A37049:431
A37049:431
London: printed for Dorman Newman, 1675
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
And First, we are to consider, that men may sin against this Ordinance, by not Communicating. As 1. When they contemn and wilfully neglect it. 2. When they are not frequent in it, but carelessly slight it, when conveniently it may be had. 3. By not foreseeing and ordering our Affairs, so as we may not be hindered, when an occasion of that Ordinance offereth it self near to us. 4. By incapacitating our selves to be admitted through ignorance or scandal, and by negligence ⟨p. 98⟩to remove these. 5. By fretting at our being debarred, or at these who has a hand in it. 6. Not repenting of the causes which procureth our being declared. 7. Not seeking to be humbled under such a weighty censure, and to get the right use of it for the time to come. 8. Suspecting that it proceedeth from carnal ends. 9. Reporting amiss of those who do it 10. Not praying for them that partake in this Ordinance, where-ever we hear of it in any place. 11. Looking rather to the unfitness of some that are admitted, and the neglect of duty in Office-bearers in debarring, than our own. 12. Not sympathizing with them, and yet on that ground absenting our selves, to wit, for the faults of others.
And First, we are to consider, that men may sin against this Ordinance, by not Communicating. As 1. When they contemn and wilfully neglect it. 2. When they are not frequent in it, but carelessly slight it, when conveniently it may be had. 3. By not foreseeing and ordering our Affairs, so as we may not be hindred, when an occasion of that Ordinance offereth it self near to us. 4. By incapacitating our selves to be admitted through ignorance or scandal, and by negligence ⟨p. 98⟩to remove these. 5. By sretting at our being debarred, or at these who has a hand in it. 6. Not repenting of the causes which procureth our being declared. 7. Not seeking to be humbled under such a weighty censure, and to get the right use of it for the time to come. 8. Suspecting that it proceedeth from carnal ends. 9. Reporting amiss of those who do it 10. Not praying for them that partake in this Ordinance, where-ever we hear of it in any place. 11. Looking rather to the unfitness of some that are admitted, and the neglect of duty in Office-bearers in debarring, than our own. 12. Not sympathizing with them, and yet on that ground absenting our selves, to wit, for the faults of others.
And here, by the way, we beseech you take these few words of Exhortation. 1. Look on debarring of ignorant and scandalous persons from the Lord's Table as Christ's Ordinance. 2. Consider wherefore your selves are debarred, and as you may be assured it is from no particular prejudice or disrespect, so ye would repent & be humbled for that which procureth it. 3 Be making up what is wanting for the time to-come: your failing in any of these is a fault, and let none think themselves the less bound to the study of holiness, because they are kept from partaking of it: But the sin of some is; they shift it, because they will not stir themselves up to a suitable frame for it, and yet they are not suitably affected with the want of it.
And here, by the way, we beseech you take these few words of Exhortation. 1. Look on debarring of ignorant and scandalous persons from the Lord's Table as Christ's Ordinance. 2. Consider wherefore your selves are debarred, and as you may be assured it is from no particular prejudice or disrespect, so ye would repent & be humbled for that which procureth it. 3 Be making up what is wanting for the time to-come: your failing in any of these is a fault, and let none think themselves the less bound to the study of holiness, because they are kept from partaking of it: But the sin of some is; they shift it, because they will not stir themselves up to a sutable frame for it, and yet they are not sutably affected with the want of it.
Next, there are faults in them that are admitted to Communicate, and these both in Hypocrites and true Believers respectively; and that 1. Before. 2. In the time, and 3. After receiving the Lords Supper.
Next, there are faults in them that are admitted to Communicate, and these both in Hypocrits and true Believers respectively; and that 1. Before. 2. In the time, and 3. After receiving the Lords Supper.
