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^ 4- 
 
 4!- 
 
THE 
 
 B A R to Free A<itniffion 
 
 TG THfi^ %. ^ -^^ 
 
 LORDS sWpVER 
 R E M O V^E fel 
 
 OR, A 
 
 Vindication o^M^ -Hum freys 
 
 Fiee Admiflioa to the Sacra- 
 ment of the Lords Supper. 
 
 Wherein the moft materiall Exceptions 
 
 and Oojeftions of Do£tor Vraks againft 
 
 it in his Book called A iar to Free Ad- 
 
 mi^an^Q.^ are taken off and anfwered. 
 
 Whercunto is annexed an expofttilatory 
 
 Speech unto them of the Congregational! 
 
 way: Andalfo an Examination of the 
 
 Book called A Scripture Rail to the Ccm- 
 
 tnunion Jable^ by fomc Minifters 
 
 in Glocefler Jhire. 
 
 By JoHN/lfiMsoN a private CBriftian 
 of Great Borvden in Leicefter-jhirc. 
 
 J O H. ly. 14. 
 
 Tc are my friends^ if ye do rphatroevcr 1 command you, 
 
 London^ Printed by E. Cotes for 'tho. Willims 
 at the Bible in Little Britain, 1^54. 
 

 
 To the Reader. 
 
 CowRTEous Reader, 
 
 Am neceflitated not on- 
 ly to give thee fome ad- 
 vertifcment concerning 
 the following difcourfc, 
 but 2lfo to make fome Apologic 
 for my felf ih this my fo bold un- 
 dertaking, as this will be thought 
 to be •, and that perhaps even by 
 fome truly godly fober Chriftians 
 and Tcvcrend Minifters of the Go- 
 fpcl^ CO whom it may fccm unfit 
 that fuch a one as I ihould inter- 
 pofc. in this Controvcrfic concer- 
 ning Admiflion to the Lords Sup- 
 per, and that I fliould lundertake to 
 make anf^cr to a Reverend Doftor 
 A 3 about 
 
7o the Reader m 
 
 about thcfe things. And therefore 
 let me intrcat thy patience, though 
 I fccm fomewhat tedious in this 
 Epiftle by reafon of the length of 
 it. I cruft it will not be imperti- 
 nent nor unprofitable, but helping 
 to the following difcourfe, to free 
 my felf fromblame, and to help 
 thee in the right underftanding of 
 what thou (halt read, and of my end 
 and aime therein. 
 
 The truth is, thefc few fheets 
 were not at firft intended for pub- 
 lique view, but only to be fent pri- 
 vately to the reverend Dodor, that 
 by the anfwer which I hoped he 
 would return, my felf and fome 
 friends of mine might receive fome 
 fgtisfadion : but through the im- 
 portunity of fome others, to whom 
 I imparted my thoughts herein, I 
 am now overcome & perfwaded to 
 make them publique ^ but with great 
 difadvantagCj not . having time to 
 
 perfcft 
 
To the Reader. 
 
 pcrfeft and amplific things lucable 
 to fo different an end from what I 
 firft intended. And I confcffe I 
 have not fo hecdfully kept to the 
 Dodlors expreffions, nor writen 
 arguments with that latitudt or 
 fulnefle^ nor kept to his method 
 orderly as he goes on in a ^fwer- 
 ing Mr. Humfrey^ as I fliould and 
 would have done, if my intent 
 at firft had been to appear in pub- 
 lique. But yet I have been as 
 careful! as I could in taking his 
 fenfe, and have not omitted any 
 thing of moment., which I had oc- 
 cafion to infert and anfwer in my 
 own method and way which I pro- 
 pounded to my fclf at firft. 
 
 And for Mr. Humfrejs argu- 
 ments, I have made but little ufe 
 of them, more out of hafte then 
 out of any diflenting from him 5 
 and chufing rather to adde to 
 what he hath afferted and ftron^-, 
 
To the ReAder. 
 
 ly evinced, then to repeat his own : 
 becaufe I have an carneft defirc 
 that this controverfic may be bet- 
 ter fifted and more throughly fear- 
 ched inro-, it being of greater con- 
 cernment then moft even of thofe 
 that are godly have or do judge 
 it to be, tor the ending ofthcpre- 
 fcnt diftradlions and div,fions in 
 this unfetlcd Church. Our being 
 dfl-itisficd about Sacrament.il com- 
 munion, ha h b en the great oc- 
 cafion and inftrumenrall ciufe of 
 oar confufions and diforders ten- 
 dins to the Churches deftrudion. 
 If fatisfaftion can but be given 
 in the warrant of free Admiffions, 
 I conceive the only inftrumentall 
 caufe of the Churches unfetled- 
 neffe will be leraoved^ and no* 
 thing will much hinder the faUing 
 in of Presbyterians andjndcpen- 
 dents into one way of coftimunr- 
 on and difcipline^ ef^edaliy the 
 
 ortho- 
 
70 the Reader, 
 
 orthodox party of both. And as 
 for thofc that deny our Baptifmcj 
 Church and Miniflry, as Antichii- 
 ftian, there is little hope of gaining 
 their return. I defirc it may be 
 putto fome foleinnand ferious de- 
 bate impartially •, For although 
 the principles committed to confi- 
 deration in the enfujng difcourfe, 
 be fomewhat j?gainfl: the common 
 ftream, yet I have fome hope; they 
 may be a means to difcbvcr fome 
 common miftikes, with fuch glim- 
 mering of rationall and Scripture 
 light, as better heads may make to 
 ftiine more bright in the Chrifti- 
 an world. I look to be cenfured 
 for this my prefumption in diffen- 
 ting from the common interprets- 
 tions of fevcrall Scriptures 5 and 
 affcrting fome things againft the 
 judgement of many or moft Di- 
 vines and godly Chriftians, : who 
 will be ready to object againftmc 
 a- and 
 
To the Reader. 
 
 and charge mc with a fault herein^ 
 againft which give me leave to 
 makefomc defence, 
 
 Firftjby confcfling that this ve- 
 ry thing of diflenting from fo«ia- 
 ny learned and godly, hath been a 
 greater barre in my way, then any 
 ground of Scripture or ftrength 
 of argument I ever heard or have 
 fecn trom any godly man. And 
 were the Church in a well ordered 
 fetlcd ftate, I had rather chofen in 
 fome Icffcr things to erre with the 
 Church, then dare to do anything 
 that might break the peace and 
 order ot the fame.But in an unfetled 
 diforderly condition of the Church 
 as it is now with us 5 all things in 
 the Church being now upon the 
 brinck of confufion and ruine^ it 
 concerns even every private mem- 
 ber to (hew himfclf, and to con- 
 tribute his mite toward the con- 
 fervation of the whole. In vain 
 
 do 
 
To the Reader, 
 
 do we look to have the cffc(5ts and 
 confequenceSj our divifions, brea- 
 kiogs and reparations toceafc, while 
 the moft fober and godly nourifli 
 them in their rife and caufe. The 
 fame principles maintained by the 
 godly in the Bilhops times, would 
 as neccflarily have run us into the 
 fame feparations and divifions, had 
 not the feverity of difcipline put a 
 reftraint to our cxeeffe from the 
 fame or like miftakes. 
 
 Secondly, I deny that this free 
 admiflion pleaded for^is altogether 
 novell or a new thing. For did not 
 our firft reformers maintain a free 
 Admiffion, nay command a gene- 
 rail obfervance of the Supper of 
 the Lord three times in the year at 
 Icaft, under fomc punilhment to 
 be inflifted for unnecefTary ncgr 
 led: 5 grounded ( I conceive) from 
 the equity of the Law of the Paflc- 
 oyer, Numb, g, and the cqm^wid 
 
7'e the Kuicr. 
 
 of Jcfus C hrift : Do this in rctnem- 
 brancc of me. And will any fay 
 that our firft reformers were not 
 godly and learned men < It's true 
 they urged it not till Church mem- 
 bers were of years of iiifcrction, 
 and not under Church .C£nfurc5 
 and required that all (hoiild learn 
 the Lords Prayer, the Creed, and 
 the Ten Commandcmems, &c. 
 which would be now eafily yeeU 
 ded to, in orxicr to the Sacra- 
 ment. .; I- 
 
 Thirdly,4o not Proteftantgod^ 
 iy writers, in all reformed Chur- 
 ches, maintain infant Baptifme up* 
 on Covenant relation, in that the 
 children of Chriftians by birth pri* 
 viledge, are really members of the 
 Church 5 and fo efteemcd tp be 
 a$ truly as thofe that by nature are 
 ^ns, and admuted upon their 
 profeffion of faith :r And is not 
 there the faime rcafgn for the ins 
 .. Q joyment 
 
To the iiMdtr, 
 
 jayment of the other Sacrament of 
 the Suppci:, being of years, and 
 already admitted members < (hottld 
 not thefe have as much priviledgc 
 as thofe that come in as profclyrcs 
 or Difciples by preaching of the 
 Word <" Where do we finde that 
 any were received to Baptifme, 
 and yet denied the Supper !f or 
 what effentiall xhfterence is there 
 between Baptifme and the holy 
 Supper, that the fame profcffion 
 that fits tor the one, will not ferve 
 for the other, being perfons of 
 years f The Bloud of Chrift cru- 
 cified is reprefcnted in both for 
 remiffion of fins, /^^.2. 37. And by 
 confent of all, both feal to the fame 
 Covenant, inwJiichthe unregene- 
 rate, as well as the rcgenerate,are in- 
 cluded and concerned 3 and that as 
 well when grown to years^as intheit 
 minority : they adhering to the ordi* 
 nary means of grace as wel as others, 
 a 3 that 
 
70 the Kuder. 
 
 that they may obtain thebleffings 
 of the Covenant promifcd and 
 fcaled by the Sacrament. And I 
 think the wofuU confequences^and 
 runnings out into fuch exorbitances 
 amongft the godly in thefe times, 
 may make intelligent and fober 
 men fenfible of their own incon- 
 fiftenccs and interfeering in things 
 concerning the Sacraments. Sup- 
 pofe theunregcneraie in the Church 
 not baptized till grown to years^ 
 could that difcovenant or dilraem- 
 ber them, it not being their own 
 fault, but the fault of their parents f 
 might not fuch challenge their pri- 
 viledge of thatChurch in whichthey 
 were born members, by vertue of 
 that memberfhip meerly^ their 
 mcmberftiip not being an effeft or 
 confequent of Baptifm, but Baptifm 
 a confequent privilcdgc of nr.em- 
 berfliip : though I confeffe it's true 
 of aliens, they arc formally inftalled 
 
 into 
 
T0 the Reader. 
 
 intomcmber(bip in the Church by 
 Baptifme upon their profeffion of 
 ^ fiaith. 
 
 Fourthly, did not all godly Mi- 
 niftcrs in the Bifliops time, that 
 were for conformity, adminifter 
 the Sacrament to all, without ex- 
 cluding any f and fliall we judge 
 that they pradifed againft their 
 judgement and confcicnce > 
 
 Miftake nie not, good Reader, 
 whofoever thou art, as if I did in- 
 dulge, or labour to foftcr any in 
 their grofle ignorance, by the fol- 
 lowing difcourfe or any thing there- 
 •in 5 or the floth and not profiting 
 under the means*, or that I plead 
 for a difpcnfation for the profane 
 and fcandalous in the Church: 
 poor creatures ! they (hall know it 
 one day to their coft (it they repent 
 not) what it is to abufe the grace 
 of Jaoly adminiftrations, and to neg- 
 left the means of their falvation, 
 a 4 God 
 
to the Reader. 
 
 God willbefancftified by or in all 
 he admits to come necr him •, and 
 ail his holy ordinar.ces are a fwcct 
 favour to him, in them that perifh 
 as well iisinthcm that are faved in 
 tie ufc thereof. 
 
 Moft terrible things are written 
 of them that have ti.e light and 
 walk in datkneflc^ that have the 
 means to know and do, and yet 
 will notj but remain both ig- 
 norant and difobedient to the 
 Gofpell of Jefus Chriift. Dread- 
 ful! Will be the doom of all thofe 
 that have had their refidcnceatthe 
 fcnjfl: of fat things of the Gofpell/ 
 and fhall be found without the wed- 
 ding garment at the laft. Therefore 
 I (hail defire and intrcar all to take 
 heed of this, and to fubmit thcm- 
 felyes to thofe tHat are over them 
 in the Lord 5 as to them that arc 
 appointed by Jefus Chrift to watch 
 over their fouls, as they that muft 
 
 . give 
 
^r uH I _ 
 
 T:o the Redder. 
 
 give account thereof. I fay, let mc 
 pcrfwadc you to be willing to be in- 
 ftrudledjCatechizcd and tried : rcfufc 
 no means that tends to your edifi- 
 cation, inftrudtion and lalvauon, I 
 bcfeech you ; I know your igno- 
 rance and unanfwcrab'e walking to 
 the rules of the Gofpell is fuch^that 
 moft are unwilling to go to their 
 Minifter to be examined and ad^ 
 mopiflied in private, in order to 
 the Sacrament. I, but remember 
 you muft be brought to a ftriftcr 
 fcarch and account before you can 
 befaved: And if you be iinwilling 
 to give an account of your faith and 
 hope that is in you to your Mini- 
 fter, that would incourage you in 
 your Chriftian profcffion ^ and take 
 fuch advantages to inftrud you 
 and confirm you in the grounds and 
 praftifc of Chriftianity 5 what 
 would you do, if a perfecuting 
 enemy to the Prot^ftant Religion 
 « fliould 
 
To the JLeader. 
 
 (hould put you upon the renoun- 
 cing of the true Rcligionj and tur- 
 ning Turk or Papift 5 or clfc be 
 put to death -, as hath been a com- 
 mon lot of the profeffors of the 
 Chiiftian Religion in mod ages 
 fince the coming ofChriftf Oh 
 be not fuch ftrangers to your Pa- 
 ftoursthat labour among you •, what 
 ihall they be appointed to bring 
 your fouls to heaven, and will you 
 rot acquaint them with your igno- 
 rance and other wants and doybts 
 which are impediments in your 
 wayr Would you be more frequent^ 
 friendly and familiar with your Pa- 
 ftours, you would not be afraid to 
 have conference with them in things 
 concerning Gods Kingdome and 
 the good of your own fouls. Let 
 not (good Reader) ftiame of thy 
 ignorance, hinder thee from prc- 
 ftnting thy felf to be proved and 
 taught in order to the Sacrament. 
 
 For 
 
I'o the Reader. 
 
 For ignorance continued in under 
 the means ot knowledge is damna- 
 ble. Barren branches of the true 
 vine (hall be cut off and burned. 
 Remember the barren fig-tree. 
 Though as yet thy profiting^ hath 
 not been anfwerable ro the coft and 
 charge God hath been at, or his 
 grace, mercy, goodncffe and pati- 
 ence toward thee do require 5 yet 
 now let the patience and goodnefle 
 of God, fo long abufed , lead 
 thee to repentance, and inquiring 
 after him. Let not fenfe of thine 
 own ignorance make thee rather 
 forbear the Sacrament, then go to 
 thy Minifter to be better informed : 
 but rather implead thy rjghr, and 
 come and do thy homage and fer- 
 vice as well as thou canft, though 
 rot fo well as thou fhouldft. Put 
 cafe thou be judged unfit to come 
 to the Sacrament ^ yet follow on, 
 doubling thy defires and endevours 
 
 to 
 
Jo the Reader. 
 
 to receive as farrc as thou canft. If; 
 thou be dcfired to forbear irntill i 
 the next Sacrament, let it humWc 
 thee, but not difcourage thee 5 that 
 being better prepared, thou mayeft 
 expedl a greater bleffing. But if 
 thou art beat off with delaics, wait' 
 and be afpecftator of thy bleeding 
 Saviour, fet forth crucified before 
 thine eyes by inftituted fignes of 
 Bread and Wine .• and if thou maid 
 not take and eat in remembrance 
 that Chrifts bloud was (bed for 
 many for remiffion of fin?, and to 
 (ave finncrs by giving them grace 
 and glory; yet let me perfwadc 
 thee to give thy prefence, to hear 
 and fee in that remembrance : thou 
 knowcft not but that the fight of 
 fuch an objecft, the eflfeft ol love 
 and bleeding bowels may melt thy 
 heart, and d»aw thy foul after him 
 thy mercifuU Redeemer, it not be- 
 ing thy fault thou doeft not aftu-? 
 
 ally 
 
To the Reader, 
 
 ally receive. Be it fo that thou arc 
 ftill rcpulfed, as like to cat and 
 drink judgement to thy fclf 5 yet let 
 not that affright thee from the or- 
 dinance of CJhrift, fo long as thou 
 art art a vifible fubjcd in his King- 
 dome. Plead thy duty and homage, 
 how thou art obliged to Chriftin 
 this obfcrvarxe : and fay, thou art 
 fo well pcrfwadcd of the good- 
 ncffe of Chrift in all that he com- 
 mands his fubjeds, that thou wilt 
 humbly venture upon his mcrcy^ 
 in doiug thy duty as thou art abld. 
 But I fliali commend thee to the en- 
 fuifig difcourfc for further know- 
 ledge of thy duty, andpkading 
 thy right, during thy priviledgc of 
 pofitivc^Church membcrfliip. 
 . Atid in the laft place I fball in all 
 humility offer a few words to the 
 levcrcnd Minifters of God, as a 
 means to quench the prcfent flames 
 thaurc in the Church of Cirift in 
 inland* ^ I^iift^ 
 
To the Reader. 
 
 Firft, let me befccchyou not to 
 urge upon your people any pratflifc 
 under ncceffity of duties of worftiip, 
 cither publique or private, that is 
 not evidently commanded, or at 
 leaft deduced from the clear and 
 genuine fenfeofholy Scripture by 
 ncceflary confequence. 
 
 Secondly, labour fo to agree 
 among your felves in the main ef- 
 fentials of Dodtrine, Worfliip and 
 DifciplinCj that in every place there 
 may be a preaching and holding 
 forth of the fame things in all. 
 
 Thirdly, condefcend to the mea* 
 ncft of your people, with an equall 
 rcfpeft in all your minifteriall ad- 
 miniftrations, both publique and 
 private, that none may bc^ difcou- 
 raged, nor any indulged in an cviU 
 way. 
 
 Fourthly, be as watchful! of thofc 
 that are inclined to an inordinate 
 ?calin the fmaller matters of Rc- 
 
To the Reader, 
 
 ligion5asofthofe that cxprcflc but 
 little zeal at.all in Gods worfhip. 
 
 Fifthly, allow the worft of your 
 people the title of Chriftians^bclce- 
 vers, members, and allow them all 
 other extcrnall privikdges which of 
 right are theirs in regard of their re- 
 lative ftatc, as they are fuch / yet 
 deal faithfully with them, as tou- 
 ching their reall flare in order to 
 their eternall weal or wpe. 
 
 Sixthly, decline ( as nluch as may 
 be) novelty and variety inprotcfli- 
 on, catechifmes, and all cffentials 
 of publique worfliip^ that your 
 people may more willingly adhere 
 to you, and give you the greater ad- 
 vantage to advance the Chriftian 
 Religion among them. 
 
 Laftly, What in you lies reftorc 
 with the fpirit of mcckneffe, in your 
 private admonitions,weak brethren, 
 that through infirmity hW-^ic do not 
 exafpejratc any w^^ p^jlpii; invcftions, 
 
 unlflTc 
 
To the Reader. 
 
 unlcffe it be in cafe of known obfti- 
 nacy. But I fliall leave all to your 
 charitable conftru(ftion and fober 
 apprehenfion of what I do here of- 
 fer to your confideration. I atn a 
 poor worm, agd look to be dcfpifed 
 for medling^ith things out of my 
 fpheare : but I fee i t's the common 
 lot of the moft karncd in thefe times 
 to be reproached, and therefore I 
 fhall the better bear it-, though for 
 this my vindicating of MuffHrnfrey 
 from reproach, I be the more re- 
 proached: lam forry his principles 
 be not vindicated from the reverend 
 Dolors exceptions and objciSions 
 by a better pen then his. 
 
 Who is thy humble fervant^breathlog 
 after the fimpUcity of truthj 
 
 John Timfon. 
 
«;•> 
 
 The 'Bane to fne Ad- 
 miffion to the LORDS 
 SVPTER removed. 
 
 MEEcing wiih a Book called 
 A Bane to free Admjjhn to the 
 Sacrarrent of the Lords Supper, 
 writrxn by Doftor I>r^/;f3inanrwer to 
 Mr. Hi4ml>hreyy and having diligently 
 read both, I findethat even good men 
 are too apt to reprove one another in 
 things controverted betwixt them ; 
 whiich ooght not fo to be. As for 
 Mr Humphreys vindication of free ad« 
 miffion (asheftaies, bounds and han- 
 dles it)itfeenis to me more rationall 
 and clear^ then to deferve fo many 
 harfli cxpreffions from the reverend 
 Do^lor, as he hath let flip ; whether in 
 hafte, or more deliberately, I leave to 
 himfelf to confidcr. Sure lam, fomc 
 words might better have been fpared^ 
 then fopublifticd in print lo the world, 
 B h 
 
TChc Bane to free Admiffion 
 
 it being not yet determined whether 
 Mr, Humphreys difcourle be untrue or 
 no, though difpucablc with the Doftor 
 (it ieemsj whether it he more full of words 
 orunuuihes^ which is very uncharitable 
 andunbrotherly dealings but I forbear. 
 Both the reverend Doctor and Mr.H«w- 
 frey arc Gentlemen I am altogether 
 unacquainted with, whofc gifts ^lear- 
 ned abilities I yet much reverence^ and 
 wi(h this poor diftraftcd Church may 
 never want Tuch officer's to rule and 
 feed her in the Lord, as the meaneft of 
 them be. It's an unhappy controverfic 
 Iconfefle, and little caufc there is to 
 take content in thefe debates: yet as 
 times are^ it hath need of [canning and 
 lifting ; becaufemuch of the unity and 
 welbeing of the nationall Chprch de- 
 pends upon the right fiating afi^. clea- 
 ring of this Qoeftion ; our doubts 
 and fcruples concerning the holy 
 Supper, having upon the matter un- 
 (etled all* Some miilakes about adn^if^ 
 fion thereto, have run thouf^nds into 
 faftion, fchifme, and reparation, under 
 a zeal of feparating the Precious from 
 the Vilcj of withholding thechildrens 
 bread from dogSjof preferving the Ordi- 
 nances purcj&c.Thcprcmite are good. 
 
to this Lords Suffer^ nmdved, 
 
 conducing much to i etorniacloiip wci:c 
 they not miiapplyed in refpcft of per- 
 lons, and in rcfpeft of the right way^ 
 and means of putting them in executi- 
 cnj, as things now ftandj as I bejeeve it 
 will appear thcyare^ by this follow- 
 ing difcourfe 5 wherein I (ball ende- 
 vour to vindicate that little Trad of 
 Mr. Humfhrey from the Doctors uu- 
 brotherly dealing with him, according 
 to my meafure and meanncfle. Not 
 that I intend an orderly and cxa£t 
 reply to every particular (which nei- 
 ther my capacity nor occaiicns of my 
 laborious calling will bearj but to 
 undermine his chiefcft ftrcngth^ palling 
 by the reft* 
 
 Andfirftof all, for the Text which 
 Mr. Ui^hrey delivers his difcourfe 
 upon, though he may be thought not 
 fo happy in his choice of it in order 
 to what he infifteth on, fas having ra- 
 ther a found then a true and full fenfe 
 6f the queftion and point concluded) 
 yet I doubt not but the difcourfe will 
 (as to the fub^?^ce thereof) be war- 
 ranted by. other Scriptures. 
 
 And for Judas his receiving or not rc- 
 
 ceiYing^I look not upon it as clearly ar- 
 
 B 2 gumea- 
 
The Bar to free Admfficn 
 
 gumentative one way or other. Nei- 
 ther do I think thac firft prclidcntj with- 
 out the iupply of other Scriptures, 
 would make much for or again ft us in 
 this matter, they being Apoftles only 
 that then received, whofe office in the 
 Church is now ceafecT. 
 
 In (hort, I (hall not go about to de- 
 fend every quotation or aflertion in 
 Mr. H. Book, nor to clear him from 
 fome inconfiftences pointed out by the 
 reverend Doftor 5 it's fufficient that he 
 hath made good the main thing aflcr- 
 ted : namely, that aUCkurch m^mhmof 
 years-i and undur Church indulgence Qnat 
 rightly e xcommunkated) may come freely to 
 the Sacrament of the Lords Supper* 
 
 Hisfrte Admiilion is limited with 
 exceptions of infants, ; diftra£^ed, the 
 excommunicated, and he might fay, the 
 drunk. 
 
 Now the Do^or faith, that hy the 
 fame reafon that he excepts thefey we may 
 mty except the go fly ignorant and fcandahut 
 in the Church- 
 
 Concri ning which this twofold in- 
 quiry i*; made. 
 
 f. Whether Cbnrch members of 
 years, having the ejs;crcifc of reafon, be- 
 ing 
 
to the Lords Supper removed. 
 
 ing ignorant, be as uncapable of the 
 Sacrament as Infants or diftraught^ 
 
 2. Whether fcandalous members un- 
 der Church indulgence, may be equally 
 debarred this Church priviledge with 
 the regularly excommunicated ? 
 
 To the former of thefe the Doctor 
 faith, Ihatth: grojl) ignorant are as «m- 
 tapable to examine themfelves^ and difcerne 
 the Lords body aj Infants y an i therefore as 
 jujlly to be excepted againfi : nay morcy 
 becaufs Infants ami diftraftght may have Xht 
 grace of the covenant really^ the other not. 
 
 To which I anfwer ; what the fecret 
 working of the Spirit may be In 
 fuch comes not within the Churches 
 cognifance to inquire, but what is 
 agreeable to the revealed will of God ; 
 and then if any of years, being baptized 
 8c profefling the true religion be in the 
 fame incapacity as Infants or diftrafted- 
 it's true there is the fame exception 
 againft them, otherwifc not. For 
 mine own part, 1 never knew any of 
 years but could take and eat and drink 
 of the confecratcd fignes reverently and 
 orderly according to the inflitution, 
 as to the externals of that fcrvicc^which 
 the date of Infants is uncapable of* 
 
 B3 And 
 
The Bar to free Adm'^ffion 
 
 . Ai?d madmen would indanger the 
 abuie ot the holy (ignes, by their un- 
 deccDt and unrevercnc demeanour in 
 tholt necefTary afts o< communion and 
 worftip. And it muft be granted that 
 perfons at years are not under that 
 naturall incapacity that infants are, in 
 order to the outward form ot worlhip. 
 Neither are Infants as fuch under the 
 obligation of precepts of worfhip, as 
 grown perfons in the Church are. 
 Nor can it be reafonably imagined/ 
 that fuch a ftace of perfons in the 
 Church (hould be admitted actually to 
 receive, that in the difcretion of the 
 Church are no proper objefts of 
 Church ccnfureSjin point of offending, 
 which grown perfons in the Church are 
 though pever ID ignorant. And what 
 though the Doftor fay, he can teach a 
 childs of three or four years old^ as much or 
 more then [ome of our people at years have 
 learned all their life time? A Parrat may 
 be taught to fpeak words : but can he 
 nwke fuch children rationally under- 
 hand what they arc taught, and exer- 
 ci(c devotion from a principle of con- 
 feifsice^ in reference to religions wor- 
 fiiip ? as in charity wc may hope of 
 Cixiwn onct according to that little 
 
 the/ 
 
to the Lords Supper removed. 
 
 they know^ which may be conceived 
 by their defires after it, and their de- 
 meanour in the Sacramcn tall aftions. 
 Moreover, I doubt not but the Do£tor 
 or any other Minifter of the Gofpell^ 
 may in a fhort time, inform the igno- 
 rant among their people, fo as to make 
 them capable of difcerning the Lords 
 body ; and to eat and drink lawfully, 
 in the Apoftlesfenfe, though not in the 
 fenfc I'fhall give account of hereafter. 
 All which being laid together^ ! con- 
 ceive that Church members of years 
 moft ignorant arc not {(> uncapable of 
 the Sacramcnr^a^ Infants or mad men 
 are : and therefore the fame or like 
 ground of excepting againft the one, 
 will not equally reach the ot htr. And 
 then the Dodlors often retorting Mr. H, 
 exception, doth rather difcover weak- 
 ncfle, then adde any ftrength to the 
 caufe. Thistothefirft inquiry. 
 
 As for the ether, namely, whciha' 
 the fcandalous members under Church 
 indulgence, may be equally debarred 
 this Church priviledge with the regu- 
 larly ei<:oraraunicated^ I do not findc 
 the Do^icprs judgement foexprefly de- 
 livered; but he (eems tO debar fuch 
 B 4 from 
 
8 The Bar to free Admiffion 
 
 from the Sacrament. But fure to debar 
 Church meaibers fcandalous their cx- 
 ternall priviledgc during Church in- 
 dulgence, and toleration, they b^ing 
 under triall or otherwife^, is contrary 
 to the judgement and praftife of the 
 Independent Churches, and feems ir- 
 rationall and unjuftto execute before 
 a judiciall triall and (entcnce. 
 
 1 confefTe I am unfatisfied with their 
 proceedings (as PresbyteredJ toward 
 Church members of years admitted. 
 
 I. They fet up an Elderfhip whofe 
 office is very doubtful], too doubctull 
 to afllime and exercife the kcyes of 
 Chrifts Kingdome (efpecially where 
 there is no afiTociation of Churches) 
 fo that upon the matter the power of 
 fcntenceisin the Paftour alone, or in 
 thofc whom Jefus Chrift never im- 
 powercd with the keys at all to binde 
 and loofe authoratively. 
 
 2. They fet up fuch a way of triall 
 and Church examination of native 
 Church members in order to the Sacra- 
 ment f the obfervance whereof is both 
 their duty and their priviledge^ as no 
 word doth warrant, difcouraging the 
 moft frow indevouring after their duty 
 
to the Lords Suffer removed , 
 
 and priviledge, fo that upon the matter 
 they are Ictt out without any r€gi|lar 
 cafting out. 
 
 3. They caufe a carekfle forbearance 
 of the Sacrament 5 and make their fu- 
 fpenfion and excommunication upon 
 the matter all one j and the Doftor al* 
 lowes all prefencc at every ordinance, 
 jdenyinj? only the aft of receiving to 
 the wo. ft. 
 
 4. They poiitively fufpend Church 
 membeis tor ignorance and ilich like 
 wants and comings fhort of what they 
 (hould be to God; for which there is 
 not the leaft warrant, either of rule or 
 prcl^dentj in divine writ. 
 
 5. They make excommunication Icflc 
 then itisindetd, in allowing the ex- 
 communicate prefence in the congrega* 
 tion at cvery^ ordinance : and make it 
 more then indeed it is^ in difmembring 
 Church membeis by it, it being ap- 
 pointed as the la ft remedy tohealdlG- 
 eafed members, not to dcftroy them. 
 They are not thereby difmembred, but 
 to be lookt upon ( faith Mr. dttdry) 
 as difeafed members under cure. 
 
 6. No morcpriviledge is allowed to 
 Church members not upproted of by 
 
 the 
 
I o . The Bar to free Admt(fto» 
 
 the eldcrlhip (though not yet under 
 any pofitlve fentence^ then is allow- 
 ed to Heathens : and to the excom- 
 municate as much ofpriviledge in the 
 ordinances of the Church is allowed as 
 to Heathens. All which upon triall 
 will be found to be befide the rule, I 
 think : and yet fuch arc the confe- 
 quences that flow from the Doftors 
 own principles and prtmifes, in his 
 Bar to free adnjiffion to the Sacrament 
 oftlie Lords Supper. 
 
 In the next place, the Doftor de- 
 clares his judgement concerning a 
 fcandalous member of a congregation 
 impresbytercd prefuming to receive : 
 whatistobe done in fuch a cafe: As 
 firfty the Minifier is to tell him of the fmney 
 and defire him to forbear ; if that will not 
 dey then to (hex& him the pr^fent darker of 
 murdering Cferj/f, and eating and drinking 
 judgement to himfe^y and he hath done his 
 duty. 
 
 But then it may be inquired, whe- 
 thc^emean only in cafe of common 
 famCj the fcandall having been pub- 
 lick : otherwifc, I fuppofc it will not 
 be a time to nominate any members 
 finne^orperronin publique firfl. 
 
 Then 
 
to the Lords Suffer removed. 1 1 
 
 • Then fccoiidlyj I queftion whether 
 afcandalous member doth neceflarily 
 murder Chrift, arid eat and drink 
 judgement to hiinidf in the Scripture 
 ienfe^ whether the perfon be regene- 
 rate or unregcncrate: P'or he may be 
 Scandalous, aiid yet knowing, and able 
 to put a difference between com- 
 nion brejd ar.d the inftitutcd iigns^ 
 in order to thtir end. He might be 
 drunk the week btfore, and yet ibber, 
 ici jous and reverent in the aft of re- 
 ceiving, and not gniUy ot the body and 
 bloud ot Caiif^, nor eat and drink 
 judgenunc to himreit in the Doftors 
 lenfe. 
 
 He often diftinguifhes of worthy 
 Church members and unworthy, ac- 
 cording to the judgement of vi/ibility 5 
 accounting the regenerate in the 
 Church only worthy of admittancc^but 
 not the other, they nor having a per- 
 fonall worthin^iie, muft neceflarily 
 cat and drink unworthily^and fo judge- 
 ment to themfelves in the Apoftles 
 fenfe^&Ci 
 
 Now bccaufe all his condufiofts 
 ftcmtobededuftedfronimcer miftakes 
 and mifapplyingi of the Apoftlc* fenfc, 
 
 s C^r^ 
 
1 2 The Bar t0free Admijsion 
 
 iCor. 11.203 to the 34. to the great 
 perilland danger of the vifible Church 
 of Chriftjas caufing rents and divifions 
 thercinj I (hall therefore make bold to 
 prefent to confideration thefe necefla- 
 ry queries in reference to a difcovery 
 of the moft probable fenfe of the place, 
 humbly praying the Reader f when 
 ever he think of me) to think ferioufly 
 and impartially of them. 
 
