumice  (tone  fwims  being  wiole,  and  links  when  broken  into  parts,  ^  and 
 Bmil  $>  pfiflionately  bewail  our  divi  (ions,  who  when  we  are  on  alight  tiame,  and  half 
 lumttoafhes^  yet  like  the  flames  raifed  by  burning  the  dead  bodies  of  Eteocles 
 and  Polynices  we  cannot  unite  and  conjoyne  5  yet  I  fhould  aspafSonately  regret 
 to  fee  an  union  made  up  at  the  onely  colt  ©fthe  Presbyterian,  &  that  their  coaliti- 
 on with  Independents  (hould  be  like  theconjundion  of  Rivers  with  the  Sea  which 
 falling  into  it  lofe  their  names  and  courfe,  and  vitiate  their  qualities ;  or  that  they 
 (hould  become  one ,  astheF/'5?jdidwith  ihei'cwj,  where  the  former  were  as  it 
 were  eaten  up  and  digeited  by  the  later  Naticn.  Let  the  Independents  returHCio 
 them,  not  they  turn  to  th ofe ,  nor  to  be  like  Fiftfinm  thp  tyrant  ofsAtheKs,  who 
 when  fome  of  his  party  had  revolted  and  fortified  Phyle  agaln(t  him  ,  he  came  to 
 them  with  his  baggage,  and  profeffed  that  if  he  could  not  perfwadc  them  to  return 
 to  him,  he  .was  refoWed  to  abide  with  them.  I  know  not  whether  it  gives  Impref- 
 fion  of  more  wonder  or  indignation  to  fee  old  Tragaedies  once  played  between  the 
 Orthodoxe  and  AfUns  afted  over  again  j  under  other  names  and  in  another 
 Scene,  whereas  at  the  Councils^  Atimhum  and  Sekucidy  the  worfe  and  kiler 
 party  outwitted  and  overacted  the  better  &  greater,  and  they  that  at  Brfl  pretended 
 one^  to  d€(ire  Churches  for  themfelvcs,  grew  at  Icngthto  that  powerful  infolcnce 
 «0  deny  them  to  others.  And  as  much  ingratitude  is  cbfervable  in  it ,  that  thofc 
 which  like  the  Ivy  grew  up  by  embracing  rhctrce,  (hould  cxhauft  the  fapp  and, 
 fcngth  thereof,  and  like  Quick(ilver  (hould  eat  out  and  confumc  the  maial  ibcy 
 clofed  with  5  fo  peichancc  (omcwhat  of  jqitice  may  be  confiderabic  therein,  that  a$ 
 ill  was  fal4  of  fUwy  the  fourth  ef  Frmc ,  That  he  fdlby  that  RdigloA  to  which 
 
 ht. 
 
Tl:>e  Lord's  Su^^er  laid  forth  inxommonfor^ijrc. 
 
 219 
 
 he  fell  5  foaUthccompliinccsolthe  one  party  have  oncly  occafioned  them  toftif- 
 fer  from  thofe  whom  they  have  too  indulgently  fuflfcred  ;  and  as  when  that  King 
 was  wounded  in  the  mouth  by  Ca[Ul,  he  rcccaved  an  admonition,  That  having 
 denied  the  truth  with  his  mcuth,  hewas  there  wounded,  and  if  hecaltit  outof 
 his  heart,  he  was  like  to  take  in  the  knife  there  alfo;  io  I  ftiall  humbly  rcmindc 
 thofe  Presbyterians  wh  chhave  viryed  andlapfed  toward  an  Independent  model  > 
 thatfince  fuch  applications  and  condelcentions  have  been  onely  paid  with  con- 
 tempt, and  have  borne  no  other  fruit  but  obftinacy  in  the  ©nc  part ,  and  danger  to 
 iheothcr,  thitthey  wotj'd  adhere  unto  and  cherifliiheir  proper  principles,  which 
 need  covet  no  other  liUncfs  than  their  own,  ('becaufc  truth  is  incomparably  fjirer 
 than  the  Grjcclan  Helena,  as  Jngufline , )  nor  pray  in  any  fupport  from  carnal 
 prudence,  fbecaufe  honefty  is  the  befl  policy,  )  aad  remembring  whence  they  are 
 fallen  would  do  their  firft  worl;s,  left  their  Candlellick  be  (liaken ,  afwellas  their 
 Ij'ht  h.uh  been  fomcwhat  contraded  andobfcured. 
 
 They  would  perfwade  us  th«y  comply  not  with  rigtd  Independcnrs,  but  then  \i 
 feems  they  are  to  be  ranked  among  the  gentle  Independents.  The  digladiiiions  oi 
 Scds  are  fometime  as  eager  among  thcmfelves  as  agaiiift  the  truth ;  the  Maximinuu 
 ■m-ls  did  virulently  comeli  with  the  PrimiJin/Jif ,  yet  both  were  under  the  denomi- 
 nation of  Vonmjls ;  they  may  be  all  in  the  fime  wjy,  which  yet  run  fafter  and  go 
 further  one  than  another.  As  the  SchooVs  fay,  that  every  Angel  is  a  fcveral  fpecies, 
 -fo  if  feme  difference  or  fingularity  mlghtconltiiutea  fevcral  form,  we  fliouldhive 
 among  Independents  almcft  as  many  Religions  is  men.  It  is  like  enough  they 
 render  no  complacency  to  the  rigid  independents,  and  do  yet  find  noplealing  re- 
 ception among  the  right  Presbyterians,  iiicha  CataKropheistherclultof  a  mid- 
 ling  indiffereiice  ,  and  it  fares  whh  men  of  that  temperara.nt  as  wih  the  hypocrite, 
 the  wcrld  hates  himbecaufe  he  feemes  good,  and  God  abhors  him  bccaufe  he  isAot 
 truly  fuch. 
 
 fbey  leave  the  rigid  Indcfendents  fa  dtfwcr  thdt  chirge  of  confeuvding  Churches  , 
 and  then  it  feemes  they  depend  upon  ihcm  to  be  Advocates  tor  them  alfo ,  afwell 
 as  to  plead  their  own  caufe      For  ht  wever  felflove  may  transfer  the  guilt,and  cen- 
 liirc  that  In  others  what  it  will  not  fee  in  it  fclf ,  (as  Vcmofthenes  faid  nothing  was 
 fo  hard  as  to  know,  orfoeafieastodeceave  oneslelfj  )  yet  this  charge  hath    a 
 thou  drt the  niiin  iot  ihcm  iiio,  for  he  is  fomewhat  confounded  in  his  judgement 
 that  cannot  dlfccrn,  or  will  not  cnnfefie,  that  toconftitute,  as  they  do,  one  potjdor.yif" 
 Churth  of  perfons  gathered  and  extra  fted  out  of  twenty  or  thereabout,  '^^^o^^- fiudeiiivent^^ 
 troduce  a  confufion  of  Churches,    and  what  is  that  elfe  but  to  defeat  that  ancient  jr^2>»4  rerum.  U 
 and  laudable  conttitutlon  of  dividing  parilhes  into  feveral  Presbyteries,  as  proper  ^^^  o.p.i'esl 
 cures,  and  making  them  definite  and  appropriate,  whichif  not  inltitutedbyP/o- ^^^^^^^A'/j^^ 
 7typU6  about  the  year  x6o.  in  the  Roman  Patriarchate,  and  foon  after  in  other  ^iO'^^y^  If^^ 
 tejU'cs  Wy  his  example,  or  rather  the  infthuilon  by  him  revived  after  the  difturbaa-  j;/,,^/^.  content 
 CCS  of  perfecutioB,  as  having  been  firft  fetled  by  Ett^//?K5  at  Kome  within  little  of  ^^  p/k^^  p;^, 
 thcfirlt  Century,  yet  profound  v^Kr/^«<frzfj' acknowledge,  that  in  the  very  firft  ^j-;^^/^  rjj  a 
 times,  Parifhes  were  divided  to  feveral  Miniiicrs  according  to  the  conveniences  of  Dj^jiyr  selden 
 Country  Towns  and  Villages,  which  divifion  and  dlftribiulon,  hath  been  con-  m^^flof 
 fiantly  ratified  and  fupported  by  our  municipal  Lawcs  as  neccflary  to  order ,    and  fyffjg/f,  ^,  * 
 fubferviem  to  many  expediences.    And  alfo  the  violation  of  this,  order,  and  fuch  g 
 appropriation  was  forliiddcn  by  the  Canons  of  ancient  Councils ,  w j  j  ecnfundito 
 Eccle^^i  decreed  the  fir  ft  Council  of  Covftmineplc,  0'  netftroskhsi  fujiufjbet  £•  Covftat^fav.  z 
 
 '       C  C  C   1  f^f^^fh 
 
tio 
 
 The  new  Inclofures  hroken  doivn^  and- 
 
 Avsrn.  9.       fi[^ofii  AlicT'mcivimU  ^ilcoptuCnttommtemerator  invidatfYfis  the  detetmlnaEion^ 
 
 of  the  Sy.iod  of  ^vertic. 
 
 And  this  i«  alfo  to  remove  thofe  ancient  land-nnrb  &  bounds  which  was  not  one ' 
 
 Rofin  Antig.    ^y  p/^cular  among  the  RomiJis  {Si  quutranfcrre  auftafuijfct  aut  aitoUercy  lege  temL- 
 
 Romizc  I  g   "^^^ '^'^P"^ ^^^ ^^'^^  ^"^  devovit,  inter feHdri i^fm tavqium.  JMrilegi impuvitate promifsl 
 
 '    *^'         (^  puriute  afcclere)  but  obnoxious  to  a  cfirfe  by  the  Law  of  God,  P«<r  27.  & 
 
 fji^rov.ii.      17.  and  coming  under  frequ.nt  prohibitions,^  Vein.  19.  14.     Trtfw.zi.    zS.(^ 
 
 ^^^        '  ^^.  10.  Sub  hoc  autem  literali  feiifu, ^pifibolice  inuUigtndum  e[i .  ,    ,^,.  jig  quf^  ye- 
 
 cfcevitiS  prafcrifta,  hpmihm  laudibiliurco-nftiuiuprowitordii  (^  erdine  acpGlitit 
 
 inter  homines  confervandai  vioUrc  (^  immutare  novi  doSima.  (^.  impio  coniemptu  pra- 
 
 _  fumiit,(mh;^J7ifcniKs. 
 
 And  if  It  hathnotmuckofconfufion,  yet  not  little  of  irregularity  to  commu- 
 nicate with  one  Church  in  the  Word  and  Prayer ,  and  onely  wi.h  another  in  the 
 Sacrament ,  tobe  common  hearers  of  the  Word  among  thofe  with  whom  they  de- 
 ny to  have  communion  in  the  Sacrament,  and  to  partake  of  the  Sacrament  with 
 chem  amongft  whom  they  do  notconlhntly  hear  the  word,  to  pay  their  Tythes  to 
 them  who  ferve  not  at  the  Altar  whereof  they  partake,  and  to  yeeld  no  Tytkes 
 Cwhufoererofferingstheybring^' to  tkofe  that  officiate  at  thofe  Altars  where  they 
 participate.    And  yet  I^w4i/k4  tells  of  the  ancient  Chriftians,  Omves  di  orandum 
 inidemlociconvenere  ^-~—.  qiLem.tdmodtmddmum%Akar€  (cheyhadnot  then  feve- 
 Meadi5>  Curcbcs  rail  Altars  that  hid  one  common  place  of  prayer  j  and  a  Bilhop  and  an  Altar  were 
 inindfmce  the  niide  correlatives,  fothatevery  Blfhop  hid  an  Altar,  and  but  one,andnot.one  Al- 
 Jpo^,  p.  5©.      t^r  among  many  Bilhops, which  interfeers  with  their  pradice. 
 
 Thofe  afpcrfions  wherewith  they  complain  to  be  befpattered,  were  not  (the. 
 moiVof  ihem)caftbythe  paper,  nei:her  were  they  fo  blotted  by  any  drops  flied 
 thert,  yc  let  us  try  whether  it  fall  not  out  with  them,  as.we.havenot  onclyreadin 
 Uory ,  bu:  feen  by  experience,  to  have  happened  to  fome,  who  commenced  fuits 
 and  brought  adions  of  Hinder,  and  upon  the  traversing  thereof,  have  been  convi- 
 cted of  thofe  crimes  which  they  fought  to  clear,  and  to  get  recompence  for  being 
 accufcdof ,  and  have  contra^ed  thofe  penalties,  wherc«s  they  might  have  been 
 quit,,  if  they  could  have  been  quiet.  They  fay  they  are  falfly  Impeached 
 
 V'[:{\3  Fer  dtfordtr  agaivfl  Liirv  :  And  we  fupp^fe  indeed  this  c&nfoHndingof 
 'thefe  Paiilli  Churches  whereof  Law  hath  determined  the  limits,  and  made  the  ap.- 
 propriition^comes  under  that  denomination.  Our  lawes  have  forbid,  and  do  in- 
 {\\&.  penalties  for  ufing  any  artifice  to  iiitice  and  withdraw  Pigeons  out  of anothers 
 Dove-houfe,  and  Bees  out  of  othersButs,  and  therefore  doubkfle  cannot  allow 
 the  tolling  and  (educing  other  meas  naturall  fheep  from  their  folds. 
 
 Secondly,  For  Magici^ :  Ithink  it  will  rather  prove  to  be  for  fillinefTe,  or  uncha- 
 ritablcneffe  5  the  paper  onely  fald  that  their  tempting  and  withdrawing  the  fruits 
 of  other  mens  labours,  and  thofe  committed  to  theircukure,  to  make  up  their 
 Churches,  did  carryfome  analogy  with  that  magical!  transferring  of  other  mens 
 corn  Into  their  fields ,  wherof  (omt  RomAns  were  falfly  accafcd.  A  man  might 
 fttfpeft  that  they  were  indeed  pa flfrve  in  Magick,  and  thereby  fafcinated  hereupon 
 to  think,  that  this  Allegory  layes  Magick  to  their  charge,  and  therefore  while  they 
 fwppofethat  we  queftion  them  properly  for  that  crime,  they  cannot  but  leave.noc 
 onely  their  w!t  and  temper ,  but  their  charityand  Innocence  under  greater  quefti- 
 on ,  vlcerA adlevem  tttSftmi^tim  d  fnfpitiQnm  uSlus  mdi^lefmiU  nunquid  fine 
 ^treU  agrdungHnmi 
 
 JWrdly, 
 
The  Lord's  Supper  laid  forth  in  common  jor^^ 
 
 221 
 
 Thirdly,  For  Scbifmei  Thougfithu*L\v.iy  benot  fchifme  Iiuhe^c/;^^,  yetic  is 
 mot Q  then  i'\ihcEmbrpi  andtScu^hit  bcnot  ripe  inall  tht  fruit,  yet  it  is  more 
 than  in  the  feed,  and  if  noc  fchifma*  yec  fomewhit  fchifmacic.ill :  Thcyfeparate 
 from  a  comntiunioninparcofthe  ordinance?,  and  fo  it  is  in  part  fchifmittcall  (buc 
 the  pirt  is  of  the  fame  nature  with  the  whole.)  They  rcfufe  to  communicate  or  aflo- 
 cra:c(istheyrpeak)  with  thofe  Churches  wherein  is  a  free  admiHion  to  the  Sacra- 
 nicnt  ofallthofe^hu  are  not  duly  calt  out,  and  they  will  not  admit  any  of  thofe 
 Churches  to  hivecommnnion  with  them  ia  the  Bucharilt,  untill  iheybenew  mo- 
 del'd,  and  entredi'KO  their  Churches.   But  that  Church-fetlowfhip  conlifts  efpe- 
 tially  in  communion  of  Sacraments,  and  is  pri'iclpally  defined  by  it,  and  thv  tht^^^'P* 
 com  Tits-  ion  of  evil!  and  good,  is  intra  etnitm  ficramemonim  comyniimoiicm  ^  con-  ^^  ^^it,EccUf» 
 ntxioncnUi  and  chattodefertand  to  deny  fuch  a  communion  with  thofe  that  are^'  ]^' 
 Churches  of  God,   is  the  dregs  and  fedimsn:  of  fchlfme,  we  have  formerly  Akw-  ^f^bijajatkos 
 ed  ou-  of  Augitftinc ;  that  to  dared  to  receive  the  Lords  Supper  with  any ,  is  ta-  Pf^ncommu'- 
 citly  to  renounce  thir  fraternity  ,  vras  inftaaced  out  of  AllingivA  $  and  that  to  fe-  "^^^^l^^  dirupta 
 pirate  from  this  or  thn  pirticular  Church,  tha:  is  a  particular  member  of  the  body  ""^^'^>A"g« 
 ('of  che  Ca  holick  Church)  is  fchlfme,  we  have  inlhnced  our  of  ^U)>m ,  as  it  is ^"'^^*'  *^ 
 aifo  to  mike  a  reparation  from  chit  congregation,  Ubi  Dem  coUIgii  Ecckfum ,  as  ^"tth.  torn.  4, 
 may  be  added  out  of  Cxmero.     Sehifme(fiith  a  found  VVri:er)  is  a  breach  ofP7»» 
 thcuni'yof  the  Church  ,  which  unity  of  the  Church  conlifts  in  three  thinos  ^  ^f^^^o opcr. 
 Firfl,  the  fubjedion  of  the  people  unto  their  lawfull  Pallors.  Secondly,  the  con-  tuldd/'j^e 
 ncxion  and  communion  wlaich  many  pariicuKir  Churches,  and  the  Paftors  of  ^^*"'^^W'S^ 
 thcmihaveamongthemfclves.    Thirdly'i  in  holding  the  fame  rule  of  faith,    But^'J'P'°o* 
 they  rent  and  intiinge  this  unity  in  the  firfl  refpedt,  by  githcring  thofe  into  their 
 Church  chat  have  other  lawfull  Paftors.  *^i  fchifmatxf.icmnt,  diihCyprkn,  (^  re-  Ep'ift.jS, 
 licfeEpifcopodiii'fifi'biforMEpifcopumqucerimi'  And  in  the  lecond,  by  denying  to  P*  247* 
 hive  a  communion  with  other.Paitorsand  thcie  CKu.chcs  in  th-is  Sacrament  of  the 
 Lords  Supper:   and  itcarinot  fowupthisrent,  nor  makeup  this  fraiftion,  to  fjy, 
 they  communicate  in  other  ordinances  with  thera  ,  for  not  or.ely  Church  commu- 
 nion is  chiefly  communion  of  Sacraments,  but  (as  was  cited  formerly  out  of 
 Mr.  BMI3  )   to  ufe  one  ordinance  and  not  another,  is  to  make  a  fchifme  in  the 
 Church.     fru(irafihibUudiunntrquip27iemcumfacerdytibui  Dcinon  hiibnncs,  obrc^ 
 punt  (^  Uunter  itpid  quofJam  commuvicare  fe  credumy  aswasal'.eagcd  outof  Q- 
 
 It  is  fchifme,  faih  Valentii  (and  trulyjif  he  mifappUed  it  not')  HoUe  fe  gerere ,  2.  Djfp^ ,; 
 pt  membrum  hujm  corporis  in  altqus  vet  allquibus  ffiritiulihui  a^ienibus  ad  hoc  Ecck"  g^  ic^pwi^  \  . 
 fiji  corpui  peninentibvAyitq^  Aid  mile  fubejfc  vifibili  hujus  corporis  capitiy  rieq^  aliis  ejus  n^^oo, 
 membris  eommwucu7it,  ut  iUi  capitifubje^a  funt^  fed  vcUe  agere  feorfi'n  ah  hoc  corpore, 
 'O*  iniependenter  abejtes  c^fite.    And  ftnce  anciently  a  Bilhop  md  an  Altar  were 
 made  Correlatives,  and  afchiffflaiicallBifhop  was  hyd  (onflituere  aut  coUoearc 
 aliudAlure,  (fiith  a  learned  manj  therefore  they  that'ere<ft  other  Altars  for  ^^^d ubi fupra 
 ''^\them  to  partake  of,  which  have  lawfull  proper  Paftors,  and  they  that  participate  at 
 other  Altars  than  thofe  of  their  own  Paftors,tread  too  near  tipon  Schifme.    Nay 
 alfcjthey  that  feparate  from  a  true  Church  to  partake  of  an  Altar  in  a  Church  a- 
 partjdonotparticipateofthe  T  2ib\t  oithcLot^yior  in  una  dm9({iiuh  Rivet.)  qua  j^^^^.j  >  ,^ 
 eft  Ecclejii  Dei  vivcntif^commedi  debet  agnm—^-'^^mncs  ejus  quAtevm  cibus  wo-.q         '  '  ^ 
 
 fterfunt  extriiVam^nmtimmntfffrtJTitvr.  IU»I  p.^l9» 
 
 fter  funt, extra  iUam  domum  non  tfferuntur, 
 ^^^  ^^?5 fs  ihs  Aft  of  reparation,  fo  the  Rcafon  thereof  dcnognlnaws  fchifnaa- 
 
 ticall,. 
 
_„-^^-%-     ->— »■     ■■-    '      ■'  "    *'*"'         "  "*"  I     ■'»!■■  I  '•       '  "  ■     '         ■    III    -        ■!   »  l» 
 
 III  The ne^ Inclojures  broken  down,  and 
 
 'ticilly  while  they  affirm  the  reparation  to  be  occafioncd  by  the  irofsneffe  of  adminf- 
 Uratlons   elCewhere,  where  no  reparation  is  made  by  exercife  of  Difcipline  ; 
 which  very  thing,    (  viz.  that  any  corrup  ion  of  manners  or  want  of  Difcipline' 
 (which  is  among  corrupt  manners  j  to  cxpurge  thofe  that  were  corrupt,  was  a 
 (ufficient  ground  of  feparation)  brou4^hc"forth  and  gave  rife  to  the  fchifmc  of  the 
 Venjtifis,  and  was  that  which  rendred  ihem  rchifmaticks,&  th2t  which  S.Aagji' 
 /l/Hcimprefledhimfelfecfpeciaily  to  fight  againft,  as  Is  liquid  through  the  whole 
 ,    -.      torrent  of  his  writings  againft  them,  fome  drops  whereof  owr  former  difcoutfe 
 Cited  by  Mr.   j^^^j^  ^^^^^  fprinkled  with ;  I  (hall  here  only  fay  as  learned  Davenant  profi  (Teth  (fpca- 
 Baxters  Sums  \^i^^  qJ  the  Divines  of  Germany)    Maud  dubitem  affimm,  illos  qui  fnUmtur,  (^  ti- 
 everla[tttigreft,  mencommmmemfutermm  cumaliis  retincre  par  at  i  funt,  ejfe  fchifmate  coram  Dci^ 
 part.4.p,i0j.   magh  cxcufatosyqaAmquiverai  opiniones  in  hifce  controverftu  tuentur ,  (^  mutuam 
 '^**'S'  commumonemcumtiliu  EccUfiis ,  etiam  dcftdcrAtitihui  AfpcmATitur -,  fol  think  ihr.fc 
 
 Churches  more  cxcufable  which  have  not  the  exercife  of  difcipline  in  cafting  cue 
 offenders,  yetlack  not  a  delire  of  a  fraternill  connexion,  and  muruall  commu- 
 nion with  other  Churchcs/haa  thofe  that  fet  up  difcipline,  and  lay  down  commu- 
 nion and  unity. 
 
 To  (ay,  thit  they  fepdute  not  from  true  Qhmhcs ;  Firft,  as  it  can  no  more  pal  - 
 liatethtirguilc,  than  ic  could  cloak  that  ot  the  Donitti (Is  who  made  the  fame  dc-  . 
 fence  (and  indeed  this  is  the  C4th9lieon,tht  common  place  and  p'ea  of  all  Schifma- 
 ttcks,thatif  they  torfake  one  Church  they  go  into  another  j)  fofecondly,  they  do 
 make  a  feparation  from  true  Churches,  fcciagtbey  feparatc  (as  was  (aid  j  from 
 all  Churches  that  give  a  freeadmKfiontoaihhJt  are  not  duly  calt  cut,  and  if 
 thofe  areno  true  Churches,  thenthey  arenot  lnth:ftatc  of  fatvation,  for  all  that 
 fhallbefaved  areaddcdtothe  Church,  and  all  that  may  grow  capable  of  admTf- 
 fion  into  their  Churches  out  of  chc  other ,  it  may  feem  rcqoifitc  to  baptise  before 
 they  are  admitted,  baptifmc  being  a  note  of  the  true  Church,  and  therefore  agree- 
 ing thereunto,  as  proprium  quarto  modo.  They  were  fuch  Churchics  wtcnin  many 
 of  them  received  ordination  to  the  Miniflcry  (v\hoare  not  yet  renrdainedj  and  by 
 the  Minifiery  whereof  faith  was  wrought  in  them  (  wherein  I  hope  \\\<y  were 
 built  up  before  ihcy  laid  the  fcundation  of  th(  ir  new  Churches)  and  to  believe  is  to 
 :be  added  to  the  Cliurch ,  which  is  Synonymous  with  the  houlhold  ot  fai-.h ,  and 
 wherein  if  ihey  had  fuitered  death  for  the  profc^U  n  of  that  1  aiih,they  would  have 
 thought  theml'elves  intitled  unto  martyrdome ,  (and  yet  cut  of  the  Church  are 
 no  martyrs  j  J  neither  can  they  pretend  to  reform  the  Church,  if  they  acknowledge 
 not  thofe  from  whom  they  feparate  to  be  true  Churches,  for  then  they  rather  form  a 
 new  Church,and  it  is  not  an  alteration  which  \sMotua  i  qiialitau  in  contrariamqua" 
 Utatenii  but  a  generation,  metus  a  n^n  ejj'e  ad  effc  j  and  is  not  mutatio  ftatus  fed  ej^'cn^ 
 tia.  But  this  is  tkatroot  bearing  gall  and  wormwood  ,  which  oeing  fhrunk  and 
 ,4ryed  up  among  the  Breww/yii-,  hath  been  watered  and  cherifht  by  them  to  repullo- 
 late  and  fpread  its  branches  and  is  grown  now  to  this  hei^hr^  that  we  arc  now  no 
 true  Churches  till  new  gathered. 
 
 Fourthly,  For  5'£i/>w»,ifany  laid  that  upon  their  fcortjfcc  may  perchance  have 
 put  them  to  a  heavy  reckoning  s  but  If  he  charged  them  with  It  before  repealing 
 or  anti^uatlng  the  Statute  of  J  5  Eliiab.  c,  i  .1  believe  he  fliould  neither  have  con* 
 traced  any  great  ^iatfrofdfo  cUmorei  nor  they  have  obtained  much  dami»age  up-* 
 omnyjI^ionoftbcCafc',  and  however  things  yet  ftand,  whether  the  (ettlngup  a 
 RCwLegiflativepowertaihtNation^  byadiiiccary  Conv^ions  formixigObli- 
 
The  Lord's  Supper  laid  forth  in  common  for^  iy-e.  ii^ 
 
 gatory  Canons ,  putttflgout  of  their  communion  or  affjciation  all  thoHs  that 
 will  not  comply  in  a  conformable  obedknce,  i^  it  have  not  fomc  fpiccs  of  Sedition, 
 yet  whether  it  grace  not  with  the  Statute  of  i5.H.8,c.i9  is  only  for  wifcr  Law- 
 yers'and  deeper  Statcfnten  to  give  judgement  of. 
 
 But  perhaps  he  that  imputed  fedir ion  to  them ,  onely  judged  fedUion  to  be  inhe- 
 rent in,  or  complicated  wi:h  every  fchifme,  according  to  the  fenfe  ©f  S.Auguftine^        _  .^ 
 faying ,  Ctim  idfucereferfeiitionan  (chifmitU  vbluitypiui  I  bonU  ffiritaliter  quim  ^      ^  ^'** 
 ^  milff  corforaliter  feftrentur ;  or  elfe  con  fidered  that  as(C<W7ero  faith)  Sedition  is  a      g'"  "    *' 
 Civil fchifmcj  fofchlfmemightairobefaidtobe  an Ecclefiafticallfedition.  C'l^tm.t, 
 
 But  (editiousthey  canitot  be,  bcaufethcprefenr  Authority  u  for  them,  atleaflnots-^'  » 
 ffi'mftthem,  and  thej  are  no  underminers  of  them.  Tirft,  I  know  not  what  they 
 ^can  by  {them,)  tor  in  fhort  time  E^omnftim  ego ,  They  arc  not  They,  who  like 
 i\izTofnxd.9s\\^st  in(horttime(hifted  many  points  of  theCompaffe,  and  like  the 
 j^^f^n  plant  which  N/crrw&crgg  mentions,  have  every  yeare  different  leaves  and 
 fruits.  They  have  not  now  altcgerher  the  fame  v/ay  &  modell  of  dircipllne,whicfi 
 firft  ftarted  thiscomrovcrik  between  us ,  and  wherein  they  walked  when  the  bock 
 ciKiefonh:  fo  as  Infome  things  they  have  confued  themfclves,  and  might  fuper- 
 fcde  me  to  do  ir ;  but  yet  I  difpiue  againft  them  as  they  were  and  aded  at  the  firft, 
 and  for  feverall  years  together.  Andthofcthat  fivoured  tbem  all  that  time,  can- 
 not favour  them  fo  much  now,  if  they  fti'.l  are  favourable  to  one  and  the  fame  way, 
 favethattheyhttvethishclpfor  it,  that  as  inferior  bodies  depend  on  the  motion  of 
 t^e  fuperior;  fo  they  aime  to  conform  themlelvcs  to  (he  higher  revolution,  to  be 
 more  capable  of  benignerafpedsani  influences,  and  when  there  Is  a /e^njjor^  mu^ 
 tiiituri  there  follows  alio,  vos  (^  mutimur. 
 
 Secondly.  I  underfl  ind  not  whit  they  intend  by  the  prfj:nt  tAtttbority-,  that  whfcfl 
 was  prtfincv/hen  they  writ  this ,  being  p.ift  when  they  pri  ted  it,  unleff;  they  in- 
 tend that  all  ihefpokes  of  Se(ofirU  wheele ,  turn  how  they  wii!,cannotbut  be  good 
 fpokes  in  their  wheels,  and  as  .V;^/i;«i  F/^w/fc'«  demonilra-ed  by  his  wheels,  tha: 
 ♦hehi'hcrfpheareshadfpeedy  revolu  ions,  and  therefore  did  fuddeniy  change  their 
 poftures)  fo  it  becomes  not  mc  to  be  fofawcy  as  to  enauire  into  the  afpeds  and 
 influences  ofiiie  fuperior  bodies,  who  am  not  skill'din 'Stae-Aftrelogy ,  but  am 
 frocul  k  "fove,  and  therefore /o?;^^  ^  limine,  and  dciire  not  to  be  po?e  fulmim ,  by 
 hwingtodo  ffavein  reverence  and  obedience)  with  them  that  command  the  Le- 
 giins;  onely  it  is  enough  for  us  to  know  no  eltablilhtlawes  that  are  for  them,  or 
 that  amhorire  their  way,  and  whether  the  prefent  Powers  favour  them,  or  onely 
 connive  at  them  or  not.  Yet  1  prefume  firrt,isihey  would  have  us  believe  that  they 
 arc  indulgent  to  them,  that  fo  every  one  elfemi^htbc 
 
 Contra  liber  turn  C  afir  is  ire  timet  s. 
 So  fecondly,  I  fuppofe  them fe'ves  conceive  their  way  is  pUufible  with  the  higher 
 Powers,  or  perchance  elfe  thfy  might  take  another,  and  they  being  fuppofed  to  be 
 fhadowcd  by  Greatnefe,  even  that  fhadow  fas  the  HjiWi'xdoth  a  Doggs  ^  mighc 
 fiiut  up  every  mans  mouth  from  barking  at  th«n,  for  te»porall  profpcrity  is  a  note 
 cf  the  Church  with  them,  (however  they  arc  not  Papifts^  which  they  form  foaie- 
 what  Itketbac  F(fW«,whfchas  A^elUsitU  the  Paintcr,tbat  though  he  had  notdrawfl 
 ir  lair,  yet  he  had  palmed  lier  rich.  And  tike  htm  at  Athens  they  are  ftill  falling  In 
 love  with  (he  Image  of  Fortune,  and  liice  Ci^Ak  the  famous  Painter  at  SmM,  that 
 drew  bis  om,  Image  ia  xh^  eye  of  agrcat  Prince  whom  h«  iis^'dj. Uic|  'm»\^  ^aV^ 
 
7  he  T>lew  Inclofures  hroken  domt^   and 
 
 be  ftill  in  the  eye  of  Potentates.  And  thirdly,  I  fuppofe  indeed  their  way  needs  the 
 fupporc  of  feme  great  powers  ,  being  not  like  to  take  much  or  continue  very  long, 
 unleffc  it  be  heU  forth  like  ihcAlionn  with  a  fword  In  hand, 
 
 Fiftlj ,  For  being  injuriom  to  other  Miviftcrs ,  I  anfw.  It  is  fomc  Injury  to  mch, 
 defty  afwell  as  truth,  to  outface  fo  palpable  a  wrong,  for  is  not  their  courfe  and 
 •way  of  pradice  In  gathering  Churches  an  equivocal  or  analogical  pUgiuniy  to  rob 
 thefpirhual  Fathers  of  their  Children,  &c  ?  Is  it  not  the  coveting  of  the  ftoms  of 
 their  neighbours  fpiritual  houfe  which  he  Is  building  for  God,  or  of  his  wife, 
 (  for  the  Canons  fay  there  is  matrimony  betwixt  a  Paltor  and  his  Church;, )  or  of 
 that  which  is  his  ?  Is  it  not  the  promoving,  occafioning  or  countenancing  many  to 
 waive  and  renounce  their  own  Pallors,  and  to  foi  fake  the  aflembing  of  thcmfclvej, 
 to  adjoin  and  unite  themfelves  to  their  Conventicles  ?  Can  it  be  other  then  a  dif- 
 honor  to ihofe  Minifters  both  by  a  tacice  difparagement  and  defpifing  of  their  parts 
 or  pains,  (  andfoa  kind  of  bearing  falfe  witnefs  )  and  a  Icflcning  of  their  people 
 In  the  multitude  whereof  is  fome  honor,  and  difcou.  aging  of  them  both  in  con- 
 trading  their  harveftjin  the  largenefs  whereof  is  the  labourers  incitement?  andean 
 this  be  other  than  an  injuiy?  Ic  is  that  which  the  old  Canons  call  Qoncukarc  epi feo- 
 dum, and  to  trample  upon  another  Is  to  injure  him  ,  Etiamcn  alter  fi  fecijfctidem, 
 cadcntfubjudicc  minim:  1  hey  would  fenfe  i:  injurious  If  done  unto  themiclveSjand 
 they  did  fo  refent  it,  notonely  in  thetaylor  (who  going  beyond  his  mealute  hath 
 cut  cut  in  another  hfliion  and  ilitcht  up  a  Church  more  flraight  laced  out  of  fomc 
 fiireds  of  their  Congregations  .J  3  but  in  them  alfo  who  have  outraced  them,  and 
 gone  beyond  the  goalc  which  they  have  kt  up,  and  feparating  further  from  them  , 
 have  adjoyned  themfelves  in  a  Church  fcllowfhip  with  them  :hat  are  full  grown 
 Independents.     They  pkad  they  co7iflriiine  no  man ,  but 
 
 Firft,  That  isnctfuflicienr,  thty  ought  not  to  perfwadeor  invite  any  to  de- 
 fert  their  own  Pallors  and  Churches  to  engrigc  with  theirs ,  they  ought  net  to  re- 
 ceave  them  if  they  came  voluntary,  they  arx  guilty  of  that  evill  which  they  do  not 
 Kinder  and  prevent. 
 
 Secondly,  He  that  entertaincs  another  mans  fervaoit  that  hath  forfaken  his  lawful 
 ninfter,  andhath  noccrtificate  of  his  legal  depaiture  ,  is  obnoxious  to  the  penalry 
 of  the  Statute,  though  he  neither  conttraln  nor  psrfwadehim  torelinquiOi  his 
 fornaer  fcrvice,  and  by  a  parley  of  reafon  and  equity  ,  they  areas  culpable  that  ad- 
 mit to  their  communion  without  thofe  literaformata  O'  commuJiicator>a  i  fuch  as 
 are  under anothers  Paftoial  charge. 
 
 Thirdly  ,  The  Vc?utip  coaded  none  to  afTcciate  with  them ,  ( they  decryed 
 all  eonftraint ,  and  complained  of  the  Imperial  Edids  made  for  their  coercion  j  ) 
 yet  this  excufed  not  the  leaders  of  that  Schifme. 
 
 Fourthly,  But  they  do  conftrain  moa ,  and  in  fuch  manner  as  any -other  abfe- 
 lute  and  Imperious  powers  ufe  to  do,  whoconitraiamen  onelyby  reward  and  pu- 
 nilhmcnt,  and  fuch  eonftraint  they  pr<^ftice,  for  he  that  will  go  with  them  in  their 
 way,  may  come  to  the  Sacrament ,  and  he  that  will  not,  muft  (fortbcm)  goe 
 without  It. 
 
 They  fay,  theyclocknomm  ihiciien^  but  to  deprave  and  vilifie  other  men  and 
 their  pradicc,  tomagnifie  their  own,  and  hold  it  forth  as  the  onely  reformation 
 and  bett  advantage  of  gcdlinefs,  and  theirs  as  the  alone  pure  Churches  and  difci- 
 f  line ,   and  their  catching  a^ter  all  that  they  can  thereby  decoy ,   and  draw  in  by 
 
 Uele  like  baitsy  what  is  ic  other  cbnacaUfor  the  jbirdsto  divide  them  from  the 
 ,^  ,._...._. . ^^^^ 
 
The  Lord's  Su^^er  laid  forth  in  common  for^i^c.        ^^  5  ^ 
 
 flock,  and  Hmc  twigps  to  hold  them  fall  from  flying  back,  and  a  virtual  ( if  there 
 were  no  other  expreffc  andexplicite  pcrfwafionj  clocking  of  others  mens  birds 
 from  their  proper  neiis ,  to  take  their  fl  Ight  with  them  }  HoneftA  lucra  quibw  nemt 
 UdituryiikhCdjiodori  ^ bene icpintur  qttoi  k  nuUii  aihuc  dminis  abrogitur^ 
 whereas  they  trim  ap  their  Church  like  a^/"*^/  Crow,with  others  feathers,for  they 
 hive  mewed  almoft  all  their  own ,  and  are  li^e  Antiecbus  furnamed  The  Hav/ke, 
 who  patcht  up  a  Kingdom  out  of  what  he  wretted  from  others.  They  think  tfrV 
 onely  hitch  fomc  Eggs  of  tbcirne(i  for  them  I  but  I  had  thought  they  are  tail  grown 
 end  high  flying  birds  of  Paradife  before  ih<:y  can  be  admitted  Into  their  AvitrieS} 
 Of  received  under  their  wings. 
 
 But  fecondly,  if  they  have  fuch  a  dexterity  in  hatching  other  mens  Eggs ,  how 
 hJppens  it  they  bring  forth  fo  few  of  their  own,  unkfle  thryrefemble  tAichjmifis, 
 that  can  make  gold  {or  others  and  have  none  for  themfclves? 
 
 Thirdly,  iUUty  hMch  other  mens  Eggs ,  it  is  but  like  the  Partridge  menilonsd  HierogljphMti 
 ^erem.  17.  n.  Vovit  five  ccngregivit,  as  the  Chilice,  Hkromy  and  Augitflinej  i^c^^* 
 or:  incubuh,  is  yitabltdyO  ua  qux  nonfepcrity  and  it  may  fall  out  with  them,  by 
 the  bringing  forth  of  truth  by  time  into  more  light,  which  ^ierm  cells  us  out  06 
 H/erom  and  Ambrofe  happcneth  to  the  Partridge,  Vt  cum  puU9s  eduxeritiiUdk 
 amittaty  hifiquidem  audit  a  illiut  voce  qua  ovx  pepererat,  vt^turx  vegetationt  per- 
 culfi,hdcvelutinutricedcl€rtdi<ideimfeco7if€runtjquxova  iUiunde  excluptffcnt  edi-- 
 dent. 
 
 And  who  they  are  that  hitch  others  Eggs  like  the  PartrWge,Saint  Augujline  will 
 tell  them,  even  heretickes ,  whofaiihhe,  C  hrl ft  unos  3  quo  jmiximeChriili  nomine  CcntriF  duff  * 
 feducant ,  cwnperi^fm  ChriftiEvangeliummtis  inveniunt.O'fmunt  iUos  divUida  MAnichXi^. 
 fuasj  non  fane  cumjudieio ,  fed{um  temeritate  inconftdcnta  j  mn  enim  imeUigunt  ihi  c.  i  z.  wm.  i" 
 effe  verm o*  falubrem  ^  quodamnodogermanam  Atque  ndkdem  Chrif^mmfocie-  p.5^. 
 titm  unde  ifta^  fepuriruntt  quas  ad  fuas  divitia^  congregdruntt  —  (<t  in  noviffimif  (uu 
 erit  injipjeHSfid  eft,^«/  primo  tdnquam  perpoUicitationem  ^  ofientmonem  exceUeiiiU  [a- 
 pjemU  feduccbar3trninfipiens3(i.)apparebit  infyiem.  And  Picrm  adds  alfojthat  A- 
 dAnuntm  per  perdiefmalienaovs  confoventer/iytnteUigit  hareticosygevut  quippe  hominum 
 perdkU  inftar  mali^numyfraudulentumi  eaUidim,  quodq-,  decipiendU  venatoribta  mul- 
 turn  infiimit  operdiUbi  tamen  verx  mmU  funclmU  quippc  inftitutiinif,  vox  Audit  A  fue- 
 ritiCOs  deferi  atq^  itkpxnaa  fuainlipientiie  luere  i  fothat  then  by  owning  this  com- 
 formity  with  the  Partridge,  In  that  wherein  he  Is  the  hieroglyphick  of  anhereiick, 
 they  have  contrafted  another  fimilitude  with  that  bird  which  Auguftine  alfo  men- 
 tions, Fetdix  nirnU  contentiofum  animalt  notum  eftquantA  aviditAte  contentmis  currat 
 in  Uqueum. 
 
 But  to  anfwer  this  comparifon  which  the  paper  took  out  of  the  ancient  reading 
 of  that  in  Jeremy j  of  the  Partridge  gathering  the  young  which  fhe  brought  no^ 
 forth,  they  produce oncly  a  refcmblance  borrowed  of  another ,  which  though  It  be 
 an  elegantone,  yet  is  no  more  pertinent  10  the  matter  In  hand,  and  hath  no  mwe  of 
 anfwer  to  what  the  paper  Infiitcdon^thanif  theyhad  reheirfed  anyof  f;Vr/w  his 
 ether  H/<f<»g/rj)^/fij'T,  ' 
 
 Ddd  SbCY* 
 
21 5  X)?e  nefio  Inclojures  broken  down,  and 
 
 SECT.    XXIII, 
 
 why  they  [have  not  the  Sucrament  in  their  own  Churches,  why 
 onely  at  Py  worthy.  Whtther  it  h  no  great  matter  to  be  called 
 cr  drawn  thither*  Of  their  return  to  their  orvn  Churches .  Hox^ 
 they  fiigmatize  their  people  and  judge  their  hearts*  Offerving 
 the  times.  They  confefs  the  Word  andSacrnment  to  be  the  fame 
 thing,  what  thereupon' follows* 
 
 HAvIng  thus  defended  my  own  works ,  I  might  fpare  to  make  any  failles,  and 
 having  born  out  and  repelled  their  affauhs ,  I  need  not  fall  out  to  attempt  up- 
 on their  lines  >  andthlakof  ft orming  their  Forts  s  but  I  might  now  fit  down  at 
 reft,  and  enjoy  thit  which  Archidamui  wifhcd  the  £//4nxwhen  they  were  upon 
 their  march,  bom  qtties :  For  he  that  is  filent,(hill  every  way  hold  his  peace.  But 
 I,  remember  It  was  a  politick  and  fucccfsfull  counfell  'that  Achmetes  Bajfa  gave 
 to MAhomet  the  Great ,  that  whsn  he  could  not  take  Scoiri  by  forcible  afl'aults,  he 
 (hould  block  up  the  Citie  with  Forts  built  about  It,  whichwould  fodlftrefs  It  for 
 grant  of  relief ,  as  it  muft  finally  furrender  it  felfc:  fo  perchance  though  we  might 
 defend  the  ground  we  have  undertaken  to  make  good,  notwhhftanding  any  of 
 their  former  ftorms  or  batteries  ,yet  as  long  as  fo  many  appearing  Fortrelfcs,  pre- 
 tending to  be  built  upon  Scripture  grounds  and  foundations^  ftand  about  It  un- 
 demolithed  and  inexpugned ,  it  may  feem  ftraightncd  and  diftrcft,  and  the  wayes 
 ©f  any  further  acceffe  and  more  aids  will  be  retrenched,  Khali  therefore  examine 
 ivlth  what  brain  they  have  ftuffcd  thefe  Heads jZs  ihcy  call  them,  and  what  they  hold 
 |»  cufite,  and 
 
 ^^iuitidum  titrdi  ccmpfsrit  arte  caput , 
 which  they  fay  (after  they  hivefoUomdthe  Author  ftep  by  flep  (though  it  be  rather 
 fomctimcs  fer  faltum,  having  leapt  over  many  fleps and  not  toocht  oponthcmj 
 sbey  hive  purpofed  to  pajfe  over  ,   though  I  think  It  had  been  better  to  have  flood  and 
 infifted  upon  them  with  more  weight  and  circumfpe^lon. 
 
 And  however  as  Plato  teichethiVef  rclixitatevel  brevitate  fcrikndi  curm  nimk 
 ineftum  efti  non  mm  brevijjtmi  aut  lovgijfma ,  fed  optima  funt  eligenda.  Yet  being 
 confciOnj  that  my  dlfcourfe,  though  It  hath  been  my^are  xilthSydonJueypotm  cau- 
 fam  impure  quimfaginami  may  for  the  length  thereof  have  alreday  as  much  excee- 
 ded the  readers  patience,as  my  Intentions,  and  rcmembring  what  the  fame  PUta 
 admonifli'd  AntiflhenesjOrdtionismodm  non  eft  penes  dicentem  fed  audientemy  1  (hal 
 henceforward  endeavour  to  be  more  conclfe  and  fuccinft,  and  begin  etfitacere  nee- 
 dumiCertetacmrire,  ^nd  Czyhmilttleif ovbreviloquiwnflentio  eft  fnitimum,  fatd 
 Ljfcurgus ,  onely  I  (hall  aim  at  fuch  brevity,(  which  Ammiantu  MmeUinm  faith  a- 
 lone  is  laudable)  quti  nihil  fubtrahitctgnitionijufiortm. 
 
 Indeed  as  the  wife  man  tells  us.  The  beginning  ofjirifeu  as  when  one  lettcth  ou^ 
 ■MW,  Prov.  17. 14'   And  as  rivers  let  loofe  out  ot  a  Dam,  ftream  forth  at  firft 
 
 i!?$  *  S!^5!^  §22^2  |Ad  }fr£rwAr4  mere  fp ariogly  ^  (0  being  enforced  tp  brcik  fortf> 
 
 -  ""     *^   *""        —— .-    -  —  from 
 
The  Lord's  Supper  laid  forth  in  common  for^  <src.  iiy^ 
 
 from  thit  rcftr lint  which  I  would  willingly  have  put  upon  me,  my  difcourfe  ( the 
 fubjcd  whereof  alfo  I  found  like  chat  Uite  iti  Sicily i  quern  fi  quis  ivgreditur  in  latum 
 extenditur)  wis  eafiiy  carried  Into  fuch  a  prcflucncej  zsVikQ  Vcmcjihenes  ,  I  was 
 more  troubled  what  to  take  off  from  Itjthan  to  add  thcreuato,  and  the  rather  bccaufc 
 I  dcfired  that  faccordingco  what  Grf^or/advifech)  as  a  river  alfo.  Si  vitles  civas  cjc 
 latere  contivgit  in  c^  [rotinui  fui  curfus  imfctum  divertit,  cnmq^  illas  fu^cienter  imple- 
 p  lever  it, repent  €  fe  in  dvcum  refunditi^o  that  my  difcourfe  ;wcw  pofium  eccafionem  con^ 
 gru^  neiificitionis^^quajli ad  vicinam  valls  fe  raorqueat',  but  hereafter  Iftial  efidcvour  it 
 Ihal  rather  (iillirequamfluere^  and  with  Pbociofij{h:i[  be  folicitcus  to  abridge  or  cut 
 fhort  what  I  (hall  fay,  yet  fo  as  to  reconciie  the  care  not  to  fay  fo  much  is  n^ay  beget 
 faftidioufncfsjwirh  the  ftudy  not  to  fpeak  fo  little  as  may  argue  negligence 
 
 I  profeff^  I  was  never  of  Lalitu  his  mind  in  Seneca,  ^ic  aliquid  ut  duo  ftmui  ,  I 
 love  not  to  ftart  or  multiply  quarrels,  nor  to  catch  at  every  thing  that  m>iy  be  ca- 
 pable of  exception  j  Ve  minimii  non  curat  lex  {five  charitjtis  five  pTudcrtia)  though  I 
 havenothingoftheUfty  wing  or  quick  fight  of  the  Eagle,  yet  I  defircto  refembic 
 himin  not  making  a  iloop  to  Flies;  Yetbecaufe  the  i^pologifts  have  made  tkis 
 part  of  their  game(though  I  hope  wi  hout  making  any  great  prey,or  faflning  en  any 
 Files  that  make  the  oyntmentftink^  I  have  fometimcs  fought  to  make  them  fenfi- 
 ble  that  fuch  Fiies  (Vick  upon  thiir  foarcs  ,  aird  rarfter  thin  lemiin  in  their  debt,  'I 
 would  pay  them  with  tile  like  coyn  as  themlelves  have  both  minted  and  lent  our, 
 but  henceforth  I  (hall  forbear  to  be  an  tAri(ianhu/i  upon  forms  of  fpeakin^,  and  to 
 beat  the  cloaih.s  in  ftcad  of  the  body,  as  Artdxcrxes  was  wont  to  dee  in  clemency, 
 andlthall  be  more  fparing  to  trouble  my  felfe,  or  attediate  my  reader  with  any 
 thing  that  is  not  of  concernmentwi:h  the  controverted  lubjed,  and  be  cautious  to 
 leave  nothing unhandied  that  is  neceffary,  nor  yet  touch  with  that  whiih  is  not 
 pertinent;  bu:  however  other  maybe  qtkllionable,  yet  fliallgive  them  their  paf« 
 port,  interdum  non  minus  e[i  Outer  urn  tacerc  quam  dicere  j  even  a  golden  Ball,  if  ic 
 comea-thwartme  like  y^t^/iWi, (hail  not  tempt  me  to  turn  out  of  my  way.  fan- 
 tumne  €[i  abs  re  tua  otii,  aliena  ut  aires  edq;  nihil  qua  ad  te  aiiinen\  If  the  Apolo- 
 giftsfhalloncly  beat  the  air,  not  ft rikc  home  at  me,  I  (hall  quietly  ft^ndbyto  hear 
 the  found  ,  while  I  feel  not  the  ftroke  j  I  cannot  fear  they  (^lall  have  that  power 
 over  me  which  they  fay  Wirchcs  have  over  others  ,  that  when  they  prick  an  image 
 oftheir  own  making,  theparty  that  they  maligne  pises  away  by  it.  Andwhenal- 
 fo  I  meet  with  any  broken  troops,  which  I  think  I  have  formerly  beaten  out  of  the 
 Field  jand  yet  they  v/ill  appear  again  upon  fome  hill,or  fuppofcd  advantage  ground, 
 onely  to  Alarm,  not  to  Charge,  Ifiialinot  advance  toward  them,  but  march  on  ^ 
 and  (liall  fpeak  very  little  in  anfwer  to  fuch  paflages  as  have  formerly  come  under 
 d ifcuffion  :  for  as  Epiw/newid^  told  the  ^'I'tfrWHX,  when  his  fucccffes  had  fet  them 
 at  a  loffc,  and  caft  them  behind  hand,  That  he  was  glad  he  had  brought  them  to 
 long  fpceches  j  fo  contrariwife  when  wc  hope  we  have  done  the  work  before  hand, 
 we  may  fpeak  fhort  and  Laconically  9  and  may  be  excufed  to  expend  no  more  fpice  to 
 correft  the  flatulency  of  twice  fodden  Cole-worts  j  fo  neither  (bal  I  fprlnkle  much 
 upon  thofe  that  are  frelh,  if  they  arlfe  from  the  fame  ground,  aod  are  of  like  fub- 
 ftancc ,  though  growing  up  In  different  form  ,  efpeclally  feeing  as  the  fame  Recipe 
 often  is  fubfervicnt  to  fcverall  maladies  ,  and  one  true  propofitlon  may  be  deftru- 
 ^iveto  many  falfc ,  fo  out  of  what  hath  been  delivered  upon  former  occafion, 
 may  an  anfwer  be  fitted  to  refute  or  fruftrate  that  which  comes  In  as  a  fccond  or  Vefl^ifpe- 
 ^cfcrvcj  fo  as  what  I  take  no  notice  of,  I  (hall  fay  whh  Angufiiw,  TaUeJfs  n't.  wwi.^-f* 
 
 7)d4  1    *  Arlfinum  x8. 
 
2  28  The  new  Inclofures  hroken  down  ^  and 
 
 Afhitmm  funij  cut  m§irelfmlto  meffaria  non  fuiffet  fve^uodadremdequaagitur 
 ton  pertinet ,  f»ve  quod  tarn  leve  e^et,  ut  4  quolibet  redargui  faciUime  pojfet. 
 
 The  firft  head  which  they  (hew  forth,  is,  H^hy  not  the  Suumtm  in  their  own  Co%* 
 gregdtions  r  From  which  head ,  (  upon  the  former  account )  cutting  off  that  which 
 is  faperfluous  to  it ,  as  the  hair  to  the  head ,  though  It  may  fccm  to  dccic  or  fet  It 
 out,  and  which  we  arc  deceived,  if  they  hive  not  already  been  difcuffed  all  to  an 
 hair;  It  is  firfttobe  confidered  what  they  awfwcr ,  vi^.  Tbdt  it  is  in  feme ,  but 
 then  thit  anfwer  is  onely  for  fomc,  and  leaves  the  moft  without  defence.  1  do  not 
 know  that  before  their  Book  came  forth  the  Sacrament  was  publlkcly  admlniflrei 
 in  any  of  the  proper  and  peculiar  Congregations  of  thofe  of  this  afTociation,  fave  In 
 the  Cathedral  or  Mother  Church,  as  I  may  call  it ,  Vit  Pywsrthie,  unlcfs  they  takt 
 all  that  be  of  their  communion  to  be  alfo  of  their  combination.  But  If  it  be  in  fome, 
 why  not  In  all  ?  if  not  in  all,  why  In  fomc ,  If  the  realon  why  it  ought  to  be  in 
 fome  of  them,  is  common  to  all  •»  and  what  fpecial  reafon  can  they  produce  why 
 it  cannot  be  in  all  ? 
 
 They  fay ,  becaufe  it  home  ifter  their  intendment  and  deftres  of  juch  A  roor\  fp\€n 
 cfin  the  pipit ,  there  appeared  not  a  competent  number  to  carry  it  on ,  which  when 
 there  fhaU  be  found  ,  they  are  refolved  to  return  j  in  the  interim  they  were  enforced  to 
 adjoin  themlelves  to  a  Church  ixbicbwof  formed  in  one  of  their  Congregations y  zi^,  4t 
 'Tyworthy. 
 
 But  the  covering  1$  narrower  than  that  he  can  wrap  himfelf  in  it  j  the  flinders 
 by,  who  commonly  do  not  fee  Icfs  than  they  th.u  play  the  game,  cannot  difcernc 
 that  there  Is  a  greater  number  of  pcrfons  at  Pyworthy  fit  and  willing  to  rcceaveth* 
 Saciaaient,than  might  have  been  found  at  Holfworthici  and  it  will  Teem  thange  to 
 us  that  where  there  hath  been  a  fucce ffion  of  topicall  Starrs  of  greater  magnitude , 
 that  there  fhculd  be  ft  ill  lef*  light ,  and  lefs  tfllds  of  a  quickning  and  frudifying 
 influenceyieiihercan  Itbuteclipfethcdigiity  of  thofe  Starrs,  feeing  caufcs  are  bdt 
 judged  by  their  effcds.  But  perckaiice  they  rvcrc  only  not  fo  fit  or  willing  to  come 
 to  the  Sacrament  In  rhdr  way,  and  to  leave  their  liberty  bthind  them,  furrendilng 
 up  that  right  which  they  iiad  co  the  Sacrament  by  the  charader  of  Baptifme,  and 
 being  Church  members  with  a  Dognudcd  faith,  totake  anew  grant  thereof  by 
 the  copy  of  their  countenance,  and  a  tenancy  at  their  wills,  andwhenthc  Statute 
 ^uia  emptorcs  terrarum  forbids  the  creating  of  new  civill  tenures,  ro  fuffer  them  to 
 crednew  holdings  in  Spirituals.  Their  pulpit  difcourfes  were  diredcd  onely 
 :o  difpofe  them  tor  this  way  of  fubjeftion ,  and  for  their  twdi ,  not  for  the  right 
 end  ,  the  Sacrament. 
 
 Biitfecondly,  Ifthry  at  P/woy/^/V  were  more  malleable  free  ftones  and  eafier 
 ?obe  wrought,  yctfceingrhe  ftones  whereof  this  Church  was  to  be  built  and  con- 
 itltuted,  were  drawn  forth  out  of  ftveral  places,  and  were  brought  firti  to  be 
 forjined  and  falhioned  at  Holjw^rthie  ^  and  fome  of  them  hewed  out  of  that  rock, 
 why  lliould  they  be  carried  thence  to  be  laid  in  Fyworthie  ? 
 •^od  fetii  hie  eft  , 
 
 //t  U  lubrii,  mimua  fi  temn  deficit  aguia. 
 As  St.  H/crow  faid.  Heaven  was  as  necrBr/Mi»  as  5^efa/i/if«j;  fo  they  hid  been  as ; 
 ncer  to  Chritt  in  the  Sacrament  in  the  one  place  as  in  the  other.    He  was  the  mz- 
 ^cr  ArchitcH  of  the  frame  at  fyworthie  ^  who  firft  pteparcd  for  the  edifice  « 
 H9lf;ifml?f€  ^  Ubilmferiater  jbiRmaj 
 
7?;^  Lord's  Supper  laid  forth  in  common  jor  ^<s*c.  219 
 
 th.1t  was  the  more  fignai  place,  why  (hould  Fywmhie  be  the  Patridfchal  or  Metro* 
 folitan  Church,  and  as  I  may  fay ,  the  Reme,  from  which  Church  all  muft  be  de- 
 nominated, of  what  place  feever  they  were,  and  Qitholiquc  muft  be  joyncd  to  Kfl* 
 wrfx,  creifcit  Isnotright,  fo  they  muft  be  named  of  the  Church  of  Pj/ivorthiei 
 of  whatfoever  Congregation  elfethey  be,  and  why  (hould  this  be  fo,  efpecially  fee- 
 ing the  Pontifcx  maximui  thit  hath  the  greatcft  influence  upon  the  members  ot  the 
 Church,  was  the  proper  Paftor  of  another  place,  unlefs  alfo  that  be  here  applica- 
 ble in  rhs  refcmblance  which  BeUirmm  tell  us ,  that  the  Apoftolical  fcatc  may  be 
 fcpirated  from  theBidioprickofRowte,  and  what  Cttmernctvfis^dAxky  that  the  Pa- 
 pacy and  Bifhoprickcf  Rome  arc  twodiftinft  things,  andnotfoneceflarycon- 
 joyned  but  thac  they  msy  be  feparatcd  ?  There  might  be  feme  reafons  of  thrift  in 
 the  conduft  ihereof,  v^hich  is  a  principle  that  hath  more  influence  upon  thofc 
 of  the  Independent  principles  ,  than  on  the  more  hofpit-able  Pre^byreriansj 
 or  of  Policy,  that  their  own  peculiar  Churches  might  be  kept  for  a  refervc  ,  and  to 
 be  modelled  accordingto  the  mode  ohhe  time  and  exigence  of  craergencfcs  j  for 
 whereas  they  tallc  of  ihtir  being  a  Church  formed  at  Pywcrikie  y  in  the  choice 
 ef  a  Paftor,  &c.  as  the>  were  the  t  fficie nts  by  whom  ,  and  the  matrer  cf  which 
 it  was  formed,  fo  though  at  their  firft  fitting  dcwn  there  W3S  a  Palter  duly  (  I 
 thi;k)  ordainedj  yet  when  he  removed  his  quarters  (' the  phrafe  is  not  improper) 
 hethat  r(X^  sHumcd  that  charge  ,  was  not  for  divers  years  ahcr  in  Orders,  and 
 all  [hat  while  fure  ihcy  had  no  Cfu.  ch  formed  ^here  according  to  the  rules  of  Gods 
 Word,  iii:hichi,iccof  an  appropriate  Pallor,  &c.  atid  rhcicfore  then  not  to  have 
 reverted  to  their  proper  Congregations,  and  rcc^nurchcd  chcm  ,  h  without  ex-, 
 cufe. 
 
 Thirdly,  Sincethere  arc  fome  of  every  of , heir  own  pccu'iir  Congregs-rions  ag- 
 gregated into  their  cathoiick  Chutch  at  Pywcnbie ,  had  i:  not  been,  rot  oneiy 
 more  orderly  anddccenc,  but  more  juil  and  necciliry  to  have  modelled  them  into 
 fpecial  and  proper  Churches  at  home,  where  their  propc  r  work  by  ,  and  which  was 
 thefptearewheicinchcy  cughrto  move,  and  the  5p.Ttu  which  they  ihould  adorne  ? 
 and  the u^h by  a  figurative fii/j^iiwy  they  have  taken  ai'.othcr  wife,  ar.d  thelater  is 
 bcloved,and  the  former  hiccd  j  vet  imje  the  firit  borne  fonne  was  hers  that  was  ha- 
 ted, hclliould  not  have  been  di  (inherited,  bu:  have  liad  his  double  portion;  and 
 IftJigfe  Churches  would  perchance  at  firft  have  bi  en  diminutive,  yet  fiiould  they 
 h  ive  been  ausmentatives  of  iheii  honor  snd  pe^ce ,  which  as  they  complaine,  doe 
 iuffcrforn^gied  hereof, 
 
 ( I  f^g^i  f<^^  t^terU  tut  I  or  cffe  dsmi ) 
 mdthofelhtle  Churches  have  been  likelier  to  grow  by  appofi. ion  cf parts contigu- 
 ou  J,  the  corporeal  conraft  facilitating  the  agents  in  afJimilating,  and  the  fticks  ly- 
 ing in  the  fame  pile  ealily  kindling  one  the  other,  which  they  cannot  do  being  fe- 
 paratcd. As  opportunity  fometime  tempts  to  evill,  fo  alfo  often  doth  ir  prompt 
 to  good,  and  \ho\x^BcllArmm  havefalfely  thought,  That  the  cnlycfiicjcy  of 
 d ifcrimlnating  grace  confifts  in  the  annexed congruity,  or  as  Fc«/ccti,  the  due  ap- 
 plication thereof,  yet  it  is  %  truth,  that  the  external  means  of  grace  are  more  ef- 
 fc<5lual  by  the  congruous  and  fit  application  thereof,  and  the  clrcumftances  of  con- 
 venient pbce  and  facility  of  refort  have  fome  conducencyto  thatcongruiry  and 
 fitnefs,  for  wife  men  have  been  taught  by  experience  to  conclude,  that  what  Is 
 little  In  the  caufe,  may  be  grea?  in  the  cff*?^  and  confcqu«m,  and  the  day  of  fra.til 
 things  is  nouo  be  defplfed,  •    -^- 
 
 ■-  They. 
 
l^O 
 
 The  new  Inchfures  broken  dowUy  and 
 
 ■They  deny  that  they  had  a  competent  number  for  the  work,  but  they  ledve  us  to 
 Sum^ZQ^  divine  what  th^y;adge  to  be  1  competency,  for  they  determine  It  not.  TheSchoo'e 
 gj./^^;^-^^^-' tellsth^ttenfaificetomakeupaP^wWa/ctoi:/^^  and  this  is  a!fo  the  judgement 
 cA  '     ^'        of  the  Ci«oH//t  J,  thelndependenucontradic  tofeven,  and  think  fo  fcwmaycoji- 
 Itcmrafm^  ftiture  a  Church.    Ecdcfia  (i'iiihf  unius,  Grmmmcisquoquete(libKs,vcx  e(i  fyl- 
 
 Junius  tl^CCiCf .      I  z *,;„,,»*,  ^un^ti/»  ^nn,i/,fM  VrrhCii   ^^  itt  nior.it    An^a^l..,      D .£ 
 
 .1  c.4.tom.i. 
 
 ^^jfi infrhitUquoquedomibi^Eccleftjyi^itivscat  Apoflolia^  Rom.  16. 
 
 J.  1  Cor  i6'T-9-  [edeiconftAtex  familk  juftiti  in  qua  non  minus  tribus  animk 
 Mainionldcs  ejJeoportereomnesiwveruntOeCQnomijdcmnes  Philofophi  (^  furifcotifuUi  docue- 
 fa  'th  Vf^ere  ^^^^'  Correfpondently  TmuUian.Vbi  tresfunt,  ibi  efi  EcclcfijjSi.  neither  of  them 
 lenmnoflf'  unfuitably  to  what  the  Lord  Chrift  hath  promlfed.  Where  two  or  three  ive  gMhe- 
 radmre  there  ^^^  to  jet  her  in  his  name^  that  he  will  be  in  the  mldft  of  them.  There  was  a  Church 
 euibt  to  be  '"  Paridife  where  there  were  but  two  perfons,  and  they  had  Sacraments  there,  for 
 -  *  fuch  was  the  Tree  of  Life,  and  I  fuppofethat  to  help  forward  the  faving  and  fup- 
 
 portingbutof0nefoule,isamatterof  more  honor  and  comfort,  thin  to  engage 
 andleadaSed.  I  know  they  had,  (fome  of  them  at  leaft)  more  than  three,  in 
 their  appropriate  Congregations,  that  were  feaicdwiih  their  approbation  for  the 
 Sacrament,  why  then  was  it  not  adminiftred  to  them  at  home?  I  hope  they  can  give 
 fpiritiull  Alms  without  founding  a  Trumpet,  and  are  not  like  the  Nighiinga'J, 
 which  they  fay  cannot  fmg  wellunlelTeflie  be  over>heardj  or  as  they  lay  ot  the 
 Tortoyfe  ,  thatlhehatcheth  her  Eggs  with  her  eyes  ;  fo  others  cy($  (Itrullj  are 
 not  that  one!  y  which  muft  quicken^nd  bring  forth  their  duties. 
 