And first: Before receiving there are many failings: As 1. Ignorance of the end and nature of this Ordinance. 2. Not studying to know it: Nor 3. To have the heart rightly affected with it. 4. Not endeavouring to keep up a high esteem, and holy reverence of the wonderful Love of God in giving of his Son, and the Son's condescending Love in coming to dye for Sinners. 5. Not seeking to have the Covenant clearly closed with by Faith, before it be sealed by the Sacrament. 6. Not endeavouring to have all by gone quarrels removed, and our Peace established. 7. Not searching our way, that we may be well acquainted with our condition, so as we may have the ⟨p. 99⟩distinct knowledge of it, when we come. 8. Not carefully endeavouring a suitable frame of heart by Prayer, Meditation, and Reading. 9. Not praying for a blessing, either for him that administereth, or for those who are to join with us, to prevent their sin. 10. Not minding their instruction who are under our charge. 11. Not presently renewing (if before closed with and consented to) our Covenant before our partaking. 12. Not sequestring our hearts from other things for that end. 13. Not fearing to miss the thing offered, and to contract guilt instead of getting any good. 14. Not searching after the sins of former Communions and other sins, and repenting of them. 15. What we aim at in these, not aiming at them in Christs strength. 16. Not aiming and endeavouring constantly to walk with God, and keep communion with him in all duties, that we may have the more access to communion with him in this Ordinance. 17. Not laying aside of rooted prejudices and secret malice. Nor 18. Admonishing such whom we know to lye under any offence of that kind, that they may repent and reform. 19. Unstayedness in our aiming at communion with God in it, or coming to it more selsily than out of due regard to the glory of God.
And first: Before receiving there are many failings: As 1. Ignorance of the end and nature of this Ordinance. 2. Not studying to know it: Nor 3. To have the heart rightly affected with it. 4. Not endeavouring to keep up a high esteem, and holy reverence of the wonderful Love of God in giving of his Son, and the Son's condesending Love in coming to dye for Sinners. 5. Not seeking to have the Covenant clearly closed with by Faith, before it be sealed by the Sacrament. 6. Not endeavouring to have all by gone quarrels removed, and our Peace established. 7. Not searching our way, that we may be well acquainted with our condition, so as we may have the
2dly. In our going about this Ordinance, there are many faults that usually concur: As 1. Our giving too little respect, or too much to it, as is said before of the Sacraments in general. 2. Our not exercising Faith in the present time, according to the Covenant and Christs Institution. 3. Want of Love to constrain us, and want of that Hunger and Thirst that should be after Christ. 4. Want of that discerning of the Lord's Body, which should be, so as, 1. To put a difference betwixt Bread and Wine in the Sacrament, and common Bread and Wine in respect of the end. 2 To put a difference betwixt this Ordinance, and Christ himself, who is signified and exhibited by it. 3. To lay in some respect a further weight on this than on the Word only, though it be some way of that same nature. 4. To put a difference betwixt this Sacrament and other Sacraments; and so discerning it, it is to conceive of it rightly. 1. In respect of its use and end according to its Institution, 2. In respect of our manner of use-making of it, not only by our senses or bodily Organs, but by Faith and the faculties of the ⟨p. 100⟩soul, looking upon, and receiving Christs Body in that Ordinance, and feeding on it there as in the Word, and more clearly and sensibly: for the Sacraments do not give us any new thing which the Word did not o •fer and give before, but they give the same thing more clearly and sensibly. 3. In respect of the blessing; not only waiting for a common blessing for sustaining the Body by that Bread and Wine, but for a spiritual blessing to be conferred by the spirit to the behoof of the soul, 4. Its so to discern it as to improve it for obtaining real communion betwixt Christ and us, by a spiritual feeding-upon, as his own Body; so that when there is any short-coming in these, in so far the Lord's Body is not discerned. 5. We sin in going about this Ordinance, by want of Reverence, when we come without Holy thoughts, and a Divine frame, and without Love ravishing the heart, which is most suitable at such a time; much more do we sin when we come with carnal, loose, or idle thoughts, or any unreverent gesture, or with light-like apparel, or carriage in coming or sitting. 6. By want of Love to others, and sympathy with such as are Strangers to Communion with Christ. 7. By not distinct closing with Christ, or renewing our Covenant with him, or engaging of our selves to him. 8.