 1. Enquiry is to be made whether 
 the Apoftlc intends any fuch thing as 
 perfonall worthincfle, or unworthi- 
 nefle in order to the Sacrament. 
 
 2. Whether the unworthineilc the 
 Apoftle fpeaks tOjWerc not meerly their 
 inifcarria8;es and aftuall offending in 
 or about the externals of Sacramcntall 
 aft ion sand order. 
 
 3.What were thofe (ins thatprovok*d 
 the Lord fo immediately to puni(h 
 them for the prefentj and made them 
 liable to be further punifhcd for the 
 future. 
 
 4. Whether they were chaftifed for 
 unworthinefleof perfon or other fins 
 they were guilty of;, before they came 
 together to celebrate the holy Sup* 
 per. 
 
 S.Whtt 
 
to the Lords Suffer removed, ij 
 
 5. What Js the remedy the Apoftle 
 |)rcfcribcs to that Church to pre* 
 vent future judgement, and to enjoy 
 prefent benefit. 
 
 6. Whether the linrcgenerate and mod 
 ignorant perfon profefling and owning 
 the true Pveligion among them, were 
 not in a capacity fo to ufe the remedy, 
 as to prevent the judgement and receive 
 benefit by the ordinance where God 
 gave a blcfling. 
 
 7. Whether the duty of felf- examina- 
 tion in order to the Sacrament is not 
 to be reftrained to the premifcs treated 
 on in the context. 
 
 8. Wliether a carelefTc negleft or in- 
 capacity of this duty of felf-examina- 
 tion before, do excufe and give a wric 
 of eafc from that precept of publique 
 duty and feiYJce, "Do this in remembrance 
 (tfme, 
 
 9. Whether tbere be any thing in the 
 inftitut ion, nature, end, language,a£i:i- 
 on of the Sacrament in the context, 
 or clfewherc, incoBgruous to the re- 
 ceiving of the unregcnerate in the 
 Church. 
 
 I doubt not but an ingenuous an.fwcr 
 %Q tbefe Queries would much moderate 
 
 the 
 
1 4 The Bar toftu Admtfsion 
 
 the unchriftian rigour of thefe times 
 about Sacramencall communion, if 
 not to make the controverfie to ccafc 
 among fober godly men. And there- 
 fore pardon my boldneflc in adventu- 
 ring to prefent to publick view my 
 confufed apprehenfions in anfwcr to 
 thefe queries, and that with as much 
 brevity as I can. Something muft be 
 done; and if I can difcover the truth 
 or give occafion unto Tome more able 
 to doe it> I (hail blcfJc God^ and thftik 
 my labour well beftowcd. 
 
 For the firft, I conceive there is not 
 the leaft hint: or found of uriworthi- 
 neffe of perfons in the Church of 
 . Corinth (poken to by the Apoftle, in 
 reference to the Sacrament^ nor arc 
 they blamed or puhjlhed for their reall 
 unworthincde as t6* God, vt'^le to 
 the Church, though it's probable they 
 had fuch amongft thcin in that com- ' 
 munion. For in the beginning of this 
 Epiftlc, the Apoftle gives th'em the 
 titles of the Church of God^ [anitified in 
 Chrjfi Jufw:, caM' to be Saints^ &c: 
 And of thofe th^t wcr^ puniffited for 
 profaning the oi^dinancc, the Apoftle 
 fpcaks very hopefully, nay confident^ 
 
to the Lords Suffer ntnovtd. 15 
 
 ly^ that their pcrfons were juftificd; 
 they were chaftencd of the Lord that 
 they might not be condemned with the 
 world. 
 
 Butittnay be faid. The Church oi ObjeCI* 
 Corinth were all of themj at leaft vifiblyj 
 wortliy in relpcft oi their perionjs ; and 
 therefore their free admiffion is no war- 
 rant for u$5 feeiFig many of ours want 
 that viable worthinefTe. And if thofe 
 that were vifibly worthy, did through 
 their mifcarriage eat judgement to 
 themfelves, what may we think of ours, 
 that have not (6 much as that vilible 
 worthinelle which they had ? 
 
 I. I anfwer. If there be nothing SulutiQtl^ 
 againft perfonall unworthincfle in 
 perfons profeiling the true religion^ in 
 the context, in order to the Sacrament^ 
 then unworthincfle of pcrfon in fuch 
 can be no bar againft them ; but tho 
 former is true, therefore the latter i$ 
 true alfo. 
 
 a. If the Apoftle upon fo weighty 
 occafion meddle not with their un* 
 worthinefle of pcrToUj in reference to * 
 
 their receiving, then neither need wc 
 to meddle with it : it igfufficientth^fc 
 ^bpCf weadoui be baptized^ and of the 
 
1 6 7 he Bar to free Admiffton 
 
 true Religion, under Church indul- 
 gence, to entitle them to all the ordi- 
 nances which they are to ufe as means 
 of their fpirituaJI good ; they being 
 given to the vifible Church " to that 
 very end* 
 
 3. IfourBaptifme were rightly ad- 
 miniftred according to the Word, then 
 ours of years that are of the fame 
 with them of the Church of C^- 
 rinXh^ have as niuchexternall priviledge 
 in the Church, as they had, till either 
 byApoftafic they fall off, or by the 
 right c5Cercifc of Difcipline they be put 
 out. And had we the fame charity the 
 Apoftlc had, we would allow them ihc 
 title of Saints, beJeevers, brethren by 
 profcdlon and calling, as they did all 
 along. 
 
 For the fecond and third Qucre, I am 
 fure the Text isclear for the affirmative, 
 namely, that their un worth ineflc was 
 meerly their mifcarriages and a^uall 
 offending about the externals of Sacra- 
 mentallad:ions and order. 
 
 And they did eat and drink unwor- 
 thily, not difcerning the Lerds body, 
 and they profaned the holy Ordinance, 
 in that they put no difference between 
 
 theic 
 
to the Lords S»pfer removed. 1 7 
 
 their own fupperand the Lords Sup- 
 per^ their own bread and the inftitu- 
 tcd (igns : And for perfons to make 
 the confecrated figns, appointed by 
 JefusChrift to fpiricuall ends (as in the 
 inftitution) a common or civill thing, 
 to pleafe and fatisfie the outward man^ 
 nuift needs be a great cvill ; and was 
 that high and provoking fin for which 
 they are there punifhed, as well they 
 might. For Indeed it was a finworle 
 then carrying the Arke of the Cove- 
 nant contrary to order 5 and yet for 
 that the Lord made a breach upon 
 them. And Nadab and Abihu were de- 
 ftroyedfor offering ftrange fire which 
 the Lord commanded not : fo dange- 
 rous a thing it is not to come upto^or 
 toaddeto, or to profane divine infti- 
 tutions, Doubtlefle the Corinthians were 
 very rude^unreverent and difordcrly in 
 the prefcnt obfervancc; fome were 
 hungry, and fome drunk ; fome had too 
 muchjand others could get none,or but 
 little, as is intimated in the remedy or 
 direftion given to that particular cafe : 
 To tarry one for another (as to order) 
 and if any hunger, let him eat at home, 
 & not make the holy Supper a meer bt!- 
 C finelfc 
 
i8 The Bane to free AdmifftQn 
 
 fincffe of eating and drinking 5 that 
 they come not together 10 condemna* 
 tion, for time to come, as they had 
 done before. 
 
 To the fourth QiJcry,! anfwer. They 
 were not chaftened for unworthineffe of 
 pcrfon, or for any other fins they were 
 guilty of before, but for unworthy 
 actings in the a6t of receiving, or at 
 that time, for this caufe [ome are weak^ 
 andfime arefnh^ and [ome are fallen aflee^y 
 that is, for eating and drinking un- 
 worthily, contrary to order and decen- 
 cy ; the which word mwarxhily^ re- 
 fpecits their manner of doing, not their 
 perfons. It's no were faid, Whofo ca- 
 tcthand drinketh being unworthy, is 
 $;uilty of the body and bloud of the 
 Lord. And I think it is no where elfe the 
 language of Scripture to require reali 
 worthincfleof perfon, before they be 
 fit to come under precepts of duty and 
 ferviee. Doth not Baptifrae lay in- 
 gagements upon all to obferve all the 
 at i8. commands of Chrift ? And do this in re-^ 
 h io. mcmhrance ofme^\s:a precept for the bap- 
 tized of years to obferve fthcy being 
 under Church indulgence^ otherwile 
 we (hall be driven to queftion our Bap- 
 
 tifme 
 
tB the Lords Suppr removed. jp 
 
 tifme, and then pur Church miniftry 5 
 and run mad to the feparations, or be- 
 gin again it we could tell how. 
 
 In the niean time^ how injurious to 
 Church fnembera doth our ungrounded 
 rigour, and private jnterpretations 
 caufetisto be! 
 
 To the fift Queric, I fay. The reme- 
 dy is both by inihu£lion and dircdion: 
 by thefe waieg the Apoftle applies him- 
 fclf to them for the cure ot their ma- 
 ladie. He repeats the fii ft inftitution, 
 comments upon it, the better to give 
 them to underftand the nature,eHd and 
 u(c oftheordinance, which before they 
 were ignorant of, or did not well con- 
 fidcr. And having taught thcni the 
 mindeofChrift,in what was necefjary 
 to that fcrvicej then he gives dire&ioi) 
 what they muft doe. Firft to examine 
 ihemiclves, whether they undcrftand 
 what thefe things of God did mean, as 
 they had been taught; and then to 
 tarry one fox another, that the ordi- 
 nance may be carryed on witli order, 
 decency and reverence, becoming wor- 
 fliip, and then he affures them they (hali 
 not be judged of the Lord. 
 
 C 2 the 
 
20 The Bar t9 free Adwiffion 
 
 Tothefixth Qucrie, lanfwcrj> The 
 Apoftle intends the remedy to the good 
 of the whole Church, which compre- 
 hends every particular member of years 
 that did aftually receive, and offend 
 therein. And he taught them not any 
 thing, but what was eafie to be under- 
 flood by any reafonable man owning 
 the true Religion among them. He 
 direftedthem not to do any thing, but 
 what was eafie for them to do external- 
 ly. And their offending was fo obvi- 
 ous and apparent, that they were eafily 
 convinced, and yeelded to the reproofe, 
 Gods blcfling concurring with the 
 means : and indeed we read no more 
 of their offending in that manner af- 
 terwards; nor any other ^Ghriftian 
 Church. 
 
 ^iefif. But they were a Church eonfifting of 
 members under better qualifications 
 then oars ; therefore the fame remedy 
 which was fufficient for them, is not 
 fufficient for ffioft of ours. 
 
 liiXlon* !• I ai^fwer. The Apoftle writing to 
 them. That if any man that is called a 
 brother, be a fornicator, or covetous, 
 or an idolater, or a railer, or a drun- 
 fcardjOr an extortioner^ with fueh they 
 
 (hoiild 
 
to the L ords Suffer removed. 3 1 
 
 fhould not eat j intimates, that there 
 were fuch among them that were as bad 
 as ours. ; 
 
 But fjecondly^if we be a true Church, 
 & our members we admit true Church 
 members^evcn as theirs, then ours come 
 under the fame rules with them* un- 
 Jefle we can findc different rules for the 
 fame Church in the fame things and 
 refpefts : if not, then ours are under 
 the fame rule in reference to the Sacra- 
 ment (untill they be legally ejeftcd and 
 caft outj and are bound to aft ae*- 
 cording to thofc rules, and that order 
 prefcribed, in hope of a bleffing, even 
 the worft member among us. 
 
 To thefeventh Querie, whether the 
 duty of felf-cxamination in order to 
 the facrament be not properly to be 
 retrained to thepremifes treated on in 
 the context ; I anfwer, That whether it 
 be to be extended in this place (b farre 
 asmoftdourge, in refpcft of their re- 
 all ftatc unto God, competent meafure 
 of knowledge in the many fundamen- 
 tals of Religion, the having and afting 
 every grace neceflary to falvatiob, &c. 
 or to be reftrained to the particulars 
 C 3 there . 
 
i2 The Bar to free Adm'tffian 
 
 there mentioned 5 I dare not pcrcmpto- 
 tilydetcmiiney ihough ftrongly incli- 
 ned to beleeve the latter. Not becaufe 
 I think felf-examination touching the 
 former may carekfly be neglcfted by 
 any 5 but I qucftion whether the Apo- 
 flle had any refpeft thereto in this 
 place, in rctercnce to the Sacrament : 
 becaufe I conceive the Apoftle here 
 fiites the remedy to the malady ^ and 
 that unworthinefic of perfon was not 
 any part of malady nor ignorance 
 in the fundamentals oi Religion; but 
 their not difcerning the Lords body^ 
 and that put them upon other unwor- 
 thy carriages, as is (hewed before. And 
 therefore as examination i$ part of the 
 remedy prefcribed, it fcems to me, 
 moft probable, that it properly refers 
 to the rule of inftitution, and thofe 
 other direftions given in the con- 
 text. 
 
 The eighth Queric is, whether a 
 carelcile ncgleft of this private duty 
 of felf-cxamination before, do give a 
 writ of eafc, and excufe fuch negligent 
 peribns from the precept of publique 
 duty and fcrvice^ Do thii in rm^mhrancc- 
 
 To 
 
to the Lords Suffer removed^ 23 
 
 To this I fay^ I cannot conceive how 
 the neglcftof a private duty, can ex- 
 cufe any iathe negleft of publick wor- 
 {hipjthat are Church members of years^ 
 under the obligation of all that Ghrift 
 commands. The Apoftlcs being fent to 
 preach and baptize thoie that received 
 their Doftrine (the Dodrine of the 
 GofpellJ and came under the baptifme 
 ofChrift, were bound to teach them 
 to obferveall things whatfoeverChrift 
 had commanded ; and info doing they 
 had a promife of his prefence:> and blef- 
 fing upon their cndevourSj Andloelam 
 with )oH dwaies to the end of the •worldy 
 Mat, 22,1^^20. What can be more plain, 
 except we fhall (ay the obfcrvance of the 
 holySupper^ is none of his commands ^ 
 
 I think Chrifl: commands nothing 
 for the hurt of his vilibk fubjefts, they 
 obfervlng it according to their prefcnc 
 capacity. Can an inftance be givcnin 
 the Old or New Teftament, of any that 
 came under Circumcifion or Baptifme;, 
 whether profelyte or native of years, 
 that as private members were admitted 
 to all other ordinances in the Church; 
 and yet were forbidden the ufc of the 
 eihcr Sacrawcnt, the Paflbver or the 
 C 4 Lords 
 
7^ The Bar to free Admifftoji 
 
 Lords Supper ? TBtre is bat one Law 
 for the .flranger and home-borne. If 
 our Bjptifme be the Baptifnie of Chrift, 
 I fay, if it be the baptifme of Chrift^ by 
 which we are confecrated to Chriii, 
 why (liould any be exempted from any 
 obedience and priviledge^being ofyearSj 
 and under Church indulgence at leafl, 
 more then the" circumcifed under Mojf J- 
 or the Baptized under the Apoftles? 
 Our not afting according to Scrip- 
 tureprclidents in this particular, will 
 (\ fear) in time unchurch us. We blame 
 the Sepanuions, whtn we our felves 
 maintain the firft principles of fetting 
 IJp difiin^lions and reparations in the 
 Church : But it is dangerous to be 
 partiall in thelawes of Chriil Why 
 niay not the wofuU neglcft of Sacra- 
 ments, vifiblc pledges of divine Igvej 
 be one thuig that makes minifters be 
 focontemptible and vile in the eyes of 
 many as they are .<' 
 
 Wcllj but to return, I fay this com- 
 ming to the Sacrament is one of Chrifts 
 commands, and he that breaks the leai^ 
 of his commands, and teaches men To, 
 fhall be called theleaftin the Kingdome 
 of God. Buc I think Mii H. hath faid 
 
 enough 
 
to the Lords Si^fjfer r(monjed. 25 
 
 enough to this to fatisfie any fober ini^ 
 partiall Chriftian, to whom I muft ftill 
 rcferre the reader for further fatisfafti- 
 on herein. The Doctor hath many 
 quillets about this particular, which 
 arc more like to puzzle then to fatistie 
 the reader. He ftdves to put an in- 
 clofure to fome diuicsj as not common 
 -to all, and he inftances in relations 
 and fcx that come under the obliga- 
 tions of the fecond Table; the which 
 duties are common and univerfall to 
 all of the fame relations and fex. And 
 what though it be not the duty of all 
 Church members to preach and admi- 
 nifter Sacraments; yet it is the duty of 
 all Minifters what ever fo to do. But 
 Mr. H. argument is. If all other fervice 
 lie in common, it is an intrenchmenc 
 upon the common liberty5to put an in- 
 clofure upon the Sacraments. And if 
 the Sacrament come under the obli- 
 gation of the fir ft Table, as a part of 
 Gods worfhip, it is equally binding, to 
 all, and fo in common with the reft of 
 worQiip, notwithftanding any thing 
 yet made out to the contrary. 
 
 It is true, affirmative precepts do not ' 
 bindc to every moment of time 5 ^ut 
 
 fhac 
 
2 6 The Bar to free Admijfio» 
 
 that wilJ not juftific a carclcfle and 
 wilfull ncgleft at any time. And where- 
 as icisfaid, that Church members are 
 not bid abfolutely to come, but fo to 
 come, it feems ftrange to me : I had 
 thought that all precepts of worfhip 
 had been abfolute to perfons of years, 
 in the Church ofChrift. And do this 
 in remembrance of me is abfolute, and 
 theprincipall duty, however the Do- 
 £tor is pleafcd to call it carnail Divi- 
 nity^ and a fetting up the form above 
 the power of worfhip. For in every 
 duty there is a forme, which is heed- 
 fully to be obfcrved 5 and it's impofli- 
 ble there fhould be the power of god- 
 lincde without the form. To obey the 
 voyceof Godin regard of the matter 
 injoynedj feems to be the main, as rc- 
 fpe^ling reafonable man : and when 
 there is an externall conformity to the 
 commands of the Lordjfuch are faid to 
 walk in the waiesof thcLord,failing$ 
 in the manner there will ftill be ; both 
 good and bad are under a neceffity of 
 tailings and mifcarriages in every 
 thing, which is to be imputed to the 
 common frailty of man fallen. But not 
 to do what God commands at all is 
 
 vo- 
 
to the L erds Suffer removed . 2 7 
 
 voluntary rebellion^ and that which 
 the Scriptures nioft ufually threaten 
 ieverc judgements unto. But I hope 
 the Do^or doth not mean that the ce- 
 lebration of the Lords Supper is the 
 form, and fclf-cxamination the pow- 
 er 5 w4iich yet he feems to do by his ex- 
 ceptions againft making receiving to be 
 the principaljthe other but an acceflary . 
 To which exceptions, I fay, Firft, 
 that this duty of examination of our 
 felvcs is a private duty, and the pri- 
 vate is fubordinate to tlie publick. 
 Secondly, This duty was prcfcribed oc- 
 cafionally^ as a remedy to that particu- 
 lar cafe of making a breach upon the . 
 materials of divine inftitution and or- 
 der; and therefore a means to further 
 them in the right obfervancc of the 
 Supper : and we may moil iafely fay, 
 the end is moft principal!, the means 
 lei1c. BcfidcSj where the duty ceafeth 
 in (bme rcfpcfts, it is not to be urged in 
 thofe refpefts : but it's clear there is 
 not the fame reafbn, for point of of- 
 fending in the Church of England^ as 
 there was at Cor /wifoja bout the Admini- 
 (Iration of the Sacrament j the worft 
 oi our congregations demeaning them- 
 
 ielves 
 
2 8 rhe Bar t$free Admifsion 
 
 fclves more reverently and orderly in 
 a way futablc to the carrying on of 
 that Icrvke ia regard of the externall 
 partj according to the rule of inftitu*' 
 tion. 
 
 And therefore that duty is not to be 
 urged upon ours with the fame necelli- 
 ty of danger of eating and drinking 
 unworthily, as to the Church of Cq- 
 rinih. It is true, their ignorance, and 
 not difcerning of the Lords body re» 
 prefcntedby the infdtuted figns,was the 
 caufe of all their other mifcarriagcs. 
 
 But Tome may fay^Doth it not there ^ 
 fore follow^ that the ignorant amongft 
 us do ncceffarily run upon the fame 
 danger of mifcarriage ? 
 
 I anfwer, we know they do not : 
 for ours many of them rather erre on 
 r?nc other hand, by putting too much 
 holinefle in the confecrated elements, 
 then by ufing them as common things : 
 fuch hath been the education of the 
 moft every where, that they conceive 
 this Sacrament to be a moft holy ordi- 
 nance of Godj appointed for the good 
 of their fouls. And therefore out of 
 fear and reverence they do demean 
 thcmfelvcs orderly, aad regularly coi^- 
 
 form 
 
to the L Oris Sufper rtmoved. 2 9 
 
 form to the externals of the inftitution. 
 Had the Corinthians come up to that 
 conformity of Sacramentall aftions, 
 and order that ours generally do, we 
 ftiould not have read of their puniftt- 
 ment for unworthy receiving fas I 
 humbly conceive^ nor of their being 
 urged fo to come .-for that principal! 
 duty is not to be neglefted, though 
 through carelefnede the other be. 
 
 But then (faith the DoAor) It k a oh]sB» 
 fin t9 dijjmde mm from doing their duty^ 
 he they never fo vile, ^ 
 
 To which I fay, the Doftor knowes S&lut, 
 there be other waies to reform fuch 
 enormities. He inftanccs in pcrfwa- 
 ding to forbear duties of homage and 
 worfliip ; but not only Mr.H. but ma- 
 ny other fobcr Chriftians, Minifters, 
 and otherSj, judge that all the vifiblc 
 fubjcfts^ of Chrifts Kingdome, are un- 
 der the obligation of his commands ? 
 And do this in remembrance of me, is 
 one not to be retrained to fex^funfti- 
 on or any particular relations ; but to 
 be obfcrved in common by all the bap- 
 tized of years under Church indul- 
 gence. And if the Do6i:or hath any 
 thing further to fay, that may give fa- 
 
 tls- 
 
JO The Bar to free Admifsio» 
 
 tisfadion in thac points my felf and 
 others will be very thankfull. 
 
 9« And fo I eome to the laft Queric 
 propounded; namely, whether there 
 be any thing in the nature, language^ 
 anions or end of the Sacrament, in 
 that place of the Coriwtfe/jOrelfewherc, 
 incongruous to the aftuall fccciving 
 of the unregencrate in the Church. 
 
 Before I come to anfwer dircftly to 
 the Queric,. I (hall lay down thcfc fix 
 propofitions. 
 
 1. 1 conceive that Sacraments in ge- 
 neral], and this in particular were in- 
 ftitutcd for the fpirituall good of the 
 vifible Church of Chrift comprehen- 
 fively takeojin which every particular 
 member is included. 
 
 2. That the vifibk Church of Chrift 
 eonfifts of pcrfons regenerate and linrc- 
 gcnerate, profeffing the true religion^ 
 and their feed. 
 
 3. That the unrcgenerate in the 
 Church are the only proper and imme- 
 diate objcfts of the moft fundamental! 
 proniifes in the Gofpell Covenant, of 
 the giving the firft grace. 
 
 4. That the whole adminiftration of 
 the Covenant belongs to thofe in the 
 
 Church 
 
to the Lords Suffer removed. 3 1 
 
 Church, that are the immediate objects 
 of the abfolute promifes in the Cove- 
 nant; they being of years of difcreti- 
 on to ufc the fame, in order to the 
 Lords putting the promifes into exe- 
 cution and performance. 
 
 5. That whom the promifes of grace 
 do rcfpedj to them the ufe of the Sa- 
 craments do belong ^ Sacraments be- 
 ing vifiblcreprefentations of the death 
 and bloud of Chrift, on which thofe 
 promifes of grace are founded, and by 
 which they are confirmed. 
 
 6, That thofe in the Church and of 
 years, whom we cannot exclude from 
 covenant relation, we may not exclude 
 from the Sacraments, they being via- 
 ble fealcs and pledges of Covenant love 
 to that people thaft arc in poflcfllon of 
 Covenant adminiftrations, of divine 
 Ordinances, of wor{hip,as ours are. 
 
 Thefc being truths fas I conceive 
 they all arej I think it will follow^ 
 that there is nothing in the Word a- 
 gainft the receiving of the imregenerate 
 in the Church^being of years ofdifcre- 
 tion, and profefling the true Religion 
 
 The Doftor liath written very un« 
 dcrftandingly and informingly con- 
 cerning 
 
3 2 J he Bar to free Jdmiffion 
 
 cerning the Covenant, and the man- 
 ner how it is fealcd .; and yet he fals off 
 in his conclufions and application Sjcx- 
 cluding the unregencrate in the Church 
 from the Sacramentall feals, whom yec 
 he allowes to bcobjefts of Covenant 
 grace, faying that only the eleft and 
 perfons efledually called are the ob- 
 je£^s; and yet he intimates that the 
 elcft unregeneratc are the objc£^ofini- 
 tiall grace; and that grace and faith 
 be a part of the Covenant fealtd by the 
 Sacrament ; and yet he would not have 
 thofe receive that have not this faith 
 and grace, though promifed in the Co- 
 venant and fealed in the Sacrament. 
 
 But if the eleft before converfion be 
 in the writingjand in the Church, then 
 Sacraments feal to them : but dottbt- 
 kffe God hath his ele6l to call in the 
 Church, clfe we cannot tell where they 
 sire ; iF not under the ordinary means 
 of their calling. And therefore there 
 can be no danger in fealing that part of 
 the Covenant to fuch. And doth not 
 the Do8:or himfelf and others aft ac- 
 cordingly in adniiniftring the (eal in 
 Baptifir.e ? Are they within the Co- 
 venant then by vertuc of a viiible pro- 
 
 ftflion 
 
feflion in their parents, and upon that 
 account fcaled with the Sacrament of 
 Baptifme 5 and yet grown to years de- 
 nycdthe fame feal of *he Supper ? If 
 they had right thenj how comes it to 
 paffe they have none now ? The Do- 
 ftor faith, Becaufi of their a iitife derail 
 vpickednejfey they pejudice themjelvesy and 
 deprive themjelves of covenant right: and 
 that thojetbat are inthii flate of natfire^are 
 out of the Cevenmt^and thegrofli ignorant 
 are fiichy &c. And therefore to be dtnied the 
 facramefit all Seal. 
 
 To which I anfvvcr. It's hard to fuch, 
 that any born in the Church ofChri- 
 ftian Parents, they continuing to up- 
 hold an cxternall profeffjon of the true 
 Religion, are out of the Covenant, 
 how ignorant or wicked fo ever they 
 be. For if there be a more immediate 
 objeft of thofe promifes of giving the 
 firft grace, in the Church, where the 
 ordinary means of working that grace 
 are, then pcrfonsin the ftate of nature, 
 and unregenerate in the Church are the 
 immediate object of thofe promifes be- 
 fore others out of the Church. But 
 there is a prefent and immediate objcft 
 of thofe promifes in the Church, cbac 
 D are 
 
34- The Bane to fret Admiffion 
 
 arc under covenant ordinances ; except 
 the day of Gods giving t;he firlt grace 
 be part in the Church. Theretorc thofe 
 in the State of nature and unregeneratc 
 in the Church, are the prefcnt and moft 
 immediate objed of thofc promifts 
 in the Covenant of Gods giving the 
 firftgrace. As for thofe in the Church 
 that have the firft grace already, they 
 cannot be the proper objefts ot it in 
 the promife ; and thofe that arc out of 
 the Church, not having the ordinary 
 means of putting thofc promifcs into 
 performance, cannot be the prefent and 
 moft inmiediate, or moft likely objects. 
 For as touching the ftate of Paga- 
 nifme, the Apoftle intimates plainly, 
 Ihai they are jh^jv^ers from the Covenants of 
 promife ^xCithoht hope^ and without God in 
 tbetror/d, Ephef 2. 12. Therefore the 
 uni;f generate in the Church, are the 
 prefcnt and moft proper objedts of 
 thofe promifes, and confequently of 
 Sacraments that fcal to the truth of 
 thofc promifes. And for thofc that will 
 not allow men in the ftate ot nature 
 and unregeneratc, to be of the Church, 
 they will allow the Covenant a full ob- 
 jeftinthe Church. And for particu 
 
 lar 
 
t& the Lords Suffer removed. 35 
 
 lar iins and peifonall maicaiTiages in 
 the Church, we are to make no dif- 
 ference in -the regenerate and unrege- 
 nerate, there being the fame rule cb 
 guide us in dealing with both. But 
 let none mittake nie, uhen I lay the 
 unrcgenerate in the Church are the 
 immediate and proper objects of the 
 promifes of the ii! ft grace, I do noC 
 mean that all fuch in the Church muft 
 neceflarily have that grace given them ; 
 but fuch there are in the vifible Church, 
 which by nature are as bad as any 
 others, and in no conlideration dit- 
 fer from the worft of men coniidercd 
 in themfelves; but arc fimpfe linners 
 wholly loft with the reft of fallen 
 mankinde : That which makes the 
 difference is out of themfelves ; it's 
 the meer good will and pleafure of 
 him that worketh all things after the 
 counfell of his own w ill j giving grace 
 to whom he will, of thofe that in 
 all refpe^ts are equal! in fin and mife-^ 
 ry. So that w^ien we (hall come to 
 judge of perfons in the Church, un- 
 der the moft evident characters of un- 
 regeneracy 5 yet we may net exclude 
 them from being objefts of covenant 
 D 2 grace 
 
The Bar iefrec jdmjfton 
 
 grace and mercy 5 nor from the (eals 
 and pledges of that grace and mercy, 
 during their abode in the Churchy and 
 the Churches indulgence toward them. 
 In a uordy nothing excludes from co- 
 venant relation, but the fin againft 
 the Holy Ghoft (which 1 fear many 
 of our blafphemous Sedaries are guil- 
 ty of J and pofitive unbelief, fuch as 
 was in the hardned and obftinate JewcSj 
 who denyed the holy One, and true 
 Mefliah lent among them , obftinacy 
 and Apoftafic in the juftly excommu- 
 nicated, renouncing the Chriftian Re- 
 ligion, hating to be reformed by the 
 Churches ccnibres; thcfc things cx- 
 chidcjand nothing elfc. And this might 
 fuffice for anfuer to the Queiie, but 
 J (hall addc two or three arguments 
 more. 
 
 I. The very nature of the Sacra- 
 ment of the Supper is a viliblc Gofpell, 
 repreftnting Chrift crucified to light 
 and all the other fenfes, by inflituted 
 figns, which more ordinarily is car* 
 rycd to the ear by the word : but in 
 this all the (tnfes are made the inlets 
 to the foul, carrying the knowledge of 
 Chrift crucified to the underftanding 
 
 heart 
 
to the L ords Supper removed. 3 7 
 
 heart and confcience. And I think the 
 unregenerate in the Church, have as 
 much need of being taught Chrift cru- 
 cified^by the vifible figns,as any others : 
 and they have as much need of the 
 benefit and advantage of their outward 
 fenfes, as the regenerate, and more, 
 they being more dull and flow of 
 fpirit to underftand or to be afFefted 
 with the meaning and end of this (er- 
 vice then they are. 
 
 2. The main end of this fcrvice, is 
 to keep a continuallfrefh remembrance 
 of the death of Chrift, and that fatis- 
 faftion made by him; by which all 
 the fame bleflings of the Covenant arc 
 procured to fallen man : Chrifts blond 
 was (bed for many, for remiffion of fins ; 
 thathe might gather into one the chil- 
 dren of God, fcattered abroad in ail 
 the world, and in all ages of the world, 
 is the end of his death, Joh, 11.52. 
 And the Sacrament is to be obferved 
 in remembrance of that by all thole 
 that profeffe hope of being favtd 
 throiigh the merits of his death ; which 
 the unregenerate in the Church do, 
 and cannot be excluded from the 
 number of thofe many Chrift flied his 
 D 3 bloud 
 
38 rhcBartofrec Admtffion 
 
 \ 
 
 bloud tor : and therefore it is proper 
 for fuch to rcmembe* the death of 
 Chrift/in order to their fpiritualgood) 
 v/hoin we cannot exclude from being 
 thefheep hedied for. 
 