 Flril,  they  fuppofe  it  Hogrtat  mitter  tbit  U  requied,  fer  men  to  goe  out  of  their 
 Parijhes  to pmicipdte  the  Sdrdmem  :hm[ikh  Chryfoftom-,  Propter  hoc  magnum  c(f 
 malum,  quod  mhil  cjfe  videtur :  etenim  qua  nihil  effevidemur  facile  contemmntur,  q'  ss. 
 vpjo  contcmnuniur ,  augentur  ae  multiplicuntur  etiam,  qu^e  autem  augentur  rdduntur 
 cn^mincuTahilii^  and  therefore  upon  this  account  the  great  Mcr^/Z/fadvifeth,  Non 
 iicgligcre  minimum  ncfii  tibi  inter  minima.  Not  to  remind  them  of  a  frufiufit  per 
 plura  quod potcft  fieri  ferpauciora,  when  a  neceffary  obedience  and  fubmiliion  is  tx- 
 adcd  in  that  wltich  they  have  no  power  to  en  joyn,  and  others  have  no  obligation  to 
 oh(exwc,  bif  dut  qui cito  dat,  it  creates  a  prefident,  and  begets  an  encouragement  to 
 command  more  and  greater  things,  and  he  that  once  ^uirs  his  Free- hold  to  be  a 
 Tenant  at  will,  though  at  lirfthc  may  fit  at  an  eafierate  ,  may  at  length  be  en- 
 forfed  to  rnifc  l,is  rent ,  and  hold  upon  fuch  terms  as  his  Landlord  pleafe ,  or  lofe 
 his  Tenement.  J^<€  mincvirgultafunt,  eruntfi  negligantur  robora  ;  ifta  quae  modo 
 fidli  avu'fione  dirimintur, poflea  vix  feciiribm  fuccumhunty  faiih  CaJJiodtr. 
 
 Secondly,  thzy  think  it  no  euill,  no  not  in  appearance,  for  them  to  require  it.  An 
 appearance  of  no  little  confidence  and  no  great  ingenuity  1  however  they  may 
 iiiuggle  to  prove  it  not  to  be  fuch  in  realliy,  yet  who  can  deny,  and  not  fiift 
 fend  a  denyall  to  Modefly,  that  it  hith  an  appearance,  Firft,  levati  Altaris^  or  of  a 
 fchifmaticallfeparationof  themfclves  from  a  facramentall  communion  with  their 
 peculiar  Churches?  And  whereas  they  fay  they  arc  joyned  to  the  fociety  of  a 
 Church  formed  in  one  of  their  congregations,  that  doth  not  flave  off  or  fruftratc 
 the  appearance  of  fchifmatlcall  reparation,  for  elfe  the  Donatijfs  might  have  clea- 
 red themfclves  thereof  by  the  like  defence,  faying,  thatthough  they  divided  them- 
 fclves from  other  Churches,yet  they  adjoyncd  to  the  Churches  formed  in  their  con- 
 gregations, to  wit,thofe  of  ParmenianyyP€tiliiniGaudentit6i, EmeritWy C'c, 
 2,  It  hath  an  appearaiKc  of  tAUotm-epifcopacjfi  of  being  bufic  in  other  mens 
 ■      '  ~  Vi^cejfes 
 
The  Lord's  Supj^er  laid  forth  in  common  for ^i^c.  i? 
 
 2:1 
 
 P/flce/fa,an(i  incerious  and  negligent  to  their  own.   And  which  alfo  appears  to  be  a 
 dcfertlon  of  their  old  Spoufcs,  and  feeking  after  new  Loves. 
 
 Thirdly,  0//s;«/^^f^>  i.  toward  their  peculiar  and  appropriate  Churches  to 
 whom  they  doe  not  ihe  office,  yet  from  them  receive  the  Benefice.     2.  To-  ^      -,  •/-/)♦)/» 
 wird  other  M'nlft.^iS,  whofe  Iheep  they. allure  to  flrayaway  to  enlaree  their        .  »^m^^ 
 
 '.,  ^  ^       '  °  portionempi^' 
 
 Fourthly,  of  breach  of  thit  Canon,  whofc  obfervitlon  was  kept  up  fo  religioufly  y^  "^wrfere 
 in  the  ancient  Church,  that  none  fhould  communicate  ill  another  Church  without  ^        i/      v 
 the  Formei  and  Communicxmy  letters  of  his  ©wn  Paftor.  ^^^^^  J^v*"^  ^ 
 
 Fifthly,  0/x^io/4f/<3«o/orier,  eft ablifhed  in  the  defining  and  limiting  appro- ^^''^"/f /^^'^''*' 
 pi  iite  Churches  r<r,whlch  Cj'- 
 
 Sixthly,  of  tranfgrcffion  of  that  Rwle  of  Riohteoufncfs^J^e^  tibi  fieri  vo?i  vis,  al-  ^!^^^    .    '    .> 
 urine fecerUi  fo.  I  know  they  would  regret  another  to  put  his  fickle  into  their  ..  ^^ '"    .1" 
 crop, though  they  make  up  thvir  harveft  of  other  mens  corn,  aad  therefore  unlefs  "^^Jj^'"^^^PI^'. 
 that  mult    fe-m  good    in  them  which  appears  evill  in  others,  as  t^wi  in  alio  ^    P'^** 
 Auiicii  fuerit ,  in  Ctitone  filucii  crat ,  this  muft  needs  have  an  appearance  of 
 evill. 
 
 Thouoh  they  proclaim  that  thsy  ifelii{ely  ttrwilli  inthit  fociety  to  rvhich  tbey  are 
 joynedjtilhhey  fee  truth  and  reafonagiin(i  them  yet  incoheremly  they  profelTe,  that 
 I  hey  hive  flill  refolved  to  return  to  their  places  as  to  this  Ordinance ,  when  i  competent 
 number  J])  ill  appear  fit  and  mlling  to  carry  on  fo  great  a  worfi. 
 
 And  then  itfecms  more  light  hith  arofe  upon  them,  and  fome  CoUyrium  hath 
 cleared  their  eyes  to  fee  the  truth  and  reafon  agunft  them,  and  perchance  zsEpdmi- 
 7zo?;iii  told  the  i^p^ertd^/i  after  the  batt ell  at  Leu^ra,  That  he  was  glad  they  were 
 brought  now  to  make  longfpeechcs ;  fo  fome  fuch  likecccafion  may  have  brought 
 their  Prolocu'.or  to  retur.*  and  carry  back  the  Sacrament  with  him  to  his  proper 
 Church,  that  hithfo  long  flood  under  Imcrdi^,  and  to  fay  exprcfs'y  that  all  is 
 ATz^// which  was  done  at  Pyvomhy :  yccldoe  not  find  the  number  incresfed  of 
 thofethatarevifibly  fit  and  willing  more  than  at  the  firl^  ,  nor  hithheyct  to  this 
 day  taken  into  participation  above  one  more  at  home  thaji  foUoweJ  him  abroad; 
 fo  as  he  might  hare  at  firft  (ound  as  competent  a  rumbcr  as  h:  huh  fince  made  ,  ilt 
 nor  a  greater  number,  fince  it  is  poflible  that  fom;  perchance  may  have  found  fome 
 more  irritation  and  animofitles  by  having  all  this  while  been  left  lying  under  con- 
 teiF.ptandnegleft.  A'iPyrrhutin  the  judgment  of  Cynea^  might  have  been  as 
 happy  beforehe  left  £:/j'rK<,  as  he  could  exped  to  be  after  he  had  traverfed /f^//  & 
 conquered  Sicily  and  Africi{'j  fo  I  think  they  might  have  found  the  work  as  facible, 
 and  their  undertakings  as  fuccefsfull  before  their  going  out  from  them,  as  they 
 ^relike  to  do  upon  their  coming  back.  Iftheirreturnbe  upon  the  fcore  of  refi- 
 pifcence,  far  be  it  from  me  to  be  fuch  an  one  as  Be^a  complains  oi^Hic  bsmo  inviiet 
 mihigratiam  ^efu  Chrijlii  but  if  it  be  upon  any  other  acccount,or  if  when  they  are 
 come  home  to  their  Congregations,  they  yet  come  not  home  to  the  ancient  Ecclc- 
 liaftlck  difcipline,  but  oneiy  Ceelum  nou  animum  mutdnti  I  dial  fay  as  the  Turk  ^'^  ^o 
 Gentlemen  whom  hefaw  walking  feverall  turns  up  and  down  a  Cloyfter,  Arc  you 
 out  ofyourway,or  out  of  your  wits  ?  If  your  bufinefle  lye  here,  why  go  you  thi- 
 ther ?  If  it  be  there,  why  come  yeu  here  ?  and  I  ihali  conclude,  Levis  efi  mlitiai 
 fdipi  mutitufy  ntm  in  melius,  fed  in  Aliui. 
 
 In  what  account  they  fet  their  people,  and  how  they  arc  obliged  to  them  for  tBcir 
 S0o4^hough(sandreporca  is  very  legibUlnchore  blots  iil«rcwUb  |bclr  pen  hatfc 
 
The  ]>lew  Inch  fur  es  broken  down^   and 
 
 hcrcafperft  them,  putting  their  non-compHance  with  their  way  upon  the  fcorc 
 of  their  worldly  far,  doubting  fttte-chartgesy  wunt  ofiedey  and  boldneffinthe 
 fMtim  of  g«dy  Mi  fsr  mrfe  rufons ,  (  and  that  carries  ihcworft  Ignominy , 
 
 Smpliciur  p^eat  vitium  fortajje  pufiUum , 
 ^od  tegluif  mdjui  cndituT  ejfe  mdim.) 
 Whether  thofearc  endearments  and  cbirietnifmes  likely  to  charm  asd  winne  upon 
 their  affcdions  j  (Ignofci  aljquatentcs  iguoramiiepoteli»  contemptui  ventam  non  mcie- 
 tuT'i  )  whether  this  bcnota  provoking  of  their  children  to  wrath;  (  gruvius  con^ 
 tumelUmfermthmivesquam  detriment  urn  i  J  whether  this  be  not  cblocjuious  to 
 t^cmfelves ,  that  they  have  not  mclioratCki  nor  lickt  them  into  a  better  (hape  all  this 
 ivhile>  fince  by  the  law  Fdcidia ,  the  parents  were  punidii  for  the  concinued  faults 
 of  their  childrenj  whether  this  bting  a  judgment ,  not  of  men  by  external  adions, 
 but  by  the  hidden  caufes  thereof  and  their  fecrct  Intentions  5  whxh  c.innot  be  evi- 
 dent to  ihim  by  any  violent  (ij^ncj,  and  at  moH  there  can  bco.  ely  a  probiblefufpi- 
 non  that  the  aftlcns  fprlng  from  fuch  a  fountainc  ,  be  not  temerarious  judgment 
 and  3  judging  of  the  heart ,  fmce  fuch  a  furpltlon  is  fufScicnt  oncly  to  fpring  i 
 doubt,  norto  (upportanabrolute  determination  j  which  mull;  be  founded  onely 
 upon  m.miftlt  grounds,  and  as  long  as  things  are  but  doubtful ,  they  are  not  ma- 
 nifeft,  and  the  irsoirratlonal  doubts  are  to  be  interpreted  in  the  better  part ,  (  as 
 hath  been  formerly  demorfhated  j)  and  then  whether  thCv^fc/^^/y//  have  jufi  caufc 
 £0  complaine  of,  or  can  have  hope  to  be  condoled  for  the  hard  thooghts  and  untct»- 
 pcred  words  wliich  th  y  fty  ihty  fuficr  frcm  others,  fince 
 
 ^■udiiiumfi  quis  qudtfcdt  f  erf  cut  aquum  eft, 
 as  rc'fi'"^«  i-houijht  itpuniliablc,  Scvitoribuimaledici  ^  but  not  regardijblc  re- 
 mdedici ,  ofallchtfe,  if  the  Apologias  m\\  not  confider,   others  will  take  no- 
 tice. 
 
 What  they  diaper  thdr  margin  with  out  of  Mr.  Bjxter,  of  the  defperateop- 
 poling  and  vilifying,  and  fcurrilous  railing  at  delired  difcipline,  is  but  as  UriM  his 
 letters  in  the  facrcd  Itory,  or  Bd/^rcfibo?/^  intheprophane  ,  which  are  dellrudirc 
 to  thcmfelves,  fortheir  dear  brethren,  and  fuch  as  are  germane  to  them  in  princi- 
 ples, are  moll  engaged  in  that  guilt,  which  in  that  place  is  moft  refleded  on, who 
 have  endeavoured  to  make  that  O^r^o/sw/on  J  (according  as  they  have  called  It,  ^ 
 an  old  Almanack,  fitted  to  the  interefl:  of  State,  orlmpioufly  C  as  C«/?ww  faith 
 the  Scriptures  are  )  fitted  to  the  time  and  practice  of  the  Church  ,  fo  that  one  time 
 according  to  the  current  rite  they  arc  expounded  oneway,  and  when  that  rite  of 
 the  Church  changeth,  then  the  fcnfe  is  changed. 
 
 They  conclude  the  Sc<Sion  with  Intimation  of  fear  to  fufFcr  in  their  eflates  afwel 
 as  their  names  and  quiet,  for  adhering  to  thofe  principles  and  proceeding  in^  this 
 way.  As  they  have  not  hitherto  felt  any  detriment,  fo  we  canpot  fee  any  imm  inent 
 danger  thereof,  but  whether  the  pluralities  of  a  Church  and  a  Congregation  , 
 which  fpr  ings  an  Income  afwel  of  offerings  as  of  tythes,  have  not  brought  fome  ad- 
 vantage and  improvement  -,  or  whether  a  pattoral  Church  and  a  gathered  Church 
 may  not  countervaile  two  Benefices,  or  the  Semeftmn  vilitations  of  fome  of  them, 
 maynotballancctherr/c/w/^/vifitatlonsoftheBlfhops,  cfpedally  fisce  as  he  (aid 
 ciGrotius,  Odiftfientemquipbimnfapit,  andalfo, 
 Infterilescamposnolunt  ]ugtt  ferre  juvenci, 
 1  ihall  not  pretend  to  know,  though  1  am  not  ignorant 
 
The  Lord's  Supper  laid  forth  in  common  jor^i^c.         %ri 
 
 .—^  quantta  teta  rumor  in  urbefovat, 
 I  (hall  onely  fay,  They  sccufe  their  people  to  be  time-fcrvers  or  obrerrers,  but  can 
 thtiy  fay  foberly  as  T&fe  ^ml  the  ji.  did  of  his  Ion  Petru^  tAloyfiuSyHcic  tile  vhia 
 wn  me  common  fir  Atoredidicit.^ot  though  they  fufped  them,  yet  it  ismanifeftof 
 it  felfe  and  very  obvious,  that  there  is  much  Q^fckfilver  in  the  compcficion 
 ofthsm,  and  that  mettal  doth  never  endure  the  fire,  and  being  liquid  is  confor- 
 mable to  any  mould,  and  I  hope  therefore  they  will  as  did  the  Row^tzj- ,  make/cr- 
 tunamfidei  comiccm,  and  as  the  King  of  '^s^nvdr  profdft  to  Be^a ,  not  advance  be- 
 yond the  poflibility  of  a  fafe  retreate; 
 
 HeHoYA  non  nopt ,  fifolix  Troja  fuljfet, 
 and  it  is  adveriiry  can  onely. try  what  friends  they  will  be  to  their  way,  and  whether 
 they  xfftd  Alexander  or  the  King.     Sure  I  am  their  undertakings  are  not  like  the 
 C€r.iuma,2i  Jewel  onely  bred  in  a  ftorm.   They  fuppofe  and  publiihthat  authority 
 ij  for  them,  or  not  againft  them,  but  if  the  fuperiour  bodies  lliould  have  different 
 afpcd  and  influence,  whether  they  would  then  turn  tables  again,  or  not  5    and 
 whether  they  would  be  like  the  regina  aurarum,  qua  ohfi(ih  ventis  mmobiliffi  comrl 
 vithur  adverfintibus ,   ^s  Hierembcrge  ^  or  like  the  hedge  Bore  thathavi;>g  many 
 holes  to  his  den,  doth  alwaii^Itop  thit  which  is  toward  the  bleate  wind,  that  would 
 6e  the  queflicn^and  in  order  to  fome(fe.  haps) no  very  difficHlt]queflion.  But  what- 
 ever they  would  undergoe,  {piS  Si,  Augufiine  zoh\s  Po7ijf//?j-,  ;  let  them  take  heei  Contra  Ep'. 
 left  perchance  Qoecuvendaturreprobuslapif  pro  gemma  pretiofa,  (i.J)  carnalis  duri-  PAmen.l.i, 
 thpro  ffiritudipmentii .  and  that  mnfortiter  fed  pertinaciter  non  timetis,  -...         c.  6. 
 ^oiiiim  quipropicc  (^hrifiiomnibmterrenUemicrn  y  deum  babeti  i^ui  autem  pro  Com.  lit,  Pc- 
 p^rteVoniti  velpaucos  vummosferdiderit,  corno7thabet,  til, I,  i.e. ^8, 
 
 But  I  Ihall  for  conclulion  remark  ,  thattoexcufethe  cmIfHonof  adminiflring 
 the  Sacrament  in  their  Churches  ,  they  fay  it  hath  been  fupplied  by  holding  forth 
 Chrift  in  the  word  ,  and  giving  fowls  to  eat  and  drink  his  fiefh  and  blood  in  the 
 word ;  whence  it  follows  ,  that  it  is  the  fame  thing  that  is  exhibited  in  both ,  buc 
 n  different  manner.  All  to  whom  Chrifl  is  oficred  in  the  word  receay^  him  not, 
 nor  are  qualified  to  do  fo,  afwell  as  all  embrace  him  not  to  whom  he  is  propound- 
 ed In  the  Sacrament,  nor  are  conditioned  to  do  It  5  thofcthat  have  not  perfe^  un- 
 derf^anding  m  the  word,  yet  to  all  them  it  is  preacht.that  they  maywndcrftand  and 
 believe,  for  it  Is  verbumpraHicum-,  why  then  by  a  parity  of  rcafon  fhould  not  the 
 Sacrament  be  adminiflred  to  thofe,  who  by  the  word  have  attained  an  hiftorical  and 
 ^o^?7!i»'C(Z/ faith;  Scare  intelligent  of  the  nature,ure  &  end  of  the  Sacramentjwithouc 
 further  fcrutiny  whether  they  have  a  true  faich?reeing  that  true  faith  may  be  wroughc 
 by  reception  of  that  which  hfignnm  praSficum^  wliy  then  fhould  the  one  be  the  privi- 
 lege of  Saints  more  than  the  other  ?  wby  ihould  it  be  prodigality  of  Chrlfis  blood  in 
 holding  it  forth  to  all  in  the  Sacrament ,  andnot  when  they  tender  It  to  all  in 
 the  word ,  feeing  the  fame  blood  is  offered  in  the  one  and  other  ?  unlefs  this  be  e- 
 venfuch  another  crotchet  as  the  F<zpi/?^  grate  cur  eares  with,  who  tell  us  that  the 
 blood  of  Chrift  reprefented  by  the  cup  is  alfo  exhibited  with  the  bread ,  which  fig- 
 nifiethhi$body,  by  a  certain  concomltancy,  but  yet  theLalt^  that  partake  of  the 
 hread ,  may  not  for  fome  great  myfterles  participate  of  the  cup  ,  the  blood  may  b^ 
 fome  way  adminlftred,  but  they  malt  not  drink  it. 
 
 Ecc  SICT; 
 
 ^ 
 
^34  "^  "^^  Inchfures  broken  domt,  and 
 
 SECT.  XXIV. 
 
 whether  thy  are  Butchers  or  Sturgeons,  Whether  guilt j  of  Schifm . 
 Of  negative  and  pofitive  Schifme.  What  are  juft  caufes  of  fefa^ 
 ration.  Whether  our  Saviour  feparated  from  the  fervijh  Churchy 
 for  ififiance ,  in  eating  the  T^affover*  They  condemne  what  they 
 fraUife  by  confounding  Churches ,  and  hj  feparation.  They. 
 grant  ^rofefors  to  be  vifible  Saints,  ^hich  defiroyes  their  Plat-' 
 forme.  Their  reafons  -why  all  forts  are  to  be  admitted  to  the 
 word  and  prayer*  Whether  there  are  not  better  reafons  to  l^^r- 
 rant  a  like  admiffion  to  the  Sacrament  :  whether  the  fame  con* 
 clnde  it  not*  Whether  the  Churches  «/ England  are  all  true 
 Churches.  Sacraments  notes  of  the  ^hurch,  andtherefore  com-' 
 municable  r*  all  Chm ch  members.  They  grant  difcipline  enters 
 not  the  definition  oj  a  Churchy  yet  they  fepar ate  for  want  there- 
 of whether  they  may  not  a[v»ell  deny  Baptifmeto  the  Children, 
 as  the  Eucharifl  to  the  Parents. 
 
 '%  7T  7Hy  they  feparate  not  in  all  OfdlnanccSj  is  an  head  that  looks  not  ^[^ 
 V  V  redly  toward  us,  but  refpeds  their  brethren  of  the  feparation,  who  have 
 outrun  and  gone  beyond  them,  and  ftand  at  adiftanceas  iDuch  funhtrfrcm 
 ihcm,  as  tfcey  from  us.  For  as  when  AfcUes  had  drawn  a  fine  fmall  line ,  Frou- 
 genes  cut  that  In  two  with  another,  and  the  former  halfed  that  again  5  fo  when  one 
 fort  havccut  ofFthemrelvcs  from  ccmmunion  wich  the  reft  of  the  Church ,  they  di- 
 vide themfelveMgain  ,  and  fome  cf  them  think  ihemfelves  not  refined,  enough  , 
 and  as  the  ChymUis  fay  of  fublimation,  /^m  rcfetendaeft  cfcrau'o ,  neq',  enim 
 prima  fublimaticnc  res  vicx  fmu  dcpuramr  5  lo  one  reparation  grc  ws  cut  of  another,  , 
 like  thttttitAl  which  N/crewi^ffgefpeaksof ,  mirafroTidiumfacuvdit^,  folium fu- 
 prnafijtur  folio,  fi  decidataliquod  radices rurfus agit  [u^gitq'i  altera  arbos.  And 
 |5  though  as  fandcontcined  in  a  yeffcl  hath  one  general  figure  in  the  whole  Msffej 
 conformable  to  the  continent,  yet  every  grain  is  incchaerent  with  other  5  fo  though 
 they  all  come  under  one  common  notion  of  Sc  paratift s ,  yet  ihcy  are  as  much  fepa- 
 rate from  each  other ,  as  from  us ,  and  as  little  agree  among  themfclves  as  with  us, 
 though  when  they  iomeagainfti  us,  liVt  Tbemifiecles  and  Arifiides  going  on  Eni- 
 baflie,  they  lay  down  their  enmities  to  be  afterward  reaflumcd.  And  as  Ari^ides  • 
 fai^.  It  will  never  be  well  with  e/4/i^e»j  till  both  the  one  and  the  other  be  (hut  up 
 in  the  dungeon  j  fo  they  intimate  in  the  dofe  of  this  Sedion,  that  in  fuch  a  condi- 
 tion they  were  moft  likely  to  dofe  In  a  mutual  agreement ,  but  their  prefent  quar- 
 rels whh  the  ether,  occafion  here  the  diverting  of  their  armes,  which  offers  us  a 
 little  truce,  who  might  now  ftand  a  loofeand  behold  the  fight  amengthemfelves, 
 Vfhcmthn  happily  may  befall;  whichT^p/iJ^idiiusof  Jlpmm  rouldi(fs>  dum 
 
T  he  Lord's  Supper  laid  forth  in  common  for,  <irc.         235 
 
 finiidi  tuimut.uJimrfi  vhcuiitur,  and  when  they  fall  out,  good  men  may  come  by 
 iheuuch.  VifcoHUmmilktmbom,  quim  coiimdiainhovisi  onely  we  (hall  ga- 
 ther up  Come  of  Thofearrowes  which  they  let  fly  at  otisers,  to.llioot  back  upon  them- 
 (eWes  ,  and  ifany  ohhorefliotacrandome  fecm  to  fall  neer  us ,  we  (hall  endea- 
 vour to  repell  or  avoid  fuch  ,  ss  we  have  net  already  broken. 
 
 Theyfcparate  mt  in  mher  Ordinances ,  bcuufc  they  are  for  Surgery  ,  ftot  2u'chery. 
 It  fcems  then  they  now  lomewhac  odioudy  fee  their  brethren  In  the  rank  of  cut- 
 throats ,  who  will  (hrcwdly  rcfent  to  be  degraded  into  the  company   of  Bu> 
 
 chers. 
 
 Secondly,  How  lifie  conformity  or  refembhnce their pra^ife hath  with  the 
 ru'.f  s  of  Chirurgery,  hath  been  frequently  Inftanced. 
 
 Thirdly,  Chirurjeons  neither  uCc  nor  arc  Jible  to  cut  off  any  one  member  from 
 an  union  wi:h  :he  relt  in  the  influence  and  benefit  of  one  vitall  faculty  oncly,  but 
 cxfcind  altogether  from  the  whole  body;  whereas  they  makcexfcifion  of  men  onely 
 from  a  Communion  in  one  Ordinance  alone  ,  not  all. 
 
 fourthly,  Let  this  reafon  have  the  matt  favourable  pafle,  yetic  onely  can  ar- 
 gue abfoltirely  ,  why  they  lliould  feparate  not  In  all  Ordinances,  but  in  fom€ 
 alone,    not  comparatively  why  in  this  Sacrament  rather  than  in  other. 
 
 Fiitly,  Itisattrange  method  of  Phyfick  or  Chirurgery,  tofeekto  prefervclife 
 bywiihoiding  the  means  of  life,  and  the  medicine  of  life  and  immortality  f  as 
 the  Fathers  call  the  Sacraments)  and  if  all  meanesmuft  be  fought  to  cure  before  they 
 cut  dowia  church  9  wethiak  they  have  defcrted  their  own  Aphorifmes,  for  they 
 hive  not  fought  to  cure  i:  by  this  medicine  ,  yet  they  have  cut  down  their  Church  , 
 not  oncly  by  gathering  another,  but  by  a  pradical  judging  ot  them  to  have  no 
 prefent  inter  eft  in  the  body  and  blood  of  Chrift,  nor  worthy  to  have  the  truth  of 
 Gods  pr®mifes  In  him  to  be  fealed  unto  them. 
 
 The  learned  (  and  they  quote  Ciwero)  dijlinguijlj  of  atvpofold  feparation,  pc- 
 ptive  and  negative,  the  Jirfi  they  condemneuvlejfe  uf  on  ju (I  and  weighty  grounds  i  the 
 fccond  they  are  aHing^  in  malting  a  fefaration  in  their  Congregations ,  mt  feprating 
 from  their  Churches^  but  fome  corruptions  iu  them  in  order  to  reformation.     Camero  D^^g^iff  p, 
 in  that  place  dtfputes  of  Schifme  (  whereof  feceflion  or  feparation  may  be  the  gCm  ,  2,<» 
 wfe^jj  and  Schifme  he  diffinguifhcth  into  negative  and  pofiilve;  the  firit,    SchifmA 
 ^uo.inonexitinccetum)  (^  loeictatem  aliq.iamreligiofam ,  qux  fimpUciter  fecejffio  (^ 
 (ubduSlio,  cm  non  infiituitur  ecclepafaclo  Schifmdte  :  Scbifma  fofitivum  turn  fit  ^  cum 
 ivftituitur  ecclefia,  hoc  eft,  cum  fit  confociatio  quadam,  qu  t  legibvA  eeclefiafticii  (^  Dei 
 verbo  atq-,  fjcramcmorum  adminiffratione  utitur  feparatim,   quod  quadm  formula  de - 
 fumpta  ex  tcriptura  dicimr,  (ir^ere altare  contra  altare :    But  as  the  men  of  B  enga- 
 ia^xt  fo  afraid  of  a   Tiger  that  they  dare  not  name  him  ,    through  fear  if  tkey 
 fhould  do  fo,  ihey  (liould  be  torn  in  pieces  by  him ;  fo  ic  feems  the  jipologifis  are 
 fcconfcious  of  Schifme,  or  fearful!  to  be  blafted  with  it,  that  they  decline  the 
 mention  of  this ,  and  palling  over  t  he  defcription  he  makes  of  Schifme  ,  they  only 
 barely  and  without  any  d  illind  explicition  tell  us  of  a  negative  and  pofitive  repara- 
 tion.   Ahfiine  cpifiolii  qu£  funt  injiar  Edi^i  y  faih  Symmachus  i    facejfat  omne 
 (iudium  ex  quo  nafcitur  cura  compendii.  Mn  thinks  they  ihouU  have  been  able  to  have 
 wndtrikood  Camero  j   had  chry  looked  into  him  thcmfelvcs,  but  whencefocver  ic 
 refults  ,  there  is  an  ignorant  and  wilful!  mittake  in  alleaging  him ,  for  they  feem 
 to  quote  hi.«  3*  itlie  determined  that  a  negative  feparation  were  abfolutely  and  dr 
 nlvcually  lawfull,  w  hereas  he  ailr  ming  that  a  pofnive  Schifene  is  chat  which  Jn- 
 
 "e  c  c  1  ""  tomm^Jlicd 
 
ri6 
 
 The  T<lew  Jndo fares  hroken  domt^   and 
 
 r.ot  to  he  breiicn 
 hut  for  Fundi- 
 mentals. Mad, 
 
 Cm£tO  Jhld, 
 
 Ixefcen.c,  1 6. 
 1dm  Q9UU 
 Fxrmcn.l.  3. 
 zi.rcw.7. 
 
 lenmdftice  and  kolI'  i^oyjiv  is  called  Schlfme,  he  renders  this  reafonj  becaufe  often 
 Ihe  faith  not,  alwayes)  a  negative  feceflion  is  Jawfull,  that  juitly  and  pioufly  ic 
 may  be  free  to  depart  from  fome  Churches,  but  it  will  not  be  fo  if  ic  grow  into  a 
 pofitive:  As  for  example,  feme  may  becaft  out  by  the  fault  of  the  Ghurch- 
 Governors  ,and  yet  without  the  Churches  fault;  If  they  then  gather  a  Church  a- 
 partjthey  dial  be  guilty  of  Schifm.He  fpeaks  here  of  a  feccffion  where  a  man  is  paf - 
 five  and  caft  our,  not  where  he  goes  off  j  when  there  is  sAvathematJfmta,  excommn- 
 Ilk  Alio  injufia  ^  imqimycerte  qui  ex  ccetu  diqjo  cjc^i  fccedunt  (^  fe  fubducunt,  feaf- 
 fcrunt  quidcmiUiy  attdnienvo?!  fcceruvt  fchJfma{?'ShQ  Cpczks  in  the  former  page)  but 
 a  negative  feceflion ,  wherein  a  rnan  is  zdive,  he  faith  is  Schifme,  (being  not  one- 
 ly  a  Dcccflion  but  a  DifcifTion^  if  the  caufe  be  either  temerarious  or  unjuf^,  and 
 it  is  temerarious,  if  it  be  upon  a  light  occafion,  and  theoccafion  is  light,  un- 
 Icfle  there  happen  firfl  an,  intolerable  perfecution  (for  ific  be  tclerable-the  feccffi- 
 onisunjuft.) 
 
 Orfccondly,  that  congregation  be  infcded  wi:hheicfie  (for  if  it  be  a  tolera- 
 ble error,  if  the  rite,  though  fuperfliticus,befufFcrable,thcreoughttobenofepa- 
 ration.) 
 
 Or  thirdly,  be  addifted  to  idolatry.  Now  then,  feeing  they  confefj  they  make  a  • 
 negative feparation  ,  as  CjLmcro  defines  it,  if  they  can  prove  and  convid  their 
 Congregations  to  be  guilty  of  fuch  perfecution,  herefie,  or  idolatry,  they  may  ac-- 
 quitthcmfelves,  but  ifihey  cannot  ('as  they  doe  not  attempt  or  pretend  to  accufc  ■ 
 them  thereof  J  theyare  then  culpable  of  fchifme  in  the  judgement  of  CamerOy  to 
 whom  ihey  referre  ,  and  their  feparation  is  not  onely  temerarious, but  alfo  unjciit, 
 {(^(ep(ir2tioi7f}u(iav€liitiextrcmafcbifmatulinea)Cmhhe)h2\lBo  notfo  much  as  a 
 lightoccaiionby  any  tolerable  peilecucion,  or  error,  or  feparation,  and  the  fcan- 
 dals  being  few  or  none,  which  were  they  more  or  greater,  might  ptrchmce  make 
 the  feparation  more  juftjbuc  could  not  excufe  it  from  being  temerarious. 
 
 Beiidcs  alfoj  their  feparation  is  rather  pofitive  then  negative,  having  gathered- 
 and  conffitu  ed  a  new  Church,  whereof  there  can  be  no  juft  caufe  ,  faith  Qamero, 
 h\^im2luminf>inihikikthdet^comagiofum^^dim\\^m  that  Congregation  which, 
 they  defci  tjOr  res gruvU  (^  momcntola,quafi  negligituf  U?ita  ejf,  ut  de  jdmc  ^ gloriiL 
 Dd a^um  fty  n^q^  cnim  quicquid  verum  eji-Jd ipfum  eon.. inuo  iicccjfumm  eft, 
 
 nt  quifduhrcscihifunty  von  funtcominud  mccjj'ariu  And  i:  is  alfo  a  fepara:i  :n  from 
 iheirChurches,  though  in  them  j  not  of  notorious  evill  mejnbers  from  the  body 
 of  the  Church,  but  of  a  Church  in  and  yet  from  a  remaining  Chuuh,  which  fc- 
 paratioa  in  a  Church  from  thofe  who  remain  Church-members,  and  of  tha 
 Church,  is  a  principle  onely  of  independent  Divinity,  and  hath  no  depcndance  up-. 
 ©nScripture,Reafon,orC7<z»zer&'j"  or  any  good  authority. 
 
 And  theirs  is  likewife  a  feparation  not  onely  by  fcctflion  in  place,  but  from  pcr- 
 fons  who  were  never  duly  caft  out  by  any  judicial*!  proccfTe  for  notorious  crimes, 
 and  therefore  is  not  beterogevUrim  prtiim  difceJfiOifei  bomogenhrum ,  and  there- 
 fore a  Schifme  (as  C^werofentenceth)  and  they  are  befides  very  few  that  (eparate- 
 fo  as  though  the  caufe  liad  fome  weight,  yet  fipauci  funt,  videtur  nihil ejfe  molien- 
 dum^fed  cxpecfdndumpjitienter  tempm  Bomi^n  (faith  he.)  And  whereas  they  fay,  they 
 feparate  not  from  their  Churches  but  from  fome  corruptions, 
 
 Firlt,  they  might  feparate  from  their  corruptions  by  keeping  themfelves  pure, 
 Hon  cnim  quijecaftamfervatcommunicatpeccdtii  dienidi^ixh  Aiiguftin&y  and  elfc- 
 w^erc,  Mi^m  m  (g"  p'mxiif  nipper  mfcimm  miuktm  mfertpmm  nutlui  feStc 
 
 iUi 
 
The  Lord's  Su^^er  laid  forth  in  common  for^^c        •  237 
 
 diet  ptejt.  They  may  and  muit  feparate  from  clie  corrupcions ,  but  they  do  Cwhich 
 
 they  ought  not)  farther  feparate  from  the  Aflemblies  with  whom  they  will  have  no 
 
 communion  in  the  Sacraments,  which  arc  Gods  Ordinances  and  not  corruptions: 
 
 And  corruption  of  manners  a! fo  is  no  juftcaufeof  reparation,  for  ((TikhCamero) 
 
 wherefoever  purity  of  doflrineflouriflieth,  God  inthat  affembly  muft  needs  have 
 
 a  Church,  though  overwhelmed  with  multitude  of  feandals,  and  therfore  they  that 
 
 fcp.uace  from  fuch  a  Congregaiion,  doubtlcfle  depart  from  thence  where  God  ga- 
 
 thereth  a  Church,  and  therefore  (aith  AugaftineyVbi  mihi  licet  in  melim  commutari,  C<^^if^  CreftiH, 
 
 von  mihi  opA  cji  indefe^jirari,lind  ^uvitts  tti'o\vnh,i^o7ipojfe  quevqiiam  Cbrijliamm  ^-  \^'  l^- 
 
 boia  fide renuncim communioni altcrim,  quern  Chriftm  aut  adjmixitfibi  aut  fcadjun-^J^^^-P'^f*'^' 
 
 Burum  fpcmfMtt, mm quifrdtrem  fuum,  fervum Deiy  mcmbrum Chrip  protervd  f.l^^Mm,!, 
 
 ^Ijlicxt ii  CO  ipfofa^oClm(iumi  amborcm  c9mmnmoni$ (dutum  itftra  abdicat. 
 
 And  with  thefe  or  like  arguments  liave their  Pulpits  founded  a  retreat  to  thofe  of 
 iheir  Town  which  have  feparated  from  them  to  affociare  with  fuch  as  have  gone 
 farther  in  their  feparation,  as  if  their  light  were  in  this  refpei^t  alfo  extra,  mittendOi 
 that  they  can  fee  the  faults  ofo:hers  not  their  own,  nor  difcern  how  the  fame  wea-^ 
 pons  wherewith  they  fightagainft  others,  may  be  turned  back  upon  thcmfelves. 
 
 And  if  they  'hiW  fty,  that  the  very  communion  in  Sacraments  with  fuch  congre- 
 gations is  a  corruption,  befldes  that  this  is  fetrtioprincipiif  a  begging  of  the  que- 
 Ition  y    it  is  Donatjfme  without  queftion. 
 
 And  whereas  Augufiine  after  the  precedent  words  jNonemm  qidfccaflimfervat 
 eommuniat  fecati4  alien  is  ^^dds  ^  qiumvii  non  eorumpcccata,fcdilli  quibvA  ad  judicium 
 fibi  fumwn  VeifacrameiitKommumcet  cum  iU  a  quibvA  fe  caflum  [ervJ.vdofedt\iilicvumy 
 mi^ht  not  Crcfwiitii\Niih  as  much  truth  and  rcifon  (as  they  doe)  have  replied^  . 
 That  thevery  communicating  with  fuch  was  the  contrat^ing  of  their  corruption 
 and  fin? 
 
 Our  SAviour  (Tiy  they)  lived  in  uvity  rvitb  ihe  ^cwijl)  Church  in  mcc^firy  erdiitan^ 
 r^T,   jet  feparited  in  regard  of  cerruptions.     Let    them     then    be  followers  of 
 Chrilt  and  we  fii  111  no  farther  purfue  them,for  th.i'icramcnt  is  a  ncceEu-y  ordi- 
 nance, and  not  a  corruption,  andtheiemiy  bea  non- conform iry  in  a  corruprion 
 unto  them,  with  whom  there  may  yet  be  a  communion  in  woriliip  ;  The  Lord  Je- 
 Itislivedand  died  in  communion  with  that  corrupt  Church  faiih  Mr.  Ball,  and 
 was  fo  indulgent  and  gracioudy  applicable  to  fmners,  thu  the  Pharirjes called  him 
 a  companion  of  finners,  Ip'e  Pominui  "^efta^miUi  cogititione  malig7utaiis  in  Jud(SO'  ^^^^  coutU 
 rumgentepoUutui  e[f  rieqne  cum  ilU  pinufacramentii  (ecu-ndum  terfccfayn  bumilititii  Epl/i.^irmen* 
 viaynfiiBuifuhlegefufuefitiVcquecmpofleidifcipuliiekciiscim  (uo  tradito  e  ufque  i^,q.^j^ 
 ad extremum ofeulumvixit.  And  ic  hath  beenelfwhere  mentioned,  that  one  reafon  ^iib.EvAVi<> 
 why  Chrift  would  be  baptized  among  the  common  fort,  is  rend  red  by  5*1)471^2/71  to  j,^yj[  *. 
 be  this ,  i  ic  etiam  juguUtus  (sj*  confutatta  error  eorum  qui  Cdtherorum,  (^  tAnabapti-  p^^^  ^i, 
 jlarum  recemiumimitmo7ie,  ad  S  Domini  ccenamaccedere  detre^Antj  fi  eandem  fiagi' p^^^^^ 
 tiofis  fua  opinione  peccateribits  jdminiftnri  videant. 
 
 But  whereas  in  the  fcorcofthefe  corruptions  wherein  Chrift  Separated,  they  fet 
 ddu'n  walhings  and  mifobfervacion  of  the  Paflbver, 
 
 Firftjtheycannotbutknow,  though  perchance  they  could  be  content  that  others 
 were  ignorant,  that  there  is  avail  difparity  and  unfaitablenefs  between  fuperfti-  .^ 
 
 tions  or  humane  traditions,and  divine  Ordinances. 
 
 Secondly,  when  thofe  that  keep  themfclvcs  pure,  doe  partake  of  that  facrament 
 whereof  they  alfo  participate  that  in  lome  ^hing  arc  corrupt^they  do  not  communi- 
 
 Wt€  - 
 
2j8  '  The  nem  Jnclofures  broken  down^  and 
 
 catc  with  the  evill  men ,  but  with  the  Altar  and  Sacraments  of  God,  as  Auiudine 
 fpcaks.  *  ■' 
 
 Thirdly,  thar  there  may  be  a  communron  without  uniformity,  and  Church 
 fellow/hip  whhout  a  focial  compliance  m  accidental!  Rites  and  Circumftjnces 
 
 Fourthly,  that  to  differ  in  things  fpecuhtive  or  pradicall,  is  not  to  feparare  *  as 
 '     there  may  be  variety  in  a  garment  yet  no  rem  ,  in  HU  vefie  vxrietof  fit  .fc/ffura 
 nonfit.  ^  '  ■'    '  ii 
 
 Then  fecondly,  for  Chiift  his  not  wafliing,  among  other  reafons  rendred  by  la- 
 terpretcrs ,  why  he  declined  and  omitted  thofelotions.thefe  <A(q  are  recounted 
 
 I.  To  (hew  chat  things  though  decent,  yet  ought  not  to  be  impofed  as  necciTiry 
 or  holinelTe  be  conftituted  therein/  ''* 
 
 And  i.  Thatnopollaion  could  be  contracted  by  a  neccflary  conreife  with 
 thofc  whoin  they  fuppofed  tinners,  if  there  were  no  confortfhip  in  fin,  ('checoptrary 
 fuperlHtious  conceit  whereof  was  that  which  occationed  the  FhinTees  often  wafii- 
 ing:  )  Andasthefoimerrcafonmay  cxcufcusfor  non-comp[ying  with  their  in- 
 lUaidons, which  fome  ot  ihem  may  perhaps  bc-con^ormed  to  without  fin,  yet  none 
 of  them  ought  CO  be  injoyncd  of  necffli  y  ;  fo  the  later  may  convince  them 
 that  no  communion  wi.hCuch  as  they  are  not  convinced  to  be  righteous,  can  dl^ll, 
 them,  unlefs  it  be  a  fociecy  in  unrightcoufnefs. 
 
 3.  B:itwhcreas  they  Magiiterially  and  Didxtor-Iikc  affirm,  that  Chrift  obfer- 
 ved  not  the  Paflovcr  at  ihc  fame  time  with  the  Jew.s  ,  I  fecj  f^ii  ad  paiia  nfpiciunt 
 de  fdcili  ponuncimt. 
 
 When  the  Churches  of  Chriftendom.  as  the  Greek  and  Latine,  (for  from  this 
 d  iffcrencc  about  the  time  it  comes  to  pafTc  that  the  Greek  Church  celebrates  in  lea- 
 vened   and   the   Roman  in  unleavened  breadj  and  the  bcft  learned  men  in  the 
 Churches  boih  ancient  and  modern  (fer  there  were  indeed  fome  of  the  Fathers 
 that  fuppofcd  Chriit  and  the  J  ewes  did  eat  the  Paliover  at  different  times  j  though 
 not  upon  that  rcafon  whereupon  the  later  Writers  do  affcrt  it,  v/V.  the  tranllition 
 Excy.i^-<^c^.  of  Feafts,  whzrioi  Paulus  Burgcnfiiw  2s  the  firftauthur,  as  difaubon  opineth, 
 ^i'P'iSS'      andhetiourifhedfolately  as  1430.   bucuponthls  account  that  i:  was  defer'd  by 
 the  Jewes through  their  folicitude  and  incumbrance  aboutthe  crucifying  ofour 
 Lord;)  Whenifay  the  Senate  of  the  learned  have  divided  themfelves,  and  Hand 
 at  difference  about  ir,and  Qafmbon  ('though  himfeif  be  of  the  contrary  judgment) 
 yet  confeffcch  it  is  the  common  opinion  of  the  Roman  Church,  th,!t  Chrift  and  the 
 Jcwesdid  keep  the  PaiTover  the  fame  day  and  hourej  and  three  Evanadifts  fecm 
 tominlfterargumentsinfavour  of  that  opinion,  an^ibutonc  that  checks  there- 
 with ,  and  that  Enxntiopb.ivy  or  feeming  oppofition  between  them,  is  very  plaufibly 
 to  be  reconciled  without  receding  from  this  opinion,  and  the  arguments  whereby 
 it  is  fupportcd  (v/hich  on  that  and  the  other  fide  (whcreuntohepropends)  arevcry 
 H4»2p«^.i«-handfGmlydreltandtricktupbyM4/iG«jr;  arc  fo  confiderabic  for  weight  and 
 im.  in  MatIi     number,  thit  even  thofe  learned  men  who  fettle  in  the  other  fcale,  do  it  not  without 
 14. 1  a.  Ani    fome  vacillation ;  And  befides  all  this-,fome  very  learned  me )  (as  Groiim  &  Hinu 
 r^plut.ofb.    Mo/i^jfuppofing  that  Chrift  kept  not  at  all  the  Paffover  by  eating  of  the  Lamb 
 ^xTiCs.p,      ^W[Qh  was  to  be  flain,as  they  fuppofc,  by  the  Leviccs,2,  C^row.  3  s.O.md.  facrificed  in. 
 **i'  theTemple,  I?e«t.  i5.  i;6.    Lni:  onely     a  commemorative  PafTc ver  ,    (which 
 
 they  that  were  not  able  to  come  up  to  ^rufalem  lo  facrihce,  were  wont  to  cat  ac 
 home,  as  a  memoriall  of  the  a^iftions  and  deliverance  out  of  Egypty  fuch  as  was 
 icacen  iiuhe  time  of  the  capuvity  of  Babjlon,  bcin^  onely  unleavened  bread  and 
 
 bitter 
 
The  Lord's  Supper  laid  forth  in  common  for y^is^c.  22© 
 
 bitter  herbs,  and  nothing  clfe^  and  eaten  alwalcs  at  the  beginning  of  tie  Pafchai 
 wypniui^oVt  and  which  the  other  was  to  follow,  and  to  be  eaten  the  next  ere- 
 nlnt:  J  therefore  I  ruppofe  it  might  have  been  a  greater  honor  to  their  rasdefty, 
 than  difparagement  to  ihjr  learning,  to  have  lefs  confidently  (hot  their 
 bolt. 
 
 Verum  nihil  femriut  eft  malopoeta, 
 3ut  Luiovlcm  Vivos  relates  of  a  Jc\v,that  going  over  a  dangerous  bridge  in  the 
 dark,next  day  fell  dead  when  he  had  light  to  fee  the  harard  he  was  in  ',  Co  when  they 
 have  better  confidered  the  knots  and  intricatcnefs  of  the  qiicftlon ,  they  will  have 
 ronierefemmcntoftheirprajcipicouj  determining  it,  and  holding  this  forth  as  a 
 principle  that  needed  no  proole. 
 
 Omnes  in  Umonenio  fifimm,  (faid  Euripides)  fed  cum  ifftinet  abemmtuMud  ad- 
 venimtft^Tht  tA^ologiffs  arcliVetRcn  in  the  dark,  they  can  fee  nothing  about  them* 
 felves  i  but  difccrne  what  others  do  in  the  light  :  they  have  here  good  principles, 
 aad  they  can  apply  them  to  conclude  againftothcrSj  but  they  are  not  aware  that 
 in  fomemeafure  they  are  applicable  to  condemne  themfelves. 
 
 Scitmtveraeffe,  fed  furor  cogitfeqiii 
 
 Fejora,  viditanimtain^Tau^s  fciens  y 
 
 Remeitqi  . 
 Thj  daUime&gmfl,  remuvcivg  Qongregxtiovs  deftrt-yvigaidccnfufioncf  QhitT' 
 ches,  fciiteringflocfih  for  filing  A jj'cmblies,  vbicbG'^dhaihmt  forfaiien,  andtbcy 
 decry  and  froteft  igwift  Scbifme  and  rigid  fefarution ,  and  fay  tbey  tremble  at  the  dc- 
 jiru^ion  andeonfujhn  if  true  churches  :  But  are  they  not  like  that  Hamoniav  fadi- 
 on  at  QartbagCy  which  ftill  complained  of  thofe  mifcries  which  their  oncly  Ccun- 
 fellshad  brcu^h"  upon  the  State  ?  Iftheycan  fecabeame  in  the  eyes  of  others,  they 
 fliouldnotbcfoblind  asnottofeea  rafter  in  thtir  own,  and  though  they  are  bu: 
 little  theeves  upon  the  Bench  (to  invert  that  proverb  j  yet  ti^ey  cannot  with  a  juft 
 confideRce  cendemne  the  greater  a:  the  barre.  Th^  maintain  the  fame  princip'es 
 of  Schifmc  from  whence  all  the  particular  conclulions  are  dccuced,  though  forae 
 txtradthem  in  agrclTer  threcdandfpin  it  out  farther;  they  think  mixt  commu- 
 nions unlawful ,  and  make  reparations  int  he  Church  from  ihofc  that  arc  not  call 
 out  from  it.  And  whereas  In  their  preface  they  tell  u? ,  [  that  they  are  deceived  if 
 ever  Church  reformaiion  and  Gonilirution  prove  comfortable  and  fuccefsful,  un- 
 lefs  holding  communion  with  other  Churches  come  to  be  a  matttr  of  more  weight] 
 neverthclcfs  they  deny  to  hold  communion  with  their  own  Churches,  yea  they  have 
 renounced  their  Congregations  inrerprctativelyj  while  they  have  gathered  another, 
 which  by  appropriation  they  call  their  Church  ,  and  in  part  have  diredly  forfaken 
 them,  vi^.  inordertotheadmlniftrationof  the  Sacrament ,  though  they  are  not 
 forfaken  of  God ,  for  I  hope  they  are  in  a  capacity  of  S-alvat  ion  by  the  meanes , 
 and  of  neceflity  God  muft  have  a  Church,  where  the  purity  of  doftrine  fiourifh- 
 cih ,  although  almoft  overgrown  with  fcandals ,  (  as  was  mentioned  out  ofCame-' 
 rO) )  and  though  they  have  not  wholly  demolilhed  their  Chu;ches,  ihey  have  pulled 
 fomeftones  from  union  with  the  reft,  and  transferred  them  elfewhere,  and  left 
 the  reft  the  more  inltable  and  tottering  3  and  they  del^roy  ihem  negatively ,  O'ut 
 taufa  defciemesj  while  they  edifie  them  not  by  the  Sacrament ,  and  thcugh  they  lay 
 the  foundation  and  build  the  walls  by  a  communion  in  the  word  and  prayers ,  yet 
 iheydo  fet  on  the  roof«  by  theSacraBnent}  which  would  keep  ther,eii  more  firm' 
 
X40 
 
 The  new  Inclofures  broken  down  ^  am 
 
 together.  It  muft  needs  be  a  confufion  of  Churches ,  when  they  fupport  not  a 
 diftindion  of  parochial  cures  and  chii  ges ,  and  do  fabricate  one  Church  with  pie- 
 ces rent  out  of  many;  and  they  fcatter  thcfe  of  their  own  flock  which  they  do  not 
 gatkerj  andthofeof  othermensfoUs  which  ihey  do  gather.  As  there  are  poten- 
 Amn  1  i.  j^.  ti2»  p^rts  of  virtues ,  which  are  yirtutes  adjun^a,  qua  Grdhumur  ad  aliquos  aSfui 
 48  '  '"'  fecundariosvel  materias,  qujfimn  fHbemestoumpotemiimfrimpalis  virtutfs ',  Co 
 we  may  fay  andogkally  of  their  vice :  and  though  ic  be  not  ripe  and  full  grown 
 Schifme,  yet  we  have  (hewed  itharh  fomewhatof  SchiCme,  feeing  they  leparate 
 In  fomewhac ,  and  that  wherein  the  external  communion  of  the  Church  doth 
 mainly  confiit,  the  Sacrament.  He  that  is  departed  from  one  Citfe,  and  is  ad- 
 vanced but  one  mile  ,  Is  gone  off  as  well  as  he  that  is  removed  to  the  dilUnccof 
 ten  J  and  one  drop  of  the  Sea  is  water  afwcll  as  the  C^cean ,  and  he  that  picks  my 
 pocket  but  of  iixpence  Is  a  Theefe,  afwell  as  he  that  robs  me  of  my  whole  {ioclc, 
 and  he  that  out  of  malice  prepenfed  puts  out  a  mans  eyes,  as  well  as  he  that  takes 
 av/ay  his  life,  is  a  felon  in  the  outward  Court,  and  a  murderer  in  the  interi- 
 or. 
 
 If  Profejfors  be  vifihle  Saints  y   (ris  they  fay  here  j  then  the  exhibiting  ofihe  Sa- 
 crament uato  Profcflbrsj  (  as  fuchareall  Church  members^  is  not  proftituting 
 ^  «  the  privi'eg(SofiheSaints  J  and4here  is  no  great  fexm  done  to  make  them  Saints, 
 
 beet.  f.  by  afFoi  ding  them  the  Sacrament  ('as  they  would  have  it  elfcwhere)  whoarealrea- 
 
 dy.  Saints  by  being  proftlfors ,  yet  they  will  hecr in  feem/;//u«/Ve  iimtationey  for 
 they  fay, 
 
 A  U  forts  are  to  he  admh  ted  10  the  yvord,  bccaufc  the  Affiles  were  [em  to  preath  to 
 theworldi  and  ic  is  wonderful  that  they  did  not  oblerve  in  the  words  followino  In 
 that  text,  thatth  y  wcreafwell  fent  to  administer  the  Sacraments  as  to  preach  the 
 word,  tobaptixeas  10  teach  the  narions :  andaswehive  fl-icwed  that  the  anc'enc 
 Church  did  immediately  upon  baptifme  admit  men  to  the  Sacrament  5  fo  there  is 
 the  fame  reafon  in  relation  to  perfons  adult  and  Intelligent  for  the  adminiftration 
 ofihe  one  Sacrament  as  the  other ,  as  St  -<4w|;M/fiffe  fully  declares  in  his  book,  de 
 '^<iyii-  A*  t'^l*  fide  (s'  OfCnhta.  B,efides,:houoh  the  Apoftleshad  a  general  rule  to  teach  all  Nati- 
 onSj  yet  it  was  not  without  an  exception,  ofnctcaftingpearle  before  Swine,  or 
 giving  holy  things  to  Doggs,  and  under  that  notion  offf<^r/c  and  holy  thh^gs  the 
 word  is  principally,  and  as  it  appears  by  the  context,  mo-ft  properly  undcrltood  • 
 and  why  then  they  (hould  be  eager  In  witholding the  Sacrament,  and  fo  carelefs 
 in  preferving  the  Word  from  thofe  Swine  ?nd  Doggs,  they  are  ftiliss  mute  in 
 giving  any  found  reafon,  as  a  Swine  laid  on  his  back,  or  a  Dogg  bitten  by  a 
 Pard. 
 
 And  to  make  them  free  partakers  of  their  prayers  they  think  they  have  warrant , 
 hecAufe  1^  aid  gave  thani^s  in  the  prefeme  of  all  thepajfcvgers:  but  as  the  wheue  which 
 fometlmes  falls  from  the  clouds,  isgoodcorn,  but  was  not  naturally  generated 
 there;  fo  though  their conclufion  be  true ,  yet  it  doth  not  naturally  fiow  from  their 
 premifes.  ^aul  they  fay  gave  thanks,  that  Is,  prayed  in  the  prefence  of  them  all, 
 ASIs  17.  35.  but  it  is  not  faid  that  all  did  pray  together  with  Paul :  to  pray  In 
 the  prefence  of  them,  andtoconjoynwith  them  in  prayer ,  are  different  things  : 
 they  allow  others  to  be  prcfent  at  the  celebration ,  yet  admit  them  not  to  partake  of 
 the  Sacrament.  The  Author  of  the  imperfed  work  on  Matthervy  thinks  becaufe 
 here  is  mention  of  breaking  of  bread  and  giving  of  thanks ,  which  in  the  Greek  Is 
 i^X^V^^.i    thw  PiiHl  here  admlniftred  the  Jacxamemw  hisbmhr^ninthe 
 
The  Lord's  Supper  laid  firth  in  common  Jor^i^c.         241 
 
 fiich,  yet  though  all  the  reft  were  prefent,  yet  that  Author  did  not  imigmethey 
 
 did  participate. 
 
 lh.it  E///?;ipraycd  wi;h  Gehi\i  is  as  irrationally collcftcd  from  i  l^itigs  4.  j  j. 
 He  toent  in  therefore  and  Jhiit  the  door  upon  them  psvaine  aid  prayed  unto  the  Lord , 
 and  therefore  ^ehi\i  it  feems  muft  needs  be  cnc  of  the  twain ;     but  by  common 
 conftruftion  it  ou^ht  to  relate  to  him  that  was  but  bft  mentioned ,  and  that  isthe 
 Child  in  the  former  verfe,  the  child.  n>As  dead  and  Uid  en  the  bed  ,  he  went  in  there 
 fore  and  flmt  the  door  upon  them  trciin  ;  fuperfe  {^  fuperpuerum,  faith  the  vulgar  r  t  1  •  , 
 rrinibcion,  p^ft  utrurq; ,  itaiit  ipfc  (^  pucr [oli  in  concUvi  e(jcnty  idds  Pilcator,     ^^^-'^^^^^ 
 aud'confonantly  the  late  Annotations.     Btfidcs,  how  is  it  known  to  thetu  that      ^* 
 GrK.!>i  was  a  wicked  man  f  one  or  two  finful  ads  could  not  fo  dencminaie  him  , 
 at  Icait  at  this  time  he  had  nor  lapfcd  into  thofe  fins ,  which  are  recorded  in  the  fub- 
 fcquenc  Chiptcr,  and  had  he  been  leprous  at  thit  time,  the  Law  had  not  permit- 
 red  £/i/7;ifuch  a  commerce  with  him,  and  had  he  been  then  nctorlouriy  wicked  , 
 the  pieiy  of  £/(/J;i  could  not  have  pei-miitcd  him  that  wrought  deceit  to  dwell  in  his  j^^  ,  ^„ 
 hcufe,  er  him  that  told  Uesto  remain  in  his  fight,   and  though  after  his  finhe  be  t,y\j       ' 
 mentioned  c.  8.   -y.  ^.    under  the  notion  of  the  fervant  of  the  man  of  God  ,  non    '   '    '* - 
 ar/ien  cratcum  Hetifao  (faiih  SanSfius )  ^  apitefequemi  minifier  Helijcei ,  non  vi^ 
 detiir  fitijfe  Gicxi,  fedaliuA  at ^tc  minor ,  quiq;  non  videbatur  fatis  nojfe  qiiam  a  Deo 
 ^ropheti  virtutcm  accepijf^y  but  for  the  Kings  talking  with  a  Leper,    (iudium  i^ioruYf,' 
 fciendimdcftiufn facile levjivity  fai:h  Sancfiuij    (^  rcgemimpiiim  legem  illam  ne- 
 glcxiffoy  adds  Pijcator  j  though  oihcrs  fay  the  Law  no  way  forbids  one  that  is  clean 
 totalk  with  a  Leper.     Butif  heafet  his  fin  and  puniftiment  rerorned  to  the  Pro- 
 phet, (  z$  ^4bulenfis  (vtpipokih,)    it  gives  the  Wronger  perfwafions  of  his  repen- 
 tance, and  upon  the  fight  of  Gods  difpleafure  (fay  the  late  Annotators,  _)  and  Englilh  >^ff- 
 judgment  upon  him  for  his  fin,  he  might  repent ,  and  upon  his  repentance  have  ^^f-  o«  the 
 his  judg?nent  removed  and  he  cleanfed  j  this  W'S  an  evidence  of  his  good  difpofi-  pl^cc, 
 tion,   that  notwirhftanding  ihcpunilliment  !nfri£ted  on  him  by  hismafter,  he 
 fpake  honornbly  of  him.   But  we  may  heer  as  (landing  upon  the  advantage  ground, 
 take  a  profpeift ,   that  any  arguments ,  though  beggerly  and  vagrant ,  fliail  have 
 their  paffe,  yea  and  letters  of  recommendation,  if  they  carry  but  any  hard  face  or 
 weak  colour  to  fcrve  their  turn  and  intercl^  5  and  we  may  farther  confidcr,whethec 
 they  thaft  are  fo  flexible  upon  fuch  arguments  to  aflfent  to  a  free  reception  to  prayer, 
 had  they  not  been  b'.inded  by  affcdion  to  their  interelt ,  might  not  have  found ,  or 
 whether  we  have  not  prompted  them  wi  h  firre  more  conviacing  argnments  in 
 Scripture,  to  {)erfwade  them  to  a  free  admlffion  to  the  Sacrament. 
 
 But  if  Scripture  lend  them  no  liable  foundation^  they  will  battrelTe  it  wiih  Rea- 
 fon, 
 
 cognati  feminactelL 
 
 They  fay  we  may  pray  for  wicliedmen  5  hut  to  pay  for  h'moreihanio  pay  with^ 
 and  this  is  an  arguing  Im/joriadminmindtcdi  for  they,are fallen  froma^reater 
 toalefle  forcible  argument,  for  weinaypjay  for  thofe  with  whom  we  do  noc 
 pray,  but  we  cannot  pray  with  any,  but  wc  muft  needs  pray  for  them,  ^nd  there- 
 fore the  former  comprehending  the  later,  this  buft^beihe  greater  and  that  tlje 
 leflcr,  t9  pray  with  containing  the  other  to$rayf^y  i^  iUqtud  mpli^i  fox  Ke 
 that  prayes  is  the  mouth  of  all  the  reft,  and  the  hearts  of  all  ought  to  move  with  Us 
 lipps,  in  a  concurrence  in  the  fame  common petkfons,  and  Itis  more  fpccially  ve- 
 rififid  here^hat  is  delivered  by  Ambrofc  ,  T>um  finguli  mnt  ^tq  mni^m ,  fequitvT 
 
tJLZ  '^^  ne^Inclofures  broken  down,  and 
 
 ut  omnes  own  fro  ^wg«^»i    fo  that  we  cannot  pray  with  any  but  wc  muft  pray  lor 
 ihem. 
 
 We  ought  to  love  all  men ,  that  have  a  capacity  of  eternal  bleffrdnefs ,  which 
 is  the  formall  reafon  of  char  ity  5  to  love  i$  to  w  ill  good  to  another ,  and  this  con- 
 iifts  much  in  wifliing  well  to  him,  and  a  Chriftians  wi(h  is  prayer,  and  upcnthis 
 accountwemuft  pray  for  allwi  houtqueftion,  but  it  Isnot  univcrfallytruethatwe 
 may  pray  wjth  all,  whhout  forne  exception.  The  ancient  Church  did  not  admic 
 perfons  cTCcmmunlcate ,  nor  all  degrees  of  penitents  to  a  participation  of  all  their 
 *■  piayers  ,  and  though  fuch  o:hcr$  as  ihall  conapofe  themfclves  to  reverence  may  be 
 
 receaved,  yet  I  think  there  will  be  a  combination  of  piety  and  prudence  to  exr 
 elude  a  fcoffing  Lnmn,  that  (hall  deride  our  petitions,  or  a  prophane  Jm- 
 i44»,  that  will  blafphemc  that  holy  name  which  we  invocatt. 
 
 They  remind,  us  that  Simon  Magus.wm  bid  to  fray ,  but  as  it  follows  not  that 
 though  he  were  prefcribed  to  pray  ,    that  alfo  others  were  in  joyned  to  admit  him  to 
 a  communion  in  their  prayers ,  for  he  might  pray  alone  s    fo  they  migh:  have  re- 
 membred  alfo  that  onely  wpon  the  external  profcfllon  of  faith  he  was  received  to 
 B;aptifme  ,  without  any  further  trial  or  inrpc(filon.    Bapti^atus  eft  ( faith  Cyril) 
 fednou  iUiminitm ,  t^  corfVA  fuiicm  Uvitaqiid  ,  cor  autemmn  iUuftravit  Ifiritu ;, 
 and.  it  is  not  improbable,  that  he  might  alfo  partake  ©f  the  other  Sacrament  of  the 
 Lords  Supper  ,  fince  It  was  then  the  pra  dice,  that  thofe  who  were  baptized  and 
 cpminued  in  the  Apoftles  doftrine,  (which  was  in  hearing  it  preached  by  them  con- 
 tinually, zs  Ckryfoftom)  Pifcotor,  indSan^iu^,  and  in  piofi  fling  thereof,  as  P/o- 
 d^itpMsy)  and  felt  owfliip,  (v/^.  of  holy  Aflemblits,  tisViodate  y  and  mutuil 
 cpnjundion,  w  (^alvin  )  did  alfo  continually,   and  perhaps  dayly,  hold  communi- 
 cnin  breaking  bread  ('theLordsSupper  being  Co  called  by  a  Synecdoche  membri, 
 Zjiotiori  ritu  )  and  from  this  Exemplar  in  the  primitive  ages  ,  Baptifme  was  but 
 as  it,  were  a  fpir.itualwafl-iing  before  meat,  for  fuch  as  were  adult ,  who  forthwith 
 were  admitted  to  the  Lords  Table;     And  we  read  cf  ^'/mt??:  that  ke  continued 
 i»,i  h  Pbilip ,  and  he  made  an  outward  profcfllon  of  believing  ,  as  Tiitdxte  >  and 
 Pifcdtor,  and  they  judge  not  right  (  faith  Calvin  j  who  fay  he  fained  to  belicve,who 
 believed  as  other  faithful  did  J  zs  SaK^ius  z&imQih  ,  and  therefore  In  that  time ©f 
 his  countinuancewi'.hTi»/7/p,    it  isliijcly  did  partake  the  Eucbirift  ^  which  was 
 then  fo  frequently  adminilied. 
 