2dly. In our going about this Ordinance, there are many faults that usually concurr: As 1. Our giving too little respect, or too much to it, as is said before of the Sacraments in general. 2. Our not exercising Faith in the present time, according to the Covenant and Christs Institution. 3. Want of Love to constrain us, and want of that Hunger and Thirst that should be after Christ. 4. Want of that discerning of the Lord's Body, which should be, so as, 1. To put a difference betwixt Bread and Wine in the Sacrament, and common Bread and Wine in respect of the end. 2 To put a difference betwixt this Ordinance, and Christ himself, who is signified and exhibited by it. 3. To lay in some respect a further weight on this than on the Word only, though it be some way of that same nature. 4. To put a difference betwixt this Sacrament and other Sacraments; and so discerning it, it is to conceive of it rightly. 1. In respect of its use and end according to its Institution, 2. In respect of our manner of use-making of it, not only by our senses or bodily Organs, but by Faith and the faculties of the
By stupidly, or senselessly taking the Elements without any affection, and by being heartless in the work, and comfortless because we want sense. 9. By not cheering our selves by Faith▪ that we may obtain and win to sense, and by pressing too little at sense or comfort. 10. By not improving this Ordinance in reference to the general ends of a Sacrament, or the particular ends we should aim at in this Sacrament: As 1. Fellowship with Christ himself. 2. Communion in his Death and Sufferings. 3. The sense of these, and the comfort of them. 4. The lively commemoration of Christs Death and Sufferings, and of the Love he had to us in all these; for the stirring up of our Love again to him. 5. The strengthening of our selves in the way of Holiness, by strength drawn from him by Faith. 6. Minding his glory, and the setting forth thereof, with respect unto, and hope of his Coming again. 7. Particular engaging of our affections one to another. 8. Engaging our hearts by serious resolutions to make for suffering: Lastly, We sin here, by not reflecting on our hearts in the mean time, that we may know what ⟨p. 101⟩they are doing, nor putting up ejaculatory prayers to God in the time; receiving the Sacrament with our hand, and yet not receiving him in that mean by Faith into the heart, nor feeding on him, and satisfying our selves with him really present in that mean: for he is to our Faith really present there as well as in his Word.
By stupidly, or senselesly taking the Elements without any affection, and by being heartless in the work, and comfortless because we want sense. 9. By not chearing our selves by Faith▪ that we may obtain and win to sense, and by pressing too little at sense or comfort. 10. By not improving this Ordinance in reference to the general ends of a Sacrament, or the particular ends we should ayme at in this Sacrament: As 1. Fellowship with Christ himself. 2. Communion in his Death and Sufferings. 3. The sense of these, and the comfort of them. 4. The lively commemoration of Christs Death and Sufferings, and of the Love he had to us in all these; for the stirring up of our Love again to him. 5. The strengthening of our selves in the way of Holiness, by strength drawn from him by Faith. 6. Minding his glory, and the setting forth thereof, with respect unto, and hope of his Coming again. 7. Particular ingaging of our affections one to another. 8. Ingaging our hearts by serious resolutions to make for suffering: Lastly, We sin here, by not reflecting on our hearts in the mean time, that we may know what
3. After Communicating there is a readiness to slip and fall into these faults: 1. Irreverent and Carnal removing from the Table. 2. Forgetting what we were doing, and falling immediately to loose words or thoughts. 3. Not reflecting on our by past carriage, to see what we were doing, and what frame we were in, and what we obtained. 4. Not repenting for what was wrong in every piece of our way and carriage. 5. Not following on to obtain what we yet miss, and not still waiting for the blessing, even after we are come away. 6. Not being thankful if we have obtained any thing 7. Fretting and fainting if we have not gotten what we would have. 8. Or being indifferent and careless whether we get or want. 9. Carnally loose after Communions, as if we had no more to do. 10. Vain, or puffed up, if we think we have attained anything. 11. Little or no keeping of Promise made to God, but continuing as before 12. Digressing on the commendation or censure of what was heard, or seen, rather than making use of it for our profit. 13. Making that Ordinance an occasion of contention, for some faults we conceive to have been about it, whereas it should be ground of Union and Love. 14. Not entertaining tenderness, and a frame that may keep us ready to communicate again. 15. Not meditating on what we have been doing. 16. Nor longing again for the like occasion. 17. Not helping others that did not come, or had not the occasion of coming, to it. 18. Conceitedness because we were admitted. 19. Despising others who might not be admitted. 20. Mocking, or secretly snuffing at any who goeth, or has gone about it with more tenderness than we, or who endeavoureth to keep their Promises better than we: This sin of Emulation and spiritual envy, at any who out-runs us in tenderness and proficiency (touched in these two last) is, as very natural to us so, most dangerous; it participates of Cursed Cain; this sin is the worst of all Malignity, and is always accompanied with a wideful and ⟨p. 102⟩devilish satisfaction with, and complacency in, the shortcomings of others, that so we may be the more noticed. 21. Secret disdain at tender Christians beside us, as Hypocritical. 22. Turning aside to live like others who have been debarred, as if there ought to be no difference put betwixt those who have this Badge, and those who want it, or setting up as if all were done, when we have Communicated. 23.