 3. The anions of* taking, eating 
 and drinking arc naiurali aftiotis 
 of the body, in refcience.; to ihofe 
 fpirituall ends the inllitution directs 
 us to, the which anions the unregene- 
 rate are in a natural 1 and. rationall 
 capacity to pertorme externally as the 
 Word requires. Though the Doftor 
 be pleafed to judge them altogether 
 uncapable, as not having a hand to 
 take, he making faith the hand, which 
 he faith they have not; which indeed 
 is true of the unregenerate : but is he 
 able to provcj that by the aft of taking 
 and eating cxpreft in the inftitution is 
 meant the aft of faith ? I rather con- 
 (Ceivc it one thing among many others 
 he takes for granted, which woo Id 
 give better fatisfaftion, to hcarfound- 
 ly prbvcd by the Word, then to leave 
 us meerly to credit the diftates of 
 men 
 
 4. The language of Sacraments runs 
 in geperall and indefinit termcF^ This 
 
 cup 
 
to the Lords Suffer remove J. 39 
 
 cup is the New Teftamcnt in my bloud, 
 fhcd for many for theremiffion of fins, 
 drink ye all of it ; fo faith Matikev? 
 and Marl{y indeed Lul^ and Faul re- 
 ftrain the word many ^ to you. ^ as be- 
 ing a part of that jnanyin the judge- 
 ment of charity 5 andio P<j«/ judges of 
 the Corinthians, 
 
 I doubt not but if the Doftor exa- 
 mine the inftitutionvvelljhe may finde 
 enough to warrant a forbearance of 
 that particular application in ihe de- 
 livery of the Sacrament, which he Co 
 much urges in his Book. I cannot 
 finde in Scripture language any fuch 
 thing as he makes giving and recei-Pa^. ^m, 
 ving to be. What danger is there of 
 confirming the unregenerate in pre- 
 funiption, if they take and cat in re- 
 membrance of Chrifts death/" Who 
 have more need of rcmenibrlng the 
 death of Chrift, then they that muft 
 perifh for ever, dying without the fa- 
 ying benefits thereof f Who have more 
 need of thofe gracious tenders of life 8c 
 favour, then fuch in the Church > For 
 is not regenerating grace a benefit that 
 comes by the death oi: Chrifi ? And is 
 not remiifion of fins a benefit that comes 
 D 4 by 
 
40 The B^r to free Admiffien 
 
 by the death of Chrift > And is not 
 Chrift and all his benefits exhibited by 
 thofe outward (igns? And doth not 
 that include or iuppofe a proper fub- 
 je£t of thofe benefits prefcnt; which 
 the unrcgenerate and unpardoned in the 
 Church are? What incongruity is 
 there in all this.? BefideSj it founds ve- 
 ry harfh in the Church, to exclude 
 this ordinance ot Chrift from being 
 a renewing and a converting ordi- 
 nance^or a means of renewing and con- 
 verting grace to the unrcgenerate, they 
 being the moft proper objefts of that 
 grace, as it i% held forth in the promifes, 
 for the putting of which into exccuti- 
 ouj all the ordinances feem to be fiib- 
 fervient. 
 
 Again, that one main end of the 
 work of the Miniftry is the convcrfion 
 of foulsj none will deny 5 and I think 
 none can exempt any eflentiall part 
 of that work from being a means fub- 
 fervient to this end; and if no eflen- 
 tiall part can be exempted, then not 
 this of adminiftring this Sacrament of 
 the Supper, which none can deny to be 
 an efTentiall or neceflary part of the 
 Miniftcrs work in reference to the good 
 
 of 
 
to the Lords Stopfer rtmoved, 41 
 
 of foiils. That ordinance in the Church 
 that was inftituted to (hew foith the 
 death of Chrift till he come, is a 
 means ofcbnverfion. But the Sacrament 
 is ah ordinance in the Church inftituted 
 to (hew forth the death of Chrift till 
 he come. Therefore the Sacrament is 
 a means of converfion. What may more 
 ftrongly move a finner to convert 
 then the death of Chiift, which icts 
 forth the hainoufnclfe of firt^ the 
 wretched condition of the finner in 
 himfelf, without Chrift, and yet a pof- 
 fibillty of falvation by Chrift? 
 
 Thirdly,The word and prayer (con- 
 fefledly means of converfion J arefo ne- 
 ceflary to the right adminiftration of 
 the inftituted figns, that without them 
 there is no Sacrament; and therefore 
 to deny the Sacrament to be a means 
 of converfion, is to deny the Word and 
 Prayer to be a means of converfioni un- 
 lefle weffliall fay that the adding of the 
 inftituted figns to the Word and Prayer 
 hinders the power and efficacy of them 
 fromthcir intended end; To that though 
 the Word and Prayer be means of con- 
 verfion out of the adminiftration of the 
 Sacramentj yet in it they arc not. 
 And whereas the Doftor faith^Tfcf re 
 
42 TheBartofreeAdmijfioi^. 
 
 is nopromifi wade to that Ordinancsy^n that 
 reipeti : ic is eafily anfwered : for there 
 is a promife of Chrifts pre(ence in 
 every ordinance, i^/^r. 28. 20. Beiides, 
 Prcapts and Pfonnfcs are relatives; 
 in Picccpts wc are to underftand Pro- 
 n)ires included, and in Promifcs Pre- 
 cepts are underftood. As (inners are 
 to ieck Gpd while he may be found, 
 and u) call upon him while he is neer ; 
 fu diey niuft feek him where he will 
 be found. As we may not exclude the 
 mercifu 1 preftnce oi Chrift from the 
 Sdcram< nt ; fo neither may we exclude 
 finncrs in the Church from feeking 
 Chrift there. We know not but that 
 a wiUull or carelcfle negleft of this 
 one duty of worfliip and homage, may 
 hinder a blelling frum all the reft : as 
 he that turns his ear from the Lawj 
 his prayer fhall be abominable. 
 
 But when the Doftor cannot with 
 any clearnefle anfwer the argumcnc 
 to fatisfai^ion, he would evade it> by 
 allowing all prefence at the admini- 
 flration which he faith is profitable, 
 and anfwcrs the end pleaded for, &c. 
 
 I. And indeed in that his device 
 Church members of years arc beholding 
 to him for his charity in allowing them 
 
to the Lords Suffer removed . 43 
 
 as much priviledge in order to the 
 Sacramentjas he allowes to infidels^and 
 the excommunicated. 
 
 2. If that bare prefence anfwer that 
 end, then much more aduall rfcei- 
 ving, having the advantage ot more 
 of their bodily fenfeSj then mcerlyio 
 be fpc<J^ators; and I think that in 
 yeclding this.he hath granted the argu- 
 ment; and his putting the queftion to 
 aftuall rectivingjis not to any purpofe -^ 
 becaufe the aft of receiving abftrafted 
 from word and prayer^ neceffary ef- 
 fentials to the very being of the ordi* 
 nancej is but a civill thing only : 
 And therefore the whole muft goc to- 
 gether to make up that fcrvice 5 and 
 his queftion is belide the qutftion. It 
 is fufficient to prove the argument^ 
 that the whole adminiftration be blef- 
 fed to that end ; as Mr. H. ftates the 
 queftion. But what devices do men 
 iinde out in pretence of advancing Sa- 
 ..craments ? Some exclude all Infants, 
 others fome Infants in the Church. 
 The papifts will give the Sacrament 
 -but in one kinde ; many among us in 
 neither kinde. The Doftor will al- 
 low all prefeiice at the Sacrament : 
 
 they 
 
44 The Bar t9 free Admijsion 
 
 they may hear and fee, but they may 
 noctafte; they may not take and eat 
 according to the Commandement. 
 
 But why will he allow all to be pre- 
 fen« > Wh)y becaufi prefence may convert^ 
 hut a^u all receiving mt^ becaufe natural! men 
 keiv.g frefefit:, Way get good without that 
 finne which they are in danger of by unwor- 
 thy receiving ; but by their receiving they 
 can receive no benefit -, but do prejudice them- 
 fdves by their unworthy receivings, beftdes 
 their being guilty of mmderingChriJ}, And 
 fj}all we thinly, that that aSty wherein 
 they e'at and drinhjudgemtnt to themjehes^ 
 (hall be fo bleffed of God^, as to become a 
 mms of converfion to them^ &c. And he- 
 fides., becau[e the committing of feme gUfe 
 and fcandalom fmncj If made by God anoc- 
 cafton of conv.rftony fbaUany tak^ warrant 
 therefrom to commit fcandalm fins^ &c. 
 
 To all which I anfwer. That all 
 which he hath to that purpofc is ar- 
 gued from meer miftakes, he taking 
 for granted all along, that the unre- 
 generate in the Church, do ncceflari- 
 Jy eat and drink unworthily in the 
 Apoftles fenfej whereas I conceive the 
 contrary hath been already fully de- 
 clared. And therefore it would be well, 
 
 if 
 
to the Lords Suffer removed. 45 
 
 if he would fee his miftake, and alter 
 his judgemcnc,that others might not 
 be in dangerof being milled by him. 
 In the mean time what he hath char- 
 ged Mr. H. with in point of excommu- 
 nication untruly, may be retorted up- 
 on himfelf juflly, Ir is a cruel! ajfert ion ^y 
 ahloudytemnty &c. And that not only 
 in his depriving many fouls of the 
 benefit '^nd fpirituall good offo blcf- 
 fcd an ordinance ; but in his detra- 
 fting alfo from the goodncfle, grace 
 and power of God in that ordinance ; 
 as if Chrift had appointed it in the 
 Church, rather for the hurt, then for 
 the fpirituall good of his vilible fub- 
 jcfts, they partaking thereof conformly 
 according to their prcfent capacity. 
 
 But then (faith the DoftorJ If it be ObjeCf. 
 a convering ordinance^ we may adminiflef 
 the Sacrament to the Heathen to convert 
 them to Chrijiianity, for if it will convert 
 iho(e in the Church that have but the fsrmy 
 to thefowerof Keligi$ny then it will [ure 
 convert the Heathen Qat leafi) to the form : 
 if it will do the grfater^ much more ths 
 iejjtr, 
 
 jFothis lanfwer, That an argument ^yotetw/. 
 drawri ifom the greater to the leifer, 
 
 muft 
 
^6 TheBartofreeAdmtfsion 
 
 mull be ot things of the fame kinde, and 
 fo of men under an equall capacity, 
 elfe it will not hold. 1 can throw a 
 ftone overahou(c,can I therefore throw 
 a feather ; this is lede then the other, 
 and yet though the fame arnie and 
 fircngth be put forth, it will not do 
 it. The fallacy of the argument lies 
 in this. That there is not the fame ca- 
 pacity of receiving good by the Sacra- 
 ment in both : the formall profefling 
 Chriftian is not in fuch an incapacity 
 of receiving good by that ordinance 
 as the Heathen are? Wc know that 
 to Heathtns^that never heard of Ghrift, 
 or at leaft do not acknowledge him 
 their redeeming Lord, To as to come 
 under his Lawes, no not fo.much as 
 Baptifme, the outward elements are 
 but meer civill things. And they 
 might be eafily perfwaded to take and 
 eat of thofe elements of Bread and 
 Wine, in order to the good of their 
 bodies, but not for the good of their 
 fouls, before they own Chrift to be 
 their Lord, Redeemer and Saviour ; 
 till then they know not what thefe 
 things mean. But thofe among us, 
 educated in the true Religion, do ac- 
 
 know- 
 
to the Lords Supper removed. 47 
 
 knowledge Chrift their redeeming 
 Lord 5 and they do know in fome 
 meafure what thefe things of G^d 
 mean : fo that the Sacrament in an or- 
 dinary way, may work fome proper 
 cfFeft upon the one, but can have none 
 upon the other without a miracle. 
 Befides^itis clear enough, that as no 
 uncircumcifed pcrfons were to enter in- 
 to the Sanctuary, or to eat of the PaflTe- 
 over ; fo no unbaptized perfon is to 
 partake of the holy Supper in that 
 Communion. Were there the like 
 ground of denying the Sacrament to 
 the ignorant and fcandalous perfons 
 under Church indulgence, that there is 
 of denying it to infidels ; this con- 
 troverfie had been at an end before this 
 time. It cannot be dcnyed, but ex- 
 communication is appointed in the 
 Church, to convert and reduce the ob- 
 ftinate and wilful finners therein : doth 
 it therefore follow, that we may ex- 
 crcife this means of converlion to Hea- 
 thens out of the Church > What can 
 be more abfurd .? Nay, what have we 
 to do to judge them that are without? 
 I C(?r. $. 12. The Doftor knowes well 
 enough, that different premiics will 
 
 not 
 
48 J he Bar tofye Adnfi^fion 
 
 not bear the fame conclufions: and 
 the truth is, for want of making pre- 
 niifes equally according to Scripture 
 preiidents, we have run upon falfecon- 
 clufions : to inftance in fome. 
 
 I. Becaufe we finde in Scripture the 
 diftin6:ion of beleever and unbeleeverj 
 11 fed to diftinguilh the Church from the 
 Worldj how commonly is the fame 
 ufed to make a diftinLlioe in the 
 Church amongft us who in Scripture 
 fenfe are all beleevers ; for it is evident, 
 that an unbelecver ? in the Scripture 
 fenfe, is either a Pagan infidcll, or an 
 unbeleeving Jew that abfolutely re- 
 nounces Chriftj under the notion of a 
 falfe Chriftj a deceiver, a devill, &c. 
 I cfufing to obey his LaweSj or to ex- 
 pert falvationby him. 
 
 2. Becaufe we finde that thefe unbe- 
 leevers are under wrath, Aliens from the 
 common-wealth of Ijrael^ grangers to the 
 Covenants of prow/jV, without hofe^ and 
 without God in the w^rld. Ephef. 2. la. 
 Which was true of the Ephefians before 
 they received the Gofpellj that there- 
 fore the unregenerate in the Churchy 
 are under the fame condition^ though 
 they bekevc in a true fenfe fthough 
 
 not 
 
to the Lords Snpfer removed, 
 
 - — » .■ I 
 
 not fmcercly j and are under the Co- 
 venant; and pcrfons to whom the 
 adoptioh^ and the giving of the Law, 
 and the fervice ot God pertains, as 
 once to thcjewcs:, Kom. 9.4534. fin- 
 ding warrant in the word to leparate 
 from the Infidcll and idolatrous world 
 (efpecially in matter of worfhip) there- 
 fore they conclude^ We muft leparate 
 our felves from theunregeneratein the 
 Church. 
 
 4. Becaiife we findc, that fome be- 
 leevers have by their unworthy and 
 undecent behaviour, in time of admi- 
 niftration, profaned the Sacrament to 
 their ownperill and judgement ; there- 
 fore we conclude, Firft, That thofe 
 whofe pcrfons are unworthy fas not 
 being regenerate^ cat and drink un- 
 worthily. Secondly, That feme other 
 unworthy aftions of Chriftians com- 
 mitted before their comming to the 
 Sacrament, renders them nncapable of 
 worthy receiving s and confequently 
 renders them liable to judgement 
 therein. 
 
 $. Becaufc we finde in the Scripture, 
 
 fome excommunicated for foul and 
 
 fcandalous fins, and blafpheraous bpi- 
 
 E nionsj 
 
50 The Barre to free Jdmfjtm 
 
 opinions; therefore wc conclude we 
 may exercife Church cenfures for any 
 fin, even for omiUion of fuch duties 
 as arc dubious whether injoyned in 
 the word or no 5 bud have done with 
 thefe falfe concluiions. 
 
 There is one objeftion more which 
 the Doftor makes againft Mr.H. Free 
 Admiflion , to which I defire to fpeak 
 Ibmething. 
 ?;ec7. The objeftion is this. That Mr. H. 
 
 Free Admifflon firengthens the hands of the 
 wick^dy byfromifirg them lies in the Name 
 cf the Lord: and mak^s fad the hearts of 
 the righteous^ xaham God would not have 
 made fady by their profaning the erd/'- 
 nance^ &c. And this he endevwrs to hack^ 
 * xeith the language of the Sacrament^ or 
 words which the Minijier ufes in the deli- 
 vering of the Sacrament to particular per- 
 Jons : by his words and aUion^ P'^'mg and 
 tmdring Chriji and all his benefits of grace 
 and glory to the wick^ed^ as well as to the 
 godly 5 the which grace and glory the Sacra* 
 inents are appointed to ajfure and confirm:i&c» 
 When as in the preaching of the W9rd it is 
 fane otherwife ; the Miaijier therein not 
 difienfirg the fame to all alike '^ hutprea^ 
 ching am fort to whom cmfm belongs y 
 
 and 
 
to the Lords Suffer removed. ji 
 
 and Xerrour to whom Urrour belongs^ &c, 
 
 I (hall in anfwer to this objeftion^ SoIhU 
 promife feverall things. 
 
 1 . That Sacraments are of no other 
 iignification then what they are ap- 
 pointed to fignifie by the Word. 
 
 2. That what Sacraments iignifiea 
 that only they do neceflarily tcach^and 
 nothing elfe. 
 
 3. That the fubjeft of Sacramentalt 
 teachings or that which they chiefly 
 teachj is Chrift crucified, together with 
 all the benefits that come thereby to 
 the vifible Church, included in that 
 particular bleffing of remiilion of 
 finnes. 
 
 4. That the main ciid of the whole 
 fervice, is to bear in our mindes a con- 
 tinuall remembrance of the death of 
 Ghriftj the meriting and procuring 
 caufe of all grace and glory bellowed 
 upon baptized man. 
 
 $.That the Adminiftration of the 
 Sacrament, is appointed in the Church 
 as well to be a means of grace, as a 
 pledge to aiTure thereof. 
 
 To all this adde what hath been faid 
 
 before concerning the un regenerate, in 
 
 order to the Sacrament 5 and then make 
 
 E * ic 
 
51 The Bartofree Admifsierf 
 
 it out he that can, that the language 
 or adminiftration of the Sacrament, 
 to the wicked or unregenerate, remai- 
 ning in the Church, doth ftrengthen 
 the hands of the wicked more then the 
 Word may do ; or promife them lies in 
 the name of the Lord. I grant that 
 falfe concluiions and applications may 
 be drawn from the trueft premifcs in 
 the Word : and fo likewife from the 
 ufe oftheSacramentj, through miftakc 
 of our fclves: but it doth not there- 
 fore follow, that the Word or Sacra- 
 ment promifeth lies to the hearer or 
 receiver; when through an ignorant 
 deceitful! heart, they mi(apply the 
 Word or Sacrariient. For there are 
 gcncrall truths held forth indefinitely 
 to all in both, though all do not right- 
 ly apply the fame. And the very fame 
 that is faid of the Sacrament, may be 
 truly faid of the Word, as to the par- 
 ticular in hand, when rightly difpen- 
 ■ fed to men in the Church. 
 
 Is not this the great, and moft true 
 aflertion of the Gofpell, worthy to be 
 received of all men, l^hat Jejus Chriji 
 ^(kne into the world to fave firmer s^ t Tim. i . 
 15. And nljo to {eck^and to[aVe that which 
 
 k 
 
tothe Lords Supper removed. 531 
 
 if lofly to call tQ re^entance^ to juftifie the 
 ■ungodly J and to die for enemies^ who yet ia 
 other place« are called fhsepy his Chunk 
 Had friends^ according to Gods elefting 
 love and gracious purpofe ? And is 
 not this Gofpell to be preached to 
 every creature, in order to the wor- 
 king and efiefting thefe ends of grace 
 and falvation in fuch as are finncrs ab- 
 fokitely, and loft in themfelves, and 
 fimply ungodly ? And dare any fay, 
 this is to promife lies to the ungodly 
 and iinners in the Church, and fo to 
 ■ftrengthen the hands of the wicked, 
 that they may not return fromj their 
 wickednefle ? And what is the Sacra?' 
 ment given and received, but a vifibic 
 reprefentation of the death of Chrift, 
 and fatisfa6tion made by him for iin- 
 ners, to put us in remembrance of all 
 this 5 and which opens a door of hope 
 to all in generally and a peculiar 
 comfort to them that can from their 
 experience of grace received (with Paul) 
 apply this to themfelves : Chrifi came 
 into the mrld to [ave fimersy whereof I 
 am chief. I know what is ufual- 
 ly put in againft this generall aflertion 
 /okkc Gofpell, limiting the fame to 
 E s pcni- 
 
54 ^^^ ^^^ tofree Jdmtffion 
 
 penitent finners, fcniible of their being 
 loft, and of being eneraies;, &c. But 
 doubtlelle out of fome miftakej and 
 fuch as doth reflect fomewhat upon 
 the publick M1:niftery(^to which I would 
 not be any way in the leaft degree inju- 
 riousj but becau(e fuch like quotati- 
 ons in Mr.H. are excepted againft by 
 the reverend Doctor; I (ball crave 
 leave to exprefie fome of my thoughts 
 in vindication of him. 
 
 The Doftor faith, Chrijl came not to 
 call the righteoi^Sy that U^ juck as thinly 
 thenifelves fa^butfimers torefenfanceythat 
 if^ jaith he^, juch fmners that are fenfthle 
 0/ their finfulmjfe^fick^and h(i^ &c. But 
 will not this then follow, that all na- 
 turall men, dead in trefpalTes and fins, 
 thinking themfelves righteous, whole, 
 and in the right way, and that they 
 have necdof nothing (with the La^di- 
 teans') not knowing that they are 
 wretched and miferable, poor, and 
 blinde, and naked,are out of the num- 
 ber Chrift came to call ; and fo by 
 conf^quence he came to call none at all; 
 bccaufeall by nature are finners under 
 the foremcntioned Charafters and 
 |>lack qualification of infenfiblcncfie of 
 
 fia 
 
to the Lords Suffer removed. 5 5 
 
 iin and mifery, and high thoughts of 
 themfelvcs. And therefore the Doftors 
 fcnfe is not like to be the true fenfe and 
 meaning. For we know whatcoun- 
 fell Chrift gives to the Laodicean5^^N\\o 
 were fuch conceited fenflefle finners, 
 fiei/. 3.18. And how that he gives life 
 to quicken them that are dead in fins and 
 tre[pajfesy Ephcf. 2. i. j4ndis fint to give 
 repentance to the lofl Jheep ef the houje of 
 llraeU ^^d remifjion of fins^ Ad. 5. 31- 
 For to fay he gives repentance to the 
 penitent, and life to the livings fas 
 he doth if the Doftors fenfe be right) 
 is not the fenfe of the Gofpell, norin*- 
 deed a truth in its proper fenfejwithbuc 
 the advancing of the power of nature 
 too high. And therefore fuchfupernatu- 
 rall conditions or qualifications are not 
 required to put perfons into a capacity 
 of receiving the benefits of the Gofpell 
 Covenant: ifi being the fupernatural be- 
 nefits and bleilings of the Covenant that 
 make any to be fuch. It's true^ fuper- 
 natural I grace precedes glory ; and the 
 firft grace precedes the growth and in- 
 creafe therein ; but it is naturall de- 
 pravity, (infulnefle and mifery that ne- 
 ceffarily precedes the firft faving grace- 
 fo that that cannot be a condition of 
 E A the 
 
■^J„»„,^ . .., . ...__ 
 
 55 7he Bat to free Adjnifsien 
 
 the firft grace, th^t is either the firft 
 grace it felf, or growth therein. The 
 Covenant in this cafe is abfolute and 
 in conditional I : but then I conceive 
 the Oovenanc to be condicionall in 
 other refpedls, in an eaiSe and favoura- 
 ble fenfc thu5. The tenour of the 
 Gofpelij to people that never yet im- 
 braced nor owned the Do^trii^e and 
 ordinances of the GofpelJ, runs thus? 
 He that bekcves jfjall be [<ived j ht the 
 Xfrath of God abides uf on tho[e n^thm^j^eQ' 
 pie ajj(f ferjonj^ that either havt not the 
 Gofpellinthe tender of it^ or being iendred 
 receive it not. But thofe that upon the 
 tender receive the Gofpell^fo as to cre- 
 dit the truth thereof, and willingly 
 come under the lawesand worfhipin- 
 joyned, forfaking all falfe religions, 
 and joyn with the profc(Jbrs of the 
 true^ fuch are reckoned for beleevers, 
 and come under the promifes of grace 
 and glory upon that account. And 
 therefore the Apoftle fends falutations 
 to aU that in every place call upon the name 
 c^ the Lffrdj both theirs and curs •, and he 
 applies that of the Prophet in this cafe, 
 Who^oevn f])all call on the Name of the 
 tordyjballbe fivcd^ | Cor. i* 2* Rom. 
 
 10. 13. 
 
to the herds Supper rtwoved. 57 
 
 10.13. That is, fuch people are under 
 the promifes orfalvation, inoppofitU 
 on to thofe that call not upon the 
 Name of Chrift Jefus the Lord at alU 
 as Jcr. 10.25. Tour out thy fury upontbs 
 Heathen thatkjiow thee notj and uponths fa-* 
 milies that call not on thy Name. I look 
 upon belief of the truth as the only 
 means of ingraffing the unbeleeving 
 Jew or Gentile into the true Olive or 
 viiible Church of Chriftj out of which 
 is no falvarion; becaufe they have not 
 the ordinary means of attaining th^ 
 fame. And where the means is^ the 
 Word profits not^whenit is not mixc 
 with faith in them that hear it. The 
 Jew beleeved not the truth of the Go- 
 Ipell at all : And he that comes to God 
 muft beleevc in the firft place, tbrft GodHeb.ii.^. 
 if^ and th^n .^that he is a bountifull Yew4Yder 
 ef them that diligemly feehjhim. 
 
 And that leads me to the next thing, 
 namely, to conceive of all thofe that 
 are in externall covenant with God, in 
 regard of their being in pofTeilion of the 
 Divine oracles and ordinances, pre- 
 cepts and promifes, that all fuch are 
 under all the commands of Jefus Chrifi: 
 aiad the obfervance of thofe commands 
 
 feems 
 
jS ^ The Bar to free Admijfiou 
 
 fccms to me to be the condition of the 
 Gofpellj and the grace thereof to be 
 attained unto in the ufe of inftituted 
 means, and wayes appointed by Jefus 
 Chrift in order to that end. And I do 
 alfo conceive that not only half promi- 
 les;, andjitmay bees^but whole pro- 
 mifes feem to refptd perfons in the 
 Church, doing but the morall^reafona- 
 ble and external I duties. Afk,e mdye jhall 
 receive:, kriock^andit (hall be opened unto you^ 
 fcek^dndye (hallfinde. If you that are evill 
 k^or&how to give good things to your fhildreriy 
 muck more willy our heavenly Father give the ' 
 JSfirit to tkem that ask^ it, even to them 
 that have it not ? Bear ye deaf^ and fee ye 
 Mnde^thatye may ff?.ira.42.i 8. And again, 
 hear and thy fculjhall live. Ifa. «55. 3. CetfjWo 
 do evilly Itarn to do well: and then come and 
 let usreafon togither-^ though your fent beets 
 fcarlet:^they ffjall be white as fnoxQ\ ihough 
 they he red lik^ criwfon:, theyfhallbe as wooL 
 Ifa.i. i6j,i75iS. And afterthe Lord was 
 pleafed to exprefs the greateft frccnefs of 
 his gracetothehoufeoflfraeljinpro- 
 mifing togive to them a new heart, and 
 to put his fpirit in them, and to make 
 then) his people, be addes, yet will 1 be 
 required of for thli by the h^uje oflfrad to do 
 
 And 
 
to the Lords Suffer removed. 59 
 
 itforthem^ Ezek. 56, 25,27^28, 37. 
 
 And as the Lord hath made many 
 promrfes to the u(e of means, (o the 
 ufe of means is ordinarily fuccefTefull 
 and blefled to attainment of grace. I do 
 not fay^ that any by the ufe of means 
 deferve grace^ or that God is bound to 
 give grace to all ufe of mcans^or that he 
 gives grace to any for the ufe ofmeans 
 andreafonable ferving of God. The 
 blcffing of grace is promifed and alfo 
 given freely according to the good plea- 
 furc of Gods own will And both the 
 means & the blcffing upon the means is 
 a fruit of Chrifts purehafe by his bloud. 
 
 The like may be faid of thofe in 
 whom the promifes of the firft grace are 
 performed; they ought diligently to 
 apply themfelves to the ufe of all good 
 means, and walk in all holy waies of 
 Chriftian obedience/or further growth 
 and increafe therein. All men ftand 
 bound to imploy all their abilities, and 
 to put forth themfelves in all reall en- 
 devours to improve their talents, ei- 
 ther of common or generall endow- 
 ments, or more peculiar blellings of fu- 
 pernaturall grace, according to the ad- 
 vantages and opportunities given them, 
 
 and 
 
^p The Bar t^free Admifsion 
 
 and (hall be accountable to their Lord 
 for them ; this is the tenour of Scri- 
 pture, and thus man is bound to do) 
 whether God give theblefljngor no: 
 duties belong to man, the ifliie is the 
 Lords : man is bound to him^but he is 
 free to do whatfoever he pleafet|i in 
 iieavcn and in earth. And yet it's true 
 alio that the promises of ctcrnail glo- 
 ay and blefTedneffe, belong only to 
 jthofe that arc aftiially juAified and 
 fanftified; and do patiently continue 
 an weldoing, Eom,2.y, And this I 
 chink is neither Antinomianifm nor Pe- 
 lagi^nifni j but the tenour and (cope of 
 ithe Covenant of grace to man. So then 
 ifweconlider men under fin artd miie- 
 ry, being in the Chiirch, they areun^ 
 dec the commands of the Gofpel^which 
 luftihes their obfervance of thofe com- 
 mands, in hope of a blefling. And ac- 
 cording to promifcs in that particular 
 cafe, the unworthy giiefle in the para- 
 ble^was not fentenced for his being un- 
 worthy, and without the wedding gar- 
 mej^c when he was commanded to 
 come to the feaft ('for fo were all that 
 were bidden as well as he) but his par- 
 caking of the Goipelj, and having li- 
 berty 
 
to the L ords Suffer removed. fii 
 
 bcrty to fit down, and cat of every 
 di(h of that ftaft of fat things, and yet 
 at the end of the feaft, being found to 
 be one not having a wedding garment ; 
 this was damning; and for this he was 
 (ctitenced to be bound hand and fodtj, 
 and to be caft into utter darknefsjwherc 
 fhall be weeping and gnafliing of teeth, 
 M4t.22.ii,i2, 13. Thisis aplaceufu- 
 ally mifapplyed: for it proves no 
 more then this. That of thofe that 
 have the advantage of GofpcU admi- 
 niftrations, fome may and do perifh/or 
 not having the grace of the GofpelL 
 Many are called, but few are cho[en. But this 
 by the way ; I will return to the other 
 part of the objeftion made by the Do- 
 diot againft Mr. H. free admiffion) 
 V^hich is this, namely, That it mak^sfad 
 the hearts of thegodfy, to fie the ordinance 
 profaned^ &c. 
 
 To which I anfwer, Why fbould the 
 hearts of the godly be made fad^becaufe 
 unrcgenerate perfons join with themr 
 in duties of homage and worfhip, and 
 are willing to join with them in the 
 ufe of the Word and Prayer as well as 
 the Sacrament, as means of a blefling ? 
 Why (hould any be grieved that wicked 
 
 men 
 
ez The Bar to fret Admifsion 
 
 men and finncrs arc.«bjc6ts of Redem- 
 ption. Covenant bkffings and mercy ? 
 (hall the eye of any be evill, becaufe 
 God is good, in fending Chrift into 
 the world to fave finners .? Should not 
 all remember that they themfelves were ^ 
 fuchj though now through free grace \ 
 they be waliied, and fanftified and jufti- 
 fied. Chriftiansthat are partakers of 
 this grace, are all this by vertue of 
 Elefting iove^ Redemption and Cove- 
 nant grace. None of us by nature^ 
 were any better then our fellow finners. 
 It was the meer good pleafurc of God 
 in Chrift, that hath made us to differ. 
 And what have any that they have hoe 
 receivedjand that in the ufe of the fame 
 ordinary means, you ftomach at in o- 
 thers your fellow finners> Where would 
 you have (inners to feek Chrift Jefus 
 but in the Temple? Where ftiall they 
 finde him, but where he is? Chrift bids 
 all that will come and take of the true 
 bread and water of life freely, Rcz/. 22. 
 17. He doth no where difcouragc any 
 from coming to him. O that Minifters 
 would rather woo finners, and Cttk by 
 all fairnefle and love to draw them to 
 wait upon Chrift in the way of all his 
 
 or- 
 
to the Lords Suffer removed. 63 
 
 ordinances, in order to blefling 5 then 
 cauflefly, upon miftake, to difcourage 
 them, and take them off from endevou- 
 ring after their duty of remembring the 
 love of Chrift^ in his laying down his 
 lifcforiinners! but Imuftcontraft. 
 
 But then faiestheDoaor, If tbUbefoj q^]^^^ 
 let all come pell-mell^ and then -where if the ^ ' 
 refermathn [0 much indevoured after ef 
 late.? 
 
 To this Tanfwer, That if by eom* S^elut. 
 ing all pell-mell, be meant all, though 
 they come to mock at, or openly to 
 abufethe ordinance, I fay it doth no 
 way follow from what I have afferted, 
 nor from any thing Mr. H. hath faid* 
 For he hath very well ftated the quefti- 
 on, and excepted infants, diftraftcd and 
 juftly excommunicated perfons^ and 
 thefe being excepted, if he or I fay, let 
 all come that will, I think it neither 
 to be abfurd nor dangerous ; feeing 
 that Chrift, when he offers himfelf, and 
 the thing fignified in the Sacrament, 
 faith. Let him that is athirfi come ; and 
 whofoever mll^ let himtak^ the mter of life 
 freely^ Rev. 22. 17. Why may not we fay 
 of all of years, under Church indul- 
 gence (whether Presbytered or not 
 
 Tref- 
 
^4 jhe Bar td free Admifiion 
 
 PresbytcredJ they offering themfclves 
 to reccivejare not to be dcnyed tliel Sa- 
 crament for fuppofed incapacity or an- 
 iSrorthinciTe > Befides, Mr. H. hath 
 given a rationall account of his own 
 pra^ife, to acquit himfelf from fuch 
 reproachful! exprtffions, as are afed 
 a^inft himjnamely, That he hath done 
 his utmoft fJej«rO that all come pre- 
 pared : And that none may charge him 
 with arrogance^he modeftly and hum- 
 bly breaks out into this patheticall 
 cxpreflion. 
 