 Tbeix  pre  fence  at  prayer  can  be  no  fin ,  (  ihcy  fay  J  while  it  is  no  more  than  they  aie 
 tempianded  to  do  3  though  their  ervn  evils  at  fr/fcnt  mih^e  them  unable  to  do  aa  they 
 fiould.    It  feems  there  may  bepcrverfc  judgment  afwel  in  an  acce^ptation  of  things 
 asofperfons^  whcnthefanie  judgment  is  not  given  of  things,  of  which  there  is 
 the  fame  reafon,  and  inthofe  which  have  no  difference  between  themj  why  elfe 
 (hould  not  this  be  as  applicable  to  the  Sacrament  as  to  prayer ,  and  the  fame  rea- 
 fon be  as  apt  and  fubfeivient  to  plead  for  their  admifiion  to  the  one  as  the  other  ^ 
 "The  Jpologifts  in  the  next  prccedcRt  Sedion.  tell  us,  the  command  of  Chrlft  (  for 
 ireceivlng  the  Sacrament  )  \s  pcrenaptory  and  the  duty  incumbent  on  all  BelieverSj 
 which  perchance  they  will  lirtiit  to  found  Believers,,  yet  we  have  ( vvetruft)  manl- 
 fcftcd,  that  as  they  need  not  refearch,  fo  they  cannot  difccrn  who  are  true  Belie- 
 vers, the  fqundnefs  of  faith  being  only  necefTary  to  partake  the  fruit  and  virtue  ©f 
 JS^CdU  titi'tht  $zcTimcnt,  but  th^  found  orprofeijionoffaith,  (  if  not  difprovedbynotori- 
 tl/i^s pm»  *•     <>us  fins)  is  fufHcient  for  admiffion  to  receive  the  Elements,  and  therefore  %Altingi^ 
 h^^h         ^  f !^!^!!!E'i}^?!!  ^^!( £^  !^! h!^^^^ Supper ^  %U  fuhji^um  rmfipiff  [unt  mne^ 
 
T  he  Lord's  Supper  laid  forth  in  common  for,  <sr 
 
 M? 
 
 fiieles.five Chr'ifliini  iduhi  (^finguli,  /making  Chriftians  and  faithful  mivocdi) 
 lo  elfcwherc  he  defines,  that  though  fides  cbjc^ive  fpc^ita  ,  hoc  eft  quatcvwi  in  ver- 
 bopraiitibitur,  t;'pracifhur,pcrtinetaief[entkm  facramcnti ,  tavqitam  conditio  ef- 
 f^nmlUy  yet  neverthtUrs,  fides  fubjeSlive  fpe^attii  f?cc€ftqtiatcnKsenhabitUivcl 
 
 aSfui  credcmis ,  fwn  eft  facrdme?:to  rffcmidlif, fed  eft  vfccjfarium  orgamm 
 
 dc  medium  fercitievdi  rem  facramemi. 
 
 We  have  formerly  produced  sut  oichryfcilem  that  what  Indifpofeth  men  and  ren- 
 drcih  them  unfit  for  prayer,  doth  no  iclTe  for  the  S:crament ;   and  wc  have  feccnd- 
 edth^t  telUmony  with  ihe  fuffrage  of  Chamicr ,   and  what  a  third  learned  man  Andrews  wif- 
 faihcfthofeixcepionSj  which  we  commonly  alieage  to  diftui  be  our  felves  ^^^^^^  fhjpimigmt, 
 that  adlion,  {vix*  comnr.unc3ting,j  may  alfo  be  verified  of  thofe  which  others  a  j^, 
 maVeforour  dUluibance,  vi^.  that  they  make  us  no  lefle  meet  for  prayers  than 
 f Gtr  i  .*  therearedifpofi  ions  and  qualifications  required  in  him  that  prayethaswtU 
 as  liim  that  rcceiveih,  which  no  unregenerate  man  (  in  fenfu  cmpcfito  )  is  capable 
 of,  1  Tim,  2.8.     ^dmcs  1.6      zTim.  2.  19.     and  without  ihofe  conditions, 
 there  is  a  denunciation  that  their  pmycrs  not  oncly  will  net  be  heard  ,  FfiiU  66, 
 j8«  Ifi.  1,1),  but  thatthey  (h.ili  be  abominable ,  Prov.  28    9.  afwell  as  that 
 whenihey  eator  drink  at  the  Sacrament ,  it  Ihall  not  onely  beto  no  fruit,  but  to 
 c  nvicmnation  ;  and  they  lie  unro  Gcd  with  their  tongues  when  they  pray ,   f/i/; 
 ^6.  36.  afAell  as  cthe  s  (  in  their  judgment)  feemto  lie  or  give  falfe  tellimony 
 when  they  give  them  the  Sacra.aient.     And  wliy  thofereafons  thenihouldbeof 
 
 ttoexciuac  ircm  tnc  o.icramenc ,  duc  not  to  aeoarre  irom  prayer ,  i  Knew     .-       ''j  > 
 here  to  lay  the  caufe,  but  upon  the  divers  weigh  s  and  divers  meafures,  which  ^  T'rf       % 
 cl^rcirfi  fay  pollute  the  Land  and  prcpha.-^e  the  name  of  Gocl,  and  that  more      "-   '    ^  ^* 
 
 weight  to  exclude  from  the  S.icrament ,  but  not  to  debarre  from  prayer,  I  knew 
 not  where  to  lay  the  caufe,  but  upon  the  divers  W(* 
 the  Hcl^rcirfi  fay  pollute  the  Land  and  prcpha.-^e 
 truly  than  they  can  prove  the  free  admlflion  can  pollute  or  prophane  the  Sacra- 
 ment, onely  when  thty  arc  rcfclvedto  aflume  a  power  to  keep  whom  they  plcafc 
 from  fome  Ordinances,  thatthey  may  better  keep  them  in  awe  and  hold  them  in 
 fubjeftion.  To  exclude  from  prayer,  is  neither  fo  fpe  ious  to  attempt,  (  finceas 
 among  the  Heathens  to  what  Deity  foever  the  facrifice  were  Intended,  yet  there  was 
 an  invocation  of  ^''"^  and  rejli  ^Ko;  fo  among  theChrifti:ins  whatfoeverbc 
 the  Ordinance  attended  upcn,  it  isfeconded  with  that  of  prayer  asd  invocation  of 
 God,  and  this  is  the  Salt  that  muftfeafon  all  other  facrifices,  difpofingto  andat^ 
 tending  on  them  for  improving  their  fruit  and  efftd ,  and  therefore  t his /ffdfx car- 
 ries away  the  name  of  the^cKKs  from  the  reft,  and  the  Hebrew  and  Grcf ^^aftvcll  as 
 tht  Evglijh  call  this  by  therame  ef  i'^mcC,  not  without  warrjmfealed  by  God 
 himfelf,who  calls  his  houfe,  an  houfe  effrayerj  (  dencmimtlng  it  from  the  chiefeft 
 fervice  )  but  alfo  to  wlthold  them  from  prayer  is  Icffe  poffible  to  effeft ,  for  men 
 may  pray  without  concurrenceof  a  MiHilier%  but  no:  receive  the  Sacrament  with- 
 out it  be  confecrate-d  by  him. 
 
 But  they  have  laid  an  obligation  on  the  Church  of  lEvghud, 
 ^erpetuufq'i  anima  debitor  hu']Ui  erit. 
 In  undertaking  to  prove  ih-t  fome  of    the  particular  Congregations  are  true 
 Churches. 
 
 Non  uli  auxtlio  mc  defenforibus  iftif 
 Tempus  egety 
 wc  cannot  allow  them  to  be  auditors  of  that  fum,  nor  to  caft  It  up  with  their  new 
 Counters ,  who  it  feeras  fuffcring  none  to  come  to  the  Sacrament  without  their  Let- 
 paffe,  would  rife  hieher  to  perqjit  none  to  paffe  for  true  ChurchcSj  which  have  not 
 lUii ^ommMmtorjUiKis^  Fff  i  ^      ^--«.^^- 
 
The  l^ew hclofures  hroken  dmn^  and 
 
 m^.i^Sminibusja^ufefuftulit  arbofj 
 
 Exiitinceslum  umis  fcelkibm  j 
 
 b»t  wHkh  arc  ihofc  that  are  true  Churches ,  and  what  is  thit  which  is  conftltutiv^ 
 
 or  deftru^iveto  chhcr  of  them  ?  As  Adrun  Turncbut  ufed  to  hie  more  right  whea 
 
 befetdownprediftionsofthe  weather  clean  contrary  to  the  Prognofiicatorsj  fo 
 
 perchance  he  may  aim  nearer  to  truh  that  denominates  fomeof  thofe  not  true 
 
 Churches  which  they  focill,  and  fomc  of  them  true  whom  they  name  not  fuch, 
 
 rieldoithc      ^"^  facing  they  allow  the  Word  and  Sacraments  for  notes  of  a  vifiblc  Church, 
 
 Church/  1     (whercuntofomeofour  great  Divines  have   appended  another,  -which  admitted, 
 
 ,  J   p^i  *    might  alfo  perchance  disfranchife  fome  of  thofe  that  ufurp  and  appropriate  the 
 
 *  ^*     *      name  of  Churches^  vi^.  an  union  and  connexion  of  men  in  this  profcflion  and 
 
 ivfe  of  the  Sacraments,  under  lawfull  Paltors  and  guides,  appoir.ted,  au  horifed 
 
 Qdntro.^,de     and  fiDdified  to  dired  and  lead  them,  in  confonancy  wherewith  BcUarmhie  him' 
 
 EcfU[,l  3  .<^. .  2-.  felf  defines  the  Church  to  be  Cxtm  homimm  ejufdem  Chrijiijna  fidci  frofcJft6ne,  (^ 
 
 mundem  Sdcnmemomm  commmione  Ugaiorum  fub  jegimine  legUimorum  pajiorttm. 
 
 But  indeed  the  other  two  being  Cas  they  grant)  the  inleparable,  abfolutely  proper, 
 
 peculiar  and  effeotiall  notes Y^or/(:/rc(f^  ferciufa^fdrc)  and  therefore  being  ijoth 
 
 the  formallcaufe  of  a  Church, giving  Being  thereunto  in  conftituting  and  conter- 
 
 ving itj  while  it  is  taught  by  the  Word,  and  by  the  Word  and  Sacraments  ii  ga  hered 
 
 together  to  God,  and  being  the  eflPed  of  the  Church  conltituted,  while  I:  teacheth 
 
 others,  they  cannot  but  demonft  rate  the  Church  ^  prhri  (^  kpoftcriorty  and  there - 
 
 ^cthard  loc,     foj-g  being  adt^u>te  unto  the  Church,  and  infeparb'e  from  it,  it  may   firmly  and 
 
 torn  tom.$.  de    Immoveably  be  colledcd  ('faith  Gerhard)  that  where  the  Word  is  preached  and  the 
 
 'S.cclef.c.io.      Sacraracn:s  adiainiftred ,   there  is  a  Church  ,    and  reciprocally  where  there  is  a 
 
 |.|Q^.3P.^.      Churah,  there  is  the  Word  preached,  and  the  Sacraments  adininilhed  :  uponthis 
 
 ground  therefore  as  the  Church  of  Ew^/i«^  WIS  a  true  Church,  fa  were  alfo  all  the 
 
 pa-rticnlar  congregations,  being  fimilar  parts  of  thitnationall  Church,  as  that  was 
 
 of  the  Catholiq'jcj  and  if  in  refpedof  ;h3t common  nature  found  in  them,  they 
 
 were  not  Species  of  the  Church  in  general ,  yet  they  were  members  thereof,  as  Ic  {$ 
 
 .  an  integrail  body,  for  they  had  a  1  of  them  the  Word  preached  and  proftfTed  purely 
 
 KWthout  any  error  in  he  fcundation,  which  oncJy  nulls  a  Cliureh,  and  the  S?cra- 
 
 Haemslegitimoufly  adminiftrcd  for  matter  and  form:  and  had  there  been  fome 
 
 eorruption  inthedodrineandadminiftration,   (yet  as ' of/J^  Ea /c^Af  nmeffe iifti- 
 
 ...  mindis€xfQlupa.fleribtn.  (tccexquihufdimpMidi  (zs  )VhHAf{CT^i^<^  Gerhard-,)  fo 
 
 lf^itsf{.t      .  t,^{.fe,corruptions  had  or  e'y  made  a  ceafe  to  be  a  pure  Church,not  to  be  a  C  hurchsfo 
 
 %.de  Ecclcf.       j^^g  ,^j  jj^g  found jcion  had  Hood  ,    it  had  been  the  hcufe  of  God,  th  ugh  hay  and 
 
 §  ^'C.i7.'  P'    ttubble  weue  bu-ik  thereupon,  faith  ]Vhita\ery  (  it  had  continued  to  be  a  Church 
 
 5^^;       ,        ivntill  ilieiar-enimdrtveratthteliifritkiiefublkd^  ss^iivm  in  the  like  cafe)    the 
 
 JummEire-     Word  and  Sacraments  fimply  and  abfoiuiJy  diitin^uiflied  a  Church  from  pre* 
 
 Vi(-p^Tt  \.\vm.  phane  Aflemblics  andtheincorruptpreachiugof  the  Word ,  and  Icgi  imatc  ad- 
 
 l.p-7   5-  7it>.  n-jipjiifirationof  the  Sacraments,  from  heretical!  congregations :  though  properly 
 
 Aiiimii.in       (^s  j,^yi^  obferves)  the  preaching  of  the  Word  being  ^Bm  hm'imm  efl  Index  iUim 
 
 C«i('^o.4.         jiota,iton  no  -a  frimmi,  jam  cnim  ante  habuit  7ioum  EccUfu  Dei  verimem  (^  verbum 
 
 ^.emm.i.  4.     y^YJf^ti^  ^  Deo  qulm  tradicatio  eiifi^imk,  fo  as  fore  our  Congregations  were  lately 
 
 il*r'^''*      aU  Churches. 
 
 *v*•^  1  * ^ '• .'  ^-^^Fuimm  Trocs,  ^ fnit  Ilium ciT  ifg^f^  . 
 
 GlorkVardanidttm 
 ^iitfincetkeiribmhien  in  principles  fought  tensidcnninc  our  Churches,  arrd 
 
The  Lord's  Supper  laid  forth  in  common  for^<s*c         245 
 
 having  made  the  match,  and  their  zeal  giving  fire  to  the  hidden  mine,   by  a  new  ^~^ 
 
 powder-plot  have  Mown  up  thcfc  Ckurches ,  and  thereby  not  oneljr  rent  an4  difli- 
 ©ated  thcni  one  from  the  other,  but  fcorched  and  mortally  wounded  them  with 
 fundumentall  errors,  I  thinlc  now  it  is  not  without  due  caution  and  circumfpe- 
 dion  that  they  fay  ,  onely  fome  of  our  Congregations  arc  true  Churches,  for  as 
 P/a^^rwf/foughtamanwithaLanthornat  noon-day  at  Athens,  ^o  amidit  all  the 
 late  new  light,  we  have  more  need  then  ever  of  thu  lamp  unto  our  feet,  to  find  a 
 Church,  and  they  do  therefore  ingenuoufly  call  themfelves  of  the  Congregational 
 way,  for  they  are  many  ofthem  cut  of  the  way  of  a  true  Church.  And  though 
 .all  ihir  be  ot  thofe  principles  are  not  vitiated  with  fuch  herefies,yet  they  are  culpable 
 inuufxy  ashethatpullsdowntheDamisgulltyof  all  the  Inundations  and  brea- 
 ch.s  made  by  the  flood. 
 
 liut  then  feeisg  the  adminlftration  of  the  Sacraments  Is  a  note  of  the  Church, 
 Ci'onuifCJfcfignjalquifacrdquibKsdiftivguercnturchcs  ^crufaUm  I  civitate  Babjf'  Cit,  ah  Ame[» 
 louii  Cixlih  Alcxmicr  H lies')  ficut  v'dcmvA  inaliUnhui^  oves  emm  uiiim  gregis  dif-  Bcll.Ener^ 
 cermntur  ah  ivihus iltcrius gregu frofrio  figro^t^ (Mrsa^desA  vqk  fcuris  prtfriofg-  tern.  a.C  J. 
 710 difccrm>Jtur^ O' civitof  iiobilii  jUquo figiio  domri confuevity  ut  chiias  Komxm  fe-  p*^i\ 
 iiuU  £7-'  dignica^  militms  acdn^ioriegUdii,  (^  ofjkium  trudnione  v'lrgx  vel  cUvium, 
 ex  quihus  omnibus  coUigitur    quod  f^crumentahomini  fuvtmccjfaria  foftUffum,  ad 
 hocut  djfccrncretur  ejfeeivu  rj>iri[ualu^crufakmy  (^  dc  g  ege  Domini  (^  de  militix 
 dm.     And  althni  ;n  (is/f^vV^^eraffirmsj  Sacramenterum  nfum  7ioncJ]'c  fcmper(^  VhifupU, 
 fm^lhiter  Ticccffxrium ,  fed  pojfeai  tem^ta  imcrmitti  — fiini  enim  figtUa  tantum  co- 
 rum  bovorum  qux  nobis  invc^bo  profonuJitur,  fgiUi  vera  appcfiiio  ad  rem  vihil  sidit,  fed 
 adre''  dmitdxit  modimyfi  figillum depa\Utur  res  noncoiitinuo  amiititur,  71071  cnimnobii 
 tjl  negotium  cum  ciUido  diquo  mercutcrc  ,  m  frjudcm  metmmus ,  fed  cum  T>co  quifd- 
 letevonpoicjl,  nov  cj}  ergo  quod  de f iiutispordi[fi07:ihui  7:(bii  ab  lUo  fuciis  dHbitcirus 
 ctfi fgiUdn  li h.-hemu5.     YetnotwiihlUndingasihisrccmsoney  to  comfort  thofe 
 thu cannot  feave  them,  not  ro  excufe  thafe  that  will  not  give  !hem;and  thcpcfore  he     ' 
 adds,  Sin  JLmncceff'zriim  impediment  am  fncr  it    ~  nee  efje  uUo  moio  cmittendjj 
 yet  I  fay,  if  thcSjcramcntsber.oicsof  the  ChurCh,  howcan  that  be  a  Church  to 
 whom  thefe  notes  are  fupporcd  no:  to  belong  ?    How  can  thefe  bs  Citizens  of  7f- 
 ru[dcmy  llrep  of  the  Lords  fi.)clc,S3uldiers  of  his  Miliiii,  who  not  oneiy  hive  not,: 
 but   are  affirmed  not  be  in  cipicity  of  having  the  ^-roper  figncs  of  fuch?  ^^^  "uhifuttA, 
 feeing,  as  Iw&iui  afT^*r:s  ,  th  ^fc  are   notes  of   the  Cha  ch,  FrofeJJtone  Pet  (^  p^  mu 
 iiOjlrd  7)  ci  trident  is  ScripiHrl,  profcffiQncySacrameviii :  nojjraprojiiemium  reciperc 
 Scripruram,  profcffioncm,  Sacyjmc^idgj  ipfui  ;  qua  Deta  profitetur  )am  Ecclefii  efl^ 
 qulhomifie ^jxm  D eum  Eccleftarr.e^ propcntur. 0'  fc Eechfiae  memhr^,tota  hoe prof6ffiO 
 voti  Ecclefii  €(l ;  fed  prim liliiEccleUmconftituit  ^  no  am  efentiulcm  ipftus  in  fe^ 
 bacnotamEcclcfiain-mcmbrii  ejus  p^iicuUribui  oflcTidit ,  bow  caa  they   be  yeeU 
 ded  tobcmembas,  ihn  are  not  allowed  this  profelTwn  ?  And  how  can  thefe  b€ 
 notes  by  their  proftfTion  in  receiving  wkom   ihey  profeffe  uncapable:  to  receive  ? 
 and  if  as  thefame  'amous  iearned  man  delivereth,ihe  vfttdSahemvocatiottecommtmi  «  ,••*, 
 fucitdiiivis,€otiforiesnintrj:\  uticaloqmmur)  omnesyquinruK  nen  fingnUri  intern^     '     ^ 
 vocitionefingu'os ,  how  can  they  that  are  partakers  of  the  divine  naturcabe  unwortl^ 
 topartictpateof  thefignesof  hisbody? 
 
 They  fairly  coafefs,rib4ti//«>//»€  ent&fsnof  into  the-  defnitignofaCbunb,  bu$ 
 finely  of  a  found  ATid  beMy  Quircb,  iui  to^ut  all  of  mjion  thk,  is  uTwarrantable, 
 
 note 
 
I  '  ■! 
 
 246  Tl^^  we«?  Inclojures  hraken  down,  and 
 
 note  of  the  ChuvchySipcrdifcipUJumiCertamquiniam  O*  perfetuamgubermhnfs  Ec^ 
 Vbifutra        derixfomimfer'Tresbjtemer  excommunicatmem  intelligAm,  fdllieos  ex/ft imoi 
 '  butwethenaflumc.if  it  may  be  a  Church  without  difcipline,  and  all  or  moft  Is 
 
 nottobeputonThiSjhowxantheyrxcufethore  fellows  of  theirs  In  the  feparation 
 S€a*.9.  ^iio  fecede  from  their  propercongregations,  through  cfFcnce  at  the  want  of  Difci- 
 
 pline  fas  they  confeffe)  and  thereupon  renounce  tfieir  broilierhoodi'  For  as  we 
 a!le3gedoucof^/t/7(f/»5,torefufe  to  partake  the  Supper  with  them,  is  a  tacite  re- 
 nunciation of  their  fraternity;  or  how  cm  thefejuftifiethemdlves  that  permit  none 
 to  be  of  thclt Church,  that  will  not  fubmic  to  their  Difcipllne  ? 
 
 I  doifbt  whether  Piviniry  will  not  as  little  warrant  that  aflxrtion  as  accurate. 
 That  the  form  of  a  vifikfe  Church  is  the  union  of  the  Lcdy  with  Cbriify  rvhUh  vifihly  U 
 Poltttim Syn-  ij  Itvivg  under  Gofpcl  b^dlmnces  (for  this  is  not  proper 7  and  iinmedi  .tly  vocv 
 tagX.jx.'i'.  tion,and  prof<  (fion  of  faiih,  which  is  generji'y  determined  to  be  the  form  of  the 
 ^ttanJvfth.  Churchj ,  and  hence  it  is  that  the  Word  and  SKramenrs  which  are  append  *,.s 
 loc,^i.feSf  i^.  th  reuntOjbeingvilibleysfovds^arethetiVjntlall  notes  of  the  Ch-irch)  as  Philcib- 
 %Amcf,Meiul-  phy  will  own  that  bytn^  ,  That  the  form  of  a  man  is  the  union  of  the  fcul  aftd 
 U  tbeol.  C.J  I .  body,  for  the  foul  is  tlie  form,  though  the  union  thereof  wl  h  the  body,  as  the  mat- 
 jiltingm  I  c.  tcr,  m?ke  ihcman,  but  that  the  union  of  the  form  with  the  matter  fliould  be  the 
 cwi  pan^  I. he.  form,  checks  as  much  wi'.h  good  fcnfe  as  PhiUr-  phy. 
 
 1 1 .  fart,iB  I.      j4s  the  iVord  a?-id  Prayer,  (0  Bjpiifm  alfo, thiy  think,  to  be  more  conr^uvkablCi  and 
 dliiq.  plead  for  the  free  ddmiffwn  of  JtifintSj  onely  the  Lords  Supper  which  Chi  ift  iullita- 
 
 Epifi.  ad  Be-  itd  ad C(;iigrcga?tdm  E cclefamA^ ^^^^^^'i^^^^  f^"Cf(^^^^(Ji  ^^^^  bedrawi  (nsBz//- 
 %^m,  linger  ccm^bius)  ad  Ecclefum  difpergatdam ,  excommunio?;cm  (ut  fed  team)  (^  fe- 
 
 farmonem-y  but  that  moft  of  the  wei/«wji-wh'ch  theyufeto  entrench  the  one  Sa- 
 crament, will  be  fubfcrvient  to  reclude  and  reitrain  the  oihjr,  wc  have  endeavi  urcci 
 foimerly  to  lay  cpen. 
 
 They  ask,  iVbethcr  they  can  deity  Vnptifm  to  the  child  of  any  member  how  offenfivc 
 fDCvcTi  befere  the  fevtctice ofcuttivg  ofj  paf  upon  him? 
 
 Sic  tu,fc  brcvitcripofttl  tibi  gorgonc  PaUof, 
 You  cannot  juftly  make  fuch  deniall,  but  then  we  (hall  take  leave  to  ask,  Whether 
 they  can  deny  the  Lords  Supper  to  any  member  before  the  fentence  of  curting  cfi 
 p2^c  upon  him  ,  or  feme  notorious  crime  dene  by  him  that  miy  demerit  that  (cn-^ 
 ■  tence?    And  fifthey  will  cut  off  all  partiall  and  prejudieious  fentenclng^they  muft 
 
 '•:  be  fenfible  that  the  fame  reafon  will  command  them  to  give  like  anlweras  they  re- 
 
 ceive,*://!^, that  injuftice  they  .cannot  deny. 
 
 The  childrcjiy  they  fay,  are  not  baptii(ed  in  their  oven  right,  but  rtt  the  Churches  ■  but 
 what  intereft  in  the  Churches  rights  have  thofe  infants  which  is  not  rooted  in  their 
 parents,  and  their  relation  to  them i  And  the  foederali  holincfTe  which  they  fpeak 
 of^isbyihevirtueof  the  prom  ife  made  to  the  feed  of  thfe  parents  that  are  in  co- 
 Tcnant  with  God.  I  know  they  take  not  the  Church  Mctonymically 3  for  the  Town 
 or-Countrey  that  contains  ir,  for  upon  fuch  an  account  the  children  of  Infidels 
 bom  within  that  vergejmight  have  right  to  baptifme.  Neither  doe  I  underftand 
 how  the  rl^ht  which  the  Church  hith  to  baptize  them  is  derived,  but  onely  from 
 the  Church  mtmbcrfhipofthc  parents,  or  one  of  them.  Now  as  our  Lav/c$tcll 
 us,  that  the  derivative  right  cannot  be  greater  than  the  primitive;  fo  the  lawes  of 
 Philofophy  afliire  us ,  ^wi  facit  tak  dehn  ejfe  magis  tale ,  and  therefore  if  the 
 child  be  receavcd  umo  one  iiacwnient  in  the  right  of  the  Church,  why  in  the  fame 
 "  '^  ~  fliould 
 
 t 
 
Tlje  Lord's  Suffer  lad  forth  in  common  for, ts^-c. 
 
 247 
 
 fiiouldnot  iheparcn-sbeadmiccedtothcoth.r,  the  right  for  the  one  andotherbe- 
 ing  founded  in  the  Church-mcmberfhip  of  the  parents? 
 
 Tbeylool{tofce(omucb  asm^iyperfrpidethem  in  chitrity  to  tafie  a  mnus  profejjion 
 to  be  ferhusy  beferetheytbinfi  bimfe  10  come  to  thefeding  (s*  dijlirt£ujjhi«g  Ordinance. 
 Not  torefl^ft  onwhatwehope  we  have  formerly  demofiftrated  ,  iljatihey  onely 
 oughtto  look  CunlcfTv  they  will  look  a-fquinc  upon  their  own  ends  and  ime- 
 reft)  upon  their  beiag  Church-members,  having  a  Vogmitial  faith,  and  not  cur 
 cue  oft'  byjullfentence,  nor  meriting  to  be  caft  out  for  notorious  crimes,  and  that 
 it  is  the  proper  dury  of  Charity  to  take-  every  mans  profeffion  for  (erious,  whofe  life 
 Isnotfcindalcus:  I  (hall  onely  enquire  into  the  reafon  why  they  appropriate  the 
 attribute  of  a  fealing  and  diftinguilhing  ordinance  to  the  Lords  Supper,  as  if  thac 
 notion  diftinguiOit  it  from  bapcifme,  which  were  not  capable  of  like  denomina- 
 tion. Arenot  both  the  Sacraments  fcals  of  Fai.h?  Arethey  not  equally  Signafit*  ^  p 
 en  quibus  diflhigitcrcmurcives  Hkrufilem.(^c,    as  even  now  I  alleaged  out  of  Hi-  ^^    f  , 
 
 Unfts }  Doth  not  JuguflinecaiW  them  joynty  Cbxri^eres  ^cclefu ,  and  the  Fathers  '"^'^'*»  V«  ^i* 
 cvd\nz\:i\y tcjfcrAi ^ figni'militMifi EeJcfix7  And  therefore  what  argument  they 
 extrad from  their  .being  fealing  and    dlftinguilhin^   ordinances,  fuits    with, 
 and  rr.ay  be  accommodaed  to  the  one  Sacrament  as  well  as  the  other;  but  if  they 
 fmcy  that  both  Sacraments  equally  diflingui(]i  the  Church  from  Infidel  afTemblics, 
 but  the  one  Sacraaient  oncly  makes  adillindion  in  the  Church  of  holy  perfbns 
 from  thofe  thac  aie  not  evidently  fuch^we  may  perhaps  for  this  find  their  didates, 
 but  look  long  enough  for  ih:ir  arguments,   Hec  a,  quoqu^m  biBenws  (faith-GMi/-  r*;^    ^^.' 
 tb:r)  idoncH  (^jirmU  itgumcntU  demon flrxtum  fuijfe  vidimus  cxcluficnU  aut  fepantio-  jJ/jt 
 ms  fymbohim  ex  ea  fieri  debere,quA  Ecclefii  coUigi,  (^^  ejm  unit  as  confcrvari  Atquc  fo- 
 vcri  debet, quo  nomine  ilLmveteres  cvvd^iv  cixerum. 
 
 A  remote  right  rnxjfcrvetohr'vgintbechild)  butwhat  is  this  remote  right  in 
 this  cafe,  is  :s  remote  from  our  undtrftaiuiing  as  from  any  clear  explication  by 
 them,  U  th:y  mem  a  right  derived  from  hisparen:s  profefsicn  of  the  faith  ,  then 
 ihit  which  is  a  remote  right  in  the  child,  is  a  near  right  in  the  parent;  and  if  the 
 onemayopena  wayto  one  Sacrament  tor  the  child  ,  it  may  imooth  the  way  for 
 the  parents  to  the  other.  If  they  underftand  a  pofsibility  that  the  child  may  here- 
 after be  a  fcrious  proftffor ;  fo  may  the.parents,  if  at  prefent  they  be  not ,  and  If 
 fuch  a  poffibility  may  intitleto  baptifme,  the  child  of  a  Tur\  poflibly  may  put  iri 
 bis  claim  thereto. 
 
 The  Afologrjis  might  fcrbesr  more  Effjyes  of  their  FhilofophyjUnltfle  they  were 
 more  lucky  in  venting  them.  I  doubt  they  will  have  as  little  fruit  and  as  poor  an  - 
 liTue  hyHagJir  as  by  Sara,  and  be  as  ruGcefsltflTe  in  c  urting  the  maid  as  Penelope. 
 They  tell  us  sl  n&itcr  n^hi  in  aHu  frimOi  that  is  prefent  and  Vifible,  is  neceflary  to  " 
 amansftlf. 
 
 It  feems  they  fancy  that  the  firft  mufl  needs  excell  the  fccond,  and  that  there- 
 fore A^Ui  primus  is  a  nobler  and  perfeder  ad  then  Secundum ,  but  as  the  firft  ad  is 
 netfo  near  asthefecond,  (isprincipium quo  ii  move  xtmoic  thin  frincipium quod) 
 and  the  firft  ad  alfo  cannot  be  known  to  be- prefent  and  made  vifible  (  as  is  their 
 language)but  by  the  kcond^fov  a^usprimtis^  (faith  Sccftus  out  oijirijlotle)  eji  /<f- 
 cklti^sMtpoteHtiarti  antequam opereturaSfualiteriTet inbabitu ,  fecundtdaSfm  didtur 
 .  cferatio  sjua^  fo  the  fecond  ad  is  more  noble  &  perfed  than  the  (irft,  that  being  but 
 as  f0;c7(tMinrerpedofthis,aAd  upon  this  ground  when  the  NeopeUgians  amrniy 
 
I     I  r   I  •  .      .      —  ,  „      -       ,     ^  .      ^      ^ 
 
 248  The  new  Indojures  broken  down^  and 
 
 feu  libera  hminU  cooler mkne ,  Veo  6ferante  tantum  pojfe  ecnvertere ,  foU  vohmate 
 
 Wiflt  fUttJL    ^^"^^^Pf^^  ^^^^  cowertere  y  we  thas  argue  to  the  conrrary  ,  that  then  potioresf^r- 
 
 d'fcrinnnins      ^^-^ <^»^  volwimU qukm gratia^  dei quam beminis,  a;  d  to  inferre  this  we  affert,  rhac 
 
 Atfcnmnm      p^j^j^^^ |"^„^  ^y^^  p^f^es  qui  int  oferari,  qaam  ejus  qui  folum  dat  fojfe  o^crari ,  tft  cr.im 
 
 *  *  ^  **  aSm  fecundm  nobilior  eir  perfe^ier  quam  aSfm  frimta  vel  b.ibitui ,  prafertim  in  fpiri- 
 
 tttilibm  (^  mordibui  quxpT/ixin  relpiciitnt  y  ambabitus  tales  fum  propter  ncfus,  O* 
 
 crdinentundaSffntaTiquAmfinem.^    BefidcFjisan  Infant  hathrealon  in  aifuprimo, 
 
 though  he  cannot  adually  cxercifc  it ,  fo  even  a  baptized  Infant  hath  in  a^u  pri- 
 
 mo  a  right  to  the  Eacharift-. 
 
 Their  in  (lance  of  xfitberfequeflred  rvhdfe  Jon  bitb  the  right  of  an  heir,  is  no- 
 thing oppofite  ,  for  during  the  Fathers  lifcthc  Ton  hath  no  actual  richt,  whofe 
 title  begins  when  his  fathers  life  ends,    and  then  the  fcqucftran'on  a!fu"l  ihink  de- 
 termines, or  el(e  the  heir  muft  compound  for  erjoymeni  of  his  right ;    I  conceive 
 ^     ft.     .     amoreaptandparalelrefcmblance  inourcontrovcriie  might  be  t  kcnfrom  afi- 
 ^mft'.  tnV»    ji^gj.  executed  upon  an  attainder  ,  and  then  he  hath  no  heir,  nor  his.  Ton  any  thing 
 T.q.l^.tn      inhet itable,    (^  hoc  nunc  agit  iv  Ecclefti  excommuvicatio  quod  twnc  agebi t  interfe^iOf 
 I/CMt*  faith  s/^z/^tfyfrTre,  though  with  this  difference,  mndituramorte  rcgrcffui ,   at  datur 
 
 ah  excenmumci  ioiie. 
 
 It  ii  a  que(lion  ^  H'^hether  formd  excommunicnion  it  fdjy    cut  off  the  feed  from  all 
 Church  privileges,   and  fomeihinli  thercis  a  dormant  dnd  virtual  right  jiill:     I  fup. 
 pofe  their  is  little  quellion  of  a  dormant  or  virtual  right  (  efpeciil.y  in  crder  to 
 thofe  quicommimioneminternim  anirno,  fidc(^  rcfififccmiaretinent,)  ihey  are  ft  ill 
 in  occulto  membra,  (j^  jmmanct  integrum,  they  being  not  eft  cut,  ahfoliae,   pra- 
 cifcy  i^finaliter,  fed  ad  tcmptis  (^  fub  conditione,    oihcrwife  I  think  ft  would  be  re- 
 quifitetorebaptizethem  atiheirreadmiftion:     but  what  ii  al/  tbis  to  an  3 dual 
 right,  which  we  are difputing  of,  Ego  pfiulaba'}^  rutra,  farcula  hi  negant,  (  accor- 
 ding to  the  Greek  proverb :  3  ^or  a  virtual  dormant  right  he  may  have ,  that  yet 
 cannot  get  this  poffeffinn,  andaChild  mayhavei  virtual  right  thereunto  with- 
 out being  adually  to  be  baptized  ,  but  when  the  parents  arc  clearly  cut  off  from  all 
 adual  outward  communion,  even  thofe  quiintcrnamntincnt^  excluft  ecmmunionis 
 ^unm  incon-fignoexterno,  a^u(^ufu,  though  they  have  a  right,  iheufcis  provifionally  taken 
 tro.  7 .  Bell,  /.    away,  they  are  cut  off  materially,  ^  exemmunicatione  figni  fcaindum  quid  ordina^ 
 ^.c,6»  Uy  though  not /oj-mtf/zrer,  ,  andabfolutelyby  the  definite fcntence  of  God  ,    fe- 
 
 cundum  ordinem  ab  bominihta,  mnfecur.dum  fiiicm  covfilio  T,ei ,  Let  him  he  to  thee  an 
 Heathen,  to  thee,  modum  externum  bomini pr^fcribens ,    etfi  internamformamlibi  ^ 
 veritdti  rcfervans ',  fo  as  though  excommunication  Oiutnot  oat  from  themyftical 
 Church  ,  nor  clean  from  the  vifible ,  yet  it  do:h  exclude  from  fellowfhip  with  the 
 vifrblc  in  holy  duties  and  privileg«j  and  therefore  when  this  fhould  be  the  cafe  of 
 the  parents,  it  is  very  queftionable  whether  the  Child  ftiould  not  be  in  the  fame  con- 
 4ition  with  them,  for  the  right  and  intereft  which  the  Child  hath  unto  the  privile- 
 ges of  external  communIon,are  rooted  in  theparcnt$,and  are  tradufted  from  them 
 VceleC  td        *"^  '^^  ^^'^  *"  '^^  immediate  parents,  for  elfe,  (as  Mr.  Hooficr  obRrveth, )  many 
 Iztij  '       C*»*^^"*^  °f  "^"^k^  *"^  Pagans  might  have  right  to  Baptlfme ,  whofe  mediatepa- 
 '  '^*   '  •        jcnts  itom  whom  after  fame  defcents  they  riToed ,  were  ChrTftiaris.    And  though 
 not  fins,  yet  the  punifhmrtirs  afwel  as  privileges  ate  cradufiiv^,  as  in  Attain- 
 ders. ^V    . 
 
 And  feeing  they  are  rules  of  the  Law,  tie  one  delivered  by  Ulpian,  Nemeplxes  ja- 
 tk  d  atim  transferrepoteft,  quim  ipfc  habtra,  and  another  by  Paulus,  Non  debeo 
 
 melioru 
 
The  Lord's  Supper  laid  firth  in  common  fir ^  <s^c.  24^ 
 
 mcUwUcanditmis  ejfe  qulm  au^or  mem  ,  «  quo  jui  in  me  tranflt  5    wherewith  alfo 
 the  rules  of  Loglck  and  Pkilofophyareconfonant ,  tiihiUatquodnonhabet  y  there- 
 fore unlcflc  one  of  the  parents  were  a  vlfible  Church-member,  (for  in  that  cafe 
 the  matter  would  have  rome4K4/(?|;7  with  that  mentioned  i  ^0^.7.14.^   it  may 
 well  be  difputed  ,  that  if  the  parents  be  adually  excluded  from  the  aft  and  ufe  of 
 Ecdefiaftical  Communion,  the  Child  alfo  Ihouid  be  aftually  fufpended  from  the  Godwin,  Mo- 
 privileges  thereof,  for  if  they  be  as  heathens,  furftthe  Children  of  heathens  hivt  fesattdAaron, 
 ne'right  toBaptifme,  andamongthe  Jewes  (from  whofe  patternefome  would  L^.c.i.p^ 
 extraft  more  reverence  to  Church  Cenfiues^  ihemaleChildMnof  ihofe  thatwere  Z2j. 
 but  under  Hiddui  were  not  clrcumciled. 
 
 Yet  I  am  not  ignorant  that  the  ancient  Church  brought  Infants  tobaptifme,  Augujl.  Epijf, 
 which  had  been  cruelly  expofed  by  tlieir  parents  unknown,  zssiKo  i  do  minis  fervit-  2^. 
 Uoferimtur;  which  the  Frfwc/;  Churches  hive  juftified  by  a  Canon  before  reraem-  CLm'ertcm  n^ 
 bred  J    but  as  it  was  to  be  prcfumedthitthofe  found  within  the  pile  of  the  Church,  /.  j.c,  15* 
 were  begotten  of  Chriltiansj    fo  the  fufceptors  andfponlors  undertook  and  en-  Seii   2. 
 gaged  for  their  education  in  the  faith,  were  their  parents  as  it  were  by  adoption,  as 
 tlie  matter  was  a  father  to  his  family.    And  I  fliall  confefle  that  in  this  qweftion 
 concerning  thebapiizing  of  the  Children  of  perfons  excommunicate,  there  is  no 
 little reafon,  and  much  authority  in  that  fcale  which propends  to  the  affirmative, 
 but  as  the  cife  feldome  comes  to  be  difcuffcd,  feeing  it  rarely  happens  that  both  pa?- 
 rents  Itand  under  fuch  Gcnfure  ;  fo  Cor  my  pare  (  whodefire  to  carry  more  con- 
 formity to  the  5'piZrf^«,  iuqiiihuafiditvix  aggrcdicvs ,  t\iZt\r.oiht  Athenian  ^   ^it- 
 djixfupra  vires,  )   I  ihall  one ly  give  In  a  fpecial  verdid,  and  leave  the  cafe  to  be  ar- 
 gued by  more  learned  judges,  for  if  I  therein  go  beyond  a  fcepticli,  yet  I   ad- 
 vance not  further  than  an  Academicf{y  ani  in  ihis  Ac ^idemjf  I  had  rather  proceed 
 than  determine. 
 
 But  in  all  thefc  velitations  againft  their  dear  brethren,  furely  the  Aplogifls 
 have  been  fit  inirnii  r ,  they  have  not  drawn  much  blood ,  iwn  metuo  ve  doteat  qmd 
 tufcriis  ,  they  have  onely  faced  the  enemy,  and  given  a  pop  or  two  ,  and  raifed  a 
 fmoak,  and  then  retreated  without  charging  through,  or  engaging  any  c'lofe 
 fight,  and  indeed  have  refembled  (^digiilAy  who  when  he  fhould  have  cut  the 
 deep  to  the  conqueitof  Britain,  founded  his  trumpets  and  gathered  a  few  cockle 
 ihcils  on  the  fhore ,  and  fent  them  abroad  as  the  fpoilcs  of  the  Country . 
 
 gg  SBCT. 
 
_    ,  ■ .  II     -  ■ — ' ' ■    I  ...M. 
 
 25  o.  "I  he  IS^ew  Indojures  hrohn  down^  and 
 
 SECT.  XXV. 
 
 Th^ir  gretit  abufe  And  dtftortion  of  Serif  tnre.  with  what  a  train  6f 
 confi^ftenees  thtir  ^rgnments  are  f^rre  fetcht.  They  are  hor^ 
 roveed  from  the  ^onatifts,  Tapifljy  Brownifts,  Independ.ms. 
 None  tf  them  conclude  the  que fi  ion  as  themf elves  have  ft  ate d  it. 
 The  argument  raifed  from  i  Cor.  14.  40.  examined,  whether 
 it  be  a  glorious  and  comfortable  practice,  that  none  approach  the 
 Jjords  Table ,  fave  holy  perfons,  Whether  their  n>ay  be  War* 
 ranted  by  the  Lawes,  The  moderating  of  Cenfuyes,  Whether 
 their  way  have  like  gnund  With  the  ancient  difcipline  in  reeei* 
 ving  in  penitents,  Whether  there  be  order  and  diccncy  in  mixt 
 Communions,  The  l^ffer  good  to  be  omitted  to  acquire  the 
 greater.    The  confufion  and  difoi  der  of  their  vpay, 
 
 REsvemadtriumsy  This  Is  their  third  head,  and  their  capital  fortreffe,  o;/!^, 
 their  pretended  Scripture  proofes  ,  for  pro  diviftOM(^  dilctjjione  mn  folum 
 itfquumurip^y(edetiimd:vinoslibrosloqui  per/mdoit ,  as  Augufline ,  but  to  this 
 head  which  fpeaks  5'(;r/p/«r4^^»e /(?«/«,  (  as  H/Vrow  hath  it  )  we  may  jul^ly  ap^ 
 fly  the  motto  which  he  let  under  the  head  whereby  he  reprefented  the  world  ,  Cd^ut 
 b$llcbor9  dignum ,  for  ic  is  ftuft  with  fuch  wanton  fancies  and  erroneous  wild  no- 
 tions, that 
 
 Hcfcio  itn  tAntycirdr/i  rdtio  fihideflmt  mncm, 
 Firft,  They  decUime  much  ag^ainlt  poliutinj  and  prophaningof  the  Sacrament, 
 bat  I  wIOj  they  had  had  a  more  religious  care  not  to  have  polluted  and  prophaned 
 koly  Scrlptureby  fuch  a  lewd  and  abufive  mifapplicat  ion  thereof,  fo  as  to  make  us 
 afliamed  and  abafhed  henceforth  from  upbraiding  tlie  Papifts  with  calling  the  D- 
 cred  Scripture,  anofeofwax,  a  leaden  rule,  z  delphkli^wovd ,  a fliooe  fit  for  eve- 
 ry foot  &c.  when  thofethat  pretend  co  be  the  great  reformers  ammg  us  ,  are  Co 
 'l^inv€vt(^r>     guilty  of  that  vitiofiffimum  dicevdi genm  (  as  Hurom  calls  Ir,  )  depravatc  femenna^t 
 m,  /,  4.,  c,  p,   (^  in  voluntdtcm  fuam  Serif turam  irahcre  repiigmmcm,  and  as  ^Jidor  Vitgil  fpeaks 
 by  occation  of  a  mifintcrptetaiion  of  Hofiienjjs,  detorqitent  ftnirn/s  littrM  .jUOvolinitf 
 ac  futOY^sfordidi^s  [olait  demibm  extendcrepcUes ,  for  I  do  fadiy  profefs  to  think,that 
 fcarce  in  that  great  Mmyrologue  of  Scripture,   the  Fopes  Decretals^  Ihall  you  find 
 it  pucto  much  more  torture,  or  fet  upon  a  more  violent  rack,  then  fometimcs  you 
 may  fee  ic  here  in  this  new  body  of  Extrdvigants  ,   fo  that  an  equal  and  unpreju^ 
 diced  Reader  will  be  facil  to  imagine,  that  upon  fome  other  motive  they  fir  ft  pitcht 
 upon  the  opinion,  andthcnfet  their  wits  to  work  to  find  out  arguments  the  bcil 
 they  could  to  maincaine  It,  and  fo  fell  upon  that  magna  (^  uptau  kominum  feruer^ 
 IpVfal'^^*  fj^  which  Augu^int  complaines  of,   (cloquU  divini)  qui  volttmad  fuicordk 
 w/a.  I.  torn*  feruerptatemdetnquere  potius.qu^mfuum cor  adeorum reSfitudinemmrigere  — ..  0" 
 J*  f •  9}  •        fwn  ^i\^m  itft  vimcfemndm  v^inrntm  i^h  ^ww  vohmt  vime  (mnjdm  voluKtu- 
 
4M* 
 
 The  Lord's  Supper  laid  forth  in  common  jor^^c.         aji 
 
 iemfum,  &*mm  i^fimlunttonigi,  iUamvoluntdepravari,  certum  mn  arhilhnpcs 
 quQi  tile  vultj  fed  quod  illi  volum ,  but  the  doft  rine  muft  ncetis  be  of  the  generation 
 of  vipers,  that  to  be  brought  forth  rents  and  tears  the  bowels  of  that  which  it  pre- 
 tends to  be  its  mother,  and  as  Archhc^sUy  a  crack  in  the  foundation  of  the  large- 
 nefs  of  half  3  Barly  corn ,  makes  a  huge  deft  in  the  fuperftru^uie  j  fo  when  the 
 foundaiion  is  To  rent  and  broken,  the  fabrick  can  havenoftrength  or  ftabiii- 
 
 Secondly,  As  TferJ^f/Ki  in  his  diftemperat  ^/k«j  thought  every  Ship  that  ari- 
 ved  in  the  harbor  ro  be  his  j  fo  vvhii  they  find  of  Separation  ,  or  of  trial ,  or  of  ef« 
 chewing  evil  company,    they  catch  after  ic  and  appropriate  it  to  br  in  order  to  the 
 Sacramen:,  and  upon  fuch  acccu.u,  I  more  wonder  that  thiir  proofs  are  no  more, 
 than  that  they  arc  fo  many  in  number,  e.fpecially  while  they  5re  of  lo  little  weight , 
 that  I  think  I  may  fay  without  difparagemcnt  of  romcofihcm  ,  \s\iM  Augu[iinc 
 faies  of  the  world,    Mundi  fades  tmtk  rerum  Ixhe  ccntritd  ejly  ut  ttijLmjfcckm  jedu' 
 ^ionu  amiferit.    As  few,  very  few  of  heir  arguments  have  any  reference  to  the 
 matter,  (  r/^.  the  Sacramen:  j  which  is  neither  minrioned  nor  meant  in  almoft 
 any  of  the  .tcx;salleaged;     fofonuof  them  have  no  agreemeat  or  conformiiy  fo 
 much  as  in  words  or  terms,  notfo  much  as  the  old  Prlelts  pjvcant  illi  had  to 
 have  the  Ciiancd  paved  by  the  paiiih  ,  or  the  late  Quakers,  Uy  hnuis  fuditvly  on 
 mman,  to  forbid  an  arrclt ;  that  a  man  mi^.htbe  tcmpred  to  doubt  whether  the 
 Jpologifis  were  of  the  fame  mind  with  '^ofeph  StcphiWA,  who  after  his  abufe  of 
 the  Scripture  for  kifllng  the  ^6pes  feet,  conclH-ded,    gaudco  five  per  verit-item  five 
 per  occdfmcm  Komar.^ Ecclefia  digni.  atom  (xtcUi,  or  with  the  Au  hor  of  th:  tcmu!- 
 tuary  Apology,  who  profelfcth -in  the  cafe  of  B^rwiri ,  ItUvifjinlt  to  interpret 
 Serif  tares  bejondtbeirraemng,  a^lovgc^itis  done  to  confirm  {[\i^lY^\\\:)^  theyfup- 
 pofe)  Godlincfs,    And  whereas  ihey  miyfuggeft,  that  though  the  Sacrament  be 
 not  cxprcfly  mentioned  or  c^iredly  meant,  yet  by  confequence  it  may  be  applied 
 thereunto  5    I  fhall  anfwer,  fbefKlcs  thedcniallof  the  hypoihefis  y    the  falihood 
 whereof  fhill  be  evidenced  in  eximmation  of  the  particular  t(x:s  )   that  when  tfee 
 confc(^uents  are  of  fo  many  links,  and  the  difEcu' ty  fuch  to  difcerne  how  they  hitch 
 and  hang  together,  they  cannot  bind  our  underftandings  in  any  flrongchaines  , 
 for  if  one  link  lipjnothingholdsj&as  in  ancient  peJIgrees  if  inany  onedtfcentthe 
 mother  played  falfe,  the  ftream  of  fucceffion  is  ftopt  or  turned,  a  vitiated  blood 
 en-ers  the  veint  and  channels ,  and  that  iffue  is  not  of  the  firft  noble  ofl-fpring  j 
 fo  if  one  confequence  be  not  genuine  bucfpurious ,    it  is  not  the  iffue  of  the  firit 
 principle,    nor  defcended  from  it,  but  a  baftard  generation,  and  who  w ill  not  fay 
 of  this  difcipline  of  theirs  (  which  they  prflKnd  to  be  of  divine  inftitution  ,  and 
 prelTctobefonecefliry  torefoimatlon,  j  as ^otcj tells  thePapiflsof  their  Sacra- 
 ment of  pennance  j   Magnum  prajuditiu  -n  ex  to  pititurfacr amentum pxnitemiaj  quod  ^tU.  enervate 
 pdrsejuiprimaria(cottfefio)nonpot€ftScripturauU9teftimonio  probari  fine  tampro-  tm,\,t.iOz» 
 lixi  circuitione  confequeatiarumt  t^  miocimtitnumj  qitmm  vim  ftfrma  eJfetjUt  vui-       '        — * 
 gtti  fideliim  perciperety  mn  ejfet  tamen  expe^andum. 
 
 Thirdly,  They  have  forgotten  that  rule  of  Py^&jgordf,  l^eguftes  quibuitiigri 
 efi  CiudAy  and  with  more  blame  remind  not  the  example  of  the  Prophet,  not  to  eat 
 if  the  dainties  of  the  i»6r\ers  of  iniquity.  They  w  111  have  no  communion  Ln  the  S  a- 
 ctament  with  men  that  arc  not  evidently  good,  but  they  will  hare  communion  in 
 arguments  with  thpfe  that  are  manifeftly  evil  j  if  they  cannot  fleUere  (ui-eros  (  and 
 *5r?f«?l!^y<^»^P2>^S«andd€clInjCthc Fathers)  they  will  AihonH  mQVfTt,^a^ 
 
2C1  The  m1^  Inclofures  broken  down,  and 
 
 fetch  auxiliar  forces  from  the  Ponatifts  and  Papifts ,  Br$vpniftjy  and  ( though  the?  i 
 will  perhaps  take  nothamc  at  that )  the  Independents ;  and  like  j4mai(kyfi\[  hire 
 thofe  Armies  to  gowith  them,  which  the  Lord  is  not  with,  fo  that  Nofcitur  (x  c«- 
 mite  ,  and  we  may  gueffe  for  whom  ihcy  fow  ,  and  who  will  reap  the  harveft ,  by 
 feeing  whofcheyfers  they  plow  withal:  and  though!  do  not  think  that  albeit  they 
 are  ffmUliianm  elemmay  that  therefore  they  are  facile  tranfmutahilia  in  refpea  of 
 all  thofe  parties  5  yet  as  he  Is  in  a  delperate  cafe  that  goes  to  Witches  for  help ,  fe  — 
 alfo 
 
 — — thieo'DaMdosetdonafcretites, 
 
 I  Mg*  I-       j^jj  25  tfjjt  fplayfooted  Gmian  when  he  had  loft  his  fhooesj  wlrtit  they  might  be  fit 
 
 £Ovu  Vonmj^ .  {-Qj.  j^-j  ^ggj  jhjt  found  and  detained  them  5  fo  it  cannot  be  doubted ,  that  it  fs  no 
 
 fojtcoU.c.  10,  jigjij  foot  which  a  crooked  fliooe  will  fo  well  fuit  with. 
 
 €ir  Mi'  p  jj(^  ^  jljat  ^hlch  is  the  fubftaace  of  the  Argument  deduced  from  2  Thef,  j.  6, 
 
 Si  Contu         .      j,^^  jjcccjjity  of  a  mpotxl  withdrawing  mrfelvesfrm  every  brother  that  wal^r 
 
 Mp.Farmen,    ^^jj  ij:o^jij„at€ly. 
 Hu'a'i  Secondly ,  That  of  i  Cor.  y.  1 1.    W^iih  fuch  a  one  ns  net  to  eat, 
 
 ^      1^,   ^*  ^      Thirdly,  The  x  Tim.  5..  zz.    Neither  be  partaker  of  other  mcnsfms, 
 
 r^p  -/r^'  Fourthly,  That  d  Mabum  i.  ij.  The  wicked  JhaU  no  more  pajfe  through 
 Ut.FetUJ.i.  ^^^^ 
 
 ^' ^  .  .  And  Hftly ,  That  of  1/4.  Monadpcietiiltraperfetranfire  incirmmcifm  t3*im' 
 4.  mevt^  col-  ^j^j^^^^  (  wjjich  is  materially  the  fanae  with  thofe  texts  which  they  alleage,  ^oel  5 . 
 Ut.iumDomt.  ^^  ^^^  Zachar.  14.  ^i  )  all  thofe  were  ufed  hythtPonatifts  to  confirm  their 
 p^^djei,  tom.7.  5^hjf,j,ej  and  fcparating  themfelvcs  from  thcfe  whom  ifacy  fuppofed  evil,  and  were 
 f'  '  *  not  caft  cut  by  excommunication  :    for  though  fome  of  thofe  partions  of  Scrip- 
 
 1*  Con  t.  7)0--  ^^^^^^  have  been  alleaged  by  the  Orthodox  party,  to  prove  that  fcandalous  and 
 •nat.poji  Coll*  flagitious  perfons  ought  to  be  txcommunicarcd,  yet  ihe  producing  of  them  to  af- 
 iC,  0.  ^  \J^'  ferta  feparation  from  thofe  that  are  not  du'y  focenfurcd,  and  from  others  for  a 
 {&"  A^m  yrht>  culpable  negle^  j  or  prudestial  omifConof  fuchcenfures ,  upon  pretence  of  an 
 tdi  C^tro,  ^1^^  inevitable  participation  of  (in,  isafymptomof  I?oK;Z;f//^e  and  iifymholi^in§ 
 Uf.2.C.i7.    therewith. 
 
 ^go«4  6r  Six'ly,  T\m  o( Matthew  7.6.   Give  not  that  which  ii  holy  twto'DoggSy  &c.  Is 
 
 (^hamjertem.i  ^jpo^like  account  alleagcdby  the  Pa^iflsio  forbid  men  thereading  of  ilie  Scripture^ 
 ^*  ^  7?  '';*;  \i  ^  ^^^^  produced  by  them  to  exclude  others  from  the  Sacrament. 
 ji  ^(^ar.  de  geyenthly.  That  of  Heb.ii,  1 7.  Obey  them  that  h  vethe  rule  overyon,  &c. 
 !SLm»  x-onii],  fffygs  BeUarminezs  fuitably  to  prove  \\\t^{>pe  may  make  Lawes  to  bind  the  con- 
 i,4.<?,ip.  fcience,  and  others  to  fupport  a  blind  obedience  as  it  can  feeip  them  to^  or  efta- 
 Ckmter.  torn.  ^| j^j^  ^^^^  -^^  ^l^^j  p^^^^  ^j^l^.}^  ^j^gy  ^i^i^  j^^j  exercife. 
 
 ^'^'n'v^!i'  E'g^^'y'  Thatof  LewV/fK4 15.  ^  Is  brought  forch  by  Bfl/<im/«^  and  Lof///«» 
 Si  Beuir»de  ^^^^  account  of  the  like  reafon,  to  juftifie  auricuUr  confeflion,  as  they  produce 
 fpennent.  /.  j*  ittoratifie  their  examination. 
 
 ic^l^Lorpim^  And  Nintldy  ,  Thatof  a  Cibr«».  33.  19.  is  a  protrite  Argument  among  the 
 ^$imm,^  jgfownifts  and  Inrfepew^eWi  to  enforce  an  exclufion  from  Church  fellowfhipjat  it  is. 
 .p>B^ayiejf  ajf-  ^^^^  by  them  to  evince  arepulfe  from  Sacramental  commtiniofti  Thereiorc  a« 
 tJ  \  ^"B  Richard  the  firft  when  he  fent  the  armour  of  P^i/^f  the  martial  Bifliop  ofe 
 I'yz.Mr*  Bal.  jseavojs  to  the  Popt,  (who  demanded  his  fon  of  the  King  when  he  had  imprifoned 
 atifwtf  t9  ijitn^  ^  fjij^  ^j^^  wefoundy  fee  if  it  be  thy  fens  c$ate  w  no-,  £0  1  (hall  fay,  thofe  A?r 
 ^me  pm  ».  gumems  m  found,  [55  if  tkey  a^e  proper  to  ©rihodox  Pivtocf  5  or  ngfo 
 
 ■it  T^i  ""     "" 
 
 E?«f^y: 
 
Tl)e  Lord's  Supper  laid  forth  in  common  for ^<i^c.         25^ 
 
 Fourthly,  they  arc  fo  fet  upon  fufpcniions  and  callings  out,  that  they  have  ex- 
 communicated  their  qucftion ,  and  Wil  not  touch  or  have  any  communion  there- 
 with. They  in  the  ninth  Sefl ion  dated  the  queftion  In  thoie  terms  j  Whether  In 
 the  reforming  of  a  long  corrupted  Church,  ic  be  neceffary,  that  all  the  members 
 thereofdofubmic  to  Come  examination  or  trial  of  their  knowledges  before  they 
 be  admitted  to  the  Lords  Table.]  Jt  fcems  the  queilion  is  grown  fa ddcnly  a  Lc« 
 per,  and  therefore  is  fliut  out ,  and  not  to  be  toucht.  It  hath  been  Hiewed  In 
 anfwer  to  that  Section,  that  this  queAion  is  concluded  in  none  of  their  Syllo* 
 gifmes  ,  That  none  of  the  texts  from  which  they  conclude,  mentions  or  intends 
 examination  or  the  Sacrament  dlvifively,mHch  Icffe  coajandly  examination  precc- 
 dancous  to  the  Sacrament,  (one  excepted  where  the  examinadoa  is  adive,  not  paf- 
 five,  amantocximinehimfelf,  not  to  be  examined  by  another.)  None  pre- 
 fcribes  a  wichdrawhig  from,  a  noting,  a  not  eating  with,  (hutting  up,  or  giving  out, 
 not  cafting  pearls,  giving  holy  things  to  men  lgnorant,but  fcandalous ,  and  all  that 
 can  be  with  the  ftrongeft  heat  dift illed  from  thofe  Texts,  is  onely  the  caftlng  out  of 
 notorious  finners,  not  the  taking  in  of  any  untill  upon  probation  they  have  demon- 
 ftrated  their  true  holinefle.  Moftofthe  texts  forbid  a  familiar  and  fociall  unne- 
 ceffoiy  converfation  with  wicked  men,  not  a  communion  in  the  S.icrament^ 
 Thofe  which  may  feem  to  prohibite  their  partaking  of  holy  things,  doe  deny  them 
 generally, and  abfolutejy,fherc  is  no  I  imitation  or  reftraint  of  the  prohibition  to 
 ihe  Lords  Supper, and  as  there  is  no  reltridion  in  relation  to  the  matter,  fo  neither 
 any  determination  or  fixing  of  the  time  and  fpeciall  occafion,  asthatitmuit  be 
 doneoncly iniherefoiming  of  a  long  corrupted  Church,  Many  of  the  com- 
 mands are  negative,and  whaifoever  their  obligation  \>ti  ohligitit  (emperf^ddfem- 
 fcr,  not  only  in  times  cfreforming,  and  the  aifirmative  commands  are  indefinite 
 and  abrolute,bindingalwayes  upon  all  occafions,  they  are  fure,  andfiind  fall  for 
 ever  and  ever.  So  the  Apologlits  have  herein  dealt  like  the  Frencbi  who  when  they 
 have  prickt  a  tune,  do  not  ling  after  it,  and  like  the  Oftrlch,  when  they  have  laid 
 their  egges,  they  leave  them  In  the  earth,  and  onely  warm  them  with  duft. 
 
 But  as  we  have  viewed  the  generall  affedions  of  their  arguments,  fo  let  us  take  a 
 fuivey  of  what  agrees  to  them  in  fpeciall. 
 
 Of  thofe  Texts  jvhkb  contribute  more  or  leffe  to  wmam  tbeir  pn^iee,  fit  feems 
 they  are  confcious  that  fomepay  in  but  a iittle.contr Ibution,  and  we  are  confident 
 that  none  do  muchj  the  firft  in  their  ("no  doubt  but)  decent  order,  is  i  (^or,  14.40^ 
 Let  all  things  be  done  decently  'j^  in  order.  But  if  this  be  the  capitall  proof  (as  lufiific 
 fpeaks  oiEpiwiimndaa,  flain  at  thebattcll  oiMantinaa,  The  head  of  the  (pear  being 
 taken  off,  the  trunk  v/ould  do  little  hurt;  fo  ifthis  head  of  their  argumentation  be 
 fo  blunt,  and  the  edge  thereof  fo  eafily  rebated,  we  may  more  boldly  venture  upon 
 the  refidue  :  for  fure  this  proof  might  not  onely  have  been  removed  ftom  the  tribe,, 
 and  been  debarred  its  fufFcrage,  but  it  Is  not  capable  to  be^amongthe  very/fer4r/i,It 
 can  pay  no  contributton,it  Is  fo  poor,  onely  they  willliEt  it  among^  the  poletirii  to 
 beget  one  argument  the  more  in  number. 
 
 Firft,  I  might  rationally  enough,  if  I  would  raife  arguments  <(i  homintm  fonly 
 uricferlrf  fua)  retort  their  own  words,  tkat  the  Apofliesfeope  is  JAt  from  the  hupMffe 
 in  hind ,  for  as  is  the  judgment  of  Jquma^  Eftioi,  Pifcitoty  Menochmi  ^c»  ill 
 things  here  mentioned  are  onely  the  things  fpoken  of  before,  Vt^eney  referrlof  to 
 the  habit  and  filence  of  women,  Oriirrrelstiogtothe  ufe  cf  fplrituall  gifts,  ani! 
 ^(irfpe^lngnottoecthcri  bm  one  after  angUi€r>£u;ii  one  then  anothu  for  aer-' 
 
1  ^4  T^^^^  ^^^^  hcUjures  broken  down ,  and 
 
 ciffi  of  ihcm ,  but  I  fiiall  acknowledge  that  generall  Rules  are  applicable  to  all  par- 
 ticulars of  thefime  kind  and  nature,  and  whatfoevcr  can  be  c!erivcd  from  any  ibing 
 was  contained  in  I:. 
 Secondly,  it  is  well  obfervedby  MufcutuSj  Mon  efl  unhcrfalpf  vocula  trahenJa  ad 
 
 MosuMt  ^j^^;^  ^j^^  t€mcrefuminEfCclcfA  introduSfa  ■«— -  fed  qujt  legitime  (^  necefjm^ 
 
 gerenda  fttnt  in  EcdepAt  damt&t(s*  or  dine  competenti  gerantWi  So  as  firft  they 
 (hould  have  proved  the  matter  to  be  lawfull  and  ncccfTary,  and  thenfuir  the  manner 
 of  doing  it  to  order  and  decency. 
 