3. After Communicating there is a readiness to slip and fall into these faults: 1. Irreverent and Carnal removing from the Table. 2. Forgetting what we were doing, and falling immediatly to loose words or thoughts. 3. Not reflecting on our by past carriage, to see what we were doing, and what frame we were in, and what we obtained. 4. Not repenting for what was wrong in every piece of our way and carriage. 5. Not following on to obtain what we yet miss, and not still waiting for the blessing, even after we are come away. 6. Not being thankful if we have obtained any thing 7. Fretting and fainting if we have not gotten what we would have. 8. Or being indifferent and careless whether we get or want. 9. Carnallyloose after Communions, as if we had no more to do. 10. Vain, or puffed up, if we think we have attained anything. 11. Little or no keeping of Promise made to God, but continuing as before 12. Digressing on the commendation or censure of what was heard, or seen, rather than making use of it for our profit. 13. Making that Ordinance an occasion of contention, for some faults we conceive to have been about it, whereas it should be ground of Union and Love. 14. Not entertaining tenderness, and a frame that may keep us ready to communicate again. 15. Not meditating on what we have been doing. 16. Nor longing again for the like occasion. 17. Not helping others that did not come, or had not the occasion of coming, to it. 18. Conceitedness because we were admitted. 19. Despising others who might not be admitted. 20. Mocking, or secretly snuffing at any who goeth, or has gone about it with more tenderness than we, or who endeavoureth to keep their Promises better than we: This sin of Emulation and spiritual envy, at any who out-runs us in tenderness and proficiency (touched in these two last) is, as very natural to us so, most dangerous; it participates of Cursed Cain; this sin is the worst of all Malignity, and is always accompanyed with a wideful and
Want of Watchfulness against recurring Tentations and Snares: Vanity and conceit if we attain any thing, and want of pity to those who did not come with so good speed. 24. Indiscreet speaking either to the commending or censuring of Speakers and Forms, but little or nothing to Edification.
Want of Watchfulness against recurring Tentations and Snares: Vanity and conceit if we attain any thing, and want of pity to those who did not come with so good speed. 24. Indiscreet speaking either to the commending or censuring of Speakers and Formes, but little or nothing to Edification.
In the last place we shall speak a little to this Question; If and How, the admission of scandalous persons doth pollute the Communion? And if it be sinful to receive it with such persons? Or, if Joint-Communicants be thereby defiled? Let us for answer, consider Pollution distinctly • with reference to these Four things. 1. In reference to the Sacraments themselves. 2. In reference to the admitted that are scandalous. 3. In reference to the admitters. 4. In reference to the Joint Communicants.
In the last place we shall speak a little to this Question; If and How, the admission of scandalous persons doth pollute the Communion? And if it be sinful to receive it with such persons? Or, if Joint-Communicants be thereby defiled? Let us for answer, consider Pollution distinctly • with reference to these Four things. 1. In reference to the Sacraments themselves. 2. In reference to the admitted that are scandalous. 3. In reference to the admitters. 4. In reference to the JoyntCommunicants.
First, As to the Sacraments, there is a twofold pollution: The First is, Intrinsic and Essential, which by corruption of the Institution of Christ, turneth it then to be no Sacrament, as it is in the Mass: or to be hurtful; as when Significant Ceremonies, sinfully devised by men, are mixed and added besides, and contrary to Christs Institution. The First everteth the Nature of the Sacrament, and it's henceforth no more a Sacrament. The 2d poisoneth it, so that it may not be received without partaking of that sin actively.
First, As to the Sacraments, there is a twofold pollution: The First is, Intrinsick and Essential, which by corruption of the Institution of Christ, turneth it then to be no Sacrament, as it is in the Masse: or to be hurtful; as when Significant Ceremonies, sinfully devised by men, are mixed and added besides, and contrary to Christs Institution. The First everteth the Nature of the Sacrament, and it's henceforth no more a Sacrament. The 2d poysoneth it, so that it may not be received without partaking of that sin actively.