 But woe is me^ifljuliifie myfelf^ who am 
 4mm of unclean lipS:^ anddvcell among ffcople 
 cfunckanlipSy eminent only mfailini!!,s\ By 
 which words he doth not detraft what 
 he had faid before, but only (hewes, 
 that though fuch were his frailty, thac 
 he (as all other) failed and came (hort 
 in every duty, yet he had not willing- 
 ly negleftcd or wholly omitted any 
 duty in that refpeft, which Chrift re- 
 quires of him. And fo whether Mr. H* 
 or the Doftor favours moft of pride 
 and vanity^ let the intelligent and Ibber 
 judge. 
 
 Now to the other part of the ob- 
 jcftion, namely. Habere is the reformation 
 
to the L ords Suffer removed, 6 J 
 
 [q long indt^VQured after 3 ifm allow of [uch 4 
 free admiffjon. 
 I anfwer, 
 
 1. I would leariied men did more 
 ftudy by the right means, and in the 
 right way to reform a true Church la- 
 bouring under fomc corruptions in 
 Doftrine, worfliip and difcipline; 
 which is our cafe. 
 
 2. r would fain know whether the 
 debarring of Church members of years^ 
 and not excommunicated from the Sa- 
 crament be a means of reforming ap- 
 proved in the Word. 
 
 3. Whether the v/ant of difcipline 
 do juftifieatotail negleft or futpenfion 
 of SacramentSjin order to reformation, 
 
 4. Whether reparation in the Church 
 be a good expedient to further the re- 
 formation of the whole, 
 
 5. Whether to abolifh the effentials 
 of Church difcipline^in the ufe thcreofj, 
 forfome exorbitant abufes;, be a good 
 expedient to reform the thing. 
 
 6. Whether denying the Sacrament 
 to thofe whom the Church cannot juft- 
 ly proceed againft, thepolitive excom- 
 munication be any fartherance to r€- 
 fprmatign. 
 
 F 7,Wfae« 
 
66 The Bane to free Admiffim 
 
 ^, Whether there can be any refor- 
 matio!) ot the Church in that itfpedi:) 
 untjll diicipline be reftorcd, and uni- 
 formly cxerci(ed in the fan e j -and if fo, 
 whether the Sacrament muftbe fufpen- 
 ded till then, and whether it be any 
 thing towards rcibrniation fo to 
 doe. 
 
 8. Whether the very nature and be- 
 ing ot retormation in the vifible 
 Church:, ftands not only in the extcr- 
 nall con'orniity to the indifputable 
 Lawes ofChrjfl: their head 5 confirai- 
 ning all to an uniformity thereunto. 
 When the(c few queries are anfwered ei- 
 ther by the reverendDoftor,orany other 
 that holds the Church o^EngUvdz, true 
 conftituted Church, as to its effentials 
 and being; if I live, and God enable 
 me thereto, I may take occaiion to make 
 a fiu'iher and more dircft anfwer to 
 that latter part of the objeftion con- 
 cerning; reformation. 
 
 In the mean time I (hall go on to vin- 
 dicate Mr.H.in what he aflcrts touching 
 excommunication, and cenfures of the 
 Church. For what he hath afferted 
 concerning thefc, is by the Doftor 
 charged co btfalf^^ bkud) imntf^ &c. 
 
 Anc} 
 
to the Lords Suffer removed. 67 
 
 And here 1 thai tird atJci c .^ hat 1 cou- 
 ceiveisirutbjand then aiiiwer to what 
 the Dodor bath faid. 
 
 1. I conceive that none are proper 
 obje^s of excommunication, but fuch 
 as arcin the true Church oi God^ and 
 in fellowfhip with the Saints in all ads 
 of communication and worlhip pub- 
 lick. For n^hat have I to do to judge than 
 that are vp'iihout ? them God judges^ i Cqt^ 
 $. 12. 
 
 2. That no one is to be excommuni- 
 catedjbut in cafe oTviolating fome ma- 
 nifeft and known Law oi Chrift : and 
 that violation periiiled in to obilinacy ; 
 after a judicialitriall, conviftion, and 
 patient waiting ot the Churchy for his 
 reformation. 
 
 g. That none may exercife the key 
 of Eccleljafticall Difcipline^ but fuch 
 perfons in office to whom all the keys 
 of Chrifts Kingdome are committed^ 
 being appointed by him to preach the 
 Word and admin ifter the Sacraments as 
 well as exercife difcipline. 
 
 4. That no fingle paftour alone^ but 
 
 fuch it are fo in an aflbciationj as to de* 
 
 rive authority from the whokj can ex.- 
 
 ercifeCliiii^h cenfures authoritatively 5 
 
 F 2 and 
 
68 Jhe Bar to free Adrasjsion 
 
 and chat every Presbyter in generall is 
 not to have a part in this povver^ but 
 fomcin fpeciall chofen by the whole 
 Churchj which are more eminently 
 qualified and fitted for the exercife ot 
 Ecclefiafticall rule and government. 
 
 5. That excommunication^ when it is 
 juftjis afolemnejefting or putting out 
 of obftinateiinnersin the Church^from 
 all a6ts of communion and worfhip of 
 God in the publick congregation ; un- 
 till by repentance tfj/ty manifeft both 
 their (hame and forrow for their fin ; 
 and upon the manifeflation of thiS;, and 
 publick promife of amendment^ the 
 Church ought to be fatisfied therewith ; 
 and the penitent offender to be reflo- 
 red and regularly admitted to all ex- 
 ternall Church priviledges again. 
 
 6, That thofehave much to anfwer 
 for, that were the occalion of laying 
 Gods vin-eyard wafle^by throwing down 
 the wall, and plucking up the hedge of 
 difciplineettablifhed, before they were 
 agreed of another warranted by the 
 Wordjto be fet up in ilead thereof. By 
 this time they may both fee their folly 
 and feci the fmart of it in theevij effcfts 
 
 and confequences. 
 
 Well 
 
to the L oris Suffer removed. 6p 
 
 '"Wellj having laid down thefe pro- 
 pofitions, let me a little apply them, 
 and (hew you what will follow upon 
 the truth of them. And firft, if the 
 firft be true (as I conceive it is^ then 
 thofe that never were admitted to the 
 Lords Siipfjer, are not in a capacity of 
 thefe ccniures of the Churchy nor to 
 be amended by thcni, what ever their 
 enormities be. If the fecond be true, 
 then none in the Church may be cenfu- 
 red for ignorance, or for the omitting 
 of doubtfuU duties 'jcipecially that of 
 fiibmitting to Church examination, in 
 order to the Sacrament. If the third 
 be true, then not only the common 
 members, but the ruling Elders will be 
 called in queftion for ufurping the key 
 of Difcipline ^ they not havingpower 
 to exercife the key of Doftrine and Sa- 
 craments. If the fourth be trucj then 
 we may take notice how little of true 
 difcipline is praftifed in the Church of 
 England'^ and in what an incapacity we 
 are(fortheprefentJ of any true refor- 
 mation; whatever foine pretend. But 
 the fixt and laft I intend more efpecially 
 to clear up in vindication ©f Mr. H. 
 And take ic thus. 
 
 F3 Ex- 
 
yo The Bar to free Adm)[fion 
 
 Excommunication is a delivering to 
 Satan for the deftroflion ot the flefh, 
 that the rpirit maybe faved in the day 
 ot the Lord. It's a great thunder-bolt 
 Sc punifhmentinPiiftcdby the Church, 
 as the lafi: remedy to reduce the obfti- 
 natefrom the way of peridiing. Cal- 
 Z7«(aith, As Chrilt is in the Church, fo 
 Satan is out of the Church i to which 
 condition the excommunicated are fen- 
 tcnced : but with a mercifull endj to 
 reduce them to Chriftian obedience, 
 where God gives the bleding. Other- 
 wife it is the very beginning of hell, 
 and eternal! wrath ; when the fcntencc 
 is juft ; it being confirmed in heaven. 
 fut out from among you that vpich^d ferfofJ:, 
 I Cor. 5.13. Hemuft be put out from 
 among thcmfelves, and fo out of all 
 communion. The fame word fecms 
 to be Jeh. 9. 22. and 12. 42. where it 
 is faid of fome,that they durft not con- 
 fcfle Chrift for fear of the Jews5for they 
 had agreed, that if any did cdnfefTe him, 
 they {hould be put out of the Syna- 
 gogue. So that if the Apoftic Faul in 
 the cenfure of the inceftuous perfon, 
 have any reference to the praftife of the 
 Jcwcs, fas the Doftor fems to hint) 
 
 why 
 
to the Lords Suffer removed. 71 
 
 why thendoubtlefichewas put out of 
 the Churches aflemblies. Foritismoft 
 certain^ the Synagogues were places of 
 eafe^where the Jewes publiquely aflem- 
 bled for divine wo i (hip-, of prayer, 
 reading, preaching, &c. Adl, 13, 14,* 
 I5j 16. So that I fay 5 it ?aul followed 
 the pradife of the Jewes, or meant 
 that the Carlnthiam ihould proceed ac- 
 cording to their praftife in chisuhen his 
 meaning was, that they (hould put out 
 that wicked perfon from theiralienihliiS 
 for communion and worfhip Iprofeffe 
 I cannot but wonder the Doflor Ihould 
 be fo tart with Mr. Humphrey in this 
 thing; he having the very letter of the 
 Text, and the pra£life of the Jewes 
 Church to warrant what he hath af- 
 ferted in this point. For let mc aske the 
 reverend Doctor how he or any other 
 of his opinion will reconcile that de- 
 livering to Satan out of the Church, 
 and allowing their prefence in the con- 
 gregation, in all afts of worihip and 
 fpirituall communion, except a^uall 
 receiving of the Sacrament of the Sup- 
 per? To put out that wicked perfon 
 from among themlclves: and at the 
 fame time to allow him prcfcncc among 
 F4 them- 
 
^% The Bar tefree Admifsien 
 
 themfelvcsj and to have communion 
 with them in all afts of wor(hip except 
 the Supper^ are altogether inconfiftent. 
 Neither doth that any thing at all 
 help, which the Doclor fo often urges 
 in his book ; Let him he as a Heathen or 
 publicani But Heathens andfubliatnsmay 
 kc present at all the ordinances^ i Cor. 14. 
 24. Jndtherefore the epccommunkate may ^ 
 hecaufethey are not to be unto the Church 
 rcorfethenaHeathen.j&c. 
 
 For to this I have many words to 
 fay, which I think will anfwer the ar- 
 gument. 
 
 I. It will appear that fcandalous 
 brethren are in (ome rc(ped worfc then 
 Infidels. If any provide not for hit own^ fpe- 
 dally forthofeofhisown hou^e-^ he bath de- 
 nyedthefaithy and is xforfe then an infidelly 
 I Tim. 5.8, And it had been better for 
 revolting Chriftians^ never to havek^omi 
 the way of righteoufneffsy 2 Pet. 2 • 21. And 
 there was not fuch a thing fo much as named 
 amongthe Gentiles^ that onefhould have his 
 fathers wife^'iCor, 5. i. And when 
 icandalous brethren are worfe then 
 Heathens, in finning under fuch means 
 of better obedience, that Heathens have 
 not i there is reafon they fhould be de- 
 nied 
 
to the Lords Stopper n moved. 731 
 
 denied fomething of priviledge that ~^ 
 Heathens may have. 
 
 2. It's clear that fcawdalous brethren 
 are to be denied that priviledge in civill 
 commerce and familiarity that Hea- 
 thens are allowed to have with Chrifti- 
 ans, and Chi iftians with theniij 1 Cor. 
 5. 93 lOj 1 1. 2 theff. 3. 14. iCor. 10. 
 27. compared. Liberty is given to 
 Chriftians to have civill and friendly 
 familiarity with infidels, and fornica- 
 tors of the world; which yet isabfo- 
 iutely to be denyed to fcandalous and 
 diforderly brethren; as a means to 
 bring them to fiiame. And if fcandalous 
 brethren under triall or a6i:uall cenfiu'e^ 
 are to be debarred of fome priviledge 
 that heathens are allowed : it will 
 fomewhat weaken the ftrength of the 
 Dodors argument. 
 
 3. The Apoflles had direft and ex- 
 prefie commidion (after Ch rifts afcen- 
 fion J to preach unto the Heathen ; and 
 therefore had w^arrant to admit of 
 their voluntary prefence to hear in 
 any place where opportunity might 
 ^ive the advantage of converting them. 
 But yet upon their rejecting the Gofpel 
 when ic was faithfully tendred to them 5 
 
 the 
 
74 . The Bartofree Admtifio» 
 
 the Apoftles might (hake off the dud 
 of their feet againft them 5 and leave 
 I hem deeper under wrath. The un- 
 belecving Jewcs were within the com- 
 miflion tuo5 but when they rejeftcd the 
 words of eternalllife, and abufed the 
 medengtrs of Chrift, that preached this 
 to thenjj it's faid, they judged themjelves 
 tmvporth) of elernall li fecund upon that ac- 
 count the Apoftles forfake them. Moft 
 terrible things are written againft the 
 difobedientto the Gofpeli. And I am 
 C\ii€y Chriftians that rcjeft the La wes 
 of Chrift fas the excommunicated arc 
 fuppofed to do) are worfe then Infi- 
 dels^that never had the means of know- 
 ing and doin^ what Chrift commands. 
 As in refpeft of fin and eternall punifh- 
 ment, thofe that live under the Gofpeli, 
 but refufe to fubmit to it, may be {aid 
 to be wor(e then Heathens 5 fo why not 
 in point of externall Church privi- 
 ledge likewifc, they having forfeited 
 all thofe priviledges of word, prayer. 
 Sacraments, ingaging all powerful! 
 means of their reformation, which 
 heathens never had the advantage of. 
 And it is fuppofed that Chrift is reje- 
 fted 10 all the ordinary means ap- 
 pointed 
 
to the Lords Suffer removed, 7 5 
 
 pointed to reclaim the fcandalous and 
 obftinate in the Church, before this 
 fentence of excommunication is pro- 
 nounced and put in execution againft 
 them. And juft it is, that they that 
 obtlinately rt je6l all^rtiould be banifhed 
 from all; that they m y either return 
 to their duty by repentance, and there- 
 by give fatisfaftion to the Church, 
 and be again received into communion: 
 or eifc addc to obftinacy apoftafie ; 
 alfo be rejefted for ever, that the Name 
 of God be net evill fpoken of, becaufe 
 of liicb fcandalous members. 
 
 4. Lfet him be to thee as a Heathen or 
 Tnhlican : that is^ let the excommunica- 
 ted be a8odious,andas abominable to 
 thee as a Publican, or Roman officer 
 fitting at th€ receitof cuftumc, was to 
 the Jewes : or as a Heathen was to the 
 Jcwes, during the prcfent ftate of the 
 Jewifh Church fwith refpefl: to which 
 ChriftfpeaksJ when the uncircumcifed 
 werean abomination to the Jewes; they 
 being forbidden to let any ftranger or 
 uncircucifed in the flefhjComeintoGods 
 Sanftuarypr partake of any priviledgc 
 of worfhip,but upon being a Profelyte. 
 And let the excommunicated be as fuch 
 
75 i:he Bar t^free Admifsion 
 
 a one^ and then what hath theDoftor 
 and hi{? party gotten ? 
 
 Touching the praftife of the Greek 
 Churches urged ; I 'fay what is that to 
 us, when it is not agreeable to the pra- 
 ftife of the firft Apoftolicall Church of 
 Chriftf For upon the like ground on 
 which they made four degrees of ex- 
 communication , they might have 
 brought in ten. And therefore not fo 
 much their praflife, as the ground 
 thereof is to be regarded in this 
 point. 
 
 But then the Doftor addes^ That if 
 this admitting of the excommunicated to be 
 prefent at all ordinances be an error ^ it U out 
 of indulgence^ and an err our on the right 
 hand : for whereas he excludes jrom om or" 
 dinance^ he might exclude from aU^ according 
 toMc.H.tenent.dzc. 
 
 !• To this I anfwer ; right hand er- 
 roursareevill as well as left, and to be 
 taken heed of 5 and therefore not to be 
 pleaded for, but to be reformed. 
 
 2. Sufpenfion from the Sacrament 
 only is no Icgall cenfure. i . Becaufe it 
 hath no ground nor footing in the 
 Word. 2.B:caufeit is the fame with 
 excommunication, according to the 
 
 Do- 
 
to the Lords Suffer removed. 77 
 
 boftors own principles and pra£tife. 
 For he allowes prefence at all the or- 
 dinances in the Church in both ^ and 
 his proceedings in order to both are 
 the fame. And he and the rtftof his 
 opinion and way, not coming up to the 
 true natnre of Church cenfures, do as 
 much as in them lies, hinder the end of 
 cenfures 5 which is, that the perfons 
 cenfured may either be aihamed and 
 penitent, and (o return to Chriftian 
 obedience 5 orelfe renounce their pro- 
 feffion, and turn Apoftates. Thus I 
 humbly conceive, Mr. H. tenent is no 
 bloudy tenent j but a moil mercifull 
 way and means fet up in the Church, 
 and left to be ufed as the laft remedy, 
 for the cure of the moftdefperate fouls: 
 And not to ufe this remedy according 
 to its nature and true intent ofChrift 
 therein, is to deprive .the obftinatc of- 
 fendor of the only means left of his 
 amendment and falvation ; and fo is 
 indeed far from being an errouronthe 
 right hand. And yet by the way, to 
 cxprefle my thoughts a little further : 
 I hold that all unneceflarily friendly 
 familiarity with fcandalous diforderly 
 brethren, tfaa« fin out of wilfuInelTe, 
 
 whe- 
 
7 8 The Bar to free Admifsion 
 
 whether they be under Church indul- 
 gence, trial I5 or cenfure, is to be de- 
 clined according to that iCor, 5. lo, 
 II. which i'enfe I humbly conceive 
 comes necrer the meaning ot the 
 place, then to underftand it of, or to 
 interre therefrom a lufpcniion from the 
 Sacrament. 
 
 The lad thing that I (hall fpeak tOjis 
 the Doftors exceptions againft fome 
 of Mr. H. quotations of Scripture, 
 concerning which J fay \ let him but 
 allow Mr. H. the fame liberty he takes 
 himfelf in fome of his own quotations, 
 and then he will have little caufe to 
 finde fault for his impertinent allega- 
 tions of Scripture. I have given ac- 
 count of Tome of the Doftors already : 
 I (hall here take notice of two or three 
 more. 
 
 I. He urges many texts of Scripture 
 to prove that (ome in the Old Tefta- 
 ment were debarred the piivilcdgcs of 
 worfhip for morall unclcannefie : but 
 his proofs in that tal (hort of what they 
 are brougnt to prove ^ being in cafes 
 that will not fcrvc his turn. For fuch 
 perfons in the Jewifn Church, came 
 under the ccafure ot the Judicial Laws, 
 
 which 
 
to the Lords Suffer removed. 79 
 
 '■ ■ .iii— ^ 
 
 which W€re very (evere again ft fudi 
 offenders : and there is nothing cx- 
 preft in Mojcs or the Prophets (that I 
 know of) in reference to excommuni- 
 cation. And in that Church, the por- 
 ters charge concerning uncleannelie is 
 to be undcrftood of ceremoniall and 
 Gentile uncleannefTe. 
 
 Again, ior that T/r. 1. 15. brought 
 by the Doftorto prove that fome in the 
 Church not excommunicated were un- 
 clean.ldeny that thofe the Apoftle there 
 ff eaks ofjwere of theChriftian Church. 
 Let him confult with the tenth verfe, 
 and he may ealily fee the Apoftle means 
 thofe vain talkers and deceivers that 
 were efpecially of the circumcifion : 
 they profefic they know God^Cas other 
 unbelceving Jewes did) but in their 
 works they deny him, being abomina- 
 ble3;and difobedient, and to every good 
 work reprobate, vcrf. 16. They were 
 either fuch as never were of the Chri- 
 ftian ChurchjOr if they were once of it, 
 yet now were revolted and become 
 Apoftates by their horrid opinions, 
 and abominable impieties. And then 
 what is this to members of a Chriftian 
 Churcbp prpfeffing Chi:Jfiianity > 
 
 Again 
 
8o jheBartofreeAdmifsion 
 
 Again, for Church examination in 
 order to the Sacrament, the Doctoral- 
 ledges, iPff. 3. 15. Bs ready alway to 
 give m anfwer ts every man that ask^ethyou 
 a reajon of the hofe that is in you, with 
 meek»ejfe and fear ; bauing a good con[ci' 
 ewce, &c. The fcopc of the place is to 
 ihew what a Chriftians duty is when 
 they are apprehended, and under the 
 terrour of perfecuting adverfaries : 
 which duty is to be fo far from being 
 affrighted from their Chriftian profef- 
 fion ; that in fuch cafe, they fhould be 
 alwaics ready to give a reafon of the 
 hope that is in them with meekneffe 
 and fear, &c. And the Apoftle urges 
 them to this duty ofconftancy from a 
 great incouragemcnt, If y§u [uffer for 
 righteoufnejfe fake^ hafpy are >r, vcrf. 14. 
 Now how in^pertinent is this place for 
 Church examination, or examination 
 by the Paftour or Elders before admit- 
 tance to the Sacrament. Ifftichkinde 
 of proofs be fufficient to warrant that 
 p^raftife of examination, and fufpenlion 
 from the ordinance for neglect of it, 
 men may prove any thing they have a 
 minde to^ and make every fancy of their 
 own a neccffary duty 5 and fo make 
 
 void 
 
to the Lords Snjpr removed. % i 
 
 void the neceflary Lawes of God by 
 thdr traditions. 
 
 I (hal inftanee in one quotation morej 
 and then I have done: anditis 2Pet.3.5. 
 'Fqx thh they are willingly ignorant ofyhatbj 
 the IFordsf Godths heavens xQere of old^&d 
 This the Doftor quotes to prove that 
 grofJe ignorance in Church members is 
 -a fcandalous lin, for which the Church 
 may proceed to cenfure them 5 and to 
 lufpend them from the Sacrament : buE 
 iure this is not very pertinent to his 
 purpofe, as will eafily appear^if he con- 
 Jfult with the Context. This fecond 
 Epiftlc was written to ftir up their pure 
 mindcs by way of remembrance, that 
 they might be mindfull of the words 
 fpoken before by the holy Pro- 
 phets, &c, and to arme them againft 
 tho/c Scoffers that (hould come in the 
 laft dales ;^ Pec. 3. ijSj^. Knowingthif 
 firft^that there (f?all come in the laft daies 
 (coffers ^walk^ngafter their own hftsj and 
 jaying^PFhere is thepromife of hit coiwi/^gj&c. 
 Scoffers at the Tromife ; which notes the 
 higheft degree of defe6:ion from and 
 renouncing of piety, fo P/W. 1 . 1 . of the 
 three degrees of ungodly men thcfceffers 
 orfcornersU the laft, as being the worft. 
 G And 
 
82 The Bane to free Admiffim 
 
 And by thefe are meant fuch as fell o^ff 
 and joined their fclves with the perfe- 
 cutingjewesj complying with ihemj 
 and falling into all the villany in the 
 world, expreft here by walking after 
 their own lufts, that is, going on habi- 
 tually as in a conftant courfe, doing 
 ivhatfoever fecmed right in their own 
 eyes, without any reftraint of law, of 
 nature, of Chrift, &i. In the fecond 
 chapter of this fecond Epiftle, they are 
 (et forth in their colours 5 to be fuch 
 as had efcaped the pollutions that are 
 in the world, through the knowledge 
 of our Lord and Saviour Jcfus Chrift, 
 and by apoftalie were intangled again 
 therein, and overcome^ and fo thpir 
 latter end was worfe then the begin- 
 ning. They that have been converted 
 from their heathen fins, by receiving 
 the knowledge and faith of Chrift, and 
 then again relapfe and turn to them 
 again, this latter eftate of theirs, this 
 Chrifiian Heathenifme is worfe then 
 their bare Heatheniflne at firft. They 
 had knowledge enough to bring in 
 damnable herefics, and wicked loolc 
 opinions; to wreft the Scriptures, to 
 trouble the Churchjand unfettle many •• 
 
 but 
 
t$ the Lords Suffer removed » 
 
 but they were willingly ignoranc of 
 the Word of God ; they had the know- 
 ledge of Scripture^ but againft their 
 knowledge did pervert the fame^ and 
 wreft all the Scriptures to their own 
 deftruftion 5 as the learned Papifts and 
 our Apellate Sefts do. But what k 
 this to the fimple ignorant among us, 
 that out of carelefneflc meerly^ or in- 
 capacity and weakneUe are fo 5 and yet 
 adhere to the true religion by profeP- 
 iion amongft us? Thefe are Arrange 
 miftakes and applications of Scriptures: 
 but I hope the Dodor is not willing- 
 ly ignorant. By this he may fee how 
 (evere he is againft that in Mr. H. which 
 he is more guilty of himfelf. But I 
 have done with this^ intreating him 
 and all others into whofe hands 
 this fhall come, to make a charitable 
 fenfeandconftruftion of what I have 
 here written, and not to be offended, 
 or prejudiced at the plainnefle of the 
 matter or rudenefle of the expreflions 
 and method, becaufe I want thole ad- 
 Vantages that (hould help all this. 
 
 The Lord knowes that I herein in- 
 tend plainnefle, andfofarras I know 
 niy own heart, I have thus declared my 
 G 2 judge- 
 
84 '^he Bar to free Admission 
 
 judgement in thefe things in upright- 
 nefle and fincericy,hoping they may be 
 a means of the Churches good^ tending 
 to her peace and unity 5 and I am per- 
 fwaded will be fo if prejudice or fomc 
 other thing do not hinder the ferious 
 conlideration, right underftanding and 
 life of what I have here Written. And 
 fo I have done with the reverend Do- 
 aor. 
 
 And I fhall now from the grounds 
 and principles laid down in the fore- 
 going difcouifej crave leave to hint a 
 ftw things to the diflenting brethren of 
 the Congrcgationall way : and the ra- 
 ther3 becaufe it the Presbyterian way 
 (as fome do praftifej will not hold and 
 fiand good, much lefle will the Inde- 
 pendent novelty in point of feparation^ 
 and gathering Churches out of Presby- 
 terian congregations or others, and 
 therefore give me leave fyou that are 
 for that way J to fpcak freely unto you 
 in a few words. 
 
 If you judge the Miniftry and the 
 ordinances and particular congregati- 
 ons 1/wfull as to the main, why do you 
 feparate from them, and gather out 
 their bed members from them? would 
 
 you 
 
to the Lords Supper removed, 8$ 
 
 you be content to be To ferved by other 
 feparated Churches ? Doth not this 
 fenfibly infinuateto the world, that 
 thofe gathered Churches are the only 
 Churches of Chrift, and fo all other 
 congrej»ations f not after your moul- 
 ding) thereby called into queftion whe- 
 ther they be Churches of Chrift or no^ 
 Are you for order and edification, and 
 for the peace of the whole, or arc you 
 not ? Do you intend the reformation 
 of the whole, or of a part only? If 
 you be only for the reformation of a 
 part, and your defire be to draw up 
 Ibme to purity of ordinances and 
 fpirituall communion with Chrift their 
 head, and one with another, what muft 
 become of all the rfft that are not of 
 yourminde, nor indeed in a capacity 
 ofadmittance unto you, upon your 
 termea and qualifications of members ,<* 
 what will you make of them that are 
 not fo qualified ? will you account 
 them members of the true vifible Ca- 
 tholick Church, and vet not fit to be 
 of particular congregations, and enjoy 
 communion with Chrift in all his holy 
 ordinances? 
 
 Are iheyby vertue of the holy Co- 
 G 3 venant 
 
86 'J^he Bar to free Admiffion 
 
 venanc of grace^ Church natives and 
 members borne 5 and declared to be 
 fuch by publick teftimony on the 
 Churches part in adminiftring of Bap- 
 tiftne unto them, a great Church pri- 
 viledge, of right belonging to none 
 but fuch as are in externall Covenant 
 with God at leaftj either by profeffion 
 offaithinthemfelvesj or by their pa- 
 rents, and yet not fit to be owned, or 
 received into communion by any par- 
 ticular congregation.? Why, what a 
 c^fe are we in then ? Your felves were 
 equall wirh the reft in your Baptifme, 
 and under the fame adminiftration of 
 worlhip and fervice that others were ; 
 and if you have found a bleffing in 
 your regeneration and effeftuall cal- 
 ling, keeping in that ftation, why doe 
 you forfake it now ? Hath the Cove- 
 nant of grace, in the ufe of ordinary 
 means, brought quickning grace and 
 life to your fouls fwhich is the main 
 Sn order to eternall blelTcdnt fiej whi- 
 ther will you go to mend your felves? 
 VVhy (liould you be fo oifended at the 
 prefence of fuch as you your felves 
 once were > Did fuch kindeof pcrfons 
 hhidcr the power and blelling of ordi- 
 nances 
 
to the Lords Suffer removed, 87 
 
 nances from doing you good before, 
 that you are fo zealous in feparating 
 fromthcni now ? Will not the effef^s 
 of free grace which you have already 
 received convince you, that it is good 
 for you to keep your former ftation, 
 and wait upon the fame God in cove- 
 nant for increafe and compleating of 
 what he hath begun ? What fault can 
 you finde with Word, Sacraments and 
 Prayer (the main eflentials of holy 
 worfhip^ they being the fame both 
 with us and you ? only you are grie- 
 ved that finners (hould enjoy the bene- 
 fit of all thefe, though you as bad as 
 they have found good in the ufe of all 
 the(e. Would you have Jefus Chrift 
 fave no more then thofe that are alrea- 
 dy faved^ or in a faving (late? Would 
 you have the efFefts of Covenant love, 
 flowing from a bleeding Saviour unto 
 iinners now to ceafe .? Had not meer 
 grace and mercy prevented when you 
 werefinners^ you had been impenitent 
 iinners ftill like to the worft. Will 
 not the remembrance of what you once 
 were beget fome bowejs of tendernefle 
 toward fuchfinners ? Is this your re- 
 paration the way to draw on others 
 G 4 that 
 
88 The Bar tdfree AdmifstGn 
 
 that are weak onesi and to recover of- 
 fending brethren ? Is this the way to 
 do their fouls good, to rail and revile 
 them with reproachful! fpeeches and 
 ilanders;, calling them the World in op- 
 polkion to the Church, andunbelee- 
 \tr^^ aliens, profane ones, dogs, and 
 i^wine, and the like? Nay, is not this 
 the way rather to caft ftumbling blocks 
 before theblinde, and to deftroy many 
 weak brethren whomChrift hath died 
 for, by hardning them in an evill way ? 
 Is it not a means to make them apofta- 
 tize from the true Religion, and turn 
 Papiftsorany thing, to keep th&name 
 of Chriftians, rather then to be under 
 that reproach of Infidels, Heathens, the 
 profane world, &c. You would have 
 them left to wander in their own waies, 
 and fo you make them objects of the 
 thrcatnings, but not of the grace of the 
 Gofpell and promifes , under the com- 
 mands, but not under the promifes 
 made to Gofpell adminiftrations. I 
 wonder at itjthat fuch Miniflers would 
 be accounted the only men that patro- 
 nize free grace, and the only Gofpell 
 Preachers ; and yet forget that Chriii: 
 came into the world to fave (inners^ 
 
 and 
 
to the Lords Supper removed. 89 
 
 and to give repentance and remiflion of 
 lins ; to fcek and to fave that which is 
 loft, asallwereandareuntill he finde 
 them and gather them to himfelf by a 
 bleiling of Iplrit and power in the ufe of 
 his own ordinances. The Scriptures di- 
 fiinguiih indeed between the Church 
 and the World; butthefemen will be 
 making a world in the Church, and 
 a world out of the Church : and make 
 Infidels of the baptized, and fuch as 
 were born in the Church, and make a 
 profeffion of faith, and that truly too 
 as to theobjeftat leaft, and yeeld ex- 
 ternal! conformity in the materials of 
 worlhip and Chriftian obedience. But 
 you that are fo bold to unchurch Chri- 
 ilians, and to make fpoile in Chrifts 
 Kingdome 5 did you ever read any fuch 
 thing approved in the Scriptures? I con- 
 felTethele are bold times; but kt not 
 men make too bold with JeTus Chrifts 
 intereft; fuffcr him to have his full 
 pofTeflions and dominion overall his 
 lubjc6ts that profefTe loyalty- and ho- 
 mage unto him in the world. Let us 
 wlili grace and peace to all that call 
 on the name of the Lord Jcfus both 
 theixsand curs ;-and ktus have uri 
 
 I' 
 on 
 
90 The Bar to free AJmiJfio^ 
 
 on with them aDd communion too in 
 alltheLawcs and ordinances of Jefus 
 Chrift. He hath fpirit and grace (iiffi- 
 cient to anfwcr all the wants, to pre- 
 vent all the evils of all that feek alter 
 him according to his own inftitutes. 
 Oh brethren hinder none in fceking af- 
 ter Jefus : difcourage none becaufe 
 they are finners from coming under 
 the moft ingaging ordinances to pre- 
 fervc Chriftian obedience; do not aft 
 To contrary to the Apoftoiicall dales. 
 The Apollks did what they could to 
 convert the world unto Ghriftianity, 
 and rejoyced in bringing fmncrs to the 
 obedience of faith : and were all for 
 the inlarging of Chrifts kingdome^ for 
 which end they put themfdvcs upon 
 the greateft hazards. And will many 
 of you pervert Chriftianity into the 
 world, Chrift into Eelial^ unchurch 
 and unchriftian fuch as the Apoftles 
 did generally imbracc^ and receive to 
 communion upon as flender grounds 
 as oursaredefiredtobe received? Did 
 you ever read that they refufed any 
 one that imbraced the Doftrinc of 
 faith, and was willing to be baptized? 
 Did yoa ever read that they required 
 
 more 
 
to the Lords Suffer removed. gi 
 
 more to breaking of bread, then they 
 did to Baptifme ? Did you ever read, 
 that they called any in the Church tin- 
 •beleevers. Heathens, Belial, Dogs^c^c. 
 Did you ever read of this diftinftion of 
 Church and World in any of thofe 
 Churches the Scriptures fpeak of? I 
 would you would prove a twofold 
 worlds one in the Church, another out 
 of the Church : and a twofold King- 
 dome in thevilible Church of Chril^, 
 where men and women generally fub- 
 mit to the Lawes and Ordinances of 
 Jefus Chrifl. Will you confound things 
 that fo much concern the Lord Chrifts 
 intereft > can you put no difference be- 
 tween the unregenerate under Covenant 
 lations and adminiftrations, and the 
 infidel world that are left to wander 
 from all thefe, and to facrifice to the 
 Devillj and not unto the true God at 
 all ? Will you allow them no better ti- 
 tles and priviledges then you will al- 
 low to Heathens? I wonder what rule 
 you walk by, and judge by^ and what 
 rpidtit is that you a§: fo vjgoroufly 
 from. Suppofe the Indians in America. 
 fhould generally embrace the Chriftian 
 faith, and difavow their worfiipping 
 
 of 
 
97> rhe Bar to free Admission 
 
 of Devils, and defire to imbody them- 
 felvcs with thofe that profcde the Chri- 
 ftian religion, would you not offer 
 them Baptifme,and upon their coming- 
 under itj would you not admit them to 
 all the ordinances of Chriftian profef- 
 lion and communion? Whether you 
 would or no, the Apoftles have done 
 K IB the like cafe. Orfuppofethe in- 
 iidell Jewes fhould be convinced of 
 their miftake,and (hould now confeflc 
 that Jefus whom their fathers crucifi- 
 ed, is Uie true Mediah and Saviour of 
 the world ; and upon that account re- 
 nounce their errour5anddelire the Bap- 
 tifme of Chrift, profefling their refolu- 
 tion to fubmit unto his adminiftrati- 
 ons, and come under Chriftian obedi- 
 ence, would you refufe them and not 
 baptize them un till they were fo qua- 
 lified as to come up to your termcs of 
 communion ? I think you would not. 
 And I pray then, why wili you leparate 
 from tbemoftofours that are lawfully 
 baptized, and come up to the fame pro- 
 fc/Jjon,and are of no other religion but 
 the Chriflian religion, and .cxpcft fal- 
 vaijion by Chrifl: alone? Is it becaufe 
 ihey have this by education and the 
 
 helps 
 
to the Lords Supper removed. 93 
 
 helps of tradition, which in the other 
 cafe is not lb > I pray you do not un- 
 dervalue any benefits and helps that are 
 the confequences of the Covenant of 
 grace. Remember how fadly the Apo- 
 ftlc laid it to heart, when the Jewes by 
 their infidelity in denying Chrift to be 
 the Son of God, divl unchurch them- 
 felves and apoftatize, Row. 10. i. and 
 the II. compared. It .was not their 
 being carnall and otherwife ignorant 
 and wicked, but their not beleeving 
 that Chrift was the Meffias promifed 
 unto their fathers, that did unchurch 
 them and their pofterity to this day .for 
 that unbelief was the thing that barr'd 
 them from his adminiftrations, & fo are 
 faid to be cut offialchough by birth pri- 
 viledge they were the only naturall 
 branches or Church members.Were they 
 refufedby theApoftles, or call: off, or 
 did they ejeft Sccaft out the mlelves from 
 being branchesof the true Olive I'Chrifts 
 coming in the fleOi not difcerned by 
 them, was the occafion of their fall 
 from being the Ifrael of God : he was 
 the ftumbling ftone and the rock of of- 
 fence, that made them fall from their 
 Ghuich ftate and relatlon.They would 
 
 not 
 
94 '^he Bar to free Admifsior^ 
 
 not own any other adminiftration but 
 that o£Mojes 5 and upon that account 
 undid themfelves and perifhcd* What 
 think you would have been the ifTue, 
 had they owned Jefus Chrift to be the 
 true Meflias, and fo had come under the 
 Gofpell adminiftrations^ as ours are; 
 and would not be under any other, 
 that they ftiould have been refufed and 
 feparatcd from, as being none of the 
 Church of Chrift ? I beleech you con- 
 fider of it : did not thoufands of the 
 Jewes come in and offer themfelves to 
 Baptifme at the preaching of one (hort 
 word or fcrmon^ A^. 2- And can wc 
 imagine that they were all true Con- 
 verts in your fenfe ? was any refufed 
 that defired to be one in the Chriftian 
 profeflion ? Suppofe that all the com- 
 mon people in England were unbapti- 
 zed (as fome reproachfully and flan- 
 deroufly report they are) and were 
 feniiblc of that condition ; and fhould 
 come and dcfire Baptifme upon no 
 other account then their prefent capa- 
 city would admit of; confefling them- 
 felves finners, and proraiiing obedience 
 to the word of God ; profeifing hope 
 of mercy and happineffe through the 
 
 merits 
 
to the Lords Suffer removed. 9 S 
 
 merits of Jefus Chrift (which all that 
 have learned their Creed are capable to 
 doj 1 would fain know whether you 
 could lawfully refufe to baptize them 
 at the prefentj without any long defer- 
 ring of it, although they had been Hea- 
 thens born. I would I did but under- 
 ftand your anfwer to this fuppofition* 
 I conceive that all thofe that being of 
 years^arc in a capacity for Baptifme, are 
 in a capacity alfo of all other Chrifti- 
 an communion. I prefume the Apo- 
 fHes baptized upon as eafie termcs, and 
 fo might you •-, except you have a dif- 
 ferent commiflion, or underftand the 
 Apoftles commiffion in fome other fen(e 
 then they themfelveS did. But I muft 
 contraft my {t\i^2>i aske you once again, 
 whether you ever found any prefident 
 in the Word for what yoii praftife in 
 this point? what Church under the 
 adminiftration of the Gofpell will af- 
 ford a prefident for your pra6:ire ^ Do 
 you feparate according to Apoftolicall 
 order and rulcjor by vertue of fome new 
 commiffion or light the Scriptures ne- 
 ver taught you ? I pray you again 
 confider : you had need be fure of good 
 warrant to bear you out: for you have 
 
 been 
 
06 The Bar to free Admifsion 
 
 been the caufe and means of our being 
 without difcipline^ Sacraments^ union 
 and communion with other refor- 
 med Churches : indulgence to you hath 
 been the occafion ofan unlimited To- 
 leration, the mifery of all thofe fafti- 
 ons, Schifmes, Herefics, Blafphemies 
 now abounding in every corner of the 
 Land. Well^ if your foundation be 
 only the wifdome of the flefh^ and a 
 worldly intereft, time will difcover 
 more of the Babel you are building: 
 when the confequences of your prin- 
 ciples, pra8:ife and defign are come to 
 full maturity. Ic may come to that 
 pafle (and it is much to be feared it 
 will) that you would retreat if y3u 
 could tell how. In the mean time the 
 wilde beafts of the wildernellecomeiii* 
 to Gods vineyard, and by herefies de- 
 ftroy the tender grapes : an^ many foUou^ 
 their femkioui tpayes^, by reafgn of v^hom 
 the way of truth if evill fpoken of. Men 
 ari\e from among our fives J^eal^ng per- 
 verfe things to draw away Viicifles after 
 thcmy 2 Pet.2. 2. Aft. 2o. 30. Butmark^ 
 them ihut caufe divifmns and avoid them^ 
 Rom, 16. 17. 
 But let mc fpeak one word more in 
 
 or- 
 
to the L ords Suffer removed , 9 7 
 
 order to difcipline, which as you were 
 never yet willing to come under as 80 
 the reforming of the whole, io have 
 your indevours been all along mofl 
 fierce to obftruft and retard the difci- 
 pline debated on in order to that end. 
 Again, when thefittcft wayin Chriftian 
 prudence, according to rule was agreed 
 upon as a means to reformc the whole ; 
 and confirmed by the fupreme Autho- 
 rity of this Nation; defigns were dri- 
 ven on to obftruft it, and fuch things 
 attempted, as are the greateft fcandals 
 to the Proteftant Religion that ever it 
 fufFered under. 
 
 And thirdly, notwithftanding many 
 fymptomes and fad omens of a carnall 
 defign tending to the confufion and 
 ruine of the whole (and thofe the pro- 
 per produds of your own mifcarri- . 
 agesj do already appear ; yet you per- 
 ak in your own contrivances, and 
 will not retradi untill not only 
 the Church, but alfo the flourifhing 
 ftatc of the Common wealth be invol- 
 ved in the fame confufion and ruine. 
 The very finewes of the Common- 
 wealth are the fear ofGod, and divine 
 order in carrying on the fame in ail 
 H " its 
 
98 The B^rretofree Adtniffien 
 
 us parts uniformly .* difFerent parties 
 and faftions too much indulged do 
 ever beget jealoufies and fears, the 
 common nurfery ot (edition and rebel- 
 lion : And th^t which cannot be held 
 without gratifying of all factions and 
 parties, canpot in reafon and policy 
 hold long. Why nuy not men truly 
 (car Godo and carry on the power of 
 godlinefle in their leveral funftions and 
 places, imder an eftabliihment of Dp- 
 (!i;rine5 worihip and order; the only 
 way to honour God ? And the beft ex- 
 pedient to prefcrve the whcje unifor- 
 mity in the Church is a goo4 founda- 
 tion of peace and tranquillity in the' 
 Qommon-wcalth. And that is ever 
 the beft policy amongft Chriftians that 
 is fubordinate to true piety : and our 
 greateft freedome defired, will be foo- 
 neft attained in the way of religiouf- 
 nefle, when fin will be a fnare to any 
 people. I confefle it is meerly pcca- 
 iionally that fomc things have drop- 
 ped from my pen of this nature. I 
 would not offend any, nor have I un- 
 dertaken to meddle with the Indepen- 
 dent way ftri^ly taken ; they have 
 b^en (ufRciently aiirwcre4 by divers 
 
 lear- 
 
t0 the Lords Staffer removed. pp 
 
 learned and reverend Genilemen : and 
 the inconfiftences, contradiftions, ab- 
 furdicies and miftakes of their way 
 discovered, and not yet vindicated by 
 any that ever I heard of. I only have 
 hinted fome things tending (as I con- 
 ceiveJtotheChurchts peace and uni- 
 ty in vindicating Church members 
 from reproach and (lander, and infe« 
 rencc to the preceding difcourfe. And 
 therefore I fhall end with Mr. Humphreys 
 wifhes^adding fome of mine own. 
 
 1. Iwifhwehada government efta- 
 bliflit in tl^ Church, the neareft in 
 Chriftian prudence that may be to the 
 word of God. 
 
 2. I wilhthe duty of fraternall cor- 
 reptionja watching over, and admo- 
 niftiing one another in love were bet- 
 ter known and pradifed amongft us. 
 
 3. Iwiftithatmen would look more 
 to their own confciences^andleave the 
 judging of others fpirits^heart and reins 
 alone to the judgement feat of Ch rift. 
 
 4. I wi(h, though there mav be fome 
 judging [by the fruits, that wife reli- 
 gious men would be more cautious of 
 countenancing the reparations in the 
 vifiblc Churchy feeing upon the fame 
 
 H 2 ground 
 
ground that you go to gather a Church 
 out of any mixt congregation^ another 
 will gather a fcparation out of your 
 Church; and io continue (as I have 
 intimated from our fad experience; an 
 endleffefeparatins, untill this fir" re- 
 paration (hall in a few years be able 
 io take up the faying of that greateft 
 Grand-mother, unto thofe many 
 Schifmes (hee (hall fee iflfuing as her 
 naturall ofF-fpring, out of her ownc 
 bowels. Rife up daughter, go to thy 
 daughter, for thy daughters daughter 
 has a daughter; for this feparations 
 reparation has a reparation ; fo tarrc 
 Mr, Humirey: l^dde. 
 
 I. Iwi(hthatthe diilmftion ot be- 
 leevers and unbcleevers. Church and 
 world, Chrift and Belial, holy and 
 profane, worthy Church members, 
 andunworthy,were ufedin the Church 
 of God according to Scripture mean- 
 ing, and with due caution, and no 
 othcrwife. 
 
 2. 1 wi(h that Sacraments were more 
 clearly underftood in rcfpeft of then 
 nature and end, attributing unto thcni 
 their due according to the Scripture, 
 avoiding all humane boldadfej cither 
 
to the Lords Suffer removed. i o l 
 
 in adding to advance them, or in dimi- 
 nifliing them fo as in the lead degree to 
 debafe them. 
 
 3 . I wi(h that the Lord Jefus may 
 have the liberty and full fcope of his 
 own inftituted ordinances given for 
 the fpirituall good of his Church 5 
 that he may ufe them as inftruments 
 of his Spirit in order to that end^ up- 
 on thefpirits of all his Tub jeds, accor- 
 ding to their nectlfities and fpirituall 
 wants. 
 
 4. I vvilh that a godly care may be 
 taken in the education of all borne in 
 the Church, that being inftrufted in the 
 plaineft way of faith and obedience 'in 
 the Chriftian religion, they may be 
 prepared to profit by every ordinance 
 in the Church when they come to 
 years. 
 
 5. I wi(h that all of years may be 
 made to underftand their duties and 
 Church priviledges and be incoura*- 
 gcd unto Church communion in all 
 the waies of Chrift •, that fo they may 
 come under Church difcipline, the beft 
 remedy to reclaim the obftinate and 
 wilful I offenders. 
 
 6. I wifh the gifted brethren wcie 
 
 H 3 bectcr 
 
I oi T^he Bar to free Admlffton 
 
 better iroployed, then in uachurching 
 our Churches, and gathering Churches 
 out of them : it were a work more pro» 
 per and acceptable, either to be con- 
 tent to exercife their gifts to the edify- 
 ing and building up of that Church in 
 which tliey received them ; or el fe to 
 goe into the infidell world fas the A- 
 poftles did) and preach the Gofpel and 
 plant Churches there. 
 
 ihe 
 
lOJ 
 
 ^^v.|2f2 .fif ^sp -f^Sf 
 
 7 ^^ ScripureRaile Exa- 
 mined. 
 
 REader, fince I parted with what 
 I had written in arsfwer to Doctor 
 T>rak^ in the foregoing difcourfe ; there 
 came to my hand Mr, Humfnys Rejoy- 
 tier in vindication of himfclt 5 a work 
 very well performed by him : wherein 
 the truth formerly by him aflerted is 
 better cleared, and confirmed, to fhc 
 fatisfaftion of many fouls fearing 
 God, and breathing forth their ear- 
 neftdefircs after the fettlement, rcfor- 
 jnationand unirormity of the Gfmrch 
 of God in England according to the 
 Word of God. Be not prejudked 
 againft his book by other learned men, 
 who have and ftill do appear with 
 much bitternefic and paflion againft 
 him 5 more to affright with wordsand 
 humane diftatcs mcerly, then with mat- 
 H 4 tcj: 
 
I04 The Script f^re Rail examined. 
 
 ter of grounded truth, according to the 
 fenfe of the holy Scripture: witneffe 
 that book put forth by fomc Mi- 
 nifters of Glocefler-pjire^ intituled, A 
 Scripture Kaile to the Communion 7 able. 
 I confefle the title is good; for we do 
 acknowledge there ought to be fuch a 
 thing ; but not in their fenfe, as I hope 
 (hall appear by the difcovery made in 
 this (hort difcourfe following, in 
 which I (hall wave what hath been al- 
 ready written in anfwer to D. Vrak^y 
 by Mr ^Humfrey and my felf, and take 
 notice only of fome things in the 
 Scripture Kaile which have not yet 
 been fpoken to, that I know of. And 
 this I (hall do as briefly as I can, be- 
 caufe I would not anticipate him 
 whom i« doth more nearly con- 
 cern. 
 
 And firftof all, becaufe I would not 
 leave the weak and incautelous Reader 
 deceived with vain and groundleflc 
 words in reading this Scripture Kaik^ 
 let this be noted, that I take Scri- 
 pture difcipline to be the only Rail 
 for the Communion Table 5 which (l 
 hope) b oth the Author reproached^ and 
 
 my 
 
The Serif ture Kail examined, 105 
 
 my felf carneftly defire may be fer. tip •, 
 and all pur indevours tend as condu- 
 ciblemeansto that end: as being aiTu- 
 red that the firft ftone in the building 
 of the reforniationj fas to our cafej 
 is holy dikipline : And whether their 
 principles or ours tend moft to that, I 
 hope to, make appear to fober and 
 unprejudictd Chriftians. And the way 
 I fhall take, fbali be- to di (cover fome 
 of thefe Gentlemcns unbrotherly dea- ^ 
 Jings with Mr Humfrey : firft in per- 
 verting his ftn{e. Secondly, in fetting 
 up a Raile to the Lords Table, by per- 
 verting Scripture^ and fo making that 
 Raile to be a pretended difcipline ^ 
 mecrly. 
 
 I. They have damned and cenfured 
 his Book to be an ungodly pamphlet^ 
 in which is a made of perverting Scri- 
 ptures, tending to deftroy all Church 
 reformaiion ; little better then carnall 
 ^nd profane realbning, fophiftry, a 
 heterodox piece, abomination^ a vile 
 piece^ with divers other fuch hard cen- 
 fures, laiiguage enough to affright 
 any from ever looking into it^ that 
 have any care of their loul^j to avoid 
 their own deftru^ion, in complying 
 
 with 
 
1 06 The Scnpture Rail expmintd. 
 
 with that foul damning praftife of 
 
 maintaining mixt communion, as they 
 call it. 
 
 Imuflconfeffc thefe men feem very 
 confident in reproaching and cenfuring 
 both the Book and the man : but iit 
 this their indeavour to make it thus 
 vile and odious to the world, they have 
 not the leaft evidence of truth or 
 ftrength of reafon to evince it, that I 
 can finde in their Book ; And it will fo 
 appear, if you minde what is Mr. H. 
 fcope and end in his difcourfc^and what 
 are the principles upon tvhich it is 
 founded. As, 
 
 1. That the vijfible Church of Chrift 
 confiftsofmen making a profeffion of 
 faith in Jefus Chrift, and fo are Saints 
 by calling, what ever they are intruth, 
 while they fo profefle, and adhere 
 to the true worfliipathe means and mat- 
 ter of which are hearing the word, 
 receiving the Sacrament, and prayer : 
 and of thefe many are called and lew 
 are chofen. 
 
 2. That all of thefe of years cdme 
 under the obligation of Chrifts com- 
 mands, and are bound to do their duty 
 & homage to Chrift their Lord,' as well 
 
 as 
 
^ht Scripture Rail examined. 107 
 
 as they can, according to Mat. 28. 
 1^5 20. 
 
 3. Thatallfuch ought to fubmit to 
 Church difcipline, and not to be ex- 
 cluded from any obfervance, nor dtny- 
 cd any Church privikdge^ untill they 
 be judicially proceeded againft^, and 
 debarred by venue of poiitive excom- 
 munication. 
 
 4. That Miniftcrs by vertue of their 
 funftion and office may lawfully ad- 
 minifter the Sacraments to Church 
 membersi though they be ignorant and 
 fcandalous, he doing his duty as well 
 as he may in preparing them, in the 
 want of Church difcipline. There('I 
 dare boldly affirme) are the main things 
 aderted in that little defpifed piece j 
 which with a fober fpiritj the Author 
 hath fobcrly difcufled and cleared from 
 the common exceptions made againft 
 it by men of different mindes : for 
 which his pains firft and laft, I verily 
 belecve the Church of God in England 
 have great caufe to be thankfull to the 
 Lord of the harveft^ for fending (ucha 
 faithful! plain-heated labourer a- 
 mongft us ; the fwect temperature of 
 his fpirit.^ fo adorned with wifdome, 
 
 cba- 
 
^ o8 The Serif ture Rati examined. > 
 
 charity ,and fuch a peaceable framej be- 
 fpeaks him taught of God the true 
 fenfe of his will in his holy Scriptures, 
 rather then his reproachers. 
 
 I. Touching the vifible Church, 
 what evill hath he done in afferting it, 
 toconfiftofmenmakingaprofeflion of 
 faith inChrift ? Wherein doth he dif-, 
 fent from the moft orthodox writers' 
 in all ages, in judging the Church of 
 E?fg/rf/7ci a true Church? It is confefTed 
 by the^ adverfaries ^ and alfo that a 
 parochiall congregation where the 
 Word is truly preached, and the Sa- 
 craments adminiftred according to or- 
 der, being a part of the whole, is a 
 true Church likewife. And this is al- 
 fo confefTed by thefe Gentlemen ; for 
 they grant that our parochiall Chur«- 
 chesare true Churches in a large fenfc, 
 and that is enough as to this ; and fo 
 I hop^ there is no evill in this firft po- 
 fition. 
 
 2. For the next thing by him a/Rr- 
 ted^ namely, that all of years in a pa- 
 rift, being bapti2ed, come under. the 
 obligation of all Chrifts commands 5 
 " ^s proved {?y the text before cited, 
 ^^r. 28^19^20. And that in order to 
 
 the 
 
The Serif ture Kail examined, 1 09 
 
 the Lords Supper, Do this in remem- 
 brance of me^ ha known duty belong- 
 ing to every particular member of the 
 Church in common with all other 
 parts of the worfhip and fervice qf 
 God. And is it then profane reafoning 
 to urge Church members to do their 
 duty and homage, in this particular 
 more then in all others .? To this thsft 
 Gentlemen have faid but little (^that I 
 can findej to take off what is urged by 
 Mr.H» 
 
 As for that of the Pafleover, Mr. H, 
 hath the better end oi the ftaffe 5 it be- 
 ing the duty of all to obferve it in the 
 feafon under penalty of their lives up- 
 on wilfullnegleft. Numb. p. 13. And 
 if any^ by reafon of legall uncleannefle, 
 or being in a journey a far off, could 
 not keep the Pafleover the fourteenth 
 day of the firft moneth, they were to 
 keep it the fourteenth day of the fccond 
 moneihj and fo nothing would excufe 
 any in the not oblcrving that ordi- 
 nance^ fee verf. 10. 11. And beiides^ 
 that legall uncleanneflc did not de- 
 barre them from the Pafleover more 
 then from any other obfervance of 
 communion facred of civill. 
 
1 1 o The Scrip urt Rail examined. 
 
 It is pky thefe Gentlemen fliould be 
 in lucb hafte^, thit they could not in- 
 force the niany places of Scripture 
 which have been brought by others (as 
 they fay pag. 28.) to prove that the 
 Jewes were kept from- the pafleover for 
 moral 1 uncleanneflfc or fcandalous 
 fins, which they arc confident neither 
 M.F/.nor all the world can cveranfwer. 
 For my part 1 wonder what Scriptures 
 thofe are, that I {hould never fee nor 
 read them in the Bible. Thefe Gentle- 
 men quote four texts Cas I cake it) to 
 prove the fame 5 to which Ifhallfpeak 
 fomeching particularly. 
 
 Thefirft text is Numb, 15. 30, "31. 
 Where by Gods appointment, the foul 
 finning prefumptuou fly was to be cut 
 off from among his people; namely 
 by death \ and fo from all other ob- 
 fervanccs as well as the Pafleover. And 
 for the unclean pcrfon that would not 
 Aibmic to the law of purification, he 
 was to be cut off from the congregati- 
 on of Ifrael ; and therefore from all 
 communion in wor(hip,i\7^«w^.ip^20. 
 
 And putting out of the Syna- 
 gogue, Joh. 9. 22. was to be put out 
 of the Jewes and Gen tiks, and fo from 
 
 all 
 
The Scripture Rail Examined. 1 1 1 
 
 all ordinances of worfhip ; btfides the 
 Synagogues were not the place of kee- 
 ping the fcaft of the paifeovtr. And 
 what then is there yet in all this to 
 prove that for morall uncleanneflc 
 iome were to be kept from the FaiTt- 
 over only ? 
 
 But let us come to the next place, 
 which is E^r4 10. 8. Where fchcy fay) 
 who foever would not come to build the 
 Temple within three daics^ fhould be 
 Separated from the congregation^ and 
 confequently excluded trom the pa de- 
 over. This place, that it might feern 
 to be for their purpofe, is corrupted by 
 them, and falfly alledged. The words 
 are part of that proclamation agreed 
 upon by the heads of the people after 
 their return from captivity to Jerufa^ 
 lem; concerning that great fin of ta- 
 king ftrange wives, wholoever would 
 not come within the three daies accor- 
 ding to the counfell of the Princes and 
 the Elders of the peoplc,allhis(ubftance 
 Ihould be forfeited, and himfelf fepa- 
 rated from the congregation, &c. Now 
 was this to come to build the Temple > 
 no, it was to confefle their fins, and to 
 put away their ftraDgewives^ chat the 
 
 wrath 
 
1 1 2 The Scripture Rail examined, 
 
 wrath of the Lord might be turned 
 aVv ay.This Scripiure will ferve my turn 
 hertakti better then theirs now. 
 
 But the next Scripture they alledge 
 is hz^ek; 2 2. 26, Ecr Friefts have vioU" 
 ud tr.y laWy and have profaned my holy 
 things : they have put no difference between 
 the holy andprofa»e^ths clean and the uH' 
 dean. Now by holy and profane (we 
 know) is ufaally meant the circumci- 
 itd and the uncircumcifed ; and fo 
 clean and unclean is to be taken in a 
 legall fenfe ; and then what is this to 
 debarring from the [Pafleover for mo- 
 rall uncleannefle and fcandalous fins, 
 niore then from other obfervances ? 
 
 Bnc they fay further, that the un- 
 circumcifed in heart were not to enter 
 into the Sanftuary to pollute it;and for 
 this they quote £2^^^^.44.7,9. where 
 again they grofly abufe the Text, and 
 that wilfully toojasone may think. And 
 truly I cannot but wonder that men 
 pretending to fuch purity of worfhip 
 and difcipline, dare make fo bold with 
 Scriptures, as purpofely to pervert 
 them to blinde the eyes of the reader 
 that he may not underftand the fenfe ; 
 telling him that fuch as did manifcftly 
 
 appear 
 
The Scripture RaH examined. 1 1 j 
 
 appear to be uncircumcikd in heart, 
 though they had received the circum- 
 cilioi\of theflefh^might not enter into 
 the Sanftuary ; and that the admitting 
 of fuch into the Sanduary. was 
 the fault for which the Priefis were 
 punifhedjverr. 13. A mod notorious 
 falftiood, and f if they did look upon 
 the text} willully ajlerted to deceive 
 their reader. The thing tlie Lord com- 
 plained of in this place, was that they 
 had brought into Gods Sanfkuaryj noc 
 Jewes, but ftrangers or aliens,uncir- 
 cumcifed in heart .- ar d that we might 
 be fure it is meant of Gentiles and not 
 Jewcsj there is added uncircumcifed in 
 the fle(h to pollute the Sanftuary, con- 
 trary to the Law ; but this thefe men 
 leave out, and conceal from the reader 5 
 which if they could alfo havedafht ouc 
 of the Bible, I beleeve it would be 
 the ftrongeft place in the Bible for their 
 purpofe 5 but being as it is, it makes 
 nothing at all for them or againi^ 
 Mr* H. And we may take notice of the 
 juft judgement of God upoa thefe mens 
 ipiritSj leaving them to mifcarry thf m- 
 felvesj and that wittingly, in pcrvert» 
 
II A 7 he Smpture Rail examined. 
 
 ingthe Scriptures; the thing they un- 
 juftly charge that reverent man Mr. H, 
 with. 
 
 But to leave their falfc glofTe?. on thefc 
 places and ^o on 5 ihty ull us lurcher 
 pag. 30. That this ipokcn of the 
 Sanfttiary is typicull in reference to 
 the fpirituall Sanftuiiry, the Church 
 af Chrift in Gofpell times ; but how 
 they will prove that the Sanftuary 
 was a type of the Church of Qod in 
 car times, I confelTe I know not; be- 
 caufe the Jewts were a Gofpell Church 
 and under the Gofpell Covenant then, 
 as well as we now. To xhm was \he Co- 
 jpell preached as xvell as tom^, Heb. 4.1. 
 
 But from thofe Scriptures they con- 
 clude, that the Jews were kept from the 
 Pafleover for prefumpcuous and Ican- 
 dalous fins; for fay they. If they were 
 cut off from the congregation, then 
 they came not to the Paffeover j And 
 one end of their cutting off was, that 
 they might not defile the Paffeover; 
 and thence conclude that Mr. H. hath 
 deluded the reader. 
 
 An\w. Let them for (hamc be more 
 finglc hearted hereafter in their conclu- 
 sions 
 
Tht Serif inre Rail eXAmmcd. 115 
 
 fions. This is ilieir argument, Ibnie 
 Jevves were to be cut off Uvm the con- 
 gregation by death tor pr^dimpfuoHS 
 and rcandaloiis linss therefore lome 
 were to be debarred the Pa(r.over tor 
 morall unclcannctl'e ; is this a good 
 confequence? That by ciutingoiilrom 
 the congregation we ire (for the nioft 
 part at leaftj to ui^krftand a cutting 
 off by deathj appears,, l<!umb. 15. 30, 
 31. Exod, 31. 14. Afjjain^ they were 
 cut offj ftoned to death for their pre- 
 fumptnous (ins 5 therefore they were 
 cutoff that they might not deBe the 
 Paffeover ; This in plain termes is all 
 that they fay ; and is this good and 
 (bund reasoning ? Is not this a great 
 dilcovcry of Mr. Hum\xeyi deluding the 
 reader ? And let me note further5,that 
 if it could be proved that an}^ were ex- 
 cluded the Sanftuary for fcandalous 
 iins 5 the confequence will be no more 
 but this^ That for fcandalous ims 
 fome may be excluded from all the 
 parts of Gods worfhip, which is not 
 denied but granted by Mr.H. provided 
 it be done by the juft cenfures of the 
 Church : fo that thefe Gentlemen may 
 fee, what a noife they make about no« 
 ibing, I 2 Bii£ 
 
1 1 6 The Scrtfture Rati examined. 
 
 But they go en and tell us what Ge- 
 la[fy faith on i Cor- lo. fin his Book 
 called AarofisKod tuddcd) concerning 
 thoie liraelites that did eat ot the Man- , 
 na_,and drank of the Rock that fol* 
 lowed them^ that they falling into ido- 
 latry, whorcdonies, niurr-iiuring?, and 
 the like, the wrath of God can.e 
 upon them , hence ihcy interre. They 
 did not eat of the Manna and drink of 
 the Ptock aker the committing of 
 thofe fins, and fo were excluded ior 
 tnoralluncleannefTei as good a confe- 
 quence as the former. 
 
 Forfirft, I deny that all that were 
 guilty of thcfe fms were cut off from 
 the congregation ; for the whole con- 
 gregation murmured, &c. yet were 
 they notall dtftroyed ; their carkaGcs 
 fell in the wildernefle not all at once 
 in one day, but by degrees for many 
 years: and yet thofe that were fpa- 
 red did eat Manna, otherwife they 
 muft needs have perifhcd with hun- 
 ger. 
 
 Secondly, For thofe that were de- 
 ftroyed and cut off, was it that they 
 might not eat Manna any moire ? What 
 aftrange, and abfurd confequence is 
 
 this 5 
 
The Scrifture Rail examined. 117 
 
 this; They were deftroyed for their 
 idolatry, whorcdomes and murmur- 
 ings, therefore they were cut off that 
 they might not eat of that Sacraraen- 
 tall Manna. What a ftrange fancy is 
 this? as if amalefaftor were put to 
 death, that he might not live co come ^ 
 to the Sacrament any more 5 me thinks 
 it were more rational! to fay, they 
 were cut off by death, that they might 
 notdifhonour God by the committing 
 of thole lins of idolatry, whoredomcs 
 and murmurings any more. 
 
 In the (ame page, from the falfe and 
 abfurd premifes ("as they are already 
 difcovered to be} thofe Gentlemen 
 urge Mr. H. with an argument 5 but ic 
 is fo long5flatand falfe, that I (hall 
 pafle it by, having already cut the legs ., 
 it (lands upon. And the truth is, the 
 Author whom they reproach, hath faid 
 enough concerning this Scripture to 
 flop the mouth of very malice and envie 
 it fclf, if any thing would do it. 
 
 But let us remember what we are up- 
 on, Thefe Gentlemen have denied that 
 all the Ifraelites were admitted to their 
 . Sacramento, efpecially the Pafleover : 
 and to prove this, they have brought 
 I 3 (bme 
 
; 1 8 The Scrtftun Rati examined. 
 
 fame Scriptures ; I have examined them 
 (^you {eej and their inferences ^nd 
 conclufions drawn from them : and all 
 they haveVai.l indm.4e a fnew of a- 
 ajounLS to no niore but this; i.That 
 ibme were dtnytd the Paffeover for 
 a monethsCpaceby rcafon of thtirle- 
 gall ancle. nne.'fe. 2.Thdtrome have 
 been cut oil by death for mora 11 un- 
 cleannefiCj or that Tome have otherwifc 
 been fcparattd h'om the congregation, 
 and To from all ordinances of divine 
 worfliip, for fcandalous fins. And 
 all that can poflibly be gathered hence , 
 is no more then what Mr. H. hath all 
 along granted: for he excepts the ex- 
 communicate in his Free Admlffion to 
 the Lords Suffer : and this is by them 
 yeelded unto^ if he mean right accor- 
 ding to the word, the matter is ended. 
 So that one would think they granted 
 this, and in another place, that our 
 parochial I congregations are true 
 Churches in a large fenfe, that the 
 whole difference between Mr. H. and 
 them were only in point of difcipline : 
 And if ro,then the fault Mr.H.is charge- 
 able with in this point^is his not letting 
 up difcipline^ but exercifing the ordi- 
 
 napces 
 
f: _ . __ 
 
 The Scripture Rail examined, 119 
 
 nances of w{pr(hip without it. But 
 M. Jdrfnej hath (aid enough to takeoff 
 this, in urging and proving a neceffi- 
 ty of adminiftring the Sacrament of the 
 Supper^ in congregations not Presby- 
 tered. Thus we have confidered the 
 admiflion to the Pafleover among the 
 Jewes. 
 