 Thirdly,  from  this  propofition,^//  things  jheuld  be  done  decently  And  in  order ^ 
 they  can  never  cxttad  any  conclufion  for  rhem,  but  by  an  Jffumptionj  (which  will 
 be  whipt  away  for  begging  the  qucftion)  that  their  doings  are  decent  and  orderly  5 
 ^  the  firi  is  as  chearfuUy  as  neccUarily  conceded ,  the  later  no  IcfTe  ft rongly  denied 
 
 by  us  than  afferted  by  them :  th(s  is  our  controvcrfie ,  and  the  ilfue  we  have  joyn'd 
 uponthem,  and  the  determination  of  the  qucftion  depends  upon  what  hath  been 
 produced  on  either  fide,  and  to  give  in  a  verdid,there  had  need  bee  a  view  ot  al  the 
 pleadings,and  an  examination  of  all  the  evidence  produced, 
 
 FourthIy,thcTexcallcigedisbuta  remote  and  mediare  principle  for  proof  of 
 their  pradice,  the  order  and  decency  thereof  is  to  be  the  proximate  and  immediate 
 ground  of  Its  approbation  5  for  the  Scripture  onely  fji  h  in  general!,  things 
 ought  to  be  done  decently  and  in  order  ,  but  that  fach  a  particular  way  is  orderly 
 and  decent,  depends  upon  the  confiderations  of  r((Sified  reafon,  and  godly  pru- 
 4ence,aRd  things  have  their  chief  dependance  upon  iheir  neartil  caufcs  and  prin- 
 clples,and  upon  this  refl.dtion  it  isthattheydeoythacthofe  humane  lawesdoe  pro- 
 perly bind  the  confcience,  which  obliege  not  inrcfpedof  the  matter  thereof,  be- 
 caufe  they  bind  not |>r/mo  (27*  per  fc,  fed  fecundario  atq^  mediate^  (^  per  accidcvs 
 ah  ordincLtione  Dei,  not  in  their  proper  nature,  but  in  another,  v/^.  that  principle,!  fj 
 every  foul  befuhje^i  (stc. 
 
 Fifthly,  this  is  an  Itinerant  r()/)/ci|f,  and  a  common  argument,  and  maybeim- 
 preft  to  ferve  me  agiinft  them ,  and  will  mufter  among  my  Forces,  whoamas 
 certain  to  have  made  it  evident,  that  their  way  is  not  decent  nor  orderly,  as  they  are 
 
 Mcilef*  /.  ? .«  4.  ^^  nfident  to  ha  ve  proved  it  to  be  fo.  A  nd  if  order  be  as  Iiams  out  of  j^uguflifte^Pcr 
 quern  aguntur  omnia  qua  CQnftitmfDetcsyZndiliic  TuksSc  diredions  which  now  or  at 
 other  times  had  or  (liould  be  given  by  the  A,poille,  ard  the  Rule  of  Decency  be  the 
 cuftome  of  the  Church,  ("as  "Dr. Hammond  noleth ,)  (not  the  Angularities  or  Inno- 
 vations of  privat  or  particular  men)  then  we  are  yet  to  feek  of  any  fuch  rule  or  dL 
 region  of  Scrlpture,and  by  no  fcarch  can  wc  find,  that  the  Churches  of  Gcd  had 
 any  fuch  cuftome. 
 
 Sixthly,  if  they  had  evidenced  their  way  to  be  decent  and  orderly,  yet  that  could 
 onely  rife  to  juftifie  it  fclfe.not  reach  to  condemn  another  >  it  might  warrant  the 
 fetting  up  thereof,  not  condemn  the  pulling  down  of  all  befide,  another  way  might 
 be  at  orclerly  and  decent  as  that,  for  thefe  have  fome  latitude ,  and  confift  not  in 
 ^  foint,thoug[i unum(^v€rumconvertuntur,  yet  one  znd  orderly  or  decent  are  not 
 
 9niA0m]         fo  convertible,  and  Orio  Ecclefufiicm  aliis  Atque  aliis  Ucis  non  rhodo  diver f»s  fed, 
 
 ^  '         Me  tomaritis  ad  adifieationemf icere  poteftjiith  Parxui.  Every  lavifuU  or  ^ood 
 
 thing  is  not  by  and  by  neceffary,  as  was  before  recited  out  ©f  Camcro,  qui  falubret 
 «W/«»f,no«<;e»ttWneccjff4r//,  there  is  no  neceffity  incumbent  on  any  m^n  to  eatc 
 til  or  any  one  determinate  meat  that  is  whoirome^cfpcciailywhca  he  bath  no  fto- 
 raidt to  it, Qrl$ already facijfifid with  iu      "" 
 
 ScyentWy, 
 
The  Lord's  Supper  laid  forth  in  common  for:^<^c.         255 
 
 Seventhly,  when  this  text  was  produced  by  the  Epifcopall  party,  to  warrant  Come 
 CCremonicJa  I  know  who  denyed  the  argument,  anil  asked  why  we  (hould  haag  our  T.C, 
 judgment  upon  the  Churches  fleeve,  and  why  In  matters  of  Order  more  than  In 
 mittcrs  ofDoftrlne/  But  however  this  be  a  rale  by  which  things  belonging  to 
 the  polity  of  the  Church,are  to  be  regulated  in  Difcipllne  and  Rites,  and  things  In-- 
 difFerenti not  rpeciaily  determined  by  Scripture,  yctihc  matters  that  fall  under  fuch 
 rcpuiation  bind  not  the  confcicnec  of  themfelves,  and  with  fuch  conftitutions  God 
 i$notwor(hippad5faiihFjr^;«,andtheyare  left  free  and  alterable  to  the  wHland  j^/^^^^  ^^•^' 
 pleafurc  of  the  Church  to  conflittite  or  abrogate  j  and  that  alfo  which  this  power 
 dczztmints i  is  not  de  re  aut  fubJiantUi  fed  rei  exkrnafrecuratjovei  and  the  determi-  ^.^^^ji^ 
 nation  binds  only  quii  oportet  ummqucmque  (iude.  efacijTind  they  are  to  be  obfer-^'^^^  .     ' 
 ved,  non  tit  hU  confcieinu  implicctur,  vip  prepter  fcanddum  (^  cememptum  legitime  aU'  ''^^  ! 
 tboritJW,dias  res  ipfif  ejj'e  medii  getter  is  y2s  yVhUalier  affirmcth.^nd  therfore  though  V^?„,f  *      » 
 
 they  haveferchito  fight  for  them,  doth  convert  i:$  arms  againftthem,  and  furren- 
 d<rs  up  chat  flrength  which  they  fet  it  to  keep,  for  now  their  Difcipllne  which  they 
 'heldoutfortheexprcffe  vvillofGodjfo  great  a  part  of  the  kingdom  of  Chrill,  and 
 foelfentUlandnecclfarytoreformationj  andforthe  introducing  of  this  their  or- 
 der h  we  put  the  Church  fo  much  out  of  order,  is  yet  become  chely  a  matter  of 
 Decency  and  Order ,  which  owes  its  fpring  to  thcChurches  will ,  and  may  take 
 i:sfallathcrpleafure, 
 
 pctravfitglorii  'mmdK 
 
 And  thus  like  the  Dolphins  in  an  eager  purfui:  of  their  prey,  ihcy  dalli  ihemfelvcs 
 Upon  the  rocks, 
 
 Theyconceive,andUy  it  Is  confcffed.  That  it  tcere  a  glorious  and  comfortable 
 thifjg  if  none  but  ho'j  pcrfofts  di  I  drivo  neer  to  thii  holytuble^and  they  ajjumc,  fA  general 
 Rule  veiU  beir  up  a  gloriota  and  ccmfortable  pra^ice  in  the  Chrirch.  And 
 if  that  be  the  ^ropofition  and  this  the  i^Jfnniptien  y  what  I  befecch  ycu  is  like 
 tobe,orwh3t  is  likely  they  intend  (hould  be  the  conclufion,wJiich  among  fo  many 
 terms  we  can  u^pon  no  terms  make  cut  ?  This  may  be  fonie  of  Chryfippui  his  Lo- 
 glck.which  the  Gods  would  have  ufed,  but  men  were  too  dull  to  underftand  the 
 ufctherecf.  Ifihey  Intend  that  a  glorious  and  comfortable  praftice  will  be  born 
 uobyihiscommand,  to  do  all  things  decently  and  in  order ,  I  fuppofe  itwruldbe 
 better  fupportcd  by  i;s  proper  ftrengthj  formally  as  it  is  a  g'o:ioHS  andcombrtable 
 pradice,  mere  than  as  decent  and  orderly,  bat  then  what  is  this  pradice?  vi^* 
 that  onelyhnlyperfons  draw  near  the  hcuytab'e.  Beit  fo ,  let  that  be  a  glorious 
 and  comfortable  praftice,  as  they  can  take  no  glory  ,  fo  nei;feercan  we  any  com* 
 fort,  if  they  l^ould  thence  infer,  therefore  they  may  debarre  from  coming  all  thofe 
 ofwhofeholinciTetheyarenot  convinced.  VVe  have  elfewhere  fecwed,  they  arc 
 feverall  queftions,  and  of  fundry  latltudcSj  who  fliould  come,  and  who  ought  to 
 be  admitted  5  none  m.zy  be  excluded  but  for  crimes  notorious ,  but  It  iseBOUghr 
 that  they  are  not  fcandalcus  to  make  them  capable  to  be  received.  And  I  hope  wc 
 have  fuf&cicntly  demonltrated,that  al  that  having  a  P(jg??j4r;ai/ faith  are  members  o£ 
 the  Church,  which  is  Chrifts  family,  have  a  right  to  cat  at  his  Table ,  and  com— 
 B3onfenfewiUlhew,  that  thofe  that  are  not  cut  ofF  from  EcclcfialticaU  •commu- 
 5?^?* ???595  ^  i*5ep;  off  from  the  main  part  liNicof,  conamunlon  in  ^a^am^nts. 
 
r  — — — — — ^  ■  ' ■■■ 
 
 tj^  The  new  hdojures  hroken  down,  and 
 
 Hihtn  none  but  holy  perfonsrhall  draw  to  the  holy  table  i  all  Church  mcmbefs 
 muftbeholy,  really  I  mean,  for  relatively  they  are  lo ,  but  all  the  whole  vifible 
 Church  coUeftlvely  (hall  6c  fincerely  holy,  when  any  the  parts  thereof  dlftrlbu- 
 tively  are  perfcdly  holy,  and  that  (hall  be  onely  when  we  come  to  eat  and  drink  at 
 his  table  In  his  Kingdome.  An  holy  and  blamelefs  Ghurch  without  fpot  or  wrinkle 
 Is  indeed  glorious,  but  k  Is ghrja  f atria ^  mnvMy  a  glory  rcferved  for  the  tri- 
 umph, not  beftowed  during  the  warfare,  and  it  is  now  fo  glorious  onely  in  the 
 hope  it  (hall  be  5  here  her  falrnefs  Is  but  comparative  among  Women ,  in  refpcd 
 of  the  reft  of  the  worW,  inter  animas  terrcnas,  non  autm  inter  evangelkas  butituii' 
 ves  i  faith  Bernard.  The  fubjcd  matter  therefore  of  glory  and  comfort  bearcs 
 rcfemblanc«e  with  that  of  vowes,  things  polFible ,  lawful,  and  acceptable  to  God  ; 
 but  to  put  all  from  communion  in  Sacraments  fave  the  truly  holy  is  neicher  poiiible, 
 Bonimnquamfolifuntmfi  incxlo  (  faichOrego^,  J  there  will  be  tares  (till  among 
 the  Wheat,  cvenV  fqi  admeffemj^mefforesangeUy  nor  lawful,  becaufe  contrary 
 to  the  command, //wi/f  crefcere,  SLnd  Ui:h  A  ugu  fine ,  Vfurpam  fibi  homines  ante 
 mejfem,  quod  angeliin  mejfe  faSfuri  fun  i  nor  acceptable  to  God,  becaufe  It  cannot 
 he  fine  eradicatione  tritici,  finelabe  unitatUy  fme  corruptione  vinculi  pacu ,  (^  pericu" 
 id  (chifmatis*  Many  things  may  feem  glorious  and  comfertable,  which  yet  are 
 not  poiTible  to  be  efFeded,  nor  may  fomctimes  be  lawfully  attempted.  It  were  a 
 glorious  and  comfortable  thing  that  Philofophers  were  Kings,  and  Kings  Philofo- 
 •phers,  yet  it  (houldbepiacular  to  pull  down  Kings  and  fet  up  Philefophers.  Ic 
 •wereglorlous  andcomfortable  that  every  man  which  had  a  title  to  an  eilate  inthe 
 cxtcriour  Court,  had  alfo  a  right  in  the  interiour,  and  that  dominion  were  found- 
 ed in  grace  5  yet  it  is  not  lawful  to  difleifc  or  out  any  man  of  his  freehold ,  that 
 iholdsiiot  over  by  fealty  of  the  high  Lord  of  all.  It  were  a  glorious  and  cemfor- 
 table  thing  if  there  were  an  harmony  of  fpirits  between  a  man  and  his 
 wife, 
 
 '^imaleinxqudcsvemntadaratrajuvenci, 
 but  if  a  man  be  unequally  yoakcd  and  (hrewdly  matched ,  yet  I  think  the  j4folog''fts 
 (  whatfoever  their  lot  be  )  do  not  fuppofe  it  lawful  to  turn  the  wife  to  graffe ,  and 
 plow  with  a  tamer  heifer.  It  were  I  (liould  think,a  glorious  and  ccmfortabie  thing, 
 if  every  one  that  alTiimes  to  be  a  wife  man  in  print  ,  could  jultly  pretend  to  much 
 art ,  and  that  every  one  that  fcrves  in  the  Tabernacle  had  not  onely  bells  of  pare 
 gold,  but  alfo  jewels  of  o/Egypty  wherewith  to  adorne  and  furnifli  ic  5  but  though 
 tht  Afologijf  J  Cdiy  they  pretend  not  tomuch  art)  yetthey  would  have  fenfedic  an  inju- 
 ry to  have  been  fufpended  from  the  Prefle,  and  much  more  (^andl  confeUe  more 
 juftly  )  relent  the  wrong  to  be  repelled  from  their  office  and  Benefice. 
 
 Laitiy,  it  wcr€  a  glorious  and  c&mforiabie  thing ,  if  all  that  were  planted  and 
 watered  in  the  Church  by  baptifme,  were  onely  the  branches  in  Chriil  bearing 
 fruit,  and  themfelves  purged  to  bring  forth  more  fruit  j  that  all  that  hear  didrc- 
 jceave  the  word  ivl;h  faith,  and  all  that  did  pray  did  pray  in  fahh,  and  lifted  up  their 
 hearts  with  their  hands  to  God  in  the  Heavens,  but  yet  the  >tf  fo/ogZ/f  j  are  not  ad- 
 vanced to  fuch  a  latitude  offeparation  as  to  admit  none  to  thefe  Ordinances,  but 
 fuch  onely  whom  they  have  tryed  to  be  thus  conditioned  and  qualified. 
 
 It  is  fuch  another  argument  that  is  ufcd  by  Tapper  for  merit.  It  is,  faith  he,  glo« 
 rlous  for  the  Saints  to  demand  heaven  as  vidors  and  triumphers ,  as  a  palme  due 
 cothelr  fweats.  That  diminutive  of  nothing,  Man,  willlVillrobGodofhisglo- 
 fy,  not  onely  by  want  9f  people,  in  the  multitude  whereof  is  the  Kings  honour  , 
 
The  Lard's  Supper  laid  forth  in  common  for ^  <src.  257 
 
 fas  Attgufline  to  this  purpofe  applies  that  of  Prcv.  14.  x8.)  but  in  undertaking  ContraEp. 
 to  define  what  is  glorious ,  better  than  the  King  of  gUry  ,  and  as  If  a  Noli  altum  Par,  Lu  C.xf  * 
 [dfere  were  not  fuffidcnt  to  rcftrainc  and  bound  their  prefumpt ion,  they  will  be 
 fdpentiores  Altijjim^ 
 
 Is  their  way  fo  glorious  and  comfortable ,  as  that  among  themnone  but  holy 
 perfons  draw  neer  to  the  holy  table  ?  Si  verum  e[f,non  invideo ,  atq,  minim  id.  per- 
 fcdefiit ,  as  Augufline  to  his  Vonatifisi  but  lure  if  they  fay  that  their  fociety  is  free 
 from  all  vice  ,  not  oneiy  pride  (  as  the  fame  Father, )  but  untruth  will  be  greater 
 rices.  Is  there  no  v/ayfo  likely  as  theirs  to  caufe  more  perfons,  with  more  holi- 
 nefs  to  approach  to  that  holy  table  ?    we  fuppofe  the  contrary ,  and  that 
 
 ■.,.,■ feragittrani^uilU  poteft^ 
 
 ^uod  vickma  ncquiu 
 It  ^  (  as  they  [^y  is  confcfTed  )  the  Mini fiers  mifery  that  hemufl  admit  all;  he  Is 
 then  mifer  but  not  miferabilu ,  for  he  may  in  a  regular  way  repel  the  fcandalous 
 and  obliinace :    but  it  he  will  afTume  a  power  to  exclude  thofe  which  are  not  fuch, 
 he  will  tranflate  the  mifery  uprn  the  people,  yet  if  the  tares  ft  and  fo  thick  that  they 
 cannotbc  eradicated  without  h32:irdofche  Wheat  5  wiihout  lofingof  thebandsof 
 unity,  or  breaking  thofe  of  peace,  Lcthimtxkeup  my  Croffe  (faith  Chrift,)  it  is 
 Crux  Cbrijii,   mn  fua,  impofed  not  contraded,  in  fuch  a  cafe  nihil  aliud  bonis 
 reftatqulmgemitmi  i^^khAugujfine,  and 
 Levitt fi  pitiemtA 
 f^kquid  corrigcre  eft  vefas. 
 As  'he  Prophet  shemaiuh  told  Reboboim  ,   yeJhaUnotgoup  ner fight  againji  yoitf 
 brethren ,  for  thit  thing  is  of  me  ^  fo  the  fivitecrefcere  is  from  God  whicli  binds 
 them  to  peace  J    Hon  ergo  quadrat  quii  feparatos  jufios,  fed  cum  ipfis  potiiis  in  maU'  _ 
 
 ram tem^orali commixtione concorditer gemxt^-..^  ju(ii  gemunt  (^  mcerent  ob iviquita-  Contu^^"  ^ 
 tes  qua  funt  in  medio  eorum.    And  therefore  whereas  they  fay ,   it  could  he  no  mifery  w^"*  l''i-<^'  f  • 
 hut  09  it  is  fin  ^   they  might  have  reminded  that  they  were  remarkable -good  mtn^^^^'^'h  ^5* 
 which  mourned  for  that,  which  though  they  could  not  corred,  yet  it  was  ancthers 
 fin  not  their  own ,  yet  had  been  their  fin  alfo  If  it  hid  not  been  their  forrow,    ^utA  uhifupfi*  I.  i> 
 toscorrigerenonp oilier unty  nee  abwiitute  dci  feuUomodo  feparare  volebdnt ,  pro  merito  j,  ?, 
 innocentifftmxtolerAntix fujc fignmmeruerunt ,  atq',  iniUorum perditorumvijiatione 
 atq-,  imerituli'ierari,     Tis  true  every  evil  of  (in  in  another ,  that  becomes  not  an 
 evil  ofpaintousj  converts  into  a  finful  evil,  but  while  there  is  a  generation  of 
 unregeneratc  men  in  the  world ,  though  they  approach  not  to  the  holy  table ,  yet 
 wemuft  go  out  of  the  world,  or  elfe  we  (hall  eat  among  them  the  bread  of  tearcs, 
 and  drink  teares,  for  thedifhonour  done  by  them  to  God  5  and  In  the  Church, 
 why  (hould  it  be  a  greater  mifery  to  have  fcllowfliip  In  the  Sacrament  with  men 
 net  really  holy,  than  to  hold  fociety  with  them  in  the  Ordinances  of  the  Word  and 
 Prayer ,  I  am  yet  to  feek,  and  the  Apologifts  to  (hew  the  reafon.     Such  as  are  noc 
 really  holy  are  the  immediate  Objeftsof  the  firft  grace,  and  ©f  the  Ordinances 
 of  Chrift,the  conveyances  of  that  grace,   and  if  God  will  have  them  faved  voluntas 
 tefigni  ,  and  hold  forth  the  fruits  of  Chrifts  death  unto  them  in  the  promifes  of 
 grace  and  falvation ,  which  death  Is  reprefented,  and  which  promifes  are  fealed  ^ 
 and  which  graces  promifed  are  exhibited  by  the  Sacraments  as  moral  inftrumentSy 
 they  (as  long  as  they  are  relatively  holy,  and  in  external  Covenant  with  God,and    - 
 members  of  the  vlfible  Church, )  how  can  they  be  thurft  out  from  the  Inheritance, 
 that  poflibly  may  nosbc  ihefonsof  aftrange  Woman,  or  be  denied  the  fealcs, 
 
 Hhh  "    when 
 
icS  IheT^ewJndofureshrokendowny   and 
 
 whcnthey  have  the  writings  of  that  inhciitance,  unlefs  orely  by  thofe  whofc  eyes 
 are  evil  becaufe  Gods  are  goodj  and  luch  eyes  as  eannot  abide  the  fon  of  ri^hreouf- 
 nefs  to  arifc  upon  them  ,  who  are  but  as  bad  as  cnce  the  bett  of  them  were :  A/c- 
 ,.  mmrim  favey  ((yvhtAugiiJline)  in  i^fis  mmkJs  (uos.  latere cives  futuros.     When 
 
 it 
 
 cumbreth  the  ground,  and  ^onins  is  fierce  when  God  is  patient,  and  had 
 rather  Hinivcb  were  dcftroycd  then  his  late  fprung  gourd  fhould  be 
 blofted. 
 
 They  arefollici:ous  to  legitimate  their  pradiccby  a  warrant  from  the  Lawes 
 which  are  in  force,  but  as  we  difpute  not  now  what  bears  the  Tefte  of  the  Qcmmon- 
 ^kasof  men,  but  thtVpper-bench  of  Heaven,  and  what  hath  CommifTion 
 from  him,  th^t  is  D em  ejfentialiteri  not  them  that  are  P/V  H»wc«fiZt/ve  j  To  we  are 
 affured,  ihereisnoeflabliihed  Law  that  was  the  Mother  to  bring  forth,  or  the 
 Kurfe  to  cheridi  this  Difciplinc,  which  is  the  Son  of  a  ftrange  Woman,  which  the 
 I^aw  will  not  allow  to  inherit,  there  being  no  good  Law  that  hath  begot  this  evil 
 manner  of  proceeding  :  For  as  for  the  Ordinances  which  they  fay  authorize  the 
 keeping  back  of  the  ignorant  and  fcandalous  (v^  hich  are  not  difmounted  (  as  they 
 pretend)  with  thole  that  made  them  3  they  do  no  more  fortlfie  their  works,  nor 
 Sefend  their  way,than  the  Law  that  commands  to  hang  a  thief  juftly  convifted  upon 
 a  legal  tryal,  warrants  them  to  hang  any  one  without  a  judicial  procefs  that  hath  not 
 Satisfied  them  with  fome  evidence  that  he  Is  a  true  man.  And  therefore  that  the 
 Jl^hantafmes  or  judgements  of  any  particular  men  fiiould  become  the  Law  of  Order 
 and  Decency  (as  H/erow  faith  of  Origen^  Ingenii  fui  acumm  futat  Ecclefia  efe 
 Sacramenta)  is  neither  orderly  nor  decent,  and  for  every  man  to  do  that  which  is 
 right  in  his  own  eyes,  is  rather  the  confcquent  of  no  Law  in  Ifrael  5  and  anomi-' 
 Am  habet  emnis  autovomiHi  iaiih  Herodoitts. 
 
 But  they  hope  the  higher  povfers  bovpfoever  will  fatisfie  the  juft  dejtres  of  the  godly 
 hsreiJt  i  znd  [o  ihcy  io,  and  yet  not  comply  with  their  defires  which  are  notjuft, 
 nor  are  they  the  only  godly.  Perchance  fuch  hopes  made  them  like  the  Tamarynd, 
 to  look  toward  the  Sun  and  difclofethemfelves,  and  like  Lions  to  be  fierce  in  a 
 warm  Sun  J  butwhyftiould  they  foreftal  and  out- run  the  Law  which  is  only  in 
 hope,  not  yet  In  being,  unlefs  they  are  like  Diogenes,  who  at  the  rife  oirht  MucedO" 
 mm  Empire,  would  be  burled  with  his  face  downward,  for  when  things  (houid  be 
 turned  up  fide-down,  then  fliould  he  lye  right. 
 
 They  wtU  not  undenafie  to  [psnk  the  mind  of  t  he  higher  powers  j  nor  dare  we  to  pry 
 into,  or  re-fearchit  3  only  we  know  ih^Ltannuere  is  one  thing,  conniverc  another : 
 thit  voiumo/j  fjgni^  beneplaciti  are  things  different  5  that  when  men  are  taken  up 
 with  chafing  the  wilde  Boar,  though  they  have  no  vacancy,  nor  can  be  diflraded  to 
 hunt  the  1  ittle  Foxes,  yet  they  do  not  allow  them,  and  that  In  the,  firft  deaiii^J  up 
 and  forming  of  things,  though 
 
 ■Congfftdpeeedem, 
 
 4ad  thcA 
 
 Hon  hm  junSfarum  difcordU  femim  urum  j 
 HAm'Dm  0*  melior  litem  mntA  dirmiu 
 
 j.i 
 
 Et  qt'te  frejfA  diu  ptiffa  latuerefuh  ipfa. 
 
The  Lord's  Supper  laid  forth  in  common  jor^isrc.         259 
 
 But  let  them  have  the  power  of  excluding,  yet  are  theyfenfible  of  no  Confide- 
 rations  that  may  fufpend  or  rcftra in  the  ad  and  exercife  thereof  f 
 — .  Vefavit  in  omttes, 
 Vumfepojfepiittit. 
 Not  to  mention  the  judgement  ot  the  wifcft  among  the  RowiK/j  C4W,thoughnot 
 altoge;her  impertinent  to  this  concernment,    Psteutes  parce  fud  foieftate  uun- 
 tur,  pc  diutumores  earn  hibituros ,    (^    invidiam   evjfurcf  aut  refiriSfuroj  5 
 And  what  the  Poet  could  fay. 
 
 Vutur  totofulmive  ura  mivm : 
 S^lntjugujfine  had  a  different  fenl'e  who  haihfet  up  feveral  bound aries,and  brought 
 forth  fome  fetters  for  the  limiing  and  binding  up  the  very  power  of  binding  and 
 loofing.    NoneoufqucprcgrediaturdcmemiapotJus  temerita^,   quim  fever  it  (n  dtli'  n^rj  ^^ 
 gemiajit  qnafi  bonos  4  mali^  per  tief^ridfchifmiufefurareprxfum it-,  and  he  wirrants  .     v 
 uSj  That  ubi  hocfaeere  pacts  is"  trmquillixcuU griiia,  Honpcrmittimur,  nen  tamtn  iieo  ^   ^  '^'^^'o  j 
 Eccbpam  vegligimus-,  fed  tokranivA  quat  nolumus,  ut  pe,  veniamm  quo  vclumm  ,  utemes        4*»  •  *    '' 
 cautela.  pracep^i  domimi,   ne  cum  voluerimm  ante  tempm  coUigere  \\iniii ,  fmul 
 eradicemiti  (j;'  triticumy  titcntes  etiam  (xcmplo  0'pracepto  beati  Cypri^iii,  qui  Col-      a^^'ji^ 
 leg^  fuos  fxnermrei,  fraud atores,  raptorcs,pacfi  comcmphmne  penulit  talk,  nec^^j}    ^     * 
 eorum  com agi one fa5{tii  efi  talis      And  what  ^anfevim  delivers  concerning  irater-       ' 
 nalcorrcption,  1  conceive  to  be  applicable  to  this  way  of  corrtdion,  thatitbting     "^''^^<'>'«- 
 an  affirmative  precept,  Secundum  vaiuram^  covdiiioricm  talium,  vou  obligat  pro     '^'^"^''■•'7 
 cmni  tempore^  fed  pro  eofolum  tempore  ^  loco  quoopportuna  (^  ntiltsejiejui  obfervatio  *"^^7» 
 CT*  executio. 
 
 The  ancients  bad  no  particular  vo  arrant  pom  the  word  as' to  their  orders  of  fanitents 
 and  courfes  abeut  them,  befides  this  general  rule  of  doing  things  tn  Order  and  Decency, 
 VVe  are  fully  atoned  vYiih  this  opinion,  which  yet  will  not  advantage  theApolo- 
 giits.     For 
 
 I.  The  Church  had  a  power,  fcunded  In  Divine  Inftltution,  to  caft  out  of  the 
 Church  fuch  as  continued  obltinate  in  Scandal,  and  to  rettore  them  upon  their  re- 
 pentance }  but  rhe  Apologifls  ufurp  a  power  to  (Iiut  out  from  the  Sacrament  fuch  as 
 continue  Af  embers  of  the  Church;  and  are  noc  duly  cenfu red  for  any  notorious 
 crimes. 
 
 a.  When  the  adionwas  thus  warranted,  the  time  of  undergoing  their  pen- 
 nance,  the  manner  thereof,  and  the  fteps  and  degrees  of  their  reftitution,  was 
 but  the  formality  and  circumftances  of  the  Aftion,  which  lying  without  the 
 comprehenlion  of  Order  and  Decency,  fell  under  the  determination  of  the  Church , 
 whofe  power  regularly  moves  in  three  Sphears  only,  1.  To  publifli  the  Com- 
 mandment of  Chrift.  a.  By  their  Cenfures  to  punilli  Offenders  againft  the 
 fame.  g.  In  prefcribing  things  that  pertain  to  comlinefs  and  order.  Ecclefta 
 (  Cm'M  Albafpinus)  ut  ligandihabety  ^folvendipoteflatem,  duhitat  nemo quin  ratio-  ^ielioi\hc 
 
 nemquoquopiSIofolui  po/fet  inire  prorftisfuo  jure  potucrit quippe  adjun^a  hac  Church, /.4, 
 
 /unti^circumftamiaj  ipjapanitentianonfunt ;    But  that  which  we  difpute  againft  C.J1.M96, 
 inthcApologifts,  is  not  any  formality  or  circuraftance,  buttheaftionitfelfjand  l^obfzz^ 
 which  properly  comes  not  within  the  lift  or  rank  of  things  of  order  &  decency,unlefs  f'S  ^9» 
 perhaps  in  a  general  accept  ion,as  whatfoever  is  agreeable  to  rule  Is  orderly,  &  what 
 h  contrary  thereunto  is  out  of  orderj Ori/«i  comrariatur  quicquid  inordinate  agituryzs 
 TuUj  long  fince  faid,  Et  quicquid  peccattir,perturbatione  ordinis  peccaturyiccovdi%\y 
 ^d  dccn  bonefium  ejiiStq^iiqi  konefOl  e(i  decetijufta  mnfn  dmriifum,injufli  contra^ 
 
 Hhh  2.  tut 
 
26o  ^^^  ^^'^  Indofures  broken  down^  and 
 
 but  taking  order  and  decency  in  this  notion,  the  Church  haih  no  power  to  make 
 Lawes  In  things  of  fuch  concernment  ;  but  Order  in  this  place  of  the  Apoftlc 
 eomprehcndeth  the  circumftaRcesof  feafon^  time,  and  place  j  and  cemlinej?  in- 
 cludes that  jravity  and  modcfty  In  the  performance  of  the  works  of  Gods  fervice> 
 which  befeems  a<flions  of  that  nature,  and  fuch  Rites  as  may  caufe  refpcd  unto  the 
 things  performed^  and  thereby  excite  men  to  greater  devotion,  or  exprefsfuch  fpi- 
 ritual  afFeil^ions  and  motions  as  are  or  (liould  be  in  them,  but  the  pretended  order 
 and  courfe  of  the  Apologlfts  is  of  a  far  different  kind  and  natwre. 
 
 3.  The  ancient  church  held  not  forth  that  manner  and  degrees  of  pennance  as 
 a  Divine  Inflicution,  nor  neceflfarily  implicating  the  confclence,  but  as  an  aftof 
 Pifcipline  of  a  meikui  and  indifferent  nature  (^when  abftraded  from  iheir  pcfi- 
 tive  Conftitution)  and  therefore  it  was  tranfitory  in  refptd  of  time,  and  ambula- 
 tory in  regard  of  placcj  not  alwayes  nor  eveiy  where  obferved.  But  as  their 
 Pifcipline  hath  no  Ecclefiaflical  Conftitution  like  a  great  lumto  obtain  Irs  free- 
 dom in  the  Church,  fo  they  pretend  it  was  free  born,  and  is.ofdivine  not  humane 
 Eftablifliment ;  and  therefore  they  prevaricate  and  betray  their  Caufe  when  they 
 compare  it  to  that  Model  of  Difclpllnefor  the  Pxniten's,  and  do  interpretatlve- 
 Jyandvir:ually  acknowledge  it  hath  only  alike  foundation  with  that,  which  alfo 
 they  confefs  had  no  particular  warrant  from  the  Script uve.  fave  this  general  rule  of 
 doing  things  in  order  and  decency,  which  was  no  fpecial  or  immediate  command 
 for  the  famCj  but  only  a  PraeceptjThat  the  Church  fliould  do  what  Teemed  orderly 
 and  decent,  and  in  this  very  particular  whit  feemcd  fo  in  one  age  and  place,  did 
 not  in  another. 
 
 4,  Thereis  yet  a  greater  dlfFerencebctween  their  Difcipline  and  that  of  the  old 
 Paeniients,  this  being  only  in ^^ng  not  fpecially  determined  by  Scripture,  and 
 theirs  is  againft  what  the  Scrlpure  hath  determined,  as  we  conccave  we  have  fuffi- 
 ciently  evidenced. 
 
 They  hav.€  mve  difliUed  the  Sprits  of  this  Argument  into  a,  Syllegifmcy  and  we  mufl 
 taft  the  ftrengih  thereof.  Habere  is  no  due  order  in  Sacramentd  Admimfiratiom 
 there  gods  Will  k  not  obferved  -,  but  vphere  all  are  admitted j  there  is  no  Order ;  £rgo. 
 
 If  we  gran:  the  whole,  we  part  with  nothing,  n'  r  get  they  any  thing  jwe  (hall  only 
 makethem  a  Magicians  Fcaitj  which  cclh  no  hing  to  prepare,  nor  will  anyway 
 f^rengchen  them  CO  take;  for  where  are  all  admitted  ^e/^^o  (infants,  madmen,  ix- 
 communicare  ei7'<^)or  whofaiih  all  are  to  be  fo  de  jurt?  It  is  only  Church-members 
 who  have  a  2)ogmatkal  Foi:h>  which  have  neither  torn  ihe  Evidence  ©f  their  Title, 
 !?y  being  cut  cff,  nor  bloted  ft  by  any  fuch  fcandal  as  merits  cutting  off,  whofead- 
 jnlffion  we  plead  for  TheM/wor  (and  their  Argumenis  are  all  mi'iiors)  they  proves 
 Where  thcr  e  is  mix'urey  and  cenfufion  of  good  and  bad,  ft  and  unfit,  there  is  no  Order'. 
 hut  where  all  are  admitted  is  this  mixture.  7  by  do  not  well  fee  what,  can  be  denied  berCi 
 and  leail  we  fliould  difparage  their  eye-  fi^ht,  we  fliall  deny  nothing  thereof,  but  they 
 may  put  all  their  giin  in  their  eyes  (according  to  the  proverb^  but  leaft  as  bad  eyes 
 anftft  oneihc  othcr,fo  fome  others  alfo  hcWVcTychonius  of  whom  %Augu(iine  fpeaks, 
 6'tatim  quippe amore  fententia  fua  centra  veritatcm  oculum  claufit ,  and  may  feem  to 
 Iceihis  Areumcrittobeunanfwerablealfo,  as  It  looks  with  an  oppofite  afpeftand 
 adycrfe  influence  upj^ni^ur  Thefs,  and  th^t  to  admit  all  in  that  qualified  and  re- 
 flrained  fenfe  is  Ihconfiftcnt  alfo  with  order  and  coraiincfs,  therefore  to  undeceive 
 them ,  advert  am  i  ea  qu  k  octttos  etkm  cacos  feriant,  intueantur, 
 J:,  L«et  {hem.Jb'orrovY  the  fame  Propoiition,  and  advance  i;  jo  a  Mdj^r }  ff^mther^ 
 
The  Lord's  Supper  laid  forth  in  common  for ^^c.  261 
 
 is  mixture  andmfufmofgocd  (^  hU^here  U  no  orrfefjand  then  yoak  it  witfe  a  Af/»w, 
 wherediefubjea  onely  is  changed,  aad  render  it  thus,  iVljere  alldre  admitted  to 
 Cburch-memberfhipy  to  the  iVoriitid  Fuyer,  there  U  fuchmixtur entire.  And  then  fee 
 what  a  condufion  it  wil  driw  after  it,and  if  they  be  not  now  as  mute  as  a  Filh,  but 
 h. ve  any  piece  of  anfwer  found  in  theirmouthts,let  them  give  It  for  meandthcm. 
 
 Let  them  remind  what  we  have  often  mentioned  out  of  Augujimy  Mixtus  rek 
 (^  obnoxiii  nift  per  confeicntia  muculatAm  confetifionem  vuUus  re^edici  poteft  3  and 
 thii  boriici  malu  ttuUo  modomifceripote[lito2iithQi\  firft  here  can  be  no  mixture  of 
 good  and  bad. 
 
 Thirdly,  men  may  be  fald  to  be  bad  and  unfit  fi  nply  and  abfoIutcIy,or  refpedive- 
 iy,  according  to  their  fenfo  and  conftruftion  •  if  limply  and  abfolutely  fuch  as  are 
 guilty  of  grofle  palpable  ignorance  of  the  very  principles  of  the  faith,  or  of  no- 
 torious crimes  ,  Icanda's  obiliaarcly  perfifted  in,  though  we  ihould  grant  them 
 their  conclufion,  we  yeeUi  nothing  of  the  caufe,  Ijiit  if  they  undcrftand  all  ihofe 
 to  be  bad  and  unfi:,  who  though  Church-members  and  VogmxtmU  believers,  have 
 not  approved  by  tryail  that  found  knowledge  and  (incere  hoi inefle  unto  them,  we 
 fiiall  deny  what  they  have  not  proved ,  and  we  have  now  had  proof  that  they  cannot 
 prQve,'ha:  fuch  are  bad  or  unfit ,  or  ihat  where  all  in  this  accommodate  (enfe  are 
 admitted,  there  is  no  order,  all  fuch  are  relatively  though  not  really  holy  and  fir, 
 ("and  many  ohhofe  to  whom  they  give  admiffion,  are  not  really  worthy.)  If  they 
 areworthy  to  partake  cf  the  prayers,  they  are  not  unworthy  to  communicate  of 
 the  S  :crameat  in  the  judgment  of  Qbryfofiom  A  nd  if  they  are  not  unworthy,  faith  •^^^w  hefof^ 
 CW/2/cr,of  the  peace  of  I  he  Church,  they  are  not  unworthy  of  the  S'cramenr,  and 
 If  worthy  to  be  reckoned  to  be  ot  ihv;  boc^y  of  Chrift,  (  hat  is  members  ©f  his 
 Church  )  thy  are  not  unworthy  to  feed  on  him. 
 
 Befiies^althjughfimply thecal^ing  out,  or  non-admifllon  of  perfons  crimi- 
 nous, may  beconfonant  to^rder ,  yet  rcfpcdtively  torhe  procuiing  or  coaferving 
 a  greater  good  ,  or  avoiding  a  more  mifchievousevill,  it  may  not  be  orderly.  Al- 
 though we  may  not  doe  cvill  that  good  may  enfue  ,  yet  we  may  and  muft  paife 
 over  or  omit  a  I  iTer  good  to  acqjire  a  greater}  And  fincv  mi^m  honumvchcmemius 
 excitatj  movet^imfeUit  voluntatcm  ,  therefore  regularly  non  pteji  volume}^  inferm 
 bomim  eiigere,  quid ele^io  nov  eft  nifi  ex  covfuhdtione  ntionU,  confidtmio  veto  iion  fit 
 mfifi^d  coUatione  inte  multH)  ut  eligatur  quod  utilius  ex  c  tteris,  ^  mdum  qua  wi- 
 tim  v'jlunt^  velle  mn  fote(i-,  at  miniu  bonum  cum  m^jore  c  oUstum  hxbet  milifpcciem  (^ 
 rimnem.  And  we  fee  that  not  onely  in  ratlonall  creatures,  inferior  reafon  which 
 prefcmeih  to;he  mind  of  man  fomecircumltances,  may  Incline  him  to  that,  whicJi 
 fuperior  reafon, chat  looks  into  things  wlih  all  ciicumltances,  diverts  him  from, 
 and  yet  there  is  onely  a  diverfity,  nocontrariety  between  the  one  and  other,  be- 
 caufcihyarenotinrcrpcdof  thefamecircumftances,  and  onely  a  fubordination  " 
 
 no  repugnancy,  becaule  the  one  yeelds  to  the  other;    foeven  in  naturallthings  we 
 find  that  particular  natures  deny  themfelves'in  obedience  to  the  univerfall,    and 
 parts  renounce  their  proper  Intereii  for  confervationot  the  whole,    as  we  fee  ayer 
 to  defcend,    and  water  tohaveanaicentto  avoid  a  vacuum  i  folelt  the  Church 
 fiiould  fufFer  a  vacuity  by  rooting  op  the  wheat,  among  ifuch  a  multitude  as  arc 
 pretended  tobepuld  up  for  tares,  and  to  prevent  Schifme  which  may  arife  horn  Augufi.conu 
 the  animolity  of  one  part,  and  the  fadion  and  Angularities  of  the  other  5  inferior  fp.  Airmen. 
 order  inihings.of  leffer  concernment,  muft  flrilte  and  vail  to  fuperior  order  in  l\.Q%liMi!ns§^ 
 ihings  of  greatci:  confcguenc^i   ;But  a^parctfaql^  mn  ejfe  gHtquam  grmiis facrilegiA  />,  9. 
 
 fcifmm 
 
£i  The  new  Inclofures  broken down^  and 
 
 fehifmitu,  quia  fracidendauttimfs  nulla  eft  juJlaneceJfttM,  cm  phi  nequiqum  fpi- 
 rimditernociruTOs mdos ideo tolerant  boni,  ne  fpirhualiter  fejunganiur  k  bonis,  cum 
 difctpUna  feueritatem  conftderatio  cuflodienda  pactf  refmnat^  ant  differt. 
 
 And  whofe  device  k  Is  under  pretence  of  feverity  of  Difcipllne  to  introduce  and 
 
 foment  divifions, Sc.  Augnfim  tells  by  occafion  of  th at  z  Cor,  z.  1 1.  ut  non  poffi- 
 
 Ufi  i^hC.l'  ^emur  ti  Sathiua,  ^c.  faith  he,  Iffe  ejf  qui  per  imaginem  qudp  jujfa  fevematU 
 crudelem  fxvitiam  perfundit,  nihil  aliud  appetens  venenofijjimd  verfutii  fui,  vifi  ut 
 corrumpdt  atque  dirumpat  vinculum  pucis  is*  ohmtaxlSi  quo  confervito  inter  C^riftinnos 
 vires  ejuA  emnes  invdidne  fium  ad  nocendum^  0'c. 
 
 Butthatwemay  not  beleft^as  C'^Ve/o  faith  of  himfelf  in  the  quarrell  betwixt 
 
 Ci^sfanndPompeyi^Jfefe quern fugere,  ignorare  quern  fequi  debeat ,    astheyhavff 
 
 lliewedusthewiongW3y,fono^  they  hold  forth  the  righ:  j  and  xbxt  is  their  voaj^ 
 
 That  courfe  which  doth  naturaUjf  and  direHly  fet  up  9rder  and  holin€J[e  in  the  Church  ,  is 
 
 ^  warrantable  by  this  text  i    hut  their  vcxiydotljfo  ten dy  Ergo.  And  the  Minor  Is  pro- 
 
 Tcd,  iVhcreonely  fuch  are  admitted^  and  aU  fuch  are  admitted  a/s  can  chdenge  right 
 
 .to  the  Sacrament  by  the  word  ofchrif. ,  there  due  order  and  decemy  are  obfervcd:   But 
 
 fo  it    U   voith  them.     Not    to     bring  them  under  fhrift  for    the    Peccadilloes 
 
 of  their  Logick,    as  in  the  Mjjor  ofthefirft  Syllogifme,  where  they  fay.   That 
 
 vphichtendnofetup  order  a?id  holincjfe,  theyfhould  have  properly  [^id  T)ecency,  to 
 
 have  fuited  it  with  the  conclu  (ion,  and  in  the  Afj;crof  the  fecond  Syllogilme,  when 
 
 they  tell  us,  There  due  order  is  obfervcd ,  if  they  would  have  concluded   ariohc ,  ic 
 
 fhould  have  been  3  That  courfe  naturally  anddirccfly  tends  to  fet  up  order,  (^g.    But 
 
 becaufe    the   leatfc    prayer   for   pardon  will  expiate  (uch  veniall  finnes ,  I  an- 
 
 fwer 
 
 Firft,theM/«oyofthela{l  Syllogifme,  though  they  have  too  much  faith  to  be- 
 .,  lieve  it  will  fhift  for  its  felf,and  carry  ics  own  paffe ,  yet  we  think  they  have  fome- 
 -^what  of  the  Infidel  that  provide  no  better  f©r  their  own,  but  leave  it  to  go  a  begging 
 forthequeflion. 
 
 Secondly,  if  we  concede  there  is  order  and  decency  in  their  way,  the  Major  oi 
 their  Syllogifme  pretends  onely  to  prove  that  it  is  thereby  warrantable,  but  not 
 that  it  is  neceffiry  and  obliging  to  the  exclufionof  all  others,  another  may  be  as 
 warrantable  as  thatj  becaufe  different  failiions  may  be  orderly  and  decent,  obc  as 
 well  as  another. 
 
 Thirdly,  a  courfe  may  be  orderly  and  decent  in  foaie  refpefts ,  and  fo  be  regular 
 
 relatively  to  order  and  decency,and  yet  not  fimply  and  abfolutely  good  ;  order  may 
 
 may  fsmetime  be  in  things  that  are  evillj  and  Phyficians  tell  us,  That  order  Ine- 
 
 vill  pulfes  are  worfe  then  difordcr  in  good,  (or  bonum  ex  integra  caufa-,  the  argument 
 
 may  perchance  hold  negatively  not  affirmatively. 
 
 ^Fourthly  it  appears  not  to  us,no  nor  to  them,  that  all  thofe  «'hom  they  admit  arc 
 
 really  holy  ,  and  it  is  too  apparent  that  all  which  arc  relative  holy  they  admit  not ; 
 
 Contra  Lit»      howfoever  fecming  to  themfelves  fo  pure,  they  juitly  fall  under  that  i'^ir^^d/we  of 
 
 Fctilim,  1. 3.  Augufine  to  his  Donatifts^  Movumgenui  area  vos  feciffe  gloriamini ,  aut  qua  folum 
 
 6, 81.  triticum  habeatjautin  qM  folum  triticum  appareat,  cut  non  jit  necejfarius  ventilator  fed 
 
 ferfcrutatorf  andyetnotwithftandingitisalfoas  true  of  thefe,  what  the  fame  Fa- 
 
 Cotitvi  7.  E      ^^^^  ^^^^  °^  ^^^  °^^^'* '  ^'^^^^^  ^^^  magnas  quas  inter  juftitias  veftras  ventiletis,  di' 
 
 td  n    Aen     '^^fi'^^'^  Chrifti^refcifftonem  facramenxorum  Chriflijdefertionem  pacts  Chrijii.be^um  con^ 
 
 tii-,1  tramembra0rifti,  srimittatims  in  mjugem  Chrifth  vcgationm  protniffmum. 
 
The  Lord's  Suj^^r  laid  forth  in  common  for^^c.         2  6y 
 
 Fifrhly,  But  how  Ia:oller.ibly  and  how  many  wayes  doth  their  way  (vk  dcvk) 
 check  with  order  and  decency  ?  to  gather  a  Church  out  of  a  Church,  and  to  admic 
 Into  the  Church  thofe  who  were  added  to  the  Church  already  j  to  fet  up  a  Church^ 
 beyond  a  Church,  (like  ilhiltEaglatid  beyond  iValts,  as  was  faid  of  part  of  Tcw- 
 broolijhire)  and  a  Church  more  then  aJChurch^as  ifwerc  like  the  fire  at  Leige, 
 which  they  fay  Is  hotter  than  fire  j  that  feme  fhould  be  members  in  their  Church, 
 and  yet  not  be  members  of  their  Church  j  or  If  of  their  Church,  yec  not  of  their 
 Chancel  J  that  they  own  ihemfelves  to  be  their  Paftors,  and  yet  they  are  not  their 
 own  particular  flock,  fodeftroying  the  nature  of  relatives  to  bring  in  a  confufion- 
 of  parifhesa  and  their  Churches  to  have  extenfion  into  and  penetration  with  o- 
 ther  Churches ;  firft  pulling  down  the  limits  and  hedge  to  make  all  common>  and- 
 then  to  fet  up  anew  inclofure,  and  thereinto  draw  others  flock,  and  build  their 
 Churches  by  fuch  a  confufion ,  doing  by  others  what-  they  would  not  have  done 
 by  others  to  them  j  and  as  the  limits  of  Spma  were  f^id  to  be  as  far  as  their  fpearj 
 could  reach ,  fo  the  bounds  oftheir  Churches  to  be  as  wide  as  their  tongues  can 
 extend,  aad  to  make  no  lelTe  confufion  of  Ordinances  ,">trhileTome  have  one  or- 
 dinary Paftor  for  the  Word,  another  for  the  Sacrament,  others  have  a  Paftor  for 
 the  Word,  and  none  for  the  Sacraments,  and  they  to  take  the  whole  Fleece  that 
 miniflernotthewholefoodjContraiy  to  the  equity  of  the  Statute,  which  propor- 
 tions Tythes  according^to  the  corporeall  pafturage^  to  be  admitted  to  one  and  ex- 
 cluded from  another  Oidinance  J  not  to  be  cut  off  from  communion,  bccaufe 
 not  excommunicate,  and  yet  to  be  denyed  to  communicate  in  the  Sacrament, 
 wherein  Church-  comnsunion  mainly  coafittethi  to  enter  upon  their  Churches  as  ic 
 were  by  conquefl,  and  feife  all  mens  right  to  the  Sacrament  (when  they  have  not 
 forfeited  It  by  fcandal)  andto  admic  none  into  pofleffion,  that  will  not  hold  of 
 t  hem,  and  at  their  will,  and  without  any  orderly  proceeding  or  ceufurlng  men  for 
 fpccial  fcandals  obftinately  continued  in  after  admonition  3  to  fhut  oat  whole 
 Churches  becaufe  they  have  not  merited  their  approbation  5  to  admit  none  butthofe. 
 thit  (hall  watch  one  over  another,  while  feme  of  the  Society  live  twenty,  and  per- 
 chance more  milesafundcr  J  to  forbid  thofe  to  do  their  du:ie,who  they  fuppofe  can- 
 not do  it  fo  well  as  they  fiiould,when  the  duty  Is  cflemially  good  and  necefTiry,  and 
 the  abufe  but  accidentall  and  doubtfull,and  the  hope  of  good  is  founded  in  the  cer- 
 tain goodneflfe  of  the  thing ,  and  the  fear  of  evil!  raifed  in  an  uncertain  fufpitiod^f 
 the  indifpofition  of  the  perfon  which  is  evill,  may  be  correfted  by  the  good  he  is  to 
 partake  of :  Sa$€  mihi  fgnota  €(t  humana  cen[cientk ,  fed  cettus  fum  de  Chrifii  j^^  r*Cfit^i  ' 
 miferkerdtAi  to  difpenfe  alfo  with  themfel vcs  in  a  certain  duty  for  an  uncertain  ha-  TjfpL:i  #  , ' 
 xard,  and  to  d-eny  others  a  good  thing  for  fear  it  may  do  evill,  upon  which  account  *  '  ^^-^ 
 all  geod  things  in  the  world  may  befupprcffed,  thofe  and  a  multitude  of  other  In-  *'* 
 ordlnatencffes  in  their  way  wc  have  formerly  (hewed  as  things  came  in  order  In  our 
 courfe,and  it  will  not  be  decent  here  t§  repeat^  and  to  make  this  Se^ion  an  Iniet^ 
 of  tU  whole  Treatifc. 
 
2($4  The  new  Inclojures  broken  down,  and 
 
 SECT.  XXVI. 
 
 Jeremy  15.  19.  "Dlfcuffed  ani  uindimed. 
 
 THc  fecond  proofc  is  from  'Jeremy  li.j p.  If  thou  take fi  forth  the  pretiousfrm 
 thcvilCi(^c.  but  iholtres  fecunday  will  net  be  the  profpcrity  of  their  caufe  j 
 and  ifthey  wouli  feparate  preiious  Argun  .'nti?  uom  the  vile,  they  might  leflcn  and 
 decreafc  the  number  of  their  proofs  as  I  hey  .lave  done  of  their  Church.  VVc  may 
 give  them  what  they  conclude  out  of  the  premil'es  inthisScdlGn,  and  yet  it  will  be 
 h\xtJ^co^ov  A^ci)§ov(2iccovdlng  to  the  Greek  proverb)  tA  gifileffh  gift,  and  be  worth 
 them  nothing.  For  after  all  their  vapours  wh^t  do  they  lymbedc'out  of  this  Text, 
 but  this  conclufion  ?  Mere  U  their  duty  then  a  dv^rinall  feparatim  in  apflywg 
 the  word ^  And  if  this  would  keep  them  qu^ier,  fhcy  might  have  this  without  more 
 crying,  either  as  a  duty  or  as  a  power.  We  never  have  denied  them  all  authority 
 to  feparate  men  from  the  Church  byexcommuiiicatiou^  arwcllasfrom  the  world 
 Jby  preaching  the  word,  the  queftion  is  not  of  the  id:  of  Separation,  but  of  the  r»an- 
 ner  and  the  objeds,  who  are  ihofe  vHe,  and  how  the  feparatlon  muft  be  madejbut 
 to  Itikvre,  a  (eparationii  warranted  by  Gods  word^therefore  their  wiy  of  separating  is 
 warrantake ,  is  an  argument  A  gcnere  ad  ffeciem  affrmative.  Did  they  put  none 
 into  the  account  of  vile,  but  fuch  onely  as  had  given  fcandall  by  notorious 
 crimes ,  and  not  thofc  alfo  which  had  not  by  fubmifHon  to  their  difcipline,  merited 
 their  appobation,  and  become  pretlous  alone  at  the  price  of  their  freedome,  and  to 
 ceafe  to  htvile,  muft  contraft  akind  of  villenage  (crwlWy  to  hold  at  the  will  of  ano- 
 ther; did  they  feparate  in  a  judiciall  way  fuch  particular  perfons  from  the  Con- 
 gregations, and  not  whole  Congregations  by  an  arbitrary  fenterce,  or  rather 
 not  feparate  themfelves  from  the  congregation,  we  fliould  not  interrupt,  aor 
 check  with  them  in  their  way,  though  it  be  not  drawn  out  by  any  line  in 
 this  Text,  and  we  ffiould  grant  it  were  right  Difqipline,  though  not  rooted 
 naturally  in  this  Scripture,  as  it  might  be  right  Ivy  that  as  Nierem" 
 herge  tells  us,  grew  out  of  a  Stagges  horn,  and  a  right  blade  of  Corn 
 that  fprung  from  a  Womans  Nofe  ,  yet  neither  was  naturalll  to  that 
 place. 
 
 Whatthcy  write  therefore  of  Excommunication,  Is  but  as  the  (hedding  of  inkc 
 bythei^ffiitoefcapedifcovery.  It  argues  the  deformity  of  their  way  that  they 
 ,4arcnot(hewicinitsownface,  but  with  fuch  paint,  and  under  thlsdifguifc  j  for 
 Excommunication  is  that  which  we  neither  oppofe  nor  they  contend  for,  and  for 
 their  part  there  is  an  obfcrvable  tef^imony  thereof  in  t  J^t  they  produce  very  few  of 
 thofe  Scripture  proofs  which  are  ufu ally  alleaged  for,  a^d  do  pregnantly  aflert  it ; 
 but  bccaufe  thofe  arc  not  fo  aptly  conducing  to  their  fcope  and  purpofe,  they  bring 
 forth  others  little  or  nothing  pertinent  to  that  matter,  and  from  whence  it  cannot 
 be  otherwifc  deduced  then  as  the  Afcw|)t>ffi^j  fay^^that  by  long  circuit  any  truth 
 may  be  derived  from  another,  and  perch  ince  they  withhold  thofe  ftrongerArgu- 
 mcnwlcjkftibcymightdifparage  theirs  by  con^parifGn ,  a$  the  Palmer  that  had 
 
The  Lord's  Supper  laid  forth  in  common  for,  <jrt.  26  j 
 
 gcoffely  pourtraled  a  Cock,  fet  a  Boy  by  the  Tub -to  ftavc  off  all  living  Cocks  that 
 ihey  might  not  difcredlt  hi*  fude  draught. 
 
 They  enumerate  fundry  kinds  or  wayes  of  Separation ,  but  it  had  been  as  pro- 
 per to  their  undertaking,  as  futablc  to  the  expeftation  of  rcafon,  to  have  demon- 
 ftrated  how  all  of  thtfe  were  founded  in  this  text,  or  fupported  thereby  ',  for  when 
 theyfimply  and  nakedly  affirm  ihem  to  be  fo,  in  magna  ferments  Idthudive  unobre" 
 vifmoztrbo  quod  diciturj  probayin  arSfiJftmiU  c^jir^aris  avgufiiasy  iStAuguftinc  to 
 PetHkn. 
 
 Though  foms  ftreamcs  turn  another  way,  ( as  Af4/it;«<ir  expounds  the  words 
 thus,  If  O  pecpl6.-(  to  whom  he  thinVs  the  Lord  to  fpeak  )  thou  pick  out  and  make 
 choife  of  the  true  Prophets  from  the  f-ilfe  j  and  others  (whom  A  Lapide  mentions) 
 interpret,    If  thou  (ever  my  precious  Word  from  the  vileDodrinesof  thc^crves, 
 A  "verbu  j^udxorum  mhucibusfed  lev'ibm-,  vilibui(^injirmif,  quia,  ipfi invdidi  funt^  Trcdofm  k 
 (^  miniifiiascx^lnciwnpoteramj  fi  foniier  (^  animofe  adhafcris  verbo  meo^  (^  vilifeperat  qui 
 contempfcrUfudaorttmminaSi  3ii  Mcmckim  ;  cr  si  verbummeum  divinum  tavquam  vernm^  fd* 
 pretiofumtbefaurumamplexttsfucrfit^  cuffodieriipravili  acervo  rmonumhumanarum  fim  bonumi^ 
 4Li  pupUmmitatem  te  extitamiumy  as  TirintHy   from  whom  San^iita  much  diifcnts  malum  v»u  eo- 
 not ,  Si  di[crmcn  ali-iuod  agncfca^  ftatuafque  inter  ca  qua  vilia  fum,  quaque  ludus  (^  dem  loco  bibct% 
 mget  exijlimari  debcnty  inter  ludentium  nimirum  confilitt  (^  ludricdy .  ar  inter  me  ^ifterpius 
 meaque  mandata  j  andthisTz/citorfaithis  afit  Interpretation,  andPzW^tcaflents  innot,inl»c, 
 to  it  I  yet  the  main  current  of  Interpreters  runs  toward  a  Separation  of  Perfons  Chrjf.  in^en^ 
 rather  then  Things  j  If  thoullialtfeparaceor  draw  outof  the  vile  world  the  preci-  c.i.hom  ^tom* 
 cus  people  of  God,  convening  them  by  the  Preaching  of  the  Word  j    and  into  x.f.4.  ^/» 
 tkis  Channel  flow  the  Expoficiuns  of  H/crow  ,  Chryfoflom,  Gregory  i'Xhcodofett  Math. c*z%,h, 
 HugOf  Tbomofi  Lyranus,  PTiUcty  deCaftro,  A  Lapide,  i> a,  and  SanWta  alfo  j  zy.tem.i.p. 
 ^jfcatof  and  the  EvgUjh  Annotations  think  this  the  more  genuine  Expofuion  which  1 5^. 
 Diodite  alfo  mentions,  w^.  If  in  thy  teaching  thou  put  a  difference  between  the  Grego^  I'  J. 
 godly  and  the  wicked  by  confirming  and  comforting  the  one,  and  by  fharpjy  re-^fofd'. 
 proving,  convincing,  arid  menacing  theothcr :  But  this  ftill  is  only  aDoftrinal  ^lUttinLt* 
 Separation,  and  though  of  Perfons,  yet  of  them  alone  in  reference  to  the  Woni  yit,p.i6i* 
 preached ,  and  however  fome  men  may  happily  apply  this  text  in  an  accommodate  Q^tiU  i^  ^^t 
 and  tranfomptive  fcnfe  to  a  Separation  from  the  Sacrament,  yet  that  this  (hould 
 be  here  properly  ment,  or  ought  litteraily  fo  to  be  underttood,  or  efpecially  that  it 
 (hould  be  foconiradcd  and  reflralncd,  to  command  only  a  Separation  from  the 
 Sacrament,   and  from  no  other  Ordinance,  (  which  though  it  might  better  fuite 
 with  their  Model,  for  othei  wife  as  it  might  countenance  their  Separating  from  one 
 Ordinance,  fo  it  ftould  condemn  their  not  feparating  from  other  j  yet  forts  not 
 with  their  marginal  quotations  out  of  Mr.  Stecl{  who  fpcaks  of  excluding  from 
 Prayers  alfo,  fo  that  they  can  make  no  Mercury  for  themfelvc$  out  of  that  StHl(: ) 
 af  for  all  or  any  of  this  they  have  produced  neither  reafon,  nor  the  authority  of  any 
 Interpreter  ("  and  if  they  will  have  their  interpretations  imitate  the  Spiders  Web, 
 fpun  only  out  of  their  own  bowels  (nuUidebeo)  they  will  alfo  refemble  itlntMs9 
 that  they  will  be  foon  fwept  down,  and  in  the  mean  time  ferre  only  to  catch  flyes  ) 
 (b  as  well  Reafon  as  Authority  forbids  this  fenfe,  for  Separation  from  the  Sacra- 
 ment of  peifons  unfit,  is  the  feparating  the  vile  from  the  precious,  not  the  precious 
 from  the  vile,  and  to  fay  they  feparatethemfelves  from  others,  is  In  effeft  to  fay 
 they  Excommunicate  ihemfelves,  not  others.     Separate  and  Excommunkitebc- 
 ^S  ^l^D^iy^^  f*^a  <^A^  pf^^i  under  oac  notion  of  f^^e^^^^^y  unleft 
 ~—  -  III     '  perb^« 
 
%66  T he  'blew Inclofures hrokm  dewn^   and 
 
 perhaps  they  rather  feparate  thcmfel ves  as  the  P^4fc/g^j  did,  who  indeed  had  theiY 
 name  from  Separation,  and  were  alfo  called  by  the  Greeks  A(pcdexffiJ(.kvoi.  And 
 therefore  alfo  whereas  telling  us  elfewhere  of  a  Negative  Separation  in  a  Church, 
 not  from  it  (  which  we  have  formerly  (hevted  is  negatively  fcparated  from  Reafon 
 and  the  Authority  pretended)  they  fpeak  alfo  here  of  a  Church  feparating  from 
 fcaiidalous  Members  of  her  own  Body,  or  feparating  fuch  as  are  fcandalous  from 
 her  5  the  latter  we  acknowledge  may  be  rightly  done,  but  know  it  not  to  be  thac 
 which  they  do,  but  that  this  and  the  former  exprtflion  (hould  beconfonantin  fcnfe^ 
 or  the  former  confonantwiihfenfe,  vi^.  Thatihe  Body  fliould  feparate  frcmthe 
 Members,  the  whole  from  the  puts,  will  fce  very  ftrangc  for  any  fenfible  man  to 
 cpine  5,  but  indeed  it  faits  not  altogether  amifs  with  their  way,  where  they  pretend 
 to  feparate  into  a  new  Church  from  the  other  Members  of  the  Church,  fo  as  Hoc 
 smficundum  veum  fedfegmdm  vefiramfemevtiam  vtbk  re^ijftme  dkimr,  as  Au- 
 gufiine  to  Petilian. 
 
 If  the  text  atleaged  aUoi»s  etttyaVoSfrmlSefammh  Freichirg  (tni  dcnycs  arf- 
 Mberj  then  ExcommimcatiDn falls, 
 
 t^anovdumddtafuHtflultevegatafutas^. 
 IMuftthetcxt  needs  deny  what  It  doth  not  affirm?     If  Excommunication  be  not 
 hereaffiited,  can  It  nd  where elfe  be  ratified  ?    But  furely  if  Excommunication 
 c^pe#  no  ether  fupporr,  if  it  here  find  none,  it  hangs  by  as  frail  a  thread  as  Dh- 
 T^-^KihisSword  over  Z?<»7z{v/fx his  head.    It  m^y  be  a  Plant  which  the  heavenly  Fa- 
 ther hath  planted,  yet  not  grow  out  of  this  ground,  and  it  dlfparageththcflrengthc 
 ..   ,      •    tjiereoftofuppofe  it  haihno  better  root;  and  they  given  no  firmer  faflningwkn. 
 ?  i.^ .  h^'  .  they  tell  us  Tkat  Church  Cenfutes  vp€re  under  the  Old  TejfAmcm,  and  ajk  Mo  liums 
 '  «  I      "•    iimtl,  But  bccaufe  we  are  To  ignorant  ds  not  to  know  it  out  of  Scripture,  they 
 ,  !>i«ighi  have  done  confultiy  if  it  were  fo  obvious,  to  have  brought  forth  their  evi^ 
 denccj  and  to  have  lliamed  cur  Ignorance  j   Hon  femu  in  covfliffu  in  quo  verities 
 ^mrituTiCm  frdaiid ton  fequituti  quKm  vand  ^  intftafit  mrratio  ?  fild  Augufiive 
 ,    ,       to^BetHkv.  .  W s hope  Yft  zic no: forgetfiilt hereof  thmtgbcarndliberty,  hut tsith€t 
 ;  <r        <kinlc  they  hnTe  forgotten  themfelves  to  ufe  fuch  ea-rnal  liberty  to  cenfureirs,  but 
 ,  \  ' '    liil  they  reflcft  fome  of  iheir  new  1  ight  upon  us ,  we  cannot  fee  any  Precept  or  Ex- 
 ^tt3!jipl'eof'£xcommunic3tion  in  th€  Old  Tt'flamtnt,  or  of  Sufperfion  in  the  N^w, 
 aii4  we  think   it  as  likely  that  in  this  place  Sufpenfion  C  which  is  their  only  way. 
 ©fprocefTeJ)  was  Propheiied  of,  and  aC<zwnmade  for  regulating  the  admlnlflra- 
 tipnof  that  one  Sacrament,   when  it  wssnotihcninftitured,  nor  any  other  Sacra- 
 -  mcnt  esEprcffed  or  implyed  in  the  context,  as  that  the  Society  of  the  ^efuits  was  fas 
 fome  dream  }  foretold  in  that  of  i  C0r,  i.  9.  God  iifizithfal  hy  wkom  yewerccal" 
 ^Aii.arui,  ■ItdhipthefeUmJhipofhisSon^cfi^i   And  we  fliall  commend  totheA.pologiftsa 
 jtetf  46wir^ 2, 8°°^ ^^^^  ^^ ^pfiiM»  ^w'w  P^  adfYobandamfdem  Chriftiunam adducit rationesqu<s 
 ^■^  *  *  mnfumcegentesy  cedit  inirrifioneminfidelium ,  credmt  enim  quod  hujiifmodi  ratio- 
 
 mbu&  innitamur,  (^  poster  eo/s  credimvi  ;  fo  as  whereas  they  fuppofe  xse  limit  and 
 fiuiun  the  teat  for  our  own  ends,  we  think  ttfion  fuch  account  it  had  been  mote  fub- 
 fer vient  to  their  ends  to  have  forborn  to  Infiit  upoB  fuch  non  cogent  Argumcnti, 
 for  fome  might  have  been  facil  to  believe  that  men  fo  eager  and  confident  in  theit 
 way,  kad  better  Arguments  if  they  had  not  produced  ihcfe,  and  they  might  fo  al- 
 ^mluKcci*  fohav«  redeemed  ihcmfelvcs  from  th^t  which  >ftfgAr/f/«^  calls  Hmticorum  tavndi 
 
Tl^e  Lord's  Supper  laid  forth  in  common  jor^^s'c.         267 
 
 I  exitni* 
 
 But  laftly  whereas  they  conclude  That  if  fome  fefanttioii  mufi  be  made,  then  l 
 
 HAtm  and  fucbprff^er  means  mufi  be  alfe  j  thefc  are  npt  only  .ten  times  fodden  Gole- 
 lYortSj  but  grown  fofaftid  and  rancid  that  the  very  ftirring  of  them,  though  buc 
 to  remove  them,  may  offend,  and  therefore  we  (hall  refer  the  Reader  to  what  we 
 faid  CO  corrcd  them,  when  they  were  broujjht  forth  frcfli. 
 