There is another way of polluting the Sacrament, that is Extrinsic and Circumstantial, not in Essentials, but in our use-making of it, and there Application thereof beyond Christs Warrant, as when it is Administered to one upon whom Christ alloweth it not. In that case it is not a Sacrament to that person; yet it is so in it self. This Pollution is a profaning of it to us, or a making it common. Thus the Word ⟨p. 103⟩of Promise generally applied in a Congregation without separation, in Application, betwixt the Precious and the Vile, is a profaning of the Word, (for the word of Promise should not be made common more than the Sacrament,) as it is marked, Ezek. 22. verse 26. The Priests have profaned my Holy Name, they have put no Difference between the Holy and the Propha •e, between the Clean and the Unclean. Yet in that case, the Word ceaseth not to be Gods Word, though it be so abused: Or, As an Admonition cast before a Profane Mocker, is but the abusing of an Holy thing, yet it altereth not the Nature of it; as a Pearl cast before a Sow, is puddled and abused, yet it doth not alter it's inward Nature, but it still remaineth a Pearl: So it is here in the Word and Sacraments; they are abused in their use when misapplied, yet still (the Institution being kept) they are the Ordinances of God▪ Thus was the Temple said to be profaned, when it was made more common in it's use than was allowed; yet was it still the Temple of the Lord: And so admission of scandalous persons may thus be called, a polluting of the Sacraments, but not essentially in themselves.
There is another way of polluting the Sacrament, that is Extrinsick and Circumstantial, not in Essentialls, but in our use-making of it, and ther Application thereof beyond Christs Warrant, as when it is Administred to one upon whom Christ alloweth it not. In that case it is not a Sacrament to that person; yet it is so in it self. This Pollution is a prophaning of it to us, or a making it common. Thus the Word ⟨p. 103⟩of Promise generally applyed in a Congregation without separation, in Application, betwixt the Precious and the Vile, is a prophaning of the Word, (for the word of Promise should not be made common more than the Sacrament,) as it is marked,
2d. Consider Pollution with reference to persons who are admitted; and so the Sacraments may be polluted, 1. By grossly scandalous persons. 2. By Hypocrites. 3. By Believers not exercising their Graces; the Sacrament is polluted by, and to all these, because, as to the Pure all things (Lawful) are pure, so to the Unclean and Unbelieving nothing •• Pure, their Mind and Conscience being D filed. Thus their Praying, Sacrificing, Hearing, Ploughing, &c. all is unclean; and, by proportion, to Believers, though in a good and clean state, yet in an evil and unholy frame: The Sacrament may be said in some sense to be unclean, and polluted by them, to themselves.
2d. Consider Pollution with reference to persons who are admitted; and so the Sacraments may be polluted, 1. By grosly scandalous persons. 2. By Hypocrites. 3. By Believers not exercising their Graces; the Sacrament is polluted by, and to all these, because, as to the Pure all things (Lawful) are pure, so to the Vnclean and Vnbelieving nothing •• Pure, their Mind and Conscience being D •filed. Thus their Praying, Sacrificing, Hearing, Plowing, &c. all is unclean; and, by proportion, to Believers, though in a good and clean state, yet in an evil and unholy frame: The Sacrament may be said in some sense to be unclean, and polluted by them, to themselves.
3d. As to the Office-Bearers, who are the admitters, the Sacrament cannot be profaned Essentially, the Institution being kept pure; yet may they sin, and be guilty of profaning it, by opening the Door wider than Christ has allowed, and not keeping the right bounds: And Ministers may so sin, in promiscuous applying of the Promises and Consolations of the Covenant, as well as in applying it's Seals, ⟨p. 104⟩and both these are sins to them; yet these cases would be excepted.
3d. As to the Office-Bearers, who are the admitters, the Sacrament cannot be prophaned Essentially, the Institution being kept pure; yet may they sin, and be guilty of prophaning it, by opening the Door wider than Christ has allowed, and not keeping the right bounds: And Ministers may so sin, in promiscuous applying of the Promises and Consolations of the Covenant, as well as in applying it's Seals, ⟨p. 104⟩and both these are sins to them; yet these cases would be excepted.
1. When such a scandal is not made known to them: Scandalous persons may be admitted because they are not bound to look on them as such till discovered.
2. When such scandals cannot be made out judicially, though possibly they be true in themselves, they may, though against the inclination and affection of the admitters, be admitted yet not against their Conscience, because, that being a high censure in Christs house, his Servants are not to walk arbitrarily (for that would bring confusion with it) but by Rules given them, whereof this is one, not to rec •ive an accusation, but un •er two or three Witnesses.