 Now feeing there is fuch analogie 
 between the Paffeover and the Lords 
 Supper 5 theadmifljon to the one feems 
 to be a good rule for admiiTion to the 
 other •, and feems to be granted on both 
 fidesj in that it is urged ly both. 
 And therefore Ifhal alTtrt feme things 
 from the law of the Pafleover, for 
 further confirmation and flrengthning 
 of the duty of free admiffion to the 
 Lords Supper. 
 
 1. The PafTcover Was the faniC; for 
 fubftance with the holy Supper, ligni- 
 fying the fame things. 
 
 2. Itwss a fcrvice commanded the 
 whole Church, that whofoevcr (hould 
 negleft it in his feafon iliould be cut off 
 from his people. 
 
 3. The people of Ifrael were a mixt 
 people, and many of them as uncapa- 
 ble of making a fpirituall ufe jof 
 
 I 4 the 
 
120 The Scripture Rail examned^ 
 
 the Pdfleover, as ours qt ihe Sup- 
 
 4. The Church under Jthc Gofpeil 
 ^dminiftration is under the fame Co- 
 venant, and is but added to or gralTed 
 into the Church of the Jewe85and cheir 
 conftitution. Kom. 11. iS. 
 
 5. The Church of ChriO, lince the 
 comming of Chrift in the flefh, is Un- 
 der the lame principles, and in feme 
 refpefts greater then under Mofei and 
 the Prophets. And therefore why 
 ftiould not admiffion to the Lords 
 Supper be as free as the Pafleovcr. 
 
 Firft I fay the Jewes Paffeover was 
 the fame for fubftance with our Sa- 
 crament of the Lords Supper^ both lig- 
 nifie the fame things > 
 
 1. ThePafchal Lamb appointed for 
 that holy fervicejWasa lively type of 
 the Lamb of God flain from the be- 
 ginning of the world, to take away 
 the fins thereof 
 
 2. The offering of this Lamb whole 
 without difmembring or breaking a 
 bone of him^ did ftiew that whole 
 Chrift muft fuffcr, that his fuffering 
 might be fufBcient to fatisfie divine 
 Jufticc* 
 
 3. The 
 
The Serif ture Rati examined, 121 
 
 3. Thebloud of the lamb was to be 
 ftrickenon the lintels and lide poftsof 
 every ones door, as a token upon thofe 
 houles where the Ifraelites were , that 
 when the Lord paflcd through the land 
 of E0pt to deftroy the firft born both 
 of man and beaft, the plague might not 
 fmite thofe houfes : which was to in- 
 ftruft themj that this Lamb of God 
 Chrift Jefus^ whofe bloud was fhed 
 upon the crofTe^ was the only Savi- 
 our of his Church and people from the 
 wrath which the Egyptian world lies 
 under : and not having any know- 
 ledge of him, nor means of coming 
 unto him, muft needs perifii. And 
 all this concerning the Pafleover was 
 to be obferved yearly at the time ap- 
 pointed, through their generations for 
 ever, for a memoriall of their delive- 
 rance out of £gjpt ; which though it 
 were but bodily and temporal!, yet it 
 was to lead them to the underftanding 
 of their fpirituall and eternall delive- 
 rance by the bloud of Chrift. And 
 hence it is that the Apoftle faith, Cferi/f 
 cur Fajfeover is [oirifced hr us^ i Cor. 
 5.7. We in the Supper have the figns 
 of Chrifts own death, held out as al- 
 ready 
 
122 *lhe Scripture Rail examined.^ 
 
 ready accompli (hed ; they in the type 
 had him held forth as decreed and pro- 
 mifed to be accomplifhed ; and both 
 to be obferved in that remembrance. 
 And as it is well obferved, that Chrift 
 having kept the laft PafTeover, did im- 
 mediately inftitute the Sacrament of 
 the Supper, that it might fucceed in 
 the room and fteadof the PaflTeover. A 
 change in the thing typified (Chrift 
 then to come and fuflper death, now 
 already come and differed) was the 
 caufeofthe change in the externals of 
 thisfervice. 
 
 Secondly^ That the Law of thePafle- 
 over, was of abfolute force in refpeft of 
 all the congregation of Ifrael, is {o 
 ohnons and manifcft, that I need not 
 fay any thing for proof thereof :EA:a£(. 
 12. ScNwnh.g. is without all gain- 
 faying. And though the end of that 
 obfervance were fpirituall and the fer- 
 vice it felfmyfterious 5 yet thofe that 
 were moft ignorant and carnall, were 
 as much under the obligation of that 
 holy fervice^as thofe that were rege- 
 nerate and really holy : it concerned 
 them all to conforrae to the externals 
 of that fervice upon their lives ; no 
 
 cxcufe 
 
The Scrtfture Rati examtped. 123 
 
 excufe would fervefor the omidionof 
 it, but that of legall uncleannede and 
 being in a journey, and that but for the 
 prefentonly. 
 
 Thirdly, That the Church of the 
 Jtwes was a nuxt pcoplcj in i efpcft of 
 real! goodnclie and badnede, tven as 
 ours are, I know none will deny : and 
 yet in refpc^: of their relative ftate, 
 in reference to the Covenant made 
 with thtir fathers, they were all equals 
 in the enjoyment of the externail pri- 
 vilcdges and obfcrvances of the Cove- 
 nant, and the Church of God, in or- 
 der to that bltlTedneffe promifed to all 
 that diligently obferved the duties of 
 the Covenant. And no people fo 
 happy and profperous as they, while 
 they adhered to Gods worlhip pre- 
 fcribed unto them : but when they for- 
 fook the waies of God, and followed 
 their own waies, and went after other 
 godSjd^c. then it ever went ill with 
 them. I know the Lord required truth 
 and power, as well as externail form 
 in worfhip, yet they are not ufually 
 blamed for want of pov/er, but for 
 want of form in not ^oing what God 
 commanded. 
 
 4. That 
 
124. The Scrtfture Rail examimd^ 
 
 4. That the (everall Churches of the 
 Gentiles nowj are under the fame Co- 
 venant of grace, and added tOj or graf- 
 fcd into the Church of the Jcwesand 
 their Church conftitution ; I think can- 
 not be denied. For though the admi- 
 niftrarion of the Covenant now be 
 different from vthat it was before 
 Chrift was exhibited ; yet there is no 
 more change of the Church properly 
 and formally coniidcred^ tlien there is 
 change of the Covenant \ or change 
 of the head Chrift, the fame yefterday, 
 to day and forever, on whom (as the 
 chief corner ftone) the Church in all 
 ages hath been and ftill is built and 
 founded. The fame perfons that by 
 birth priviled^e were born members 
 of the Jewes Church, and beleeving in 
 Chrift kept their ftation, were alwaies 
 members, they and their feed never 
 ceafing fo to be, even thoufands of 
 the Jewes. Jcfus Ghrift had many Difci- 
 ples, while he himfelf was a member 
 and a Prophet of that Churchy and 
 conformed unto the ccremoniall Ad- 
 miniftration. The twelve whom he 
 chofe were before (moft of them) mem- 
 bers of the Jewilh Church: and though 
 
 not 
 
The Serif ture Rail Exdmin td. 125 
 
 not after the order or Aaron^ yet after 
 the order of Mekhifedcch (as being 
 King and Lord of all) he gave them 
 authority to preach and baptize and 
 work miraclts in the Jewifli Church 
 only, while he was converfant among 
 them. And thofe that beleeved in 
 him, and thofe that beleeved not, were 
 all one Church, adhering to the fame 
 worfhip and order of that Church un- 
 till Chrift was raifed from the dead ; 
 and had compjeated the work of mans 
 redemption ; then all thofe carnall or- 
 dinances were abolifhcd ; he put an end 
 to them all : and thofe that never did 
 beleeve that he was the true Media s^did 
 then unchurch themfclves and their 
 feed. For they ftill adhering unto 
 MojeSy and looking upon Chrilt as a 
 falle Chrift, refuied to fiibmit to the 
 adminiftration of the Lord Jefus 5 and 
 fo loft their ftation in the Church : but 
 fo many as were convinced that he was 
 the true Meflias, adhered unto the Apo- 
 ftles Doftrincj and came under all 
 Church adminiftrations ; fo that for 
 a good fpaceof tinK the Apoftles prea- 
 ched the Lord Tefus in Jury only^ be- 
 fore they preached to the Gentiles ; fo 
 
 that 
 
126 The Scripture Rail examined, 
 
 that there was I beleeve many thou- 
 landsotToLilsof the ntw]y reformed 
 Church of the }ewes, before there 
 were any particular Ci urchfs of the 
 Gentiles. And where it is faid, they 
 were added to theChurchj ic is not to 
 be underftood, that here was now a 
 new Church conftitutcd where was 
 none before; butftill the fame Church 
 under a different adminiftration ; And 
 the Jewfs that wereofthe Church be- 
 fore^ bcleevingin Chriii, as in him 
 that v/as promifcd (hould come, are 
 now by the preaching of the Apoftles 
 convinced, that Jefus whom their Ru- 
 lers crucified^ is the Chrift already 
 come. And this beleeving of theirs 
 was no new faith, but the fame which 
 they had before in refpeft of the ob- 
 jeft, though under another confidera- 
 tion. And for thofe Jewes which be- 
 leeved and adhered to the Apoftles Do- 
 ftrine, many of them for a great while 
 would not be taken off from their for- 
 mer cuftomes and obfervations. It is 
 faid, that falvation is ef the fewes^ Joh. 
 4. 22. Optt of Sion fhail go forth the Law^ 
 and the Word of the Lord fwn Jerujakwy 
 Ifa. 2.3. After Chrifts afcenfion^ the 
 
 Apoftles 
 
The Serif ture Rail examined. 127 
 
 Apoftles were to preach the God to 
 all nations, but beginning firft ac Je- 
 rufaltm^Lw^r 24. 47. And they that 
 were fcattcrcd abroad upon the perfecu- 
 tion that aro/e about Stcfhen^ travelled 
 as far as Venice and C)prm and Aniiock^ 
 preaching the Word to none but the 
 Jewes only 3 A&. 1 1 • 19. 
 
 Certainly the Jewes were the firft 
 that came under the Gofpell Miniftry 5 
 and although fome of them did not be- 
 leeve, yet that did not make the faith 
 of God of none efFeft 5 that did not 
 deprive the beleevers of their Church 
 flate, nor make void the promifes of 
 God made to them^Kom.y* 3. The faith- 
 fiilneflcof God appeared in the effefts 
 of great Covenant Joveto that people, 
 in opening the eyes and hearts of fo 
 many thoufands to receive the Go- 
 fpell. There were but fome of the 
 branches that were broken offhand not 
 alljKow.ii. 17. \ 
 
 Belides, the Gentiles received all 
 from the Jewes; they were the only 
 inftruments of their converfion : there 
 being few or none in authority to 
 preach but fuch as were Jewes by nati- 
 on at firft, AUthis being fo, ic muft 
 
 needs 
 
128 The Scripture Rail examined. 
 
 needs iolloWa that the beleeving Gen- 
 tiles were but added to^ or grafFed into 
 the Church of the Jewes ; and baptized 
 into the fame body, and fo made par- 
 takers of the fame hope and callingjbe- 
 ing made the children of the fame God; 
 fellow heirs, and of the fame body, and 
 partakers w ith them of his promife in 
 Chrift by theGofpel, Efhei.:^.6. Fellow 
 citizens with the Saints f the beleeving 
 Jewes J and of the houQiold of God, 
 Ephef. 2. 19. 
 
 And true it is, that the Churches of 
 the Gentiles had a very reverent efteem 
 of the Church of the Jcwcs; and did 
 readily conform to the directions of the 
 Church at Jerufalem : and were care* 
 full in their charity^ to feather and di- 
 itribute to their neceflity; confcfling 
 themfelves their debtors, having recei- 
 ved from them their fpirituall things, 
 and that alone by their means, Kom, 15. 
 26,27. So that all make up but one 
 Church ; and all walk by the fame 
 rule; having one faith, one Lord, one 
 feaptifme: Allfubmitted them{elvesto 
 the rule and order of the Apoftles, they 
 undertaking the care and order of all 
 Churches, All the Churches of the 
 
 Gen- 
 
TheScrtftureRail examined. \ 29 
 
 Gentiles were not only converted to the 
 faith by the Apoftles, but alfo put in- 
 to an holy order and way by ordai- 
 ning them officers to rule and feed 
 them in the Lord. And as it was m 
 the Jewes Church under Mo^es and the 
 Prophets, there was a receiving of Pro- 
 felytes, aliens convertedj and they be- 
 came Jewes by religion 5 fo it wa8 
 in the times of the Apodles 5 they made 
 nations and cities and counireys pro- 
 felytes, and they became Chriftians 
 with the Jewes, and there was but one 
 law^ rule and way for all that were 
 imbodiedinto the Church. And there 
 was graffing into and falling off from 
 the fame Church ftill all along to this 
 day. I have been too long in this, but 
 I will be ftiorter in the next. 
 
 Fifthly, that the Church of Chrift 
 fince the coming of Chrift in the flefli 
 is under the fame, and in fome rcfpefts^ 
 greater priviledges, then under hlol^s 
 and the Prophets. This will appear 
 to beatruth, if we coniider that Jefus 
 Chrift is and ever was the meriting 
 caufe of all bleffings and priviledges 
 unto the Church in all times and ages 
 9f die WQ]:ld^ that the Church hath 
 K ever 
 
1 3Q T^hc Scripture Rail examined. 
 
 ever been in poileiTion or expedation of. 
 On the account of his tranlaftion with 
 the Father, all the promifes of cove- 
 nant bkllings of grace and glory_> made 
 to Abraham 'and his fcedj are founded 
 and thereby confirmed ; and fo con- 
 fequently to all that are of his faith ; 
 forfo faith the Apoikk^ They that are of 
 the jaith are bleff^d with faithfult Abraham • 
 even all the Gentiles that receive the 
 Doftrincof taith, foasto inkiatethem 
 into that Church of which Abraham 
 was the father ; it bein?, firft formed up 
 in his family, and the Covenant freely 
 made with him^ and Teal ed to him by 
 the Sacrament of Circumciiion ; I fay 
 all that are of Abrahams faith are bleffed 
 with him. Hence it is that the Apo- 
 ftle to the Epht'fians hath many exprel- 
 fions to the fame purpofe. Chap. 1.3. 
 Bleffld be God who hath bleffcd us mth all ^ 
 fiirituallblefftngs ifj Chrift. And in the; 
 ^ fecond chapter it is clearly intimated, 
 
 that there was a time, while they were 
 in thcirftate of Paganifme. that they 
 were Aliaisjrom the Common -wealth of If- 
 rady (irangers from the Covenants cf fro* 
 mije^ mthout hope ^ and •aithcut God in ths 
 world : But mw-^ faith he^ )ou that mre a- 
 
The Serif turt Rail examined. 131 
 
 farof^ are made nigh by the bioudofChrift^ 
 Ephef. 2.11312313. But now in Chrift 
 Jefus you are of the Commonwealth 
 of Ifrael^children of the Covenants and 
 Promiles 5 and have as much inte^ 
 reft & hope of good from God through 
 Chrift, as the Jcwes who bv defcenc 
 were the natu rail feed ot~ Abraham. And 
 therefore were now 720 rmre ftrangers 
 and foremrsy but fellow Citvzens with ths 
 Saints and of the koujhdd of God, verf. i p. 
 The reafon of all is, Chrift is the fame " 
 yefterday and to day and for ever ii^ 
 fpirituall things, as to the Church and 
 their feed. And therefore he is faid to 
 be the Minifter of circumufton^ for the 
 truth of God:, to confirme ibe fromiler made 
 to the fathers^ and that the Gentiles might 
 glorifie God for hU tnercieSy Rom. i5' 
 83 9. as being made fliarers in all thofe 
 promifes of free grace made to the fa= 
 thers and their naturdl ihcd. Nay, 
 we may obferve, how |the Apoftles do 
 ufually apply the feverall promifes in 
 the Prophets to particular cafes ip the 
 Churches of Chrift in their times. 
 
 But it may be asked, what were the ^efl. 
 priviledges of the Jewes Church under 
 M6[ef and tjie Prophets > 
 
 K 3 Mu^h 
 
130 7 he Scrtpure Kail txamined. 
 
 j1njw» Much every voay^ chkfty becauf^ unto them 
 
 vaere committed the oracles tf Col : This 
 
 was the chief, Kom, 3. 2. Buc in the 
 
 ninth chapter and tourth ve-f. the A- 
 
 poftle addes many more parciculars, 
 
 faying, Ihey are l\raeliteSy to uhom fer- 
 
 tameth thcadoptimy and the Covenants^ and 
 
 the glory:, and the giving of the Laa^y and- 
 
 thejerviceof God^ and the fromijfs •:, whofe 
 
 are thefaihers-y and o\ whom concerning the 
 
 flefh Chrift came^ n>ho is ovtr all^ God ble[' 
 
 jed for evermore. It is true there is 
 
 foniething of priviledge ptcuiiar to 
 
 them alone : as this, that of them 
 
 Chrift concerning the fledi came; but 
 
 we know it is a greater priviledge to 
 
 know and beleeve he is co»ne in the 
 
 flefh^and hath put an end to the yoke 
 
 - and burden of fiicrifices and obfer- 
 
 vanceSj which neither they nor their 
 
 fathers were able to bear. And Chrift 
 
 himfelf faith in re fpeS: of his kindred, 
 
 that they were rather blejTed that hear the 
 
 Word of God and k^ef ity Luk. 1 1 . 27, 28. 
 
 But hence it was that falvacion was 
 
 of the Jewes only, becaufe unto them 
 
 Were committed the oracles of God,d^c. 
 
 and the Lord had not dealt fo with any 
 
 nation bolides the Jewes before the 
 
 com- 
 
the Scrrptun Rail examined, 13 1 
 
 :oming otChrift in tht flclh. But fince 
 DlefTed be the lather of mercies, .who 
 bath blefled theGentilcs with the Tame 
 md greater priviledgts through Chrift: 
 IS will appear, if we confult with fome 
 Scriptures which fhew that Jewes and 
 Gentiles that beletve, are under a more 
 glorious adminiftration of the Cove- 
 nan t, and eafier fervice, fpirituall free- -• 
 dome^ and more of the divine opera- 
 tions of the fpirit of adoption-, and 
 under grace 5 brought into a new and 
 living way, by a more perfe£^ facrifice 
 ofChrifl: himielf, reconciling all things 
 to God by the bloud o{ his croflcjHf^. 
 10.20. Co/. I. 20. I muftconfefTe I have 
 been too long upon thefe five things : 
 but I hope they will befo ufefull unto 
 us in this controverfie which I have 
 undertaken, that with fuch as yeeld 
 confent to thefe mofl certain truths, 
 I may poffibly prevail much 5 to free 
 Mr. Humfreys little Tra8: from that 
 reproach and flander, that is with fwel- 
 iing vi^ords of vanity, moft boldly caft 
 upon the Author and it. And there- 
 fore Idefirethe reader feriou fly to con- 
 fider what hath bin faid^and apply it to 
 the bufinefle in hand, by b^ of what 
 foil owes. K 3 The 
 
134. 'I he Serif tun Rail examined. 
 
 The Law of the Pafleover did oblige 
 all the congregation of Ifrael upon 
 their lives to oblerve it in the feaibn. 
 Our Supper of the Lord is the fame to 
 us that the Pafleover was to them, for 
 the fubftance (as hath been proved) ha- 
 ving the fame meaning and end. The 
 people of the Jewes as mixt as ours are^ 
 if not worfe in refpeft of good and 
 bad, regenerate and unregenerate : and 
 foas uncapabletomakeafpirituallufe 
 thereof. The Church under the Law 
 and the Prophets before the coming of 
 Chrift in the fle(h and fince the fame ; 
 which Jefus Chrift and his Apoftles 
 only reformed in point of externall 
 adminiftration, firft owned by the 
 Jewes : unto which Church fo refor- 
 med, all bcleeving Gentiles are added, 
 and grafFed iqto it as the ftock ; and fo 
 partake of the fame fpirituall and ex- 
 ternall priviledges with them, they 
 and their feed, fo long as they continue 
 to acfliere and cleave to the outward 
 means of falvation, in order to that 
 end : and from theie premifes will fol- 
 low thefc conclufions. 
 
 Firft, that the fame obligation lies 
 now upon all Chriftians to obferve 
 
 the 
 
The Scripture Rail examined. 135 
 
 the Ordinance of the holy Supper^that 
 did lie upon the whole congregation 
 oflfrael to obfeive the Ordinance of 
 the Pafleoverj and the Law of the 
 Paflcovermay teach us fo much; and 
 in fonie refpeft is ftill in force. For fo 
 long as the equity and reafon of a com- 
 mand or law remains, the command 
 and law it felt remains for the fub- 
 ftance of it : but the equity and reafon 
 of that conjmand concerning the Pafle- 
 over ftiU remains in^refpe/^ of the i 
 Lords Supper iucceeding m the room 
 ofthePalleovef ; and therefore fhould 
 guide anddireftus in the adminiftra- 
 tion thereof^ as touching the fubjefts 
 or perfons that ought to receive. 
 
 And then fccondly, if all that were 
 in the Church of the fewes, came un- 
 der the obligation ofall the commands 
 of God to that Church, refpeftingthe 
 members in common ; and that both 
 good and bad ; then all that aregraffed 
 into the fame Church, come under the 
 obligation of all the Lawes given to 
 the fame Church, and rcfpcfting the 
 members in common, now as well as 
 then, even all good and bad. 
 
 Thirdly, the fame exceptions that 
 K 4 are 
 
134 '^^^ Scripure Rail examined. 
 
 are made againft free admiflion to the 
 Lords table, mighc have been made 
 againft the admiffion to the holy Pafle- 
 ovcrj if in thofetimes men durft have 
 difpiited Gods authority & command, 
 as men make bold to do now, who will 
 forbid whom God commands to do this 
 in remembrance of him ? 
 
 Fourthly, as infant B^ptifme is well- 
 argued from Circumcilion, and th;it 
 analogic that is between them, they be- 
 ing both Sacraments of the fame Cove- 
 nant ; fo the Lords Supper is well ar- 
 gued from the Pafleover to be an ordi- 
 nance belonging to all in the Church 
 of years, acknowledged members by 
 the adminiftring Baptifme^unto them. 
 
 Fifthly, If the Lord required con- 
 formity in worfhip, doftrine and or- 
 der in the Jewcs Church founded upon 
 the fame Covenant of grace, and rock, 
 upon whichitisftill built 5 then they 
 rauft needs be out of Gods way,that en- 
 devour to make this uniformity void, 
 by making divifions, fchifmes, repara- 
 tions and confufions in the fame 
 Church 5 as it is at this day with us in 
 'England. 
 
 Sixthly, The:Church of the Jewes 
 
 be- 
 
Mtmm 
 
 the Scnpure R ail tXAtmntd, 135 
 
 being ot Gods owi? conltitution, is the 
 beft Precedent for the guiding of fuc- 
 cecding Churches that are nadonaJI, 
 and in poffefljon of divin:' oracles from 
 generation to generation, as they 
 were, 
 
 Laftly, Let me adde this, that no- 
 thing is more inconfiftent with the 
 welbeing ot the Church of God^ then 
 to be without zealous Magiftrates and 
 Minifters to preferve union, peace and 
 order in divine appointments of wor- 
 (hip and ordinances. I would not have 
 hinted thefethingSjjbut that I intend 
 thereby to make way for what I (hall 
 fay by and by. 
 
 I iliall now proceed to anfwer fur- OVy,^* 
 ther to what is objefted by the Gentle- 
 men of G/oce/Je r-fhire^ namely, that it is 
 not an abfolute duty, that all profefling 
 Chriftianity are bound to receive the 
 Sacrament, be they profane,ignorant or 
 fcandalous : for ('lay they) the Apoftle 
 prefcribes rules and qualifications in or- 
 der to coming to the Sacrariient; hQta 
 man examine himflfy and fo let him come* 
 This is the main thing which they ob- 
 ject againft Mr. H. prcffing the receiving 
 of the Sacrament as a neccffary duty 
 
 which 
 
1 3 8 The Scrtpure Rail examined^ 
 
 which all (as he hath ftated the thing^ 
 are bound to oblerve. 
 An^xQ* I need not ftand upon this, becaufe 
 I have already been fomewhat large up- 
 on that Scripture, (where they fay the 
 Apoftle requires (iich qualifications^ 
 in my former difcourfe, to which I re- 
 icrre the reader. Yet becaufc thefe men 
 have fomcthing which theDoftor hath 
 not, I (hallhint a little at fomething of 
 theirs. I muft confefle I judge the 
 main ftreflfeof the controverlie to lie in 
 that eleventh chapter of the firft to the 
 CdrinXhims. And there need be no que- 
 ftion but the Cor />2r^/d«j were injoyned 
 by the Apoftle to obferve this ordi- 
 nance of the holy Supper in remem- 
 brance of Chrift: for verf. 2. he com- 
 mends them for remembring him in all 
 things, and keeping the ordinances as 
 he delivered them to them. So that 
 their keeping and obferving of this 
 ordinance, as well as the other (as to 
 the thing it felfj was well done by 
 them: but then when he fpeaks to their 
 mi(carriages about the manner of per- 
 formance, he praifts them not, but re- 
 proves them, for their wofull abufe of 
 the ordinance in their excefle, diforder- 
 
^ht Scripture Rail examined. 1 39 
 
 ly and unreverent behaviour in the ve- 
 ry aft of receivings or while they were 
 together for that end : They made a 
 breach upon the very externals of that 
 fervice ; ufing the elements as common 
 things to pleafe the outward man, and 
 not to that end for which the Lord 
 Jefus appointed them. And thtfe men 
 fin a manner) confcde as much, that 
 they being newly come out cf idolatry, 
 in imitation of their idolatrous feafts 
 had their love-feaft?, when they came to 
 the Lords Supperaand that there was ex- 
 cefle among them, though not precifely 
 at the Lords Supper Thefe men arc not 
 willing to yeeld they were drunk at the 
 adminiftration precifely, but immedi- 
 ately before ; or if at the time of recei- 
 ving, yet not with the wine confecrated 
 for that holy and fpirituall end, the re- 
 membrance of the death of Chrift. And 
 therefore (as moft Divines conje<'^ure^ 
 their excefTe was at their love-f-aft fpo- 
 ken of in Jude. But I conceive it is ve- 
 ry uncertain whether they had any 
 fuch feaft or no ; that place in Juds 
 doth not determine it ; much lefle the 
 kcepina ot it immediately before the 
 Lords Supper, or in the place where 
 
 they 
 
ijS 7ht Scrtfturc RAil examimd. 
 
 they met together for the celebration 
 ofthat holy fervice. But whether they 
 came drunk, or eat and drank unco ex- 
 ccfle of the elements liberally provided, 
 it was fuch a profaneneffe that neither 
 my felf nor Mr. H. I hope (hall never 
 plead for : what ever thefe men charge 
 Mr. H. with in this refped, telling the 
 reader, he pleads for the admidion of 
 idolaters, drunkards and impenitents 
 to the Sacrament, pag.32. 33, 34. com- 
 pared. But is this brotherly dealing 
 (think you) to make fuch a wilde in- 
 lertnce ? may not a Miniftcr (hew what 
 the fin was, for which God fo feverely 
 punifhed the Gri/2tb/d»;, but he muftbe 
 reproached as one pleading for the 
 admittance of idolaters, drunkards and 
 impenitents to the Sacrament? Hath 
 notMr. H. faid enough in his Book to 
 free himfelf from this crime? He faid 
 indeed there was nothing againft their 
 coming , for that was their duty, which 
 the(e men deny, unlefle they be io qua- 
 lified : but he doth not only fay they 
 ought to come, but to come prepared ; 
 yet mens impenitency and unpreparcd- 
 nefle doth not make void the comnian- 
 dementofGod j neither is the princi- 
 
 pall 
 
7 he Scripture Rail examined. 139 
 
 pall to be neglcfted tor an acceifory 
 fubreivient thereto. 
 
 And I pray you, whom doth the A- 
 poftle ftt up to be judge of thefe quali- 
 fications in the Church i What officers 
 hath he appointed for this ? Is it not - 
 clear that every man is to exanline 
 hinifelf, and judge himfelfjthat he may<^ 
 not be judged of the Lord ? Can men 
 devife better waies to carry on Gods 
 Ordinances with purity, then himfelf 
 hath prefcribed? The Corinthiarn fin- 
 ning, was in unworthy adlions at the 
 time of the adminiftration ; and I pray 
 you who could forefee that to prevent 
 it better then themfelves ? And as for 
 their perfons and reall worthineUejthe 
 Apoftle meddles not with it at all. Nei- 
 ther may we denominate men fuch in 
 perfon really, as fome unworthy afi^s 
 done by them do import : for if we do 
 io^i we (hall condemn the generation of 
 the juft i righteous men may be over- 
 taken with iome unrighteous anions 5 
 for in mmy things we offend all^ Jam. 3. 2. 
 Andl grant this unworthy receiving 
 was out of weaknefle and ignorance fas 
 thefe Gentlemen plead) the Corinthians 
 coming newly out of their heathenifm : 
 
 l9UC 
 
142 The Serif ture Rail examined. 
 
 but what is this to them that are not 
 guilty of their unworthy receiving at 
 ail ? as for matter of order and reve- 
 rent dtcorum in the obfervances^ not 
 one among a thoufand offending there- 
 in . And for unworthinefle of perfon, 
 there is not one word in the Text, in 
 reference to coming to the Sacrament, 
 and yet that makes all the trouble, and 
 caufes many to run into a world of 
 mifchief in the Church. Hence they 
 inferre that the un regenerate in the 
 Church, receiving^eat and drink judge- 
 ment to themfelves, and therefore teach 
 them to omit the duty h contrary to all 
 rule both in the Old and New Tefta- 
 mentand all Scripture Churches. And 
 hence they make fchifmes and repara- 
 tions in the Church. And hence they 
 make this thehigheft ordinance, as be- 
 ing a communion for Saints only ; and 
 upon the matter the leaft of all in other 
 rerpe8:s ; detrafting from the wifdomc, 
 power and goodnefle of God, in deny- 
 ing it to be a means of regenerating 
 grace unto Church members. And hence 
 they have invented fufpenfion from the 
 Lords Supper, with the lode or negleft 
 of true difcipUus^ Agd tigice thefe 
 
 — Gen* 
 
I'he Scripture Rail Mxami^ted. 1 43 
 
 tiemcn have commended unto us, as the 
 only expedient for reformation, to be- 
 gin with the minor part^leaving out the 
 reft (as judged to be excomniunicablcj 
 without any tryall. Hence it is that 
 many arc afraid ot being guilty in par- 
 taking with others in their fins, in un- 
 worthy receiving , efpccially in the fin 
 of murdering Chrift . And many other 
 like errors they run into, byreaion of 
 this one error in takicig that eating 
 and drinking unworthily to be meant 
 of unworthinefle of perfon. The holy 
 Ghoft intends the manner of eating, 
 but they willhavcit to be intended of 
 the worthinede of the man that eats. 
 And upon this error is grounded all 
 that thefe men have to fay againft M. H. 
 book. I could wilhthey would bet- 
 ter confider of it. For ftill I fay the 
 Corinthians were commended for keep- 
 ing this ordinance as well as any other 
 in the Church ; and reproved only for 
 fomc great abuie in their manner of car- 
 rying on that fervice ; the which abufe 
 did not lie in coming unworthily, 
 nor in their other mifcarriages which 
 were many upon other occafions ; but 
 anthis^thdrabufiDgof the hgJy figns 
 
 unto 
 
142 The S^ripure Rail examined. 
 
 unto carnal 1 and common ends : For 
 thio caufii\ome were v^cd^ and fichly ammgji 
 tbew, and [ome wer^- fallen afleep. So that 
 this place cannot be urged againil any 
 that are Chriftians, and externally (at 
 leaitjconform to ths holy adtions re- 
 quired in this fervice : but againft open 
 abules ot the inftitution. 
 
 Chje^. Bqc thefe men will (^y of me^ as they 
 do of Mr. H. pag. 88, That 1 know 
 well enough, but that I would blinde 
 poorfouls5that[Do this in remembrance 
 of me] was fpoken to the Dilciple?, 
 fuch as were of Chrifts family, and not 
 to all, &c. 
 
 -^nfw, J know fure enough, that this com- 
 mand was fpoken to the Difciples of 
 Chrifts family, not to all ; but then 
 I know alio f and (o might thcy^ that 
 all that are born in the Church of 
 Chrift and baptized, and of years, and 
 under Church indulgence, are Difciples 
 of Chrifts family 5 and therefore that 
 command is fpoken to them ; and they 
 are bound to obferve it, except they can 
 produce fome difpenfation for the neg- 
 left of duty in this, more then iii all 
 other obfervances: for the baptized 
 come under the obi jgaugo of doing all 
 
 that 
 
The Scripture Rail examined, 14 j 
 
 that Chrift commands. Mat. 28. 19, 20. 
 , And let the reader then judge, who are 
 moft guilty of blinding poor fouhjthey 
 that teach them to obrerve arid do all 
 that Chrift commands^ or they that 
 teach men to omit and negle^i: (bme nc 
 ceffary duties of homage and fervic^ 
 which Chrift commands for the good 
 of their fouls ; as, thefe Gentlemea 
 make very boldto do ; but how they 
 will anfwer it before their Mafter, I 
 leave to thcmfelves to conlider. And 
 when I fay all ought to come, I do not 
 mean the juftly excommunicated^who 
 while they are fo, are out of Chrifts 
 family ; nor the unbaptized, as being 
 againft divine order j nor any that re- 
 nounce the Chriftian Religion, caftlng 
 ofFthe yoke of Chrift in defiance of him^ 
 or the like. 
 
 In the next place, I ftiall take notice 
 how the Gentlemen do moft notoriouf- 
 ly abufe Mr. Humfreys fenfein a paflage 
 of his Book, telling their reader. That 
 Mr. Humfrey faith, thofe dreadfull ex- 
 prefTions of the Appftlc of being guilty 
 of the body and bloud of Chrift; and 
 eating and drinking judgement to 
 thcmfelves, were not to affright any 
 I) frona 
 
Ia6 the Scripnre Kail examined. 
 
 from coming to the Sacrament : pag 3J^. 
 But vvhol'oevcr (hall but look into 
 Mr. Bmfreys Book, pag. 71. may cafi- 
 ly fee what deiign thefe men have upon 
 Mr.H. The truth is, be it right or 
 wrong, they are refoWed (if poflible) 
 to render him odious to the inconiide- 
 rate;> who are apt to beleeve every thing 
 they hear from men that can but fpeak 
 fmooth words, without further fearch. 
 And who would think that men of 
 fuch language, pretending (b much to 
 holineflc and power of religionjfliould 
 dare to pervert and tear in pieces fen- 
 tenccs, that they might have fomething 
 to fay againft the Author^ to render 
 him odious to the worft ofmen. Mr. H. 
 words arc thefe : It is certain ^ofe dread" 
 full exprepiom:,f>f being guilty of the bloud 
 cfChrifti and eating and drinking damnation^ 
 are to mak^mentake heed that they prepare 
 ihemfelves and come worthily: but ((kith 
 he J I cannot thinks they are to af right any 
 from the Sacrament, This is the refult of 
 what went before, where he urges both 
 the principall duty and theacceflbrys 
 We are bound to come; and to come 
 worthily ; If a man fail in the one, and 
 be not fufBciently prepared, Jdare not 
 
 fay 
 
The Serif ture Rail examimd. 1 47 
 
 fay (faith hej that muft keep him from 
 the Sacrament : lam fure it will noC 
 excufe him from the other that is the 
 principallduty. Belides^ they (hould 
 have remembred what Mr. H. laid down 
 in ftating his Free Admiffion^ before 
 they had made fuch an outcry againft 
 him. What not one^, fay they, what 
 hot an idolater, an inccftiious perfon^ 
 a hater of the godly ^a witch ? d^c Why 
 doth not Mr. H. after his urging the 
 ncceflity of coming (and that with 
 fuchftrength of argument^ as I bcleeve 
 will never be taken ofFby any) diftin- 
 guilh between a profane and prefum- 
 ptuous coming to an ordinance, and a 
 Chriftian coming in conformity to 
 Godsworfhip? and he faith. Though 
 it be better not to come, then to come 
 in a profane way (that being rebellion 
 and lin in the faft) yet it is better to 
 come in a Chriftian way, though but 
 in an outward conformity to Gods (er- 
 vice, then altogether tonegleft it: the 
 which being granted, and praftifed of 
 all, in all other duties j he thinks k 
 but a begging of the queftion toden^ 
 it in the Sacrament, pag. 7Sy74» 
 I profefle the Gentlemen in their 
 L 2 anlwer 
 
1 48 *Thc Scripture Raii examined^ 
 
 anfwerto what Mr. H. hath written^in 
 three or four pages together,have done 
 nothing but trifle; as if they were 
 glad they could but (hift their hands of 
 what is urged againft them, miferably 
 begging thequeftion in every thingthey- 
 aflerc. Butpag. 147. they aske if thofe' 
 do not come in a profane way, that ' 
 come but in an outward conformity 5 
 and whether the nioft profane wret- 
 ches do not fo come, and think they 
 have done enough : and they urge ma- 
 ny places of Scripture againft this, 
 as 1/4. J . 1 1. & 66. 5. Jer. 6. Scy. chap, 
 from whence they inferre that the di- 
 flinftion is abhorred of the Lord; and 
 that whofoever comes in an outward 
 conformity only, comes in a prcfum- 
 ptuous and profane way. 
 
 I anfwer, that notwithftanding thefe 
 Scriptures, Mr. H«w|Ve)x pofition is ftill 
 a truch --, namely, that it is better to 
 come in a Chriftian way (though but 
 in outward conformity to Gods fer- 
 vicej then altogether to negle6l it : Fo^* 
 (as he faith) it is confefled by all in all 
 other duties, & therefore it is but a beg- 
 ging of the q jeftion to deny it in this. 
 
 And befides^ thefe Scriptures do no 
 
 more 
 
The Serf pure Rail examined. 1 4p 
 
 morercfpeft thePafllover then all o- 
 ther parts of Gods worftiip and fervice. 
 And 1 beleeve thcfe Gentlemen will not 
 deny but in other duties oi Gods fer- 
 viccj as prayer, hearing the Word;, and 
 (ingingofPialmeS;,d^f. externall con- 
 formity is better and not lb abhorred 
 of the Lord who commands ihefe du- 
 ties) as wholly to negled them. 
 
 Butthey fayjwhofoever comes in a QfyB* 
 nicer outward conformity, comes in a 
 prefumptHous and profane way. 
 
 Gods commands free fuch comers Sdut* 
 from prefumption and profancncfle in 
 th^t particular ; as to the matter of 
 obedience : and! know nothing in all 
 the holy Scripture againft this 5 but 
 doubtlefle the want of outward con- 
 formity unto the La wes of God is ac- 
 counted rebellion^ and that which the 
 Lord alwaies complained of in Ifrael 
 of old, and puni(hed them for too. And 
 they had many promifes and incou- 
 ragements unto externall obedience: 
 and it never went ill with them fo long 
 as they outwardly conformed to Gods 
 own appointments 5 nay we know 
 wicked men have been rewarded for 
 outward obedience to the word of the 
 Lord. L 3 For 
 
J50 The Serif ture Rail examined. 
 
 For that firft of Isaiah ; the fcope 
 of the chapter is to demonftrate and 
 {hew what a moft horrible apoftafie 
 there was of the whole people of Juiah 
 at that time, but efpecially of the ru- 
 lersand judges over them, verr.21522, 
 23. info much thatveiT. 10. they are 
 called rulers of Sodom^ and princes of 
 Gomorrah^ becaufe they werelo dege- 
 nerate from what they fhould be accor- 
 ding to divine appointment : and there- 
 fore no Wonder if the Lord do upbraid 
 them with their facrifices, new moons, 
 iabbaths, and folemn meetings s and 
 that the Lord regarded them not ; why^ 
 their bands were full of oppreflion and 
 bloud; therewasnoanfwerableneflein 
 other things to the duties of worfhip 
 they did perform: and yet they thought 
 becaufe they had the worftiip of God 
 amongft themj they might do all man- 
 ner of abominations; and that was 
 the ufe they made of former deliveran- 
 ces. And yet it is hard to fay that they 
 had been kfle finfull if they had alto- 
 gether omitted the duties of worfhip^ or 
 that they were condemned becaufe they 
 did perform them. The Lord telsthem^ 
 . that if they would put away the evill 
 
 • of 
 
tht Scripture Rail exammed. 151 
 
 of their doingSj and ceaic to do evill 
 and learn to do well 5 feek judgement, 
 relieve the opprefled, judge the father- 
 leflTe, plead the caufeof the widow (the 
 which things they might do^ then the 
 Lordpromifes grace and favour^ par- 
 don of fin, and acceptance in his wor- 
 fhip ; but the want of obedience in 
 thofe particulars, made them not ac- 
 cepted in the things of Gods comman- 
 ded worQiip ; yet they might not leave 
 off the worflhip of Grod 5 neither is here 
 any thing to affright them from it, 
 but motives and argument uied to make 
 them more obedicfit in all other obftr- 
 vances anfwerable to that worfliip of 
 God, as they expefted good from him. 
 
 Now what is all this to them that 
 yeeld an outward conformity (at leaft) 
 in all or moft things which God re- 
 quiresj to prove that it is no better for 
 them to perform duties of worfhip then 
 to omit them altogether 5 or that it is 
 better for ail unrcgenerate perfons not 
 to come to the Sacrament, then to 
 come in a Chriftian way, though but 
 in outward conformity only, which is 
 the main thing now in queftion. 
 
 And the like may be faid of that 
 L 4 Ifa* 
 
ijs T^g Serif tnre R ail examined. 
 
 Jja. 66. 3. He that k^iffeth an oxe, is as tf he 
 fiewaman,at!dhe that facrificeth a lambe, 
 aiifhecut efadogs mck^ &c. What is 
 thereafonof allthis? Becaufe they have 
 chofia their omwaks, and their [oul delight- 
 eth m then own abominations ; therefore the 
 Urdwill alio chufeth:ir delufmr, and brim 
 thetr fears ufonthem, Sec. verC. ^ 4. The 
 truth is, the fault lay not in doing 
 thofe things, but innotdoing all that 
 the Lord required as Well as they could; 
 but they would do fome things he 
 commanded, and other things of their 
 own chufing, even their own abomi- 
 nations, like thofe fpoken of Jer 7. 
 that cry. The Temple of the Lord, the 
 Temple of the Lord . and yet will fteal, 
 niurder,and commit adultery,and fwear 
 falfly,and burn Incenfe to Baal, and 
 walk after other gods; and come and 
 ftand before God in his houfe ; and fay. 
 We are delivered to commit all thefe 
 abominations. This is a profane pre- 
 fumptuous coming to an ordinance of 
 Ood; but to come in aChriftian con- 
 formity unto duties of wor/hip, in 
 hope of a bleffing ; being rcftrained 
 nom fuch enormities as are fpoken of 
 to thefe Scriptures, is a different thing ; 
 
 efpc-' 
 
^he Scripure Rail examined. 153 
 
 efpccially thefe places refpefting nado- 
 nall fins rather then of particular pri- 
 vate perfons. 
 
 But thefe Gentlemen judge^ that this 
 outward conformity in the duties of 
 Chriftianitya according to the prefenc 
 capacity of perfons in the Church, as 
 they are able to performe^ is a fweet bit 
 for the Devillj and a means to keep up 
 rotten formality ftill. 
 
 But I pray you, what is reformation 
 in the Church, but to bring people to 
 yeefdan outward conformity to the 
 clear and undifputable Lawes which 
 Jefus Chrift hath fet up in the Church? 
 I wifh with all my heart, the generality 
 of Chrifts rubjC(Ss in the Church of 
 'Englandy were reduced to that obedi- 
 ence, though but nieerly cxternall. 
 I ftiould then think we were very hap- 
 py ; and ihould much rejoice to fee 
 fuch daies and times in England : and 
 I muft confefle my defircs and prayers 
 unto the Lord are, that all our exor- 
 bitances may be reduced unto unifor- 
 mity of Chriftian obedience (though it 
 were but in refpect of the outward 
 manj in doctrine, worfhip and difci- 
 plinc : that all might come under the 
 
 ordi- 
 
1 54 Jhe Serif ture Rati examined. 
 
 ordinary means and waies of their fal- 
 vation : and that we might teach our 
 pollerity in the way of holy profeffion 
 and eftablifhment of the true and live- 
 ly oracles of God, in refpeft of which 
 for the prefent, we arc the moft un- 
 happy of all the reformed Churches in 
 Chriftendeme. Forfome men cannot 
 indureto hear of fuch words as uni- 
 formity in Religion, under the efta- 
 bliOiment of ChrJftian Lawes of the na- 
 tion; norofa forn\ of godlinefle, and 
 hcly order in the Church of Chrift : 
 but in the Kingdome of Chrift would 
 (upon the matterj have every one left 
 to his liberty, to do what fecms good 
 in his own eyes. But our God is the 
 God of order^ and not of confufion. 
 And I doubt not but the ChriftianMa- 
 giftratehath as much power to reform 
 Religion in times ofdefef^ion andapo- 
 ftafie, according to the manifeft Lawes 
 of Jefus Chrift by whom they rule, as 
 the Kings and rulers of the houfeof^i/- 
 i/<?bhad; and ought to follow thofe 
 
 glorious prefidents^Jo^^fojHe^if^/rfMn^ 
 Nekemiah v/ho were careluil to reform 
 
 Religion in all things accordiag to the 
 
 known Lawes of God ; Thefe examples 
 
 are 
 
^U ' M'J 
 
 The Serif ture Rati examined. 155 
 
 are recorded for our learning, and for 
 the incourag^mcnt of thofc whole 
 hearts are warmed with the love of 
 
 j Godj and zeal for his glory ^to improve 
 the advantages of power and opportu- 
 nity, to bring both Minifters and peo- 
 ple to a conformity in the externals of 
 holy worftiip and order. And the 
 memory of Queen Elizabeth in this Na- 
 tion is blefTed, bccaufe of her care to 
 reftrain the Papifts from their fuperfti- 
 tion and cruelty, and to draw on the 
 whole people of the Nation to the Pro- 
 teftant Religion : And the fucceflc of 
 this her care in reforming and refto- 
 ring the true Religion, hath been very 
 glorious in all reformed Churches 
 
 ! abroad 5 and indeed was inftrumen- 
 tall of the greateft bkfiing that ever this 
 nation was pofleflcd of : for being put, 
 into a peaceable injoyment of cove- 
 nant ordinances and godly order; we 
 are ftill (by that meansj a people in 
 Covenant, and have the Lord for our 
 God, yet not without our fears, left the. 
 Jukewarmnefle of all in the things of 
 our God, efpecially in the matters of 
 his woi (hip, will in a fhort time dar- 
 ken all our glorya and render us a pco~ 
 
 pie 
 
1^6 The Scrtpure Rail examined. 
 
 pic moft defpicablc and odious to God 
 and men, if not utterly unchurch and 
 difcovcnant lis, as fome do flanderoully 
 report that we are already. 
 
 But I fliall now come to the third 
 thing propoundedj namely, that all in 
 the Chwrch, and of years, ought 
 to fubmic themfelves to the difcipline 
 cf the Church, not to be dcnyed any 
 external I Church p'riviiedge untill they 
 be judicially proceeded againft, and 
 juftly excommuHicatcd. To omit what 
 hath been ali^ady faid in anfwer to 
 the Do£tor touching excommunicati- 
 on ; I (hall propofe fome few things 
 further tobeconfideredfor the dating 
 and clearing of the true difcipline ; 
 and then I (hall examine whether that 
 ■which thefe Gentlemen commend to 
 their reader, be any thing like the di- 
 fcipline of Chriftheld forth in Scrip- 
 ture, and p raft i fed by the primitivc\ 
 Churches of Chrift. 
 
 I. That all that are baptiied and of 
 years, muft of necedity come under the 
 obligation of all theLawesand Ordi- 
 nances of Chrift, of which Difcipline is 
 one, and therefore none may plead ex- 
 emption <'rora it ; whofoever he be that 
 
 Y 
 
The Serif ture Rail Examined. 157 
 
 is a brother and within, conies under 
 the Church judgement and cenfure, 
 JidaU 18. I Cor. 5. 
 
 2. That although all ought to come 
 under thedifciplineofthat Church of 
 which they arc members, yet may not 
 any be denied Church priviledges for 
 the ftate of unregeneracy meerly, nor 
 for barrenncfle and imfruitfulneile un- 
 der the ordinary means of grace ; or 
 not coming up to the pradife of fuch 
 duties as are private, and more doubt- 
 full then the duties of publick wor- 
 (hipare. For it is certain that Jeftts 
 Chrift hath his cleft ones, loft (heep, 
 and children of God among the natu* 
 rail fccdof Chriftians, or to come of 
 them, as he had among the Jewcs: 
 and theft eleft ones he is pleafed more 
 favingly to call, fomeat the third hour, 
 others not untiil the eleventh hour of 
 the day of grace vouchfafcd to them. 
 And thefe being the fpeciall objeftsof 
 redemption, included in the Gofpell 
 Covenantjto whom the promifes of the 
 firft grace do properly belong ; we muft 
 fuffer Jefus Chrift to have the liberty 
 of his own appointmentsin the Church; 
 as the only means of gathering in fuch 
 
 unto 
 
I J 8 The Scripture Rail examined. 
 
 untohimfelf; that they may have life 
 in hitn^ and live unto him according 
 to the grace they have received from 
 him. 
 
 S.Thatthefcandalousin the Church 
 are to be dealt with under the notion 
 of offending brethren, whom they that 
 arc fpirituall ought by private admo-^ 
 nitions, and Chriftian counfell, and 
 wife and feafonable reproofs, toreftorc 
 in the ipiric of meeknefle. Gal 6, i. 
 And the perfon or fin of any member 
 not to be nominated inpublick, while 
 there is any reafonable hope fin chari- 
 ty) of amendment by the private means: 
 provided the offence be not already 
 publick and infamous to all 5 in that 
 cafe, I think, though the offender be 
 penitent and aftiamed, yet he ought to 
 be rebuked before all that the reft may 
 fear, and the congregation be fatisfied. 
 And that it is only in cafe of obftinacy, 
 and hating to be reformed, notwith- 
 ftanding all podible means ufed by the 
 Church for their reformation, that the 
 authoritative aft of excommunication 
 is to be iflued out againft any member- 
 The Apoftle did more often threaten 
 andHriake the rod then make ufe of it. 
 
 The 
 
The Serif ture Rail t x amine d. 159 
 
 The adminiftrationof publick cenfures 
 Jfhould be carried on with that (o- 
 lemnncfs and mourning over the ofFen- 
 der^that might fhew a rcall unwilling* 
 ncfJe to put the (ame 'in execution; if 
 any other means would humble and 
 break the heart of an obftinace tranf- 
 greflbr. And though there may be m 
 the Church a readinefle to revenge all 
 wilfuli difobedicnce, yet a readinefle to 
 forgive alfo^ as they fhall fee caufe. 
 
 4. That none ought to ufurpe the 
 power of the keyes of Chrifts viliblc 
 Kingdome, or take upon them the 
 power of ftewardsj and to be Judges of 
 Chrifts fubjefts, that have not a clear 
 warrant in the Word for the fame, left 
 they be judged. For my part, I muft 
 confefle, I utterly rejeft as impious and 
 againft all rule and order for the com- 
 mon members to claim an intereft in 
 the exercife of the keys^ cither of Do- 
 ctrine, Sacraments or Difcipline, fave 
 only to be obedient in declining fami- 
 liarity with thofc that are juftly excom- 
 municated, and all communion with 
 them in worftiip : and to be witnefles 
 to atteft what they know againft an 
 offending brother^ when it is neceffa- 
 
I 6q The Script fire Rail examined. 
 
 ry to prove the faftand conviftion of 
 his obftinacy . I profelTe I wonder that 
 any acquainted with the holy Scri- 
 ptures (Jbould plead for any other pow- 
 er to be allowed to any of the com- 
 mon members: I cannot fee how this 
 ftiould be, but that fome men drive on 
 defignesof their own faftious framing, 
 rather to hinder the fetting up of di- 
 fcipline, then any way to advance it. 
 What difmall divifions/eparationsand 
 confufions, what prejudices, heart- 
 burnings and bittcrnefle do fuch pra-- 
 aifestvcry where neceflarily occafion 
 between Paftours and their people? 
 while the better part muft withdraw 
 from the reft, and fct up Difcipline 
 among ihemfelves; chufe their owa 
 officers, and ufea language beyond the 
 ordinary, and think they are in a fine 
 pofture ; when f alaffe^ they are out of 
 their ftation, and all they do is but 
 erefting waies of their own chufingj 
 and fetting up altars to fin; fome ol 
 Jeroboami craft to keep the people from 
 ^ worlhipping at Jerufakm. And the truth 
 is, members thatfcparate from the bo- 
 dy are not like to live long, Whac 
 ftranee exorbitances very oftea are the 
 ° coa- 
 
The Scripure Rail examined. i6i 
 
 confequences of luch uncharitable 
 zealous waies 7 And how can it be 
 avoidedj if the power of the keys re- 
 fide in the common brotherhood^ but 
 the major part of a parochJall congre- 
 gation may chufe their own officers^ fee 
 up Difciplincjand judge m the Church? 
 and what reformation is then like to 
 folloWj may eadly be imagincd.Doubt- 
 lefJe all Church members, as fuch,ftand 
 upon a levell in point of externall pri- 
 viledges ; for we do not finde different 
 priviledges of thofe that are members 
 of the fame Church, planted together 
 into the fame vifible body by baptifm : 
 and fo by confequence women and 
 children, ignorant and (candalous pcr^ 
 ions (hall have power to judge the reflj 
 nay they may create and ordain their 
 own officers, and confequently take 
 upon them all Cofpell adminiftrations: 
 for if the keysrefide in them original- 
 ly^ fo that they may make Minifters 
 &c, then they themfelvcs are much 
 more fuch, and may do the works they 
 are to do. The effefl: cannot be greater 
 then the caufe. 
 
 But they will fay, the power of the OhuQ^ 
 keys reiides oot; in ^1^ bus in worthy 
 ~ M and 
 
i6i "The Serif ttire Rail examined. 
 
 andcompkat Churclj- members, or be- 
 hevers that have the fpiritof lanftifi- 
 cation, &c. 
 
 Anfw» 1 know no Uich diftinftion in the 
 Word ot God. Look upon the Church 
 of the Jewcs ; they were a holy nation, 
 a kingdome of Priefts, a peculiar and 
 royall people in generall without di- 
 ftinftion of worthy and unworthy, 
 compleat and incompleat. And doth 
 not the Apoftle Peter ufe the fame words 
 and apply them to the fcattcred ftran- 
 gers embracing Chriftianity ? i Per. 2. 
 9. And doth not the Apoftle give equall 
 titles to all thoie to whom he writes, 
 and to all in every place that call up- 
 on the name of the Lord Jefus? 1 Cor. 
 1.1,253. If we never read of any (iich 
 diftinftion in U^^es and the Prophets ; 
 nor finde any luch ufed by Glirift or 
 his Apoftles, why (hould any plead for 
 k in our congregations, but tha^they 
 would fee more then all that ever were 
 before them ? 
 
 OhM. But the keycs were given to the 
 ^ * twelve as beleevers, and that jivhich is* 
 given to them as fuch, isgivien to the 
 :r whole kinde of beleevers in the world. 
 
 5«/«t, That the twelve were impowered with 
 
 the 
 
The Scriftun Rati examined. 1 62 
 
 the kcyes of Chrifis Kingdom^is beyond 
 all difpute^ and that they were bele( vers 
 when they received that power, is as 
 certain : but that the Lord Jefus gave 
 the kcyes to them as inch, is denyed 
 And they might as well fay, they were 
 given to them as men 5 for they were 
 men when they received them. But the 
 truth is, that though there were many 
 Difciples and belcevers befide the 
 twelve; yet of his nicer good pleafrire^ 
 he gave the keyes of his Kingdoaie to 
 the twelve only, not to the reft thac 
 beleev^d as well as they. He hath fct 
 fome in the Church, Apofties, Pa- 
 itoursand Teachers, not all. And we 
 know the twelve, by vertue of that 
 authority received, preached and bap- 
 tized, and ordered all the affairs of 
 Chrifts Kingdome, during their age : 
 they planted Overall Churches, and 
 ordained them Elders and Deacons 5 
 they were the inftruments for thepro^ 
 pagation of the Gofpell in almoftall 
 places. Doubtlcfle after Jcfus Chrift 
 had received all power in heaven and 
 earth, he put the twelve only in com- 
 niiflion to build his Church; and they 
 grdaind Elders and Deacons^ and gave 
 M 2 Qr« 
 
I 
 
 1 64 The Scrip ture mi examined. 
 
 "^^^^dcTto fome others, as 7mdthy and 
 Titw5 to ordain ; anddircfted thcmal- 
 {o to commit the fame power to able 
 and tic men, in after ages to teaeh o- 
 thers, &c. And in the fcven Churches 
 of Afia, the Angell of every Church 
 is writ unto, and blamed or commen- 
 ded according as they demeaned them- 
 (elves in their places, in oppofing er- 
 rour orcleavingto the truth. But we 
 never finde that the common brother- 
 hood or memberftiip were impowered 
 with the keys,either by Chrift or by his 
 Apoftlesjorany that drivcd authority 
 immediately from them : and therefore 
 they have it nut at all : and to in- 
 trude themfelvesj and aflume unto 
 themfelves things of fuch an high na- 
 ture, is a moft infolent boldneflej and 
 they may fear to perifh in the gain- 
 faying of Cer^jfe and his company. 
 
 5. I cannot conceive how there 
 ftiould be any true difcipline praaifed 
 in our Churches without the fpeciall 
 afliftanjce, counten.ance and power of 
 the civil! Magiftrate, as the ftatc of 
 things are inkvgland : For almoft all 
 of all forts, are either carelefle, oriin- 
 jpatientjorerroneouSjand not willing 
 
The Scrifture Rail examined. 1 6^ 
 
 to come under difcipline. And al- 
 though thefe Gentlemen fay it is our 
 own faulfj'and why do we not fet upon 
 it, beginning with the minor part ? 
 yet this is very ill, nayabfurdly advi- 
 fed. For as I faid before, I beleeve I 
 (hall never fee truedircipHneexercifed 
 in the Church of England^ untill the 
 Lord fo move upon the hearts of our 
 Rulers, as to make them inftrumentall 
 to put the Church into that capacity: 
 which ordinarily cannot be without a 
 nationall aflembly of learned, grave, 
 moderate and godfy Divines; chofen 
 ^if pofljble) by the whole ; and car- 
 ryedon without tumult. And that a 
 profeilion of faith f if not already donej 
 may be fo clearly drawn up in refpe£t 
 of fundamentals in doflrineand wor- 
 ftiip, according to evident rules of ho- 
 ly Scripture, as may be eftabliftied to 
 be the publique profeffion oF the Nati- 
 on ; which all whatfoever (hould 
 with peaceable fpirits fubmit unto. 
 And alfo that the fubjcfts of the keyes 
 in a nationall Church may be more 
 clearly determined, and liberty of con- 
 fcience better ftatedand bounded; that 
 the reformation of the whole may grow 
 M 3 up 
 
1 66 The Serif ture Rail examined. 
 
 iip together^ at lea ft in all the externals 
 of Chriftian obedience. Otherwife 
 how fhall difcipline be praftifcd, if 
 carnal 1 and loofe Chriftians (hall be 
 kft at liberty, whether they will come 
 tinder it or no ? Now I fay, while they 
 are wichin the vifible Church and King- 
 dome of our Lord Jefus, and profeffc 
 his Name in hope of etcrnall life, why 
 {hould they not fubmit to all his Lawes, 
 as the way and means appointed of 
 that blefled end ? And the fame grounds 
 that do warrant the reftraining offen- 
 ders from evilly anS the forcing of them 
 to do their duty in reference to fome 
 of the Lawes ot Chriftj do warrant the 
 doing of the like in reference to all the 
 reft of his royall Lawes. What is more 
 futable, then that they that reign and 
 rule only by Jefus Chrift, ftiould put 
 forth their power, and improve all theic 
 intereft for the advancing of Chrifts 
 Scepter over ain 
 
 Iconfeflcthefe Gentlemen have fome 
 unhappy exprefljons, queftioning our 
 Church members ; becaufe ( as they 
 layj the main inftruments of bringing 
 them to the true Religion in England^ 
 were fuch as carry ed ic on fcya civill 
 
 power 5 
 
The Smpture Rail examified, 1 6^ 
 
 pawer^when the outward calling ought 
 to be by the word only, wch the moft of 
 our common people never had^thcy fay. 
 
 Anfxff. I. I wirfi our Governours had 
 that holy and grounded zeal for the re- 
 formation of whatisamifle now in the 
 Church, that our firfl reformers ex- 
 preffed in point of reformation in their 
 generation. 
 
 2. We muft diftinguiOi of a twofold 
 ftate ot Church membership, or the way 
 of bringing people to be Church 
 members^ I. Aliens of years are to be 
 difcipled and called by the Word before 
 they may be baptized and received into 
 the Church ; and (o it was in the Apo- 
 ftlcs firft planting of Churches, But 
 2. The feed of perfons fo called are by 
 vcrtuc of the Gofpell Covenant mem- 
 bers borne ; and upon that account are 
 baptized ; and when they come to years 
 are as much under the obligation of 
 all holy obfervanccs, as thofe that arc 
 called by the word ; So it was in the 
 Church of the Jewes in refpeft of all 
 that were circumcifed j fo that Church 
 memberfhip is and may be pleaded from 
 birth privilcdge, Gal. 2. 15. IFe who 
 are Jewes by nature^ &c, 
 
 3. Our firft reformers did not force 
 M 4 Hea- 
 
i6S Ihe Serif ture Rail esamined. 
 
 Heathens to receive and profcflc the 
 Proteftant Religion , but reduced bap- 
 tized erring Chriftians unto that obe- 
 dience and reformation which their 
 Baptifmeandprofcflion did oblige and 
 ingage them unto : according to the ex- 
 amples of godly Kings and Prophets 
 amongft the Jewes, in cafe of defeftion 
 and irregularity. I might produce di- 
 vers inftances ofthis holy and religi- 
 ous care and zeal in reforming ^ but 
 thofe that are acquainted with the 
 Scripture can remember the hiftories of 
 them. And orthodox Divines do gene- 
 rally hold, that the Baptifme of a Pa- 
 pift is valid, , and need not be repea- 
 ted : And it need not be doubted, but 
 upon that ground, the King of S^ain 
 or the french King, if the Lord fhould 
 give them a heart throughly convin- 
 ced of, and afFefted with the truth, 
 might reduce their fubjefts f if they 
 were able) to that conformity to the 
 Lawes of Jefus Chrift which their 
 Baptifme doth oblige them to. Kome 
 it {elf upon fuch a reformation, might 
 become atruevifible Church, without 
 any repeating either of the ordination 
 of their Minifters, or their Baptifme. 
 
 Were 
 
^ht Serif ture Rail examinee!^ 1 69 
 
 Were all that fuperfluity of naughti- 
 nefle, from time to time contraftedj 
 in Doftrine^ worfhip and difciplinc 
 purged out , and all adminiftrations 
 made conformable to the Lawes of 
 Jefus Chrlft (as it was with them for 
 fome hundreds of years from the Apo- 
 ftlcs times) we could not tell what to 
 oh]tdi agalnft them^ but might have 
 communion with them. Say that we 
 heretofore were a member of Kowe^St re- 
 ceived all facred ordinances from them; 
 having now repented of the evils and 
 abominations which the holy things of 
 Chrift were polluted with, and refor* 
 med them according to the inftitution ; 
 what can be objefted a£[ainft us^though 
 We were put in poffeffion of the ordi- 
 nances of Chrift by means of the civill 
 power > 
 
 4. If an argument drawn from fuc- 
 celTe be of any force in any cafc^furely 
 in fupcrnaturall and fpirituall events 
 above any other; and we are not left 
 without innumerable evidences of the 
 divine operations upon the fouls of 
 many in our Nation, through the 
 blefling of the Lord upon the ufeof 
 thofe holy adminiftrations of the Co- 
 
 T«nant, 
 
1 70 7he Serif ture RaU txamimdy 
 
 venant, which ourfirft reformers with 
 2cal,care and power brought our fa- 
 thers under ; bleflcd be God for this 
 unfpeakable gift. 
 
 This for the fifth thing propofed 
 concerning difciplinc, 
 
 6, The lixth and laft is this, That ho - 
 ly difciplineis foto be ordered, that 
 the edification of all may be beft fur- 
 thered and preferved, and the objcfts of 
 Church ceniUres may be healed rather 
 then hurt by them. Sometimes the 
 Church muft rebuke (bme, that the 
 reft may fear; and fentence fome few^ 
 moft notorious offenders, when many 
 defervethe fame puni(hment,ratherthen 
 indanger the peace, union and edificati- 
 on of the Church ; puni(h and chaftife 
 what they can, with the health and 
 iafety of the whole : and with pati- 
 ence bear and forbear, when the reme- 
 dy is like to prove worfe then the dif- 
 cafe. Lawfull things are not alwaies 
 expedient, nor confift with charity. 
 I It is a good faying ofCyfrian menti- 
 loned by Calvin^ Let the Church mercifuU 
 'fy com^what they early and what they can- 
 wo/, let them Patiently [nfery and with love 
 groan and lament it : And to the fame 
 
 ^purpofe 
 
The Scrtpur€ Rati examined. 171 
 
 . 1 ; — — • ' -^ — r 
 
 purpofe he brings in the advice o{ Ati" 
 guftine^ touching the abounding o^ 
 drunkennefle in Africa ; this and the 
 like evils (according to his judgement J 
 arc to be taken away, not roughly, nor 
 after an imperious manner ; but more 
 by teaching then commanding; more 
 by admonifhing then by threatning 5 
 and that is the way to deal with a 
 multitude of linnersj feverity muft be 
 txercifed on the iin of a (cwy &c% And 
 he concludeth thus ; The command of 
 the Apoftle, i Cot> 5.7. to caft out the 
 •wicked, is in no cafe to be neglefted, 
 when it may be done without peril! of 
 breaking the peace of the Church, Ik- 
 fiitut. iib.^.caf, 12. Se£i, 11.15;. 
 
 And we may take notice^ that where 
 there is mention made of the Apoftles 
 exercidng of Difcipline^it is only up- 
 on particular perfons, and not upon a 
 multitude : when he findes many guilty 
 of evil I pradifes, he reproves, admo- 
 nifhes, and threatens to come with the 
 rod, 2Cor.i2. 20. & 13.21. iCor.^,21, 
 I . And truly, as the ftatc of things now 
 ftands^ I think it will be found a very 
 j, difficult thing to get into pofleffion of 
 I the true way of difcipline, and to make 
 
 that 
 
172 TheScrifture RaiUxamined. 
 
 thatufe of it, that the Churches peace 
 and edificatiofl may be promoted and 
 not prejudiced by it. For either the 
 fuppofed unregenerate in the Church 
 fhall (on the one handj be caft off and 
 (eparated from, as in the Independent 
 way and fome others ; or elfe (on the 
 other hand) the diffenting brethren 
 will bejudgedfchifmaticaI,forcaufing 
 divifions and reparations in the 
 Church, contrary to the Doftrineof 
 Jefus Chrift. And therefore our con- 
 dition is the more fad, in that Difci- 
 pline which tends (b much to the wel- 
 being of the Church can fo hardly be 
 attained amongft us. Thus I have gi- 
 ven you my Judgement and apprehenfi- 
 ons in this point. 
 
 Now in the next place, Becaufe thefe 
 Gentlemen have commended a way of 
 Difcipline to the godly, I fhall crave 
 leave a little to examine it ; whether 
 it be fuch a one as godly men may fafcly 
 receive and ufe as the difcipline of Je- 
 fus Chrift ; and not rather rejeft it, as 
 having nothing of Chrift in the rife 
 and root of it, according to holy Scri- 
 pture: and this I (hall do very briefly, 
 becau fe I have faid fo much to the point 
 already, It's 
 
I'he Scripure Rail Bxawined. 1 73 
 
 I. It's well they acknowledge our pa- 
 rochiall congregations to be true 
 Churches^ though it be but in a large 
 fenfe : for being fuchj they come under 
 the fame lawes and priviledges exter- 
 nally, which belong to true Churches 
 in the ftrifteft fenfe 5 that isjUnleUc they 
 canfinde a different rule in Scripture 
 for true Churches^ though not in the 
 lame degree of purity ; which I believe 
 they cannotj becaufe I do not finde but 
 Laodicea and Thiladelfhia^ as they were 
 both true Churches, l^fo they were both 
 under the fame rule, &c, 
 
 2. They confeflc that none but fuch 
 as are already excommunicated^ and 
 fuch as ought to be excomijnunicated, 
 arc to be kept from the Sacrament : and 
 in this Mr. H. and they leem to be a^ 
 greedy pag. 27. provided C ^y they J 
 that Mr.H. mean fuch as of right ought 
 to be excommunicated by the Church. 
 For his meaning, they may be fure he 
 .doth not mean that Church members 
 (hould be cenfiired without regular tri- 
 all 5 and that by a Church that is in a 
 fit capacity to hear and judge^ and 
 fentence according to divine rule* But 
 how will thefe gentlemen prove that 
 
174 ^ The Serif ture Rail examined. 
 
 the greater part in aparifh are fuch as of 
 right ought to be excommunicated, and 
 never put it to the triall, whether their 
 linfulneflebeofthat oature, for which 
 excommunication may and ought to be 
 inflifted ? It is obftinacy and wilful! 
 perlifting in groflefins, after private audi 
 publick admonition, that is to be pu< 
 nifhed with excommunication 5 andi 
 how can they know that the greater 
 partof aparifhdo fo fin, when theyi 
 never admonifh them, cither privately/ 
 or publickly 1 Sure there muft be a clear: 
 conviction of their fins, and all fair and I 
 amicable Chriftian means ufed to re- 
 claim them, before they can judge any 
 in their parifh excommunicable ; were : 
 they in a capacity thus authoritatively 
 to deal with them, which I think they 
 are not. 
 
 3. But they fay, Ih'ukamofigeneraUy^ 
 , received truth :, that every particular cmgre* 
 gation hath power in it felfto reforme it [elf, 
 according to what jball b e praSicable to them^ , 
 pag* 1 5 8 . To which I fliall oppofe their 
 own words, pag.7. 10. Where firft they 
 fay. That the ignorant and profane mufi he 
 withdrawn from^ hecaK[e it if clear^ they can' 
 mt be regularly caflout h) dijcifiine^ neither 
 
 is 
 
jht Serif ture Rail e x Amine d. 175 
 
 is there any way how they (l;ould be rightly ex- 
 communicated-, for that the major fart efthe 
 Church is corruft ^ andthejamemay be well 
 jfippofed of moji ejf the mixt parochial! con^ 
 gregatiens in England: and will not excom- 
 municate ^mr are fit to do[o.^ nor to chH[e 
 officers t o do it:, pag; 9, i o. 
 
 Now is not this a ftrange thing ? they 
 condemn Mr,Humfrey tor not fetting up 
 Difcipline in his Church : and ftrongly 
 affertj 'Ihat every Congregation katb power to 
 reform it felf^ and yet they fay it is clear ^ 
 that the ignorant and profane cannot he regu- 
 larly caft out by Difcipline^ nor is there any 
 way how they jheuld be rightly excommnni' 
 cated. Reader, Canft thou delirc a bet- 
 ter juftincation of Mr. Humfreys prefent 
 pra^ife in the matter of the Sacrament, 
 then thefe mens own words ? If he can- 
 not reform in a right way, muft he and 
 others undergoe reproach, becaufe they 
 dare not exercife difcipline in a wrong 
 way, as thefe gentlemen do ? There are 
 niany fober and godly Minifters that 
 judge it better not to pretend to difci- 
 pline at all; then to take up that way 
 to which fomc gi^c the name, when 
 there is nothing of the nature of 
 tru€ difcipline* If we cannot exercife 
 
 it 
 
1 75 The Scripture Rail examined 
 
 ic aright, why fhould any be cenfured 
 for not exercifing it wrong > To doe 
 cvill that good may comcj the Apoftie 
 judges damnable : (o rarely it is that 
 good ends and evill means (land toge- 
 ther. 
 
 Ohje^. But they fay, 7/ they cannot regularly 
 txcommunicate the igmrant and fcandahut 
 that are excommunicable^ then the Minifler 
 and thefe that are convinced of their duty to 
 come up to a more cUfe cowmmmandfellow^ 
 Pjip in the Gojfelly mptfl withdraw from the 
 corrupt majority 5 and wait for their cemingin 
 upon the fame termes agreed upon by the minor 
 part 5 and for this they commend to us 
 Mat. 18. 
 
 ^r^^ I . It is very harfh to fay, that the ig- 
 norant in the Church are for that ex- 
 communicable 5 they may cxprefle their 
 defires to learn, andufe the means ap- 
 pointed to that end 5 and fo not be cx- 
 communicable, nor to be feparated 
 from. And for the fcandalous, they 
 are to be tryed, as was hinted before, 
 and then excommunicated if there be 
 luftcaufe: elfethey (hall be deprived 
 of a fpeciall ordinance of the Church, 
 intended as the laft remedy to convert 
 Jhc obftinate finner from his evil! 
 
 Wayesy 
 
 Ji 
 
The Serif turt Rail examined. 1 77 
 
 waies ; And as it is a means of con- 
 verfionCas thefe Gentlemen do confefs) 
 the Magiftrate may conftrain all in the 
 Church to come under it, and fiibmic 
 to it. 
 
 They fay^ le^us Chrifipould rule by the 
 IFerdof his mouth :,«ind not by the Magijirat^s 
 compelling cdiBs : and yet they fay. That 
 in bringing all to converting ordinances (they 
 hntnhly conceive) the Magijlrate is to put 
 forth hispomr^p2ig.iy6. Arid then will it 
 not hence follow, that as difcipline is 
 a means of convcrfion , the Magiftrate 
 is to put forth his power for the 
 bringing of all under it. Yea, doubt- 
 Icdca and to aflift the Church in the 
 ictling, ej^crcife and execution of it. 
 And to withdraw without a judici- 
 all proceedingj neither doth nor can 
 attain the true end ; but doth har- 
 den and prejudice finners a great deal 
 more, and fo makes them worfc in 
 ftead of making them better. The 
 end of withdrawing (according to 
 the Scripture) is to bring the perfons 
 withdrawn from, to (hame and re- 
 pentance ; and is this a likely way to. 
 attain that end, for a Minifter and 
 fome ten or twenty of his people;> to 
 N with- 
 
I yg 7 he Scripure Kail examined. 
 
 withdraw from three or tour hun- 
 dred (as in fome places would be the 
 cafe^ they all profeffing the true Re- 
 ligion ? Do thefc men think the Apo- 
 ftlc meant fuch a withdrawing, to 
 bring iinn«rs in the Church to ftiame ? 
 The rule is in reference to a difor- 
 derly brother to bring him to (harae ; 
 but in our times applyed to hundreds 
 at once, by the minor part in a 
 Church 5 and that very unfitly too 5 
 there being many in Tome fuch pla- 
 ces, that as truly fear God, and live 
 in Chriftian obedience beyond fome 
 of them that withdraw from them ; 
 who yet had rather be reckoned among 
 (inners, then to joine with them, 
 that byfchifme break the peace of the 
 Church. 
 
 Befides,, grant that many of them 
 (hould be cxccmmunicablej doth that 
 warrant afeparation, when it is not 
 in our power to do it regularly ? It is 
 len to oiie that thofc that are (b zea- 
 lous for feparating, did never deal 
 with their offending brethren, fo fer 
 as they lawfully may and ought, to 
 amend them. If we fhould deal thus 
 in the Kingdome of this worldy^s they 
 
 do 
 
ICht Serif ture Rail exAmimd. 1 7^ 
 
 do in the Kingdome of Chrift, there 
 would be but a fad accoinpc given of 
 many fubjc£^s therein. If it were 
 enough to fay fuch are fellons and 
 hangable by the Law, and thereupon 
 never bring them to triall, but|knock 
 them on the head, and there^s an end 
 of them; How long think you would 
 this Common-wealth ftand, were fuch 
 a confufion and barbarifme toIe» 
 rated? 
 
 Suppofe thefe Gentlemen in GloceflerT 
 (hire are run into a dangerous way of 
 fchifme in the Churchy through error 
 and miftakcj would they be content 
 (without any ordinary means ufedto 
 convince them of their error^ orwar-^ 
 hing and admonifhing them to retra^l) 
 to be forthwith fentenced by a Bench 
 of Elders, as fchifmaticall perfons^and 
 iipon that accompt fufpended from 
 their Miniftry ? I think they would 
 not. And yet by what they appear by 
 their Book to be, I think they^ are 
 fcarce qualified as Bifhops ought to be, 
 that undertake the rule of ChriftsFlocki 
 and my prayer isj, that their uncha- 
 ritable pradiifcs may not be an oc- 
 cafion of deftroying many weak 
 N 2 bre- 
 
1 80 7hc Scripure Kail examined. 
 
 brethren for whom Chrift died. 
 
 As for Mat. 1 8. it conies now to be 
 examined •, that we snay fee hoW it is 
 appliable to the(c new found models 
 of Difcipline hinted at by thefe men 
 in the preamble of their Book. And 
 it is moft clear and certain that the 
 main fcopc of our Saviour is to teach 
 us thefe two things in generall. 
 
 Firft, 7hatthe meamft{erjon cmingto 
 Chrifi andprofejjfrjg faith in him, is not to 
 be de[pfed» 
 
 Secondly, That not to deal with of eu" 
 ding brethren in the way and order by him 
 there prefcribed is to deffife them. And 
 then for the way preicribed by our 
 Saviour, it ought to begin witli pri- 
 vate admonition in cafe of a brother 
 offending, and if that prevail for his 
 amendment, he is not to be put to pub- 
 lick ftianie : but if that will not work 
 upon him, then upon fufficient proof 
 of the faft, he may and ought to be 
 complained of to the Chareh, and the 
 Church may convent him before them, 
 admonifh to confefle and reform his (in. 
 But if [out of obftinacy he ftubbornly 
 refufe to hear the Church, after firft and 
 fecond admonitioUithcn tQ be caft out> 
 Hot otherwife. Now 
 
The Scrifture Rail examined. 1 8 1 
 
 Now what is there in all this to fa- 
 vour or warrant thefe Gentlemens 
 praftife? do they proceed after this 
 manner with every offending; brother 
 in their feverall pariftes, before they 
 deny them Chriftian communion in the 
 Sacrament of the Lords Supper .<? If 
 not, why will they urge a rule from 
 Jefos Chrift to others^ which they 
 themfelves will not praftife? Would 
 they have others do that themfelves 
 neither will nor can do, as themfelves 
 confefle, where the greater part is cor- 
 rupt ? And this being the cafe of moft 
 PariOies in 'England^ how (hall we take 
 up an eftablifhmentof difciplinefrom 
 this place ? Why, they tell us5by with- 
 drawing from the major part of the 
 Church : But then it will be demanr 
 ded, whether this Scripture do war- 
 rant any fuch praftife; and it muft 
 needs be granted it doth not. Thus yoti 
 may fee how futablc thefe new models « 
 are to thofe Scriptures alledged by 
 themfelves for proof thereof. 
 
 But to proceed a little further con- 
 cerning this Scripture, Mat, i8. The 
 greateft difficulty fas I conceive) lies 
 ifl the word Chunh^ when our Saviour 
 N 3 bids 
 
i8% The Serif ture Rail examined. 
 
 biiistell the Church: Khali give my 
 thoughts concerning that altb^ and 
 leave them to the intelligertt reader to 
 confider. 
 
 1. 1 conceive our Saviours rules here 
 given in this cafe, refpefted the pre fen t 
 llate of the Jewes Church, as well as 
 the Chriidian Churches in after times ; 
 and was prafticable in that prefcnt ilate 
 of the Jewes Church. 
 
 2, According to the fame rules and 
 order his Difciples and their fol- 
 lowers fhould a£t in after agcs^asverf. 
 1 8. doth plainly {hew. 
 
 Concerning the former of thefe^as the 
 rule given by our Saviour refpe^led 
 the prefcnt ftate of the Jewes, and was 
 prafticable in that Church, we are to 
 inquire whether the complaint were to 
 be made to the whole Church cen fi- 
 lling of rulers and ruled, aflembled to- 
 gether in holy worfhip ; or to the 
 Rulers and Officers of the Church on- 
 ly, a0€tnbled in a Court of Judicature, 
 for the hearing of compIaints,and try- 
 ing of offenders, and punKhing evill 
 manners. 
 
 To this I anfwcr. That to one it 
 feems very probablej that Church here 
 
 ^ is 
 
The Scrrpture Rail examined, 183 
 
 is to be taken in the latter fenfe; be- 
 caufe the common people among the 
 JeweSj never had any fuch authority 
 in thatChurchjas to judge of manners, 
 and cenfure according to the rule gi- 
 ven by our Saviour in this Scripture. 
 But it IS clear that they had a Councell 
 of Elders called theSanhedrinjAf^r. 5, 
 22. that judged of manners, and pu- 
 niflied fuch as reviled their brother, 
 intimated in thefe words. He that flyall 
 fay to his Brother^ Kacha^ (hall be in dan- 
 ger of the Councell or Sanhcdrin, The Pha- 
 rifecs and chief Pricfts were chief in that 
 Councell, or it confided wholly of 
 them ; for they undertook tocaft out 
 of the Synagogue, Joh, 9. & 12. And 
 when Saul breathed out threatnings 
 a^ainft the Saints, in zeal of reducing 
 them to the Church from which they 
 were departed and feduced, as he 
 thought, he went to the chief Priefts 
 and all the eftate of the Elders for 
 his commiflion, and he received autho- 
 rity from them^ to bring both men and 
 women unto Jerufalem to be pu- 
 niflied,y^^. 22.f5. And that eftate o£ 
 Elders in the originalliscalleda Pref- 
 bytery, which alfoCbewcs that it was 
 N 4 made 
 
1 84 'The ScriftHU Rail examined. 
 
 made up of chief Officers of the Church 
 called Presbyters ; Tome of which were 
 chiei Prieftsy the other Pharifees, and 
 Ibme fubordinate Presbyters were joy- 
 nedvviih them to make up that a(Iem- 
 blyj having authority to judge of 
 manners according to the Lawes of 
 God : however upon miftake they 
 punKhed the true profefTors of the . 
 Chriftian Religion^ yet not under the 
 notion ofpro'cfTors of the true Reli- 
 gipn^ butoutof zeal to reduce the be- 
 Jeeving Jewes to conformity to the old 
 adminiftration, as judging it ftill in 
 force^ as it was delivered by Mo/ej. 
 
 If any make queftion whether this 
 Presbytery (^according to the Text J 
 were the Church to v;hom complaint 
 was to be made concerning lUsbborn 
 offenders, lanfwcr, that Counceli or 
 Presbytery was made up of the chief 
 Officers of the whole Church, and fo 
 the Church reprefentative, on whom 
 alone all the authority of the Church 
 was involved, tor the puniftiing of fin, 
 and prefcrving the peace ot the whole. 
 And for the word Church, they that are 
 acquaii ted withtheOriginal language, 
 J^now it is uftd for any afiniblj, ^r 
 
 CQD- 
 
7he Scripture Rail txamineJ. 185 
 
 congregation called together, whether 
 to civillor facred ends; and fo thefe 
 Elders and Rulers of the Jewes aflem- 
 blcd together for the ends aforefaid are 
 not unproperly called a Church. 
 
 And for the latter thing propounded 
 bcfore,namcly that the Chriftian Chur- 
 ches in after ages are to proceed by the 
 fame rule, and in the fame order the 
 Church of the Jewes then did, that is 
 to fay, by a Presbytery, feems to me 
 very probable. For firft of ail there 
 were inufe in the Chriftian Church, 
 in reference to the rule and govern- 
 ment thei eofjthe fame names that were 
 in the Church of the Jewes, which is 
 a fign that there was the fame thing. 
 Saint Taul who was well acquainted 
 v/ith the nature of the Presbytery at Je- 
 nfakm^irom whom he received authori- 
 ty to trouble the beleeving Jewcs,cals 
 an aHen-biy of Elders or Church officers 
 a Presbytery,of which what better rea- 
 fon may be conceived then this^ the 
 refemblance that was between this El- 
 der (hip and the great Councelinthe 
 Church of the Jcwcs ? It is clear the 
 Apoftles thcmfelves did order all things 
 in the Church , ordaiucd Elders, and 
 
 au- 
 
I S6 The Serif tare Rdil examine J. 
 
 authorized them in the Name ^of Chrift 
 to ordain others, &c. And they were 
 as much Rulers and Officers over the 
 Catholick Church, as the chief Pricfts 
 and Elders were to the Jewes. And 
 hence in the Apoftolical Churches, Or- 
 dination of Minifters was derived from 
 them that were Officers to the whole 
 Church 5 and in a moft immediate man- 
 ner, by Jefiis Chrift were conftituted 
 ib to be: which makes me inclinable 
 to beleeve^that thofeftill that arc or- 
 dained Officers for the f^ood and bene- 
 fit of the whole, (hould be ordained by 
 fuch a Presbytery that are intruded 
 with that power, by the Officers of the 
 ivhole as much as may be. So farrc am 
 I from confentin^ to thefe men that 
 take it for granted, that the common 
 rcembers of a particular fociety, may 
 cbufe and inftall their own officers. 
 Now v\ hat is there in all this for that 
 pretended way of difcipline which thefe 
 Gentlemen commend to their reader t 
 here is not the leafl warrant for any 
 to feparate from the Church, or with- 
 draw (^for all is onej nor for the peo- 
 ple to rule, and cbufe thfir own Offi- 
 cers, nor for impofing a Church Co- 
 venant, 
 
 I 
 
the Scrifture Rail txamimd. 187 
 
 venant, explicitly to be profoflcd in 
 the congregation ; and thoft that will 
 not come up to this and fuch like 
 terrnes^ muft not be admitted nnto 
 Sacramcntall communion. Nor is here 
 any warrant for fcntencing Church 
 members before a regillar trial! ; nay 
 here is no warrant for any fingle Mi- 
 niftcr tofetup difcipline over his peo- 
 ple^ without the confent and conjun- 
 ftion of the reverent brethren of the 
 Miniftry with them. The key of di- 
 fciplineisnot at allin one alone^ but 
 rather in the whole together. 
 
 A word more on that Scripture, as it 
 is djreftcdtothe Apoftles, verf. 18^19, 
 20. and fo in them to the officers of 
 the Church in fuccceding ages to the 
 end of the world. Verily (faith our 
 .Saviour there) 7/ two ef )ou (hall agree on 
 earth as touchinff^ any thing that they fhaH 
 askey it (hall be done for them of my Father 
 xshich if in heaven : for where two or three 
 are gathered together in my Name, there am 
 I in the midft of them. Thefe words feem 
 to have reference unto what was fpo- 
 ken before concerning the authority of 
 the Jewcs Church Officers ; and our 
 Saviour would have his Apoftles to 
 
 know 
 
1 8 8 The Scripture Rail examined. ^ 
 
 know, that though their authority 
 may feem to the world, yea, and to 
 them (elves to be weak and contempti- 
 ble in refpeft of that great bench of 
 Elders, generally fubmitted unto by 
 the Jewes^ yet they ftiould have as 
 great authority to binde and loofe as 
 the other; nay two of them by the 
 authority given them by the Lord of 
 the Church, iliould be equivalent to 
 iheir great authority : And we know 
 it came fo to paffe. They had power to 
 work miracles, and were infpired with 
 an extraordinary fpirit; and had fome 
 (peciall promifes peculiar to them 
 alone, as well as gifts. They had 
 power togivetheholyGhoft byimpo- 
 lition of hands 5 and an extraordinary 
 power in prayer, and power to punifh 
 and kill the bodies of men for facri- 
 ledge and hypocrifie. And we know 
 the very Church it felf is faid to be 
 built upoathe foundation of the Pro- 
 phets and Apoftles, Jefus Chrift him- 
 lelf being the chief corner-ftone. Now 
 what is this to thefe Miniftersin Glo- 
 cefier-fiire ? Dare two or three of them 
 afTume this power ( for I fup- 
 pofc all the Miniftcrs of the Coun- 
 ty 
 
The Serif ture Rail Examined. 1 89 
 
 ty are not of their minde and wayj to 
 do as the Apoftles did > Suppofe they 
 be Minifters of the GofpcU, is the 
 Church built upon them, or their Do- 
 ftrinc ? Where have they any fuch pro- 
 mife that they (hall not erre ; and 
 whatfoever they (hall agree to askcjftiall 
 be done for them of the Father of Je- 
 fus Chrift > They plead their Terious 
 andfolcmn feeking of God , and com- 
 mend unto OS their model of Difciplinc, 
 as the refult of their ferious debates, 
 and returns of their prayers : but that 
 authority will not fatisfie judicious 
 Cfcriftians, when the thing it felf isfo 
 inconfiftcnt with the generall rules of 
 the Word, •as hath ^been (hewed. Be- 
 fidcs it is well known, that in many 
 places the Minifters of theGofpcll have 
 ufedthe like means in behalf of them* 
 felves and their people, yet but few 
 have run into their waics, but either 
 fall into (bme aflbciation of Churches 
 and Presbyteries, framing fuch expedi- 
 ents, as (in a manner) bring in aliunh 
 der a capacity of Sacramentall commu- 
 nion and difcipline, as in Worcefter-' 
 fme and other places; or elfe carry on 
 the Ordinances of Jefus Chrift by ver- 
 
 tU€ 
 
1 90 the Scripture Rail examined. 
 
 ue of their office as well as they caa 
 A^ithout Difcipline; as being convin- 
 ".ed of their incapacity for the prefent 
 
 o attain unto the true end andexercife 
 thereof, notwithftanding all their 
 fearch, difquifitionj and indevours to 
 fatisfie one another therein. And the 
 feriousdt bates and feeking of God con- 
 cerning thisj (hould move to own andi| 
 afJent to what is concluded thereup-' 
 on ; I conceive it more fafe to adhere 
 to the greater part of fober Divines that 
 have been fcrious in the ufe of thefe and 
 all other means, to fatisfie themfelves 
 and others, as well as thole men, and 
 yet dare not in the leaft degree counte- 
 nance their way and praftife. I would 
 a^ke them this queftion, whether t>hey 
 did ever read of any fuch praftife>that 
 a few particular Minifters, by their 
 own authority, have had the boldnefle 
 to withdraw from the greateft part of 
 their flocks, and fetup a way of Difci- 
 pline of their own framing? and upon 
 the matter unchurch the greateft part 
 of their congregation s^ allowing them 
 ho other priviledge in the Churchy 
 then they would to Pagans. Did the 
 Apofiles ever niake fo bold wiph any 
 - ~ Chri- 
 
The Serif ture Rail examined. 
 
 ChriAian congregation chat adhered 
 tothcGofpell adminiftradons ? or did 
 they ever authori2e ordinary Presbyters 
 to do fo ? Nay, did any ordinary Pref- 
 byterin theApoftles time, exercifeDi- 
 fcipline but upon the command of the 
 Apoftles ? or do we finde them any 
 where blamed becaufe they did not do 
 it? I verily beleeve thefe Gentlemen 
 may not afiume fuch an intereft in the 
 exercife of the Key of Difcipline as the 
 Apoftles had, and yet they are more bu- 
 iie with the rod then ever any of the 
 Apoftles were, Alas ! it's pity fome 
 care is not taken to reftrain their impe- 
 rious ufurpation over their feverall 
 flocks. I think;, lince the ceaiing of the 
 Apoftles office, it is more fucable to 
 the Scripture alledged, and other Scri- 
 ptures, to cleft fuch Presbyteries to 
 judge of manners in theGhurch,as were 
 conftitutedin the Church of the Jewes, 
 which our Saviour approved ofj which 
 yet would come (hort of being equall 
 with the Apoftles, in refpeft of the au- 
 thority which they had in the Church 
 of Chrift 5 though they were in all pla- 
 ces men of the beft qualificarions for 
 Rule, that any attain to in our times ; 
 
 aad 
 
ipz 7he Scripture Rail examined - 
 
 and fo Ihave done with that Scripture, 
 
 I will trouble the reader but wuh 
 two or three paflages more about their 
 ncwmodell ; for I have a goodtninde 
 to draw to an end ; and my other oc- 
 cafions will not permit me to do much 
 inthefe waies. Pag. 4. they tell us of 
 the drawing up a profelTion of faith, 
 wherein they acknowledge their for- 
 mer Ahommtions in worjhip^^rofejjing their 
 repentance before the Urd for them. Con- 
 cerning which I fay, It is a ftrangc ex- 
 preffion of Chriftians^ except they were 
 ibch as came newly outof Paganifme, 
 or Popery at leaft. What abominati- 
 ons of worfhip have been eftabliflied 
 or praaifed in our Church fince the re- 
 formation otit ? Is it not ftrangc that 
 the Minifters of the Church,who (hould 
 be ready to defend the Church from the 
 wicked flanders and reproaches of Ana- 
 baptifts and other Separatifts, (hould 
 thus publickly join with them, and 
 thatinfuch apublick way before the 
 world too ? How many powerfull and 
 fuccelTefuU Minifters of the Gofpell, 
 tiowwith Jefus Chrift in glory, have 
 jtiftificd all the ordinary parts of Gods 
 
 wor* 
 
The Serif tare Rati examined, ip? 
 
 worfhip, as it was praaifed in our pub- 
 lick aflemblies allalong^and contornicd 
 thereunto chtariully in refpeft of the 
 fubftance of our worfiiip? Indeed there 
 were Tome needlefTe ceremonies ufed 
 about worihipj which were declared by 
 the Church to bene part of the wor- 
 fhlp : now thefe were born as burthens 
 which many of the godly dc/ired to be 
 cafcd of by their reniovall ; but it ne- 
 ver came into their thoughts, that they 
 were guilty oFabominations in wor- 
 (hip bccaule of them. How doth 
 Mr. Hilderf}?m in his Leftu res upon 
 J^oh, 4. juftifie the Church of fjz^iW 
 as a true Church, and the fe\'crali 
 parts of worrtiip praaifed therein, 
 as being according to the inftitntion 
 of the Lord? And how doth he from 
 thence blame thofe that feparitcd^ or 
 negleaed the publick prayers of the 
 Church 5 and ytt himfelf was one of the 
 old non-eonformills ? And Mv, Cotton 
 that went into ntw BrgUnd., writins 
 anEpfftle to that Book, doth therein 
 highly commend she Author K)r many 
 thnigs; but in a fp' ci.ili mmnerfor 
 confuting the reparations of the Brow^ 
 nifts: and he repeats whtt another re- 
 ^ ported 
 
1 94 The Scnpure Rah exAmined. 
 
 ported of him, ftyling him the hammer 
 of Schifmaticks, commonly called 
 Brownifts. 
 
 Thole Gentlemen talk of the Cove- 
 nant eftablifh:d in Chrirt, into which 
 they require a profcffion to enter^ of 
 thofe they ad nit to partake of the Seal 
 of that Covenant, pag. ic 
 
 Concerning this, I lay it were well 
 if they would ad according to thvir 
 own words ; for 'tis certain all Church 
 communion is founded upon covenant 
 relation ; And thofe (whofe admittance 
 to the Sacrament we plead forj are fup- 
 pofedto have entred Covenant relati- 
 on, either in their parents, or in their 
 own perfonali proft(fion of the true 
 Religion that holy Scriptures teach, or 
 both, and their voluntary adhering to 
 the admiuiflrations of the Covenant, 
 doth atceft their emring the Covenant, 
 and their continuing and abiding in 
 that relation ; let them fay what they 
 can to the conti;ary. 
 Ohj^Q. But they (ay, ?er{ons thai have entred 
 Covmant^ may hach^'flik andfo that ululm 
 ceufc^ (and they inftance in 5i;«o« A/d- 
 gui) but thofd that brake bread were juch 
 as continued in the Jfoftles Jo^n/;, Aft. 2.42 
 
 And 
 
The Scrtpure Rait examined. i p j 
 
 And back^'Jliders are not to be admitted to \ur- 
 I her communwu 
 
 i.Howdo they know that Simon'Md- j^w. 
 gM* fell off Ironuhe Chriftian protelllonj 
 y/hcnthelaft we read conceihing him, 
 is his rctrafting his erroneous thoughts, 
 defiringthe Apoftle to pray for liini, 
 that none of thofe tviJs might come 
 upon him? 
 
 2. Suppofehedid backflide and re» 
 nounce his Biptifme and profcffion^ 
 would he then have defircd Chiiftian 
 communion in the Oidinances of 
 Chrift? what more abfurd ? 
 - 3. WeonlypleadYor fuchto break 
 bread^thatconthiuein the ApoftlesDo- 
 •arine; which we fay all do^that adhere 
 to the admmiftrations of Jefus Chrift 
 fct up in his Church; as the ordina' 
 ry means of obtaining Covenant grace. 
 And for what they fay conccrninsrt- 
 newing of our Covenant wiih God after 
 dtfeftion fromhim,^ we heartily alfow 
 of K5 provided re be doneiaccording, 
 to theScripture, Veut. 79, T 0,1 iyi2.&Z 
 ISihm, 10. 2^. Whe^re in ihc perfons of 
 the cbM, /he whole ingaged to ualk in 
 sWphcwaieaofthe Lord; and to ob^ 
 lave and do all his commandemcnts, 
 O3 and 
 
196 The Scrip ure Rail examined 
 
 and his judgcmeiUj and his ftatutes. 
 This is contrary to thefe men, that 
 would let up a Kail tp hinder Chrifti- 
 ans from obftrving all Gods Com- 
 mands ; nay rather to uncovcnant a 
 people in Covenant, then ingage them 
 to renew Covenant) and walk wor- 
 thy their Covenant relation, in their 
 obfcrvajicc ^of all covenant Ordinan- 
 ces^in hope ofbleiling. And 1 wi(h, 
 that if the Church cannot, the Magi- 
 ftrate would take down the high places, 
 that hinder the Lords people from wor- 
 ftjipping at the only place of wor- 
 fhip. Iffome have liberty to worftiip 
 at D^wandBirlfee/, why (hould any be 
 reftrained from worfhipping at Jerufa- 
 /ew, and doing their homage andler- 
 vicein remembrance of Chrift who di- 
 ed for finners .? 
 
 I had thought to have added a word' 
 concerning the fourth and laft thing 
 propofed in the beginning of this Exa- 
 mination ; as it was urged by Mr.Hww- 
 frey'y namely, that Mmiftcrs ought to 
 do their duties as they are Miniftcrs, 
 though Difcipline be wanting; and 
 cannot well be attained as things (land : 
 of v^hich duties, the adminiftration of 
 
 415 
 
The Scrifture Rati examined. 1 97 
 
 the Sacrament is one, which by their 
 office they are bound to perfornie •, as 
 they will anfwer the negkft thereot to 
 Jefus Chrift himfelf, who commands 
 the obfervance of all his holy Or- 
 dinances in the Church, for the fee- 
 ding of his flock : And thofe that 
 love him will make confcience in their 
 places^tobefaithfullto him that hath 
 appointed them. But I fear I have been 
 too tedious already. And Mr. Humjrey 
 inhisRcjoynderto DoftorDr/j^ hath 
 abundantly given fatisfaftion in the 
 vindication ot this and other truths af- 
 ff rted in his former Book ; And if he 
 fhall think thefe Gentlemen worthy of 
 any further anfwer -, I fhall rather leave 
 it to himfelf, then do any thing than 
 may hinder the Church of God of the 
 faithfull and profitable labours of him 
 or any others. 
 
 FINIS. 
 
ERRATA 
 
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