 SECT.     XXVII» 
 
 2Thc{r3.  2,  4fid  (5.  opened.arJ  redeem'^d  from  their  mlfappltcMions, 
 IVhetler  HKcientl]  th:  (^ommercs  with  a^tj^not  Exccmrfjiimcaitedr, 
 were  avoided.  IVkjit  Soc  ety  Sxcor/,mpinic^tion  cuts  off  from. 
 Horf  Suffcnfton  might  be  fsfed,  avd  is  ahufed, 
 
 A  Elian  relis  ns  of  one  ^i^dipA  thit  was  Co  lighr,  that  they  were  conftrained  to 
 hang  Lead  at  his  heels  lealt  he  fliould  be  blown  away  by  every  puffe  of  wind. 
 As  light  verily  is  that  Argument  which  appears  in  this  maniple,  drawn  from 
 z  Theff  5.2«  which  the leaft  breath  will  calilyfanne  and  winnew,  and  fudden'y 
 dKTipate,  Baftifiji  Porta  relates  of  Candles  made  after  a  certain  Compofition^ 
 which  will  make  things  feem  to  be,  ihatarcnot ,  and  to  appear  otheiwi  ethanihcy 
 are  :  and  fure  i:  mutl  be  Come  fuch  ft  range  new  light  that  can  make  it  apparenr,thac 
 to  be  delivered  from  umeafonable  and  evil  men,  is  tofdfpendthem  from  the  Sacra- 
 ment, as  if  deliverance  could  be  no  othtrwife  obtained  bur  by  fufpenfionV  Can 
 they  produce  any  cne  Interpreter  th:t  ever  thought  this  to  be  the  meaning  of  the 
 Apoltlc,  or  fenfe  of  this  plnce  ?  Or  Is  it  conformant  to  the  phrafe  and  idiom  of 
 Scripture,  or  indeed  of  common  underitanding,  that  to  be  delivered  from  men 
 Is  to  feparate  them  from  the  Communion  ?  They  are  fo  fet  upon  Separation,  that 
 it  feems  they  will  be  divided  in  their  Expofitions  from  all  Interpreters.  Hath  not 
 this  fomewhat  of  Bernard  h\%  A bclardus  ?  Qmries  fte,  Ego  autcn  non  fic  5  or  per-  Jn  ^ob.  6,  62^ 
 chance  as  Ai"<2/^o.'/<zfconfcfle;h,  though  he  had  no  Author  for  his  Expofition,  yet 
 he  embraced  it  becaufe  it  checkt  moft  whh  the  fcnfe  of  the  Cdvinifli  3  fo  they  with- 
 out any  Authority  take  up  this  fenfe^  becaufe  it  will  ferve  tooppofe  agalnlt  their 
 Antagoniits. 
 
 The  Synod  of  learned  Interpreters  by  unre&fonabk  and  evil  OTC»,th(nk  the  Apoille  ca.lvin 
 meant  the  contradiding  and  pcrfecutingjewes,  who  were  not  capable  of  ^^'^%  Aauina/s^ 
 driven  from  the  Communion,  that  were  never  received  thereunto,  vagrant  or  va-  -piQ^^fc* 
 gabond  Jewcs,  droTreov  as  in  the  word  in  the  Original,  that  need  not  be  kept  off,  slater.' 
 being  Itill  running  about  and  no  where  fettled,  and  Dr.  Nammond conahcs  the  vil-  £4/^* 
 lanous  Gnofiicl{s  to  be  here  underftood,  as  others  alfodo  Hereticks  in  general,  as  J  laiid^, 
 Gagn^m  out  of  Chrylofiom,  and  that  to  be  delivered  from  them,  was  to  be  refcued  ^,^^ 
 out  of  their  malicious  hands  {crifiamur,  isthtSyriacf(,  Beia,  Pifcator-y  defen- 
 damuff  aj  Caf^di^i   (it  i«aot  ut  iUi  eripiantuT))  that  his  Preaching  might  be 
 
 lii  1  fticceftful 
 
268  T?;e  nf^Inckjures  broken  down,  and 
 
 fuccefsful  and  profpereus,  meeting  with  no/uch  obfiaclcs  as  mfght  hinder  tke  pro- 
 orcffc  ihereof,  and  C<i/i;/«  fuppofeih  that  the  Apoftle  being  now  on  his  journey  to 
 -^erufalem,  and  having  been  Trophetkally  admoniflied  of  th€  perfecutions  there 
 attending  him,  defircd  their  Prayers  for  his  deliverance,  &c.  This  is  the  only 
 proper  collcftion  from  the  text,and  therefore  when  ihey  would  impofe  upon  usfuch 
 Irrat  ional  and  impcrt  inent  Arguments,  we  had  need  wifli  to  be  del  Ivercd  from  un- 
 reafonablc  men,  and  evil  Dlfpurers, 
 
 Bat  that  which  they  lead  up  in  the  next  ranck  may  fcem  to  be  gravioris  armatura^ 
 the  proof  taken  from  the  6, 14,  and  i  j  verfcsof  that  Chapter,  which  they  fay  the 
 bcft  Divines  expound  of  Church  Cenfurcs,  And  I  will  not  be  refra&ory  to  thac 
 jj^xpoHtion  then,  norOiailitbe  faidofme 
 
 ■■■  Virexubncbii  contra 
 Tmentem. 
 I^otwithftanding  there  is  a  ftrong  and  deep  current  tending  the  other  way,  for  0- 
 thers  think  the  6.  verfc  not  pertinent  to  Church  Cenfures,  mn  ad  publicam  cxccm- 
 mumcationem  pcrtiuei,  fed  ad  cevfuetudbiemprhatam,  vetatenim  vequidfamilkrita" 
 tis  babeantj  t$*c,  faith  Cahin  j  and  Qbyfo^om  hath  a  fingular  conceit,  that  by  (ub- 
 ^wfl^/oK  fhould  be  meant  a  wih- drawing  of  Ekemofymry  xtWd  it om  the  laxy  and 
 idle,  whereupon  the  fubfeauent  verfes  rcfleft  fome  colour  :  The  14  and  15, 
 vetfes  are  by  5'<i  and  Menoihius  Interpreted  alfo  only  of  declining  Commerce  and 
 Convcrfition  with  fuch  as  arc  evil  5  and  Gntm  (  in  which  fenfe  many  concur ) 
 fiippofeth  that  to  7/o/(r  is  not  Immediately  cocenfure,  but  to  depalr.t  him  cut  by 
 Ms  marks  in  an  Epiltle  to  be  written  to  the  Apoftle  5  and  othtrs  interpret  both  ver- 
 fe,s  to  be  only  fuch  a  command  to  abftain  from  all  voluntary,  open,  and  plcafing 
 fonverfation  and  communication  with  fcandalcusperfons,  as  Aretimy  A  Lapide, 
 J>if^iite.  (^c.  And  ihis  interpretation  is  not  without  fome  roots  in  the  text,  from 
 whence  it  may  fpring  j  As 
 
 1.  It  is  fjid,  ff^hh- draw  your  felves  i  but  in  Church  Cenfures  the  inno- 
 cent do  not  with- draw  ihemfdves  from  the  criminous,  but  drive  cut  thefe  from 
 them.. 
 
 2.  The  command  is  to  have  no  compavy  with  him  ,  which  in  propriety  of  tfie 
 phrafe  and  immediately  feems  to  refcnt  a  familiar  convcrlaiicn  and  confortllilp  in 
 civil  things,  though  1  am  mindful  that  fuch  refraining  of  commerce  alfo  is  i-he  con- 
 fequcnt  of  the  greater  excommunication  • 
 
 3.  The  Apologiftsthcmfelves  do  not  extend  thisCenfure  to  a  wlth-drawingof 
 tliemfclves  in  all  Communion  from  every,  one  that  walkcth  difordetly  and  obtycth 
 i>or>  erhavingno  company  with  him  in  any  cafe,  or  noting  him  univerfally,  for 
 they  admit  thofe  whom  they  note  for  fuch,  not  only  to  a  c.vd  foclety,  but  to  a  fel- 
 Ipwlliip in iheWoid and  Prayer,  and  that  ih'is  with  d>amng,  vot  companyivgy 
 JMid  mtivg ,  fhould  be  retrained  and  appropriated  only  to  the  Lords  Table,  hath 
 no  colour  of  ground  In  thefe  Scriptures  5  and  ifthis  duty  ofwith-drawing  and  not 
 cpmpanying  and  noting  m^y  becomplyed  within  any  other  pcffible  lawful  and  con- 
 venient way,  itisnotneceflarythatitlhouldbeonlyat  the  Sacrament  by  Sufpen- 
 f^on. 
 
 '^radta  hlmfel f  allows  privMiconvWus (^ commmii imerdiUmm,  but  where- 
 as amongfl  the  Reafons  rcndred  for  this  precept  cf  with-drawing,noc  companying 
 and, noting,  one  is  expreifed  in  the  text,  TbAthttnaybe  ajhamed  (and  thereupon 
 aimcnd;  J  and  ancthcc  rcndred  by  Interpreters;  (o  avoid  contagion :   For  the  ftri^^ 
 
The  Lord's  Supper  laid  forth  in  common  for ^i^c.  269 
 
 lEr<i/f«5  fuppofeth,  that  a  brand  Infiiftcd  by  fomepunlfhment  from  a  civil  Magi*. 
 ftrate,  would  ftril^e  and  imprcffe  more  (Ijamc  than  any  note  by  Church  ccnfure, 
 which  profligate  peifons  will  little  reckon  of,  and  that  it  were  a  more  prompt  and 
 cftcAual  expedient  in  Older  to  amendment  ,  to  impart  unto  them  the  means  of 
 Grace,  rather  than  to  with-  hold  them.  And  for  the  fecond,  A  man  that  will  ftand 
 In  an  higher  place,  and  fionifie  more  in  their  account  than  Erafluiy  vii.  Arctiui  in- 
 terpret ing  thofe  texts,  affirms,  That  private  familaritycorrupteth  the  rrnnners  Bfthofe 
 that  converfe  together ^  hut  the  common  ufeof  ifje  Sacnments  doth  ttotfo.  •—  I  mufi 
 efchevf  hU  fmilimty^  rehom  I  ought  not  to  avoid  at  the  Sacrament,  for  at  the  Saaror 
 ment  be  mil  not  corrupt  me,  that  may  do  fo  at  a  pivite  [upper.  And  this  opinioa  is 
 fcrtified^ltll  pregnant  Reafons  which  we  have  clfewheie produced,  and  whichmay 
 be  farther  backc  and  feconded  -j  for  at  the  Sacrament  ev.l  men  take  truce  with  all  ex-  ^^  "ihc  dktrih 
 araples  of  evil  influence,  from  whence  others  may  contraft  or  fuck  in  contagion  3 
 and  iV«/hiTi{tlf  did  prophecy  whiles  he  was  among  the  Prophets>  aud  there  wc 
 converfe  ^(tternally  at  leaft)  and  have  to  do  with  God  not  men,  and  we  may 
 chufc  and  muftdifcrectly  make  choice  of  our  f:imiliar  companions,  but  it  is  nei- 
 ther in  ourpower  nor  of  our  duty  to  make  fuchdifcriminationof  our  company  a: 
 the  Sacrament,  for  we  finde  only  a  commmd  that  every  man  Ihould  cxaminehim* 
 fclf,  in  order  to  communicating,  butif  we  werepatibleof  any  infeftion  tobeat- 
 tnded,  or  poiluion  to  be  incurred  at  the  Sacranrent,  wc  Hiould  have  been  put  un- 
 der a  Command  of  examining  every  min  one  another;  but  ihG.-nfelvesdonoB 
 thinkicanincumbencyuponevery  m in  to  try  another,  but  only  that  they  or  the 
 Elders  (houM  make  this  tryal  of  all :  but  as  when  Brjj/i^  was  fl3in,  his  Mother 
 faid,  Tfiatthoughhe  were  agood  man,  yet.^pjfM  had  mjny  better^  fo  If  thefq 
 tcx  s  were  tikcn  off  from  the  fupport  of  Church  cenfiircs,  yet  oih^r  Scriptures 
 would  better  bear  up  and  confirm  ihem  ;  and  alfo  though  Hicrcm,  Augiijiine,  f^a- 
 jialio  (^:.  read,  figvifie  ihut  man  byinEpiJik  ("which  is  thi  marginal  reidlng. 
 of  ouriiiblesj  yet,  fincethit  indication  to  be  made  to  the  Apoftle,  was  only  that 
 he  might  thereupon  inflid  the  cenfure,  and  fo  it  wou'd  finally  and  in  efied  be  the 
 fame  thing  wi\h  note  him  in  their  fenfo,  therefore  let  it  be  yielded  ihu  ihcfetexts  are 
 properly  to  be  underftood  of  thsfe  cenfures. 
 
 Andwegrant  (wh:ittheyallcige)  that /^tt^w^/wefo  interprets  th?m,  ihougb 
 they  miftake  the  place,  as  If  they  had  not  had  infpcdion  into  the  ttx',  but  as  he 
 there  approves  on'y  cocrf/'owf  J //c/'/iC  and  allowed  Cwhicii  wcdtny  tfetiistobe^fohe  ^^    .  tj      - 
 alfo  permits  tuch  cenfures  falvauTiitaiiifdce  in  ccdcfia,  and  there  afiures  us  thatj-/i  ^  a    » 
 as  the  Church  unto  the  end  of  the  world  is  to  have  good  and  bad,   Ita  ncc  malt    '     J  rt'  ^, 
 bonis obejfefoffunt  cum  vcl  gnorantur,  vclpropace (^  travquiliute  ecclej/a  tokrantury  ^t^/!-/  '^' 
 f{  eosprodi aut  accufari  noit  oportuerit^  aut  aliii  bonis  non  potusrit  demojiftrari.    And       "1    ^j^    r^ 
 fo  alfo  he  el fewhere  fa  Irh,    Longe  diter  vitiofa  curanda  67*  fanat^da  efi  multitudoy  ve  "^ 
 
 forte  dumpkhsfeparcturpcrfcifmatis  ncfas  etiam  triticum  eradicetur;  and  In  fuch  cafes 
 {  which  Is  clearly  and  evidently  their  caie^   we  (falthhe)  underfland  the  with- JWi.t.ioi 
 drawing  to  be  only  fpirltual,  and  the  Donatifts  (  as  do  the  Apologilts )  take  it  lor 
 a  corporal,   thecontaft  forbidden  Is  Cordis  non  corporis^  thefeparationinjoyned  DeverlUdonu 
 is  faSiiinonlocis,  animo  nontemplOi  moribus  non  altaribm,  and  thus  men  may  be  inEvangMof,- 
 in  uno  femixti  Crfeparatij  pemixti  quippe  corporali contaSlu ,  feparati  autem  volun^-  ferm.  1 « .w»t<  • 
 Utffabfcefju.  lop.iS,      ' 
 
 jiuguffine  alfo  exprefly  in  the  place  they  alleage  affirms ,  That  the  text  refpefts 
 ^!^S£??^!9H!?n  $  and  iucb  U  the  judgcsenc  of  many  imerpretCK^  the  ^chool^ 
 
 "■"    ^     ■  ""  '  ~   •    ihe^ 
 
.   ■■!  ■     I.    I  ■   11    ■■  I    I    I   I     ■     "■■'  111  I    ■  I  I.     .!■   ■■!  nr  I  ...^______^__ 
 
 270  The  new  Inclofures  broken  down  ^  and 
 
 the  Cafuifts  and  Modern  D ivines,  who  have  laid  thfs  as  one  ftone  in  the  founda- 
 tion of  excommunication,  even  the  greater;  bucbecaulethiscurrent  will  not  run 
 CO  their  Mill,  nor  this  ftream  make  glad  their  City,  they  workout  another  channel 
 andturn  the  fenfe  into  anocher  courfej  It  amot  (they  fay ^  he  ACAfiingomhy 
 Excommunkxtion  j  For 
 
 1.  TbitU  toomuch  it  frd,  but  what  the  text  commands  to  be  done,  doth  it 
 injoyMtobedoneatfirft  ?  Or  may  we  not  do,  what  we  may  not  fiili  doi»  Or 
 have  they  forgot  that  Caaon  of  the  A  poftle  which  they  fo  lately  produced,  That 
 things  are  to  be  done  In  order  ?  Or  do  they  not  know,  that  excommunication  may 
 not  at  all  be  inflideduatilfirft  admonition  precede,  and  obftinacyin  (in  follow 
 after. 
 
 2.  They  (:iy  the  excommunimeii  to  he  acccunteda^  an  Heathen  i  vsf'a^i  Br  other-, 
 but  he  may  be  both  in  fundry  refpcds,  as  nn  heatbeii  and  yet  a  brother  too,  a  bro.  her 
 formally  not  matcrialiyj  infecretnot  apparently,  in  right  not  inpiT/Tion  j  a^  an 
 hedthen  bccaufe  piovifionally  excluded  frcm  the  lign,  external  act  and  iifc  cf  com- 
 munion 5  hu:  a  brother  bccM^t  not  abfolurcly,  preclfdy,  fmrply  and  finally  cut 
 eft',  but  only  for  a  time  and  upon  condition,  and  (ccundwrn  quid  iaromercfp  dj 
 
 dfxonf  I  4      and  therefore  faith  ^r/2cj,  Idcircocx  crdine  (excommiwicatio)  fivgf'Uri  fie  njifi- 
 
 C.2.Q  fe^  28     f^^^^^^  adhihetur  ^  aliquant  different  jam  f  cm  imcr  cxccmmumcatos  ts"  ^c^^^  eth?:i- 
 
 '  "''     '     '   COS',  As  anhcAtheiii  hemay  be  forbidden  the  Communion  of  Believers  as  heathens 
 
 were  among  the  JtwfS,  thtconfequent  being  here  put  for  the  antece<t'enr,asT<«- 
 
 Jn  I  Cer.^.io  ^^^^  ^^^^  Qumero  obfervc,  haheto  ilium eo  loco  quod  ad  (xteriorcm  converfatuncm  ^er- 
 
 tinct,  quo  ^udaihabcjit  cthnicos  (^  pitblica^iosj  as  Eflmy  and  yet  a  brother  in  rcfpcd 
 
 Pdneusiii  lot.  of  that  tender  care  we  hive  of  hisgocd  and  falvation  5    and  therefore  Ui.h  Came- 
 
 ro,  Eos velitbabcri pro  cxcfis  fed  noil habcriexofos;   ValcJitia  tcWs  us,  xhuEcc'efs 
 
 ergaej  (modi cihmim  italolet  fe gercre,ut cumi^i  commu>:ket bona qii^dam fpiritujlii 
 
 CarneroprxlcU  commimumfuffragiorumi  ncqiie  etuw  earn  cum  iUo  covfuctudivem  ccnvcrjautm  cxur- 
 
 '"t) Y ^* ^  ^  ^*    ''<« hxheat  j  and  Camcro2^ims,  Jta [iibdu^k efi,  ut  mnfnfimflici  or  jubdu^iOy nam 
 
 3  Vijput.7  q.    jjj^jrfiiMr  710S  Apfioh'A  ut  eitm  moveamus  cjim quo  von  vult  vos  habere  ccmmcrcium,  qui 
 
 'ijptiim^i.      autem  moncrep'jj'umus  iiifi  adeamta  hominem.  (^  flndeamta  cum  in  vjam  rtvcare  ?  and 
 
 therefore  out  of  the  proper  fi^tiificationof  the  words  ^^'aasSbu,  etVctfc/^^pyc^,  he 
 
 concludes  only  too  much  familiarity  is  forbidden  and  all  commerce,   fsvc  when 
 
 and  where  it  fl:i3ll  be  nccefl'iry.    Aad  therefore  faith  C^r)fojlorny  the  Apoftle  liavi  g 
 
 faid,  iViib-drarvyour  [elves,  hdve  no  compavy,  veritus  ne hocipfum  e  fratemtate itlum 
 
 In  Ffal.  100.  (xcidat,  he  fub-joynsj^ef  held  him  not  at  an  emmy,  0"c    And  Auguftive,  Hos  qui- 
 
 f, 11^,  torn.  8.  icrn  fr  Aires  propter  correptioncm  aliquarntenempi/iyms  ctiam  a  fratribta  ro^jji  (^  mn 
 
 cum  iU  covivivamtir  ut  corrigamur,  and  then  lie  cites  this  of  z  Theff,  ^.  14.  they  are 
 
 JnPfal,  54,    brethrenflill  whom  we  may  not  accompany  or  be  familiar  with  j  i  quo  iudixit  fefi' 
 
 |.i  1 1.  rationem,  mn  pncidit  dikkmcm  5  and  to  the  like  e fRft  other  interpreters^though 
 
 they  expound  the  text  to  be  meanc  of  excommunication. 
 
 It  cannot  he  meant  of  leaving  his  fociety  in  civil  thingf,  that  is  too  little,  and  hardly 
 tobedonC)  fuch  may  be  hit  relations.  Thofe  Cenfurcs  being  nds  of  jflltice,  and 
 jufticeconfifting  in  an  equality,  who  can  derermlnatcly  conclude  apunifl^mentto 
 be  too  great  or  too  little, but  relatively  to  the  fpecial  offence  for  which  it  is  inflicted? 
 Yet  I  (hall  not  be  hafty  to  fuffrage  with  them.  That  interdiction  of  all  Com- 
 merce in  civil  things  Is  a  Iclfer  punilhmcnt  than  Sufpenfion  from  the  Lords  Table. 
 A  very  learned  nvan  that  contents  not  himfelf  with  the  Vicbotomy  of  cxcommu- 
 Bfim  in  loc,    nkaclon  Into  the  grc««i:  and  leflgrj  adds  a  middU  kiad,  vi^.  to  be  profcribcd  the 
 
 company 
 
The  Lord's  Supper  laid  forth  in  mmnon  for^i^'c*         ^7  ^ 
 
 company  and  commerce  ofthefaichfull,  which  wis  kffe  thin  a  delivering  over  to 
 Satan,  by  precision  from  the  body  of  the  Church,  their  crimes  being  not  fo  enor- 
 mous to  merit  that,  and  was  greater  than  the  leifer  excommunication ,  which  one* 
 ly  removes  from  the  Sacraments,  but  not  from  thefociety  of  the  faithfull ;  and  to 
 this  opinion  inclines  Dr.  6^c/ir<:y,  who  is  therefore  here  quotcd-by  the  Apologifts, 
 ^Ue  Indcpendenti,  and  to  no  other  effcd  but  to  make  us  Independents  upon  their  xn  locumi  pi 
 fideli^jWhen  they  produce  his  authority  to  prove  that  this  Is  meant  of  a  withdraw-  284,  a8  j, 
 ing/«/icr»,  when  he  deminds,  ,^udbdcad  fjicra?  Whether  there  were  anciently 
 fucliakind  of  cenfure  in  the  Church,  and  whether  fuch  thus  cenfured,  were  thofe  ^F^it'O^'tm^ 
 with  whem  they  might  not  cat  bread,  yet  might  take  the  body  of  Chritt  wlih  ihem,  ^'  "* 
 (^isAuguftinei^imtihoi  fomej    I  (liall  not  difpme,  and  though  Eftm  xtWixs 
 that  Cbryfollome  complains  this  cenfui  e  was  antiquated  in  his  time  when  the  greater 
 exconumicarion  was  in  ure,yet  let  the  learned  advife  if  fome  fuch  thing  be  not  hin- 
 ted at  in  Augn(line  to  have  been  p.a(5lired  in  his  time,  when  he  faith,  f^os  Contra7)onit^ 
 acrhis  corripimm  a'umfi  in  mum poffeffionefumm  nihil  ibi  apud  cos  conmgimwii  ut  epiftMauc.  ^, 
 jentiMt  qiun  umfccun  eonni  doleamus. 
 
 And  whether  ir  m^y  no:  he  confirmed  by  the  fitfl  Councell  of  Toledo  Cwhich  if  i  Tolet,C<ifl,7 
 Ic  we.eheldy^/i.Z)o»i  ^01,  (^s  Miiriivui  affirmeth)  was  fix  years  before  ChryfO" 
 /Jj/Wj  death,  for  TvLwc/^r?^  tells  us  thu  I  e  died  Ati.'Dm.  /^Q^,  or  if  it  were  cele- 
 biated  Anno  420.  ('as  (^ajfio d or e  ind  Pro/ferwculdhave  it,  was  twelve  years  after 
 his  deceafe)  where  it  wjs  decreed,  Vtfi  qmrumcmq^  Clericorum  uxores  pcccavcrint 
 (ne  forte  licenti2mpcccj,Hdi plus  Jubcam)  accifiimmxriii  eorumh^ncpotejintefn,  pratcf 
 vecer/?yiijlodiendidcligandiiHdcmofuladjcjuviafdutAriiy  vonmortifera  e^  cogemcf, 
 
 cumuxoribui  au'tem  ipfis  qnxpcccivcrint^  nee  ethos  fiimxnti  nifl forte  ad  timmm 
 
 'Deiiacfipcemtar.idrevcruntiir.   And  that  this  was  not  alw.iys  done  by  the  publick 
 fentence  of  the  Church,  but  fometimcs  upon  th:'  pious  difcretion  of  private  Chri^ 
 ftians,    (u  miy  feem  to  be  inliauarcd  by  Angu(line,  where  fpeaking  of  the  Apo- 
 itlesproh!bifion,?/&f  fo(?i.'  -^iih  a  brother  ih it  U  uUcd  j.  forniutori  he  fai  h,  ^od  ContraEpifl, 
 mnltt  b'.ini  Chrifli-ini  fdciunt^  dciU  de  quibus  fimiHuriuAcururei  gcrmit,  ut  aq-orum  PirmenX^,. 
 conforti^ fc potuerint fcpArare,  and  alcervvard.  Afj»i/M  dorAihusfith  quique  bovi  fidcles  c,  2. 
 iu  dilci^liv^m  f,  orum  modcnnntr  (^  regunt  )    I  fay  therefore  this  could  not  be 
 accompaniedalwaycswithfufpenfionfrom  the  Sacrament,  which  could  not  be  iii- 
 flidedbut  by  publick  judgment  of  the  Church,  and  which  doth  not  debarre  com- 
 Kiercein  civillthingSi  and  I  do  it  ill  proftfTj  my  felfe  to  feck  cf  ail  evidence  in  an- 
 tiquity ^that  any  man  was  kept  from  the  Sacrament  that  had  no:  been  cut  off  from 
 ihebody  of  the  Church  :  for  however  thfy  might  wichtlraw  themfelves  from  mefi' 
 that  were  evill,  yet  they  d  id  not  withdraw  the  Oidinanccs,  whereby  they  mioht  grow 
 better,  but  what  ever  be  the  fenle  of  th?  Senate  and  people  of  learnings  Common-:- 
 wealth  in  this  particular,  yet  it  Ihewes  I:  to  be  the  judgement  ofjearned  E/f /»5,Thac 
 interdidionofall  civilllocietyaad  converfation,  is  not.  a  Uffe  punifhmenc  then 
 fufpenfion. 
 
 And  whereas  they  fay,  That  becaufe  of  mens  rdmm  thtit  focmy  can  hardly  befefi 
 inciviU  things  >  by  tiie  fame  reafon  It  will  be  ai  hard  to  proceed  to  the  greater  ex- 
 commwnkation,  whereof  the  abrenunciation  or  defertion  of  civiU  commerce  is  a  Bddmit,Caft 
 confequent.  But  they  might  have  underftood,  thit  as  neither  ttcommank^tlon  CoTifc.L^,c*i9^ 
 makes  ?ny  divorce  of  thofe  whom  God  hath  con joyned,  but  only  a  feparation  from  />.  1 1 J  i» 
 fomepaTtlcolar  Churcli,  nor  cancels  or  loofeth  from  any  bond  of  Dirine,Natu-  VAvsttAiitde^ 
 iwrall,  ©r  CiviU  Law ,  nor  any  Poilticalior  O^coaomlcail  corpmunnion  founded  umuh  q*^^ 
 
v;%  The  new  Inclofures  broken  down^  and 
 
 upon  either  of  them,  but  prohibits  onely  undue  and  voluntary  commerce ,  and 
 that  alfo  alone  byfpofitlve  Law,  and  bygcnerall  confent  allows  a  mutuallcon«» 
 verfatlen  In  thofecafcs  which  arefum'd  up  in  that  verfe  mentioned  almoft  in  every 
 Schoolman  and  Ganonift  (who  I  wilhhad  had  commerce  with  fome  bettsr  Poets, 
 and  not  to  have  given  us,  as  FiriH  Tald  of  Eawm^thcir  gold  in  dung) 
 
 Vtile,  lexj  bumile,  res  ignorata,  vcceffe ; 
 fo  though  a  contagious  pcrfon  may  be  prudently  efchewed  by  the  generality  of  the 
 faithful!,  fo  as  to  have  no  open,  voluntary  and  familiar  converfe  with  him,  yet 
 this  hinders  not  but  that  thofe  which  have  fpeciall  relations  maybeconveriant  wi  h 
 him,  and  generally  any  one  may  be  fo  in  things  profitable  and  neceffuy. 
 JBuc^arc  the  Apologifts  as  1  ight  as.  the  leaves  they  write  upon  ? 
 m,  fententUvobU 
 Verji  retro,  nonpc  mertojlamine  Syrtcs 
 Mtmntur. 
 Jult  now  they  toLd  us,  this  mtbdrawivg,  noting^  not  cempavylvg,  was  calling  out 
 by  excommunication,  now  prefentlyihcy  conclude,  it  mull  be  excommuniciiion 
 tke  greater  or  the  leffcrr;  or  have  they  more  than  an  omnipotent  power  to  make  both 
 parts  of  the  contradidlon  true?  For  omiiipotence  it  felf  cannot  do  this,  but  the  grea- 
 ter indeed  it  may  be  ('&  the  ApcUlc  lierc  ufeth  the  Dmc  word  which  he  h  tH,  i  Cor.  j. 
 9  vi^.  (JvvAVAiAyvv^w.)  And  if  there  it  be  meant  of  excommunication,  it  ts 
 probable  it  ought  to  be  fo  undcrftood  here,  and  ifnot  fo  in  the  oncj!  hen  in  neither, 
 but  tke  lefTer  it  cannot  meanj   for  that  doth  not  exclude  from  the  company  of  ihe 
 fa Itb'uljbut  onely  i/jcrw,   and  ihftt  is  contraftcd  too,  and  it  new  deprives  onely 
 ofthe  Lords  Supper.    Butif  wefliould  beftowthis  alms  upon  them  in  ihtir  ne- 
 ceflity,  and  concede  that  the  lelTer  excommunication  is  here  intendcd,yct  it  will  not 
 fuit  with  their  intent,  nor  contribute  to  their  advantage,  for  this  cenlurc  is  an  ad 
 of  juftice,  and  therefcre  muft  proceed  in  a  judiciall  way,  Proeuldubio  mens  ApO' 
 fioiiejiy  faith  Eflm  fpeaking  of  this  Text,  and  that  of  i  Cor.S.  J  i,  Id  quod  hteprcE' 
 cipkigendumordimjudicUriOy  there  muft  be  feme  crime  particularly  charged,  Nc- 
 minitimexmmendum,  faith2«iWwi«,  and  fufficicmly  provcsT,  and  the  fcmcnce 
 mull  come  forth  exforo  comeniicfoj^ns  the  Gafuifts  fpeak,  a  man  mull  pica  for  him- 
 lelf  as  well  as  others  agalnft  him,  and  particular  pcrfons  diftindly,  not  multitudes 
 confufedlyandindifcriminately  are  tobethus  cenfwrcd  i  and  that  after  admoni- 
 tion, after  due  knowledge  is  taken  of  them  by  the  Ghurch  ,    and  they  being  admc- 
 niihcd  remain  difobedient  Itill,  fay  the  late  Ew^/i/^  Annotations  on  the  text. 
 •And  then  the  Apologifts  will  get  as  much  advantage  by  this  as  he  doth  wealth  when 
 he  awakes  that  dreams  cf  golden  mountains,  for  their  way  and  this  method  doc  as 
 much  differ  as  a  Br//?ptf  ft  one  and  a  pcrfeft  Piamond,  and  are  no  more  the  fame, 
 than  the  fuppofitious  Reliques  f5iewed  forth  among  the  Papifts,  are  really  the  fame 
 things  which  they  are  held  out  for,  for  they  fufpend  not  ftngle  perfons,  but  a  multi- 
 tude, withdrawing  not  from  a  brothcr,b«t  the  brotherhood,  fo  fruftrating  the  end 
 oUht  A^o^lt,  {that  they  ttiAj  be  djbimed)  while  the  number  and  quality  of  ihofc 
 that  are,cxpclled>defeats  the  f5iame  of  expulfion,  and  not  becaufe  they  have  forfeited 
 their  right,  but  becaufe  they  have  not  fatisfied  them  in  proof  thereof  i   not  thofc 
 that  walk  diforderly ,  but  all  that  will  not  walk  according  to  their  new  orders }    not 
 for  not  obeying  the  Divine  Word,  but  fornotycelding obedience  to  their  word  as 
 to  a  law,  not  in  any  judicial  order,  but  by  an  arbitrary  (cmcRC^  ^nf/ltnm  VYithouc 
 admonlilQn;  proof/ 01  oA«  dw  pr^^^^^ 
 
Tl^e  Lord's  Supper  laid  forth  in  common  for ^^c.  17  j 
 
 Et  timen  ignorant  quid  difiant  an  lupivif. 
 And  therefore  though  we  thiriKSufpenhon  to  be  no  C^r^jn/c)^  prefcribed  bjf  ihtCif  Qoiifcicnt, 
 heavenly  Phyficlan,  which  tAmts^  though  a  fevere  affertor  of  Difcipline,  confeffeth  ^-4  c.io  St^, 
 tion  ex  pngulari  Chrifii  r//?/r«ro(one!j  hefaith  inequhy,andln  the  nature  of  the  2,^. 
 thing  ic  is  to  precede  txcommunication)yer  If  the  Apothecaries  by  wcl  tempering  the 
 ingredients,  had  made  a  good  medicine  thereof,  ind  rightly  proceeded  according 
 to  the  indication  ,    we  fliou'd  not  prefcribe  it  as  Deleterious ,  but  while  thefeEm^i- 
 f/ci^/oncly  prove  praftices  magifterialiy  compound  their  Receipts  as  ihcy  pleaCe, 
 purge  thofe  that  are  not  peccant  humors,  and  by  contiauall  purging,  bring  the 
 body  into  a  confumpcioiij  and  yet  as  Lewis  the  1 1 .  his  impoltorous  Phyfician  affu  - 
 red  him  ,    that  he  could  not  live  one  d.iy  without  his  Medicines;  fothcy  would 
 peifwade   usj,    that  all  hopes   of  Reformation  would  dye  without  their  appU-  «^  ^  • 
 cations,    no  wonderthenif  we  abhor  the  Phyfician,  becaufe  we  love  health,  and  ^^'^"^^j^  ^^ 
 take  nophyfickbecaufewe  would  live,  becaufe  InfttliJter  agrom  cut  plm  f/f  k  vff.^"  /  ^ 
 medicopericuliqtdm  k  morbo  t  and  now  we  find  that  it  is  not  without  reafon  thit      ^^^'*'"  • 
 Phirntica  Amongth&GreefiSt^nd Mcdi. amenta 2imonHhz  Latines y  arc  fometimes  ^'  ^'"SP*^®  • 
 taken  for  poyfons. 
 
 ButthcitiiigoftheBeeis  Inthetail,  aad  perchance  their  icutenefli  may  be  in 
 theclofe,  which  is  a  Syllogifme,  Meting  offending  brethren,  fe  s^  toJJ)ame  thentf  it 
 holy  andneccffiryibutfiichis  eurfufpevfion  of  mif- living  men ,  Ergo.  [^Sjepe  mihi  du- 
 biim  trjxitfementii  mentemj']  Is  the  Major  univerfall  ?  if  ihey  intend  it  To,  wediall 
 deny  it,  for  thecominandof  he  Apoltlewill  not  warrant  cr  bear  out  all  kinds  of 
 notingj  butonelyi'uch  ;^she  fpecially  intends;  there  may  be  a  noting  of  men 
 by  foms  inflidion  upoi\  heir  bodies,  r  ftates  or  liberties,  which  may  imprefs  fiiame, 
 fince  every  purjthment  carries  a  cjrmota  ion  of  lliame,  Jwi^.iS,/.  Adls  i  J.  41. 
 Heb.iz*  i-i  &c.  and  yet  be  unjuft  or  unfit ;  fome  oihcr  may  be  lawfull  alfo,  and 
 yetnotbthjlyandnccefTiry,  ruchiJthemul(aing  of  offenders  in  Helvetia  ("where 
 excommunication  is  i»oc  C7/i;«^feit)*»<iri,hathn©frecdometoretup)  by  loiTe  of 
 fome  common civill privileges, as  Btt///5^fr Informs  us,  and  fuch  was  the  NtfW 
 tenforia  among  the  Romans,  where  when  a  Senator  was  removed  ,  a  Knight  had 
 hishorfctakenofF,  oramanwasrhiownout  of  his  tribe  among  the  e^rdrih  he 
 was  faid  to  be  noted,  and  tothis  ufige  Pifcator  thinks  the  Apoftle  here  hath  refe- 
 rence or  allufion.  If  they  mean  it  particularly,  chat  fome  kind  of  neting,  &C.  Is 
 holy  and  neceffary,  they  check  wih  the  law  of  Syllogifmcs,  which  Gwnes  no  parti- 
 cular Major  in  the  firft  Figure ,  md  if  lome  kiud  be  holy  ana  neceffary,  they  arc 
 to  feek  for  proof  that  theirs  is  of  that  kind,  fome  other  may  be  fo»qualificd  as  theirs 
 is  net.  If  they  (hall  dilate  thcpropofition  ,  and  extend  icto  fuch  m  accommodate 
 unIverfality,[All  fuch  noting  as  the  Apoftle  prefcribes  is  holy  6t  nsceffary]  yet  then 
 the  A(fumption,t.h2Lt  tkeir  way  Is  fuch,wiU  be  oncly  Fetitiojjrmi^H,  and  fo  MUhey 
 wiU  (hew  thcmfeWes  wrf  </ pifputer$« 
 
 Kkk  SECT* 
 
2f4 
 
 1  he  T^ew  Inclofures  broken  dewn,  and 
 
 SECT.  XXVIII. 
 
 2  Cor.  5.1 1.  Ventilatedyitni  the  chaff  of  their  interfr  station  differ^ 
 fed.  fyhetber  we  may  have  commnmon  in  facred  things  with 
 fuch  as  we  may  not  have  fociety  with  tH  civ  iK. 
 
 WE  need  here  onely  |Iean  and  gather  fome  few  ears ,  having  formerly  cut 
 down  the  harvcft ,  not  onely  becaufeelfewhere  we  have  ventilated  the  ar- 
 gument drawn  from  this  Text ,  bmbecaufe  alfothe  anfwcr  (haped  to  the  argu- 
 ment of  the  former  Se^ion,  will  fult  in  great  part  for  a  reply  to  this,  as  If  It  had 
 fecen  cut  out  for  ic.Jf  weiliould  concede  ,that  the  eating,!  6%r.  %,  1 1.  were  of  that  " 
 kind ,  whichlconf  cffc  Itiafts  and  rellfheth  to  be  in  many  learned  palats,  yet  it  will 
 B©t  give  fat  and  ftrength  to  their  caulc,  but  will  prove  to  them  like  Zfwxw  his 
 painted  grapes,  which  will  do  thofe  high  flyingbirdsnogood. 
 
 Many  judicious  men  indeed  undcrftand  this  of  calling  oi|t  of  communion,  and 
 avoiding  the  excommunicate ,  but  the  Apologlfls  unjuftly  add  a  Byas  to 
 them,  to  bring  them  to  their  mack,  when  they  reftrain  and  limit  it  to  an  ex- 
 clulion  from  the  Sacraments  ,  which  the  very  Authors  they  cire'fas  ^e  Ccn-^ 
 miftSf  Aquinas  y  (^c.)  do  affirm  of  an  expulfion  frofii  Eccleliafticall  com» 
 siunlon  in  generally  and  fome  of  them  iniermsexprefslyrpcak of  excommu- 
 nication. I 
 
 But  Is  the  power  of  excommunication  the  fubjed  mattjbr  of  our  controverfie  ? 
 orarethofe  whom  they  d«barre  the  Sacrament  adually  excommunicate,  orfo 
 aiuch  as  formally  fufpended?  Can  they 
 
 —  vitiif  nigrum  \mfgcrc  Tbeta  ? 
 convince  them  to  merit  to  be  infcrlbed  into  the  bk'ck  Roll  of  either  of  them?  the 
 Sword  or  the  Dagger   (as  <;i%^/4  called  his  mifchicvous  Books?)  arc  they  aU 
 iprnicators^covctousj  extort!oners,idolaters  ?  will  ihcmfclYes  call  th^m  fo  ? 
 
 atrifqac  UpiUii 
 
 His  damiim  nos. 
 And  not  rath'.r, 
 
 "—•  nheif  ahfohcre  dignos  ? 
 Ifbe  onely  crime  that  the  moft  of  them  can  be  charged  wi  h,  is  fomewhat  like  that  of 
 the  lsi/ii»J,  who  when  as  Pf/^j  C7//iw  tells  us,  the  Spaniards  made  proclamation, 
 ihit  they  lliould  come  quickly  &  do  theli  homige,theycame  not  under  fubjeftion,. 
 '  |c  therefore  onely  were  thty  fillsn  upon.  Why  do  iky  tlien  lurk  under  the  lubter- 
 fuge  of  excommunication,  as  if  that  were  the  thing  controverted  ,  which  yet  is  nei- 
 ther pradi  fed  by  them,  nor  gainfaid  by  us  ?  ^uidohfccro  quiaimdifti  in  defenpe* 
 nemtemfurmfulfiuw  ,  nebulas  man/ feftu  rebus  comr is  cjfunderei  as  Augiijiin  to 
 (^refconius ;  and  from  the  lawfulnclTc  of  that  difcipline  to  feek  to  legitimate  theirs, 
 5s  as  If  becaufe  the  Lord  hath  created  "medicines  of  the  earthy  and  he  that  i«  wife 
 will  not  abhor  them,  therefore  immcthodical  and  ignorant  EmpyficfiSj  Qauftfci  ^ 
 fanidda  may  warrant  their  praftlce,  qui  per  mortes  agunt  exferimenta, 
 ; ;  There  be  alfonotwlthftanding  many  learned  palats  that  cannot  relifti  fuch  kind 
 pleating  here,  nor  digeft  this  fenfe,Ca/W»,B«K/«gff,P/Mor,  Mufculus,  PAUWi 
 
 4ntim^  BmmnTilii  Gmm^  a  l  $t^dh  MwtbiiHiTmmi^ff  who  rather  Aippofc^ 
 
 .    ■"■"'  '      " '"'  dial 
 
The  Lord's  Supper  laid  for  tl?  in  common  Jor^<jrc.         275 
 
 thit  by  a  Trope  under  the  notion  of  not  atingy  isfignificd  the  not  having  fami-  TfcpudifitU^ 
 lUrconvcrfatlon,  or  an  intimate  friendly  fociety.  TertuUianithtn  he  writ  agafnft  c,iS.p.7i^^ 
 the  Church,  undcrftands  it  in  the  fenfc  of  the  Apologlib,HO»  cibuMt  nedum  Eucbari-  7X9' 
 flim,  but  when  his  writing  was  in 'the  behalfe  of  the  Church,  be  interprets  it  Adux9r:l.z. 
 Jrcendes  ejje  ab  omnicommunicatmefriternitatfSi  and  clearly  that  it  cinn&tbcun-  c  g.p.  189. 
 derftood  of  eating  at  the  Lords  Table,  there  are  irrefragable  reafons.  Edit.  Kigxltiu 
 
 Foi-fiift,This«flt  edting  is  evidently  confignificant  with  compivying^  v  9.  and 
 the  beginning  ofthisverfe,   is  onely  a  redoubling   of  the  prohibition  with  a 
 kind  ot  amplifying,  Epaiwrthoftf  i  not  to  company  ,vo  mt  fo  much  as  toexty  though  it  Mufctil.com,  in 
 might  fecm  no  great  or  long  fociety.     Nonfimpliciter  didt,[iiih  Hufculuiy  cum  qi  (-  i^^^^y^^ ' 
 modi eibum  non  ejfe (um€?idiim,  fed  ne  cibim  quidcmjnuuens  omnem  vitx  con/uetudmcm 
 tllit dcnegdvdum ejfejta in (p^  id  quod  m'lnm  vidctiiY  habere  fcriculi  iUi<  impuuir, 
 and  correfpondently  gmius ,  Cum  tdlibm{ id  d\)idiG  viticps  0>  ChrijUanorum no   9^^^^*  ^^''^^ot^ 
 men  ttfuTpintibM  ne  epulas  habere  communes ^quod'minimum  eji  inter  imiiiti^fignj,      ^'>  to:u^,     ^ 
 
 Secondly,  Bccciufc  there  is  nothing  in  the  conccxc  that  may  incline  and  manu- 
 duceto  fuch  an  interpretation,  nor  any  fuch  Scripture  Ideomoi  parallel  place 
 wHercci«>;^^l^l•p^ydo;h{lgnifie  partaking  of  the  Lords  Supper,  nor  i$  there  any 
 mention  of  the  Sacrament,  nor  anything  relating  thereunto  in  that  Chapter  ,  for 
 th3t  tc  'yrp  the  feafi,  not  vpith  the  old  leaven j  neither  with  the  lexven  of  malice  And 
 wickcdneffe  i  ("hould  be  |mcant  f  as  feme  would  have  it)  of  celebrating  the  E«- 
 cbiiri(i,  wi^hoi.t  mixture  of  fcandalouspfrfons,  our  faith  hath  neither  fuch  an  O- 
 ftrichduU  appetite  tofwallow,  or  ftrong  ftomack  to  digeft.  The  Sacrament  if 
 there  no  moiereflcftcd  uponjor  intimated,  than  any  other  ad  of  a  Chriftian  life, 
 which  onely  can  be  therein  comprehended  as  particuiars  are  in  generals ,  but  Is  nor 
 efpecially  or  diredlyjmuchleffe  primarily  or  chiefly  refpefted.  The  Apoftle  had 
 much  fhrunk  and  let  fall  very  low  the  influence  and  efficacieof  that  reafonor  mo- 
 tive ,  Chrifi  our  Pajfoveriffacrijiced^ii  he  had  onely  Inferred,  tlierefore  partake  the 
 Ewc^iriyf  without  thcfocietyofperfonjfcandalous.  And  though  the  purging  out 
 of  the  old  leavenj  may  confequently  include  the  calling  out  of  the  incelluous  per- 
 fon  (as  fome Interpreters  confent.)  yetihit  isnotit  whicliwas  principally  or  di- 
 reftly  intended  5  for  the  purging  out  of  fuch  offenders  could  not  make  them  a 
 new  lump ;  but  rather  the  clean fingthemfelves  from  the  old  maa,  and  the  corrupti- 
 on thereof,  ^uicquidiniUfuperhiadeveteri  homine  remanfjfet  3  faith  Augufttnes 
 and  to  the  fame  effed  Hierom  y  or ^vitiofos  natura  veterU  feu  corrH}U affeciust  as 
 PifcAtor,  and  whereof  their  fornication,  being  puft  up,  glorying  and  not  mourn- 
 ing, and  relaxation  of  dlfclpline  was  a  part.  That  Inceiluous  perfon ,  however 
 he  might  be  as  leaven,  yet  why  the  old  leaven  ?  And  as  It  would  be  a  very  harlb 
 interpretation  if  by  neither  with  m Alice  Andvcic^edncffe,  fiiouldbe  meant,  not  wiih 
 foclctyofwicked  and  malicious  men, and  confequently  to  fuit  the  AntitheftSy  the 
 fweet  bread  ofpnceriiy  and  truth,  (hould  fignifie  iioly  or  worthy  communicants ;  h 
 alfo  the  feaft  may  not  be  kept  as  it  ought ,  though  the  one  were  caft  out ,  and  the 
 other  only  admitted,  for  this  alone  comprehends  not  all  that  is  here  commanded, 
 other  fins  might  leaven  them ,  though  this  were  reformed  s  andfince  the  Apoftl^ 
 i3itthyAs ye  are  unleavened,  thcjpHrglngoutofthe  old  leaven  cannot  be  the  cafting 
 out  oftheinceliuous  perfon,  for  they  had  not  begun  to  do  that,  they  were  in  that 
 refped  not  In  part  unleavened  ,  but  they  were  blamed  for  altogether  ncgleding 
 thereof:  i^Ht  it  fults  well,  and  followes  fitly  according  to  our  fenfe,  purge  out  the 
 yitiou«ffc^ioas  of  yogr  corrupt  old  nature,  as  you  have  l>cgufl  to  monifieihat 
 
iy  6  T?^^  "^^  Jnclojures  broken  down^  and 
 
 old  man',  as  Pifcatcr  expounds  ir.  Befide,  the  leaven  had  but  a  little  Influence  if  k 
 had  leavened  rhem  onely  by  annxt  communion  at  the  Lords  Table,  and  if  the 
 fcandalous  muft  be  purged  left  they  corrupt  others,lc  muft  be  don  univerfally  whcrc- 
 foever  that  corruption  may  be  difFufive,  which  Is  in  other  kinds  of  communion  and 
 fellowfliip  more  than  at  the  Sacrament.  More  rationally  therefore  Manyr(2nd 
 BiiUinger  alfo  )  teach  us,  A  fmgiilm  aula,  ferfuadenda  excommunimmU  orationcm 
 tramfen  adgencralmiqud  mm  bmatur  ad  rnnccemiamvita^  (^  ahMgationem  vita 
 ^riorUj  and  faith  Pifator,  Ex  hypthefideducit  ad  ihefln,  exfpecidli  exmplo  admovmo- 
 nem  gencrdem  i  utfaghnt  feccata  is'  ^udeam  pietati :  And  to  che  fime  purpofc 
 (Tahiti i'bccmk  Chrijt  onr  Pa^ovcr  Ufmificed,  let  m  \eep  the  feaft ,  faith  the  A- 
 ille,  that  iS;be  holy,  f^antumfuferefttemporishu'iusvitjey  faith  Martjr^  not  onely 
 at  certain  times  oi:occ2iCions,omn€tempm,€pulatmiseJfct  tempus  Cbrifii ants  propter 
 coUmrumbenefidoru^exccUemUmJiiihchryfoflom:  3ind  Mufculus  tcWs  us,  Habet 
 autem  myftia  iflafefii  celebratio  primm  ferici/s  ah  operibm  momiis,  deinde  publicum 
 gmdium,2iSiht  Jerves  abflain  from  leaven  fevcn  dayes,  fo  we  mult  from  rins,al\  our 
 life  i  EJi  enim  numcrmfeptenariui  perfe^ieim  fymbolumjoitccydvenerit  dies  o^avui, 
 quifutura  quiew  efly  faith  Mufculm.,  to  whom  4iierom  gave  that  hint ,  which  alfo 
 AUpide,  Gagnam^  Sa,  Tirinia  folli  w,  and  this  way  Indeed  runs  the  current  of  In- 
 terpreters, and  P4r<eK5  in  terms  delivers  himfelf,  ^^{eqmenimde  facracostia  hie  4- 
 W/«r  J  feddecultu  moralifeu  vita  (^brifliunji  onely  fomc  Papifts,  to  whom  our 
 "Xntagoniftsa  it  fccms,  will  lay  a  found^ation  to  build  upon^will  needs  underl^and 
 this  feafl  of  the  Eucbarifti^^^rkrht  of  ihem  may  thereby  prove  a  proper  facrifice  of 
 Chriit  in  the  Maffe,  and  ctl ers  thecclebraiion  with uneavened  breadj&  certainly 
 the  expofitions  given  by  thofe  that  fight  againft  us  in  this  ful  jid,  muft  needs  fcan- 
 ilallze,  and  confirm  ihq  Papiftj  in  their  opinion  of  the  Scriptures  obfcurity,  fee- 
 ing the  fenkswMch  they  render,  are  involved  under  fuch  dark  cxpixflTions,  and  fo 
 '  much  beyoni  common  apprehenfionSjand  drawn  forth  with  C:>  much  h-^rdtufie  and 
 difficul  yj  and  doubtlefs .  bey  that  can  digeft  this  interpretation  of  aFeafl  here.are  fo 
 hungry  after  Argumems,th.u  li'  cche  Prodigal!  they  c?.n  think  husks  a  Feaft. 
 
 Thirdly,  This  is  fuch  an  eating  as  the  Ap  ftlcdid  not  altcg(thcr  forbid  them  to 
 participate  in  with  the  fornicators  of  the  world,  but  he  could  not  but  have  prohibi- 
 ted tliem  to  partake  of  the  Sacramcm  with  thofe  heathens  of  the  world ,  though 
 they  had  not  been  fornicators,  &c. 
 
 Fourthly,  it  is  fuch  an  eating  as  if  we  fliould  not  have  foclety  in  with  the  men  of 
 the  world  that  are  without^we  muft  go  out  ©f  the  world  5  but  we  neec'  no-  go  out  of 
 thewcrldthcugh  wefhouldhave  no  fellowfliip  wich  them  in  eating  of  the  Lords 
 Supper,  for  no  Chriftlan  in  the  world  hathfuch  afocictyin  eating,  fin  :c  men  of 
 the  world  do  not  communicate  therein. 
 
 Fifthly,  If  to  ccmpaiy  zndtoeat  are  here  lieWzw//,  then  by  an  Argument  ii 
 homirwm,  iz  cannot  be  eating  at  the  holy  Table^for  they  admit  of  theircompany 
 ikcre ,    ^they  may  be  prefent  and  look  onj  but  will  not  permit  them  to  ear. 
 
 But  they  think  it  followes  kminore  &d  majtu,    If  we  may  not  eat  common  breai 
 
 thenmuch  le[s  facredmihtbcmyZnd  they  produce  the  judgment  of  ^auuiy^anto 
 
 tmiU  of       magifConviHufacrOy  but  we  have  over-balanced  that  tcftinaony  wuh  the  authority 
 
 f  rounds  ten-  of  others,  and  among  them  oiAugufiine  in  the  precedent  Seiftion,  who  direft'y-  af- 
 j^gtoSepa-  fures  us  that  we  may  take  the  bodyof  Chrift  with  thofe  whh  whom  «e  arc  for- 
 3"4f|o»,c«i©»  bidden  to  eat  bread,  and  we  have  there  and  elfwhere  laid  weighty  rcafons,  befide  in 
 t>,  xoo,  that  fwlc  to  Piakc  it  preponderate.   Tbm  k  mt  tbe  fame  mt^n.  faith  Mr.  Ba!^,  o£ 
 
The  Lord's  Supper  laid  forth  in  common  for ^  (s'c.  277 
 
 hrt4](ivgoffpivmfminAriiymthanoffcnier,anife^mtivg  from  the  lords  Ordi- 
 MTicesJf  he  be  admitted,  whether  reffea  be  bad  to  the  glory  of  God,  our  own  fafety,  the 
 avoy  ding  of  offence,  or  the  good  of  the  party  fallen.  For  in  coming  to  Gods  Ordi- 
 nance, we  have  communion  with  Chrift  principally,  and  with  the  faithful! ,  with 
 the  wicked  we  have  no  communion,  favc  extcrnall  and  by  accident,  becaufe  ihey  arc 
 not,or  cannot  be  calt  out.  Neccjfe  eft  ut  earn,  mnutvivam,  it  is  neceflary  that  I  goc 
 to  the  Sacrament  5  not  that  I  live  In  any  mans  company;  m.y  communion  with 
 Chrillandihefaithfull  is  not  free  and  voluntary,  but  neccffary,  with  the  wic- 
 ked in  the  ordinances  unwilling,  fufftred  and  not  affected,  civill  commerce  with  the 
 wicked  is  lawfull  when  ncceffary ,  and  much  more^  external  communion  inihofe 
 thing's  of  God  which  mult  not  be  negleftcd. 
 
 Every  man  till  he  be  juftly  cutoff  from  the  commulon,  hath  a  title  to  that  Calvin, ddvetfo,. 
 wherein  Eccleliafticatt  communion  mainly  confifts,  but  no  man  can  put  In  a  claim ^^^^^j,^, 
 tomy  familiar  fcdcty.  I  may  chufe  my  friends  but  not  my  fellows  in  that  which 
 God  commands  others  as  well  as  me,  I  am  obliged  toefchew  evill  company,  lelt 
 1  become  evill  by  the  diffufionsof  their  example  and  infinuations,  or  be  re- 
 puted cvill  by  an  argument  taken  from  my  conforts  :  For  even  the  Heathen 
 (  a  ChiToniis )  enaded  by  Law,   That  no  man  Ihould  convcrfe  with  wic- 
 ked perlons,  left  they  con'rafted  a  reproach,  as  if  tie  were  like  them,  or  de- 
 lighted in  them  $  but  no  obligation  is  incumbent  on  me  to  feparate  from  them  ia. 
 that  which  is  good,  and  msy  help  to  mike  ihem  better,  and  wherein  they  difco- 
 ver  no  exemplary  evil,whereby  I  may  be  made  worfe,  and  where  I  have  a  command 
 to  cximinc  with  what  heart  I  come,  but  none  to  make  any  examination  with 
 what  afftttions  others  approach. Afiwi/if^MWf/^  (i^hhAiguftine)  hoc  mn  a^ci  ho-  Epili.i6^ 
 mincm  quod  eft  milui  qnijquam  cum  quo  ad  altars  Chriftiacceditury  ctiamfi  non  imogni-  tom>z  p>i  4^ 
 tKi.fttxU  umiionajprobeiur  (^  a.  bonaconfciemiadijpHcendofepAretur. 
 
 S£contl!y,^his  aigumcnr  carried  from  forbidding  fcciety  Inciviljto  deryal  thereof 
 in  things  facred,i"stxcenfive  toallfacred  things,  or  fomeonely:  iftoa!!,  ihfn 
 themfelvesccmplynot  wih  the  duty,who  hold  communion  in  all  holy  things  fave 
 the  oneSacrnmcnr;  \k  tofome,  where  are  they  warranted  todiftinguifhiiuhat 
 which ib.e  Precept  .'diftln^uifncth  not  ? 
 
 Thirdly>  We  conceive  we  have  in  the  precedent  Sedlon  made  fome  dXcoverics  that 
 
 the  ancientChurchljad  no  fellowHiip  with  lome  in  civil  things.to  whom  they  denyed 
 
 no:  focietyln  facredj  and  that  this  was  no  ftrangc  or   unufuall  thing  among 
 
 xht^eypcs ,  hath  fomefooiftcps  in  the  parable,  where  [t  he  Publican  prayed  with 
 
 the  Pharifec  in  the  Temple,  yet  the  Pharifee  would  not  eat  with  or  touch  a  Publi- 
 
 canj  and  v\  here  converfation  was  forbidden  in  civill  things,  yet  in  order  to  the  good 
 
 of  the  parties,  oranyfpirituallcnd,  a  commerce  [was  allowed,  asno  man  might 
 
 come  near  the  Leaper ,  yet  thePrieft  might  have  recourfcto  him.  and  when  the  A- 
 
 peftle  iTheff.i,\4  wiUeth  them  sot  to  hive  company  with  him  that  obeyed  not 
 
 his  word,  yet  vcrfe  5,15.  headvile  hthemto  admonifh  hin>  as  a  brother,    which 
 
 could   not    be   done  without  a  fcciety  and  converfe  together  in  order  to  that.,  -   ^,r 
 
 -  ^  £.1.  Ohfervs 
 
 that  they  mightat Tome  times  enter  the  Church,  and  flood  among  or  near  the  Ci-  ^^* 
 techumm ,  and  might  there  hearc  lome  pojjloDS  of  jhc  Word,  aod  expolitions- 
 ihereofj  an^  make  tksi;  prayers. 
 
^y  %  The ' new  Inclofures  broken  down  ^  and 
 
 4.  Though  fometimes  the  fame  reafon  perhaps  that  may  be  a  motive  to  their  ex- 
 dufion  from  our  familiar  company,  may  become  alfo  an  indudire  to  their  expal- 
 fion  from  Ecclefiaftlck  eommunion,  yet  ftill  they  are  thence  duly  expelled,  though 
 we  decline  them  In  the  one,  we  may  not  divide  our  felves  in  the  other,  fimul  edimus, 
 pmul  bihimm  ph  fimul  vivmuii  faith  tAuguftine,  while  we  live  together  in  the 
 firae  houfc  of  God,  we  may  catc  together  at  the  fame  Table  of  the  Lord,  and  alfo 
 many  emergent  circumftances  may  fometimes  prohibitc  fuch  a  calling  out.  jiw 
 CWU^^VAfm*  guftintitWi  \xSy  CiimmuliOi cmierijfet  (^  immunda  laxuria  (s*  fornicatiovibus  ;n- 
 ^jtC^  2,  quinam,  ad  eofdem  Cmnhios  in  i  Efifiolalcrihens  ven  itidem  prmpit  ut  cum  taljbus 
 
 vec  cibum  (umerenty    multi  enim  tranty  faith  Augufiine  5  And  farther  heaskes, 
 ^emidmodum  Cyprkntis  (^  cxterifimiks implebAnt^uodpracepit  tApiji9lui^  si  qui 
 
 fmer  nominaturi  ^c,  ^undo  cum  bts  avirU  ($'  upadhui ~  qui  fund  os  ivfidio  - 
 
 ftsfraudihusraperenTjufurismultiplicdtitibKifomiaugerenty  pd?ian  domini  mitidnca* 
 hxnti  <$*  cAlicem  bibebunt  ?    AndTie  anfwers,  A ntiqui  net  peterant  ah  iif  cerpouli/er 
 feparmnefmiliterendicawiti^  triticum,  Ju^ciebit  tit  h  talibtacordefijtiifgi,  vi- 
 tdtnoribufque  diftinguiy  propter  compenfationem  cpfiodienda:  pacts  ^  miimisy  (^c? 
 In  thofe  cafes  when  as  the  Phyfi;ian  ut  curetfpafmumpmunt  febrim^  fo  the  Phyfiti- 
 ansof  fouls,  ro  prevent  a  fchifmefuffcr  an  offending  multitude,  or  fuch  as  they 
 cannot  caft  out  wiihovit  danger  of  fchifme,  to  retain  communion  and  to  commu- 
 nicate at  the  Sacrament.  Though  others  may  not  without  turning  fchifmaticks  fe- 
 par^tefrom  their  fellowfliip  in  fscred  duticjjyct  I  think  not  only  by  the  didateof 
 prudent  counfel,  but  by  the  force  of  a  juft  precept,  they  ought  to  fever  thcmfelves 
 from  an  unneceffary,  plcafing,  and  intimate  famil  iarity .   There  are  many  perfcns,. 
 Saints  everh-  ^^*^^  ^^^'  ^^^^»  ^^^^  ^^  "^*y  "^^  ^^°^^  °^  excommunicate  out  of  the  Church, 
 dim  tea  t)i«  ^0  nor  out  of  our  private  focicty,  judicially  or  by  way  of  penalty  to  them,  whom 
 JL  tio6  yet  we  muft  exclude  from  our  too  much  familiarity  In  way  of  prudence  for  pi  cler- 
 
 vieEccUf.  fr     vation  of  our  felves.    And  Camero  reminds  us  of  another  cafe  alfo,  Sapemmero 
 23^  acdiit  ut  illm  confcrtioprivitim  abftinevdum  fity  cujui  covfmi*  in  commuvione  fact  a 
 
 '  %on  erit  abfiinendum,  mmpe  noj  mum  fratrfs  pccatorum  aliquando  cenfcii  fumus  quo- 
 
 rum Ec  leftttn^n  eft  confcia, 
 
 I3ut  they  finally  deny  the  hypethefts,  that  hereby  is  underftood  familiar  and  inti- 
 mate fellowfhip,  and  they  will  not  fwallow  that  opinion,  or  have  company  with 
 thofe  of  this  judgeiaent,  and  they  reafon  for  factamental  eating 
 
 I.  From  the  Contexr,t^e  whole  Chapter  cQUcems  Church  Cevfures^And  begins  and 
 ends  therewith. !  Suppofe  it  did  fo,  yet  It  is  not  confcquent,  that  the  eating  forbid- 
 den can  be  only  eating  at  the  Lords  Table,  It  may  rather  be  a  prohibition  of  con. 
 vid  and  commerce,  which  is  a  part  or  appendage  of  excommunication  :  And 
 though  that  alfo  be  a  Church  cenfurc,  yet  feeing  fo  great  a  part  of  the  Chapter  con- 
 cerns the  delivering  over  the  inceftuous  perfon  to  Satan,  it  but  one  thing  can  be  the 
 fubjeft  of  the  Chapter,  then  facrimental  eating  is  not  treated  of  formally  and  im- 
 mediately! as  facramemal  eating,  there  being  a  great  dlfparity  between  that  and 
 tradition  to  Satan. 
 
 2i  How  ufual  Is  it  with  the  Apoftlc,  efpeclally  In  the  Epifllcs  to  the  Komars^n^ 
 the  ¥khrev0Sy  to  enter  upon  a  fpeclal  fub  jcd,  and  then  by  a  real  kind  of  hyperbatin 
 to  transfer  his  difcourfe  to  fome  other  that  occafionally  emergeth,  and  afterward  to 
 revert  to  his  firft  matter,  fo  oftentimes  chequering  his  writings,  and  cfpccially 
 when  there  is  fame  affinity  between  ^hc  things  though  not  the  fame  ?     And  to  a- 
 
 fcridec  and  contirm  the  refearcb ^  wc  may  find  an  inflance  hsrcof  in  (he  f,  vafe  o£ 
 ^-  » jjjjj 
 
The  Lord's  Supper  laid  firth  in  common  for^^c.         279 
 
 this  Chapter,  where  we  have  fiiewed  that  from  a  particular  occafion,  he  paflcth  to 
 a  general  exhortation,  Sic,  This,  faith  Parauii  is  iUitio getter ultf  {xfuferioth  ^♦r- 
 tmo  in  theft  ad  puritatm  vita  j  And  Efiius  a ffirms,  auferte  midum  ex  vobU  ipfsy  di^- 
 verfum  effeabea  ^m  t^uld  anHdixerat.Siquiis  O*^*  cum  ejnfmodi  nee  clbum  fume- 
 re  !  and  the  abandoning  the  converfation  of  fome  offending  brethren  was  prc- 
 fcribedbythc  Apoftle,  and  may  be  by  the  Church,  though  they  judge  h  not  expe- 
 dient to  eaft  them  out  of  communioa^  which  makes  it  cohaerenc  and  appoGtc  e- 
 Bough  to  follow,  wbitt  have  I  to  do  to  judge  them  that  are  with&ut  ? 
 
 1.  They  pretend  to  pr0veic  by  the  text,  i.  If  meant  of  common  bread,  they  maj 
 not  tbsn  dine  or  fup  at  an  Ordinary  ^  if  an  ungodly  man  be  frefem,  and  this  would  be  a 
 fnareiomenscoufciences*    No  more  fure  than  that  prohibition,  2j»^.  lo.  not  to 
 (aluteanbereticki  neichsr  did  the  ancient  Councels  intend  to  iwlft  fnares  out  of 
 their  Canons,  when  they  decreed  not  only.  That  none  fliould  tike  meat  or  partake     \ 
 of   banquets  with  ^iwrej,  as  did  the  Councel  of  E//krif,  and  the  fixth  Counccl  ^^i^^  W».  f*,' 
 of  CQuftantino^ky  when  reaflembled  by  J»/^inw7i,  andalfo  that  of  Matifcou^  but  Confiant.S, 
 a;fo  not  to  eat  with  any  perfons,  rebapiiztd,  or  new  dipt,  as  now  the  phrafe  is,  as  can.  1 1, 
 did  the  lWe«  Councelj  and  the  fame  5>noi ,  forbidding  to  take  meat  wl:h  ihQ  Matifeon^OH^^ 
 inceftuous,  according  to  the  Apoftles  commmd,  declares  they  took  wor  eatiag^l- 
 
 here  for  not  eating  common  bread,  and  not  facramentah Butweun-  HerdcKfcsts^ 
 
 derllind  the  words  rather  rrcj5/Vj^^  than  literally,  and  tuing  fytiechdocbicaUyi  or  I4-Ci7'4» 
 fym  belie  ally  i  to  fignifie  a  familiar,  friendly  focicty,  and  indearmenr,  the  T2h\tEflii^iniCofl 
 hdng^  fjmbeloi  friendfhip  {2i%  BuUiiiger^^ndEjiiui)  amgng  the  ancients,  and  n.^j, 
 a  not  J  of  inrimicy,  as  Paraui,  Etiim  apud  gentcs  facrum  amicitix  fgnumy  fiith  Grotiua  anmtm 
 Qrotiiis,  2ind  eAlexindef  ab  A  Icxivdro  iniimces  in  very  many  Nations,   whofe /"SFo^.  t  j.i^. 
 leagues  and  covenants  were  concluded,  andratified  by  the  ceremony  of.  eating  to- ^////?J /of.  <4-?. 
 ge.her,  zndLilita  GyruUui  inteprets  thi:  fymboloi  Pythagoras,  bre^^no  breads  l^xand.Vier/ 
 to  intcni  break  no  frienddilp,  for  (  fiich  he  y  ou:  of  '^miblicm  and  Diogenes  )  ad  Gen.l.^.c  f; 
 p^nemvctcresamicicoibant;  and  the  learned  in  the  Hebrew  tell  us,  that  in  that  Z..  G/r<2/i. 
 language  a  Covenant  is  derived  from  a  w^fjrd  that  fig^nificth  ic  eaty   which  is  al-  Pythago.[ymb». 
 fo  a  token  of  love  and  friendtliip-in  phrafe  of  Scriprure,  adds  Mr.  Balli^'i  ^fa  41.  tom,i.p,j^j^. 
 9.  not  to  partake  of,or  to  be  fhuc  ftom  the  Table  being  a  fi gn  of  familiarity  broken  Mr.  Balls  tryal 
 off,  and  therefore  thofe/ej/crte/x'/fifiifej- which  were  the  pledges  of  frienddiipjgare  of  grounds  ten- 
 thofc  that  had  them  a  right  to  comeftion  and  entertainment,  and  fellows  or  aflociat-es  dingto  feparat^ 
 had  their  name  among  the  Latins  from  eat  ing  together,  Latina  lingua  fic  dicfi  /•-  c  lo.f ,  200* 
 d.tlcs,  quififimtiledalesyquia  fmul  edum,  [iihAugufline  .    but  it  they  were  re' VepaftorjC*t.S^ 
 trench,  d  irom  fitting  at  an  Ordinary  with  wicked  men,  yet  ihcy  need  not  borrow  No-- 
 ,viti^   (they  might  have  faid^ce//j«  the  NtJ-uU/w/O  ^^  Liddertogo  to  heaven  th 
 lone,  fortheway  to  heaven  doth  not  lyeby  an  Ordinary,  but  the  Lords  Tatic  is 
 in  the  way,  and  there  indeed  they  would  take  a  ladder  to  go  to  heaven  alone,  or 
 clfe  tiun  that  table  into  a  ladder  whereby  to  mount  up  to  feme  other  height  above  o» 
 ihers. 
 
 3.  He  mites  to  i  he  Chur,  h,  aU  therefore  intends  Church  eating, 
 (^uam  argiito  faciunt  verba  difertafono  ?  j 
 Nou^uh'd^amng  off  civil  focieiyby  particular  perfons  in  a  private  way  ^   Vidett 
 •;5*A»f  imm.    dicunt    ncn  habendo    quod    dicant.       It    fecms  then -the  A-  ^^ 
 
 poftle  writing  this  Epiftle  to  the  Church ,  nothing  thereef  concerned  any 
 particular  perfons  diftributlvely  but  the  whole  Church  colleftively,  orelfe  vir- 
 wally>  vii*  the  Elder?;  and  in  the  7.  and  3.  verfcs  of  this  very  ^bapti^  ,  wfben 
 
.280  ^^  nC^Indofures  broken  down,  and 
 
 he  dchortcth  them  from  malice  and  mckedncfs,  and  perfwades  them  to  (incerity 
 and  truth,  this  duty  hath  no  reference  to,  or  concernment  with  particular  perCon  s, 
 hy  them  to  be  done  privately,  but  only  belongeth  to  the  Clmrch  in  publick. 
 
 4  The  nature  9f  the  recited  fins  Jhewes  he  intends  (ciitids  calling  fir  VifcifU?w,  and 
 tmming under  like  cenfure  withincejf.  Whether  covetoufnefs  not  pregnane  wiih,  or 
 ivalted  on  by  other  fins  for  expleting  the  defires  thereof,  may  merit  either  (xcom- 
 inunIcation,the  greater  or  the  leifer  I  dial  not  now  difcufswith  any  Arguments  <ii 
 rem,  but  I  ftiall  propound  one  ad  hominemy  that  their  Prolocutor  hath  publickly  de- 
 termined that  worldlinefs  (which  Is  confignificant  with  covetoufnefs)  Is  one  of  the 
 fpots  of  Gods  children,  and  therefore  cannot  of  itfclfdefervethofecenfures.  But, 
 a.  Though  all  thofe  crimes  might  render  obnoxious  to  fuch  cenfure  meritoriouflya 
 yet  the  perfons  might  not  be  eficdivelycenfu red  ,  the  Church  might  have  no  pub- 
 lick  and  notorious  knowledge  thereof;  yet  many  might  h-vc  pi  ivate  notice,  and  if 
 the  Church  had  fuch  evidence,  yet  fonne  obllacles  from  the  number  of  the  cffcn- 
 ders,  or  the  danger  of  fchifme  and  the  like,  might  fend  a  prohibition  to  proceed- 
 ings, and  yet  in  fuch  cafes  the  avoiding  of  voluntary  familiar  commerce  withfuch 
 may  be  neceflary  or  expedient.  And  whatever  cenfure  the  offences  might  mcrir, 
 it  doth  not  follow,  that  in  this  place  the  Apoftle  mufl  needs  lay  down  his  command 
 for  cenfuring  the  offenders,  neither  is  it  likely  that  incelf  f  which  he  Eccleiiaflical 
 Canons  have  cenfured  with  excommunication  without  hope  of  abfolution)  was 
 onlyfentenced  by  the  Apoille  unto  fufpenfion  from  theLordi  Tabh. 
 
 %.,  He  bid  lfof{^encfl^eepjngcompavj  before i  This  laft  Argument  is  like  the  top- 
 Hone  which  Ciiildren  fet  on  the  Caitles  they  build  too  high,  whofe  weight  calfs 
 down  all  the  pile,  and  it  feif  falls  wivh  them  j  for  if  the  Apoftle  fpoke  of  keeping 
 company  befare,  then  the  wholechapter  doth  not  concern  Church  cenfurcsj  This^ 
 defeats  the  1.  Reafon  drawn  from  the  context :  2  He  then  alfo  writes  not  only 
 ofwhat  is  to  be  done  by  the  Church,  but  by  particular  perfons  in  a  private  way; 
 ihisnu  lifies  the  fecond  reafon  extrafted  from  the  text;  And  yet  as  this  Sampfou 
 pulls  down  the  houfe  upon  the  Phili[iims  above,  fo  it  felf  fals  under  the  ruines  al- 
 io, and  this  Argument  cannot  ft  and:  For,  i .  If  the  Apoftle  had  formerly  fpoken 
 of  keeping  company,  may  he  not  again  fecond  and  reenforce  that  exhortation? 
 2.  Doth  he  not  in  this  very  chapter  prefcribe  the  taking  away  from  am»ong  them 
 theinceftuousperfon,  verf  2.  and  4.  (and  in  their  judgement  alfo,  verfe  7  ) 
 and  yet  ingeminates  thu  command,  verf.  15.  put  away  from  pu  that  wtcliedperfen} 
 and  might  he  not  vary  his  phralc  and  deliver  the  fame  matter  under  fuf.dry  forms, 
 or  cxplane  what  kind  of  company  he  meant ',  twcncontuberniam  aut  imeriorcmcon' 
 vlHum  {^^%Bi^ing^f)  whe^eotcaUng  together  was  ;i  fymbol^  as  was  (hewed  bc- 
 
 SECT.: 
 
The  Lord's  Supper  laid  forth  in  common  forjts'c.         1 8 1 
 SECT.     XXI  X» 
 
 Match.  7.  2<^.  The  fertfe  thereof  enuGlexted  and  Jhewed  not  to  ks 
 fnhfer^jient  to  their  purpofe  bm  odisujly  abufed.  Whether  Mi* 
 niters  mAj  aU  in  Cenfnres  ahne ,  and  upon  thiir  orPH^'Ow 
 ledge, 
 
 WR  haveclfwl:cret:(kenoff"rheftIng  of rhe  Argument  raifcdupon  iMiith.^^Qi  f.^; 
 7.  6.  fo  as  though  ichilTe  here,  it  cannot  hurt ,  and  in  truth  they  cift 
 usnopearleshere,  they  dive  net  deep  enough  to  fetch  th.m,  but  onely  gitfeerus  a 
 ftw  Cockle-fhels ,  which  not  onely  bordin-e  bac  fill  up  the  current  ettiieir  Dif- 
 couife  throughout,  which  we  cannot  like  the  filly  Ini'uns  take  for  fine  things ;  (uch 
 is  that  of  their  keeping  pure  the  Ordinsnccand  not  proltitutlng  ic,  and  of  exclu- 
 ding thefcanda'ous,  &c.  Which  fai'aciesof  fetitio^rind  ii^  f^UKii  covfe^ucnm, 
 ('J  ignoraJitii  clcrchi ,  they  cannot  part  with,  nor  live  afunder  from,  but 
 are  bewitcht  to  dote  upon ,  as  much  as  Charles  the  Great  was  upon  his  old 
 Hi^«e. 
 
 We  looked  they  (hculd  have  dcmonftrated  that  the  holy  things  and  pcailes  here 
 spoken  0^  were  meant  of  the  Lords  Supper,  and  that  all  ihofe  whom  they  adroit  nor 
 to  partake  thereof,arcdogges  and  fwine,  but  here 
 
 vox  fa ,  cibta  haft, 
 
 we  cxpe^cd  IRacbcl,  and  behold  it  is  Lcahj  according  to  the  Hebrew  Pro- 
 ve'b# 
 
 The  Divines  ofour  part,  difputingagainft  the  Paplfls  J  argue  that  the  eating  of 
 theflediof  Chriftj5(^C'/;w^.  cannot  be  underftood  of  Sacramentall  eating,  becaufe 
 the  Sacrament  was  not  then  inf^i:uted  ,  and  by  congruity  of  like  reafon,  the  holy 
 things  and  pcailes  here  mentioned,  cannotbe  mean:  of  the  Sacrament,  becaufe  it 
 was  not  yet  ordained,  nor  were  the  Difciples  likely  to  be  cautioned  to  whom  they 
 fhould  adminift^  thatjwhich  was  not  yet  In  aAuall  being  (  nen  cntis  mUa  funt  ac^ 
 ciiewia)  neither  had  they  y€  been  difciplined  what  was  the  nature  or  end  of  the  ad- 
 miniftracion. 
 
 There  is  a  P/iifi/ow  among  Interpreters  flrising  harmonioufly  together  in  one 
 found  ,  thatthedodrineofthe  Gofpcl  is  properly  fignified  by  thefe/;^/;  thirigs  2nd. 
 f  carles ,  the  myfierir s  of  the  holy  or  Chri  (lian  faiih  or  truth  j  fo  Vio^tyfiusy  Chry- 
 foliome3Euthy>r>iM,Eucherm o( Lyons,ihcAu-hor of ^hcimpcTk6twovkonMauher(>,         j  i 
 all  cited  by  Bdrrddm,  to  tA^uinas  and  Ejlins3.\fo,  fo  Hierom  expounds  it  of  the  ^^  ^^^' 
 
 pcarles ofthe  Gofpei, and  Pdr^ K5  of  the trea fares  of  heavenly  wifdome 5    and  bc-^"^'^-]'^' 
 caufethe  Sacraments  arc  alfo  among  fuch  myfteiies,  and  ufuallyfo  dencminated,  ^fli^i^  4* 
 therefore  Augn(iine  coi\n^6t'i  and  limits  ittothcdoftrineofthe  Gcfpe),  Euthy-  ^^'^^^'^.9* 
 tniKS  fpeci fits  them  to  be  pctiofy  d^mau,  Eftitu  s nd  Janfevm  define  it  to  be  oneiy  '^^•'^'h  ^  2.  j . 
 tbcdodiineohheGoi'pel  •;  exciaiively  to  the  S:>cr amen ts.)  The  holy  and  freticus  ':^^i'^<^ferr/i^ 
 ;frtt«J^(faith  Diodatc)  the  excellent  tmfearchable  riches  of  Chrifi  opeved  in  the  goffd  «^  ^^^  ^"  movtc^ 
 And  thofefpoticn  (as ihtEnglifi  Annetations.^  And  Avvifims  rcafoa  of  rheAff- '"  ^-  ^^^'  4' 
 
 til  wj'^r^^^^5 
 
282  The  new  hclofures  broken  down ,  and 
 
 w;?^*^  manifefis  It,  thatheondyunderftood  thcwordby  chefemyfterlcs,  Mirgs.* 
 
 rha,  faith  he,  guii  in  abdito  Uteut  tanquivt  de  profunda  eruuvtur,  (^  aUegoriatum  in- 
 
 zAnim  in  lO"    ^^i^^^^^^  quafi apertis  conchU  inveviumur.   The  learned  Grotim  informs  ns,  r^od 
 
 am*  dutemdn  univerfum  de  omvibusfapieiitia  praceptif  diet  fokbat  afud  Heir  -.  os^id  Cbriflwe 
 
 fu  t  fapiattia  pracepw  frafertim  imemribm  ap^licavitj  decern  quaciimione  ea  aliif  jm 
 
 imperticnda. 
 
 ffocleco  vult  ne      ^"^  ""^^  Interpreters  explain  the  Cam  of  the  command  to  be  th&s ,  VoBrimm 
 
 trodiie  effun-   ^'^"^^^^^^  ^^^^  evulgantejj^s  Auguftine-,  de myficriU  fidei  nonpropalandis  and  re pandite^ 
 
 dtntur  etixm    "^  oceultentur,  a$  Bimdita  out  of  the  Fathers :  it  the  Sacraments  be  the  holy  things 
 
 iiiHdelibui  ab-  ^"*^  P^^rls  intended  here,  then  neither  th^y  comply  with  the  command  onely  by.  ex- 
 
 ftrnftkmi  my-  ^^^^^*"g  ^^^  fi'O"^  partaking,  for  by  admittting  them  to  fee  and  hear  at  the  admini- 
 
 fierii  fedpede-  ^'^^^'^"j  ^^7  publilh  and  rcveale  the  myfteiieSj  which  claftieth  with  mn  eviilgantes, 
 
 UntiminfiiU  '  ^^^  P'>p2Undfs,  ne  pandits. . 
 
 lemur  ttemv"  ^^^^  this  pbce  appertains  not  tb  the  adm-iniltration  of  the  Sacrament,  but  oncJy . 
 (ieriorumfub-  (^^^^'-^7  ^tle3ft)codoftrine,andthe  dlfpenfition  of  the  word  of  God,  fanfe- 
 UmitMe  dc'  ^'^^^  ^^'^^^  *^  apparent  by  that  which  i^vcczdis^-^wniam  moxfuferius  doadt  qui  mn  de-r 
 letreintiT  ^*^'^^  '^''^■^  judienre  ,  compere  deccre,  hie  etiam  docct,  qui  mv  dcbeit  >  eiripi  0*  dwcrt, 
 QuiftorpiiK-  ^"'^''^'''^  by  what  follows,  f«r  there  is  iubjoyned,  wc /me  convcrfi  difrump^int  vesy 
 im-inkc'tm.  ^^^  ^^''■■^  h.-^wo?/  efl  ferieulum,  ne  ft-  petemihus  pecc^toribui  dentur  facramcnta, 
 convcrf  difrumpint  UrgiiQiem ,  fed  coxtn  potiui  pcriculum  vc  difruf?jpu?it  ne- 
 gimcm,  ' 
 
 It  cannot  be  denied  neverthJ.rsthr.tmir.y  learned  men  have  referred  this  to  rhe 
 admi-  ittracionof  the  S-icrament  in  an  soron  modate  fcnfc,  but  none  that  I  krow 
 have  denied  that  pi^opcrly  and  principally  it  is  meant  of  the  difpenSng  of  th^ 
 VV^ord.  (;/;}7(tJ/?owcwhoinoiher  plsc^rstakesin  the  Srcram.enc ,  yet  in  \\[$  Ho- 
 mily upon  the  Text  fixc'thonc'y  oiuhe  ho'y  D  drinc.  But  bccraifc  it  may  be 
 objeded  that  the  Gewzjjiiicludcs  all"  the  i'pc'cvV.r,  and  qmd  pJinicuUrhcr di^um  efl 
 u?iiverfjliter  jpflicundum  ,  and  therefore  it  holyhings  are  to  be  kept  fo  fncied, 
 therefore  alfo  the  holy  S'^cramentSf  I  (hall  fay.hcv.foev^rj  that  fines  ;.s  the  Eccho 
 is  mere  Faint  and  remiffv;  aiwayes  than  the  fiiit  voyce  ,  lo  while  that  which  is  pro- 
 perly and  primarily  intended  in  this  ttx'',  mny  be  c'i'pcnfed  to  the  people  without 
 Violatifigthe  comtaiand,  why  mulf  that  vvl.ich  is  not  dire(5l'ybut  (Icondiriiy  M^d 
 by  conCcquenceone'y  reducible theieun^o 5  be  with-held  trom  them  by  loice*  of 
 thisvery  prccep.>-May  they  doth  u  which  is  im;nidiu'y  foibiaoen  &  nor  that  which 
 mediarlyonely  is  prohibited  ?  If  holythigs  and  pearls  fomvlly  as  peuls  and 
 holy  things,  arc  not  to  be  given  re  Dcigges  or  caif  bcfcre Swine,  then fince  quod ccn- 
 Gesbeforc,  ^.cjiif : er  [ccenvcnii  pmni,  no  holy  things,  no  pearls  atx  fo  to  be  proltitutcd,  there- 
 Se^,  I  J.  fore  either  the  word  is  no  holy  ihii:g,  no  p^arle,  or  feme  pearls,  fome  holy  things 
 
 mayfcefoproph.aned.     Ai e their  people  Doggcs  and  Ss\ioc.?  Why  are  they  ad- 
 mi:ttdto  the  word  ?    Aretheynot?  VVhyare  ihcy  excluded  from  the  Sacrament? 
 1  f  they  are  not  CuchDogges  and  Swine,  but  that  the  word  here  properly  and  pri- 
 marily forbidden  ro  be  dealt  to  Dogges  and  Swine,  maybedlfpenfedto  them,  they 
 arc  not  then  fuch  Dogges  and  Swiie,  but  that  the  Sacrament,  v\hich'comes  in  fe- 
 cond.>rilyonely,and  by  participation  of  the  like  holy  and  pretlous  nature  with  the 
 word,  maybe  diHribmed  to  them.    Nay,  why  are  any  admitted  to  the  other Sa- 
 D,ejjde^*-o^€^  cramentof  Baptifmeuntilltry^U  whether  they  will  prove  D  )geesand  Swine,  fince 
 fib.  6  6,  tern,    faith Au^uftinC)  utrum  Ad percipiendum  bapti/mum pc admittendifnnt  homines  ut  nuU(^ 
 f.^.'i  J  ♦  ibi  vigikt  diligmtiA  mfan^m  cmbm  imr»    The  Word  is  ai  holy  and  prciious  as 
 
The  Lord's  Supper  laid  firth  in  common  for^^C^c.  2S2 
 
 the  Saciamcnts,  and  one  Sacrament  as  the  other  5  and  what  gmitu  notes  upon  the 
 words  (pcut borum  folerunti  (cW.anum (^  forcorum,  ciu(a. non vult  prop»ni  facrm  do- 
 Brinim.iu  nee  illorum  caufi  earn  vult  rctkcri)  may  be  in  fome  icrc  appl  icihit  to  the 
 Sacrament :  though  it  were  not  to  be  adminiilred  to  fuch  aloac,  fo  neither  to  be  In* 
 termitced  or  w^ch-held,  bccaufe  there  may  be  fuch  mixt  in  the  Congrega- 
 tion. 
 
 But  though  quid,  ad  hec  diets  mfi  nm  eft  fancfum,  non  eft  muvdum  nift  quod  vdum  ?  lAuiuft 
 as  Augufline  zelis  Crefconius,  yet  they  have  fomtwh At  to  fay  ('though  muUa  diceiido 
 nil  diciint,  am  vil  dicendo  ^otitis  multa  dicu7it)\\7..Thatthereafon  if  not  the  fame, becaufe 
 the  word  is  seccfiry  toconverfiouy  to  v.ai^e  Srcine  become  Sheep y  and  Vogues  Lambef. 
 But  fepofiring  wi;hout  farther  rcilcdion,  thic  we  have  not  onely  elfwhf re  rerrcncht 
 their  retreat  thcre;o  ,  bu:  alfo  demolillit  this  fortnfle  by  demonftr.i:''ng  the  i'acra- 
 menttobe  a  contniry  ordinance,  iinc?  they  prcrend  not  to  give  Oracles,  and  w-e 
 profefs-nor  to  receive  their  did  ites,  they  lliould  have  Fhevved  Torch  fome  warr3nr,thac 
 fudi  holy  things  2nd  pearls  as  miy  con  vert, may  be  exhibited  to  Do^gs  and  Swine, 
 bur  fich  as  conduce  not  to  converfioi,  may  not  be  fo.  The  ttxtprohibics  all  holy 
 t^iigs,  and  pearls  to  be^m.idefo  obnoxious ,  and  doth  not  limit  this  ciutell 
 to    any  one    or   more  k^ndts,    nor  aftords  any  countcnancs  to  this  diftin- 
 
 aiov.. 
 
 Ifthis  be  the  forraallreafon  of  the  giving  thereof,  vi^.  the  capacity  and  power  to 
 convert  y  i^.en  all  fu^h  holy  things  and  pcar!s  is  are  efF.duall  toconveidonj  maybe 
 difpenfed  to  alljthough  Dogges  and  Swine^  and  onely  fuch  and  no  other  may  be  fo 
 difpenfed.  But  they  grant  here,  Jh.it  fome  ire  fo  dogged  and  (rviinfo^  a/s  this  text 
 wfUvPsmnt  ihcir  filcr.cc  awards  them,  therefore  all  holy  things  and  pearls,  though 
 fubfcrvicnc  to  converfion,  are  not  to  be  diftribuced  to  all;  and  they  admit  to  a 
 communion  in  prayer  thofe  who  are  D.gges  and  Swine  in  order  to  the  Sacrament, 
 and  thofe  to  Baptifme  who  may  prove  Doggcs  and  Swinc,and  arc  the  litter  of  fuch, 
 bat  neither  prayer  nor  b^p  Ifme  in  their  judgments  are  inltruinents  of  converGon  ■; 
 therefore  alfo  feme  holy  and  pretious  things  which  conduce  not  to  converfion,  are 
 yet  communicated  to  all. 
 
 2.  Ihirdiy,  if  for  this  reafoujbfcaufe  they  arc  operative  toward  converfion,fomc 
 holy  things  and  ptaris  may  be  imparted  toDag|esand  Swine,  perchance  fome  o- 
 ther  reafons  may  occurrCj  &  there  may  be  fome  other  ra:  ional  motivcs,why  fome  0^ 
 ther  holy  things  may  be  alfofo  difpenfed, as  iftheydo  not  perfedlly  turn  men  toGod, 
 yet  they  may  fomwhat  reclaimc  and  make  them  lefTe  evill  ,and  if  they  exhauft  or  cx- 
 (iccate  notjhe  fountain  of  fin,yetthcymay  Itop  or  lefl":n  the  current,  and  if  they 
 fervcnotto  introduce  tie  form,  may  )et  neverthehfs  conduce  to  beget  fome  fub- 
 ordinateand  previous  difpofi.ions  (as  ?djumentall  things  doj)  unto  regeneration. 
 God  doth  fomething  alfo  for  for  greater  convidion  alfo  as  well  as  converfion,  and 
 Chryfojiome  zcWs  us,  frequenter  etiam  bcnediSfiovcm  dumus  peccatorum  morevivemi-  jfuguft. 
 htu  Qhriftianis .nonq^oi  merentur  acciperCi  fed ne forte pleniuifcandaUyiti  difj^€reAnt,citedby  A- 
 and  asfometimes  the  word  is  pceached  even  to  thofe  who  arc  indeed  Dcgges  and  qulnas  In  Ca«. 
 Swine,  nonproptereos  fed  propter  aliot  inqmbwifruBm  aliquis  meritd  fperatur  ^'asten.  aur.  in 
 Eftiusy  0X3^5  Auguftine,  Chfyfoftome  and  ^ an femuii  propter  cteSlorum  (st  ioncrawi  locum, 
 utilnattm^aut  propter  Veiglcriam,  and  then  alfotkey  fay,  it&ncanibus  ^porcis  faniia 
 dantur  fed  potm  Vto^  dcBU  tjuiyio  by  proportion  of  clearer  reafon,may  the  Sacra-  Eftiuiln'/^  d, 
 mcnt  be  promlfcuoufly  adminiflred  to  thofe  intelligent  peifons  who  by  a  common  0/^^,4  f»,i  7? 
 faUch  are  become  members  of  the  viiibk  Church,  thouth  there  be  no  evidence  of 
 "  ~  Lll  a  •    '    thck 
 
284  '^^^^  ^^^  Inchfures  broken  down^  and 
 
 their  fpccial  found  fakh,  which  hath  incorporated  them  into  the  vifiWe  Church  j 
 
 and  If  that  of  Jugujfine  will  hold  out  weight  at  the  ftandard  of  truth ,  Nos  veto  ad 
 
 Vefiie  (3*      ^j^ffi  doSfrinampertinere  irbhrmttr  ex  ntrifg^  tcjUmoniU  tuum  fmemiam  moderarh  ut 
 
 9pem,  tom.^.    ^  canes iu  Ecclefia  propter  pacem  Ectkfix  tolenmM,  er  eavibta  fan^um,  ubi  pax 
 
 ^  '  3«  Ecclefia  ma  e(i,  nondetur ,  much  more  for  peace  and  unity,  (which  cannot  but  be 
 
 infringedordifturbedby  the  excluding  from  the  communion  near  a  hundred  of 
 
 their  congregation  to  one  whom  they  admit  3  Ihould  all  thofe  have  their  way  free 
 
 and  clear  to  the  Lords  Table,  who  yet  are  not  oncly  free  and  cJear  from  blafphe- 
 
 ming  and  perfecuting  the  truth  ('which  are  the  proper  pnifions  of  thofe  Dogges  and 
 
 Swine  that  are  here  dcfcribed)  but  from  being  convided  of  any  fuch  notorious 
 
 crimes  whereby  the  Church  might  be  fcindalized. 
 
 For  fecoi^dly,  though  we  (lionld  furrender  what  they  cannot  wliv  by  force,  Thac 
 the  Sacrament  not  onely  falls  within  the  notion  of  thofe,  holy  things  and  pearls^  buc 
 was  properly  and  primarily  underftood  thereby;  ye^  it  is  farther  queftionablc  wh.3 
 thofe  Dogges  and  Swire  are,  and  what  conftituies  and  denominates  them  fuch. 
 
 The  main  current  of  Interpreters  lunsihongly  tils  way,  and  not  to  be  with- 
 flood,  thathereby  are  intended  fuch 2S  blarphtracthe truth,  which  is  fet  forth  by 
 trampling  it  under  (eet^  and  thofe  that  perfecute  it  fignified  by  renting  them  that 
 Cjjimier.tm,  1  propound  ic.  Let  ^aratabiis  PUto  in  heating  whom  you  hear  all  the  reft  j  he 
 /.lO.  c.  8«  fpeaketh  (faith  he)  of  the  proft  {Ted  cbi^inate  enemies  of  the  Gofpel,  who  being  con- 
 cjeteri  intO'  vinccd  ofihctruthtfa2rof,ye:ceafenoteichcrtobbfpheme  or  violenly  perfecute  the 
 cam  p.  1 87.  famejind  the  lame  way  run  Augujline,  (^bimier.Mnllhigcr,  Per^iim^Pioddte  GrotitMy 
 BjiUinger  ad-  the  Evglijh  Annctmonsy^av fetim-,  Mdldomtt, \Barradm  &  E(lmy  who  adds  in  hii. 
 verf*Andbdpt.  Annotations,  Huic pracepto cbtem^erAvit  ^xulics  Apojioltu  qumdo  ^uda6s  videns 
 liS.  c^  p.  Vifua perfdia  obflinatos reliqidt  eos (^  travftvit ad genies.^rt.  \  i . 
 %2^^.  Such  obllinateproftfil'd  and  impure  enemies  of  the  Gofpcl,  ani  the  Minift<rs 
 
 thereof,  perfecuting  them  for  their  mtffagc,  (as  the  late  Evglijh  Annot:?tions  de- 
 cipher them  j^  we  cannot  but  confcnt  {Idem  omncs fimiil  ardor  bubct)  (hou'd  bs 
 Iteptnot  oncly  fromihc  ih.'Sicramenr ,  but  out  of  the  Chuieh  (at  Icaft  if  ihey 
 would  yet  be  willing  to  enter)  and  we  fuppofc  it  imports  ihem  in  duty  to  have  fto 
 Doggs  or  Swine  among  their  Fleck,  as  well  as  it  concerns  them  to  have  none  at 
 the  Loids  Table,  and  that  ihirefore  and  if  it  werepcfllblc  there  could  be  any 
 fuchwi.hin  it  which 
 
 Vixiffet  caviimmmdm.'velamiciluiifKSy 
 that  they  ought  to  be  cart  cut  of  the  Church,  which  like  the  aire  of  Arahia  is  too 
 fwecttonourilhany  fuch  fwine ,  and  which  can  give  no  admiflion'ro  Dogges, 
 which  were.not  fufFcred  to  enter  heathen  Temples. as  A/isfrt/aVat^ij^j^w/,  and 
 J>Mnis  at  X>e/(jj-,nor  to  be  toucht  by  the  FUmen  VidU  at  Rome, 
 "^renki  pOit,        But  as  fumus  applies  the  text  to  thofe  that  voluntme  cendqite  malitii  fHminmid 
 »^.7  A7.ww.»  vcritatu,io  hegives  us  two  cautions,  N^  tcmerc  judkiim  feramus  de  uUo  homhe, 
 quod  certd  male  ii  (ff  deliberata  -—-  ^pugnet  V cum^  ^  lerit  tcm<^  E cclefum  ejasi 
 aI  eraeft:fi judteavdum  eftyTie  exfTuHuunoaut  altero  putemta  ar bores  iVof  malAS  cc=-. 
 gnofcere ,  fed  potitcs  ex  fruHibui  plurimU  (3*  gfiviffmU  dijcamui  cogno^ccre  quod  jam 
 e^l  ad  cautmem  noflramition  autcmai  iftorum  condtmnathnem^ 
 
 But  then  next,i.  Arc  thofe  wh«m  they  admit  not  to  the  Sacrament,  to  be 
 "igmatiaed  with  thofe  odious  attributes,  is  being  culpable  of  thofe  defperate  af- 
 fe^ionsand  aftlons  ?  Do  they  reproachfally^cfpifc  and  revile  the  Sacrament,  or 
 ao(  rather  rcTcrcmiypri^lflc,  andhumbly  dcfirc  Uas  prctiou?^  mi  (he  worft  of 
 
The  Lord's  Supper  laid  forth  in  common  for  ^  (src.         285 
 
 them  hathfome  devotion  toward  if,  O'  pj  fejfunt  alic[tuim  devouoncm  huJM  fieri" 
 
 mcnti  biberet  nn  efi  tit  denegj.nium,  in  the  judgment  oiA^uiimi   Is  there  any  dan-  p^yt  3.  tf,  80^ 
 
 gcr  of  their  doing  mifchiet  to  thole  that  fhould  exhibit  it ,  would  they  not  rather  ^yj,  g^ 
 
 ihank  and  honour  them  (or  it  ?    and  is  it  not  the  rife  of  the  quancl  becaufc  they 
 
 cannot  have  It,  and  the  rent  is  made  fornot  diftiibuting  thereof,  and  they  that 
 
 (hould  give,  thty  turn  away  and  rent  ihofe  that  woulJ  gladly  rcceavc  ?  we  may  ther- 
 
 fore  affume,  what  IVhitiier  (^Uh  to  the  Pafifis,   who  allege  this  text  to  juftifie  „,  , 
 
 their  vvith-drawing  the  Scriptures  from  the  people  ,  as  theApologlftsdoforwith- 6*^/Wi'*^*'  , 
 
 hoUilng  the  Sacrament,  Certepopuluifitrumillif  (e  deherefuuty  de  qHOUmahjcSii^*^*  C%i7»  fi 
 
 ^prttmbonorijicefemiunt,  ut COS  canum  (^porcmm loco  bdbeam.  S^^» 
 
 Secondly^  Is  not  this  asodiousadidionourto  the  Churches  ©f  God  ,  as  a  dif- 
 paragcmenLtoparMCularperfons,  that  they  (hould  be  made  as  kennels  or  hogfties 
 by  h'vin^aboutnlnttyninedoggsor  fwine  to  one  holy  ChrilUan  ?  HowgfCatA 
 hhitbcmie  is  this  faith  the  great  Cbimier  to  the  Papifls ,  (  upon  the  fame  occafion  tihifupfa* 
 v/hh  iVhitaficr,)  tbM  vehom  God  calls  hUfovs,  anyone  Jhouldmrneioggs  emdfveinel 
 tortbjit  end  iherefore  do  rve  believe  tbe  holy  Catholicl(^burchy  if  the  fdr grateji  pm 
 thereof  be  doggs  and  frvirie  ?  yf^e  tonfejs  notrviihjlandivg  -,  mong  Qh  iftians ,  mta  fcvf 
 there  Are  rvhch  kid  d  life  too  much  depraved  y  but  wedehyany  of  them  that  are  to  he 
 rcdionei  of  the  Church,  to  he  in  the  number  of  thofe  thai  are  here  fig^ifed  by  doggs  and 
 [winCy  although  they  live  wielded ly.  So  he.  This  will  be  indeed  mufick  ifiG^/^j 
 and  a  pleaCanc  fong  in  Asl^clon ,  and  if  the  A^  ologifls  and  their  brethren,  will  not 
 wiih  lome  animals  cover  their  excrements,  the  Papiffs  will  find  it  ( uc  by  the  Itrong 
 fccnc ,  and  caft  it  back  in  the  face  cf  ^ur  Church,  and  oi  the  dung  thit  fuch  black 
 birds  do  drop,  they  wi  I  make  birdlime  tocuch  and  enfunre  ether  birds. 
 
 But  they  plead  ,  that  fin  md  contempt  of  Gods  vpaiet  milie  ihem  dsggs ,  the  Scrip- 
 ture iJiterpretivgthii  exprcfpon  tepgnifie  mcnof  aprophaj;e  life;  x  Pet.  i.  18,  i^ 
 20, 11.  Prov  i6,  i\.  The  very  intpectijn  into  the  ttx:  may  chtck  their  aflerii- 
 on  ,  for  in  that  of  Proverbs  V  is  faid,  thu  as  a  dogg  retnrvcth  to  his  vomit,  fe  a  fool 
 retameth  ti  bis  folly  ,  but^viyaman  bedenoniiared  from  every  thing  wheicunto 
 he  mayin  anyrefpe«ftbe  afTimiUtcd  ?  or  canalikencfs  (ecuvdum  quid  warrantan 
 appcUati  )ny/»z;//(/V(;r  ?  If  io,  then  3$  the  Chym  jis  fancy,  ihn  there  is  nothing  In 
 the  greatworld,  which  is  not  rep:  efented  int>.clitile  ,  and  there  is  really  no.bing 
 within  the  chip  of  the  univcrfe,  but  man  doth  in  fome  repard  rcfcmble  i.,  then  as 
 Adam,  once  gave  names  to  thi  creatures,  fo  now  they  migh:  denominate  man,and 
 mm  is  all  things,  and  you  may  call  him  what  ycu  will. 
 
 That  of  Peter  is  btit  a  rehearfal  of  that  Proverb,  with  an  enlargement  concern- 
 ing the  few,    and  if  I  Ihould  concede  that  here  wicked  men  were  called  Boggs  and 
 Swine,  yet  let  them  recognize  what  thtfe  wicked  men  were,  vi^*  Simon  Magui 
 and  his  Gn$fiit\s,  the  dreggs  and  fink  of  mankind,  Chrif^ians  onely  in  name,and  ^q  Efthiiy^tim 
 baptized    agahs,  v  ho  h  id  th:  name  cf  Borhorites,  from  dung  and  dure  faith  ^«-  niniavy  H^fTJ* 
 gufUne,  they  were  fo  filrhy  and  c  ntamlnare  with  impuricles  (  beyond  all  that  ever  ^^j,^^  ^g^ 
 thcSundifc;;veredor  datkntfshid)  whii  hare  like  a  dead  carcafs  fitter  to  be  bpricd 
 than  itirred;  fuch  they  miy  without  ofRiice  to  us  call  Doggs  and  Swlne,and  fpare 
 not,  but  have  they  no  warranrto  give  any  fuchapptlla:i';ns  to  thofe  that  apperta  la. 
 to  the  Church  of  God,  the  Doggs  are  w«  hour.    But  did  they  onely  drive  from 
 men  to  have  f  hsir  dwelling  wi.hbeafts,  ihofethat  by  vice  ( the  worn  Cim^  arc 
 transformed  Into  beafts ,  we  fhould  not  coi'teft  againft  it  $  but  when  by  fuch  falfe 
 lights  as  F%  and  P9m^V%i^  of^they  ftievy  forth  men  is  beafts  and  SQOJ^crp  iyh<€b  > 
 
2.86  7  he  T^ewlnclo/ures  broken  down,   and 
 
 irc  not  fuch,  (  like  the  old  perfecutors  lapping  Chriftians  in  beafts  skins  to  be  tlis 
 fooner  devoured, )  this  we  cannot  tolerate  ,  let  them  be  juftly  convlded  of  flagiti- 
 ous crimes  and  be  duly  fentenced  unto  puniftiment,  and  then 
 I  ■  mens  omnibus  unifequendi. 
 But  they  deny  it  as  ajhift,  that  beatufe  Government  is  unfettlei,  tionemay  be  w- 
 fien  or  loofied  on  as  Voggs  or  Swinej  becdufe  in  fuch  unfettlemeut  they  Are  not  fuch  adu 
 vel  potentia.  Omnis  homo  (x  [e  aflimat  alterum,  faith  Qhryfo[iomt»     Terchance  they 
 are  not  without  reafon  tofufped,  thatthofe  which  have  long  converfcd  in  their 
 ,.-  writings  may  contraft  fomewhat  of  their  droiTe,  whofe  whole  difcourle  is  a  fliifc- 
 
 ^  ing  off  the  main  matter  indifference.     But  if  they  are  not  Doggs  and  Swine  in 
 
 aHUi  being  notcenfuredinany  way  of  fv.ttleddifciplinej  thcymay  yet  befuch  in 
 fotentiXf  bccaufedifcipHnemay  be  fettltd,  and  uponfetrlcmcnt  thty  may  beccn- 
 fured,  and  that  is  in  potentia  fajjivi  ,  which  never  may  be  rtduced  in;  cad.  Sz, 
 iflfl*  '164.  Augujiine  was  no  fhlfter,  and  yet  he  ?  fiirmtd  cognitos  m.  Ics  bonis  non  obegt  in  Ec- 
 torn,  2.|).  144.  clefUi  ft  COS  k  cmrnunione  frohibendi  aut  ptefla^  deft ,  aut  ntio  cenfervanda  facts 
 Contra 2)o«4-  impediat,  and  in  another  place.  Si  ecs  prodi  aut  accufari  non  oportucric,  aut  aliU  bo- 
 tift,pojifoUat»  nis  non potucrit  demon (Irari;  but  howfoevcr,  on  whom  will  they  (Iiift  the  ncn-fettlc- 
 C»  4>  ment  ot  difcip'ine  ?    why  might  ir  not  have  been  cftabliilied  afwel  in  their  proper 
 
 Congregations,  as  in  the  Metropolitan  Church  of  Fjrvortbie ,  by  the  fame  mm  , 
 and  the  like  undertakings  ?  was  the  air  there  fach,  as  at  Athens  j  that  mens 
 wits  were  not  dfewhere  lo  acute  and  elevated  ?  or  were  thth genii  there  more  Tub- 
 lime  and  lively,  as  Amhonies  was  at  dlftance  from  Augitjita}  but  whatever 
 the  rayftery  be ,  all  their  fidling  cannot  make  that  fmal  town  a  great  city. 
 
 But  fecondly,  why  have  not  thofe  few  thit  have  fubmiffivelytendered  themftlvcs 
 withdtlireof  communion  with  them  at  Pywortby  y  and  yet  were  arbitrarily  rcje- 
 ded,  been  duly  proceeded  againft  there,  where  their  difcipUne  is  pretendly  fettled, 
 and  the  reft  of  ihtir  Congregations  from  whom  they  have  fepirared,  been  called 
 thiiher  to  purge  and  vindicate  themfclves  (if  they  could)  from  fuchcxiicus 
 crimes  as  ;hey  could  be  charged  with,  who  though  they  had  not  appeared,  yet  by 
 fuch  a  countenance  of  regular  proceeding,  the  world  might  not  have  been  altogether 
 unfatisfied,  butthatatleft  they  might  lie  under  fufpit  Ion  of  fuch  beftialityes  and 
 brutllb  ads,  as  that  holy  things  might  julUy  be  denied  them  ? 
 
 They  believe  that  Minificrs  of  the  Gofpel  may  aSi  by  venue  of  their  Qommiffion  from 
 r  Chrifty  tipon  their  own  knowledge  or  confcience  a/s  to  cenfurivg.     But  as  v/e  ihall  ever 
 
 deny ,  fo  chey  have  formerly  difclaimed  that  any  fuch  commiffion  was  ever  pafTcd 
 by  the  Keeper  ofthefeales  of  heaven,  (the  holy  Ghoft  that  made  them  Overfecrsof 
 ihc  Church  of  God  )  In  the  eighth  Sedion  :hcy  renounce  ihecenfuring  by  tke 
 Minitter  alone,  and  in  the  fifteenth,  they  waive  that  power  which  they  (  falfcly) 
 fuppofe  the  Schools  allow  them  to  ccnfure  upon  their  proper  judgment  and  know- 
 ledge, (  notwithftandlng  we  know  this  is  that  power  which  they  pretend  to  of  right, 
 and  pradice  in  faft  )  but  though  at  firft  they  were  like  Fomfey,€ccultior  non  melior  j 
 yet  now  at  laft  they  fear  not  to  put  ofFthe  mask  under  which  they  firft  walked ,  fo 
 tonfidcmihey  are  become  it  fccms  in  their  command  of  Legions  (  of  arguments ) 
 ind  like  the  humble  Monke  and  proud  Abbot,  they  look  higher  when  they  thinlc 
 cbey  have  found  the  keyes,  and  now 
 
 I  Faulo  majora  cinmtes, 
 tnd  like  the  TMfJI^ej  iaihtVivin9y  prefumlng  to  carry  on  things  by  ftrong  hand  j 
 openly  debate  of  AroMmpmi :  and  it  this  renders  our  fears  not  irrational^  that 
 
 ■^■•■' "'        "         a$ 
 
The  Lord's  Supper  laid  forth  in  common  Jor^isrc.         287 
 
 ^sthey  are  cherifht  into  more  wramth  ,  Co  like  theferpent  in  the  fable,  they  will 
 put  forth  their  fting  ,  which  pinchtwith  cold  they  could  not  makeufeof  i  fo  It 
 (hews  to  what  ufe  and  of  what  intiaencc  their  Elders  are ,  onely  to  afmuch  a&falfe 
 wind  owes  and  chimnycs  ferve  in  edifice  s,  alone  for  ornament  and  uniformicyjand 
 their  Elders  ferve  but  to  make  fuch  things  aschildrens  gunns ,  to  fhoot  the  pellets 
 which  th:y  put  into  them  ,  and  give  a  pop  fometimes  with  that  breath  which  they 
 blow  into  them  ,  and  that  their  E'ders  are  butfuch  wood  as  Mmiil's  Priapus  was, 
 which  it  he  asfwcred  not  cxpe(aatlon, 
 A  lioq .  i  (^  i^fe  ligmm  f  x, 
 for  they  can  do  all  alone. 
 
 Secondly,  If  the  Mini fter  alone  (hould  onely  put  back  fuchperfonswhofe crimes 
 were  notorious  and  fcandalous  to  the  whole  Church  by  evidence  of  fadj  confefH- 
 on  orfentence  in  any  civil  judicatory  (where  is  no  cccleliaflick  )  ithi  crtmivA  hk 
 mmfelUmur  ut  nuUifcff.ijn  probabiliratiotie  defend i  ,    as  Jiiigufiine  fpeaks  j     and  . 
 
 qiundocrimcnnotumeJtcmnibKs,  (^ omnibtis rxccrabik  apparet ,  ('asother times  he  .  *  '  *  '^^^ 
 e-xpreflethit  Jfuch  aman  being;«rf,  in  fieri,  a^ufig^ito  ^  dcmeritorie  excom-  *  '>'^«37« 
 municatpj  asthismight  hive  been  warranted  hjth  by  ihti  diTion  2nd  R/i^r/V/^in  th.'s 
 Church,  as  iclate^y  ftoodcftabliHied,  ('and  was  then  indeed  more \vnrr3nt;ible,6e-  Cdn.  i^. 
 caufe  it"  any  one  fenfed  himfelf  injured  there  lay  an  ^ppCile  to  the  BiHi'-p  tn  whom 
 the  Miniilcr  was  refponfable  j  but  now  I  know  no  fiich  prcfcnt  way  of  redrefs  )  yec 
 h- w.vr  others  iTiig,ht  fight  agiiiirtrhiscourfe,  and  ics  day  migh:  come  todie,  or 
 Ic  mi^ht dcfcend  to  battle  and peiiili ,  yet  my  h:nd  ih  11  no:  be  Itretcht  cut  ngainll 
 it,  but  when  they  inflict  a  publick  cenfuic  upon  private  knowledge ,  and  for  a 
 ci  iinc  not  notorious  ,  nay,  not  for  fpecial  crimes,  bur  for  non-manireftailonof 
 their  worth:nersj  and  of  that  worthinefs  they  are  the  ontly  and  aibirrary  Judges, 
 a"4d  fo  dcvet'^  m.nof  their  right  rot  onely  10  a  good  name,  (  a  fecundary  patrimo- 
 ny ,  zdefr^fnum  ii  other  mens  minds,  whereunto every  man  hath  a  natural  right 
 tillherorfeir-ltbyo.fenc<smanifeltly  proved  )  butalfo  to  the  S'cramcnr  ,  which 
 t  ho  Schocl  cold  us  before  every  man  ha.h  a  lighj  to  demand,  unrjl  he  be  by  judici- 
 al order  or  evidence  of  his  dditfls  deprived  thereof  3  this  's  not  ontly  repugnant 
 to  the  common  good  andconveniint  Govcrnmenrof  the  Church  ar.d  Common- 
 wealth, requiring  that  com-iion  good  thing  and  publick  benefits,  which  aie  to  be 
 dil'.rifureJ  according  to  the  merit  of  pjrticuk-r  per  Ions,  fhould  not  bedifpenfed  ac- 
 cording to  the  private  but  publick  and  notorious  knowledge  of  the  adminlfter  ; 
 bur  alio  contrary  to  a  principle  of  nnure,  which  if  ir  I-hould  not  be  obfcrved  would 
 fill  the  world  with  (canda's,  troubles  and  injuries,  and  leave  an  inordinate,  arbi- 
 trary and  unlimiced  power  in  the  Minifter,  fubfervient  to  exalt  himfelf  and  trample  _ 
 upon  others  ,  as  hath  been  fully  dcmonl>ra:ed  in  the  fifteenth  Se(5tion  ,  which  I 
 fpare  farther  to  recapitulate,  becaufe  fem^er  abnnddntia  contumeliofa  in  [emctipjUi 
 andefpecial'y^ 
 
 Si  his  idem  facimui,  viminm  tibi  SttUa  videtur. 
 
 But  though  no  Dogs  were  admitted  into  P/47/4's  Temple,  yet  her  image  had  al* 
 wayes  a  Deg  chained  by  her,  andfothofe  whom  they  mark  for  Dogs  may  per- 
 chance be  admitted,  raoliof  them,  it  they  would  be  bound  in  their  chains  9  but 
 now  they  are  Dogs  becaufe  they  bark  at  thofe  that  break  the  houfe  j  only  at  (hearing- 
 times  they  are  not  Dogs,  unleiTe  perhaps  fuch  Dogs  as  are  in  At^gok ,  where  thef 
 bear  woo',  and  fo  when  they  (hear  thofe  Hogs  there  is  wool  with  this  great  cry  j 
 Y«;hou^h  they  panhe  Dog  on  jhe  people,  it  fc^ms  ;heykeep  t^gte«h  to  them* 
 
i88  Tk  ml^  Inclofures  broken  down,  and 
 
 felves,  tht  ientmemirtm,  and  ftich  odious  calumnies  have  nothing  of  the  fwtct 
 influence  of  the  ^kUAes^  but  too  snuch  of  the  rage  and  malignity  of  the  Dog- 
 ear. 
 
 SECT.    XXX. 
 
 I  Cor.  11.7.  andfequentdifcH^ed,  Of  eating  and  drinking  unwor^^ 
 thily.  whether  there  be  a  necejfitj  of  examining  all  becaufe  feme 
 cannst  examine  the  mfelves*  whether  any  ir  re  generate  man  can 
 examine  himfelf.  whether  this  tend  not  to  introdnce  anriciiUr 
 confejjton,  Judc^*epened> 
 
 THis  Argument  Is  dead  bornj  having  been  elfcwhere  ftranglcd  and  fufFocared 
 before  ic  was  brought  forth  here,    and  though  they  produce  it  new  as  a  fa- 
 ctlfice  to  that  Altar  whichtheyhiveercdedagalnft  an  Altar,  yet  iiuhedi{ftftion  " 
 and  unbowclling  thereof,wc  have  difcerned  no  aufpicicus  figns  of  any  vidcry  for 
 them,  bwc  the  contrary. 
 
 We  (hall  not  here  repeat  what  haih  been  formerly  declared;  to  do  the  fame 
 things  fo  often,  .S'eKfa  thinks  were  enough  to  make  life  wearifcme,  and  repetiti- 
 ons arc  more  likely  to  make  a  Book  difrellifh,  like  meat  twice  foddtn, 
 for 
 
 «— a./arie^  qiiic^uid  fie^Avimus  olimi 
 only 
 
 Kara  juvmt,  primi^ft  mdjor gratia pomu. 
 
 Neither  (hall  we  enlarge  or  addc  unto  what  hath  been  already  delivered  ,  leaft 
 —Ml    ■   obftat noflrii  fja  turba lihcUUy 
 LcSforcmquefreque7is  Lffat,  (^  imflet  opus ; 
 
 Yet  as  Amafa  though  wallowing  in  blood,  as  long  as  he  lay  in  the  way,  caufed  thdfe 
 to  itand  Hill  that  came  neer  him  5  fo  though  (we  think  ^  we  have  mortally 
 wounded  the  Argument,  yet  If  it  lie  here  tinremcved,  it  may  put  (omc  to  a  fland, 
 thercforewe  (hall  only  ^/g««?«^^/oKlcj/KW»<fo'5,  and  deal  like  the  Merchants  a- 
 bout  Smyrna  who  ftive  and  prcffe  together  their  Cotten  fo  clofe  as  to  enforce  a 
 Sack  as  big  as  a  Wool-pack  into  a  room  at  fir  it  too  narrow  for  an 
 arm, 
 
 It  that  of  I  Cor.  11,  ij,  the  end  of  the  Chaptefy  ihcre  itfaft  a  fiery  dagger  reprC' 
 fmed and  deteSifid  in  unworthy  receiving,  i.  Thfre  is  no  lefs  peril  In  unworthy 
 partaking  other  Ordinances ;  an  equal  hazard  challenge h  an  equal  cauttl,  why 
 then  Should  nouhewaycs  of  preventing  thereof  at  other  Ordinances  be  as  fub- 
 
 fcrvicnt 
 
Tl?e  Lord's  Supper  laid  forth  in  common  for^^c.  289 
 
 fervienuo  remedy  It  at  this  of  ihe  Sacrament,  yea,  this  one  Sacrament?  when  as 
 one  tells  iLS,\{icutquim<inducit  isf  kihitfavgHivrndmimindigiie^judkium  pbi  man- 
 ducat  &  bibit,  pc  qui  accipii  iniigne  buptifmum,  judicium  mifit  non  filutem.  Why 
 then  is  not  the  Baptifme  of  Intants  fufpended  until  tryal  of  their  Graces5  and 
 why  do  they  not  puifue  their  principles  as  far  as  thofe  hive  carried  them,from  whom 
 they  borrowed  the m,  i;/^.  the  Anabaprifts  ?  butthey  praiftife  no  fuch  previous  ex- 
 amination before  admiffion  to  o:her  Ordinances,  why  do  they  engage  their  pru- 
 ■denceonly  intheone,  roc  the  o. her  ?  why  lliculd  the  danger  be  common  and  the 
 defenfative  be  fpeclal  and  appropriate? 
 
 ^.  H:  thateAtesti.  worihily,  ca  cs  damnation  to  himfelf,  ^^/7707iij//^,  as  AU' 
 gtififie k'&iht  Emfh.i.fis. 
 
 g.  ThacunwonhinefTe  in  nor  rightly  eftecming  of,  and  duly  preparing  forthe 
 the  Sacrament,  would  damne  him  tt  he  cat  nor,  and  not  caring  would  aggravare 
 the  damnation,  bccnife  he  neglects  :\11  his  duty,  ihemattenobe  done,  as  well  as 
 the  form  and  manner  of  doing  i  he  that  doih  the  one,  doth  part  of  I  is  duty,  and 
 fhall prevent  part  of  the  punilhmencj  a  fri^^id  acceffion  (  Dhh  cinyfoflome)  is 
 dangerous,  bur  not  to  accede  is  death,  and  duties  are  not  to  be  difpcnft  with,  be- 
 cause they  cnnot  be  donas  they  ought,  and  as  in  doubtful  things  the  fafer  part  is 
 to  be  chcien  ,  lo  it  is  fafer  to  do  the  duty  where  good  may  enfue ,  than  to  omi:  ic 
 upon  fear  kalt  evil  may  happen. 
 
 4.  The  unworthinefle  which  the  Apoft'e  ihusmeaneth,  feemsnotto  htindigvi- 
 tM  fimp licit cr  fed  17! decent i^  [fccij Us i  an  indignity  cppofcd  to  worthy  receiving  ty 
 way  of  contrariety,  notof  negation;  net  a  perfonal  unworthincfs  in  the  recei- 
 vers, but  an  adualunworthinefs  in  receiving,  not  only  through  lack  of  reverence 
 and  devotion,  but  a  pcfltive  contempt  of  the  Sacrament,  making  no  difference  be- 
 t»veea  eating  at  the  holy  Tableand  corrm^nref^flionSjandcemiag  thither  to  drii.k 
 the  blood  ot  Chriff  in  th.  ir  drunkenncfle,  indigne  Domino  edit  vel  bibit,  qui  in  hoc 
 a£iu  curat  ^uxfud  [uiity  non  qua  Domini,  fji:h  learned  Grotit6s ;  and  therefore  Gag- 
 Vieui  omo{  TheodorKizndTbecdoret,  interprets  that  of  the  Apoffle,  Lei  a  man 
 ex  n  ine  himfelF,  unufquifque  mcmem  (uam  (cnnetur,  qudem  mmirum  de  his  r/iyfierii^ 
 cpi?iionemhabeis,  iti  participet  (^  commumcet,  quod  enim  tf/tfcipfum,  fofitumefi 
 pro  mentem  (^  fcntentiam,  vult  enim  nos  reHe fcntire  de  hujufmodi,myjJeriiSj  ne carrulc 
 aliquid  tintum  fulpieemur  inejfe.  Such  an  unworthincfs,,  I  canno:  believe  that  any 
 of  ourcongregationsareguilty  of  J  where  none  approach  the  Table  without  aa 
 impreflion  of  fome  reverence,  and  come  not  thither  in  the  aft  of  other  fins,  hcw- 
 foeverthty  dointhehabite,  and  they  joyn  in  theconfeflionoftheir  (ms  and  vows  of 
 amendment,&  though  like  the  ferpent  th:y  afterward  reforbe  their  poyfon,yet  for  the 
 time  they  feem  to  lay  it  down  when  they  come  to  drink  of  thfs  cup,  and  they  renew 
 and  quicken  fome  notions  of  the  death  of  Chrifl  for  the  remiffion  of  fins,  and 
 however  ihc  heart  anfwer  not  I Ii2  face,  ard  all  this  be  only  in  a  form  ('and  per- 
 chance no  very  lively  form)  of  godiineffe  without  the  power  thereof,  yet  as  the 
 Sacrament  may  be  initrumental  to  enliven  thofe  that  have  this  name  Jbstt  tbf}/  live 
 andarededd,  and  this  fmci{ing  flax  (though  it  have  much  darknefs,  and  little 
 warmth,  and  perchance  no  very  good  odor  )  by  the  breath  of  Gods  gracious  fpi- 
 rit  alTift  nij  fils  Ordinance,  may  be  blown  into  a  flame,  arid  may  make  thofe  truly 
 faithfU:  wnDmltfindsnotfuch  5  fo  In  the  interim,  this  outward  reverenrial  con- 
 formity, puts  thtm  into  a  capacicy  of  the  figns,  though  alone  it  cannot  give  them 
 interctt  in°(he  things  fignified,  and  thougli  it  will  not  be  accepted  by  God,  yet  f  c 
 
 Mmm  "  (hoM 
 
lo  o.  Tl?e  new  Inclofures  Iroken  dowii^  and 
 
 ^  ~"  (hould  fatlsfic  the  Church,  who  only  may  judge  of  what  is  fcandalcus ,    not  uka 
 
 cogniwnce  of  what  tsfecrct,  de  occultis  nmjudkut  Ecdefu. 
 
 5.  WhateverthisunworthlnefTeweve,  yet  the  Apoftle  gives  Eciiher  command 
 norcaution  for  any  other  faverclf-txamin?.t ion  5  he  bidsnot  theMiijlilersof  Co- 
 rimh  to  examine,  not  wills  them  to  admit  no  more  without  examination ,  though 
 that  Church  were  now  corrupt,  and  he  fet  about  the  reformation  thereof,  and 
 when  (  as  Gtfd/jj^'cr  faith)  there  was  great  occaficn  for  injoyning  thereof,  had  it 
 been  ncceffary,  when  profcfTedly  he  difcourfed  of  the  right  adminiftration  of  the 
 Sacrament,  to  them  who  were  polluted  wiih  numberlefle  errours  and  vices,  and  had 
 pr.rphaned  the  Sacranr  ent  with  horrible  abufcs. 
 
 Butbecmfemenmuftcximive  ibcmfekes,  therefore  they  mu(i  he  examined,  finca 
 jorUck  ofl{nowledge  and gracCiUTiconverted  men  vei.her  cafi  nor  will examirie tkmfelves^ 
 And  that  fuch  ignerant  and  mferiitent  perfons  may  be  excluded,  therefore  they  ought  to  ex** 
 amine  themy  for  upon  thU  ground,  infants,  fools,  and  madmen  are  not  admitted  j  becaufe 
 unable  to  examine  themlelves i  '  lis  well  thofc  whcm  they  exclude  have  gciten  ono 
 ftjir  hi"' her  to  be  ranked  wlh  iiif ants,  fools,  and  midmen,  for  that  is  a  degree 
 above  dogs  and  fwine,  But  infants,  fcols,  and  madmen,  have  a  natural  ircapa- 
 city,  whereby  we  knew  they  are  no:  able  to  examine  themftlves,  the  reft  wcl;novv. 
 may  be  able,  and  weare  toprefumethcy  have  ihu  abili.y,  unlefs  their  converfe 
 and  comportment  manifeft  the  contrary,  ic  being  a  rule  among  the  Cafuills,  c^/Zfi 
 qae  apiiomnes  debet  cjfc  bona  cxifximatiovU  quandocunque  manijcji  e  malum  dc  21  fo  non 
 CQi^jlit.  Butasto  di.covtrfL,o'sand  madmin,  wedonotbringall  toa  fpccjalcxa-i 
 minatlon,  Co  mens  grcflf^  ignorance  and  incapnciry  todifccrn  the  Lords  liodymay 
 he  deteftcd  by  ih  ir  converfation,  or  at  kali  violently  fuiptjfiked,  and  t]ien  only  may 
 be  reduced  under  examination. 
 
 But  tlic  Apologilts  are  miraculous  difputcrs  (po.mirdctilo  erit  ipfcs audit eloqtien' 
 USy  ish&(iid  o(  Amdafiinta)  chai  can  derive  a  concluli  n  from  contrary  meaj.s, 
 as  from  a  command  to  examine  himfelf,  andiotoeate,  to  infer  a  precept  that  he 
 lyiuflbcfx  mined  by  another,  and  if  not  fo,  not  to  eat.  TKjf  isakind  of  An-* 
 lic;?/i>/iu!<7/wc  10  txalt  their  fenfc  above  Gcds  ,  turning  theadive  into  a  pflive, 
 and  himfdf  into  another.  We  find  a  command  for  a  man  to  examine  kimlelf, 
 none  that  felftx^.minaJcn  niuft  come  under  anoiheis  cxin  ination  ,  ihcu^h  here, 
 bad  been  thevrcper  (eatof  that  Dcdrinej  but  iherc  isnot  only  a  filcnce  thereof, 
 b,utan  cxprtffion  of  that  vihich  cannot  coiifilt  therewith,  for  liberty  of  communi- 
 cating upon  felf- examination  cannot  itand  \vi  h  a  ntcvfiity  of  beii)g  examined  by 
 another. 
 
 Let  a  man  eximine  himfelf  and  [o  let  him^eatCi  if  any  other  examination  were 
 rc^uifite,  th.n  he  that  had  examined  himlelf  cculd  not  foeate,  this  were  not  e- 
 a.ough,^  Tomcwhat  e;ie  mult  be  done,,  which  the  Apoftle  thought  not 
 of. 
 
 An  unco  f'ver  ted  mm  cannot  perform  ( they  fay  3  thii  duty  of  f elf  examination  3  and 
 fli.ouid  we  confenr  with  them,  yet  fo  neither  can  he  hear  or  pray  as  he  ought,  nor 
 take  heed  to  his  feet  when  he  goes  to  the  houfe  of  God  abtuc  any  part  of  divine 
 Worfhip,  why  then  fliould  they  not  by  parity  of  reafonrefearch  into  mens  abilities 
 japrdertothcdifchargcof  thefe  duties,  and  the  excluding  them  from  partaking 
 sbcyeof  that  are  infufficient  ?  But  if  unconverted  men  cannot  examine  thcm- 
 Ii?lv£8,  they  are  fet  under  a  perplexity  that  they  can  neither  approach  nor  refrain  the 
 lipjds  Jjkblc,  Borcemc  there,  nor  yet  ftay  away  j  for  ihcy  may  not  refrain  un- 
 
T7;e  Lord's  Supper  laid  forth  i?i  common  fgr^i^c.  291 
 
 leffe  they  find  themfclves  unworthy,  and  they  cannot  fo  conclude  of  themfelvcs  if 
 they  cannot  examine  themfclvesj  neuhercan  they  be  warned  to  ftay  away  upon 
 want  of  Faith  and  Repentance,  if  rhey  beundcran  Incapacity  of  difcerning  thij 
 want.  Bc(ides,all  men  iye  under  the  command  tofearch  and  try  their  ivayes  and  turn 
 19  the  Lord,  Lament.  5. 4  rs  preve  their  own  work^ ,  Gal.  6,  4  to  prove  all  things^ 
 I  Thtff.^ii.  unconverted  men  are  not  more  fufccptibleof  this  task  that  is  requi- 
 fiit  torcprnrance,  which  is  a  grace  neceffarv  to  qualifie  men  for  the  Sacrament  , 
 may  they  n:tihcn  upon  the  like  cogency  of  this  reafon  reduce  menunder  anccefli- 
 ty,not  only  of  feeing  ail  wich  their  ty:s,  and  billar.cing  every  thing  by  their  weights, 
 fo  as  they  mull  in  (C^ prove  311  things  for  them,  and  they  Hull  liold  faft  onely 
 what  theielhall  think  good,  becaufethemfelvescannotfuflficifn'ly  judge  of  it^  buc 
 aUo  ot  unlocking  their  confcicnccs  to  ihem,  &  to  make  confeflion  of  all  their  wayes 
 ss  well  as  their  tai  h,  that  they  m.iy  make  JLidgemcn:  of  their  ftcneffc  for  the  S>icra- 
 jrjcncj  and  repel  the U!ifit?  Donotihe  i^Tpifls  fee  the  neccflVy  o(  auri  uUrCon- 
 fcflion  upon  this  bctrom  ?  Djch  not  ihu  bitter  water  of  jcalouGe  fi^-w  froin  the 
 fjme  touDtniii  ^  H  )wevcr  ih°y  m.iy  be  ft;.rtlcd  or  enraged  to  hear  Ir,  ihofc  are  but 
 hiddenlecdsj  which  fomrnt'.d  by  fiicccfsand  quickncd  byany  fupericur  ir.fiuence, 
 wli!  iniheendbcarfuchfiu^t.  D.d  they  roidorhcir  own  work  iiuhis,  thcyvvdtold 
 fei  fe  he  proper  duties  of  th  ir  Miniftory  ( '.hat  Ar^artium  f^  Scicfitia  fticntiirumi 
 as  Grf^(5rj  calls  it)  of  fuch  incumbency,  as  being  fcarce  idoncous  for  them,  they 
 wt  uld  no;  fetch  li\  and  make percrg^rs  and  het.rogencal  work  to  themfelvei.Sufpen- 
 fion  isapunill.mrnt  whichoughtnftto  be  if.tiidcd  but  in  judicial  waycs ;  leU- 
 ex^minaticnis  afecret  woikof  tlieliearr:  whoauthorized  themtofet upany judi- 
 carorythtrejor  to  uTurpe  that  which  the  Church  ever  difclaimed  ro  judge  of,  vr^^ 
 cccuictbin^s  ?  They  arecpen  Icnndah  only  which  they  cughtro  proceed  uponjbuc 
 whereas  they  hy^itvcov.vcnei  men  huvc  not  }{Mrf  ledge  to  examine  iherafelves,  we  flnll 
 concede  they  have  not,  foas  to  appioveihcmrelvts  to  Go.^,  bucthiy  tnay  have  fo 
 much  as  to  acquiie  an  applaiife  (rem  men,  and  many  truly  regenerate  Chrifiians 
 aifo  may  fcnfe  that  in  the  hear:,  whichthey  cannot  yet  mai^e  cut  plaunbly  through 
 the  mouth,  as  they  fay  ore  kind  of  Cedars  bears  fiuit  but  noflowers,  and  a- 
 not  h.  r  brings  for  thblofToms  but  no  fruit,  and  feme  may  be  like  ihe  Semi  da  which 
 feemrwithered  if  you  toucn  or  come  ncer  it,  and  oihers  like  that  Plant  at  Scmhre- 
 ro  which  sbove  ground  is  verdant,  and  the  root  but  a  Serpent  3  and  this  may  tend  to 
 ftt  up  thcbeft  talkers  for  thcbeft  Chriftians,and  putthofe  ciit  of  countenance  thac 
 are  lefs  bold  and  talkative,  •      . 
 
 For  that  of  ^ude  the  2g.  Where  (i\\^y  fsy)  U  a  duty  toward  them  that  are  aft  to  run 
 fnfOit/pwiirgef;  Ifupporeitcannotfuitwithanypertinencytotheir  purpofe,  un- 
 lefs  to  five  withfeaTy  were  to  be  afraid  that  men  ftiould  ufe  the  means  of  faWation  5 
 topuU  out  of  the  fire  i  be  to  repel  from  the  Sacrament  j  and  the  garment  [posted  by  the 
 fleJJjf  be  thcfe  that  are  not  compilable  with  a  fubmiflion  to  be  examhicd ;  In  good 
 earneft  do  they  think  that  the  Apoflle  here  gave  any  command  to  exclude  from  the 
 Sacrament  thofe  that  might  elfe  receive  unworthily  ?  The  Apoftle  fpeaks  of  that  ^<*^^^^^ 
 pcrverfe  *  F.Farxm. 
 
 faximprobacmus,  J^j^-. 
 
 which  was  M^min.e'Vff 
 
 (ctkrt  ante  alios  immanior  mnes, 
 the  Gno(li(iiSy  and  though  it  be  cxtenfiv&to  all  fuch  atrocious  and  profligate  offen- 
 4orsj  whojc  crimes  in  the  kind  and  obje  ft  of  them,  are  abominable,  yet  it  Is  not 
 
 Mmm  a        ~  applicable 
 
1 92  The  new  Indofures  broken  down  ^  and 
 
 applicable  to  the  with-holding  men  from  doing  that  which  {$  good,  and  their  duty, 
 though  they  do  it  not  duly.  Such  meR  are  in  Scripture  only  quickncd  to  amend, 
 but  not  forbidden  to  do  the  duty  J  they  are  reprehended  for  their  defeds,  but  not 
 willed  to  give  over,  and  told  that  in  vain  they  do  that  work  of  whofc  fruit  fhey  fliall 
 bcfruftrate,  that  they  may  ftrlve  to  do  it  better. 
 
 And  if  this /4i>;w^w/V;/e4r  be  to  affright  men  with  the  denunciation  of  Gods 
 formidable  judgements,  and  efpccially  of  Hell  fire  (as  interpreters  expcundir^ 
 and  this  to  be  done  with  making  a  difference,  thofcthat  were  weak  and  infirm  be- 
 ing gently  to  be  reproved,  but  the  contumacious  and  refradory  orily  to  be  mere 
 feverely  increpateel,  or  this  to  be  done  when  they  are  judged,  argtiite  judicatos,  or 
 arguite  difpuundo,  according  to  thtGreeli  copies  >  or  difputatos,  as  Lomus,  that  is 
 difptatmh  rmonifquevi  conviHes  j  if  t\\\spiUing  out  of  the  fire  be  the  bringing  off 
 fromherefics,  SiS  Menochm  ^  or  the  obfccsnities  of  the  Gnofticfis,  as  ^ujlinUn  and 
 Tirinui ;  or  If  it  be  Hell  fke  (  as  the  moft  interpret  )  from  which  men  ought  to  be 
 haftily  or  forcibly  refcued,  as  Lot  was  from  the  fire  of  Sodom,  which  typed  the 
 everlafting  flames ;    and  this  garment  jptted  by  tbcfltf?  be  the  manners/ociety,  and 
 filthy  carnal  converfatlon  of  the  Gvojikfis  (  and  confequcnly  of  fuch  like  Hcreticlcs 
 and  impure  wretches  )  and  whatfoever  belongs  to  thern,  whence  contagion  may  be 
 feared  j  (as  we  avoid  not  only  men  infeded  with  the  plague  but  their  veftments,  or 
 asthey  dec' ined  the  teuch  of  their  cloaths  that  were  legally  impure  bccaufc  ic  de- 
 filed j  or  elfe  be  the  external  fhew  of  holinefs  which  they^;arried,  which  was  to  be 
 devcftedjs  a  garment  polluted  wi  h  filch  and  impurities  {^s'^ufti^iiin:)  then 
 this  text  can  conduce  to  no  advantage  of  their  puipofe,  who  are  not  pleading 
 for  the  necefTity  of  increpating  and  menacing  finners,  by  denouncing  cf  Di- 
 vine vengeance,  nor  do  mike  any  difference    (among  fuch  as  they  fufned;  or 
 hold  to  be  finners  j  but  call  them  all  off^  and  neither  duly  judged  nor  charirably 
 difputed  with,  and  when  alfo  they  are  undefiled  with  fuch  odious  erro  s  or  impuri- 
 ties,and  through  Ecclcfial^icall  cenfurcs  may  fall  under  the  notion  of  redargution 
 yet  ought  they  to  be  infii^ed  onely  on  the  contum2ciouSj\vhen  thcyhsve  been  duly 
 judged,and  for  the  reft,  r  0  pull  them  out  of  the  fire,  is  to  take  them  iff  from  a/fts  in 
 their  kind  and  objedfinfull,  nor  fromihofe  which  are  good  m  their  nature  and 
 matierof  them,  and  which  are  mens  duties  to  do,  though  they  do  them  defediveJy 
 efpccially  when  the  frequent  doing  of  them  may  help  to  mike  the  man  better 
 and  better  able  to  pcform  the  duty,  and  amend  the  defers  :  and  laifjy,  no  contao  j- 
 on  can  be  contraded  by  a  communion  with  any  in  what  is  good,  and  there  where 
 ihey  render  not  any  infedious  examples,  and  when  thty  fufpend  the  pradlce  of  any 
 whatfoever  evils  may  be  In  th-ui. 
 
 SECT. 
 
The  Lord's  Suffer  laid  forth  m  cmimm  jor^i^c.         apj 
 
 SECT.  XXXI. 
 
 I  Tim.  5.22.  inter preted and anfwered,  OfPrimlpals  and  Acefs- 
 riffs.  I  Tim.  3.  10.  coKfideredy  not  like  redtfens  to  examine 
 thofe  th.>t  are'  to  commumcate ,  and  thofs  that  are  to  h  or^ 
 dAint'd. 
 
 vv 
 
 E  fliall  need  to  make  no  great  defence  agalnfl  this  argument  alfojnot  one- 
 ybccaufewe  hive  elfwhere  grappled  with  ic>  bac  becaufei:  long^fince 
 fellij 
 
 S^  Augiijfine  g'ving  it  fo  many  mortall  wounds  in  his  uifput^itions  with  ihe  Pevj- 
 r7^j_,  wh'j  alleged  :har  to  partake  of  the  Sacramens  wi  h  evill^mcn  was  tobcpat- 
 rakcr  ofih-ir  fins,  andcnnir.'-ry  tothlsof  i  Tim  ^  iz.  fo  as  this  argument  bci  ig 
 long  fince  killed  by  him,  i:  Is  oneiy  i:s  ghoft  that  walks  in  the  /i^ologifls^  to  make 
 us  knsw  3  that  they  in  mccr  contrariety  to  the  ccxr ,  pyrtake  with  the  T)oimijti  in 
 their  (in  of  fchi(m. 
 
 And  having  already  fpokenfolirgely  upon  this  Theme,  perchince  it  will  be  ra- 
 ther necifl"  ry  to  cut  eft  ir.uch  of  what  ij  there,  than  to  rdde  more  htre,  and  there- 
 f(  re  we  In:!!!  w.sh  Tarquin  oncly  cu:  down  fomc  few  he  ids  of  wha-  grows  copicvifly 
 elfwhere, as  wel  to  further  brevity  as  to  prtvrnc  facictyj'cr  as  ihe  kcor.d  dr?.u^hr  cf 
 f3ncyinpi<fturenevert:keslike.hefiift,  ro^«oix'o/cj^rif//w  cffe^TJirum  r^tc,  faith 
 Sevcu. 
 
 WeJh^l!  clofeinconfonancewiththcm,  Thit  hire  refrovhtg  fm-ncs  is  net  a!- 
 voayet  fufftcievt ;  thofe  that  are  culpable  of  fuch  cffcnccs  as  the  Civi'ianscalM/fC- 
 citaics  fccleris  et  facinorU ^whznwlih  :he  Church  is  icandi!ii°d  by  che  njiorioufncfTe 
 chereoji:  may  perchance  be  expedicottorurDend,and  ii  ihey  continuecontumaciousj 
 it  is  requifite  to  excommunicate.  IlTiallfayin  ihtwotds  oi  Augu(li?i€i  Hcqticidco 
 hoc  dixerhn,  m  ncgligatur  EccUfujlki  difd^lim^^^  permit. itur  qiiifqueflcerequod  vo- 
 htyfint  ulla.  conepfior.e  0*  quadum  medicinali  viniicii  (^  ierribili levitate f^  chnrita-    ' 
 
 tU  fc-ueritmc novrrMum  eft  correftionis  poem  ,  cm  fit  malum  culfce,  and  ftiall 
 
 confcfle  ,  Vbi  fieri  permit  tit  utis  pici^  ^  nonfit,  i^fi  iiegligemid  trahit,  (^  in  peri- 
 culo  covfemiendi  eft  per  defidiam  cBrrigtndi -,  But  whenthe  faults  arc  not  atrocious, 
 when  they  are  a  multitude  that  ofiend,  when  they  cannot  be  feparared  without  the 
 ftaln  of  peace  &  breach  of  unltyjwhcn  their  oiFences  are  only  known  to  a  few.not  ac 
 all  by  publick  &  notorious  knowlcdgjwhen  they  are  not  yet  cenfured  for  crimes  evi-- 
 tkn:  in  the  fadjorconfeiledjor  verified  by  a  judiciall  fentcnce  j  to  permit  fuch  to 
 have  accefTe  to  the  Lords  Table,or  tocom€  ihliber  t®  participate  with  them,  is  i\^ 
 ar  all  to  partake  of  their  (ins. 
 
 Toratifiethisconclufion,  wehavenotoiiely  the  jmrfwfky  but  tire  reafcfirs  of 
 Atignftine^  who  was  the  Champion  and  prolocutor  of  the  Church  againft  trhe 
 ZXwufi/fj.Takcifew caysot  his \ight,&rparksof  that fliote  which  elfwher^rtrincf  CmfaCf^; 
 raorcamplyN^  (0fA(0[^a^ffiijH4fm,  m^trfoniipffon(t)mn[pi[^H(:f9mhit<mt6i  1x^1^* 
 
 (aiik  ^ 
 
2p4  ^^  ^^^  Indofures  broken  down^  and 
 
 fmnii  libemte  iflAfentemia,  f^i  fe  puram  fcrvatmt  cmmumat  alienif  feccatif^ 
 
 immtmJum  non  tavgh  qui, id  feccamm  vuUi  co?ifemit,  and  while  men  are  fiofi  cmjcn. 
 Coutr.  Cf^fc*    ^i^^^^^  qidbus  b^c  fUceut,  fed  toUrantcs  quibm  h<xc difplicent,  non  epcr antes  per  mcrbi^ 
 lu  ?  ^c  pA  6.      ^'^^  CHpiditatem  ,jcd  tolermtes  perpxcifiam  cbarjutemiin  cmmmione  facramentorum, 
 non  paruciputione  operum  -,  he  a  fli  rms  that  commmkint  Altiri  Chrifli,  vou  aliaih'  pec- 
 eaWinenfa^u  cum  talibia  fed  Domini  facramenta^ommmicaJity  and  ccufidently  gives 
 this  Covolhry, Mm fcfium  non  co7itaniinari  alicnis  pccmii  quatido  cum  iis  facramema 
 communicant.     And  zs  in  anfwer  lo  this  ttxc  urged  by  Crcfconius,  he  faith,  Vt  ofien- 
 Epifl./^^jom.  dem  quemadmodum  quifquc  non  ccmmuKicaret  alienispcccathy  ad  hoc  addidit,  Tt  ipfum 
 ^■P'l^»  ciJiumfervaynQn mm quife aftumfervit^ communicat  alicnis  pcaatis, quamvis  mn co- 
 
 rum  peccata ,  fed  iUa  qua  ad  judicium  fumu7it  Dei  facramevta  communicet  cum  ih  a  qui* 
 bKsfecaftumf€rvandofjicitalienum,al}oquinetiamCy^rm)us  {quod  Idhfn')  peccaiU 
 filtcrum  (^  fxncrmnmcoUegHTumcommunicabit  (hraquiht'^  t amen  in  comminionc 
 divinorumfdcramcnmummancbit.  Soeifwherehetells  che  Dona  ifls upon  this  cc- 
 Coniulit.TC'  c^iionyT^ndixijI'e  Vomimmprafcme^udainpndummundi ejiis ,  fed  jnn  muvdi  cfu-\ 
 tUX  z.c,  1 2, ,  addidit  autemiiion  omncs.  quia  ibi  erat  qui  mundm  non  crit ,  qui  tamai  ft  \r<xfcvtia  (i.a 
 Cijeteros  poUueret,  non  iis  dicer etniyj am  mundiefliii  fed  dicer ctur  (utdixi)  i.ondLm 
 
 mu7idieflis     certe  fipmatU  apudms fimiks  eJJ'c^ud^.b^c  verba  nobis  dicitc, 
 
 mundl  efiUfcd  non  cmneSjVon  autcm  boc  diciwfcdrdrci.  isj  propter  quo/dam  immuT^dcSi 
 immundi  ejlis  omvcs, 
 
 Wncre-is  they  [\y  ihxt  a^s in  Civill  fudifatoricnbere arc^rincipds  and  Jcccjforic^t 
 fj  before  God  ibcrc  rcill  he  too,  no?i-cxuminers  are  acccfforia  before  tbcfa^.  but  i\\q 
 Law  wil  fupply  ihcm  wi  h  as  litrleaid  as  ihc  Gofpel,  fcr  i.j  Law  he  is  ondy  an  ae- 
 ccirory  before  the  fid,  that  abets,  procures,  confents  to,  or  commands  a  felory  or 
 any  evill  ad  from  whence  a  felony  proceeds  j  but  fir(l  asihe  lowtft  oftl-nccs  in- 
 volve noaccviroriesCastrtTpaiTvSi)  foby  proportion  where  the  faults  are  not  cx- 
 itiousor  fcandalQus,  djicu$,thcreihouldbe  no  acccflaries  by  commuunion  wi.h 
 fuch  as  are  oncly  io  faulty^ 
 
 Andfecondly  where  the  adion^s  naturally  good  that  is  ccmmar.dcd,  though 
 jn  purfuance  thereof  a  Felony  may  be  ccmtr.ited,  the  commander  of  the  att 
 is  not  acceir  ly  to  the  Felony.;  fo  the  receiving  of  ifee  Sacrament  being  in 
 its  own  nature  a  good  and  nccelTary  dw  y  ,  heihitconfents  or  fliould  enjoyn 
 iJaem  to  rece'ive ,  who  become  unworthy  rcceivvi'Sj  is  not  acctffci-y  to  the  unwor- 
 thy reception 
 #  So  thirdly,  C\p.cc  pircicipation  of  -fin  is  onely  inthofe  ads  which  are"  evill  in  the 
 kind  a:«.d  objed  thereof ,  not  inthofe  ads  which  are  good,  and  the  deSciency  is 
 onely  in  the  well  doing,  and  that  defed  neither  caufed  or  confented  to  by  another, 
 tLey  therefore  tiiat  fufler  thofe  to  come  to  tlie  Sacrament  that  partake  unworthily, 
 and  participate  with  them  but  not  in  unworihinelTe,  neither  abetj  procure,  con- 
 fent  to  or  command  the  unwortqincffc ,  nor  are  acceffory  \^  the  Ataxy 
 but  the  ad,  not  the  formall  but  the  naiurall  part  thereof,  and  the  phyficall 
 not  the  moral  adion,as  long  as  he  that  adminiflers  or  permits  any  to  come  to  the 
 adminiftration,  isnotthecaufeot  their  unworthy  receiving,  nor  the  unworthi- 
 neffe  of  the  perfon  known  to  him  in  that  way  wherein  it  regularly  ought  to  be,  vi<^» 
 by  publick  and  notorious  knowledge,  though  it  be  evill  of  the  part  ot  the  receiver, 
 it  is  not  fo  of  the  part  of  the  giver,  nor  is  any  fault  to  be  imputed  to  him/who  cannot 
 5oarei  as  k-  be  the  caufe  that  another  partakes  with  an  evilliwhat  he  ditlr  ibutcs  with  a  good  in- 
 }f<^tc*  lent  aad  ^<dlon  Aa4  wUh  the  adlon  of  receiving,  there  isnot  corjoyncdne- 
 ---^      - «  -  ceflarily 
 
1  he  Lord's  Supper  laid  forth  in  common  for,  <s^c.  295 
 
 ceffirily  and  of  it  rdfc,  the unwonhlneffe  of  receiving,  for  J;e  may  partake 
 worthily  if  he  will/o  as  tliere  is  no  co-operation  in  evil  but  a  permifllon,  which  mo- 
 nllycmnocbeaToyiedjtheco  operation  being  onelyro  the  receivlng.not  unworthy 
 reception,  neither  doth  the  adminifter  doe  againft  his  confcience  in  admhil- 
 ftring,  for  the  Didite  thereof  is  nor  to  be  regulated  by  his  private  and  Cpcculativc 
 kncvv'ledge,  that  this  ran  Is  unworthy,  but  by  his  praftical  knowledge,  confide- 
 ring  what  he  ought  to  do  for  limc  and  place  in  concurrence  of  fiich  circumltanccsj 
 ofthe  mms  coming  to  demind  the  Sacrament>  andhis  occult  unworthinefle,  and 
 thea<.'niinifter  dot;!  not  dirprnfe  it  in  his  own  name,  but  acccording to  order 
 tltablilhed  by  God,  forbidding  any  Church-  H\ember  ro  be  denied  his  right  to  holy 
 things  up  "^nihe  private  knowledge  or  will  of  the  adiPiinifter  ,  who  is  to  dllhibute 
 it  not  forrwaily  as  to  one  worthy  or  unworthy,  but  to  one  undivided  from  the 
 Church,  and  to  exhibit  thu  which  is  the  wltncffe  of  Chriftian  prof(fllon,  to 
 them  profcfT  the  ChrilHan  faith,  th.S'craments  being  ro:es  of  the  true  Churchj 
 and  the  receiving  thereof  an  ad  of  communion  with  the  true  Chu:ch. 
 ^nd  if  this  cjnfupport  and  jjiUfie  the  difpenf-ing  of  the  Sncrament  to  fuc-h  as  by 
 privite  kn(?vv]e>"!oe  onely  are  kn- wn  to  be  unwcrchy,  much  more  will  ic  bear  out: 
 the  difpcnfation  thcr.  of  to  thofc  that  are  o-nly  fufpr ded ,  or  h  we  one! y  not  upon  tri- 
 al given  dcmonllrativc  flgn&cf  heir  b  ing  worthy.  A' d  fccit^g  alfo  unconverted 
 m  n  can  ncihcrheir  nor  pray  w'th 'aith  ,  r,nd  c'"^nf<(^uently  iio  iiiboih,  aswcil 
 aswh'n  rheypnrta'e  of  the  Sacramenfjit  mu't  conr^juently  be  afmuch  apartakitig 
 o:  their  fms  to  admit  them  and  communxatewih  them  in  the  one,  as  in  the  other. 
 
 What  they  trutolrgi^e  ,  (  and  th.ercby  conflraiaus  li  c  Mercury  reabniag  with 
 ButtfAy  tocofiforni  toihem,  bceaufe 
 
 •    ,-  admijjo  (canimuT  veftrgia pjffu  ) 
 
 ofthetellingthemtbat  ae  unwor  hy,  and  yet  Arc  pirtakers^  \.\\\i  they  are  '-amsin' 
 tcrcjfcd  in  Gofpel  privileges  and  pomifcs,  avdjufiifcJ  perfons  by  giving  tbctn  the  (eden 
 of  the  vcw  QcvcTiii^t ,  Is  neLlfti'r  periinentcorhis  fubjcd  of  partaking  their  (inSjncr 
 as  (  haih  been  formerly  tnanifcftcd  )  is  co  fonant  ro  truth  or  found  rei:on  j  it 
 mikcsthem  relative Sai^.ts,  and  To  are  all  Church  members,  net  effectively  oi  me- 
 ritori  -.uflycut  off.  Tht  Sacrament  fcls  nor  m.m  bu:  the  prcmifcsto  them,  and 
 upon  condition  of  believing,  and  rhat  they  may  do  to  thofc  ;hn  believe  not  ,  and 
 in  ■hccon.'-i  ion-'l  pr*^  mifesall  of  the  Chu  ch  hwe  intereft,  which  are  thj  fame  pro- 
 mi  fs  in  the  wcrd  and  in  the  Sacrament,  ( though  differently  applied  )  and  the  one 
 and  ihc  other  holi  forth  juiMficati  n  in  thefame  way  of  believing,  anduponfuch 
 condlti'-sn  and  not  otheiwife.  They  are  not  afl'ured  tV>at  all  thole  are  juftifiedto 
 wh-m  they  impart  thefeales,  and  why  are  any  made  faints  intereiled.  In  the  promi- 
 fcs,  and  jutlified  more  by  :hi$  Sacrament,  ifthey  (houldhive  it,  than  by  the  other 
 which  they  have? 
 
 That  mn  cximiven  are  accejfories  before  thefaSfy  Is  one  of  their  Diftates , 
 but  none  of  their  dcmonftrations.  Thatthofe  who  are  under  violent  fufpicionot 
 grofle  ignorance  (hall  come  under  cxaminatlonjwe  deny  not  s.  that  thofc  who 
 are  yehemently  fufpeded  of  fcandals  may  be  examined,  and  witneffes  may  be  fo  aU 
 fo  concerning  thena  ,  we  grant ,  bur  that  they  may  examine  of  the  fincerity  of 
 giace,  or  foundnefs  of  converfion  ,  fucha  power  God  never  gave,  nor  can  vvc 
 fufFer  them  to  ufurp.  As  what  have  I  to  judge  thofe  that  are  without,  f©  to  judge 
 that  which  is  within,  the  Church  judgeth  onely  of  fcandal,  not  that  which  is  fe- 
 $rec  in  the  he  arc.    Sufpenfion  i$  a  penal  a^ ,  an4  therefore  not  so  be  in§i^ed  but 
 
2^6  The  lS(ewIndo/i4res  broken  down^   and 
 
 by  judicial  fcntence,  upon  evidence  of  crime ,  nor  for  want  of  evidence  of  found 
 
 gr^ce.     Every  one  (  as  is  the  rule  of  the  Cafuifts  )  is  to  be  cfteemed  good ,  untill 
 
 feme  111  an  Ifeit  evil  appear  of  him,    Hethat  isa  Church  member ,  hatharightto 
 
 holy  thirigS,&  to  admit  him  to  partake  them,it  is  enough  not  to  know  the  contraiy . 
 
 We  need  not  Cctk  pcfitiveiy  to  icnow  his  worthiuefs ,  they  muft  not  fet  up  their 
 
 thrones  ofjudgemcnt  in  Gods  peculiar,  the  heart.    Had  the  ancient  Church  fenfed 
 
 CmHEpift,    or  praiftifed  fuch  a  nccefTary  duty ,  Jugufiitie  needed  not  to  have  feared  the  eradi- 
 
 ^armcn,  /.  2.  cation  of  the  wheat  with  the  tares,  upon  a  denial  of  communion  of  i'acran-enrswitFi 
 
 c  ^»       ^  evil  men  ,  for  fpch  a  curious  examination  wculd  have  diilinguiflic  one  frcm  the  o- 
 
 {/ontra  lit.  Pe-  j^er ,   and  the  one  might  be  puld  up  and  the  other  left  ftanding  ,   and  there  would 
 
 r/7.  I.e.  25.      fcarce  have  been  place  for  thofeexprdT  s,    Bouh  mdinon  obcnm  qui  igvo.-antur,2nd 
 
 Centra V ovat.  alfo  quivdoquidem malos in uniiatc catbolica vcl mn never Mt,  and  iikcvvilc  aut dm  bo- 
 
 pofi.CoU.c.^*  nUmnptucritdcmoiiflrdri)  for  they  and  their  condi  ion  might  well  then  have  been 
 
 deteftfd  and  mmifelted. 
 
 The.  JfojUcfpc^Jis  ofOrdivaticn  of  Miniflcrsy  wherein  by  not  cxmimr.gthcfcrfons 
 
 to  he  orddincdi  guilt  is  co7itra^cdj  and  vpbc7i  dene  without  proving ,  as  iTim.5.  ^^» 
 
 then  it  ii  fudden.     That  the  words  arc  to  be  undei  itcod  of  hying  on  of  hands  in 
 
 OrdlnDtion.  I  coRfcfs  hath  better  authori.y,  but  they  feemto  have  more  reafon, 
 
 Ahhiftiihl.  2.  whotake  It  for  i  rpofitionof  hands  in  abfolving  of  penitents,   as  do  TcrtuUia7i:\nd 
 
 obf»  U.p'  4<^o  C>pr7^7i  among  the  ancients  j  to  which  fcnfe  the  context  before  and  after  is  morefu- 
 
 ^cbfc'r.  i  i.     table,  andthitpartof  thcprtccpt  liccpthy  felfpire  ishy  fcmeof  this  judgment  thus 
 
 ft. 412.  paraphraftd,  thit  by  knowing  what  1$  committed  by  othrr  mtn,  hebenotcor- 
 
 SccVr.Him-     r^^P'^d  or  defiled  and  drawn  into  the  llVe  ,  but  remaine  pure  and  undefiled  , 
 
 mondAimot.     v.oivc-wiiv^iindcrnyKOivcopuvcty.ctfTiaii  Iignifying  to  commit  the  (ins,  Rotonely  to 
 
 be  bkimablcfcr  others  guilr.     15ut  lee  it  be  meant  properly  of  Ordira'".ion,  It  they 
 
 couL-i  give  us  fuch  another  text,  adminijicr  net  or  admit  not  to  the  Lords  Supper  (ud- 
 
 den!})  they  would  as  Scaliger  fjith  oi MamonideSj  defincre  nugari ;  but  as  there  is  no 
 
 fuch  like  prcccpr,  fo  there  is  not  like  reafon  for  the  one  or  other,  orelfethe  Apoft'e 
 
 doubtlcfs  when  he  gave  diredions  concerning  the  adminift  ration  would  have  held  it 
 
 -       forh. 
 
 Fii  ft,  There  is  no  command  generally  obliging  all  Intelligent  Chriflhns  to  take 
 'AdditadA-    Orders,  thereisto  r^^e,  eat,  doth ff, 
 
 minit.l.q2  Sec6nd!y,No  man  hath  fuch  a  claim  to  Orders,butthat  it  is  notfufficicnttliat  the 
 96.buttA/\.  Ordainer  knows  net  the contraryjbut  he  muft  pofitlvtly  knew  hiswoithinefsjbuta 
 Hugnuiihid.  Church  member  hath  fuch  a  right  to  the  feaks  of  that  faith  which  fee  prcftlTcth,  and 
 to  the  notes  of  that  Church  wherein  he  is  incorporated,  as  to  receive  them  Unlcfs  he 
 bepubiicklyknownto  be  unworthy,  the  one  requires  fpccial  Cbari[mataejy  the  0- 
 ther  onely  common  graces  to  entitle  to  the  figns  ( though  fpccial  be  requifite  to  ob- 
 tain the  fhings  fignitied. ) 
 
 Thirdly,  Often  the  perfons  to  be  ordained  are  not  known  unto  or  familizr^y  ac- 
 quainted with  the  Ordaiuer,  butthePaftor  fliould  be  more  certverfant  with  his 
 ■^..  .  .      -  >.  Hockthen  to  be  ignorant  of  thdr  condition. 
 
 ^^"^  FGurthlvjNo  grace  is  now  ufually  given  by  Ordination  to  lifellotate  the  perfons, 
 
 ir*^*88*  ^'  ^     ^"^  S^^"  *^  conferred  by  the  Sacrament  adjumental  to  their  amendm.ent. 
 p         *,.^         Fifthly,  Notwlthrtanding  all  this,  thofe  that  aire  notorloufly  worthy  the  Ca- 
 ^art  i.di[t.     (•uj£^5  C^y  2^g  j^Qj  to  j^g  exaAiined  before  Ordination,    and  the  gloffe on G^r<:- 
 2  $ .  nuutcs  or-  ^i^^  tgiig  „5^   Teflimoniumpopuli  ce^uivalet  examinationi,  vifrum  fu^cit  quod  cUricus  or- 
 amtptr,         diunduihAbcAtfmmpcrfe^  (^pirhwrnampam^  quod  Mtimnfmtc^mimndi: fed 
 
 tantjtm 
 
The  Lor  is  Su^er  Lid  for  th  in  comrmn  frr^^jrc.         297 
 
 unM  i^ctii  bn:  zhtj  aeaapz  none  ciu^igli  of  known  wsr-Jiiacfi  from  fxaminari^ 
 onb«io«aiiT.i5JontocomnMinlci«,wfckk(hcfrcskii  not  tidr  wonUndJ  tbef 
 r«ck  :o  b€  affarcd  of,  b«  to  make  fare  of  Aen. 
 
 Befidc,  tii€profcibi.ionkerc:cfifMJ|[tf  j/flr&Bf«tff^,  tBAejadg^iiaicofCii^ 
 vhiznd  others,  is oaeiy  Oils  Ald»«^ «i«s break fiocdb  inwilfc  raOindle  frtj 
 ordala  per  Cons  unwoitly;  doaoc  AoBfoBov,  or  fafc  ttSkmttnif  mkk  tian  ia 
 fuchads,  net  ihcTc  of  tfce  ordiiMd  bat  ariakiea,  Andwbere^s  cteyaCcagc 
 irifi.^io.  TbMtr&uanwMwmu  fc  wiir ■iijiM  cumiamg  sr  jrmaigs  wc 
 grin:  a  prcvtnj  wis  :J»cr€  required,  batfc  was  a  Drobodoa  bf  long  ix^ieinr,  aac 
 by  a  perf  jnal  eximina:icn,as  Cbryfifim  cxpc«iMbkM*l|iH  Mafwi  aftma^  « 
 
 cow  eium  hffcsfMkM^'^''^^^  ^^  emadttemwri  and  i  I4f-«r  :a  cic  like 
 efcd,  •%ffruw-.tr jaB  ixuffKBmts'r^ba^i  foasAa  arrow  nay  be  in  tnck 
 a^iinft-.h^m  -o  dcmon!tra:«  diaciflowlolgcairfproaf  of  ■wiiiiaybe  fa^  widb- 
 ou: per 'onali cxamiAitkn,  vi^.  bycbfcryfa^ t^ircovrifiiuii^iliri ckartftccEfeRit 
 
 is  bu:  a ^iriLcgifmt  when  :ky  ir^uc.  The  wonhy  wA be adninnlaBrf i>^  ww i J*- 
 
 :i7  exclucid,:hirsierc  ali  muA  be  cxambci. 
 
 SECT.    XXXII. 
 
 I  Pet.j.  ly  HeK  i ?.  17.  difcu^teL.  rrlmiMkmt  ii  dnt  n  Mai- 
 
 w; 
 
 'E  ki^c formerly  lifo defearetd  zkc fT3rce of  tidr  Arpimenrs  levied  cac n^-^/»» 
 cf  :hc  fc  Ttx:  s  ^  and  we  Ihail  ooc  xc?sbb  Mgcrtj  fines  efen  :lic  :oo  frecoeic  '^^ 
 
 ufc  of  Cordials  makes  :hem  'cfle  eificacicus.  Coacemfag  ibac  of  i  Fet.  ;.  i^. 
 I  have  elw  herein- wed  J  :hac  rhii  ii  :Q  be  ua^ierisadafadeieBCtof  the£uLka2^dii& 
 deipiiers  thereof,  cr  diif  urers  igilnil  k,  or  a  coofeffioo  dbercof  ondcr peiieaKiaa» 
 oppchTecodiff^mblmg.  eras  grmzsyOi  a  pteparcdncls  co^  reHen  arftmOM,. 
 Cbrifiiau  :  Xif  d-n^-ryisif  bibcyizs,  PbU.  x.  17.  *  Tot.  4,  i€*  ^ASszzjjacfo  ail 
 muchtoprofcdewhi:.  as  wherefcre  we  beiiete  (  as  TTri-^m  alfo  eoBcmieili  J 
 neiiher  is  Iran  jnfws:  r-bfeqaen:  anco,  cr  tfrawn  for±  by  any  ptobaoiy^ exami- 
 nation,  nor ccnhned  or  ceatraded  :o  1  diipoim^  men  for  rheSacxaatB^  doraiQf 
 way  rclpc ding  cr  3pper:aini::g  chereii.::c  j  it  b  f 0  tar  from  beng  00  be  iaxaodf 
 thereCas  ;hcy  obdude  i:)  as  :hac  theremxo  :her e  Is  here  no  ryfwr**-^  2t  aU .  much  left 
 is  iberg  any  command  or  wirranf  3  rh  jc  for  negleti  or  rcfofiiogCD  do  this,  chc  Sacr*- 
 mencl^xsuld  bedc^yed ,  and  this  amwer  is  :o  be  grfcnto  cvety  maosnot  onely  co 
 ibe  Miniiier  and  Eiders  ,  and  they  are  as  much  cbUgedtogKc  as  co  cake  ilds  an- 
 fwer,  and  by  force  of  this  Scripcure  are  no  more  impewred  dien  any  others  ro  exa- 
 mine^  and  are  as  much  liable  :o  be  namfned  by  every  cne  ^  and  tUynaH  chciKbc 
 ibscche  Pa^«sof;he  Chnich  were  Uicic  indctd  \kk  were  ?d;icipally  coticeinB^ 
 
2p8 
 
 7  he  lSlen>  Inclofures  broken  down^   and 
 
 Sylvius* 
 
 €af.  Conf.Li, 
 
 c.  I. 
 
 C of,  9 1. p,is. 
 
 to  give  this  anfwer,  as  kftgiialified  to  defend  the  Chriftian  faith,  andmoft  enga- 
 ged to  do  fr. 
 
 WhtxtTiS  they  (siy.  That  iftbu  Thereto  be  done  before  enemies^  thenmmb  more  mi 
 Ciifier  to  be  made  before  friends,  it  follows  not,  becaufe  there  is  not  the  like  occafion 
 to  do  It  before  the  one  as  the  other  5  there  God  calls  us  to  be  Confeflbrs,"  t©own 
 and  bear  witneflfe  to  his  truth,  Firft  thereby  to  glorifie  his  name,  from  whomfome 
 honor  would  be  fubftrafted  by  the  erubekence  ot  him  that  ftiould  be  (ilent.  z,  Ta 
 Inttrud  or  confirm  our  brethren ,  who  by  our  taclLnefle  might  be  fcandalized ,  and 
 either  averted  from  the  falthj  or  retarded  therein.  And  g.  to  covince  the  unbelie- 
 vers and  reprcfle  their  infulrations.  Here  is  neither  call,  nor  need  of  fuch  tefti- 
 mony,  where  we  and  they  do  all  make  open  and  cpnftant  profcfTion  of  the  faith 
 wi.hout  oppoiirion  5  there?  not  to  give  inch  anfwer,  is  (interpretativcly  at  leafl  j  to 
 denyanddifclaimthetruthof  theGofpel,  anddifownourprofefTion,  as  if  we  had 
 not  faith,  or  the  faith  were  not  true  and  worih  the  fufFering  for  or  defending,  or 
 an  inftable  and  uncertain  faiili,  which  we  might  atplcafureprofeffe  or  deny,and  fo 
 to  make  our  felves  obnoxious  to  be  denied  by  the  Lord  Chrift  j  here  we  onely  de- 
 ny their  ufurped  authority,  and  difclaipn  fubjedion  ,  and  are  cut  of  any  the  for*, 
 mer  cafes.  When  our  faiih  is  otherwife  well  enough  known,  there  needs  no  iterate 
 confeffion,  faith  Baldwin  ,  which  if,  as  he  faith,  it  be  vain  boaf^ing  rather  than  a 
 Chriftian  vercue  in  us  10  offer  it,  it  can  be  no  Ufle  than  needlefTe,  imperious  ufurpa- 
 tion  in  them  to  call  us  to  it. 
 
 That  which  followes,  Of  their  deftres  to  be  heifers  of  mens  fmhy  not  upbraiders 
 of  their  weakncfe ,  cf  tbeir  hope  to  Jheiv  oj  much  meck^ieffe  and  ge?ulcncj[e  as  they  eas,- 
 fe^fubmijfmi/is  hu:  a 
 
 F  iftula  dulce  canit, 
 and  onely  a 
 
 ^.^^^mittitinhamOy 
 fome  mufick  to  make  the  Camel  go  on  with  his  burden,  and  a  clawijig  the  horfe  the 
 eafier  to  mount  into  the  Saddle.  They  have  well  helped  their  faiih,  wh^Jioneof  an 
 hundred  fcarce  is  fit  for  the  Sacrament,- and  they  are  like  to  cherilh  the  weak  that 
 will  not  receive  the  flrong  ,  and  do  hold  them  in  the  account  of  F  jols  and  mad- 
 men ,  yeaDogges  .inJ  (wine,  snd  when  chtycaflcffan  hundred  {or  one  th(y  ad- 
 mit, their  mcekncfle  and  gentlcntfTe  is  fomcwhatof  kintothdeni  y  of  the  Duke 
 of  ^/Wjtoo  much  whereof  Hdloil  ihtLow-Ceuntrxs,  and  this  profcfTion  there- 
 ,  of  wis  learned  from  Vomitian^  f^i  nmiqitam  triJJiorcmfcmcvtiim  five  frafitione 
 '  ileynemia  fronunciazit 'i  Hon  cfl  fides  ubi  antrarinm  viies  y  But  let  their  temper 
 and  frame  of  fpiric  be  fuch  as  tfccy  w^^uld  fet  it  cif ,  yet  thofe  a;  c  \^  a  perillous  con- 
 dition that  lye  under  an  cxoibftantpcwer,  from  which  they  have  no  fecuriiy  but 
 the  goodnefle  of  thole  that  tscrciie  it,  whoaremenneither  immcrtalinorim-^ 
 mutable 
 
 Concerning  that  of  Hebrews  ij.  17.  they  firlltell  us,  That  ijjcyfergct  them- 
 fdves  very  much  that  conftrae  this  of  the  Magiftrate  fthou^h  Qhryfofiome  were  one  of 
 thofe  that-here  took  a  nap  and  forgot  himfelf, 
 
 bonmhicdormiiAt  Homcrm:  ) 
 but  that  we  may  not  be  thought  to  fleep  alfo,  we  fhall  grant  that  tbofe  that  watch 
 /or/c'«/j,  were  the  Paitors  and  Governors  of  the  Church,  andconfcquenily  yceld, 
 that   we   muft    be   ruled   and   governed    by    them   in    all    ^uc    obedience. 
 ,^et  whac  we    give  jthem   will  prove   like   to  the    puife  of  Maravidisy 
 
 which 
 
The  Lord's  Supper  laid  forth  tn  common  for^^c.         299 
 
 which  the  Bifainers  prefenc  to  the  King  of  Spain  ,  which  he  ih  all  be  never  the 
 richer  for.         ^ 
 
 Forfirft,  hadtheBiihopsalkaged  (as  they  did)  this  text  for  fupport  of  their 
 OrdinanceSj  lee  them  contemplacc  what  anfwer  they  would  have  rendred,  .  and  we 
 fhall  befeech  ihetti  to  lend  It  to  us  upon  good  fecurity  that  it  fiiail  be  repaid  them  a- 
 gain  with  intereft. 
 
 Second'iy.Iftholewhlchtheyray  are  offended  with  the  grofnefTe  of  the  admini- 
 ftrationsat  home,  and  deicrting  a  communion  In  the  Sacrament  with  their  own 
 Pallors,  aieg3thereed  into  an  afl"xia:ion  with  t^ie>^^«/o|;f^jj  contrary  to  the  will 
 .  ofthcir  proper  PaftorSj  fiiould  be  prefled  with  this  text,  and  admonifhed,  or  incre- 
 paced  thit  this  fuics  not  with  the  ob&diencethy  owe  unto  them,  that  they  being 
 thit  portion  ol  the  Flock  nffigncd to  ihem,  and  which  they  ought  to  rule  in  the 
 words  ot  Cyt>rid?iy  I  rti-illprcrumeihe^/Jo/^^/^.f  would  appeare  to  be  their  Ad- 
 vocates, and  we  fhaldefKe  to  retain  them  alio  to  make  the  fame  plea  for  us,  and 
 if  affedion  caa  make  them  eloquent  in  the  one,  the  caufe  may  in  the  o- 
 ihcr. 
 
 Thirdly,  this  tcx:  doth  give  no  immediate  or  p:oper  confirmation  to  their  way 
 in  itfelf,butone!y  proYesic/7i4//o,  andby  a  r^more principle, but  the  effed  Is  at- 
 tribu-ed  to  the  immediate  caufe  which  contributes  or  difpofethto  that  form  which 
 denominates,  as  we  fay,  Sol  (^  homo  ocnerdnthmifiemj  yet  the  man  isonely  faid  to 
 be  I  he  father,  though  he  be  cjuickned  to  generation  by  the  Suns  inHuenceifo  though 
 Governors  are  animated  wi:h  power  by  God  to  m-'ke  Lawes  that  muft  be  obeyed, 
 yet  thofe  Lswes  cannot  properly  be  faid  to  be  commanded  by  God,  but  by  men, 
 onelyfccundarily  and  by  accident  from  God  :  and  I  may  as  well  fay,  that  every 
 ftatute-law  is  to  be  proved  by  the  word  of  God,  becaufe  it  enjoyns  obedience  to 
 M-;giftr:ites,  as  they  can  confirm  their  difcipline  by  this  textjbecaufe  itcommands 
 fubmiffi^nto  Paftors. 
 
 Fourthly,  If  by  force  ofthls  Scripture  they  are  to  be  obeyed  fimply,  abfolutely, 
 and  without  any  condition  (ns  the  P.ipifts  fay  of  the  Pope)  then  truly   we  may  fay 
 farther  of  them  :isihc  Cunomfts  io  oi  him.  That  God  and  he  hive  but  oneConfi-* 
 ftory,  and  we  may  not  appeal  from  him  unto  God,  and  with  Dr.  Stapleton  that  we 
 cwght  onely  to  locknotwhirisfpukenbuc  whofpeakes  3  and  we  muft  beenthral- 
 led  to  that  fervile  fai:h  prefcribed  by  he  old  fUhbins   who  becaufe  the  Law  com- 
 mands not  to  decline  from  the  vpord  which  theyJhaU  JJ)ew  thee  to  the  right  hdtid  or  to  the 
 /e/f,  infer,  that  a  hei  theyjfay  of  the  right  hand,it  is  the  left,  &  of  the  left  that  it^is  the 
 righr^we  muft  be'  ieve  them, or  be  modd'ed  to  that  blind  obedience  oUheTcfuitSjpcut 
 jumentum  ohedit  Domino,  (^'  fi:utbj.:ulus  in  rhanu  fenis    and  they  ni'y 'command 
 what  they  litiji  ""-iJ  thisrext  will  be  a  com  non  Repenofy  to  fitthem  with  proofs  fot 
 it,  as  indeed  it  is  fuch  a  C<itholicc7i 2,mon2^  them  that  ufurp  the  name  of  (^athoHpes, 
 behig  urged  by  BeK^fr/;/ff{?  to  prove  the  Pope  may  make  lawes  to  bind  theconfci- 
 encej  by  others,  for  b'ind  cbedijncc,  a'-dby  C.'me  for  the  infallibility  of  Coun- 
 celsj  ^iKihc2nf\w:vv^hkhlf^i:i>dlicr<^Ui%Bc:hrmine,  mayfuit  well  to  be  retur- 
 ned aifo  to  the  i^|:9/(jg//?j,  Obedicndiim  cjfe  tT^p<fitii  [I)  E^ifccpU  ^  quU  duhitAti 
 fed nonpopterea foquciur licere iUis  junHiunciiUf  ne/'lc q^as,:xt:8g4tAf:e ■  i^  eifdem  n9-  Coiitro.^.  q,il 
 $iiehtruderetiinqu.mUv!nj^(^ai  fdutem  riec^Jf^rm^  iUUmq^  cdnfcientir/!  ndflras  tom,2..f,  jzi, 
 ohlig'ire:  ncquaquim  ohcdiendntn  ergo  ejlj  fed  cum  cuuiion^;,  (l  fnseim  ;Ui  in  Vimino^^* 
 nibilluumfYJ.dj.ni. 
 That  they  aiay  Itnow  fvhic  obedieace  xa  expe  ft  3  ¥»e  mtift  sell  th^m  what  power 
 ""'  '  ■'^"'    '  "      —'      3Snn  2,         ■     "     ■     onely. 
 
I »»    fll  II  ■— i***— *— ^'  — .— L  - 
 
 200  '^^^  ^^^  Inclofures  broken  down^  and 
 
 onely  they  can  chalengc.  They  ^vc.notMdndateresy  fed  Mandaurih  and  muft  firft 
 
 receive  before  they  give  the  commands.    Their  power  is  not  Imperii  (nam  Vomini 
 
 nonfemim^emmeft)  fedlegamw,  and  muft  as  Ambaffadors  (hew  their  Letters 
 
 of  Credence,  and  not  goe  beyond  their  Commillion,  they  have  noP/^4/or.like> 
 
 ,    .  Pratoriditor  le^iflative  power  ,  but  Minlfteriall  and  executive  onely,  jus  dicere^^t 
 
 ^umta-utme.  ^^^  j^^f^^f^n^iu efidoHoris  nonjudicfs^necimpemfedcovfiliij^indhsLve  only  adcdara- 
 
 jinton.  de      ^^^^  ^^^  ^^  effeftive fentence,  and  a  direftivfi  not  coadive,  an  acccfTory  rather  than 
 
 T^m^de  rep.  jurifdiftion,  and  Minifteriall  not.  amhoi  itative^even  in  excluding  from  the 
 
 ^uh  EccUIk      ^^cramentthofc  that  are  fcandalous,  and  therefore  may  not  repell  any  according 
 
 «>i).C^«  jQ  jjjgjr  judgement  but  according  to  the  fcntence  of  the  Lord  the  rri|htcoos  Judge, 
 
 diey  are  therefore  onely  to  be  obeyed  aspubliflicrsand  interpreters,  of  Gods  word, 
 
 and  alone  in  what  theyfpeak  according  to  that  rule.  IftheyOiall  confefTe  ir,  and  fay 
 
 they  pretend  to  no  more  than  this,  then  they  might  havefpared  to  alleage  this  text  to 
 
 prove  they  are  to  be  obeyed,  for  we  deny  not  that  propofition,  but  it  they  affumc 
 
 that  the  obedience  which  they  require  in  thisp articular  is  of  that  kind,  we  cannot 
 
 by  granting  it  give  up  our  liberties,  which  z^  Alexander  anfwered  Diogenes,  is  a 
 
 talent  too  great  to  be  beftowed  upon  beggars  (of  principles, J 
 
 And  we  (hall  be  bold  farther  to  remind  them  ,  That  though  they  have  now  ral- 
 
 fed  an  inundationilnd  an  unlimited  over-flowing  of  their  power,  yet  anciently  it 
 
 was  reftrained  within  narrow  banks,  and  ran  fofparingly,  that  it  might  be  eafily. 
 
 ftoppe^d  or  turned,  and  they  that  now  renounce  and  caft  ofF  the  Church ,  were  of 
 
 cM  rubjea,to  be  rejected  and  caft  out  of  the  Ghurch,  a  feccatoreprapefnofifurare  fc 
 
 gyprkn  "Epifit  ^ek«r,faith  Cypmn^nejefeadfacrilegifaccrdotisfacrifcjamifcere,  quandaJpfa  maximt 
 
 (^8 .  p.  2-Qi.     fpteftatem  huhm  vel eligendi  digm  fdcerdetes  vH  indignes  recufandi ,  and  they  that 
 
 folely  and  arbitrarily  drive  away  the  multitude  from  the  Church  of  their  chuftng,  it 
 
 was  then  thought  to  have  more  of  ri^hteoufnefs  and  charity  for  them  to  go  off  from 
 
 I^tjun  pkh.    the  Church  at  the  command  of  the  multitude ,    for  To  BlmdeL  alleageih  Clemens. 
 
 ^*^f  fpe^kingtothePaftorSjof  Corinth,  '^is  inter  vos  generofvs,  qm  mifericors,  quh 
 
 (bmtatit  ^lenm  I  dicat,  fi propter  me  feditio  (^  comentio  (^  fchifmata  orianturiexcedo, 
 
 nheo'y q^ocunque  volueritisjqwieciinque  k  multitudine pns^epta  fmt  fmo  ? 
 
 Neither  can  we  concede  what  they  conclude ,    That  Minivers  mufi  doe  all  bepde. 
 '   peaching  andcxhnumn,  vehich  may  conduce  to  ths  peoples  fahation,  unlefTe  they  re- 
 ftraiQ  &  limit  it  tothat  which  ought;  to  bedone  by  Minifters,  and  for  which  they  arc 
 Impowred,  Cfor  Mjgiftrates,  parents,  See.  have  fomewhat  to  do  adjumentall  to  the 
 fslvation  of  others,  which  Miniiicrs  may  not  ufurp  or  intrude  into  )  and  when  wc. 
 h^ve  granted  this  Thefis  fo  limited  and  reftrained,  yet  we  (hall  deny  the  Hyfcthefis, 
 thatthe  courfe  they  thus  plead  for  is  conduftlveto  falvation^we  flial  notwhhftanding, 
 yeeldwhatjhey  inkneithitMinifters  mu[igive  accQunt  of  them-vphieh  cannot  be  vetll 
 ionemtbout  taking  kf^oi»ledg  of  their  efiatesiBut  we  cannot  farther  concede,that  this 
 they  cannot  do  by  any,  other  way  without  fpeclall  examination  antecedently  to  the 
 i^acramentjor  that  becaufethty  muft  give  an  account  of  them,  that  therefore  they 
 mwft  take  a  particular  account  from. ihem,becaufc  they  arc  to  be  accountable  onely 
 for  their  teaching,not  our  learnings,  of  the  undertaking,not  the  fuccefle,  pro  curd 
 2tpn  curatione^  oiherwlfeweihouldnot  at  all  wonder  at  that  of  ChryfoftomiMiror  fi 
 qnUKfSicrHm  pojptfdvari.   The  clvill  Maglft rate  muft  be^alfo  an  accountant  f  of- 
 tie  people  under  his  government ,  yet  though  he  may  call  them  to  reckoning  for  the. 
 SQianlf  eft  breaches  oi  his  Lawes,  yet  tie  neither  ufeth  nor  needeth  to  take  an  account 
 of j(h(in  how  perfc^ly  (hey  keep  tkm»    ^ndit  VYiii  «no(  Qiu^h  facilicau  the  Mini- 
 
The  Lord's  Supper  laid  forth  in  common  for  ^  0*c.         301 
 
 ftersaccountjnerhelptoperfeAutotakethisaccoumof  men,  once  alone  fforfo     / 
 they  pretend  to  do)  and  at  their  admlflion  to  the  Sacranaenr ,  rami  jo  make  ^"^'^^if/hitak^r  con^ 
 how  they  are  dlfpofed  for  one  ordinance  onely.    T>eir^€atiinall  dut^topp&«h  tro,i.6,i7.   " 
 the  word,  ours  to  hear  and  receive  it  with  faith,  the  Sacraments  being  but  vifible  QcrhardJe 
 words  and  appendices  ©fthe  word  heard,  and  not  efficacious  without  it ,  the  word  EceUf.CAO^ 
 bei»2  as  the  Sunne  to  all  other  Stars,whlch  though  they  have  proper  fpeciall  Influen-  r^^^  '^^^ 
 
 ces,  yet  all  have  their  light  from  that ,  or  as  fome  Philofophers  think  of  the  foulc '     ' 
 
 of  the  world,  which  quickens  and_,aftuatcs  all  particular  forms  in  their  fpccificall 
 operations. 
 Why  then  (hould  they  not  take  account  how  we  are  prepared  for,  or  do  attend  un* 
 to,  or  profit  by  hearing,  Candfo  by  proportion  for  praying)  as  well  as  for  Sacra- 
 mentail  communicating?  They  (hall  nor  give  account  for  us  as  we  are  onely  at 
 one  timej  vi^.  at  our  firft  admiflif'n  to  the  holy  Table ,  but  for  the  conftant  ceurfe. 
 of  our  lives,  andnotforourdifcharge  of  thatoneaftoneiy,  but  for  thewholefcv 
 ties  of  our  anions,  and  therefore  by  the  like  confequence  of  this  reafon,  they  fhould 
 examine  and  take  account  from  us  continually  ©fail  our  doings,  and  reduce  us  un* 
 deranecefrityof^wmM/^rconfeifion,  for  which  all  their  principles  arc  very  pr&. 
 gnant  vvlih  conclufions.. 
 
 SECT.    XXXIII, 
 
 levit.  3.  T  5.  2  Cbron.  2 j  19.  Joel  3. 17.'  Nahum  i  \i  5.  ^Zech^r, 
 14,21.  brought  ojffnm  the  rack^vphereon  they  hAve  fet  thim* 
 The  difference  be ivpcen  Legall  and  Aforall U'-^.cle^nrtejfe'.  vrhat  the 
 former  typed. 
 
 '  A  S  he  at  u^f^m that  hearing  tijc  various  Difputes  of  the  Philofbphers^  about 
 Jr\  Summiim  hovimy  went  to  the  Market  and  bougfai  fomewhat  of  all  forts  he  met 
 there,  in  an  expcftation  to  find  it  in  fome  one  thing  or  other  3  fo  the  Jfologiflr 
 have  colleded  and  aggregated  into  one  Argument  fun  dry  texts,  in  hope  lonae  a- 
 mong  them  may  fit  their  turn,  and  help  to  prove  their  way, 
 
 Vt  fi'non  profilJt  fivgulajun^ajuvent. 
 But  as  he  that  bought  a  pound  of  Sugar  to  perfume 'his  chamber,  if  he  had  doubled 
 the  weight,  could  not  have  meliorated  the  fcent,  becaufe  though  Sugar  was  fweet, 
 yet  it  was  not  proper  for  that  fcnfe,  nor  in  that  way  to  be  ufedj  fo  their  multiplied 
 texts  will  bring  no  advantage  to  their  caufe,  becaufe  they  are  fo  extreamly  dlffo- 
 nant,and  fo  infinitely  wide  frem  the  purpofe,  that  even  the  Cleak  which  Paul  left 
 at  Troas  ( had  that  text  been  allea^ed )  would  have  ferved  as  viell  to  co- 
 ver their  nakedncfle ,  and  ic  might  juftly  be  faid  of  thcm,0  miferos  !\  pa.  vQt  ncce^^ 
 taskMtdeihll 
 
 I^«!!h!cH  firft  JippMf$In  tltis  mangle  UUvjti  i  j,  f,  bm  fw€  \Uy  m«|fit 
 
^oz  The  new  Indofures  broken  down ^  and 
 
 haveekalt  with  this  multifarious  argument,  as  was  ufed  to  be  done  to  the  Leper, 
 even  put  a  covering  upon  Its  lips  (for  it  can  fpeak  nothing  to  the  purpofe)  and  have 
 fet  it  without  the  camp,for  Jc  will  not  militate  for  them. 
 But  they  are  either  very  forgetful, 
 
 (Secures  Utices  ^  Iwgi  ohlivU  ^ount) 
 Of  very  immutable, 
 
 is/o«  m  Qa.Y^athU  vimnt  A  quilonibus  md<x. : ) 
 For  In  the  remh  Se<ftion  they  admen ;ih  us ,  That  be  that  builds  Arguments  upon  t]:e 
 Fathers  A Heg&ries  and  Morals  on  Scripture  ^  will  come  offvpeg\lyin  bU  corxlufions% 
 And  therefore  unleffe  they  think  their  own  AHegories  8i.M orals  to  be  a  more  liable 
 foundation  to  build  upon,  then  arethofeof  the  Fathers,  or  ^Ife  have  no  beam 
 whereby  to  weigh  things,  but  their  intereft,  fotha*  as  with  them  Tempuseflmen- 
 fura  motiCi ,  and  their  motions  are  meafured  by  the  tiii; es ;  fo  alfo  verum,  bonurriy  (^ 
 finis  convertuntury  and  that  onely  is  true  and  good  which  i'ults  witK^  their  ends ,  I 
 wonder  they  could  now  hope  to  raife  any  ftrcngconcluficns  upon  (he  weak  ground 
 of  AUegor.es  and  Morals. 
 
 But  to  anfwer  ad  rem  as  well  as  ad  bomincm  ;  Firft,  Allegories  which  are  net  fn- 
 K/i/ft. /WP/d/.  nate  in  Scripture,  and  there  exprefsly  delivered,  but  iilact  cnely ,  and  rjifcd  and 
 i^.tom  I'p.y^  brought  in  by  Interpreters,  th  ugh  if  fcbcrly  ufcd,  h-ve  iheir  profitable  ufe  ia 
 t^  m  Hofeac  moralKlodtinfS(^and  they  weienootheiwife  made  ufe  of  by  me  where  the  ^po- 
 ll.  p.  74 1.  logifls  took  up  the  exception)  tamen  bs>rum  dccumcnta mn  funt  mceffi.  atii,  fed  tjjiijm 
 Sal.  Glaff.  cojitivgentise ,  it  a  ^  ue  delegare  (^-  iUuflrare  in  dccevdo  fojjunt^  prober  e  mitem  mivimim, 
 Fbilolog.fsicr,  faith  Rivet,  and  arconcly  liketo  pictures  (as  GUfftus  affiimeth)  which  onely 
 /.  z.p.i.  tra^.^  firve  for  fecundaiy  ornaments  to  thehcufe-whofelhen^thrifeth  from  litetall  cxpo- 
 /e{^.^.p.  192..  (irionsasfrom  ftone  Walls,  and  he  commends  a  faying  of  Pfrer/«5 ,  Scnfus  alLgo- 
 IdemGcrbjLrd  ricm  prater juam  quod  noneflad  dcccvdumquippiam  prchatidumquc  fatis  idonetcs  (^ 
 he.  torn.  I .  firmtis,  eft  etiam  vxritos^  multiplex  (^  incentciy  tamdque  in  vmetate  conftii utus  quanta 
 feH.  139.  eft  hommwn  ud  cos  (cnfu^  fivgendosfolertia  0*  ubcrto/s  ingcnii.    And  feeing  a  fe)  it  is  a 
 
 and  in  anfwer  A/jxiwe among  (heologuts,  Theologiafymbolicxmneft argumentativii  wefhallfay 
 to  this  very  to  them  as  Auguflinc  to  his  Du?iatifts,  Mac  myftica  fun ,  o\crta  funti  fguruta  junty 
 place  alleaged  aliquid  certum  quod  imtrpreie  mn  eget,  flagitimui, 
 
 by   Bellzr.  tor      Bur  fccond'y,  p.flTin^  Gver  the  r/;e,^J,tocon(iderthe  ?Jypotbefis,  they  Inferrefrom 
 
 confeffion,       this  text ,  Thdt  if  the  Crieff  s  vccrc  made  "fudges  cftkc  fcoplcsfiinefj'c,  Oi  to  Icgjll  qua- 
 
 t.^.feSi.  1 1  i    lification,  then  may  Minifters  try  and  difccrn  of  mcnsftncjfe  for  fpirituall  communion, 
 
 Firft,  let  them  take  that  anfwer  which  Ge^^iiri  gives  the  Papifts  producing  this  ar- 
 
 7jh'  r  t)  1         gument  to  warrant  confffrion,Ej:i/f(?/<?  ^4  Hebrceos  Levitiei  Sacerdotii  typum  dili- 
 
 l^r  '       gent€rcxpomt.,nuJpJamautemexeomini[irkNcvi  Teftamem  ttdcm  judici&riam  potC", 
 
 Jtatcmajftgnat. 
 
 Secondly,  Lee  them  learn  from  Calvin  what  he  delivers  upon  the  fame  occafion, 
 ' itr'jtttftdto ficerdotio neceffecft legif  tr^iflnioMm  fieri^  omnia Sacerdotia  adCbriftum 
 Inftit.  /.  3  .c.  4.  tranjiata  funt^in  co  imple  a  iaf  finita,  ad  cum  igitur  unum  jta  omne  (^  honor  facer Aotii 
 feH.^.pt%iz,  iwwyZiflBJft,  and  rorhcfametfild  may  they  hear  Dr.  billet,  iVho  i^jiovpcs  not^ 
 H^iUet.Synop.  faith  he.  Thai  herein  the  Friefthood  of  the  Lavo  did  decipher  the  Prieflhood  of  Chriji  by 
 cmro,i^,q.6.  whonourfpiritud  kpr9fies  are  di'ccrnedand  curcd^And  boihwhofc  reft  {monies  wil 
 p7a*  be  fomwhit  cleared  and  confirmed  by  Pifcaters  obfervation  upon  this  Tcxt,«»^<?i 
 
 (^  TetrafiyU  judicium  dc  lepra  anributim  fait  f-mmofjicerioti,  per  id  videtur  fignficatum  fuijje 
 fap.  p.  29  9.  Chriftum ,  qui  per  fimmum  facer  dotemprc^figuT-.tix  fuity  dc  lepra  noftru  fpiritualijd  eft, 
 ^ifcator  obf,  de  noftrU  pecatfi  rcHe  cognofcerc  mqiie  judic^c,  mfcUifft  ut  pmtm§f  quidm%un- 
 in  hcurn*  dos 
 
The  Lord's  Supper  laid  forth  in  common  for^^c,  502 
 
 ioipfomncietjim^mitemes  vcr9  mrmnios  slc  prpinde    facictate  posnhejimm  exclu- 
 detidos. 
 
 Thirdly,  though  the  leprofie  may  figni  fie  grievous  and  notorious  fins  J  as  not  on- 
 ly Divines  have  applied  i:  in  >4/^f^«r/f  J,  but  P/'m»s  alfo  hath  put  it  among  his  .  g 
 Hieroglyphiclify^n(i  though  the  removing  of  the  Leper  to  dv/ell  apart  without  the  5>*'^-^^^ 
 Camp,  while  they  were  ia  the  wildernefife,  and  outoftheCiiie  when  they  carnero 
 fix  in  C4H4J«,may  perchance  type  or  (hadow  forth  the  excommunicating  of  the  fcan- 
 dalous  &  impeni:enr,yet  what  Analogic  hath  the  Leper  with  him  that  by  fubmiffion 
 to  their  Vifciplimrwi  triall  hath  not  approved  to  them  his  true  grace  or  worthinefs? 
 and  what  refemb'ancc  hath  ihe  putting  cut  of  the  camp  (nay  or  keeping  cut  of  the 
 Temple)  with  fufpcnfion  from  the  Sacrament  oncly?  To  conform  their  way  to  a 
 fimiliuie  with  thruliing  out  of  the  Lepers  J  they  (hould  (hut  thofe  whom  they  fu- 
 fpend  not  onely  ouc  of  the  Church,  bu:  tlie  town  alfo.  Dr.  If^ilkt  who  puts  this  a- 
 mongtlaeloofeargumeatsofihe  Papifts,  (being  produced  to  aflertConfeffionj  in 
 .  anfwer  rels  i\\tm,ThJ.t  the  Friclis  might  not  txh^e  i^norvlcdge  of  every  infirmity  or  difeaf, 
 but  ofthit  vphich  vods  notorioui  or  comagidia  And  Qalvin  confonantly,  [\leque  de  morho 
 eccuUo  voluit  Vem  facerdotes cogvofccre,:hty  had  no  commiffion  to  fearch  er  itrip  eve- 
 ry one  of  the  people,  to  try  if  he  were  found  or  leprous,  as  they  would  cximine 
 every  man  to  make  tryall  of  his  fitnelTe. 
 
 L'-profis  2iS Fern  lif^ I c\h\.\s,cfl morbus venetutm  inierrena  fubflintia  totita  cor- 
 forii  nitur 
 iA^,.  which 
 
 cmniummyfborum  mixtmm,znCiio\nvxuoMS.ihix  qui  ^,^,^,..  ,,„^..,  ,.,,,,„..,  ^^^ 
 phu^'M.coinqimubnur.  ^      ^  r,ethod.mc. 
 
 ■  And  therefore  chough  he  judging  of^and  exterminating  th!  Lep;r  mayprrhaps  ^^^di^c.^.  » 
 irj  a  moie  coler.ible  Allegory  bear  fome  proportion  to  the  ccnfu;  ing  and  excommu- 
 nicanng nefarious  aud  noiorious  finners,  obitinately  perfifting  in  impenitence, 
 who  do  i^ive  rcandall  and  may  fpreaJ  infcdion  ;  yec  what  conformiry  carries  h  to 
 the  fu^pendingohholc  who  hive  no;  fitisfied  them  of  their  fi.ncffe  or  worthinefTej 
 and  whoare  iinocencoi  fuch  great  tran^grtfTions. 
 
 The  Tiielt  w:isto  rakecurions  view  and  to  make  feveral!  iufpedions ,  not  ar- 
 bitrarily and    precipiroiidy  ( ^s  is  their    ufc^  to  pronounce  m.n  Lepers,  and 
 he  was  to  (iitUaguiili  b:tween  a  Scab  &  a  Lepr  jlie.vcr/^  8.  for  a  fcab  did  not  Hiut 
 out  of  the  Camp,    neither  mult  fm.'ll  faults  from  (he    Church  or  &3cramenr,  Si 
 guts  fuffe^^fn iujirmitatii  (  ill  h  Amhrefe)  indulge  aliqu^niulum -,  medcndi  i^riii 
 cumvideKtnotas  agritudines  ,  von  pi  m  me  dictum  adhihcntifcd  tcir.fvA  cxlc^m.  ^.,.     . 
 And  again  ,  Viutru^aturputriJa  pars,  fi  fa  aripe'cflmedicmcvtii,  fivon  potcfi  K  ^"^^•^^*^" 
 bono  medico  ahfciniitur  5  pe  ^pilccpiaffehas  honiell,  ut  cftct  favari  iufrmosj  ferpentin  "^^i^^^*  ^* 
 a:ferre ulccrd  adduccre  aliqua, iicn abfcinderc, fofjrcmo  quodjivjri vov.foteji cum dolerc  ^  ^* 
 &b;dvdere.  Bui  whi'e  they  ufe  a  contrary  method,  fure  tke  plague  ot  leprofie  is  a- 
 m-ng  the  Priefis,  who  have  the  (igncs  thereof  not  in  the  rent  of  their  clothes,  but  in 
 the  ren  of  the  Church, 
 
 ThenextScripureis  i  Chron.  13.  i^,  SinoihtY  tAUcgory  (^  and  therefore  no  Ar- 
 
 biLEpifcop* 
 impartial  judgement  had  been  the  Porter,  this  Argument  drawn  from  fchofaphxts 
 
 Vortcrs,  &c.  had  oot  been  fuffered  to  enter,  not  only  becawfe  to  reduce  ihcir  pra- 
 
204  ^^  ^^^  Inclofures  broken  down,  and 
 
 ftice  ofDIfcipline  to  a  refemblance  and  conformity  to  what  was  done  tothofe  ihac 
 were  unclean  under  the  law,  they  fliould  not  only  debar  thofe  whom  they  think  im- 
 pure from  coming  to  the  Sacrament,  but  from  entring  the  Church  ;  yea  from  civil 
 commerce,  fovfoUuti  prafcrifto  legfs  ambantur  ab  ingregu  in  templum  (^  ab  aliorum 
 Infiiu  Moral.  ^^^^/^^  (^.conforw,  faith  Aioriusy  comformably  to  Scripture,  neither  were  either 
 fcw.j./.io.l'.  of  the  legal  Sacraments  made  or  given  in  the  Temple,  ffor  if  the  Pafchal  Lamb 
 W?  W€re  there  killed  and  facrlficed,  yet  it  was  eaten  at  home  5  )  Co  that  the  keeping  out 
 
 of  the  temple  was  not  the  keeping  off  from  the  Paffover,  however  that  which  did 
 prohibit  theentry  at  the  one,  might  forbid  the  eating  of  the  other ;  and  though  Je- 
 hofopbats  Porters  fuffered  none  that  were  unclean  in  any  thing  to  enter  the  houfe  of 
 the  Lord,  yetthismuftbe  underftoodof  evident  and  apparant  uncleannefs,  and 
 ot  fuch  as  were  notorloufly  known  to  be  defiled  j  for  we  do  not  find,  nor  can 
 imagine  that  they  fearched  any  men  or  women,  or  made  tryal  of  them  by  denuding 
 them,  and  fomc  kinds  of  uncleanneflc  contraded  bycomad  were  not  difeniblc 
 i>yanyre-fearch. 
 
 But  chiefly  becaiafe  neicher  the  Porters  can  rationally  be  fuppofed  to  Type  ihe 
 Church  Officers,  nor  the  Temple  only  to  fignifie  the  Lords  Table,  nor  indeed  is 
 there  any  colour  or  proportion  for  It  (To  as  there  can  be  no  beauty  in  the  AUcgory) 
 tjhat  legal  undeanefle  fhould  be  a  figure  of,  or  bear  referablance  with  moral  fikhy- 
 reffe  comraded  by  finful  a£lIons ;  PhiU  makes  the  Temple  to  be  an  Image  of  the 
 world  J  fome  more  probably  a  Type  of  Chrifts  natural  body  j  others  of  his  my- 
 fllcalbodyjtheChtirch  :  But  if  of  the  Church,  yet  whether  of  the  true  Cathollck 
 or  the  Vifible  Church  ,  or  of  the  Militant  or  triumphant  Church  ,  which,  or  whe- 
 Mr  IBfiU  anfw.  ^^'^^  of  thefe  is  not  clear  and  liquid,  without  fome  divine  light  j  for  as  it  is  only  ap- 
 
 2  Etid^Gau-  autem  homines  dixcrunty  cccejigmcMumbummumit^c, 
 
 ydmiil  ix  z<      ^"^  certainly  it  is  evident  that  the  Temple  did  not  Type  the  Table  of  the  Lord, 
 no  man  ever  fell  upon  that  fancy, 
 
 Turn  VAKO,  nuUum  decefit  imagine  (omnm : 
 And  therefore  howeverthis  Argument  might  fccmfubfervient  to  prove  the  cafling 
 out  of  the  Church  by  Exccmmunication,  or  might  rcfled  a  little  fuperficlal  gloITc 
 on  the  Independent  way  of  admitting  none  into  the  Church  but  manifefl  Saints, 
 yet  it  bears  no  colour  to  paint  over  their  pradice,  who  permit  them  to  be  Members 
 of  the  Church  and  partakers  of  other  Ordinances,  whom  they  exclude  from  the 
 Lords  Supper :  And  if  hereby  the  Church  had  been  figured,  and  alfo  that  no 
 •vicked  perfon  fliould  enter  therein,  yet  either  the  Church  was  thereby  defcribed ,  as 
 •romen  were  by  SophocUsy  only  what  they  ought  to  be ,  not  what  they  were;  or  as 
 they  Ihall  be  in  Heaven,  that  new  ^eru/ilemy  where  no  unclean  perfon  fhall  enter  s 
 for  othcrwlfe  it  can  be  no  true  Church  whereof  any  wicked  perfons  arc  Mem- 
 bers. 
 
 $0  likewife  legal  uncleannefTe  Is  clean  wide  from  figuring  or  obumbrating  either 
 fcandalous  fins,  whichmaymeritcaftlngouti  or  Irregeneration,  for  which  pre- 
 tendedly  they  let  not  In.    For 
 
 I.  There  might  be  legal  uncleannefle  without  any  fin,  9s  in  feme  difeafes  of 
 men  and  women,  andinfomenecefTaryorcafualcontads;  and  there  might  be  o- 
 dious  Hgs  Without  any  legal  ^ndcajieic:  (ins  did  not  make  legally  i^dcMb  nor 
 
The  Lord's  Supper  laid  forth  in  common  for^i^c.        505 
 
 ■5a'.ii.^\vv^ 
 
 legal  uncleanneffe  alwayes  finful,  unlefle  a  man  dU  wilfully  ncglcd  his.clcan^ 
 fiag.    A  holy  man  might  be  unclean,  and  a  wicked  man  clean, 
 
 z.  All  finwas  forbidden  by  God,  and  no  lln^was  jie^iTaty,  but  all  undeaiii.^ 
 neffewas  not  prphibiced,  and  fome  was  of  neceffity  ,;o  Be  comraff^pd,.  as^thic  "'' 
 
 which  gr€W  from  Burial  of  the  dead,  Humb.  19.  li;  or  removing  dead 
 Carcaffcs,  Levit,  ii.  J9.  and  making  of  the  water  of  reparation,  Nttmfc,| 9^ 
 verr.7. 
 
 J.  No  man  could  hn  unwillingly,  every  finis  infome  refpefi  voluntary,  buc 
 a  man  might  be  unclean  ogainft  his  will,    Lcvitim  15.  8^.   Numbers  19. 
 
 verf.  14.  .,.  ■'■.  ;.-,."  -     '■'■-?;'-' 
 
 4.  The  leaft  uncleanneffe  (hut  our  from  the  Tabernacle  and  Temple,  t)Ut  th? 
 leaftiin  excludes  not  frcm  ihc  Church  or  Sacrament,  even  our  enemies  belflg 
 judges. 
 
 5 .  Things  as  well  as  pcrfons  were  lyablc  to  uncleanneffe,  but  only  rational  crei. 
 lures  arc  capable  of  finning.  >-' 
 
 6.  He  was  dean  thic  was  moft  defiled  ,  as  he  v/hoftleprofie  covered  all  his  skin 
 ^om  hejdtofoot,  Ley«.  13.  !>,  14.  but  theAaalogie  holdeihnot  in  the  moft 
 irprousfinners.  '  \^' 
 
 7.  Hcth.nfprlncklcdthe  water  of  Separation  upon  another  for  his  clenhng,  as 
 well  as  he  that  conf.<fted  h,  became  unclean,  Numb.  19.  i^.  and  then  to  fup- 
 port  the  reiembUnce,  they  that  by  cenfure  caft  out  the  fcandalous  or  re- 
 ftore  the  penitent  Ihould  conrraft  f^me  of  the  guilt  and  punlfhment. 
 
 8.  He;uat  was  unclean  was  left  to  clenfe  himfelf  by  abfolution,  there  were  no 
 tryers  to  make  judgement  how  exaiftly  he  had  perfermed  it,  and  then  torcoirefpon- 
 dence,,every  man  ought  to  be  left  1 0  examine  and  judge  himfelf. 
 
 9.  ,He  that  in  many  cafes  was  u  .clean  might  foon  and  eafily  wa(h  l^imfelf,  and 
 feisuncl>.2nneffewasbutanE|)^ewew«,  andlaftedbut  till  even,  and  he  might  not 
 difpenfe  wlih,  nor  be  prohibited  eating  the  Paffeover,  notwithflandinghisprefent 
 undeanncfle,  he  only  ought  to  waHi  before  he  cat,  Mumb.  19.10.  But  as  we  can- 
 not fuppijLtliit  fins  are  fo  eafily  jbfterft,  fo  they  will  not  grant,  that  their  cenfurts 
 are  fo facil!y  lobe  removed. 
 
 1  o.  There  was  no poficive command  to  exclude  the  greateft  finncrs  from  the  ta-       t  jv    r 
 bernade  or  Temple.  It  is  a  queltion,  (  faith  a  learned  Freibyurian  )  whether  Very  Bdylydtfwif. 
 fcandalous  fins  did  keep  men  ceremonially  clean  from  the  Temple  and  Sacrifices  4^*  7  JP** 7  *• 
 but  out  of  doubt  the  doubt  of  jrregcncration  alore  was  never  a  bar  to  keep  any  from 
 ihe  mollholy  &  folemn  fervices,but  it  is  put  out  of  queflion  not  only  by  tAuguftJne, 
 liui  Temflum  quod  ^b  eo  vccitur/felunca  Utronum,  cctte  ^  boni  intrabant.^  maU,  Ccmra  Epijf, 
 zndtKtvfhcrcunumtem^lumftiit  queuniverp  utebintur,  nee  kuenquam  Ffo\hmxum  FarrtLLi  c.17 
 quitiMn iixefuttt  in  milosy  C6nflituijfc  aliud  temflumy  ftcnpcia,  fjuerdotesi  and 
 again  Propbetas  fsuBcs  cumimquu  in  uno  templo  'fab  iifdiem  fjcerdstitm  inter  eadcn^ 
 furmema verfatos,  quia  noverun  inter fanBum ^  irtmundum  {mnficut iftifeniiunt) 
 
 '      ■   "'  *     al- 
 
 BrevicuI,coUau 
 tumVmat.i, 
 
 br     ^      _  ^,  ^  ,^._..^  _.,  _  ,_.^^  .^_  .^_, ,, 
 
 prophet,  ajblafphcmcr,  to  have  a  pivel,an4  to  work  by.him,  1yet  they  nev^rjpr,^' 
 ^nded  p  drive  him  out  of  ihc  "temple,  InUge  olimy  iiith  Gtaltker]  eoi^j/ccr 
 fjojcrantmttkubcrmtUQi  i  Itfrif  commumrnktis  e^lufos^  fed  iQtius  juffps  jmjfc 
 
 ■,n.._  O  0  0  UlBm 
 
id©?  ^<^\'ih'^e0lnckfifir€s  k^ken  dmtfn^   and 
 
 vr 
 
 Efilh  ad  Be-^   in  ccipm  harebat,  itfacytittm  ujtt  m^mur,  Ttminmimen  ffiptirieMAmaiiqiai 
 %m*  fejlifhih'futp  mftd--^  Proptttn  Mdem  tepnm^ravtut^bt  corrij^nijfe  ^ai  hdilne 
 
 facrU  UrmuftiaBmy  ai  cd foyer confthuttffurjfc  a  b  iUU  pt  fucYificaturos  fivgu%s  >deV^ 
 fnh^hevelffl^Jitti^frobkcJtf;'  t^poaiipUvideretur  vd  aAmhmeHt  vcl  rejuerenti 
 fiafpim  me  Ugiffememini,  And  as  thofc  tkar had  firtrtcd,  were fo^  far  from  btin^ 
 excluded  from  the  Tfmple,  as  that  they  were  commanded  to  come  thUhct  to  oftj? 
 their  Sacrifices  f<3f  fin,  and  that  without  any  ccfl/'erj' to  try  their  Wort hineffe,  and  to 
 admit  or  rejeft  them  as  they  judged  fie,  fothat  the  Lords  Supper  fucceedad  th<S>f« 
 Sacrifices  ialigRliication  and  cfted,  is  confcffed  by  Bf i^d,  and  clfcwhercpi6Ved!>/ 
 lis. 
 
 To  argue  that  If  thofe  who  were  ceremonially  unclean  ,  were  In  fad  kept  t^i 
 tfeat  therefore  much  more  thofe  who  were  (infully  defiled  ought  of  right  to  be  e^dij- 
 dt^,  \^  fallacious  Argument,  brcaufe It  carries  a  tranfition  I  gaier€inge%fKi  and 
 fs  as  if  I  fhould  reaCon,  that  becaufe  to  keep  my  deaths  from  being  fmootted  by  * 
 Chlmnie-fwef  petjOi:  defiled  by  a  Scavenger,  I  fliun  all  contaft  with  them,  tftireforc 
 imuft'  alfo  decline  to  touch  any  Drunlrard  or  Adulterer  thereby  co  preftrve  viif 
 garments  clean,  becaufe.  Drunkards  and  Adulterers  are  mote  filthy  tban  Scavengersi 
 arid  Chimnie- {weepers*  r; 
 
 That  which  Thilo^ni  others fuppofc  of  legal  undeanneffe  carrieth  more  probii* 
 billty,  that  it  figured  and  denoted  the  habitual  pravity  and  corruption  of  cur  na- 
 ture (as  qualities  are  better  fignified  by  qualities  then  ads)  and  this  unckanmffe 
 is  alwiy  difJ\ifed'  and  traduifted  ,  as  legal  undeanneffe  alio  was  •  ^or  whe^hattJre 
 iscorrupt,  that  which  is  generated  is  alfo  corrupt  y  a  fin^til  'man  begtts  a  finfut 
 man,  but  adions^  arc  not  fo  propagated,  as  a  thief  doth  n6t  aiway(*s  beget-  arilHcfj 
 and  this  corruption  of  nature  Ibuts  us  out  of  heaven,  as  rhe  other  did  but  ofth« 
 Temple  (  which  in  this  refpcd  was  a  Type,  not  of  the  vifibfe  Cfiurch,'l^c  of  that 
 holy  ^riijdem  where  in  no  sv'ik  enters  any  thing  that  dcfiletk  )  urttil  \  at 
 others  have  improved  the  Allegory  J^  it.  be  walhtdby  the  Bioud',  of'' jc/ki 
 Shrift,        ■     '      '  ■     ^-^    •■         ■     '  >■  —  ••'■^   ■'■■■"'■  'n--^: 
 
 Concerning  thofe  other  Scripturcsof  Ted  3 .    '7.  Ns^im  t,  i^.  -^'iic^ '  1^4!  iti; 
 , ,  ^    .  i     -dt  ftrpp^dfe  wc^are  at  the  building  of  another  ^i&c/,  and  hear  firch  tonguts  #^  wc 
 ,  .     cannot  undcftand,  for  we  know  nor  In  what  languige,  or  rather  by  what  cjiitin^; 
 aihinger  or  a  Canamte  doth  lignifi^  a  perfon  that  hath  not  fatisfied  anfotlfer  of  his 
 worthimiSr,  or  will  not  conform- to  fomc  mens  w^y  oy  Difciplipf,  or  trvMV  "ot 
 ^  ti$arJw//»/e«i  ludah,  andificHourcof  the'  Lord,    impdrts  onlj^  rht  T^blc'pf 
 v\l  » t \u: ?i  tjic  Lordi  and  net  t8  faff^t^rctt^x^adi^pt  vo:he'iii<rt,  ttfhe  utttr^em  tff,  cfcrtdt^tft 
 '  '■'■•^^  TitJtromihjetothatT^ble;.     ■       '  '^  \  '    ■•       J-^»'  "  ■•'    '^i^^^^ 
 
 '  'Beniu^Havf^fo^ncwhAof  Mtiff^mmAiiifl^lt;  w1i6^y  tfie^d'H^Vri^ttifyi? 
 jfifrgan,  fetnt^ii^to  fee  his  owiv image  whercfocver fie  ditf^dr  i  df(ic>^  vafh^  fc&i 
 pofe  that  every  tftihg.foltiwlrh'  his  iikfared  imaginatlrjnr, .  that  tan  fUrmifeillaT  thow 
 iI>>-^.\v^'Ac^V'- :  'iiEltSiWH^rePtopHcties'of  tht  Sacpamtnt,  and  that  it  was'hcTrpromiDed  Mat  pcVJ  ■ 
 
 •.ii>> 
 
 Mm<l  «u}  l<Jp;si5tttiild'approacii^thct^nto',^afn'd-kf  pi^  imatirtatlon  ftroHg!yf6hfftetJ 
 
 \  „^~^  b^ljWd  (IjticrS'tttctwtesrt^cy^ihat tSeW^  ^iHmiiewiiQ  4f^ti^i  of 
 
 ff?3i:MrcH^irmcWeft  w^repilifftKets  of  SBcrJmems,cotidt/;yethore^lib'w'ttcaf^ 
 tj^iii^o^clM^ferffTrom  t!je8acri«ncj«>  &  that  they fliould  be  fit/y faiti^iio  more 
 
Tl^e  Lord's  Supper  laidfonh  in  common  jor^i^c.  207 
 
 Ihacol/ce/j.  17.  Inwpr«cr$  determine  to  fignift»,thatilrangcr$  (hall  no  more 
 defliroy  the  Church  of  God,  nor  pollute  or  pioghafie  It,  as  fofmqrly  thcyjia4 
 done,  whcnitw^^ivcDUpasapiey  .^to^i;hemfl  L^nf^  i.  xo,  as  the  Enali(h 
 ^sao^n^nx46liyerit,  ^odextr^7ifi(i)ot'(^ea  fminfideUs  (^  ^^[ttahpfi^sem 
 mnproct^iuntpnammilibitu ,  fd  cos  abiU^Arcjetvcl  abigit  duni0Un;itmiji^  Uv^- 
 fus  vijn  (^  imj^etum  eorim,  as  Dapaeus :  AAdfo  in  that  of  I  fa.  5  2.  !•  ^T^re  A4i^  90 
 more  comeume  ti^ec  the  uncircimdfei  mi  tbeundeiu^  which  is  confitaificant » itJIj  iKls 
 o,f  lofl,  Cyril  (:?,s  ^e^Mmineclus  him,  and  from  whom  he  faith  Hier.ifm  *?  ^^  d  »  >  ^ 
 m,ijch  difcrep^^at  )  BiiU  ^  fecmium  hifi$ric^m  (evfivf^  ^  de  tcmppnli  f^r/ecHtiojie  P^^- '^^ ^<^{cl r 
 lydt&orwn,  ut  fjsvfusjttj  cm  acaptivitaferedkri^,  von  adikj^ct  ultHj  id  eft  in  Ip^^jj^     f  *  ^'  ^* 
 
 tcmpui  4mU  i7i§_i€lis  per(ccump»  terr^tu(is  eif^  fscutijium  mjf-  C»-  )  Ho|?;Zf 
 
 fticumJenfumagiieEiclcjiii  CT  pradicere  Ifiium  fore  ut  portte  iufexi  u^n  pr^vdem  ^crcitu  p/JU 
 
 a.dva(vs.  em ;  aj^vd  chough  ethers  underhand  this  of  loci  to  be  meant  of  ihepurglqg  ^U^^di  g?f>iis 
 
 oi  the  C,hurc|v from Hyp'*cri;es  or  prophane  people,    yet  they  think  this t6  hethi  ^A'-  S^*  * 
 praper  happinc^e  of  tjie  ^po^intry,  not  the  way^  and  the  peculiar  felicity  of  the  hca.-  Q'^i^^  A  k« 
 yeiiiy  Icrufilcm,  and  do  adjourn  the  complement  of  the  Promife  to  thclail  judjc-  nQUyilocum* 
 menc   (aSi4w^«/^V?(?likcwife  doch  that  of  llmh)  and  fome  <lifcern  fomc  light 
 thereof  glimpfingfrom  the  precedent  verles^f  the  Chapter,  telling  of  the  gath)e;r-  Cont.  Donate 
 ing  of  the  NatioES,  and  bringing  them  down  into  the  valley  o(  lebofaphit,  where  po/froi/^f,  |, 
 they  imagine  the  hH  judgement  flull  be  made,  and  moft  do  conceive  that  this  &  j©, 
 Cb\pt<:r  is  as  a  counter- pare  to  that  of  Revel,  lo.  and  21,  where  the  l^leffed  eft  ate 
 of  the  new  and  heavenly  lerufdcm  is  dcfcribed ,   fo  Hieromy  Fifc^tOTi  Viodxu^ 
 MomVJ^i  Pduiuide  PaUciOy  Siticiiwy   A  LapidCj  Sa^  Meuoihiui  and  Ribera, 
 which  later  alfo  tells  us,  that  this  is  the  fenfe  Jof  Rirfmia,  the  GloiTc,  and  of  the 
 HehrcppD odors,  and  r/W«KdaddesllkewireofKe?«/^/«j,  Haymo,  Hugo,  Lyunus, 
 ACifirOt  and himfelfconcurswich  them. 
 
 That  of  HAbum  carries  onely  a  defcription  of  the  Churches  joy  at  the  news  of  the 
 AffyriAnsxninCy  ("  fo  the  Engl ifli  Annotations)  by  means  whereof  ihe  might  in 
 peace,  fecu  ity  and  mirth  attend  upon  Gods  Service,  and  give  him  thaoks,  ziNccidtH  ad 
 .i^fWtfWenlar^ethiheExpofition,  and  the  confort  is  augmented  by  the  fymphony  ^f  f^'^^Wct 
 oi  Hieronty  Ditiausj  Sdtisiiusy  Kibera,  Sa,  Menocbiusy  Tirinut  (nho  cncvtzUth  i lie  ciepdm  ^ 
 the  harmony  by  bringing  in  Hugo  and  yaublui  )  and  FAului  de  PaUciOy  though  ^0riusqui^ 
 this  man  run  difcord  concerning  the  pcrfon,  and  will  have  it  be  upon  the  def^rudi-  I^eum  dcfpcxit^ 
 on  of  Darius  not  Senacberiby  whole  Reign  happened  before  thofe  times.    Fifcitor  Grotm  Art" 
 agrees  in  lubltance,  huiMomniM  may  well  be  pr^tcentor  cborij  who  byoccafion  KW./»/w«OT. 
 •f  the  former  part  of  the  verfe,  heboid  upon  tbe  mount  ms  thefeei  of  him  that  bring" 
 cth  good  tidings y(^c,  inftruAsus,  that  it  was  the  ^fe,  what  they  would  have  pub- 
 liihed  to  the  people,  to  take  careitfhould  be  proclaimed  on  the  mquntaiqsby  the 
 .voice  of  aCryer,  and  of  this  the  Magiflrate  took  care,  and.  thus  the  Feftiyals, 
 new  Moons,  and  Falls  were  promulged,  aidthat  here  the,  fcniiE  of  the  Prophet  is 
 .th;i,$,  celehn  Ufia  fc^ivitites  tun  .^^.^^us  ha^enus  hofth^  mm  perurrity^  pey 
 pages (^pcr  oppidac£lebfarenonlictier0ini^cpuhUcosUtiti(idiescufnlumma  hilaritate 
 ctkh^areyf^c,  ime^tumer^t^  r^ddevptapu^y   q{tfiCu^qH€proppt^^efchormbo[ifupi 
 tnetuliberationetibi  fuerant  nuncupdta,  illud  autem  indicendorim  feftorum  (Sr  t^tii^ 
 Imtix  annmcfat^  ^{ogiumtode^  prmnio  expomr^duta  cfau  rrrrr  qu^a  jiw  adficict 
 ultra J^tpertfinfeat in  te  Belial  lq^oi  nefaflur^  quodjim  vitjfi[utn  apud  Hebrffpsn^-  ,^;f. 
 
 mat)  imiverftaimeriity  Scmberebi  impimiS^fA^U^im  i^mm^^^m^^'  -'  ^ 
 
 Ooo  2  Tliar  > 
 
i  o  8  T7;e  new  Inch/ufts  hrokm  down,  and 
 
 '     That  o(Zachary  14.  a, f*''ihc  late  EiigHJh  Annotations  interpret  to  be  a  promrfc, 
 that  tboueh  now  In  the  tad  eft  ate  and  calamitous  condition  of  ail  things,  the  Sama^ 
 titan,  Canamte,  and  other  heathens  were  mixed  among  tliem,  who  fcorned  them, 
 and  their  relig^on^   and  oppofed  them,  E^rtf  4.and  ^  chapt.  andNc^m.4.  and 
 6   chipr.  yet  God  would  in  that  day  cleanfe  and  purge  his  Ghurch  of  ihcm.     O- 
 tliersherc  take  the  C^K«<iW(c  not  properly  but  appelUtively  for  a  merchant,  fothe 
 Chttldee,   the  ra/gir,  and  Hwow  (  following  e/^jM/V^  )  iindEflm,  and  they  ren- 
 der the  fenfe  thus,  There  fhall  not  be  in  the  Temple  merchants,  orthofe  thattraf- 
 Sylvm  12..  5*  fick,  as  in  the  Temple  at  lerufdemyitre  fomc  that  fold  Oxen,  Sheep,  Dovej,  and 
 77.  art.  4'  ^    the  like;  fo  this  Scripture  carries  conformity  to  the  fad  of  Chrift,  lohn  i.  and 
 55*'  Matt.  21.  thus  a  learned  School-man  interprets  it ,  and  fo  do  many  Expofitors, 
 
 Nemo  qui  ven-  j^lf^^^^g^  ^QTitanta,  SaMtts,  Kihera^^aulm  de  Palacioy  &c.  and  the  rcifon 
 dtnt  fiardoti-  ^j,y  j^gj-e  (hould  be  no  merchants  there,  Is  rendred  by  fomc ,  becaufe  maftr  irn^ 
 hM^cbetcsyfhi^p^ji^gffff  ifidelihm  tmplis  honor y  6r  ipfi  ultro  fine  uUofretii  vIHimws  impendent,  max^ 
 alSAvinumMe^  irnfcummumfttprocmnihusficriMumi  Chrijiui  tS'c .  CoSanSlmy  dc^akcio,  &c. 
 uWithwi^fi'  hyothcvs,hccink  in  gens  eurqifdcrarum  (^  jpiritudium  ad  d  ivjn  as  laudes  celebrant 
 miliaomniae'  dascopiaaffuet,  zs  Montanta,  (SLudGmius,  Tirinus,  and i^^ agreeably)  dfad^" 
 nhnifiaabad-  rahiturVeKsinfpirim  er  vent  ate '^^^j^-  nemo  propter  inspiamofftneviSfimaadepnett 
 vemudonoda-  ^sRibera. 
 
 banturpluf'  ^nd  whereas  fomc  by  the  Canaanitcln  a  figurative  fenfe  nndcrftand  a  wicked 
 
 q'^amfatis,        perfon,  perfyntchdochvnffeciei,  as  Pifcator,  ov'permetutepfin ,  thepeifon  being ta- 
 
 Qfotim  annot0  [^en  for  the  qu  ility,  as  Banim,  and  fo  expound  the  promife  to  be ,  that  no  wcked 
 
 inlficunif  perfon  (hall  remain  in  the  Church,  ( it  is  not ,   on  ely  not  to  approach  to  the  ho!y 
 
 Table)   yetih'.yreferre  the  complement  thereof  to  the  next  life,   and  the  ftate  of 
 
 the  Church  in  heaven .  hjec  pro  t  jjjiopertinet  ttntiim  adfuturam  in  exits  ipps  Eeclef(<t 
 
 (latimj  tiam quiud.uhic  eritEcdcfu  'Dei,  femferhabebit  malos  bonis  pcrmixios ^  ne 
 
 in  bis  terrU  Ect  lefum  pur  am  puta7rt  nure  Donatiflarum ,  QirctmceUtonum ,  (^  AnH' 
 
 hapiJIiiTumfrujiriique^ramusj  in  htwordioi  Dan asci. 
 
 To  fortlfie  thrcfe  feeble  arguments they  rivet  and  inlry  them  with  a  tcftimony  of 
 (garner  0,  Th'it  however  in  the  old  TejUmfntfuch  Oi  re  ere  Jews  outwardly  ,  tksugb  /«- 
 ward  ly  and  really  prcpbane,  were  utlcd  Gods  feople,  yetvcvcrimbe  newisit  fo  found 
 mkfsy^s  they  M,hy  antkipation,  Though  I  cannot  upon  refcarchmeet  wi  h  this  in 
 CamerOj  for  of  that  edition  in  the  5  Tomes  (  which  ihvy  cite  )  neither  of  them  hith'> 
 fo  m'lny  pages  as  they  quote ,  and  that  in  folio  hath  nothing  rn  the  page  quoted,yct 
 ina-.fwcr     '  , 
 
 Frrll,  Tocorrefpondwrh  what  they  cm  here  lnfer,theyfhould  permit  none  to  be  ' 
 of  the.  Chvrch  but  (uch  as  they  were  conv  jnce>!  to  be  really  holy  ,  and  not  onely  ad- 
 mit no  ojhers  five  fuchonely  unto  the  Lords  Table. 
 R    h  iiffwaf*      Secondly,  The  Church  in  the  d^ies  ofMofes  and  tht  ^rephets.  was  one  and  the 
 ^^K^         ' ''fime  with  the  Church  in  our  daics,  (  faith  a  learned  Divine,  j  the  houfeof  God, 
 '^*'^*  the  body  of  Chrift,  the  eleft  and  redeemed  people,  the  holy  Nation,  the  peculiar 
 
 treafureandfpoufeof  theLamb,  and  (rem  thence  he  argues ,  what  wasnotafuf^ 
 ficientcauffr  tofeparate  Inihat  time,  is  no  fufficicnt  caufe  of  feparation  in  our 
 diies. 
 
 Thirdly  i  It)  the  old  Tef^siment  prophane  people  were  not  diftindly  in  themfelvei 
 'A''f,ttft.  ^^  called  Gods  people,  but  the  Church  and  focicty  wherein  they  were  permlxt  was  fo 
 ifik  ^,briffir  estled ,  quando  Scriptura ctm ad  alits loquatur tanquam  ai eofipfos  ai quos  UquebMtf 
 
The  Lord's  Supper  laid  forth  in  common  for,  <^c.          309 
 
 mmr  tempordem  commixthnem  (^  communmem  fMramentorum ,  and  in  the  fame 
 refped  and  notion  wicked  men  under  the  new  Teftament  i.re  alfo  called  the  people 
 of  God,  as  the  Church  of  CorfKi^  is  called  the  Church  of  o^d.  they  that  were 
 incorporate  thereunto  are  faid  to  be  fanSfified  in  Chrift  ^efus ,  caUti  to  be  Saints  , 
 (  which  arc  attributes  equivalent  to  the  pe»pie  cfGod  )  and  yet  that  bo6j  had  many 
 rotten  ulce  s  and  odious  excrements. 
 
 They  with  (omt  compbccncy  or  confidence  in  their  undertakings  conclude^ 
 vpho  ifewwJ  whit  aU  theje  lights  will  do  being  (et  up  together  ?  B  ut  we  muft  tell  them, 
 thit  their  arguments  have  no  o.hcr  light  than  Tuch  as  putrified  wood  hath,  which  on- 
 lyftiines  in  darknds  ,  and  being  brought  into  a  clear  light,  nothing  appears  but 
 Tottenncfs,  tut  If  any  take  rhem  for  lights,  and  will  be  guided  by  them ,  they  are 
 like  to  do  but  whit  was  done  by  the  lights  which  Mauplitu  hung  outat£a^ 
 beeiy  fortheGrecks  in  their  return  from  rr<y,  which  fcrved  oncly  to  draw  them 
 among  the  rocks  thereby  to  fuffer  Shipwrak . 
 
 SECT.    XXXIV,   XXXV, 
 XXXVI,   XXXVII. 
 
 Thfir  repeatid  F„lLicic.(.    The  compUeency  of  their  clofcy  which  k 
 deftrHEiive  to  their  main  difconrfe. 
 
 G 
 
 R.  brcfcwtt  cpWa  iur/e,  portufqi  p  Ate  fat 
 .^amprcprier, 
 
 I  may  now  ftrike  fjile  and  caft  anchor,  notonelybecaufc  I  may  juftly  fear  left  the 
 Re.^.der  will  no  longer  fill  my  fiilswich  a  favourable  breaih,  being  like  to  have  bcera 
 tired  with  fotcilous  a  voyage  ;  and  even  b&tium(^  lovgum  ^  minus  bomm,iYitxi- 
 fore  much  more  Icn^um  is"  w<?///m,  ^ttowj/rf- but  alfo  bccau!e  what  occurres  of  con-' 
 cern  i^ent  in  the  rcmiining  Sedlors ,  are  but  the  fame  forces  which  we  have  profli- 
 gatcd  in  another  field,    and  here  thej  rally  them  together  again,  ci:her  like  fomc 
 politick  captains,  whatofet  out  the  multitude  of  their  Armies,    when  iheyareto 
 march  through  a  City,  caufe  them  to  enter  at  one  gate  and  go  out  at  another,  and 
 then  to  pafs  round  3nd  come  in  again  at  thefirit  port  5    or  as  FftfWKthcfitft- 
 thought  thattheifiieofI^fKgfl/Fr4n<;ealone>  being  often  repeated,  would  bal» 
 lanccall  the  numerous  titles  of  ^W/eJ  the  Ewptrow,  fo  they  think  the  fame  ar- 
 guments reiterated  may  be  inftead  of  any  other,  or  morethat  might  be  expedcd, 
 and  that  if  they  pierce  not  by  their  force  ,  yet  they  may  by  their  continual  drop- 
 ping, 
 
 ««— MonvifedfapecadcndSi 
 
 or  that  if  In  one  place  or  time  they  take  not,  they  may  In  another,  as  AftroUgtfs  fay 
 fdme  things  work  not  their  effefts  unlefs  they  be  applied  under  fuch  a  conftellatlon  ,, 
 and  in  fuch  a  j  andure  of  time  ;  and  as  the  Ufuits  tell  us  that  the  fame  moral  per- 
 ^afionj  tbacacfomeUmcsisnoti  y«c  ;(CO(bcrs Is  edacious  in reTpcft  of  ics  an- 
 
5*0  The  mtP  Mofmi^oJ^^^ down ^  and 
 
 ncxc  congrulty  and  due  aopl-citlen:  but  upon  what  account  focvcr  they  bring 
 the  Art umenti,  t^«y  hav^een  clfcwkerc  broVen,  and  coroc  here  as  Gonfalvo  faid 
 of  a  clpcalnihewine^Anrelf  after  the  battel.  That  it  was  %uElmo  that  appeared  af- 
 ter theS)rjn  was /«»•  ,       .  r        /•    .     t,  £.»     •    t      .'       r       . 
 
 But  howey*'  tn«  Apologifts  ipay  fuppoic  the  things  very  fair ^  &  that  therefore  by 
 the  allo)««»nce  of  P/rfW  they  may  be  twice  or  thrice  repeated ,  or  to  be  as  the  wor^c^ 
 of  Jfiftotk  were  to  A  Iphanbm,  which  he  had  read  forty  times,  and  could  as  of  r 
 reri  read  again  withoutfaftidioufnefS}  yet  we  rather  fuppofe  with  F/wwri^  ^  1/^/^, 
 mta  tpmrU.cmiUniifmemm  affert,  i^-  effendit,  and  are  very  fenfible 
 ,  fujtt  uiU  quoque  tadU  vifus 
 
 ^a^n^^  Fokfptates  cormcndat  unor  ufus. 
 In  ^hc  3  4.  Sedlon  are  their  arguments  vyhich  they  call  Convincivg  (  but  fure  ifthc 
 convincing  fignc»  they  require  of  holinefs  in  nun  need  to  be  no  more  forcible  than 
 their  convincing  arguments,    we  fiiall  not  much  complain  of  their  rigor  in  trying, 
 or  their  llridnefs  In  admitting  )   as  that  thk  Sacrament  belmgs  otuly  to  godly  ones ; 
 Thit  tbcy  which  partaken  without  true  gr  nee  yhave  the  fed  (et  to  a  bUnk  j  The  inference 
 frm  Chriftsfirft  adminiftri^g  onety  to  his  peculiar  diftifles  5  That  an  unregenerate  per- 
 fon  cannot  examine  him fclf-y   The  fimilitude  of  the  Legacy  bequejtbed  to  tbepcrfonsof 
 fucb  a  condition;  That  beeaufe  the  ignorant  and  fcanddom  ere  to  be  repelled ,  therefore 
 examination  is  rcquiftte,  as  a  mans  in  order  to  that  end  t    And  in  the  j  ?.  Sciflion, 
 their  motives  drawn  from  tkeitiw^4wirfr/w^i«gc/t^«r  own  damnation  by  the  un-  ^ 
 "worthy ,  from  theamfc  ofchrijis  bkod  by  being  tooprodigal  thereof^  from  objlru^irgirs 
 the  reformation  3  crojftng  the  dc fires  of  the  godly,  and  the  agings  of  the  State^  fromtht^' 
 degenerating  frm  the  \rimative  times  and  all  true  antiquity.     And  in  i  he  ;  6.  Sedlon,  \ 
 %vhatthey  aniwer  to  the  objedlons  of  Schi(me  (which  conftitutcs^  and  troubles  - 
 (  that  fo  low  )  their  way.     And  In  the  ^  7.  Sedioji,  among  their  ^aries^  w/;e- 
 iher  Minifters  contradiH  not  thcmfclves  ingiving  the-  feales  of  Salvation  to  thofe  in  the 
 Sacrament 3  whom  hey  have  dmned  in  the  iVord  \    iVfjether  any  other  way  than  t  heirs 
 or  like  it,  can  be  walked  in  to  anfwer  theholy  cottrfes  of  the  ancients  ?  (  But  if  any  like   : 
 it  may  ferve  the  turn,   it  feems  they  have  no  fuch  faith  In  their  way ,  tut  that  ano-  /-< 
 iher  may  be  as  good,    and  therefore  theirs  not  abfolutely  neceflary ,  and  another 
 in  moft  things  different  may  in  fcmewhatke  I  Ike  theirs,  feeing  as  Symfitu  ,  Inom- 
 nibv/i  1(4  qux  infe  differunt,  convenicHtia  eft  ^ftmilitudo  )  and  what  Mini  fief  s  flmdi 
 do  while  government  is  mjetled  i    All  this ,  and  much  more  of  this  fowr  and  fwel- 
 .lin^  leaven.  Is  onely  like  tjie  truiiks which  Cardinal  Campeim  his  Mules  carried,  be- 
 ing ft  ufft  with  old  clothes^  flioges,  and  raggs,  for  all  hath  beeen  formerly  worn  out, 
 caitofFand  torn  to  pieces,a$  we  met  with  ft  heretofore  very  frequently  in  their  dif- 
 courfe.  . 
 
 And  If  any  rational  ana  ingenious  man  (hall  prompt  me  to  any  thing  among  xh{%-! 
 frippery,  to  which  I  cannot  prompt  him  to  findafufficient  anfwer,  Jnwhat  l:*^. 
 havjB  delivered ,  I  (hall  fopn  hoyCe  thofc  fails,I  ^ave  ftricken,  and  weigh  that  anchor 
 I  havecaft  outj  and  fct.to  Sea  again ,  feeing  i^  ii  l|ke  to  be  no  difficajt  yovage,  nor 
 to  be  imperilled  by  any-acute  (mi  rocks ,  or  very  quick-fands  t  mofl  ofit  I  think 
 could  be  onely  (In  their  intention^  prodBoc^  ^o>^  whit  they  flight  in  others  w^. 
 Rhetoi:lck,  and  for  f^ch  it  maypafs,  by  a  favourajblc  Interpretation  ^   Rhetor ick 
 Inheroldclothe?  and  homely  drels,  beln^in  truth  i^ords  of  vaSlty,  wkho^itai^y  , 
 ^rMtfwellin^  and  krf|()jp«/|<»ib«tf(;ar(;e  ?fe4/fyiJf. 
 
 ©ay 
 
rr- 
 
 The  WJ'^Supptrhhi  fjnh  mco)nmmf6r^<src:         pi 
 
 may  find  them  fn  cori-^|?ir3cy  with  aImo«  the  wholcknoi  ^nd  pacic  d  fanacles. ' 
 
 lfpon^W)fj«o  dcra^i  dailievn  a fl  their  diTcoorfe concern^ jj^jjifl^er  ofafiing 
 m  tftl^clcAttdaimy^or  thic?  is ncj  ihc  thinfi  m  que^ioFv^bccaure  it  U  tieiiMt  way  or 
 pra^c€,who  content  not  tbeitireJvesonely  #ich  removing  fwch,  fior  art^f]*  of  thdfc^ 
 whom  thcycxc^K^e  cenfurerf  foi-  ifcandal.     A»at^/fW  ufurfatumy  nicuttfop^ 
 dikmmolabAnh  de  noienithtu  (u^pikium  fumerent  i  folifhaH  tean  acceptafcU  K?. 
 vketo  God  when  they  offer  this  fpfritu^l  facrifice  ,  by  cenfure  to  exclude  Aicias^- 
 are  fcandalou$>  for  notorious  fins  obilmacely  perfift c^  in, 
 , — —  trmcntur  (s'  artm, 
 tit  lice-dt  nliqitis  fefurum  vivttc  mmbris ; 
 but  yet  we  cannot  patient  thofe,  (^A  pr  Cilim^ui/s  tr'mirfum  aUenorufn  ficrilegim 
 fid  fibifmitis  excufaiit,  and  therefore  wc  inquire  into  the  ji>if  ice  of  ihe  certfure  aAd 
 the  made  thereof,  and  ask 
 
 ,^i«  tejiis  ade^y  quU  detulit  ?  a«i/, 
 N  uUi  wiqu^imde  (  hjc  )  mortt  kmim  Cfifi  &<ttjo  lougx  c(i  : 
 and  wefeir  to  gran:  that  a  vifible  nnvvorrhinefs  is  a  fuflicicnt  ground  for  exclulion, 
 wh€n  their  eyes  onely ('however  the  organ  may  be  dii]empered)mufl  try  that  vifiblc- 
 nefftf,  and  that  alone  mult  be  unworthincfite  which  ihey  account  fuch,  when  per- 
 c^iance  of  the  fame  counters  one  may  ftand  for  one  and  the  other  for  an  Mmdred, 
 •according  to  the  place  wherein  ihey  (hall  pleafe  to  fet  thcmj  or  when  the  niedium 
 
 pa 
 
 S^ 
 
 vii 
 
 piety  as  prudence  concprnino  fuch  power,,  in  omnibus  tensndm  eft  modvAyHptVA  hu^ 
 
 mmiati.CQVgnm  chj.ritiiti\utvec totuw qmd^cteftis  excratur,  mavfuetudo  movfirctur, Contr.Cfefm, 
 
 uhi vero imltct (xdivinU  bumir.rf(iutlcgJb»i pi&fiaa  con.editur,  vihil imprebe  atf;  im-  I  j.c,  j.i. 
 
 fuienier<iudcauir,   •  , 
 
 AiiS^undvr  this  head  we  may  incorpora'cwh-.t  ihcy  fuggefl  of  the  holineffe  and 
 purity  that  ihould  b»'c  inrhe  Church,  whiph  locks  altogether  bcdde  their  fcope,  who 
 difputenot  for  the  holinelTc  of  the  membtffS'  of  the)  Church  ( therein  not  coming 
 fuUytip  to  their  Independent  brethren)  but  fcr  the  purity  of  chotc  that  commiini- 
 daiteofihe  Sacrarwent  J  dx\d  retain  thofe  as  Church  members  whcm  they  exclude 
 ftawiheholy-Table-}  and  toprovstjiatruch  holincfscughcto  be,  if  they  argue 
 from  the  hoiinefeofihe-Camp,  wher^was,tobe  no  unckan  thing,,  I  {uppofe  b/; 
 piiopdctionpfthi^rearonj  theyfeould-celicludetbtjedout  of  ihe  town  thofe  alfo 
 whwh  dieirrepeltftjom  the  Sacrament.  Andbecaufe  pifcipHne-  ifmcegiry  &iid  pfop, 
 fable  in  the  Churchy  therefore  to  conclude  the  ncceflrty  and  wiihy  of  theirs,  and 
 tihaci»ecattfe-there  is  r^quifire  Gome  reparation  of  \ he  fcandalcus  from  them  by  cen»- 
 forffyiherfei^re  they  may  feparatc  from  fuch  asare  not  cenfured  to  be  fcandalousj^m^ 
 ihatbecaafewehavecovenanttdtocndevcura  rcfoi«Mtlon>  and  eftablifhaent  of 
 iMfcipHt5iE4«jGii''diag.to  God^^swdrd,rhereforcwemuftfub*It  onto,  and  co-opc^ 
 iit€inadvanci«ig,th€irEc«lefiaitiokjOe«iw»yf:  AlUhe^are  Panlofffmes  l  ffMUi 
 gAU^ttfim <ii$rmaiiviy2Rd  fallacies  idi&Q [ecuttdum  ^lid  U  ^i^i^  ^plitttefr^  ?nd 
 alio  fitlkiie^^itfifiinti^  and  is  as  if  becauff  both  the  bariots^  bad  c^iidF€n>  tber^c- 
 foL-e  the  dead  child  mnft  be  fentenced  totelaid  m  the  tk)foiB€  of  her  tliat  was  mo- 
 iteof  (k  Uvipg,  OK  (he  llYiPi^to  be  sWoQ  (9  hcs  thitt^d  OYCk-iaidbct  fon* 
 
X 
 
 jii  "tht  ntlo  Inclofum  broken  down,  and 
 
 To  «fl»(;i«/i pro  w«/i  and |^Aif/(Jpr/w/>«  is  reducible  wMt  they  of  the  good  ef- 
 fensi9biebtheexcmf€oftJh:.fdifeiflinewUlproduce,and  the  mU  confcqnetices  which 
 the  want  thereof  xt.M  inmimy  and  this  conceit  is  not  6ncly  lilte  that  ot  the 
 Siemois  ( \iUcktmrentm  foeaks  of)  who  fuppbred  his  mikfng  vrater  would 
 favethetoirrt'WheKKwasonhrc,  but  would  have  drowhed  It  If  he  fliould  have, 
 flied  it  at^another  time,  but  alfo  hath  fomewhat  In  it  of  CambyfeiiVtho  would  have' 
 ^fixtf/pw  to  commend  his  skill  In.  Archery  when  he  ihothis  fon  at  the  heart  5  oi* 
 llkethedaughterof -<4ppiK«C<B«»5,  who  being  troubled  with  the  crowd  at  the 
 Theater,  for  her  cafe  wilhcd  that  her  brother  were  alive  again  to  have  carried  them 
 tobeflaughteredati/c//^,  ' 
 
 And  mdevfetimprmifii  alfd  falls  almoflall  thtCcHiWi^ueSiThxt  the  Saerament^ 
 tiuty  belongs  to  the  godly  {v/homthty  CJiI  Real  Souls  as  if  the  fouls  of  hypocrites  wer<' 
 fiftiiious  as  wci  as  their  hQlinaC/ That  free  admijfioii(^oi  fiich  as  are  not  fcandalous  & 
 juftly  cenfured  for  fuch)  is  to  beprodigatl  ofChrifts  blood,  and  locroJJ'e  the  deftrcs  of 
 the  godly  and  agings  of  the  Stateiand  to  degenerate  from  the  primitive  pmern ,  Tta  the 
 troubles  and  contentions  attending  upon  their  com fes^  are  theeffc£fs  of  mens  luffs  oncly, 
 not  of  their  aSlivgs,  with  the  rctt  ofibat  bold  firain,  and  thofc  braffc  Ihmps.  And 
 after  all  their  boifting  of  the  clear  proofs  of  their  mode  of  dirclplinc  ,  and  fpecious", 
 pretences  to  engage  men  to  fubmit  thereunto ,  yet To  freguendy  to  beg  rhc  qucftlon,' 
 is  to  h  iird  the  contrafting  of  fuch  a  cenfure  on  their  way ,  as  hath  be^n: 
 cafl  upon  Chymi(lry ,  Frincipium  efl  jiSiare,  medium  dccipere  ^  fivts  mendiea" 
 tm  ire.  "  . 
 
 There  be  fjine  things  wherein  they  ahfwer  for  us,  and  therefore  we  muft  rather 
 fccond  than  cohtradiA-,  Vcreor  nequifquaTn  in  hoc  o^ere  veflre  fcriptorem  arhitrctur 
 errafiy  ^  iUicfeciffe,  Vetilidnm  dixit ^  iibi  dehuit  facere ,  A vgufiinm  reffondit,  they. 
 fay,  the  v^'idied  eat pap^ncm  Dominii  [not  panem  Dominuin,  But  I  think  e^  e  y  man 
 wil  fee  that  they  could  not  eat  the  bread  of  tlie  Lc  rd,' if  they  muft  not  be  fuffered  lO; 
 approach  at  the  Tiible.  , 
 
 They  tell  us,  thit  Men  upovgood  grotaids  to  be  admitted,  are  fuppefed  godly  in. 
 the  judgement^  chmij:  and  if  upon  luch  judgement  of  charity  they  are  admiflible,.' 
 why  dothey  trouble  u$  with  theirprobatiohs  to  get  a  judgement  of  vtrity?"  Cktrity 
 ihin({etbno€viU,bel/€vcth  aU  tb.ngs ,  and  pTcfumeth  every  mairtobegood  that  i^ 
 notmanifcltly  wicked.  But  when  ihey  h^vedlft^.red,  ihitto/ay  bare  frofejJionrvi^h''^ 
 out  evidence  of  the  ferioufneffe  thereof,  is  enough  to  mai{,e  the  Church  to  ownmen  fof- 
 members,  is  in  tkeircovceit,  not  to  fpeafi  (oundly.  As  their  bare  imagination  withcut 
 reafon  is  not  ftrong  and  maftering  enough  tobihd  and  impofe  upon-  ours,  (^fcquof 
 tequotrahis,  non  quo  ducts  ySisScaliger  to  Qardan',^  .fotheir  pradicc  anfwersfor 
 tisagainft  them,  for  upon  fuch  prof  e'flion  they  own  many  as  members  of  the, 
 Church,  and  correfpondently  bnptixe  their  infants,  though  they  fliut  them  out  frolilr 
 the  Sacrament,  which  is  appropriated  onely  to  thofe  of  their  Church;  hot  toVor 
 thers  of  the  Church,  for  thofe  are  difFereiit  in  their  language,  a»  if  that  o£ 
 5*to»5  muft  hold  in  nayftlcall  Shepheards  and  their  Flocks,  E»«wepi//« 
 qui  pofcit  alienor  eves  aliquam  habet  feculiarem.qudfpem  foleturfuami_  •  -  -  fl' 
 
 For  their  qualifications  required  in  communieants,as  it  vfis ' (iid  oi  Gregaiici 
 tomnwrnarics  opon  ^o^,Thcy  were  good  things,  but  mitht  have^becin  written  upow 
 any  other  book  of  Scripture  as  well  as  that  i  fo  thefe  qualifications  arc  as  n«dfuHito> 
 other  duties  as  to  the  partaking  of  the'Sacrament,  and  other  qualifications  aw  as  nc^,- 
 cciTarytofacfamcmaJI  participation,  as  thcTc, 
 
 ~--  '■""     ' "    '""-         «  Bur 
 
77;e  Lord's  Supper  laid  forth  in  common  for ^O^c.  n ,  ^ 
 
 But  that  which  founds  with  moid  complacency  aad  makes  the  fweeteft  mufitk  i% 
 theclofe,  and  therein  we  (hail  goc  iaconfort  with  them,for  dcfinit  inmuliermfoftm^ 
 fanif  and  as  ihe  Hiltorian  faith,  that  Nerv^ having  adopted  Trajin  foon  after  expi- 
 red, left  he  fliould  by  any  leffe  glorious  fpeeches  difparagc  or  contaminate  what  he 
 Did  upon  that    concernment  j  fo  they  doe  very'wcU  to  conclude  (uddenly  after 
 thty  have  cold  us,  tbittbey  plice  not  the  life  of  Religion  in  Any  outwxrd  w^y  or  more  n- 
 fiucicduTfe  of  Gods  vporflnp:,  and  fo  much  earneflnefj'e  and  cojifidence  needs  not  in  exter^ 
 mil  feUiffifljipy  &^  tt  be  members  of  Chrijh  for  wdcjj'e  men  talie  are  honv  thtj  live,  it  is 
 na  grext  mnierhow  tbcy  tvorflnp.    Andthis  is  in  fome  degree  to  unravel!  Penelopes 
 wetr,  and  is  not  unliue  BelUrmines  Tutifftmim  eft  i:Tthc  clofe  o'  his  books  of  Jultri- 
 ficition,  which  fruftraces  all  his  former  difpute}  for  if  they  are  fenfible  and  really 
 .  perfwaded  of  this  cruih,how  can  chey  with  any  confiftence  herewith,  lay  down  this 
 couife  of  difcip  ine  as  the  onely  ground  of  reformation,  and  that  without  which  ic 
 cannot  be^ari  ied  on  and  advanced,  as  the  way  alone  wherein  hollnefs  and  peacecan 
 meet  togetheF^and  kils  each  other  fas  in efFvd  they  afHcm  Sed,  36.)  and  fo e-arneft- 
 ly  and  confidently  drive  on  this  way,  as  to  fepacate  from  all  fuch  as  will  not  walk 
 th.rein  with  them,  which  confequently  is    (as  wehave  Ihewed  in  Se<a,  24.J  to 
 concludcchewantof  this  difcipline  of  theirs  to  be  wi/wwi  infunabile,  lethale  (3*  con^ 
 tJgicfum,  and  fointerpretatively  to  place  rauch  of  the  life  of  religion  therein. 
 
 iiutnotwthftandingthis  it  is  hath  been  ever  the  bane  of  peace  and  truth,  and 
 the  matter  of  moftearthc^uakes  that  have  fhaken  the  Church  of  God,  that  indifft- 
 -  rent  things  have  been  with  fuch  animofity  preffed  as  necefrary,as  well  as  ihat  things 
 delccorioEis  have  been  hel^  forth  for  ^/cx/f^jr»2JiC/»5,  and  too  many  like  Attguftits 
 cake  on  them  to  tax  the  world  to  pay  tribute  to  their  opinions  and  inftitutions,  and 
 (according  to  vihizMindanes  tht  mother -of  CjrKs  dreamd  jwhat  Is  c5ceived  in  their 
 womb  mull  be  a  vine  to  fpread  ail  over  y/^ijnay  their  very  urine  to  over.flow  the 
 Citlc,  like  Pope  >^/ex47iier  they  muft  rule  from  Sea  to.  Sea,  though  all  they  write 
 ,  like  him  be  but  in  chips,  and  like  cW/cj  Duke  oi  Burgundy,  they  mult  fight  ic 
 euc  to  the  hazard  ofall,  though  but  for  the  tribute  of  a  load  of  Calves-skins,  yea 
 though  the  fruit  of  the  vidory,  if  acquired^cannot  be  worth  the  Bits  and  ftirrops  oi 
 the  armies  they  engage. 
 
 And  as  Grotim  in  the  like  cafe  obferves ,  They  call  that  peace  when  they  have 
 
 made  a  folltude.  Si  Ecclcfti  una  (as  ^unim  complains)  ft  f lures  in  circimfiamiifyfi. 
 
 tibia i  ceremoniis  uon  fUnejudicio  poftro  aut  moribm  confornmnur,  plerique  emnes  cU- 
 
 mint  depietate^de  Chrijiia7iitate  aSium,  at^ue  utinam  clamarent  folum,  etfi  hi  ctamores 
 
 mfuut  infefla  tela  quibus  imperit^rum  metites  obfirmantyr  O*  labefa^amur  infirmo- 
 
 -..rum,  fed  cum  accedunt  contumclia^profcriptionesyiondemHationes  i*y  alia  id  genus, pmdfne 
 
 t&\mihomo  illudinflitutam  k  Chri^o  effe  aut  tt  Qbrijiianofui  compete  probm  ptffOnonvi- 
 
 lirdesdum  or dinem  externum propugnaa  verbis fCundem  or dinem  a  te  ipfo  ante  tmnes  ep- 
 
 r  fugniiri}de(irui,quodaf<€xtruendum. 
 
 In  going  off  from  me^they  juftle  with  Mx,Ieanes,ihn  they  may  like  CacinTia  In  Ta- 
 cituiyfidjoribui  inimicitiis  indarefccre  |but  it  is  neverthelcfle.wlth  a  tender  and  gernle 
 ii.JtPHcK,refledin^ happily  on  him  (as  Ef4/w»afaid  oi  Luther)  as,  a  man  too  great 
 for  them  to  deal  with.  ^  Every  help  lefTeneth  a|id  detraifts  from  jiim  to  wJiom  It  is 
 contributed  J  (oplenui  extra  quid  cttpiat^  as  therefore  t^m/'/ww  fa  Id  of  TuUjft  Ai 
 Uudandum  Cicermcm  dicerm  ^t^  ^Jfh  fo  there  needs  none  to  defend  that  learned 
 man  bttc  h^mfclf;  '  -    -     - 
 
 Ppp  But 
 
•2T4  ^^^  ^^^  Inclofures  broken  down,  mi 
 
 %m t'hej^  fall  cin Mr.  HumfryesYikh a  full  carrier-,  an4  bccaiifc  two  arc  fcarce 
 ibflkkntior  foch^a  Htf CM^J" ,  and 
 S'ivitceUriglorhri  curfui 
 Tig  im  vhtcc,  levemqueTjjfcrinum, 
 N  uUit  eft  glorii  pra:€m  afelhs  j 
 Therefore  fince  Ic  is  like  to  be  of  little  honor  to  vanqulfli  mevix  nomi  e  mtim,  tfecy 
 feektoitnprovfi  t^"^  ^^<^°^*"  t>y  ^"countring  hi  m 
 
 ^uileghuf  mo  orbefreguens,(^  dUittirhkefi, 
 It  concerns  not  me  ro  undercake  his  defencewhich  can  be  much  better  njade  by 
 Wnirelf.  As  the  Veftd  flame  going  our,  was  to  be  rekindled  onely  by  the  like  facred 
 fire  ;  fo  it  they  would  have  damped  that  fire  whichhath  reflc^ed  fo  much  light,  It  is 
 onely  proper  for  himirclf  to  revive  aod  foment  it  j  but  I  am  apt  to  believe ,  rhat  »s 
 Socrates  being  incited  to  vindicate  himfelf  from  fueh  afpcrfions,  faid  he  had  done 
 ■tt-a-lreadybyhisformercourfcof  life  j  fo  Mr.  Hmfryes  will  thir.k  himfelf  fupcr- 
 fededof  his  defence  by  the  fecoad  book  which  he  fetiorth,  which 'It  hid  been  more 
 oppoi'timc  and  handfomc  for  them  to  hav^e  aCiied  to  anfwer 
 
 *     {EcceticentvmtKs^^Kj^voledicaliquiil) 
 then  to  be  nibbling  atthis  ,  and  thereby  to  deal  with  him  as  Kohiact  de  Boiirmiile 
 did  with  King  Henry  the  fifth  after  the  batrell  of  Jgincourty  who  when  he  dut  It  not 
 encounter  him  in  his  full  ftrength/eil  upon  the  Camp  which  ;he  Kir  g  hadKfc  kUe  • 
 fortified  ,and  for^nerly  marchc  out  of,  to  obtain  a  glorious  viiSovy  againft  a  braver 
 enemy.    And  therefore'however  thtir -ambiticnm^y  be  obferyeti,  yet  ihtirexpc- 
 ^^a^Oh  may  be  fruftiariC  of  ani'wer, 
 lk         ,  •  M^Pt  fpdranda  ^i  hi  eft  bigciitu  glitii  fj  tj,  i 
 
 ■'    '  Hen  fom he  tenuis  fraAafubhoftcm^ri, 
 'imd  even  pi'ie  will  with- hold  thelaying  of  any  violent  hands  upon  ftich  a  fa4nt  amd 
 •fcebleobjed'whickwillfoon-dieof  icfelfe,  and  c^me  forth  into  life  onely  to  3<id^ 
 morccYedit^to  Mr,  H^ra/ryej  Tra^jand  mayferyeasafoiteto'rcfleift  more  lufltr 
 :9ttpont'h3r  Jewell 
 
 Thdiigh'fheGentkman'fcefen^wntomeorielyby.  the  Iftisgedf  hfs  ^M  fcrtir- 
 traledinhisflieets,  yet  it  is  a  due  tribute  of  the  mouth  ("likethat  ofthe  fif>»j^ 'to 
 ^y  oTthat<p1'<fture(his'b  Ok;^hate!/^po//«i«fdr»5  did  of -that  which  ^he  dtew,  fuiliui 
 ^qaistulpabit  hxeqummmbitm/Si.  however  Cmtimfua^tMmnimeLmtyZtfA  iittt 
 •hehathdrivenfo*well3hisr(.ward  with  many  h?th  been  a  draught  of  wo^ntwood, 
 (which  was  uponanother  account  given  to  ihofe  that  wonne  the  Geal  in  CharlDt- 
 nmningat  Romc))ti^sPhidiA'i*s  flatties (hew^  more  bcawcifiil  ^witfr'agej  ^fo  «ft!- 
 t^ret  ime  may  lay  up  that  honor  f<)r  him^wbich  the  prefcnt  envy,  shid  p^thaps  bt^sn- 
 ,'fible,  tkatastheHUtorfin  faith,  i'i^t.MJfi5'ei!//Vpfrt^^^^  tfi  flolm  pfiiha 'Kim^VA 
 '^rimdfeercxitiffioft^mulmnsfr^firiiciv^^^^  from^he  tfttfing^up  '*ls 
 
 iruthbyhim  (though  in  fome  mens  accounts  a  y^^tfrwft)  and  h^Js  Chiding  3up 
 its  f*ounds,and  taking  care  thereof  jWhIch  thePriefl  and  Levite'bad  kft  MM  dead, 
 it  may  recover  I  if  e,and  by  fome  other  s^fpending  moreb^fide  Kis  two-jieftfce  ^upon 
 Icjacguireruch  ft^«ngt$b'd&to  aouiifKi&iid^eatdeltn  all^^fay^i^^i^^ 
 in  Ugt«tlDgmwcpww3indunl«n4At!lie  Church  of  G«d,  tI-  f?         r