3. When by some circumstances it proveth not edifying, but •ather hurtful to the Church, or the Persons concerned; As 1. When the scandal is in such a matter as is not expressly determined in the Word, but is by consequence to be deduced from it; as suppose it be meant such a point of truth as •as Divines, that are godly, dissentient in it, or in such a practise (suppose perjury) as is evil indeed in it self; but, by deduction and consequence (which is not so clear) to be applied; or it is in such things as affect not a natural Conscience, as Fornication, Drunkenness, and Adultery, &c. do; or in such things as contradict not expressly any Truth; And 2. When the scandal of these sins is by universality become little among men, or there is not easy access, in an edifying way, to decide in them, or censure them; there is still a right and a wrong in these which a Minister in Doctrine may reprove, y •t he may forbear a judicial sentence in such cases, as it seemeth Paul did with the Corinthians, amongst whom there were several sorts of Offenders. 1. Incestuous Fornicators, or such as sinned against Nature's light; these 1 Cor. 5.3, 4 • 5. &c. he commandeth to be excluded or excommunicated. 2. Such as by corrupt Doctrine made Schisms, and mis-led the People in factions, to the prejudice of the Apostle's Authority and Doctrine, chap. 3. v. 3. &c. Deceitful Workers, 2, Cor. •1.13. these for a time, 2 Cor 10▪6. he spareth for the Peoples sake. 2 Cor. 12.19. 3. Some weakly and carnally mis led into factions, 1 Cor. 13. 1, 2, 3, 4. these he end •avoureth to recover. 4. Some guilty ⟨p. 105⟩of faults about the Sacrament, in their wrong manner of going about it, 1 Cor. 11. These he reproveth and laboureth to amend, yet alloweth them to go on and celebrate the Sacrament, but doth not debar for the time either factious Ministers, or people from it, as he had done the other; neither is it likely, that the Communion was omitted, or they debarred, for he doth not reprove for not debarring them, as he doth. For wronging the Institution; the reason is, because that which warranteth debarring and censures of all sorts, is edification; and when that end cannot be gained to a people or person, such censures may be omitted; and except some bounds were to be fixed, here, the difficulty in abounding differences would prove inextricable:
3. When by some circumstances it proveth not edifying, but •ather hurtful to the Church, or the Persons concerned; As 1. When the scandal is in such a matter as is not expresly determined in the Word, but is by consequence to be deduced from it; as suppose it be meant such a point of truth as •as Divines, that are godly, dissentient in it, or in such a practise (suppose perjury) as is evil indeed in it self; but, by deduction and consequence (which is not so clear) to be applyed; or it is in such things as affect not a natural Conscience, as Fornication, Drunkenness, and Adultery, &c. do; or in such things as contradict not expresly any Truth; And 2. When the scandal of these sins is by universality become little among men, or there is not easie access, in an edifying way, to decide in them, or censure them; there is still a right and a wrong in these which a Minister in Doctrine may reprove, y •t he may forbear a judicial sentence in such cases, as it seemeth Paul did with the Corinthians, amongst whom there were several sorts of Offenders. 1. Incestuous Fornicators, or such as sinned against Nature's light; these 1 Cor. 5.3, 4 • 5. &c. he commandeth to be excluded or excommunicated. 2. Such as by corrupt Doctrine made Schisms, and mis-ledd the People in factions, to the prejudice of the Apostle's Authority and Doctrine, chap. 3. v. 3. &c. Deceitful Workers, 2, Cor. •1.13. these for a time, 2 Cor 10▪6. he spareth for the Peoples sake. 2 Cor. 12.19. 3. Some weakly and carnally mis ledd into factions, 1 Cor. 13. 1, 2, 3, 4. these he end •avoureth to recover. 4. Some guilty ⟨p. 105⟩of faults about the Sacrament, in their wrong manner of going about it, 1 Cor. 11. These he reproveth and laboureth to amend, yet alloweth them to go on and celebrate the Sacrament, but doth not debar for the time either factious Ministers, or people from it, as he had done the other; neither is it likely, that the Communion was omitted, or they debarred, for he doth not reprove for not debarring them, as he doth. For wronging the Institution; the reason is, because that which warranteth debarring and censures of all sorts, is edification; and when that end cannot be gained to a people or person, such censures may be omitted; and except some bounds were to be fixed, here, the difficulty in abounding differences would prove inextricable: