A37049:444
A37049:444
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.
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:
And therefore, when a sin is become Epidemical, and very Universal; On the one hand the more tender and conscientiously-scrupulous would be instructed to much sobriety, and earnestly dealt with, not to indulge themselves a liberty to rent the Church, or to divide from it when such persons are admitted, being otherwise capable of the privilege; because exclusion in this case by a sentence from the Sacrament, would probably miss its end, which is, Edification, and would weaken the Authority of the Ordinance of discipline, if not hazard the liberty of the Gospel: On the other hand, Ministers would by all means take head, and be obtested in the name of the Lord, that they (which is readily incident in an hour of tentation) run not on the Extreme of shifting their duty, insulting as it were over tender Consciences, and strengthening the hands of the Wicked by compliance with, or accession to these sins; but would under the pain of making themselves horridly guilty, manage obvious ways, deal fairly and faithfully in making use of the Key of Doctrine, when the use of the other will not in all appearance be so much for edification; that by public doctrinal separating the Precious from the Vile, and by straight down-right private dealing, they may in the sight of God commend themselves to every mans Conscience.
And therefore, when a sin is become Epidemical, and very Universal; On the one hand the more tender and conscienciously-scrupulous would be instructed to much sobriety, and earnestly dealt with, not to indulge themselves a liberty to rent the Church, or to divide from it when such persons are admitted, being otherwise capable of the priviledge; because exclusion in this case by a sentence from the Sacrament, would probably miss its end, which is, Edification, and would weaken the Authority of the Ordinance of discipline, if not hazard the liberty of the Gospel: On the other hand, Ministers would by all means take head, and be obtested in the name of the Lord, that they (which is readily incident in an hour of tentation) run not on the Extream of shifting their duty, insulting as it were over tender Consciences, and strengthening the hands of the Wicked by compliance with, or accession to these sins; but would under the pain of making themselves horridly guilty, manage obvious ways, deal fairly and faithfully in making use of the Key of Doctrine, when the use of the other will not in all appearance be so much for edification; that by publick doctrinal separating the Precious from the Vile, and by straight down-right private dealing, they may in the sight of God commend themselves to every mans Conscience.
4. Let us consider if this Ordinance be polluted to the joint-Receivers; suppose that some are sinfully admitted by the Office-bearers of the Church? And we say that it i • not a pollution or sin to them to partake with such, for the Sacrament may be blessed to them notwithstanding, as Christ's Ordinance, ⟨p. 106⟩even as when the Word is unwarrantably applied in promises and admonitions; so that Pearls are cast before Swine: yet supposing some tender souls to be present, they may meddle warrantably with that abused Word as God's Word, and it may prove useful to them; For confirming this Truth, we offer these Reasons.
4. Let us consider if this Ordinance be polluted to the joynt-Receivers; suppose that some are sinfully admitted by the Office-bearers of the Church? And we say that it i • not a pollution or sin to them to partake with such, for the Sacrament may be blessed to them notwithstanding, as Christ's Ordinance, ⟨p. 106⟩even as when the Word is unwarrantably applyed in promises and admonitions; so that Pearls are cast before Swine: yet supposing some tender souls to be present, they may meddle warrantably with that abused Word as God's Word, and it may prove useful to them; For confirming this Truth, we offer these Reasons.
The first is, The Word and Sacraments are of one Nature, and are polluted or made use of, one and the same way; only the difference is in this, That the one usually is doctrinally wronged, the other disciplinarily. 2. Because-that, unwarrantable admission of others is not the Communicator's, but the Minister's sin, therefore it cannot wrong them more than want of preparation in others who come. 3. Any others sin cannot loosen me from my Obligation to a duty: now it is the duty of every one, as to examine themselves, so being prepared by suitable self-examination, to eat, 1 Cor. 11.28. and yet in that Church of Corinth, many did sinfully approach to the Lords Table: Now though the Command requiring self-examination, will not warrant Rulers not to examine, yet it will warrant private Communicants to endeavour rightly to go about that duty themselves, and not to be much anxious what others do, as if other mens carriage were the ground of our approaching to the Lords Table. 4. It is notwithstanding a Sacrament without any mixture of mens corrupt additions, and so the neglecting of it, is the neglecting of a Sacrament. 5. If scandalous Receivers did corrupt it to others, then a corrupt Minister could never celebrate a Sacrament; which would contradict the Lords way in appointing such sometimes to dispense his Mysteries both in the Old and New Testament; and if the Ministers corruption pollute not the Ordinance, much less will the scandal of any others. 6. The practise of the Lord's People in receiving Sacraments this way, both before Christs Incarnation, and since, proveth it. 7. It would be a great and inextricable snare to Consciences, if the fruit of their communicating depended not only on their own preparing themselves, but also on the Ministers and joint-Receivers; if their not preparation or failing in it, brought guilt on us, it were impossible that ever we could with clearness receive the Sacrament.
The first is, The Word and Sacraments are of one Nature, and are polluted or made use of, one and the same way; only the difference is in this, That the one usually is doctrinally wronged, the other disciplinarily. 2. Because-that, unwarrantable admission of others is not the Communicator's, but the Minister's sin, therefore it cannot wrong them more than want of preparation in others who come. 3. Any others sin cannot loosen me from my Obligation to a duty: now it is the duty of every one, as to examine themselves, so being prepared by sutable self-examination, to eat,
For 1. It is hard to think, a Communion is celebrated but there is one or more who should not be admitted, and the admission of one or two, as well as of many is a profaning of the Ordinance: yea, if we thought them to be scandalous; yea, if we knew them not to be holy, we could not in Faith communicate with them, lest the Ordinance be defiled by us, if their defiling were ours.
For 1. It is hard to think, a Communion is celebrated but there is one or more who should not be admitted, and the admission of one or two, as well as of many is a prophaning of the Ordinance: yea, if we thought them to be scandalous; yea, if we knew them not to be holy, we could not in Faith communicate with them, lest the Ordinance be defiled by us, if their defiling were ours.
2. The presence of a Hypocrite would defile it to us, for his Hypocrisy defileth it to him, and he has not right before God, to come, neither would it warrant us that we knew not: For 1. Many do sin, when they know not. 2. It is not our knowing his sin that defileth the Sacrament, but it is his Hypocrisy and Rottenness. 3. Thus the same Sacrament might be as God's Ordinance participated warrantably by one who knew not, and not by another who knew this; which were hard to make out.
2. The presence of a Hypocrite would defile it to us, for his Hypocrisie defileth it to him, and he has not right before God, to come, neither would it warrant us that we knew not: For 1. Many do sin, when they know not. 2. It is not our knowing his sin that defileth the Sacrament, but it is his Hypocrisie and Rottenness. 3. Thus the same Sacrament might be as God's Ordinance participated warrantably by one who knew not, and not by another who knew this; which were hard to make out.
3. Believers their being out of a frame, would pollute this Ordinance to us, and incapacitate us to receive it, for it is in that case sin to them, and we should keep as great a distance from their sins, as from the sins of others.
Yea, 4. One could not communicate with himself (to speak so) if that ground were true: For 1. We have Corruption. 2. We know we have it, as well as we can know any other mans. 3. It doth pollute the Ordinance in part to our selves, and bringeth guilt with it; therefore, if sin known in another, would do it, much more that which is in our selves; for if it be Corruption as known to be in others, that polluteth it; then that same known in our selves must have that same effect: for, à quatenus ad omne valet consequentia.
If it be said 1. This Corruption is but half (to say so) in our selves, being weakened by grace, and not allowed. Answ. Yet it is Corruption, and certainly half-corruption in our selves will weigh more than whole corruption in another, especially considering that necessarily this polluteth in part all our holy things.
If it be said 1. This Corruption is but halfe (to say so) in our selves, being weakened by grace, and not allowed. Answ. Yet it is Corruption, and certainly half-corruption in our selves will weigh more than whole corruption in another, especially considering that necessarily this polluteth in part all our holy things.
2. If it be said, We cannot be freed from Corruption, while here, and so we could not go about any duty, if that reasoning were good. Answ. 1 A mixture of good and bad in the visible Church, is as certain as a mixture of Grace & Corruption in a ⟨p. 108⟩Believer. 2. If our own corruption which involveth us in sin in the manner of our doing duties, will not loosen us from a commanded duty, much le •s sin in others; yea, we are no less prohibited to communicate with sin and corruption in our selves, than in others; and also we are commanded as effectually to purge our own hearts as the Church.
This truth in doctrine the sober of the Independents approve as to themselves (what ever be their practice as to others) as the only way to eschew confusion, and keep unity and order: So Hookers Survey, part 2. Amesius de consc. cap. 4. lib. 1. Norton adver. Appol. Resp. ad ultimam quaestionem.
As for other Questions, as, How the Sacraments Seal? or what they Seal? the major or the minor proposition? the Promise as a Covenant, or as a testament legating Christ and his benefits to us? These would require a larger dispute than our intended work will admit, and therefore we shall not meddle with them.
The last thing in which we shall instance the breach of this Command, is in reference to the duty of Fasting; concerning which we would take notice of two things: 1. That Fasting is a solemn piece of external religious worship, when rightly and religiously discharged. 2. That men may be guilty of many sins as to their practice in reference thereto.
First: That it is a piece of external worship, is clear. 1. From Precepts commanding it. 2. From the practises and examples of the Saints in Scripture. 3. From Scripture-directions given to regulate us in it; yet it differeth from Prayer and Sacraments. 1. That those are ordinary pieces of Worship, but this is extraordinary, proceeding from special occasions, either of a Cross lying on, or 2. Feared and imminent; 3. or some great thing which we are to Suit for, or such like. Although it be an extraordinary piece of Worship; yet the more holy we read any to have been, we find they have been the more in this duty of Fasting.