COENA quasi ΚΟΙΝΗ: The New-INCLOSVRES broken down, AND THE LORDS SUPPER Laid forth in common for all Church-members, having a Dogmatical Faith, and not being Scandalous: In a Diatribe, and Defence thereof: AGAINST The Apology of some Ministers, and Godly People, (as their own Mouth praiseth them) asserting the lawfulness of their administering the LORDS SUPPER in a select Company: Lately set forth by their Prolocutor, Mr. HUMPHREY SAUNDERS.  
Written by WILLIAM MORRIS of Werrington, in DEVON, Esq  
LONDON, Printed by W. Godbid, for Richard Thrale, and are to be sold at the Cross-Keyes at Paul's gate, entering into Cheapside, M. DC. LVII.   
Augustin. in Psal. 48. Concio. 1. Tom. 8. Pag. 93. 
EXigitur a manducante quod manducat, non prohibeatur à dispensatore, sed moveatur timere exactorem.  Chrysostom. in 1. ad Cor. 11. Hom. 27. Tom. 4. Pag. 110. 
Quoniam Dominica coena, hoc est, Domini, debet esse communis, quaeenim Domini sunt, non sunt hujus servi aut alterius, sed omnibus communia, quod enim Dominicum est, idem & commune; nam si Domini tui est, quemadmodum est, non debes tanquam propria tibi assumere, sed tanquam res Domini, communiter omnibus proponere, siquidem hoc est Dominicum, nunc autem non sinis esse Dominicum cum non sinis esse commune, sed tibi comedis.  Bullinger. adversus Anabaptist. l. 6. c. 9 p. 229. & 232. 
Probationem Ministri aut Ecclesiae judicio non relinquimus, ut tum demum aliquis ad coenam Domini accedat, cum Ministri vel Ecclesia satis dignum fidelem & sanctum judicaverit— Probet homo seipsum— non debet ab alio probari.  Musculus in 1 Cor. 11.28. Pag. 438, 439. 
Apparet necessarium & utile esse eorum studium, qui neminem ad coenam Domini admittant, quem ipsi antea non probaverunt, si modus & discretio adhibeatur, nec velut universali lege indiscriminatim omnes, etiam qui inculpate se gerunt in Ecclesia, ad hujusmodi examen constringantur: verum juxta timendum est, ne institutum hoc, quàm nunc magni aestimatur, tam olim in priscam servitutem Ecclesiam Christi reducat, & noxium reddatur. Sane Apostolica institutio nihil hujus requirit, sed hortatur unumquemque ut seipsum probet— sed quid si Minister Ecclesiae hac Apostoli sententia nolit esse contentus, nec admittat nisiquos ipse explorat, item quid si fidelis ad panis tantum, & non poculi Dominici communicationem admittatur, sicut in Papatu fieri videmus? Respondeo, ubi nec Domini ea institutio, nec Apostolica Doctrina servatur, ibi non est ut communicet fidelis, sinat Magistratus illos regnare in Ecclesia, donec visum fuerit Domino modum imponere illorum Dominio.  Chamier Panstrat. Tom. 4. l. 7. c. 19 S. 17. Pag. 196. 
Non sunt digne praeparati; Scelus hominis! cur indignos Sacramento dicis quos indignos negas pace Ecclesiae? Itane tibi videatur qui censeantur in corpore Christi, ut indignos pronuncies qui vescantur Christo? at Chrysostomus negabat, dignos esse qui vel precibus interessent; quodnam quaeso ingenium tuum est? Chrysostomi certe Catholicum, vide ne tuum non Christianum.  Casaubon. exercit. ad annal. Baron. exercit. 16. S. 31. Pag. 366. 
Coena Domini privatae epulae non sunt, natura sua, sed publica fidelium omnium invitatio.   

The Sum of the Dissertation.  

DIATRIBE. SECT. I. OF Antiquity and Innovation, the Character of their Discipline: the state of the question. p. 29.  
DEFENCE. SECT. I. What Authority the Diatribe ascribed to the Fathers and ancient Church. Why the Apologists derogate from them? p. 32.  
SECT. II. Of Antiquity, Custom; sad consequences of Independency, the novelty thereof; the Fathers not without errors, yet not to be slighted. What may be called the Primitive Church? Protestants always honoured their Fathers, and never declined their Testimony. p. 33.  
SECT. III. How the Apologists have suited their Discipline, to comply with several-Parties and Interests? the odious Blots of their Pen. p. 42.  
SECT. iv Whether the Diatribe were guilty of Petitio Principii? 44.  
SECT. V Whether their Discipline advance Godliness? The Sacraments are Seals of the Conditional Covenant; which Doctrine hath no affinity with semipelagianism. Whether the exhibiting the Sacrament make men Saints? Whether the giving thereof without discrimination upon trial, blind men in their sins; or be the setting of the Seal to Blanks? Whether the Sacraments are privileges of the Godly? 1 Cor. 10. argumentative for a free Communion. 46.  
SECT. VI Independent Books and Arguments. Of Rhetoric; what Builders the Apologists are? 62.  
SECT. VII. The Apologists causelessly irritated by an Allegory. 67.  
SECT. VIII. In whom the School vesteth the Power of Church-Censures. Whether the Apologists may the jure, or do de facto, censure alone? How they have restored the Sacrament? 68  
SECT. IX. The state of the Question: the model of their Church: Whether their way smack of Donatus his schism? Ecclesiastical Communion consists principally in Communion of Sacraments. Of Examination precedent to the partaking of the Eucharist. Whether, and how necessary? What knowledge may be competent? What profession of Faith the ancient Church required before admission to Sacraments? Of Excommunication, Suspension, Presbytery; the Apologists no friends thereunto. 71.  
DIATRIBE. SECT. II. The Lord Jesus examined not his Disciples antecedently to his Supper. He admitted Judas to the participation, as the Fathers consentiently assert, and the Scripture evinceth, Luke 22.21. & Joh. 13.2.26, 27, 30. discussed. 96.  
DEFENCE. SECT. X. How we know Christ examined not the Apostles? The force of Arguments from the Authority negative of Scripture? Of the washing of the Apostles feet. Whether any did partake the last Supper, save the 12. Apostles? The Apologists conceit of the 70. Disciples. Of Confession of Faith, how and when necessary? Examination is a virtual and interpretative diffamation. Whether it be a small thing they require? Whether Examination, if it be necessary, aught to be made but once? 111.  
SECT. XI. Judas did communicate at the Lords Supper. What is thereby inferred? The Attestation of the Fathers in that matter: the consent of later Divines. The weight of the testimonies on either side: the Apologists confess there was no visible cause to exclude him. Whether Christ in admitting him, acted only as a man? His not condemning the adulterous woman. 122.  
DIATRIBE. SECT. III. The sufficiency of Scripture, whereupon Negative Arguments are grounded: the Argument deduced from 1 Cor. 11.28. it is difficult and unsafe to judge of other men's estate. Of temerarious judgement. Of judging men to be wicked or irregenerate. With what difficulty, and what a Pedigree of consequences their proofs are derived from Scripture? General Rules for satisfaction of doubting Consciences, persuade the contrary to their way. Of Christ's admitting only Disciples: Heb. 13.17. Mat. 18.16. Rev. 2.2. 1 Pet. 3.15. 1 Cor. 5.11. explained and vindicated. 134.  
DEFENCE. SECT. 12. 1 Cor, 11.28. Reinforced and vindicated; Negative Arguments, whether this be such? Whether all revealed in Scripture be necessary? Christ's not examining his Disciples. The sense of ancient and modern Interpreters upon that of 1 Cor. 11.28. the testimony of Paraeus vindicated. Examination but an after-reckoning to Auricular Confession; and built upon the same Foundations: the Consequences thereof alike to be feared. 149.  
DIATRIBE. SECT. IU. No pre-examination in the ancient Church, save of Catechumeni. Sending the Eucharist to persons absent and strangers. The institution and abolishment of Confession. Liberty to approach the Lords Table upon self-examination. Whom the ancient Church excluded from the Eucharist. The Judgement of the Fathers, Casuists, and Schoolmen, concerning those that are to be admitted, and to be debarred. To partake was anciently commanded as a common Duty. The omission reprehended, the common right asserted. 181.  
DEFENCE. SECT. XIII. The honour and interest of the Ministry. Confession of sins as necessary as Examination. Whether their principles have any affinity with the Roman, or may be subservient and manuductive to Popery. The ancient Discipline most like to advance Reformation. What were the Catechumeni, Energumeni, Penitents? The several degrees of the latter. The Churchway of the Apologists hath no conformity with the ancient Church. How the Heathens proscribed profane persons from their Holies? Whether the Ancients went too fare in Censures? A testimony of Albaspinus, falsified by them, cleared. Another of Chrysostom's vindicated. 185.  
SECT. XIV. Sending the Eucharist to strangers and persons absent, whether a corruption? Whether the Fathers were prodigal of Christ's blood? Of admitting to the Eucharist presently after Baptism. Of the Literae formatae, and communicatoriae. 182. post 185.  
SECT. XV. Of daily communicating; of receiving at Easter; all the People anciently communicated. No man to be repelled upon the private knowledge of the Minister or other. Whether all did partake the Lord's Supper that heard the Word? What sins may exclude from the Sacrament? Whether the ancient Church knew or practised any such Censure as Suspension? The Negative proved, the Arguments for the Affirmative profligated. Penitents were first excommunicated. What Communion anciently did signify? What Abstinency denoted? What was the Lay-Communion? What was meant by removing from the Altar? What Suspension anciently signified, and in what sense that notion was used? What the School determines of giving the Eucharist to manifest and occult sinners? Suarez imposterously alleged by them. What Suspicion may warrant an Exclusion? Whether their way of Separation be conformable to the Ancient? Of their care to keep men off from the Sacrament. The Application of a passage in chrysostom redeemed from their Exceptions. Whether there be reason to examine dispositively to hearing the Word, aswell as to receiving the Sacrament, and danger to the Unworthy in the one, aswell as in the other? The casting of Pearl before Swine, and giving holy things unto Dogs, what it intends? The difference between the Word and Sacraments. All not anciently admitted to all the Word. The Sacrament multifariously proved to be a converting Ordinance, and this to be the common judgement of Protestants. What effects may be hoped only by seeing the Administration, without partaking? The Sophism discussed, He that partakes worthily, is converted already; he that eats unworthily, eats damnation. Whether men are prohibited those Duties which they cannot well and duly discharge? The moral works of natural men. 186.  
DIATRIBE. SECT. V By a free Communion, there is no damnum emergens by pollution of the Ordinances, Minister, or Communicants: the visible Church is aggregated of good and evil. It is Schism to renounce Communion of Sacraments, with evil men not duly censured, the administration not to be intermitted, because all are not sufficiently prepared: or those that are unworthy may partake. The similitudes defeated of giving a cup of poisoned wine only with admonition. Of giving a Legacy to Scholars of such a capacity and parts, which the trusties cannot otherwise distribute. Of being guilty of the sins we hinder not. The weak to be encouraged and promoved by admission. As much danger by mixed Communion in the Word and Prayers as in the Sacrament. The Reasons pretended to debar from the one as argumentative to exclude from the other, Matth. 7 6. examined. Whether the receiving the Sacrament be a Duty enjoined to all, and a good work in all? Whether it be a converting Ordinance? What the Sacraments seal, and how? Whether they confer grace. The same evil effects ensue by male administration of discipline; as by a free communion, and the same reasons which forbidden separation in the one, do also in the other case. 235.  
DEFENCE. SECT. XVI. The removing the scandalous by the power of the Keys no ingredient of our question, nor any part of the Discipline which they practise. What scandals may deprive of the Sacrament? Whether formal Professors, if they could be known, were to be admitted? How holy things may be polluted? As the Sacrament, so in like manner other holy things may be defiled. By a free admission the Sacrament is not polluted by or to the Minister, nor others that communicate worthily; and it is no more dangerous for the unworthy to come, than to keep off. Whether mixed Communion be a burden of sin, or pain? In what cases it is lawful to have Communion of Sacraments with evil men. The godly were always commixed with the wicked in Communion of Sacraments, proved through the History of the Scripture. Sacrifices were of like nature with Sacraments, and for offering or eating thereof, no signs or trials of real Holiness were required. Whether there be an equal necessity of profession of Faith at the receiving of the Eucharist, and of Baptism. The Church of Corinth was corrupt, yet in reforming thereof the Apostle prescribed no such trial. When and how far admonition and reproof may be sufficient? Of Ambrose his proceeding against Theodosius. What are the effects of the society of evil men with good. The errors of Audius, Novatus, and Donatus. Whether the Apologists symbolise with them? Church-fellowship consists chief in Communion of Sacraments, they make the Church of the Called to be no larger than that of the Elect. The state of the Church according to the Parables of the Floor, Field, and Net, Matth. 13. Our Thesis asserted in the express words of the Ancients. The Pastor of Corinth not reproved for permitting mixed Communions, 1 Cor. 4.21. considered. The Parable of the Marriage-Feast. Of sealing men. Their too free Pulpits, no free Tables: of Preaching without Ordination. A recapitulation of much of the Discourse. 255.  
DIATRIBE. SECT. VI Whether this Discipline suit with Rom. 14.1. & 10. or check not with Charity, relish not of the Pharisee? Whether it sort with the qualifications of the Highpriest, Heb. 5.2. Or the example of Hezekias? Whether it smell not of Diotrephes? Of examining persons set beyond suspicion. Whether their way were cast in a like Mould with Popery? Of their Elders: their way is independent. A complaint of our Schisms and Heresies. Persuasions to mildness and moderation. 307.  
DEFENCE. SECT. XVII. They misrepresent their Churchway. Whether the Queries of the Diatribe, were doubts of Friends or Enemies? What are properly scruples? 318.  
SECT. XVIII. Rom. 14.1. & 10. discussed. Whether they judge or despise their Brethren. Psal. 15.4. vindicated. No other Qualifications required in order to communicating in a Church-member, having a dogmatical Faith, but to be without scandal: whether they reject only the wicked? whether their way render them not guilty of temerarious judgement: of judging the heart, of bearing infirmities; of moral men. 320  
SECT. XIX. 1 Cor. 13.7. considered: whether they suspect not much evil, believe or hope little good of their people, of examining the knowing to be exemplar to the ignorant, or to nanifest their humility, whether it be their duty to submit to such a passive examination? whether to call them to it be not directly to detract from them, or interpretatively to diffame them? small matters are often great in the consequence. 2 Cor. 11.2. examined? the properties of charity in hoping and believing, all the ignorance charged, is not to know it to be duty to submtt to their commands, whether conversion may be sudden? whether the Church have loss or gain by these ways of pretended Reformation? 332  
SECT. XX. Whether the Apologists are charitably suspected, or can be justly charged with Pharisaism? whether their actings proceed out of tenderness of conscience? A parallel between the Apologists and Pharisees in some things. 369, (169)  
SECT. XXI. What was Diotrephes? what his ambition? whether the Apologists exceed not the bounds of Ministerial power, by bringing all under trial, excluding and not for scandal, and that so many, and by common continual practice? whether this check not with 1 Peter 5.3. whether those they reject are scandalous? themselves separated and left the Church behind them. Of Ecclesiastical power, what it is, and how far extensive? The duty of Stewards. It is Christ's honour to have an universal Church. Their actings, 1. Not commanded or warranted by God's Word. 2. They act solely. Of their Elders, of ruling Elders in general, not by divine right, yet a prudent constitution requisite to be continued in some way, the interest of the whole Church in censures, the Elders Representatives of the Church, whether the ancient Church knew any such? 3. They act arbitrarily, of the former Bishops, the Flowers of the Apologists Canina facundia, which they cast on the Opposites of their way, the aspersions wiped off, and some of them reflected, of small things, and whether their Injunctions are such? what may be the consequences thereof, viz. their own power and greatness in the intention, which yet in effect may be thereby lessened, whether their promiscuous examination be to prevent respect of persons, of examining persons known to be knowing, of the Shekel of the Sanctuary, of their aviling of their people, and thereby giving advantage to the Papists to upbraid us, of the former Bishops, the lack of light in some places through want of some to hold it forth, whether the Diatribe aspersed Presbytery to be modelled like Popery? the Apologists no friends to Presbytery; their way hath some analogy with Popery, and accidental tendency thereunto. 378, (178)  
SECT. XXII. Of Independents, their godliness, their Schism, the confessed imperfection of the way of the Apologists, their desire of an union with the Independents, an admonition to the Presbyterians, the confounding of Churches and Parishes by the Apologists, their gathering of Churches, whether they are guilty of disorder against Law? whether Magic were laid to their charge? whether they are culpable of Schism and Sedition, or injury to other Ministers? of the hatching others Eggs, like the Partridge. 414, (214)  
SECT. XXIII. Why they have not the Sacrament in their own Churches? why only at Pyworthy? whether it be no great matter to be called or drawn thither? Of their return to their own Churches. How they stigmatize the People, and judge their hearts? Of serving the times: they confess the Word and Sacraments to be the same thing: what thereupon follows? 426. (226)  
SECT. XXIV. Whether they are Butchers or Surgeons? Whether guilty of Schism? Of negative and positive Schism. What are just causes of separation? Whether our Saviour separated from the Jewish Church, for instance, in eating the Passover? They condemn what they practise, by confounding Churches, and by separation. They grant Professors to be visible Saints, which destroys their Platform. Their Reasons why all sorts are to be admitted to the Word and Prayer. Whether there are not better Reasons to warrant a like admission to the Sacrament? Whether the same conclude it not? Whether the Churches of England are all true Churches? Sacraments Notes of the Church, and therefore communicable to all Church-Members; they grant Discipline enters not the definition of a Church, yet they separate for want thereof. Whether they may not aswell deny Baptism to the Children, as the Eucharist to the Parents? 434. (234.)  
SECT. XXV. Their great abuse and distortion of Scripture; with what a train of Consequences their Arguments are far-fetched; they are borrowed from the Donatists, Papists, Brownists, Independents; none of them conclude the question, as themselves have stated it: the Argument raised from 1 Cor. 14.40. examined. Whether it be a glorious and comfortable practice that none approach the Lords Table, save holy persons? Whether their way be warranted by the Laws? The moderating of Censures. Whether their way have like ground with the ancient Discipline, in receiving in Penitents? Whether there be order and decency in mixed Communions? The lesser good to be omitted, to acquire the greater; the confusion and disorder of their ways. (250.) 450.  
SECT. XXVI. Jeremy 15.19. Discussed and vindicated. (264.) 464.  
SECT. XXVII. 2 Thes. 3.2. & 6. Opened and redeemed from their misapplications. Whether anciently the Commerce with any not excommunicate were avoided? What society Excommunication cuts off from? How Suspension might be used, and is abused? (267.) 467.  
SECT. XXVIII. 1 Cor. 5.11. Ventilated, and the Chaff of their Interpretation dispersed. Whether we may have communion in sacred things with such as we may not have society with in civil? (274.) 474.  
SECT. XXIX. Matth. 7.6. The sense thereof enucleated and shown not to be subservient to their purpose, but odiously abused. Whether Ministers may act in Censures alone, and upon their own knowledge (281.) 481.  
SECT. XXX. 1 Cor. 11.27. & sequent. Discussed, of eating and drinking unworthily. Whether there be a necessity of examining all, because some cannot examine themselves? Whether any irregenerate man can examine himself? Whether this tends not to introduce Auricular Confession? Judas 3. opened. (288.) 488.  
SECT. XXXI. 1 Tim. 5.22. Interpreted and answered. Of Principals and Accessories, 1 Tim. 3.10. considered: Not like Reasons to examine those that are to communicate, and those that are to be ordained. (293.) 493.  
SECT. XXXII. 1 Pet. 3.15. Heb. 13.17. Discussed: What obedience is due to Ministers, and what power they have? 497. (297.)  
SECT. XXXIII. Levit. 13.5. 2 Chron. 23.19. Joel 3.17. Nahum 1.15. Zach. 19.21. Brought off from the Rack whereon they have set them. The difference between Legal and Moral Uncleanness; what the former typed. 501. (301.)  
SECT. XXXIV, XXXV, XXXVI, XXXVII. Their repeated fallacies. The complacency of their close, which is destructive to their main Discourse. 509. etc. (309).    

The Preface.  
BEing engaged in the public Service of my Country, I have been always most forward to employ the power entrusted with me, for recovery of Tithes to the Ministry, whose honour and maintenance I have ever sensed to be very much of the interest of Religion; for as Heraclitus once said, Were it not for the Sun, it would be night for all the Stars: so, were there not such greater lights, whose Office and Ministry is to enlighten the world, the fry of twinkling Stars could not prevent or supersede a general Darkness, especially being Stellae prosilientes, Falling stars, which have no Celestial origin, nor are fixed in the proper sphere, but carried upward by their innate levity, and kindled by an irregular zeal.  
Among such as were occasionally convented for Nonpayment, there were some that pleaded in their excuse, that they would willingly pay their Tithes, if their Pastors would administer the Lords-Supper, which some of them did altogether intermit; others did only exhibit it to a Church which they had new gathered; and therefore they prayed they might not be compelled to pay their Tithes to those which had interpretatively renounced and disclaimed to be their Pastors, by having appropriated another flock: This being no irrational answer, nor easy to be gainsaid (for as Crassus said to Lucius Philippus, If thou wilt not own me for a Senator, neither will I acknowledge thee to be a Consul; and as the Canons say, there is Matrimonium inter Episcopum & Ecclesiam; so in Divorces, when for espousing a new Love, the former Wife was repudiated, there was still, Tibique res tuas habeto) I knew no expedient apt to evade it, then by a gentle suppling and inflecting them to pay their Tithes, upon promise that I would engage the forces I had, to persuade their several Ministers to revive and reduce the Sacrament in their proper Churches, and to admit them thereunto, if there were no just and manifest obstacle.  
In compliance with this promise, and because the cure (as with the Leper under the Law) gins with the Ear, I privately entered into an amicable altercation upon this Subject with some of these Ministers; For even the Lights of the Sanctuary may need Snuffers, though such aught to be of pure gold; and however the School tells us, that an Angel of an inferior Order doth not illuminate another of a superior; yet in the Elementary world, Naturalists say that the Jackal is conductor to the Lion, and the little Musculus goes before the Whale as a guide, and to direct him from shelves and flats; yet nevertheless I was not herein without the modest sense of Tertullian, Non tantus sum ut ego vos alloquar; verumtamen gladiatores perfectissimos, non tantum magistri & praepositi, sed etiam idiotae & supervacui quique adhortantur de longinquo.  
As they have taught us to distinguish of Conversion wrought at the Sacrament, but not by it; so some one or other perhaps occasionally, if not causally, was at such colloquies and transactions, if not by them, induced to return to his Duty, and redintegrate the Communion in his Church: Others I found according to that character of St. Hierom, Facilius vinci posse quam persuaderi; but having sundry times by some interveniencies and avocations, been frustrated of the opportunity of a full carrying through, of the conference which I had entered upon with one among the rest, who seemed to me to have solicited with, and engaged others by his influence and inspirations, and who had new gathered a Church, (if not in that notion, yet much of that nature) I thereupon concluded to give him my sense, and the reasons thereof in writing; which accordingly I leapt up in one sheet, and transmitted to him by a private, and no vulgar hand: And because I had no thought it should be seen abroad, I was not careful to give it any handsomer dress, but only put it in an homely attire; and having as little ambition as skill to paint to eternity with Zeuxis, I took no long time to draw this picture of my mind, which was only two days in forming; so that I might plead with Hierom, Qui non ignoscit ingenio, ignoscat tempori; indeed I rather touched then handled things, and like Ladas I passed very lightly over the sands, intending to leave no impression or footsteps of any traverses betwixt us; but nevertheless, as contrariant to my complacencies, as cross to my expectation, what I intended to speak in the ear, was preached on the house tops; for no sooner was this private Rescript received, but the Church (as according to the idiom of the Donatists they speak) was congregated, and at their tribunal was my bashful sheet brought forth (which I rather wished had been sentenced to perpetual imprisonment) to be publicly arraigned.  
To justify or excuse the publishing hereof, it hath been pleaded, that it was not wedded to him under any caution not to communicate or impart it; and that 2. it was expedient to publish it to the Church, because they were concerned in it, and they heard but their own Cause pleaded.  
But for answer to the first; I should have thought, that though I had been silent, yet Morality would have dictated, that without my consent first had, nothing of mine should have been made common to any, besides those to whom I allowed it, and the publishing needed my express assent to warrant it, not my direct prohibition to restrain it. To the 2. Though the Church were concerned in the subject and matter controverted, yet that can no more evince an expedience to communicate to them the traverses betwixt us, then because every one of the Nation is interessed in the conduct of State-affairs, that therefore it is necessary or fit that the people should be acquainted with the counsels and agitations thereof: I had no altercation with them; my address was not to the Orbs, but the Intelligence that set them on their motions, and with Diogenes I struck at the Master, for what I thought more culpable in him then in the Scholars. I never was of Lucilius his mind, who professed he wrote only to the unlearned Tarentines, I should rather invert the speech, and say, Perseum curo legere, Laelium Decimum nolo; let him that I strike at be such an one as may totum telum recipere; and let the learneder smite me, whose reproof shall be an excellent oil (so it be cold oil, for oil set a fire is most raging and mischievous) that shall not break, but heal the wounds I may chance to have in my head. I am somewhat of Aristippus his mind, the bite of a Weazel would trouble me more than the tooth of a lion. Si cadendum est, Aeneae magni dextra cadam, & sim jugulatus Achille: But the course they took could only have been ribbed and inlaid with some reason to support and strengthen it, if I had scattered my papers among his Church, and sought to toll away his Proselytes, and if they had been hereby shaken, or made volatile, and could not have been otherwise fixed, but by persuading them how in that argument he had foiled me (which general notion, and that taken up by an implicit faith, was, I doubt, all the impression which the generality of them could get by the reading of our dissertations; for though those matriculated into his Church, may perchance be all sufficiently principled in repentance toward God, and faith in Christ Jesus, which my charity prompts me to hope (whatever others report) yet I doubt (however they may blandish them) that their understandings are too narrow and disproportionable to make judgement of controversies, especially agitated scholastically.) 
Sic mihi magnopere faber est invisus, in altum  
Qui struit, adnitens superare jugum Oromedontis.  But hereupon it was bruited abroad that I should forthwith receive an answer; and though methinks so many hands should have made more light work in respect of time, and not so light in regard of weight, yet I can instance the person, one of their Church (and I know they will resent with indignation any suspicion that one of that extraction and refinement should retain any Dregs or impurity of an untruth) which did say, and the person to whom, and the circumstances of time and place when and where he said it, that four Ministers had laid their heads together to frame a speedy answer to my Epistle; in which relation therefore that which they call an Apology of some Ministers and godly persons, may be so named as well in respect of the efficient as the subject.  
But whether sat been, I shall not say, but I am sure not sat cito; and though they would have it to be as the Jews Messiah, born long since, but showing itself long after; yet I know their Answer (like Lapis Lazuli among Physicians) had many several Washings before they could agree to give it, and about a year after the Answer was said to be inchoated, the Church met to peruse and set their Seal to it, which after several concoctions and filtrations was then thought fit to be sent in progress to several Towns among their Symmists, whither like a Snowbal to gather somewhat by rolling, and to raise a posse comitatus against this rebel to their Discipline, I will not assert upon conjectures or reports, but shall be facile to believe that if this Temple of their Diana had been so many years in building by all Asia, it must rather have been one of the wonders of the world.  
For the censures which they insinuate to have attended or prevented the coming forth thereof, as I am not justly obliged to be responsible for what I was not guilty of, who (as Memnon General to Darius said his Soldier was) am pressed to fight, not to rail, so I cannot discreetly undertake to excuse what I am ignorant of; but if they mistook not the tinkling of their own ears for outward sounds, perhaps some of their own Cougregation that think themselves losers of a just liberty of communion, might seek their recompense by a freedom in communicating their grieved minds, and in civitate non libera (as they made it) would yet have linguas liberas; and then I shall only remind them a story of Philip of Macedon; when one told him that Nicanor who was in Court, and neglected by him, spoke reproachfully of him, he sent him a large Donative, and supplied his indigence; and thereupon Nicanor began to talk very honourably of the King; which made Philip to say, Videtis in nobis esse situm, ut bene vel male audiamus: but whatsoever those censures were, or by whomsoever aspersed, as winds blustering about the earth are caused by vapours breaking out of the crannies thereof, so were these rumours occasioned by themselves that were pleni rimarum; and it fared then with them as it useth to do with such as buy winds of Witches, who by opening the knots of the ropes given them, raise so great gales, as make them wish them stilled again, which they have let lose, and cannot hush: Had they done (as Augustin speaks of Zachary, Tacuit generatus vocem) men might have held their peace, and the Apologists had peace; or as it was said of Bonaventure; Had they been first the dumb Ox, the world needed not to have wondered till they had lowed: That ever I writ any thing to be answered, or that they undertook the answer, had never slown so far, nor sounded so loud but in the winds which their own birth first raised; and that which was my desire, might have been our common felicity, to have discharged all our volleys with white powder, not only for the candour, but because (they say) it makes no report; and to have resembled heavenly rather than earthly bodies, the one moving without sound, the other with bustling; and so never to have come forth upon the stage, but to have acted our parts behind the curtain, had not they drawn it aside, to show what prizes they could play, and to make open sale of the Bear's skin as soon as they began to hunt; for what ever censorious omens others had of them, themselves had endeavoured to make the Country ring with their celeusmas, and the Paeans of their triumph for this victory; and though the dust followed their chariot, wherewith they seek to blind men's eyes, yet the creaking of their wheels (and they are only dry things wanting fatness which use to move with noise) were heard long before they were seen to come.  
Yet all this while I was no more answered then one man may be by whispering in another's ear, nor did no more feel the stroke of their rod, than Nico did the blows wherewith his image was beaten by those that made no haste to encounter himself. I might justly have expected it, not only upon the score of Civility, but Christian charity, that I should first have been privately admonished of my faults, before the Church had been told thereof; for even a truth unseasonably published, is a virtual slander; and though I will not profess with Aristotle, Let them not only reproach, but beat me too, whiles I am absent, yet I shall say with Plancus, when he was told that Asinius Pollio had written invectives against him, not to be published until after his death, that there are none but Ghosts and Goblins that fight with the dead; and in respect of obloquy, there is the same reason of the dead, and those that are not present; but perhaps it was their conceit, that the expectation of the blow, which they boasted to be impendent, would anticipate the suffering thereof, knowing that pauculum differt patiaris adversa, an expectes, nisi quod tantum est dolendi modus, non timendi; dolens enim quantum scias accidisse, timeas quantum possit accidere; and because that cito periisse est loco beneficii, therefore they would be persuaded by Caligula, Sic feri, ut sentiat se mori.  
Almost two years after I had inscribed and consigned to them my single sheet (by which time perchance I might have forgotten that any such thing had passed my hands, had I not been awakened to the remembrance thereof by their assiduous alarms) I received in manuscript their answer; but in the interim, perceiving this my small spark by their stirring was like to be no longer covered under ashes, but to be laid open to public light, therefore lest it might expire and vanish through its own exility, and so weighty a question sustain some prejudice by so short an answer (which Nebridius St. Augustine's friend hated) and so suddenly form (which I need not profess, seeing, as Apelles, when his boy shown him a painted table, and told him that it was done in haste, answered, he might have spared to tell him so, for the work sufficiently shown it) therefore as the Tuberous use to take their younglings into their bells again for their better fostering and defence, so I reassumed into the womb of second cogitations this rude Minerva, this conception and abortive issue of my brain, and new moulded my Diatribe, yet retaining the same Scheme of the former black lines, though dilating and filling them with fresher colours, yet kept it close and secret, having still a desire with the old Romans, to sacrifice mutae deae ad compescendas detrahentium linguas, until by the view of their Apology transmitted to me, I had the provocation and the call to remande my Diatribe (the same with little or no alteration which here precedes this defence) and they had the virgin prospect thereof; for seeing how undecent it was in them, to prostitute their answer to others eyes, before it was represented to mine, I could not stumble at the same stone of offence, since as in good things the example merits more praise than the imitation, so in evil the imitation deserves more blame than the example; and together with that review were conveyed some animadversarions on their Apology, as velites to begin the Skirmish, till time could bring to the shock the weightier armature.  
To these animadversions their Prolocutor replied, and I rejoined. But within short time after a gentleman of quality and worth came to me (as he said) from the Apologist, to tell me, he was very willing to cut off or wind up the thread of controversy, which he heard I was preparing to draw out farther by forming an answer to his Apology. But I might be superseded of such pains; for he desired I would rest as silent as he had resolved to be, who would never henceforth have to do with me in any altercation of this kind.  
I (who had always applauded the wisdom of the Romans that set the image of Angerona on the altar of Volupia, and have ever sensed most pleasure in silence) received with much complacency this amicable offerture, and thereupon laid aside and took a farewell of the thoughts of making answer, and that little Schedule which I had scribbled, I passed this sentence upon, tineas pascat taciturnus inertes.  
But it seems they thought that also, per injurias injuriis tutum est iter, and they had learned that principle of Machiavelli, that whom they stagger with one wrong, they must utterly cast down with more; for although he that read over the Oration which Lysias made for him, the oftener he perused, the worse he relished it; yet it seems they better fancying their discourse, the longer they contemplated it, and beholding themselves under I know not what multiplying glasses, fell in love with their own image, and thought themselves so considerable, and their way so exemplar, as to acquaint the world with so much of both, or else being as they say excited thereunto by importunity of friends (the common vouchees to warrant publications) whereof one hath hung out his bush at the door, to whom though perhaps some as wise men will say, as Apollonius did to Tigellinus that asked him how he liked Nero's singing at the harp, melius de Nerone sentio quam tu; cantare enim tu illum dignum putas, ego autem tacere; yet I shall alone add, that the gentleman hath in one respect salved the honour of his judgement, by insinuating a doubt that his love to the person may deceive him, though in another regard he hath detracted from the credit thereof; for amans quod cupiat scit, quod sapiat nescit; honestius est cum judicaveris amare, quam cum amaveris judicare; yet however for my part, amet tua carmina Maevi; but upon these or other impulsives, about two years after this, and at the last Spring out comes in print their Answer to my first sheet (which I had professed I would disclaim and not own) and that without taking any notice of the reveiw thereof (which they had all those years in their hands) and which alone (having slighted the former) I assumed to defend, as a piece which I thought better fortified, even as if they had borrowed some of the subtlety of the Serpent who assaults the heel when he cannot reach the head; or, had been prompted by Balak to see but the utmost part of them, and not to see them all, and hoped to have power to curse them from thence.  
Though I had this Apology in manuscript long before it came abroad in print, yet I could not be sure what alterations it might undergo by new subliming, or what increase of strength it might make acquist of by a posse regni, aswell as (they say) it did by a posse comitatus.  
I confess I had not enough of that wisdom which I might have learned from the motto of Venice to prepare for war in the time of peace; and the rather, because I had little of that which Epictetus calls the sinews of Wisdom viz. Distrust; but had I not been cajoled by the former message, perhaps my Jacob might have come forth into the world holding their Esau by the heel, though I think the birthright will not be worth them a mess of pottage, But I shall soberly profess it, as a precise and measured truth, that my Antilogy hath taken up as many hours in the transcribing (so illegible it hath proved by the hasty and evil hand that drew the original) as it was in the composing.  
What Hannibal told Scipio had been happier for Rome and Carthage, had been also better for us, viz. to have kept ourselves within our bounds and limits, rather than to have come abroad in such a warfare, and to have confined and enclosed our ignorance within our own precincts, and not to have laid it open to general notice; the first happiness is to be furnished with knowledge, and the second not to blab our ignorance; and Quintilian saith, that Caesar and Brutus fecerunt carmina non melius quam Cicero, at faelicius; quia illos fecisse, pauciores sciunt; and if we had not perhaps been favoured with the like repute for writing which Galba acquired for governing, (capax imperii, nisi imperasset) yet surely we had both been held wiser men if we had held our peace; who though we may fiddle, yet neither of us can make a great city.  
The Apologists shadow is not like to be the longer for this victory. I doubt (contrary to what Socrates said) it will not be easy to commend the Athenians among the Athenians themselves for very excellent Writers; and as it was said of Poets, so must it be of Writers in print; mediocribus esse poetis, Non d●i non homines non concessere columnae; and as Geometricians demonstrate, that an angle of spherical lines can never be equal to one made of right lines, but will be still greater or lesser, so there is no mediocrity for Writers; he that is not very good, is stark naught; and therefore whereas they have said they were willing to have put their tract under a bushel, though it had been proper enough to have put it into a dark lantern, to have guided themselves, and conveyed the light thereof to me only; yet perchance in respect of others, since nec defensoribus istis Tempus eget, when the heat of those Epidemical controversies hath produced more Writers (to use Plautus his comparison) than an hot summer brings forth buzzing flies; and as it was said of a city in Greece, the Physicians were more than the sick, so Writers are almost equal in number to Readers; therefore if they had set it under a bushel, since it doth not much olere lucernam, there had been no great loss of lustre to themselves, nor miss of light to the world; and whither a bushel had not been a proper place for it, since modius est mensura aridorum, let the learned judge.  
For myself, who Mecum habito & novi quam sit mihi curta supellex, as I only designed my first undertake as a sacrifice to truth, not ostentation, so I passionately wished to have offered it in private, as the old heathen were wont to make all their Sacrifices, tecto & velato capite (except those to Saturn and Hercules) and I protest I look as strangely and with as much wonder on myself in print as any of those in Ovid's Metamorphosis on their new transformed shapes, or as those did that awaked in Aladeules his paradise; but indeed we are lapsed into an age which without any great skill in Philosophy hath attained to that which was said to be the end thereof, to admire nothing, not by discovery of the true causes, but by observing the multiplicity of strange effects.  
Wither I make vision by intramission or extramission, and look either at home or abroad, I can see little or no encouragement to have publicly engaged in this controversy being first beyond my ability, who because mancipium negotiorum, am also mancipium paucaelectionis, especially in those chronical controversies, and which like Cadmus his fighters have risen out of our earth, non hic sulcos ducimus, nec hoc pulvere desudamus; as Galba was said to be magis extra vitia, quam cum v●rtutibus, so I can scarce pretend to be extra ignorántiam, not at all cum scientia. I have not those choice opportunities of resort to living libraries (as Eunapius called very learned men) nor to dead counsellors (as Alphonsus named books) and as one said of the Duke of Savoy, that he had money enough to make a feast, not to make a war; so I have books enough to feed the mind with matter of contemplation, not to engage in controversies, if I had secessum scribentis & otia, and the station I hold, and condition I live in, were free of those continual distractive avocations, which necessarily rout the meditations, when set sometimes in array, (as in me will be obvious to any, by that uneveness of my stile (whereof myself am conscious) which like the moon hath not only spots, but according to Galilee, unequal parts, hills and valleys, and which flies in an indented line, higher or lower according as my wings were dry or dipped in the current of those encumbrances) yet nature hath not indulged me with understanding so acute as to pierce farther than the bark of things, nor with a flame accommodate to sublime and distil much of the substance or spirits thereof; and therefore though sometimes proni studii certius indicium est, supra vires niti, quam viribus ex facili uti; alter enim quod potest praestat, alter etiam plus quam potest; yet because I could only ad pauca respicere, I was not willing de facili pronunciare, and had rather not to have committed a fault then to ask pardon for it, and to have held my peace with Cato, until I could have spoken things better than silence; but they have made a coward fight, and therefore beshrew the Spartans who (as Antalcidas upbraided Agesilaus) will make the Theban, crasso jurares aere natum, a fighter whither he will or no.  
2. Contrary to my affection and judgement, who am one of those plants that most love and best thrive in the shadow, nec caret umbra Deo, and like Coral am more verdant under water, but am red with blushing when I come up above it; who as I cannot undergo the judicious trial of the learned, so I am not willing to hazard the passionate censures of the Ignorant, and as I am Asinus ad Lyram, so those Controversies make me no Music, who had rather sit down by the still waters (most subservient to the complacencies of Contemplation) then to be plunging in those of strife; and had rather shed my tears on the fire of contention, then be stirring in the coals.  
I do often recognize that of Bodin, Veritas in controversiis fidei potius precibus apud Deum, quam argumentis quaerenda & investiganda est; and I have observed that beside the original maladies of Error, and the symptomatical diseases of Pride, Animosity, Faction and obstinacy, when iram atque animos à crimine sumunt, not only those in whom there is any thing of the serpent, are not to be charmed when (as Augustine tells us) one ear is laid to the earth, their interest, and the other covered with the tail, viz. that wherein is their sting or power, but that even according to the doctrine of Astrologers, those impressions which are six in men at their first appearing into the world from the influences of those superior lights that are then culminant and ascendent in the houses, become complexional and turn into that nature which expellas furca licet usque recurret; so that upon those accounts very few are healed by going into the troubled waters, though moved by the best Angels of the Church, but too many are like Aristophanes' auditors, nunquam persuaseris etiamsi persuaseris; and like the little Indian fish, of which Columbus relates, that what he once seizeth upon, he holdeth fast while life holdeth.  
Durus ut ilex tonsa bipennibus,  
Per damna, per caedes ab ipso  
Ducit opes animumque ferro.  
3. With the sense of many disadvantages and praejudices; Olor sine Favonio silet; but whosoever shall sing to my tune, shall not keep time; and therefore as Tacitus said of the age of Domitian, Inertia pro sapientia erat, so since the hope to turn the stream is overbalanced by the fear to be overturned by it, this may seem a time for the prudent to keep silence: when Numa's tenth Muse Tacita shall find more quiet than all the other nine with all their singing. Beside, this is an age when scribendi cacoethes & censura ultra crepidam, are both in their state and vigour, as Physicians speak: Baronius and Genebrand call the tenth Century an unhappy age, because it had no Writers; our age contrariwise hath the infaelicity to have too many, who blot their own names more than their papers, and only seem to do penance in a white sheet, for their ignorance, vanity and presumption. Rhetoric hath almost put an Ostracism upon Logic, yet it were to be wished that very many books were but at such an ascendent as Rhetoric, and were speciously painted though not strongly built, which, the truth is, have not so much fucus as the Venetian Courtesans deceive with, which are said to be fat with clouts, white with chalk, red with painting, and high with shoes. But he that with Marsias hath found any pipe of popular eloquence, which Minerva hath laid aside, such a one dares to contend even with Apollo himself, and if he be able to tell a sensible tale in a handsome stile, thinks himself accomplished to make a good defence of any thing, and a sufficient reply to any man, as if it were a full answer not to hold his peace, 
Facile est cuiquam videris respondere qui tacere noluerit, Aug.  whereas really they are only like birds of Paradise, that have feathers to fly into light airy discourses, but no feet to stand upon any good or solid grounds; and their discourses are but as the Nightingale, vox, praeterea nihil, and only verborum flumen, mentis gutta, and then only come to contain good matter when they fall inter thuris piperisve cucullos, and then indeed they are spiced with some sweetness. And when books are written by such as are Aquilae in nubibus, non graculi in sepibus, yet it is the fate of learned men, what Carneades said was the misery of Athens, that what wise men debated, fools did judge of; so he that quits and takes leave of his private muses and recesses, to come in public, shall be sure to be like the Owl, which though Minerva's bird, yet when he comes abroad out of his shade, draws all the small birds to flock about and peck at him; and whise men presume to understand above what is meet for them to understand (for Crede mihi nimium Martia turba sapit) every Cobbler dares correct the quaintest table that was ever drawn by the pencil of Apelles; and St. Basil might now meet with more cooks, who presume to dress and season spiritual food, when it becomes them only to look to the pottage-pot. Lastly it cannot but facilitate a desire of conditions of peace, when I am not able with ten thousand to meet him that comes against me with twenty thousand. Men are linked and sodered in a concatenation, and as it were a league offensive and defensive in Controversy; and as viols set to the same tune, when the string in one is touched, the like is moved in the other; so in this case, touch one and move all: and as they pretend that several needles set severally to turn upon their tables, and touched with the same loadstone, when one is set to any letter or point, the other by sympathy turns to the like; so others of like principles drawn by the same attractive, will think themselves interessed in the united defence of them, and set themselves upon the same point, and common letters; and so I shall be like not only to encounter men of more learning, Impar congressus Achilli, and shall be endangered to complain with Caesar, Extorqueri sibi causam L. Cottae patrocinio, but also to combat with more men of learning, Non Hercules, & tamen contra plures, whose single stock cannot hold out against a common purse.  
4. With no affection to my subject, and therefore it is like to be worse ventilated; for the Italians (in their proverb censuring the different elegances of pictures, as being done either con diligenza, con study, con amore) intent that piece was most exactly drawn which the painter form with a love to the work. 'tis true what the Orator said, Crescit cum amplitudine rerum vis ingenii, neque quisquam claram & illustrem orationem efficere possit, nisi qui causam parem invenit; and what was spoken of poverty of fortune, is applicable to that of the subject, Haud facile emergunt quorum virtutibus obstat Res angusta domi; but I disaffect not my subject upon that account, as if it were among such as Verbis ea vincere magnum Quam sit, & exiguis his addere rebus honorem, yet if I were susceptible of works of this nature, I had rather be employed about the stuff of the spouses' garments then about the borders and fringes; and rather operate upon the pillars than the rails of the tabernacle; and were I nare sagaci, I should think it a nobler chase to hunt the wild bore of the forest, than any gentler beast that may do hurt in the vineyard. I envy that glory to Hortensius that never engaged in a civil war; And it is the matter as much of my sorrow as my wonder, 
Quis furor hic ô Phoebe doce, quo tela manusque  
Romanae miscent acies, bellumque sine hoste est?  
Cumque superba foret Babylon spolianda trophaeis,  
Bella geri placuit nullos habitura triumphos?  And although truth be a dearer friend than Plato, and however Faveo Curioni, Caesari honestissime cupio, pro Pompeio emori possum, sed tamen ipsa republica nihil charius; yet I confess I do not without some displacency check with that resolution of Tully, subeam cum iis qui videntur esse boni, quam ut videar à bonis dissentire; though good Josias may go forth to fight without harkening to the Words from the mouth of God, yet it is commonly presumed that good men carry the Ark into the field with them, and like some Ethnic Cities which in a siege tie up their walls to the images of their supposed Gods, Secumque Deos in praelia ducunt. And that which inclined me to have trust up my sails and kept my anchors unwaighed, was least by the wind of some men's breath, Neque enim ignari sumus ante malorum, I should be carried on the hard and sharp rocks of censure, or the quick sands of volatile and temerarious judgement, as one that goes out to fight against holiness and reformation, under whose badge and cognizance their Churchway is launched forth for its passport; And therefore as Caesar said his wife should be, I was desirous to stand free, not only of crime, but suspicion, to obstruct any way that looks to those ends. For this very stamp makes a piece regardable even before the metal be tried, and the very face of holiness and reformation (though borrowed and laid on by painting) is at first blush, like that of Parthenopaeus (one of the engagers with Adrastus in the Theban war) so beautiful, that it is a charm to restrain any from offering to hurt it.  
I have the thousand witnesses to attestate for me how I should tremble to break one of the least commandments, and teach men so, and to kill all those whom I impede the cure of; and as I sinned in my forefathers before I was borne, so by leaving them any scandal to sin in posterity after I am dead; Nay if I should ravel but one thread in the seamless coat, or asperse one spot in the clothing of pure gold, I should sadly think what Luberius once said, Nimirum hac die una plus vixi, quam mihi vivendum fuit; and therefore having this Murus aheneus, I shall fetch some encouragement from that of Ambrose, Qui bene sibi conscius falsis non debet moveri, nec aestimare plus ponderis esse in alieno convitio quam in suo testimonio; and I shall find no less comfort in that of Seneca, Nemo pluris aestimat virtutem, quam qui boni viri famam perdidit ne conscientiam perderet.  
But I wish it were news that some that expressly execrate the heresy of Florinus, did not, though unwittingly yet virtually and interpretatively dash upon it, and blending Manes his two principles together, derive the Origen of evil streams from the pure fountain of all good; As they say, friar Bacon could cause his own writing to seem inscribed in the Moon, and the Loier tells us, that the image of St. Francis at Lions set on a Tower, by reflection of the clouds seemed to be in the heavens; so some men are deceived with a conceit to read that as a writing from heaven, which was form on earth; and that to be the image of divine truth, which is but the reflection of some men's fancies.  
Birds of every feather will be making nests to lay their young at God's altar, and malefactors for protection take hold of the horns thereof; but as God would have them taken thence, so none will permit that every opinion or practice should pass unquestioned that takes Sanctuary under the notion of holiness and reformation.  
And if to be an opposite to this way, be to be among the Antipodes to holiness and reformation, I shall yet die with Photion and the ancient Church and old Fathers, and the foreign Protestant Churches (which it seems now we may not name Reform) and modern great Divines, will be set in the same Climate, whereof I shall hold forth so true and plain a map form out of their own lines, and drawn up by their own charts', that all save squint-eyes shall directly see the World of those that consent with me.  
I shall not build according to the Germane model to afford a prospect of the furniture of the house at the door, yet adjourning farther considerations and fuller discoveries to the inner rooms, I shall here in the frontespice only glimpse forth, that though as the Historian speaks of Crescens, Nero's freedman, In malis temporibus partem reipub. se fecerat, so some men have set up their own models as the only measure of righteousness, and their form of Discipline like Polycletus his statue, as the canon to all others, and have farther made this Scrutiny at the Sacrament, the poles whereon all holiness and reformation must hang and move, and the materia prima● or basis of all other elements; and as if it were the Palladium which only could preserve the City, so as all their discourses of the beauty of holiness and reformation conclude in the necessity of this discrimination, as all Cato's counsels in the Senate ended with this close, This I think, and that C. th'age is to be destroyed; yet I shall offer it to men of temper and judgement to be considered, whither as that which the silk worm designs for an house becomes his tomb, so this so common and so general a suspension of men from the Sacrament (whereby they are dealt with as the Balearides used their children, who afforded them no bread until by their tried and approved dexterity in shooting they could hit it down from an high place, though they were ready to be starved in the interim; whereas yet they are as good markmen which are fed that they may have strength to shoot) hath not most of all obstructed the designed reformation, and the settlement of that Discipline, which might have advanced it, had the principles thereof been closely stuck too; but being perverted and blended with other heterogeneals hath set us at a greater loss, and left us at a fault.  
First by irritating and embittering men's spirits, instead of sweetening and so endearing them, as that the virtue of the agent might have been more effectual upon the patiented well disposed.  
Secondly by injecting suspicions in some, and raising misprisions in others, of the tendency and issue of those undertake; who cannot be persuaded as Leo the Philosopher told Philip marching with an army to subdue Byzantium, and saying that he went to make love to the City, that he that meant to become an affectionate wooer, would come with clashings of armour, and not rather with sweeter Music; it is fare from endulcing or obliging men to find, that whereas no iron tool was used about the altar, nor iron was employed in Solomon's temple for matter or instrument, the very nails being of brass, as the doors were of olive, the Emblem of Peace; and the very heathen (as Tully tell us) forbidding all brass and iron in their temples, Vt duelli instrumenta, non fani, yet nevertheless they have now so much hard iron in their Church frames as it were to cut us up or cut us off, making such dissections and excisions, not of the Sacrifices, but the Sacrificers, and making Divination by inspection into the entrails, and researching what they are within; so that though the Persian Magis by observing their king at his Coronation to lay his hands first upon bread and knife, did augurate that his reign would prove plentiful, but cruel; yet men observing that at their first inauguration they catch such fast hold of the power of the Sacrament, and cut off the generality of their people from partaking thereof, do rather shrewdly Divine that their government will be scarce of Sacramental Bread, yet rigid in the administration; but wise and moderate men know it is with most people as with swarms of Bees in their rise, which must not be angered, lest they take their wings and leave their stings with us, but be charmed with pleasing sounds, and have their hives dressed with sweet herbs that they may stick; and when they are once settled, you may order and dispose of them better, and as you think expedient; and more easily then discern the drones and cut them off, and the Bees will work with you and afford you honey.  
Let them open their eyes and wipe them and look about, since they have set themselves to heal the distempered body in this way and method of cure, whither the dyscracies be not multiplied and heightened rather then remedied and lessened; Et dum sanare vitia voluerunt, auxerunt, as Lactantius in another case; we conjecture by the ingredients of the Medicine, what effects it would work; but when we see how the Physic hath wrought, we can more certainly determine of the nature thereof. And since their applications, how many humours which in mixtion and mutual contemperation were neither discerned, nor were molestous, yet being secerned and gathering head, and putrifying and turning to a dangerous nature, have set the whole body out of frame, disturbed and inflamed it, and have broken out into ulcers? spewing out their heterodox venom; and whatever disease might be at first pretended of configuration, number, or site, they have now at last occasioned a solution of continuity, the most mischievous and destructive malady of all others, that sure their reformation in this kind is but as Luther said of the Cardinals, they were like Foxes sweeping the house with their tails, raising more dust than they cleansed.  
It is evidently true what Mirandula asserted (though he were at first taxed of heresy for it) That no man hath so much power over his own understanding, as to make himself believe what he will, (the understanding depending upon the will, Quoad exercitium sed non quoad specificationem.) And therefore though some would willingly believe the contrary; yet they are convinced to opine, that however this way carry a facing of reformation, yet it hath an underlining of a design, and is but a confoederacy to bring a most perverse interpretation upon that of the Gospel, He that will be great among you, let him be your minister; and by translating Diocesan Bishops into Parochial, only to cut up the old Moons to make new Stars; And what such men think, they sense an obligation and impulse plainly to speak, not only because wounds that bleed inwardly are most perilous, and Miserum est ab iis laedi de quibus non possis queri; but because the Basilisk being first seen, it may be forstalled of killing, and they may be more cautious what they act, that find themselves to be no longer in the dark.  
That Commune odium Dei atque hominum, 
Panstrat. tom. 4. lib. 3. cap. 1. sect. 3. Advers. Anabapt. l. 6. c. 9 p. 229.230.  as Chamier denominates the old Anabaptists, first crumbled the Church into sand, and then blew the dust into our eyes. Post doctrinam de coena scrupulose quaerunt Anabaptistae, saith Bullinger, quorum causa coena dominica instituta, etc. the Anabaptists scrupulously inquire after the Doctrine of the Supper, for whose sake the Lords Supper was instituted, and to whom to be given; and they talk much of separation, to wit, that sinners are to be driven from the Supper of the Lord; and by this means, whereas the Lords Supper is amiable and full of joy, they make it horrible and sad, and so straighten the admission thereunto, that even Godly men abhor to approach it, and rather fly from it then come near thereunto; and how therefore should faithful Ministers so easily (as the Anabaptists would have it) exclude from the Lords Supper, men that are sinners, yet desiring the grace of God, and which give witness thereof, by their coming to the Supper? thus he. It was verily one patch of the sheep's clothing wherein these Wolves walked, and the perfumed bait wherewith they covered their deadly hook, to decry mixed Communions, whereby the pure were polluted, and the prostituting of holy Ordinances, and falsely applying sacred seals. Those seeds were indeed first sown by Novatus Lucifer and Audius, but prospered little, and took no deep root, until fomented and cultivated by Donatus; and then they sprung up, and grew to a tree of great height and spreading branches, which (like some trees in India) was venomous to all that came under its shade and droppings. St. Augustin assisted by some other Church Heroes, by many strong blows of his sharp and acute wit field down this tree; the stump of the roots thereof, were nevertheless left in the earth, and Quod aruit in se, refloruit in ipsis Anabaptistis, who new manured and watered it, and brought it to repullulate, and rise up to some height. And then sure it must needs be good that Nero persecutes; and therefore, Timeo Danaos & dona ferentes. The Brownists and Independents were lesser sprigs growing from this root, and were but as several filtrations and refinements of that Schism which the Anabaptists had too grossly distilled and extracted from Donatus; for this flame that hath made such combustions in the Church, hath like fire risen in the form of a Pyramid, more full and gross below, and the higher and farther it goes, it is purer, less, and nearer to a point; yet though those later inherit not all Donatus Conclusions, yet they hold in Fee (in fide) his principles by descent, and all heirs are not ex ass, for some were only per uncias and yet inheritors: And sure he that reads Augustin against the Donatists, and attending the substance, reflects not on all circumstances, will think it a dispute against our modern Separatists, and that Parmenian, Petilian and Cresconius were some that had gathered new Churches.  
But Etiam tu Brute fili? Even of those that went out to fight against them, many like those sent forth to make discovery of Jehu, have in somewhat turned behind them, as if Independency had the same common or analogous fate with Ireland; whosoever came to plant, sooner by conversation imbibed and became assimilate to the Dispositions and Custom of the Irish, then was capable to reclaim and rectify them; and as Hierom said, Gentilem agunt vitam sub nomine Christiani; so many are Presbyterians in name, and Independents in their notions; and wearing the Livery of the one, go about the work of the other, Virtutem qui verba putant; and it may be said of such as Chemnicius spoke of the Monks, concerning Pelagianism, they defy the Heretic and foster the Heresy; some I suppose out of a medious compliance, hoping by going on part of the way to draw them another, so to meet and close in the middle, as if it were absolutely true which the Paracelsians assert against the Galenists, that similia similibus curantur; and they could take such, as they catch Dotterels, by imitation of postures; some I believe in the heat of zeal (without a clear light) so to set their foot in a clearer path, and keep it unpolluted by evil company in their way, and like the Garrison of Sfetigrade, when a Dog was dead in the well, they would not drink the same water, though the Town were lost by it to the Turks; Others I doubt take this way, because they trace many footsteps there, moving according to the influence of example more than reason, and naturalising for innocency the imitation of another's fault; and supposing an Error, when it is made public, to be adopted by truth; others I fear lift up their foot this way, that they may better set it on their people's necks; for however the Prophets reject those talents and change of garments, yet perchance there will be some that run after them.  
This hath been the Spring that hath made the waters nought and the land barren, and which needed such salt to be cast into it, Sal mordacis veritatis, (as Hierom speaks) I am conscious that this is a tender point, and perhaps as intangible as Erasmus said some others were, which Luther meddled withal; but as Mauritius said of Phocas, if he be a coward, he is a Murderer; so, should I withhold the truth for fear, I kill those whom I might have profited. Amyclas silentium perdidit. This is a Sacrifice to truth; and honey was not to be used in any Sacrifice; yet like the Dove, Si mordeo osculando mordeo; for I have endeavoured with the Spartans', before the battle to Sacrifice to Love; and with Hercules, to hang my sword in a bough of myrtle, which was Consecrated to Love, but Non amo nisi offendero; I love their persons, all whose opinions and practices I am not in love with; nor could I truly love them, did I not love them in and for the truth; he that is summum bonum, is also primum verum; and as God the chiefest good, is the formal object and reason of all love, so those material objects must also be loved in relation to him, and as those to whom we would communicate that Sovereign good and prime Truth, whereof they are participable; and therefore, Nemo me potest uti amico & adulatore.  
It was the Motto of that genius of France, Richelieu, Maneat moralis benevolentia inter discordes sententia; and it was a greater Mans, (Augustine) Rarissima dissensione condiri plurimas consensiones; I cannot call a spade otherwise then a spade, yet have been solicitous that we Macedonians might not appear rude, nor seem to be among those bestias calami, 
Psal. 78.30.  as Hierom Allegorically expounds that which we read the Company of Spear-men, but is in Hebrew, Beasts of the Reeds; Si quod dixi ferventius, non illud contumacia sed fiducia dicenda est. And if my stile seem to be keen and piercing, I shall say that they have sharpened it by hard grating, and even air compressed by such grating turns to fire; the Schoolmaster when Carneades demanded, Vt sibi vocis modus daretur, answered, Do tibi modi loco eum quocum disputas; and therefore as Agesilaus surprised by the Athenian Ambassadors at play with his children, asked them, if they had children or not? for if they had, he feared not their Censure; if they had not, he desired them to suspend it, till they had some; so I shall hope from those that have been so coursely and undecently dealt with as I have been, to be freed from blame; and I desire those that have not felt such dealing to supersede their correction, till they have been sensible of the like; and am further confident, that to those that like some animals have not their gall in their ear, I shall neither seem like the Dolphins to have my teeth in my tongue, nor as the Polypus to bring up any excrements at my mouth; for indeed though Tobit's eyes were opened with gall, yet I like the way of Jonathans' cure as more sweet, to open them with honey; but yet we know, this makes some eyes to smart notwithstanding.  
If my way of writing seem an attempt to go out of the common road, and yet to miss the way, and too long for the ordinary Gests, or Stages. For the first it is true, I should perchance have rather concurred with the Poet, Coenae fercula nostrae, Mallem convivis quam placuisse coquis; and yet I recognize too that Polycletus statue form according to his own judgement, was more approved than that which was carved according to vulgar Opinions.  
It was the advice of Augustin that in places infected with Heresy all men should write that had any faculty, that all sorts of people among many books might light upon some; and perchance it might be as convenient to have the books written, in all kind of ways, that all sorts might meet with these which suited them; and some there be, that when there is corn in the sack would be glad to find silver also in the mouth; and though they chiefly wish the sword should cut, yet are better pleased to see the hilt also well hatched, and the edge to be set on by the grownd-stones of the Philistines; and I confess though I have endeavoured to head my arrows aswell as I could, yet I know, they would have flown the farther and pierced the deeper too if they could have been well feathered; and though I have sought to serve up solid meat, yet I think it would have better taken the palate, and been received into the stomach, if it had had pleasant sauce; and though my poverty forbidden the banes, yet I like the motion made by Euripides, to wed the Graces to the Muses; and if I could therefore, I would with Demosthenes have written not only Picta sed sculpta; and though Nobis non licet esse tam disertis, yet notwithstanding, In magnis voluisse sat est; and the ingenuous acknowledgement of what I ought to have done, may excite others that are able to do it (and so Fungar vice cotis, acutum Reddere quae valeat ferrum, exhorts ipsa secandi,) that so books may be redeemed from beggary, and the distillations of the pen become more sublimed, which for the most part, carry too much of the dregs, and thereby the blatant herd may be discouraged and shamed to make such use of those which in their hands are Goose-quills with a witness.  
For the length of the Treatise, though the thread thereof be not spun out in any equality to theirs, who replied in twelve sheets to one of mine, and this Discourse is returned in fare less than a twelvefold proportion, yet it is very true that I have been reminded by some judicious Friends, that so limber a Discourse as theirs is, did merit no large or full grown Answer; but as when certain Grecians entertained by Lucullus with a costly supper, said, they were sorry he should be at such cost for them; he answered, Not so much for you sakes as for mine own; so the pains I have taken, was not because their Apology was worth so ample an Answer, but because the Controversy was worthy of a full and diligent handling.  
I confess also, I could never relish that Greek Proverb, that A great book was a great evil, unless it were a great evil book. If my Observations have not deceived me, the lesser books hold forth the greater vanity and emptiness, of which alone Omne majus continet in se minus, and that of Salvian is too frequently verified, Intelligimus id quod parum est nihil esse, if books were thought fit to be greater in continuous quantity, they would be less in discrete (and perhaps less indiscreet) while it would discourage many to attempt to make such frivolous use of their feathers, who like the flying fish cannot hold out any long flight, because their wings are soon dry.  
I supposed I should find more cause to repent to have spoken too little of what was needful, then to have held my peace in what was necessary; had I left any hair untouched, perchance they would have thought it had had a shadow; and therefore as it was said in the Destruction of Maximinus and his Son, Ex p●ssimo genere ne catulum relinquendum, so I was unwilling to leave any sprig of this root, lest it might sprout again, or to suffer one thread unbroken, lest the frame might seem to hang by that, and be kept from falling.  
If there shall be nothing superfluous which ought to have been pruned, if there be any thing of complacency that may be in via pro vehiculo, and may so abridge and render a long way the less sensible, if the subject be of great weight and importance, as Non est longa oratio de rebus maximis, according to Euripides, so as Pliny said of Tullyes' Orations, the longest are best; and there will be less fear of fastidiousness by writing too much, then of prevarication by passing over things fit to be mentioned; or of negligence and perfunctoriness, by not writing enough; Hac tu credideris longam ratione Colossum.  
My subject may put in to be of this kind of matter, but I (who am impar subjecto, and infinitely fare from what Heynsius saith of Livy, a Writer equal to the Majesty of that People of whose History he wrote,) cannot be so fond or so fare my own flatterer (Neque enim mihi cornea fibra est) as to pretend that my handling thereof is in that kind of manner; but then they be my other defects and imperfections, and not the length which are the alloy of the work to embase the worth, and avile the price thereof.  
And defects and imperfections doubtless it carries forth to many with it. Quid tu? nullane habes vitia? imo alia, haud fortasse minora; for not only, Opere in longo fas est obrepere somnum, but also, Non eadem expectes à summo minimoque poeta; but whatsoever they shall be found to be, I shall humbly beg they may be forgiven on the same condition whereupon Sylla gave a reward to an evil Poet, that I writ no more. And yet notwithstanding if the Apologists, their Associates and Auxiliars (they having secured me under their hands, that their purpose is to commend it to others more able, that I may have a satisfactory Answer) shall think fit by any sober and rational reply, Vt Musis sociae Charites sint, to assault this work, since I have now taken Sacramentum militiae, or rather, militiam pro Sacramento; I shall endeavour to defend it as long and make it good, aswell as I can; and according to the oath taken at Athens, Pugnabo pro sacris & solus & simul cum aliis; and I shall not be sorry if my Master when he comes, shall find me so doing, who can be content (pro hoc) stantem mori; yet nevertheless if they shall convince me of any Errors, (who am infinitely fare from Tully's Confidence, se nullum verbum quod revocare vellet, emisisse) as I have so much of a man as to be very likely to err, so I hope I have not so little of a Christian, as to be an Heretic, by pertinacy; Et non est obstinatus qui paratus est corrigi, as Augustine; I shall never be Insanus adversus antidotum, who am so much a Slave to reason, as to say still, Draw me, I will run after thee; and since Nimis dedignatur mortalitatem qui errasse erubescit, I shall subscribe to the reason of better judgements (as Cornicis & columbae auspicia irrita fiunt, adveniente Aquila) and being argued of any lapse, as the feathers of those fowls which were sacrificed under the Law, were cast into the place of ashes; and among the old Heathens, a tongue was sacrficed to Mercury, Ad expiandas perperam dictorum labes, so I shall sentence my pen to ashes, (the Emblem of Repentance) and devote my tongue to speak with more prudence hereafter; but if any reply be taken from the cart (where they railed by Privilege) not the School, or be seasoned Nigro sale Momuses, non sale candenti Mercurii, as Hierom speaks, as I know that Magnum contumeliae remedium negligentia, so I shall like that Albanian Dog sent to great Alexander, when ignobler animals were set to bait him, vindicate myself only with contempt, and choose the more honourable and most proportionable ways of revenge, Non esse visum dignum ex quo peteretur, and by taking no notice, Eripere ei qui fecit contumeliae voluptatem; or if secondly they shall cast their rejoinder into the same mould wherein they form their answer, and shall stuff and colour it only with an ignorantia Elenchi, by disputing for a power to remove notorious and scandalous sinners from the Communion of the Sacraments, and so like the Lapwing set up their cry at so great a distance from their nest, defending that which is not impugned, and deserting the defence of that which is the matter of their practice, and occasion of our contest; or shall only Intueri lunam laborantem, and take no notice of her clearer light, and like flies seek for and stick only upon a sore place, and falling upon the sick or some single parts of the army, without charging through the main body, which is rather a freebooting than a fight, and a piracy not a just war, nor can ever assume a Victory; for since as Philip of France said of his Son Lewis in England, As long as Dover Castle stands out, he had not a foot in England; so as long as one Argument remains unanswered, the cause is not carried; in all these cases also I shall only make use of that which Tully calls the Eloquence of Atticus, Silence, Respondere sciant me sibi dum taceo; or lastly, if any shall charge upon me with another piece of Carolostadius, Nec res nec verba, or a stair higher, with a parcel of Erasmus (according to Luther's Diverbe) Verba sine re: As Augustin told Antony, that challenged him to the combat, if he were weary of living, there were ways enough to death besides his Sword; so such infirm, sapless and enervous Treatises, will soon die of themselves, and need not to have violent hands laid upon them, Bene tacuit, qui defensione non eget.  
But since Divine Providence hath permitted them to hale and thrust me forth to appear in public, so perfectly repugnant to what my judgement dictated to be expedient, and my affections sensed complacent, and the Lord knows also contrary to those frequent Prayers which I put up to him to hinder and prevent it, if he saw it good: it shall be neither pride nor presumption to hope that it is possible that God, who is Ita artifex magnus in magnis ut non sit minor in minimis, hath some service to do for me, and some discoveries to make by me (as weak eyes fixed attentively on the Stars discern more then better sights observe with a transient aspect) and if by his blessing, I shall be capable to fasten but one pin in the shaken frame of the Church, or my bucket to bring up but one drop of truth from that well where it hath been lately cast down and covered, and my spark which their stirring hath raked up, shall cast forth one glimpse to make known the way of Peace; or if as Xenophons' expedition though with little effect excited great Alexander to a braver and more successful invasion of Persia; so this spark may kindle some greater and higher flame in others, or my writings might be dusted with some filings of that precious Stone called Glossopetra, which Pliny speaks of, which is like the tongue of a man, not bred in the Earth, but fallen from Heaven in an Eclipse of the Moon, which is said to still the wind; and so I could Motos componere fluctus, I should think for this, if for nothing else, I had lived to some purpose, and should die with more comfort.  
Augustin tells us, that double-forheaded Janus was the innocentest of all the Gods, Tanto frontosior quant● innocentior; and verily the Conscience I have of the candour and cleareness of my own heart (weighing it with those grains allowed to humane frailty) in all the Conduct of this Matter, who can say with Augustine, Ego omnia quod bona fide dixerim, sine ullo studio contentionis, sine aliqua dubitatione veritatis, sine aliquo praejudicio diligentioris tractatus exposui) renders me somewhat the more confident, that those weak Elucubrations shall find the more favourable receprion with men, and gracious success from God, to whose blessing I humbly recommend them, and if his presence go not with them, let him not carry them hence.   

THe Author, though absent, yet was not wanting in his care to have the Press better corrected; yet nevertheless, through incuriousnesse many Erratas have escaped, to his no little perturbation: Besides, that lines are broken, where they should be continued, (as Ex. gr. pag. 218. line 11.) and continued, when they should have been broken, (as ibid. p. 12.) And that the mispointings sometime vitiate the sense, (as E.G. p. 88 in the two last lines) and often perplex it, especially by omitting or misplacing the Halfmoons, which should make the Parenthesis: Also, the Margin is taken into the Text, which begets an incoherence; p. 74. l. 28, 29. And by leaving out (not) where it ought to be; and putting it in, where it should not be, the sense is sometimes rendered contrary. And p. 194. after And l. 6. to hands, l. 7. is somewhat inserted, without the Author's privity, and which was not in his Copy. For the grosser faults (especially in those sheets which he could see) here are directions to amend them, which (though it be not easy to do, because the pages are preposterously numbered also, the Reuder is desired to correct, before he enter upon the work, who else will be at greater loss of time to find out the sense: smaller faults, and misplacing quotations higher or lower, are left to his own discretion to rectify.  
PAge 6. line 14. read breath. ib. 32. deal no. p. 7. l. 11. r. dole as. p. 12. l. 24. r. sixth, p. 13. marg. r. videri. p. 17. l. 6. d. as. p. 18. l. 6. r. a knife. p. 20. l. 30. r. where whosoever. p. 23. l. 32. r. vour. p 24 l. 25 r longum. p. 26. l. 10. r. assure. 16.18. r. Augustus. p. 50. l. 30. r. Mayo. Ib. 47. their effect. p. 53. l. 7. r. that, p. 59 l. 35. r. nos sacit, p. 61. l. 16. r. consequent, ib. 22. d. and, p. 62. l. 7. r. scrutiny, ib. marg. r. corrept, p. 67. l. 38. d. not, p. 71. l. 25 r. malleable, p. 73. l. 42. r. suspected, p. 74. l. 69. r. Church; therefore, p. 76. l. 22. r. whether I should. p. 79. l. 11. r. but not, p. 81. l. 5. r. vendicated, p. 82. l. 13. r. assier, ib. marg. l. 28. Socrates' History, p. 83. ult. r. or faith, p. 84 l. 28. r. nor is, ib. 38. r. I could, p. 85. l. 45. r. in the, p. 86. l. 20. r. rectè; p. 87. l. 36. r, bittle, p. 88 l. 27. r. they bear, p. 89. l. 6. r. etsi, p. 91. m. r. pag. 467. p. 93. l. 22. r. Presbytery, p. 95. l 10. r. Vibius, ib. 24. d. et, p. 99 l. 6. r. any, ib. m. l. 7. r. in 3. ib. l. 10. r. 3 part, p. 110. l. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 8, p. 112. m. r. tract. 49. in Johan. p. 113. l. 11. r. Titleman, ib. m. r. Morton, ib. 40. r. what, p. 114. l. 22. r. wherein, ib. m. r. concionatorium, ib. m. l. 24. d. verbi, p. 115. l. 30. r. inference, ib. m. l. 3. vera esse, p. 118. l 5. r. material, p. 119. l. 27. r. ignominia, p. 120. l. 38. r. little gemmyes, ib. 40. r, pleased, p. 124. l. 3. r. Pius, ib. 27. r. theirs, p. 126. l. 33. r. his own age, p. 128. against l. 11. add 4. d. 9 q. 4. p. 701. & q. 5. p. 703. p. 129. m. r. 39 ib. 16. d. not, ib. 43. d. to, p. 131. l. 31. r. apertè, p. 132. l. 14. r. principle p, 135. l. 30. d. self, p. 137. l. 11. r. no power, p. 139. l. 25. r. syllogizari, p. 147. l. 36. Meier, p. 149. l. 30. r. wherein, p. 169. l. 11. d. where. p. 182. l. 9 r. delinquents, ib. 11. r. left, ib. 28. r. receive, p. 183. l. 5. r. confession, p. 184. l. 30. r. resultively, p. 186. l. 2. r. Clitus, p. 187. r. examination, or that to be a part of repentance, p. 188. l. 27. r. puts, p. 169. (as miscounted) l. 11. d. where, p. 170. l. 9 r. iutè, p. 171. l. 19 d. of p. 173. m. r. Aquin. 3. q. 80. p. 177. l. 13. r. Liturgy, p. 178. l. 5. r. either in the causes, ib. 26. r. or in the, p. 179. l. 14. r. extra oleas, p. 183. l. 21. r. consecration, p. 184. l. 23. r. was afterward usual, p. 186. l. 16. r. their way, p. 189 l. 18. r. it is, p. 190. l. 31. Corviaus, p. 192. m. against l. 12. add Epis●. 108. tom. 2. p. 98 ib. against l. 18. l. 2. obs. 4. p. 241. p. 194. l. 6. r. communion and the dispersers, etc. p. 200. l. 39 d. if, p. 209. l. 45. r. inquire, p. 211. l. 12. r. but Casaubon, p. 215. l. 12. r. of Heathens, ib. 13. d. who, p. 217. l. 14. r. such only, p. 219. l. 24. r. quia per. p. 221. m. l 13. r. minàs commodè, p. 225. l. 7. r. vivified, ib. 26. r. unum, ib. 34. r. sanitas, p. 226. l. 4. r. of the Saints, ib. m. against l. 11. add tom. 4. l. 2. c. 2. S. 3. p. 27. p. 228. l. 21. r. Cramner, ib. 48. percipi, p. 229. m. r. in Ep. ib. 25. r. precedent, p. 230. l. 48. r. enmity, p. 232. l. 1. generate, ib. 26. two. p. 233. m. r. 1, 2. p. 236. l. 5. reasons, ib. do, ib. 13. r. prepended, ib. 25. r. no more than the word is, p. 237. m. l. 5. r. tom. 10. ib. 13. r. tom. 7. ib. 23. rapsi, p 238. l 14. r. tamen, ib. m. r add concord. eccle. epist. 166. ib. 45. r Audius. p 241. l 36. r society, p 243. l 6. r I am, p 257. l 10. r submit, p 265. l 32. r if it do, p 271. l 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. 23. fulmen, p 272. l 26. r amittit. ib. 30. separetur, p 273. l 13. r Parmenianum, p 274. l 22. r vassal, p 277. l 8. r their greater share of the, ib. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ib. 43. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, p 281. l 7. r. Rabirius, p 282. l 12. r fluminis, ib. 36. r to receive, p 283. l 10. r to evince there is, p 286. l 10. r Corinthum, p 290. l 22. jungentur, p 291. l 30. r may be, p 296. l 15. r ecclesiam, ib. l 20. m. r cap. 5. In the first page not figured, m. l 4. r p 122. ib. 22. r secundum Mat. In the following page, l 4. r lenitas, ib. 12. and so, ib. m. l 2. r 41. p 297. l 30. r of truth, ib. m. r scandalo & offendiculo, p 301 l 3 r three witnesses, ib. 12 as if it were, p 304 l 29 will be, ib. l ult. r Preachers, p 309 l 43 r Laberius, p 310 l 30 r old Romans, p 311 l 30 r Synonymus, p 312 l 2 nuncupatively, p 313 l 29 Laudat, p 317 l 2 r Church, ib. 24. appositely, p 319 l 5 r lapilli ib. m. the Just. p 321 l 18 r oporteri, p 324 l 4 r warrant, p 327 l 4 r heart, ib. 31 quisque p 328 m. l ult. tom. 8 232, p 333 l 15 r aliquod, p 334 l 6 r. cuicta, p. 335. l. 15. r. that which, p. 338. l. 16. r. an expectation of any, p 342 l 24 r whom they, p 70 l 3 r no seal, ib. 25 r chequered, p 173 l 5 r those callings, ib. 27. d. and, p 172 l 13 r profecerit; p 174 l 33 r Talicotian cures, p 175 l 1 r abominable, ib. 13. r the Pharisee, ib. 40 r opprobries, p 176 l 23 r animorum, p 177 l 42 r who have, p 178 l 27 r him in p 179 l 39 r have they, p 180 l 39 r not a rigid, ib. 41 r gerere, p 184 against l 14 m. add Eccles. l 1 c 5. p. 1942. ib. 38 r cinie, p 185 l 29 d. the, p 186 l 6 r rumorum, p 187 l 9 r a draught of a, ib. 13 r accipientes perverse, p 190 l 20 r Blondel, & so pag. 300 l 27. p 192 l 29 r to their eyes, p 195 l 33 r alleviated, ib. m. l 15 r conqueruntur, p 196 l 40 r parallel, p 197 l 40 r as we, p 198 l 44 r done, ib. m. r Bezam & Witgenstein, p 201 l 7 r to be set, p 209 l 21 r leave, ib. 48. r be, p 213 l 26 r not have been, ib. 32 r as well they may, ib. 46. r Barcochab, pag. 215. l 40 r perscribi, ib. 42 r was good, p 217 l 29 r incurious, ib. 38 r not known it to be, p 220 l 37 r rational, p 221 m. r Cam: opera, fol. 424 p 228 l 43 r Est Ulubris, p 233 l 5 r themselves, p 236 l 25 r superstition, p 239 l ult. r do not, p 241 l 6 d. but, p 244 l 35 r it cease p 248 l 11 r apposite, p 254 l 14 d. them, p 258 l 30 r may do, p 259 l 18 r tales, ib. 35 r within, p 261 l 30 r majus; here add in the marg. Azor. Inst. Moral. tom. 1. l. 1. c. 27. p. 50. p 262 l 11 r fugeret, p 263 l 5 r as if it were, ib. 34 r if evil, p 265 l 1 r table, p 271 m. r post. Collat. p 272 l 15 r not casting, ●b. 1 r then not in, p 273 l 7 r proscribe, p 277 l 18 r as Charondas, p 278 l 3 r till, ib. 48 r confine, p 281 l 7 r yet, p 283 l 13 r converting, p 284 l 1 r invisible, ib. 25 r at, p 285 l 44 r they have, p 286 l 5 r decry, p 288 l 1 r caninum, p 289 against l 2 add contra Fulgent. Donat. inter opera Augustini, p 286 l 21 r menaceth, p 292 l 22 r detested, p 293 against line 25 add contra lit. Petil. l. 3. c. 4. & count. Epist. Parmen. l. 2. c. 22. p 294 l 27. d. dalous, p 312 l 26 r panem, ib. 43 r pascit, p 314 l 1 r carreir.   

THE DIATRIBE.  
SECT. I.  
Of Antiquity and Innovation. The Character of their Discipline; the state of the question.  
ALthough I am none of the superstitious adorers of Antiquity (for Antiquitas secli est juventus mundi) neither will be any of the froward retainers of Custom, which may be as turbulent a thing as Innovation (Christ having said that he was Truth not Custom) yet I have learned from Scripture to make a stand upon the ancient ways, and then to look about and discover what is the strait and the right way; and surely Novelty, though it be not by and by rejected, yet it is always suspected; for what is most ancient, is most honourable, saith Aristotle; and most true, adds Tertullian: and what is settled by custom, though it be not the best, yet at least may seem fit; where as Mutatio consuetudinis etiam quae adjuvat utilitate, 
August. Epist. 118. c. 5.  perturbat novitate: and therefore Tremember, that not only the Spartans' set a mulct on the Musician that added one string more than ordinary to his Harp; but the Lycians suffered none to propose a new Law, but with an halter about his neck, that if the reason thereof were not approved, he might forthwith be hanged for offering novelties: And therefore I cannot but conclude with Augustine, Non est à consuetudine recedendum nisi rationi adversetur; and with Ulpian, 
De Musica, l. 2. c. 8.  In rebus novis constituendis evidens esse debet utilitas, ut recedatur ab eo jure quod diu aequum visum est.  
If this new way (and I think I may without hazard of a quarrel take the liberty to style it so) of gathering Churches, and making a kind of Monopoly of the Sacrament, had ground and warrant from God's Word, the Practice of the Primitive Church, the demonstration of Reason, or did manifestly conduce and tend to the advance of godliness and pure Religion, I should not check with it for the novelty (relatively to our age) Jesus Christ is antiquity enough; and I should say with Galba, Hoc age & feri, siquidem ita est è re populi Romani (seu potius Dei) But when many good and moderate, and rational men are much unsatisfied, that it carries any of these Stamps or Characters, and it is doubted (not altogether irrationally) that it tends to quench the smoking flax, not to inflame it; to break the bruised reeds, more than to strengthen them; to blast the Seeds of devotion, which a gentler influence would cherish and foment; and to make the most of men profane and careless of the Ordinances, who by partaking thereof, might feel the power, and be charmed with the sweetness and comforts of them, and possibly to make one part of the people seem as Pharisees, and the other as Heathens and Publicans, and (in effect) to turn Aaron's Rod into a Serpent, and make men fly from it; and for my own part, unless I am blind through ignorance and infirmity (whose own heart witnesseth to me that I am not wilfully or maliciously so) I can see nothing really to support this new frame, but Rhetorical Amplifications, not Rational Arguments; Popular, not Logical Discourses; and Similitudes and Allegories, rather than Reasons: Ad populum phaleras: which is handsomely to paint an house that hath no solid foundations: I cannot therefore upon these reflections, but excuse those that at the sound of such Music cannot fall down and worship the Image that Nabuchadnezzar hath set up.  
1. The liberty and profitable use of private conference, in order to preparatory Instruction, is not controverted: it is an apt and elegant comparison of Quintilian, that men are as bottles, which are sooner and better filled, by taking them in hand one by one, and pouring water into them, than by setting them together, and sprinkling water upon them.  
2. That where (as the Casuists speak) there is violenta suspicio quae moraliter facit rem certam, (for if it be only probabilis suspicio, they will tell you, that melior est conditio possidentis bonam famam, but) in case of violent suspicion, (and perchance also if it might be but morally probable) that any persons are through ignorance unable and incompetent to discern the Lords Body, that such may and are meet to be examined, or that such of whom is like suspicion, that they have lapsed into any crimes that are scandalous, may be publicly questioned and sifted; and where Ecclesiastical Discipline is settled, that Witnesses may be examined concerning them, is not denied. In such cases, the same may be spoken of neglect of Probation, as is said of the omission of private admonition and reproof; a man may be called to an account for an idle silence, as well as for an idle word: for as evil talk leads men to evil, so an evil silence leaves them in it: Faciens & Consentiens eâdem lege tenentur.  
3. That notorious sinners (and the Casuists, who have St. Augustine to prompt them) say, 
Quando adest evidentia juris, quia juridicè convictus, etc. vel evidentia facti, etc. as Filiucius and Suarez express it.  that they can be notorious only upon this account, Cum crimen est manifestum aut per sententiam in judicio (Civili aut Ecclesiastico) aut per publicam in eo confessionem, aut per evidentiam talem ut nulla tergiversatione potest caelari: And they farther tell us, that every crime that can be proved, is not therefore manifest, but is rather manifestabile, than manifestum: but that such notorious sinners being contumacious may, and in a well-constituted Church must be excommunicated in a juridical and ordinate way with the greater, (yea, and if that would content them) or lesser Excommunication, and respectively to the merit of the cause, and disposition of the persons, is granted: Yet not so much for prevention of any pollution that any may contract by communion with them (for nec causa causae, nec persona personae praejudicat, as saith St. Augustine, concerning Peter and Judas their communicating together, & quisquis ab hac Ecclesia Catholica fuerit separatus, 
Contra Donat. post. Collatine. tom. 7. p. 122.  quantumlibet laudabiliter se vivere existimet, hoc solo scelere quòd à Christi unitate disjunctus est, non habebit vitam, sed ira Dei manet super eum: quisquis autem in hac Ecclesia bene vixerit, nihil ei praejudicant aliena peccata, quia unusquisque in ea proprium onus portabit, saith the same Father) But, first, to humble, and by shame to reclaim the offender: And, secondly, to keep the example from having any spreading contagious influence by impunity: As also, thirdly, 
Epist. 152.  to remove the Scandal, which the Discipline of the Church may contract by remission and indulgence, lest the City of God, (as the Fathers call the Church) should be as Philip styled one in Greece, that fostered all scelerous persons, the City of the wicked. And fourthly, that also as Valerius Maximus in another case, Quantum ruboris civitati turpiter se gerendo incusserunt, tantum laudis graviter puniti adferant. Wherefore I oppose not a probation negative, so as to see that there be no manifest exception against men for unworthiness. I deny the necessity of a positive trial, to make a scrutiny and search into them for some real worthiness. I conceive him visibly worthy that is an intelligent, and not apparently ulcerous member of the visible Church. I do not judge, that they are to admit none that are not otherwise visibly worthy, but ought not to exclude any that are not visibly unworthy. I think it not necessary, that all that are admitted should have demonstrative signs of holiness; but suppose it enough, that they are not signally wicked. I conceive it not ground sufficient to exclude them, that their lives are suspicious, unless their crimes be notorious; persons scandalous, and openly flagitious, we may separate from us: from others that fall not under that notion, we may not separate ourselves. And a power to act in such cases, the Ministry need not complain wholly to want, even in Churches unpresbyterated, much less upon pretence of such want, suspend the Celebration and administering of the Sacrament altogether; for they may assume as large and free power to exclude some such, even where no consistorial, juridical, formal proceeding can be had, as they now take to put by, and interpretatively to excommunicate all, which they do, while they (at least many of them) administer it to none, but intermit the use thereof altogether, or exhibit it to very few or none (in comparison) but to such only as they have gathered into a new Church; and therefore as one being asked where he found his interpretation concerning Constantine's donation (as another his gloss upon the Salic Law) answered, If any looked on the backside of that Donation (and so of that Law) there it was to be found: so might it be more aptly said, that from whence they derived the power and liberty to excommunicate all by non-administration, or so many by non-admission, they might fetch a right to exclude persons scandalous (yea and apparently ignorant.) But our Rhodus and Saltus, our present question is, whether it be not only profitable, but necessary, antecedently to the Communion, to make examination, notional or real, of the knowledge, or the lives not only of such, who upon morally probable grounds, may well be suspected to be incompetent for ignorance or crime, but of all indifferently, so as for want of will in any to submit to this probation, they may justly be debarred the Sacrament; and for want of power or means in the Minister, to exercise this Discipline, he may lawfully intermit the administration, or administer it only to such as will submit themselves thereunto, gathered and convened (and not by their proper Pastor) out of distant places, and several Congregations.   

DEFENCE.  

SECT. I.  
What authority the Diatribe ascribed to the Fathers, and ancient Church? Why the Apologists derogate from them?  
THe Paper (so I shall call it, after that name which the Apologists always give it at the Circumcision thereof) in the first Section, seemed to rise to the hoary head of Antiquity, and cast a suspicious eye upon Novelty, recognising that, habet ut in aetatibus authoritatem Senectus, sic & in exemplis antiquitas; and accounting with the Oracle that to be the best complexion, which was concolor mortuis: yet this was delivered only in thesi, and general, not in hypothesi, or particular application to my subject, and by way of preface, not of argumentation, as they suggest, calling this the firstborn argument, which yet had no double portion of substance, nor was the beginning of strength, or excellency of dignity: 
Fit enim naturae quodam instinctu, & judicio recto sanè si illo recte utamur, ut in religionis negotio nova omnia sint suspecta & ferè exosa. Casaub. exercit. 16. S. 43. p. 390.  There was notwithstanding, not the least intimation made, as if any thing that bears the stamp of Antiquity were therefore to be received, but only not hastily to be laid aside; nor that any thing was to be rejected, because new coined, but not to be so easily entertained: neither that whatsoever was ancient, was infallibly true, but the more credible: nor that which was new, was undoubtedly false, but more suspicious.  
The Apologists cannot say, and whosoever shall make inspection into the Paper, will not see, that I attribute too much to Antiquity, and if they would have ascribed any thing, they needed to have said nothing.  
But it seems they have the same quarrel to Antiquity, which the Africans have of the Sun, Urit fulgore suo; and as Herod, being originally a stranger, and Alien, sought to suppress the Genealogies of the Jewish Nation, and especially of the Royal Lineage: so the Apologists seek to disparage and detract from the exemplary practice of the ancient Church, and judgement of the Fathers, whereunto in opinion and way they are strangers.  
De Carthagine potius nulla quàm pauca. I am not susceptible to assert the honour and reverend esteem of the illustrious Fathers (as juther calls them) neither shall I need to undertake it; for though mutus fit oportet, qui non laudabat Herculem, yet it was no unapt check of Antalcidas, Quis unquam sanus eum vituperavit? But since the Apologists, instead of answering the testimonies, have thought to discredit the Witnesses, and have somewhat enlarged themselves both in this and the 13. Section, to lessen their authority: It may seem proditorious, to desert their Defence, and to show less zeal to support them, than they have done to deprave their credit; especially seeing, as Isocrates was said to have made many Orations, in sending forth many Orators: and he that saves a Physician, preserves many lives and many remedies: So I shall in vindicating this Topick, fortify the Arguments drawn from it; and if it seem out of my way, yet it is but in fresh suit of the Apologists, whom I am bound to follow.   

SECT. II.  
Of Antiquity, Custom, sad consequences of Independency, the novelty thereof, the Fathers not without errors, yet not to be slighted. What may be called the Primitive Church? Protestants always honoured the Fathers, and never declined their Testimony.  
THey embrace that saying, That which is first is true, because true antiquity is a friend to truth, and every good way is old: but they restrain, and limit this to such age and antiquity, as things may claim only for being revealed in Scripture: But this is not the only antiquity which we are now debating of; this is Antiquity proved Ex priori; but it is Ecclesiastical antiquity (as I may call it) the consent and custom of the ancient Church, antiquity proved Ex posteriori, which we are now considering of; what authority it carries, what reverence and esteem it merits, and what force and influence it hath.  
We concur to adore Divine Scripture antiquity as the best: 
Veritas in omnibus imaginem anteceda; postremò similitudo succedit. I ertul. Aug. contra Crescon. l. 2. c. 29. Idem de peccat. merit. & remis. 1.1. c. 22. In m●de natura & 〈◊〉, ●. 61. 〈…〉.  Mihi pro his omnibus, imo supra hos omnes Apostolus Paulus; to assent to it, as the truest, as that which nec falli potest nec fallere; and to captivate our understanding thereunto, Sine ulla recusatione, & cum credendi necessitate: But because this is the best and truest, and most infallible antiquity, therefore to infer, that no other antiquity needs to be considered of, or is worthy of reverence, or can lend any strength of argument, is as if I should conclude, that because an Apodictick Syllogism (whose principles are propositions, verae, primae, immediatae, priores, notiores, causae conclusionis,) is only Scientifical, that therefore all Dialectic Syllogisms concluding ex probabilibus, are useless and despicable; or that St. Paul argued both weakly and superfluously, that the woman ought to have power on her head because of the Angels, when it had been enough, and more efficacious to have said, because of God: or because Christ is the only Mediator between God and Man, by his merit and efficacy; and upon whose intercession alone we can rely with faith: therefore 'tis vain and fruitless to seek or regard the help and assistance of the prayers of the godly.  
To the ancient Church I think most authority to be ascribed, and greatest reverence to be attributed, since streams run purest near the Fountain; and if that which is first be truest, what is next to the first, is next to truth: and ●herefore, Samnctorum Patrum constitutiones qui proximiores fuerant Christo ●●●●scames, said Nazianzen; and those Orders be most pure, that come most near to the example of the Primitive Church, said the holy Martyr Sanders: 
Fox Act. & ●●on. p. ●494.  yet the at restation of that Church, I grant, is but an humane testimony, nor perfectly ●●vine, but in part, as it faithfully testifieth what the Apostles did and said: Divine, in regard of the matter and thing testified: Human, in regard of the quality of the Witnesses, and manner of testification, and therefore formally as such, being but an humane testimony, can beget but an acquisite faith; for no conclusion can be of higher nature than the premises, as no water can be made to rise higher than the Spring: 
Picus Mirandula, Canus,  and I grant that, Fidei acquisitae (quae fulcitur homine proponente, non Deo revelante) subesse potest falsum: and therefore, Nunquam hominem quemvis per fidem acquisitam ità existimamus esse veracem, quin formidemus cum vel falli posse vel fallere. Yet notwithstanding, fides acquisita●se habet ad fidem gratuitam, sicut praeambula dispositio ad formam, & disponit animam ad receptionem luminis, 
Alexander Hales; all as cited by Dr. F. White 's answer to Fish. p. 14. 22.  quo assentitur primae veritati propter se, & dicitur ipsam introducere sicut seta filum: and though divine revelation in Scripture be therefore the sole principle, immediate motive, and formal reason and object of believing, and last resolution of Faith; yet the authority and external testimony of the Church, may produce the same, as an adjuvant instrumental administering moral cause, and subordinate help. Prae omnibus si aperta fuerit Scriptura, eam ipsam amplector, saith St. Augustine: and therefore he that will not believe Moses and the Prophets, it will be in vain to raise any of the dead to persuade him; when the Scripture shines out in full brightness, omnes Perstringit stellas exortus ut aethereus Sol: But when that Sun shines not so clearly, as to convince and satisfy contenders who have bad eyes: the Fathers, as Stars that receive their light from that Sun, may reflect some illumination upon us, as the Stars are to be seen by day, in dark pits, and obscure places: and though I consent to Augustine, 
Epist. 19 ad Hieron.  that let the Learning and Holiness of other Writers be never so eminent, I will not think it true, because they have thought so; but because they are able to persuade me either by other Canonical Writers, or probable Reason: yet I add, that I am more confirmed in my persuasion, that I rightly hit the sense of Canonical Writers, and apprehend the Dictates of true Reason, when I conceive the same, which I find that they thought; though they are not principles of infallible verity to command belief, yet they are grounds of credibility to sacilitate assent; Non domini, sed deuces, to use Seneca's words. And I shall more easily embrace that which hath their witness, and be more apt to doubt of that which wants their testimony; Sola argumenta ex Scripturis esse necessaria, 
Cathol. Orthedox. Tract. 1. q. 10. p. 121.  è Patribus autem probabilia, saith learned Rivet: Their consent I esteem not ut fidei mensuram, sed ut testem temporis & argumentum historicum, which makes certain the matter of fact, that such was the doctrine and practice of the first and purer times, being registered to us by those that cannot be imagined not to know, being so near; nor be suspected to combine falsely to impose upon us, being so pious.  
They are not moved to hear men count and call good ways new, and the Adversaries of true Doctrine have always loaded it with this Title (which confirms them to see the ways of their government have the same lot) and therefore this principle of Antiquity yields but a popular and fallacious Argument. But few I suppose will be moved with this argumentation, as not fallacious enough to impose upon popular judgements. For,  
First, implicitly and interpretatively, those good ways are their ways, wherein is involved Petitio Principii.  
Secondly, if so small a matter confirm their judgement, it is suspicious, that as small a weight of reason might first settle it; Talia sunt alimenta, qualia sunt Elementa.  
Thirdly, If that be a popular and fallacious argument which is derived from a principle made use of commonly by Heretics, or others, thereby to give a specious lustre to their own Opinions, and cast an odium on their opposites, than Scripture itself may be sentenced to be a principle, yielding only popular and fallacious arguments; for who knows not, that most Heretics have sought to fortify their Opinions with pretence of Scripture, and have upbraided their adversaries with want thereof?  
Fourthly, when any pretend antiquity to give countenance to novel and unwarrantable Opinions or Institutions, by turning the wrong end of the Prospective, to make things at hand seem to be far off: the fallacy is not in the principle, but the men that abuse and falsely apply it; nor lies it in the proposition, but the assumption.  
Fifthly, seeing as Hierom tells us, Mendacium semper imitatur veritatem, the argument is the more specious, and like to carry more force, because subtle falsifiers have assumed it; for they being wiser in their Generations, would not lay on those colours that had no beauty or lustre; nor would they set that stamp on their counterfeit Coin, did they not know it would make it pass more currant.  
Hierom (say they) is condemned, for desiring leave of Augustine to err with seven Fathers, but they dare not, nor are willing to give this liberty; but yet they take as much, when in the question, whether Judas communicated of the Lords Supper, they mention twelve late Writers, and not all of them, aut magni aut bonì nominis, asserting the negative; and ask, who would not err with such as those are? But we say, though we would not err with the Fathers, yet we less distrust ourselves to err with them, or when they are on our side; and probably suppose ourselves farthest from erring, when nearest to them.  
As the Scripture bids us to remember Lot's wife, so they say to the Pretenders of Antiquity, Remember the Gibeonites: Had this Memento been limited to false Pretenders of Antiquity, it might have been plausible: but if themselves had not forgotten to take some of the salt of that Pillar, whereinto she was turned, to have seasoned their discretions, they never would have made this instance indefinitely, and without limitation: For,  
First, it follows not, because they counterfeited old things, we may not allege that which is truly ancient; or because some stones are counterfeit, therefore none must be precious Jewels.  
Secondly, it may be retorted on themselves, the Gibeonites would not have simulated that, which had it been true, would not have been effectual to the ends for which they feigned it; and had their bread, and bottles, and shoes, been as old as they dissembled, Joshuah might, and would have accepted, and been at peace and in league with them. And will it not then be consequent, to suit the Apodosis to the Protasis, in this Allegory or Similitude, that Antiquity is a likely Plea, and lends a good Topick; and such things as wear her Livery, and bear her Character, are more receptible than those that want them?  
But if the antiquity the Paper calls for, do signify but Custom, as they guess by some passages, viz. what is settled by Custom, they will be bold to say of such antiquity, It is vetustas erroris: I shall say with Augustine, Quis dubitat veritati manifestatae debere consuetudinem cedere? But I add, Veritatem non ostendis, de consuetudine confiteris: 
De Baptism. count. Donat. l. 3. p. 82. Tom. 7. Ibidem, l. 7. p. 99 Ibid. l. 4. p. 85. ad Januar. Ep. 119. de Civitate Dei, l. 15. c. 16.  but abstracting custom from the consideration of the matter, either as it is good (for goodness will warrant itself without custom, yet honum & consuetum duo sunt bona: and as St. Augustine gravely, Cùm consuetudini veritas suffragatur, nihil oportet firmius retineri) or as it is evil; for then custom cannot authorise it: for the Philosopher said, Omnia mala habenda pro peregrinis: and S. Augustine, Aut propter fidem, aut propter mores vel emendari oportel quod perperàm fiebat, vel institui quod non fiebat: But only as custom, even as such, Ad humanum sensum vel alliciendum, vel offendendum, mos valet plurimùm; and upon that & other reflections, insinuated in the Paper, I might, without offence, conclude with Ulpian; In rebus novis constituendis evidens esse debet utilitas; and with St. Augustine, Non est à consuetudine recedendum nisi rationi adversetur.  
But beside, the customs which I chief reverence, and engage to defend, are the customs of the ancient Church; 
Ad Casulan. Ep. 86.  and if the Apologists will be bold to say of such antiquity, it is vetustas erroris, I shall modestly re-mind them, that they are more bold than wise: And if they shall slight the judgement of St. Augustine, in his rebus, de quibus nihil certi statuit Scriptura Divina, mos Populi Dei, vel instituta majorum pro lego tuenda sunt, nor shall prise the sense of the great Council of Chalcedon, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Let the ancient custom prevail; yet I hope they will grant there was some weight in that Argument of the Apostle, 
1 Cor. 11.16.  We have no such Custom, nor the Churches of God.  
The grey hairs of Opinions and Practices are then beauty, and a Crown when found in the way of truth and righteousness: They are then indeed a Crown more glorious and worthy of double honour; but yet aetas per se venerabilis, saith Calvin: and therefore some suppose, that in the Greek an old man is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth honour; 
Willet in Leu. 19.32. Arist. l. 19 Ethic. 2. Jansenius in locum. C. à Lapide in locum.  and it is the dictate of the same spirit (which Aristotle hath also delivered almost verbatim) Thou shalt rise up before the hoary head, and honour the face of the old man, formally as an old man.  
And some Expositors, because the relative is not in the Hebrew, thus interpret that of Prov. 16.31. The hoary head is a Crown of glory, it is found in the way of righteousness, as if old men were commonly righteous: as the Chaldee in the late famous Bible renders that of Leviticus, Rise before him that is learned in the Law, implying old men to be so: so as therefore we might turn the allusion against them.  
The light of Doctrine hath long filled our Horizon; the light of Discipline was not so forward or successful, being a long while held by some men in unrighteousness: Nimirum liberanda veritas illos expectabat, as Tertullian once said of Martion: but 
— utinam talis status esset in illo,  
Ut non tristitiae causa dolenda foret:   
Fair words cannot persuade us that we are not hurt, while we feel the smart of our wounds: neither have we been bred up in Anaxagoras his School, to believe the snow to be of other colour than our eyes discern it. What Quintilian and Seneca said of the Commonwealth, we may apply to the Church; the one, Quaedam sunt crimina laesae Reipub. ad quorum pronuntiationem soli oculi sufficiunt: The other, An laesa sit Respub. non solet argumentis probari; manifesta statim sunt damna Reipub. The Tree is known by his fruit; and we have tasted such bitterness in the fruits of this Discipline, and the Principles thereof, that as Joab stubbornly said to David, Thou hast shamed the face of all thy Servants: So even those that could not be satisfied with the topping, but wished the cutting down of the former Tree, as being grown too high, to over-top and drop upon the Paradise of God, are truly ashamed to see this Plant spring up in the place thereof; which not only like the Boranetz or Tartar Lamb, though it seem to creep low toward the ground, and bear wool like the Sheep's clothing, yet destroys all verdancy, and suffers nothing to grow or prosper near it: but he also that shall contemplate in what a light flame the whole Wood is, will be apt to conclude, that the Bramble is become the King of Trees, from whom only this fire could come forth: So that some may well cry out, as the Constantinopolitans at Arsacius his succeeding of Chrysostom, Deus bone, quis cui? and are afraid to have contracted a suitable guilt to what the Roman Senate incurred toward Drusus; of whom Paterculus tells us, Qui tanto meliore ingenio quàm fortunâ usus est, ut malefacta collegarum, quàm ejus optimè cogitata, Senatus probaret magìs: But I remember Herodotus tells us, that Phrinicus was amerced 1000 Drachmas, for representing in a Tragedy the loss of Miletus, and thereby renewing the sorrow thereof: and therefore I shall not farther have unguem in Ulcere, having elsewhere rubbed the sore; and also, because not only illè dolet verè, but also tute, qui sine teste dolet: only in answer to the Apologists expressions I shall say, That their Light of Discipline hath proved an ignis fatuus, to lead us into Precipices and abysses; or a Comet to portend and effect mischief, and the fumes and exhalations thereof have eclipsed that Light of Doctrine, which they confess formerly filled our Hemisphere; it hath been only forward to undo us, and successful as Pompey was great, miseriâ nostrâ: and as Curio was eloquent, malo publico, and was brought forth with more unrighteousness, than ever it was withheld.  
O utinam arguerem sic ut non vincere possem!  
Me miserum; quare tam bona causa mea est?  
Yet is it aes alienum, to acknowledge, that I neither can justly charge upon the Apologists, nor will I leave them under the least suspicion of having any personal share of, or proper guilt in the Heresies and Profaneness, speculative and practical Antiscripturisme, whose abominations in this Land make all good eyes to water, and godly hearts to bleed: But I look on Independency (the Principles of which Discipline have imposed on the Apologists) as the summum genus, the common Principle, and as it were the Trojaa horse of all those evils: for as the jangling Sects of Philosophers pretended to be all Socratical; so the differing Sects assume the Livery of Independency, which is the Basis, as Physicians speak, of the Composition, and the Bond and Common tye of the Bundle: So as I impute not the mischief to Independents distributively, but collectively; nor think them to flow formally and inseparably from Independency in the Abstract, so as to spread through all the denominations, but to have spawned from Independents in the Concrete, and that Discipline hath given the occasion of the rise and growth thereof, which how strict soever it pretend to be, in admitting to Church-membership, or Communion of Sacraments, yet is too lose in the liberty afforded to Opinions; in a conceit somewhat like Tamberlains, That Religion is like a Posy, which is most sweet, when made up of variety of flowers. In an epidemical Contagion, some may be yet antidoted by temperament and habitude of body, yet the Pestilence is mortally infections; and although there are many good Subjects of the notion of Papists, yet Popery hath many treasonable and seditious Principles: So though under the notion of Independents there are many Orthodox men, yet Independency is causally very heterodox; as he that lets down the Fence, or lays open the Gap, is guilty of all the mischief which the wild Beasts do in the field.  
They ask, whether we say the Sun risen not till twelve, because it shined not till then; or that America was a second or new Creation, because sound out of late? and thereupon persuade us, that their Government is elder than the former Custom of our Predecessors, and not younger than the Scriptures; and that it is unreasonable and unsafe to look only on the Customs and Practices of the next Ages before us, which they are sure worshipped God impurely.  
Though Clouds may mask the face of the Sun at one place, or for one instant, yet it shines forth in some other; and not only by discourse of reason, but by evidence of sense, after the Sun is come into our Horizon, we know he is risen, for we then always see the light thereof (though not in full brightness thereof perhaps) for without that light we could not well see. Though America was but lately discovered to us, it was not unknown to all others; the Inhabitants were not ignorant thereof; and we know all this while under what Meridian's and Parallels it was situate, and we are satisfied that it had a real, though no notional existence in respect of us: but we are still to seek where this new world of their Discipline was in being, until it was found out of late: And suitably to the products of divine inspiration, or results of rational discourse; a thing of this kind could have no being, till it was found out (and therefore not fitly compared with America;) If they can assign when, and where anciently their new light of discipline shined before we saw it, (unless perhaps some flashes thereof were among those who supposed they had more light of truth, 
The Donatists alleged in defence of their Separation that of Cantic. 1.7.  because more of the Sunbeams, and thought that only among themselves the Beloved made his Flock to rest at Noon) I shall yield there was such a Sun, though latter ages saw it not; else I shall suspect it to be only Parelius, a counterfeit Sun, subsisting only in the vapours and exhalations of modern heads.  
Ancient Customs may be antiquated, and again redintegrated: some truths, in some ages, smothered by the predominating Error and Faction, and be afterward revived; for Nullum tempus occurrit Regi Coelorum: But it is one thing to be new, 
Jewel apol. p. 5. c. 1. Divis. 1.  another to be renewed; Quod verum est, serum non est, saith Saint Ambrose. As there can be no change in God himself, so ought there to be no change in his Religion, saith that Gemma Theologiae: If therefore their Discipline were but lately found out, it will be found to be without warrant. If they will commence per saltum, 
Neb. 7.63, 64.  and say it is as ancient as Scripture, but cannot trace the descent and pedigree thereof, through any one age of the ancient Church, they are only like those Priests the Children of Habajah, who sought their Register among those that were reckoned by Genealogy, but it was not found; therefore were they, as polluted, put from the Priesthood. Although we shall gladly dormire inter medios cleros, that is, saith S, Augustine, in utriusque Testamenti authoritate conquiescere, 
In Psal. 67.  ut quando aliquid ex i's profertur & probatur, omnis contentio pacifica quietè finiatur: Yet besides, that, they are likely to have as little foundation in Scripture, as they implicitly confess to have support from the practice of the ancient Church: In the interim also they contract many prejudices, not easily to be wrestled with; for who will hastily believe, that in this age, which to other works of the flesh, hath added swarms of Heresies (& mali mores excoecant intellectum, saith Ockham) the Light of Discipline should break out, when so many gross Clouds eclipse the greater Luminary of Doctrine; that this secret of the Lord should not have been with those that feared him in so many ages (whom he promised to teach, and to be with, and to lead into all necessary truth, Non verisimile est ut tot & tantae in unam sidem erraverint, saith Tertullian: Et quod apud multos unum invenitur, non est erratum sed traditum) nor reflected on us by those great Stars of the Primitive Sphere, between whom, and some others, is no more comparison, than between the pillars of the Temple and their shadows (as Nazianzen magnifieth Basil) and when the like late discovery cannot be asserted of any other truth? And lastly, that this Discipline should be so necessary, when the Church of God for many ages flourished in godliness, knowledge, and peace, and yet was never acquainted with it.  
They are not the next ages before us that we look upon, as they odiously insinuate, but the most ancient; and yet I wish that the present times may not ingratiate and endear the former age notwithstanding its corruptions, and have the fate which some think Augustus aimed at in adopting Tiberius, that the memory of his Government might be more sweetened by the succession of a worse.  
In the 13. Section (for we will still endeavour to collect and unite together, what they have scattered of one concernment) they seek to enervate the testimony of the ancient Church, by telling us out of the Lord Verulam, That they which too much reverence old times, are a scorn to new; That the Fathers agreed in mistakes, and were divided in truths; That the Opinion of the Chiliasts (taken for an error) is by Justin Martyr referred to the Apostles: Irenaeus affirms, that Jesus Christ lived fifty years on earth: Lubbertus is cited to say it is the manner of the Fathers, when they would commend a thing, not knowing its original, to refer it to the Apostles and primitive Times. In the three first Centuries, the Learned are perplexed with spurious works of the Fathers, which makes uncertain the state of the Primitive Church, which some extend not beyond the Apostles days, or third Century, and it is stretched too far to the age of chrysostom.  
We know, and acknowledge, that the Fathers (like the Moon) never borrowed so much light from the Sun of the Scriptures, as to be clear of all spots. Stapleton himself grants, there is none of the Fathers, in which something erroneous may not be observed; they are like the Birds hatched at Cair by the warmth of an Oven, which have every one some blemish; and I wish their errors were of no other alloy, than such as the Apologists have detected: 
Piscator, Alsted Mead, Hackwel, Gallus, etc.  whereof, that of the Chiliasts, themselves dare not stigmatize for an error: (and therefore unaptly allege it) but only say it hath been taken for one, perchance they are more indulgent thereunto; because it is a Darling fostered, & much fawned upon by many of their Brethren, and indeed hath divers more learned assertors than them, who consent in the thing, though with some difference in the manner: and for the conceit of Irenaeus, it is a Chronological, no Dogmatical error; and Chronologers are one of those three things that never agree: Id calumniâ carere debebit, saith Sulpitius Severus: But because the Father's might, or did err, therefore to give no credit to their Witnesses, would be (in effect) destructive to all kind of humane testimony.  
From hence only can be concluded, that they are not infallible, and therefore our understanding not to be captivated into any obedience to their Dictates (in that sense we call no man Father save the Ancient of days) and that iis (in enucleandis fidei controversiis) non necessarium est consentire tanquam ab omni exceptione veris, 
Chamier. tom. l. 1. c. 6. p. 4. Aquin. 1. q. 1. art. 8. ad 2.  aut etiam in se— possunt proferri (ut) quibus ex certa Suppositione certis etiam circumstantiis hic discernendi (rectum ab obliquo) usu convenire queat; saith Chamier, and authoritatibus Canonicae Scripturae utitur proprie ex necessitate argumentando, authoritate autem aliorum Doctorum Ecclesiae quasi arguendo ex propriis sed probabiliter etc. as Aquiaas: But the errors of a single Father, or their mutual differences cannot lay any obstructions in our way, who lay no such great weight on their singular Opinions, yet set much by their general consent, in what the most, and most famous in every age have delivered, as received of them that went before them, and as practised or believed by them: What Lubbertus is alleged to say, will not make either scale theirs or ours, to move much with the weight thereof; the notion Apostles is not always taken properly, 

Dr. Ham. Resol. 6. quae. q. 5. p. 351.  
And see Parker of the Cross, part 2. p. 126. de Baptis. Contr. Don. l. 4. c. 24. & alii & Epist. 118. c. 1.   or strictly to be understood; one great learned man hath manifested it, that in the Primitive Times Bishops were usually called Apostles: and another hath told us, that the ancient Church extended the Apostolical Times beyond the age of the Apostles, even to the Nicene Council: The ignorance whereof perplexed Baronius to reconcile it: How Scithianus and Terebinthus are said to live Temporibus Apostolorum, who lived in Aurelians time, 300. years after Christ: and howsoever, yet I know it was the rule of Saint Augustine, often inculcated, and approved by our principal Divines in matters of fact and practice, That which the universal Church holdeth, and which was not appointed by Councils, but always observed, is most rightly believed to have been delivered by Apostolical Authority. If some Bastard Writings are put upon the Fathers, which like Eaglets being brought forth to the sun, are not very hard to be discerned, by their inability to endure the light of critical examination: there are others which the Learned are agreed upon to bear the characters of their true Offspring, which set the ancient Church within our light and prospect; and it is no argument, that because some coin is counterfeit, therefore none must be current; let them reject it, if we offer to pay them with false money: But I doubt their practice will need some counterfeit Writings to support it; for the genuine Works of the Ancients will lend it no authority.  
They should much have favoured our ignorance, to have pointed at those (had their authority been worth our notice) who confine the Primitive Church within the age of the Apostles, or extend it not beyond the second centeury, that we might have tried what weight their reasons or authority carry in the counter-scales against the generality of the polemical Divines; who, though primitive be a relation, and spoken always with respect to another, so that what is primitive in reference to one, is not so toward another; yet they dilate the ancient Church, 
Doctoribus Ecclesiasticis 6. priorum saeculorum veterum patrum adscriberemus titulum. Rivet tract. de patr. Author. Tom. 2. p. 648. According to one of the Epocha's, the time for the measured purity of the Inner Court, and that is the visible Church remaining in its primitive purity, is 454. years. Mede's Remains on Rev. p. 20.  whereunto more reverence and esteem is rendered, unto the first five hundred years; and within which Latitude of five hundred, did Bishop Jewel impale the testimonies which he challenged his adversaries to produce, in confirmation of several pieces of Popery: and sure the age of chrysostom, which was the latter end of the fourth, and beginning of the fifth Century, was like the eighth Sphere; which though not next to the first mover (according to the old obsolete hypothesis) yet had more bright stars than all the Orbs beside.  
What they insert out of the English Plato, that to reverence old times, is to be a scorn to the new, is meant of the arts and civil customs thereof, which are licked into better shape by time, and daily improved, and refined into more perfections: 
Pervarios casus artem experientia trudit,  
Exemplo monstrante viam,—  but Theology and the Doctrine of Faith being inspired, not acquisite, was substantially perfect at the first tradition thereof; and those which were nearest to those Secretaries of the Holy Ghost, had the advantage and opportunity to receive a clear explication and right understanding thereof; and though too much reverence to those ancient Times, may peccantly verge from mediocrity, (wherein the matter of virtue consists) yet he that shall scorn any for reverencing those old Times which we dispute of, may put for to be Doctor of the chair of Scorners, and hath been new dipped in their principles, who have learned to say, in effect, with that Pope, Hoc verum erit, si ipse volo, & non aliter.  
And whatever the Apologists may insinuate or glance at, the Protestant Divines did never absolutely disclaim, or renounce the trial by the Fathers; neither do they suffer any such Thrasonical vaunts as that of Campian, 
Field of the Church, l. 4. c. 5. p. 349. & appendix. Part. 1. Sect. 2. p. 750.  to go unchecked and unshamed, Patres admiserit? captus est; excluserit? nullus est; in altero fugam adornant, in altero suffocantur: Luther, and the rest at the beginning, seem to decline such trial, (saith a learned Divine,) because the corruptions of their writings were so many, as could not easily be discovered (conformable to the advice of Vincentius Lyrinensis, who saith, If Heresies be inveterate, and so have times and means to corrupt the Monuments of Antiquity, we must flee to the Scriptures only) but now having found out by the help of so many learned men, both of our adversaries, and amongst ourselves, that have traveled in that kind, which are their undoubted Works, and which doubtful, or undoubtedly forged, we willingly admit the trial by the Fathers, and we now only decry and condemn the Papists for their servile enthralling themselves to the judgement of the Fathers as to a Law, as Canus speaks, and ad ultimum iota, as the gloss on the Canon Law delivers, and for fettering themselves with an oath, never to expound Scripture contrary to their consent, and for advancing them, to the disparagement and obsoleting of the Scriptures; as among other examples did the Sorbonist, 
Reynolds the Idololat. Rom. Eccles. l. 1. c. 8. p. 515. p. 301. Whitaker tom. 1. p. 13. Marta de Jurisdict. citat. Dr. J. White's Defence way true Church, c. 20. p. 105.  whom Stephanus ask where he read such a thing in the New Testament? he answered, Se illud apud Hieronymum aut in Decretis legisse; quid vero Novum Testamentum esset ignorare: but never deserted a trial by the Fathers, as by the Jury, though not as by the Law (which is the Scripture) nor as by a Judge (which is the Holy Ghost) Ad hanc canitiem tanquam in Areopagum provocamus, saith Whitaker to Campian: and I could cite many others to the same purpose; they are the Papists themselves, that with notable hypocrisy depress and avile their authority, when it interferes with their Interests, speaking out plainly what the Apologists more covertly insinuate, That the common opinion of the Doctors, is not to be regarded, when another contrary opinion favours the Keys, or the Ecclesiastical Jurisdiction, or a pious case.  
Those that washed off the water of their former Baptism by new immersions, were the first that sought to bring under water also the authority and reverence of the ancient Church; and it is very observable, that from the same Fountain have sprung the foul and bitter waters of Schism and Heresy that have defiled and envenomed the modern age, as if it were therein legible, that had due honour been given unto the Fathers, our days of peace and truth had been prolonged in the Land.  
What the Psalmist says of Children, I think of the Fathers, Happy are they that have their Quiver full of them, they shall not be ashamed, but they shall speak with the Enemies in the Gate.  
The Philosophers that writ of the contempt of glory, yet bewrayed their ●●nbitious itch after it, by affixing their names to the books: So even those that seem to decry and slight the witness of the Fathers, yet think themselves more gay Birds, when decked with their Plumes; and that they make higher flights, if they can imp their Wings with any of their Feathers: The Apologists themselves in their 35. and 37. Section, and elsewhere, seek to borrow some colours from them, to paint the face of their Discipline more seemingly fair. And it is still true what Erasmus was wont to say, When Hierom is for our purpose, his authority weigheth much; when against us, it is worth nothing: Yet as Agesilaus sent Tissaphernes his thanks, that by fraction of the sworn League, he had set the gods on his side; so I thankfully accept this implicit and interpretative yielding me the Fathers on my part, while to my sense no other corollary can be deducted from all their discourse hereof, but this, Let them say what they list, we neither value them, nor will believe them.   

SECT. III.  
How the Apologists have suited their Discipline, to comply with several Parties and Interests; the odious blots of their Pen.  
PRimus felicitatis gradus est non delinquere; Secundus delicta cognoscere, saith Cyprian: They now condemn not all that differ from them, and must acknowledge that some godly men, eminent in parts and places, close not with them: and this I shall gladly take and put among their retractations, for heretofore it hath been their course (resulting as much out of subtlety, as censoriousness) to brand such as are adverse from them, as enemies to godliness, and so to sentence them (I think) is to condemn them; yea they condemn them, while they renounce Communion of Sacraments with them, there being no way to communicate with them, but to tread that path which they have lined and beaten out; and if they grant them to be godly persons, how can they without Schism desert communion with them? But indeed if their model of discipline be the only path to Reformation, and be that point alone wherein peace and holiness meet and close together, I think they could not but condemn all that walk not with them therein, though in truth, rather this renders it evident, that it is no such right way, because so many godly and eminent men are found in another Road.  
But as some censure them for going too far, so do others for not going far enough in their separation.  
And it is like enough that this befalls them, which is the common fate of men that compound and medley themselves to comply with several Interests, and bear up with divers parties, who modelling themselves like the Tragedian Buskin indifferently for every foot, while they would ingratiate with all, are endeared to none.  
Aristenus long since resolved Media via nulla est, and the Praetor of the Samnites in Livy wisely observed Media via neque amicos parit, nec inimicos tollit, and men of that model are like the flying Fish, which being partly Bird, partly Fish, is still prosecuted in the water by the Fishes, and in the air by the Birds: The Apologists indeed, like good Astrologers, will be sure to have chief respect to the Stars that are culminant, and when they draw the Scheme, and set the Figure of their Discipline, they observe who are Lords of the House, and accordingly make their judgement: so that (as famous du Moulin said of the Papists) He that would know their Opinions, must consult with the Almanac. Some of them that were the first to turn Tables, in the time of the Prelates, have been since so busy in tumbling them, that now at length they have in effect turned them altogether out of the Church.  
When the Jews were in the Sunshine of prosperity, than the Samaritans would claim to be their brethren: but if once they were under a Cloud or Tempest, the other would not own the Kindred: And it is no new thing for men to be (in truth) like the Stone which Suidas fableth to have been in Aaron's Breastplate, Cujus Color sive ad prospera sive adversa mutaretur; for some while the Apologists held forth their Church in the notion of Presbyterian; but I could give account of the occasion (and cast it up with their own Counters, which if all the Box be not of the right stamp and metal, yet I am sure those I shall take are without suspicion) when their Church was to be entered by them in the Catalogue of a gathered Congregation.  
A learned Divine of ours said, in answer to an Heterodox Prelate, that there were some tantùm in uxoratu non Papistae; and I may as truly say that some are tantùm in decim is non Independentes; and friends to that way, Usque ad aras tantùm, those Altars whereof they live: but manum de hac tabula, which as the Italian Proverb speaks, I have not drawn Con amore with my affection to the draught.  
But to speak freely, (being indeed too free of such obloquy) the most carnal and prosane in the Country are foremost in opposition to them, the scum of whose choler they often see and hear, who measuring them by a fleshly line, find their work defective, (I had snpposed rather excessive) not being able to bear the strictness of the word, (I thought they would have said their discipline.)  
It is a misfortune, as sad, as singular, that the godly and wicked being of such different principles, should meet in one conclusion against their way. If the choler of some profane persons asperse on them, or their model (as perchance there may be some that are like Ithacius in Sulpitius Severus, who had no other virtue in him but his hatred towards the Priscilianists) yet scum being such light froth, cannot stick or defile, being soon to be wiped off. Malè de me loquuntur, saith Seneca, sed mali— Malis displicere laudariest, but yet notwithstanning, Moverer si de me Marcus Cato, si Laelius sapiens, si duo Scipiones ista loquerentur.  
But whatever they be, Non multùm supra eos eminent quibús se irascendo exaequant; and since also, qui alterum incusat probri se ipsum intueri oportet, who would think that the Apologists, who take so tender a resentment of some passages in the Paper (which yet I hope to approve, do disrelish more by the distemper of the Organ, than the quality of the object; for quibus os putet, omnia quae afferuntur putida sunt, oris, non alimenti vitio) would drop from their Pens so odious a blot upon their Opposers, among which (none perchance having said more in opposition to them, though nec me qui caeteros vicit impetus) doubtless they set me with Uriah in the sore-front of the hottest battle, that I may be smitten, and my good name die.  
Compare them, and determine if the Allegory and allusion taken from Nebuchadnezars Image, and the Romans pretended Magic, and an application of a passage in chrysostom, which lie so indigested in the rising stomaches of the Apologists, or what else in the Paper may be capable of distaste, be not charientisms, and civil compliments, in respect of this calumny, which sure is but the scum of a Breast boiling with an impotent choler; hic nigrae succus loliginis, haec est Aerugo mera, 
Ep. 47.  is it possible; Tantaene animis caelestibus irae? I am more sensible of the dishonour they have hereby done themselves (for, qui alteri maledicit sibi convitium facit) and as Cyprian, Neque qui audit, sed qui facit convitium, miser est) and my known deportment, especially measured by Seneca's Rule, Qui se innocentem dicit, appellat iestem non conscientiam, might have prevented, and will refute their calumny; and who, while I make not any external judgement, either my Theatre, or Tribunal, cannot by such clamours feel the Music interrupted, which the Bird makes in my breast; scutum conscientiae sufficit adversus gladium Linguae: But I shall neither much complain (for omne naturâ invalidum querulum est) nor recriminate (since as Cicero to Dolabella, tua moderatio eorum infamet infamiam) nor be passionate, because as Gregory, Qui mala non fert, ipse sibi per impatientiam testis est quòd non est bonus) but I shall quietly take up these arma justitiae à sinistra quorum convitiator faber est, as Augustine, and make use of this Dung spread upon me, to meliorate and manure me into more fruitfulness; and it shall be my solace, that qui volens detrahit famae meae, nolens addit mercedi meae, as Suaviloquus Augustine.   

SECT. iv  
Whether the Diatribe were guilty of Petitio Principii.  
WHether their way be grounded on the practice of the Primitive Church, is the great thing in question, and subject-matter of this Congresse, and therefore not to be begged in the entrance. Quantum mutatus ab illo; how can this consist with their judgement delivered in the 2d. and 13th. Sections; nay, repeated in the lines immediately following in this Section, where their expressions amount to this, that they nothing weigh, or make no account of the practice of the ancient Church, much less do they reckon it a great thing, no: would they willingly have it brought into question upon this subject; so far are they from making it (antomastically) the subject-matter of this Congresse, well knowing, that to re-search into the judgements and practice of the Ancients, is with Roderick of Spain, To break open a Temple, where they shall only find Images of men armed against them.  
Magentinus, an Interpreter of Aristotle, tells us, That a begging of the question, is, when that which is proposed to be proved is used as a medium to prove itself, or when we use a medium, which seems to differ from the question, but is all one with it.  
Now let any man cast eye on the Paper, and see what in that place I propose to prove, and what medium I use for proving it; and then judge whether I offend in begging the question; or whether I may not question, that the Apologists need to beg more speculative knowledge concerning that Sophism, though already they know as much practically, as any men that ever I met with.  
I first insinuated, that Antiquity claimed reverence, and Novelty carried suspicion: Next, that if the new way of the Apologists had ground or warrant from God's Word, the practice of the Primitive Church, the demonstration of Reason, or did manifestly conduce to the advance of Godliness, I should not check with it for its Novelty (in relation to our age) but when many good, and moderate, and rational men were unsatisfied, that it had any such ground. or warrant, or tendency; and it seemed to me only supported by popular discourses and similitudes, I could not but excuse those that conformed not to it. All this was by way of Introduction, rather than of Argument, or only Propositio Narrationis, and a precapitulation of what was to be dilated, and in particular to be demonstrated afterward: So as you may see the Apologists here make a great Cry with little Wool; yet out of this Lana Caprina they have spun six or seven of their Sections, making every Comma the subject of one of them; and in every one of the rest I was as guilty of Petitio Principii, as in this point; saving that they have omitted to speak here to the Warrant which their way should have from Scripture, and demonstration of Reason; so as I may say with Augustine to Cresconius, Si propterea respondisti quia tacere noluisti, non quidem ad omnia, sed tamen respondisti; si autem ad hoc respondisti ut ea quae à me dicta sunt, enarrares, video quidem te ad multa respondisse, sed nihil video refellisse.   

SECT. V  
Whether their Discipline advance godliness? The Sacraments are Seals of the Conditional Covenant, which Doctrine hath no affinity with semipelagianism: Whether the exhibiting the Sacrament make men Saints? Whether the giving thereof without discrimination on trial, blind men in their sins? or be the setting of the Sealt, Blanks? Whether the Sacraments are privileges of the godly? 1 Cor. 10. argumentative for a free Communion.  
BUt they are struck with wonder at that (which is neither novum, rarum, aut magnum) viz. That any are unsatisfied that their way conduceth to godliness, as if this were a principle evident in itself, and apprehensible by intelligence, or by intuitive knowledge; or else themselves like Cato, that did good because he could do no other; but for truth of this they are confident to lay at stake their hearts, which else deceive them much, and their understandings, which otherwise fail them quite; and we shall be much too blame, if we will not be convinced by these new Topics: But whatever befall their hearts, surely their memories have deceived, or attentions have failed them, while to start a trivial quarrel, they talk as out of the paper of a Rational, whereas only it speaks of a manifest conducing to godliness, and so themselves relate the words, when they deliver the Text in gross, though they here change it, when they lay it forth by retail.  
Let me first say, that it is not sufficient to warrant their way, though it did perchance conduce to advance of godliness in some acts or ends; for things are not denominated good only from their ends or consequents; Bonum ex integra causa, licèt malum ex singulis defectibus: as in Logic, Ex falsis verúmque aliquando sequetur: so out of evil may good accidentally result. Corruption of Judgement, and false Opinions, may influence toward the generation of some real good. I doubt not but the fire of Purgatory hath holp to sublime and purify some souls in this life, which it never did in the next; and, as Birds at Cair, are hatched in Ovens by heat of fire, so that Purgatory fire hath produced many good works, though perhaps (as they say of these Birds) all of them may have had some blemish; though no man can malè uti virtute, yet he may bene uti vitio: As there are pious frauds, so there are pious injuries; there may be ex rapina holocaustum, yet sacrifice is no plea or protection for robbery; nor may I deprive men of their right, with design to make them more diligent and sedulous to recover it, or others to preserve theirs.  
But their way shames and restrains sin, therefore conduceth to godliness: and it were somewhat indeed, if it only shamed and restrained sin; but it shames (by rejecting from the Sacrament) many that are not culpable of scandalous sins, and restrains the use of those means, which properly and directly (being God's Ordinance) have a tendency to the preventing and beating down of sin. Secondly, it advanceth godliness:  
First, by engaging such as walk in it to more watchfulness, being by this profession exposed to more observation for their ways.  
1. If other men's eyes and observing of them excite to some watchfulness, and so consequently improves godliness (as they say the Tortoises eggs are hatched by her eyes) it is the profession of godliness that occasions men to be observed; not formally, as it is professed in their way.  
2. This is therefore either to impale and confine all profession of godliness to be in their way, and no other, or they conclude sophistically; for this which is but an accidental effect, is not proper to the profession of godliness in their way, but common to such profession in any way whatsoever; yea, it is common to an hypocritical profession: for whosoever makes any show to be of the City of God, is set on an Hill, and cannot be hid. The smallest motes are discerned in the Sun, and he that pretends to more light, shall never be in the shade: and invidious observation, like the Sunbeams, reflects most upon that ground which seems to rise above the Level: Yet I trust this cannot excuse hypocrisy, or blanche it with a tendency to godliness only, because a bare profession to be good, makes men more curiously observe others, whether they are such or not.  
Secondly, in regard of the mutual watch they submit unto: They that can watch over each other when they dwell some of them at near 30. mile's distance, have either as admirable eyes, as he that could from the Promontory of Lilibaeum in Sicily discern the number and bulk of the Galleys that came forth the Port of Carthage; or else have that rare Catoptrick which Friar Bacon is said to boast of, whereby he could read things in the Moon, that were reflected from the Earth.  
Thirdly, through the benefit of many private Exhortations and Duties, whose Light and Heat may both kindle and cherish gracious affections. The more faulty are the Apologists, not to make them public and more communicable, since Light and Good are diffusive, and they kill as many as they might have benefited: Is it lawful to do good, or to do evil? saith our Saviour, showing good not done, is doing evil.  
But first, why can they not be as watchful over themselves or others, if they had a communion of Sacraments with others, as now when they separate from them? Why should not their private Exhortations and Duties, if made public, and others brought to partake thereof, have as great influence, in order to the advance of godliness, intensiuè toward themselves, and greater extensiuè in relation to others.  
Hath their Watch no other spring to set the Wheels a going, but hope to be rewarded with the Sacrament, in such a singular way, whiles others are excluded? as if they would not 
— Virtutem amplectier ipsam  
Praemia si to ll as:—  Sure then their Watch is only to observe the time.  
Secondly, if upon admission of a multitude, the Sphere would be too great for their virtue to extend unto, and the Horizon too large for their watchful eye to make inspection through; yet nevertheless they need not by some general observation of the rest, remit or neglect their special watch over so many, as now they look after: and methinks it should be no less difficult to be watchful over many collected in one Parish, than over so few dispersed, at such distance, in so many Parishes.  
Thirdly, if those be evil whom they desert, they are like to fall worse by such desertion; but I cannot see it likely, that themselves should grow less godly by their communion; in the natural body, when any parts are sick, all the hope of help from within, is in those parts that are sound (as Plutarch tells us upon another concernment) some men are like ambergrice, which though it have an ingrateful odour simply and by itself, yet gins to smell most fragrantly in compositions; and those consonants which among themselves, nor spell, nor signify any thing, yet joined with vowels, do form a perfect found; Aliquod bonum propter vicinum bonum; There is a winning by conversation, (as one stick kindles another) the example and emulation of good men, the desires to approve themselves to such (as Antigonus called Zeno his Theatre; and Aeschines never did better, than when he spoke in the presence of Philip) and the awe they have of such (as Cato kept the whole Theatre in order; and of like influence was it in the Poet to be Coram Bruto) conduceth much to meliorate actions and persons.  
Fourthly, why should they more distrust themselves to be like the Grape in this quality, Uvaque livorem contracta ducit ab uva, than the rest to resemble it in this property, Botrus circa botrum citiùs maturescit? True goodness is like Elixir, that by commixion with base metals, improves them, not imbaseth itself; like Light, hath more splendour amid darkness; and like fire, heats more by an Antiperistasis: and is their goodness only of affinity with the Sentida, which withers, if any touch with it?  
Fifthly, if by this separation themselves like the spirits and extractions of Chemists, become more pure and virtuous; yet what becomes of caput mortuum, those dregs of the people, as they call them? they not only lose the influence of their godly Examples, private Exhortations, and Duties, but the fruit and help of the public Ordinance, from which they are retrenched: Cannot these men go to Heaven, unless alone, as Cyprian said to Pupian? Is the good less, because communicable? (which is as much as to say, good is less good, because it is good; for the nature of good, is to be communicable) Or is their eye evil, because Gods and his Churches is-good? As he that saw the Votive Tables in Neptune's Temple of those that escaped shipwreck after their Vows, asked, Where were the Monuments of those that were drowned after they had vowed? So what becomes of them that be excluded, while these are so improved by their appropriate exercises? Is it fit that some men should feast, while the most starve? Is it not better that many should receive Sportulam, than a few rectam? Doth their way advance godliness, in those whom they reject? which are divers hundreds, to one they admit: If it advance the continuous quantity of godliness, sure it doth not the discretive. How many in so many years, have they gained to godliness; that is, to their way (for as Tychonius said of his Donatists, Quod volumus sanctum est) how much have they enlarged their Pomaerium's? I think there need no Libri Elephantini to record and catalogue their Proselytes: they say, the goodness of Phsifick is best demonstrated à posteriori, by the effects in working; and sure they cannot boast much of what in this they may have wrought or effected, when their Prolocutor hath above 5. or 600. in his Parish, and hath not (I take it) above 5. or 6. of them sublimed into his Church by all his Separations.  
Lastly, are there none godly but they? Or they more godly for this way, and would not have been godly, or not so godly but for this way? Are they of this way more godly, than many that are not of it? If they evince this, Herbam porrigo; if not, Urbem defendam dum vita atque arma supersint, I cannot with truth say of all, nor will speak with reproach of any, as Augustine doth of the Donatists, Damnant foras quod intus operantur; Yet I say, that if they deny there are as godly men that cross their way, as any that walk along in it, whereas they say, they boast not of their holiness, I shall tell them, that they not only boast, but falsely boast thereof; the light of some of them doth shine, but we cannot discern it make any extraordinary blaze, and their Lights need snuffers too, as well as others: they are many of them perhaps godly men, denominating them from the better part, and according to their general course, not every particular action, and by their main end, not every of their ways, they have their alloy and rotten grains, and must be weighed with their grains, as well as other men. And though I am none of those who like Leaches suck out the corrupt blood; or like Quails, feed upon poison; neither do delight to stir stinking Carrions, which should rather be buried; yet there are public Records which cannot be hidden, of grievous and execrable crimes, whereof some of their Communion (who were not only ex domo novitiorum sed professerum) have been convicted, and which they have confessed; but though they do not expressly boast of their holiness, yet they are conceited thereof, and implicitly and interpretatively boast of it, while they separate from others, as not holy enough for their Communion, and suppose they should be polluted to communicate with them. All righteousness is by comparison; and though Guicciardine said of the Popes, that he was a good Pope, whose wickedness exceeded not other men's; yet they that profess to be holier than others, and reject others from their Communion only because not holy enough, if they be not much better than other, they are much worse; and as those little Globes that have a Diurnal motion about the Sun, we say are spots in the Sun, which yet are Stars, and would otherwhere be so denominated, were they not so near his outshining light: so that holiness which would be passable in others, will not be tolerable in them that pretend to so much; and it must be a greater Star that shall appear of any magnitude in any higher Sphere.  
God hath given sundry of their Meetings so much experience of growth, as to knowledge and affection this way, as plentifully confutes this Paradox: confutes it in order to themselves perhaps, if they had stood in doubt thereof; not to others who cannot take notice of, nor have seen such experience. But this is but Testimonium domesticum, the belief hereof is resolved into their own testimony; and it is strange, that in a Democratical Church-Government they would imitate the Prerogative of Monarches, and writ teste meipso: Moses his face shined to others, and he knew it not; but it seems their shyves, and themselves only know it. But what improvement of graces soever hath been occasioned by their Meetings, as St. Augustine saith of the Miracles wrought by Heretics, they were done to confirm that truth which they held common with the Church, not their Heretical Opinions; so that increment of goodness was caused by the word and prayers at these Meetings, not formally, or the rather as they were Meetings in a way of Separation.  
The old impure way of Pell-mell tends to many evils, it strengthens the hands of the wicked: And for this we must take their word, unless it can be proved by Jeremy 23.14. (Where though I find the Prophets of Jerusalem reproved for strengthening the hands of evil-doers; yet I do not read any thing to persuade me, that they did this by admitting them to the Sacraments and Sacrifices:) Or can be confirmed by Luke the 13.26. where is mentioned, that they that shall stand without shall say unto the Master of the house, We have eaten and drunk in thy presence, and thou hast taught in our streets: But I did never till now imagine, nor I think did any other dream, that this was eating and drinking at the Sacrament: or if it were so to be understood, then to admit them to the Word preached also, may as well strengthen the hands of the wicked, as to give them admission to the Sacrament; for they plead as well his teaching in the street, as their eating and drinking in his presence: And I rather think it worthy very serious consideration, whether their way of excluding men pellmell, and in the lump, doth not seem more to strengthen the hands of the notoriously wicked, while they see no other censure, or detestableness in this kind fall on themselves, then befall such as are innocent of Crimes notorious. And as contemptu famae & contemnuntur virtutes, so when men are precipitously made to be of contemptible fame, they are put into some hazard to contemn virtue: Peccandi occasionem suspicando fecerunt, saith Seneca: and as some wise men think, in the case of jealousy, to hold any in suspicion is the way to put the matter out of suspicion: Plerumque bonos tractat●o pravos esse facit; so some may with more facility be tempted to fall to worse, when if they should so lapse, scarce can worse befall them; and being put to shame without great crimes, they will be less ashamed to become criminous, Liberius peccant cum pudor omnis abest,  
And (since as Mago Almoner to Henry the seventh told the King, by occasion of the History of Joseph and his Mistress, It is one thing what a man should do, another what he will do) some men, though their Crimes have not been so great as to merit repulsion from the Sacrament; yet their grace perhaps may be so little, as that being repelled, they may be too conformable to the resolution of Otho in Tacitus, Cùm nocentem innocentémque idem exitus manet, acrioris viri esse meritò perire.  
Secondly, while wicked men enjoy the privileges of the godly, it will be difficult to convince them of their impenitency and want of conversion: It seems then, that (as Pliny tells us) as the presence of an Adamant frustrates or suspends the attractive virtue of the Loadstone, so the Word by participation of the Sacraments is defeated of its power to teach, to convince, or to judge, and ceaseth to be quick, and powerful, and piercing, etc. (all which effects we should have rather conceived might have been furthered and improved by the Sacraments.)  
Let the Minister make them Saints in the Chancel (he may now do it in the Church as well since their Tables are no longer turned Altarwise.) they will give him leave to make them Devils in the Pulpit till he be weary. This might be some colour for this effect of obduracy from their principles, who suppose all aught to be real Saints that communicate; but there can be none from ours, who assert, That Jesus sat down with the 12. and one of them was a Devil; but yet while they profess to admit none but Saints, and persons regenerate, the admission may make some rest secure upon that privilege, without more re-search or inspection into themselves, and so to deceive themselves, 
Advers. Anabap. l. 6. c. 9 p. 231.  because they have deceived others, Metuendum est, saith Bullinger, ne caena domini plerumque detur summis hypocritis et subtrahatur longè dignioribus, etenim qui se demiserint & humilitatem simulaverint, etiamsi animo longè turpissimo sint, et Evangelium spernant, nihilominus pro optimis et sanctissimis habebuntur, qui sunt dignissimi caenâ dom●ni; qui verò apertiores sint, et bilariores erant, et obnoxii communibus peccatis, à semulatione autem alieni sunt, Corde tamen firmiter divinae misericordiae fidunt, etc. quia nondum illis pro peccatis suis satisfecerunt, neque illis probantur ac nondum satis digni videntur, excludentur à caena domini. This he speaks of the Anabaptists, but it is as applicable to others.  
The door of the visible Church is incomparably wider than the door of Heaven, (saith learned Baxter) and Christ is so tender, so bountiful, 
Saints everlasting Rest, Part. 4. Sect. 3. p. 104, 105.  and so forward to convey his Grace, and the Gospel so free an invitation to all, that surely Christ will keep no man off: if they will come quite over in spirit unto Christ, they shall be welcome; if they will come but to a visible profession, he will not deny them admittance there, because they intent to go no farther, but will let them come as near as they will; and that they came no farther shall be their own fault; and it is not his readiness to admit such, nor the opening of the door of the visible Church, that makes men hypocrites, but their own wickedness: Christ will not keep men out for fear of making them hypocrites; but when the Net is drawn unto the shore, the Fishes shall be separated, etc. And in the precedent page he saith, Their being baptised persons, if at age, or members of the Universal Church, into which it is that they are baptised, is a sufficient evidence of their interest to the Supper, till they do by heresy or scandal blot this (evidence)— and this after much doubting dispute and study of Scripture (he saith) he speaks as confidently, as almost any truth of equal moment.  
The way of pellmell blinds men in their wretchedness: very like! blinds them with light, and poisons them with the antidote, just as the means is destructive to the end. Light may indeed somewhile a little blind some weak eyes, yet it is the proper means of seeing, and to keep them in the dark, will perpetuate their blindness, not make them see better.  
Doth it not argue blindness of understanding to think by any argument to evince, that it shall either blind men in their wretchedness, or impede their conversion, by sealing to them an assurance, that if they believe in the Lord Jesus Christ they shall be saved by his death, which is the sum of the Covenant of Grace, whereof the Sacraments are Seals?  
To raise our Structure the higher, and make it stand more firmly, we should perchance dig the Foundation deeper; and because this erroneous principle is the Fountain of those bitter Waters of strife, our Marah and Meribath, it might seem expedient to cast a little Salt into the Spring of those Waters to heal them. A Covenant is a mutual compact or bargain between God and Man, consisting of mercies on Gods part granted over to man, and of conditions on man's part required by God: it results from God's antecedent and voluntary love that he entered into paction with man, and performeth his absolute promise of giving Faith and perseverance to his Elect: to which promise no condition is imaginable to be annexed, which is not comprehended in the promise itself, but to God's Covenant of conferring other mercies, which flows from his consequent love (which is a natural property in God, whose proper nature inclines to reward good and evil) is a restipulation and condition of duty annexed. Of this conditional Covenant only (the former being indeed rather a promise then a Covenant, being only God's act, without any mutual act of man) the Sacraments are divine external seals (and I suppose it is no such just cause, as may legitimate a war, whether it be more proper to say, they are conditional seals of the Covenant) to testify and confirm unto us, that we shall surely acquire what God hath promised, if we seal back as it were our counterpart unto God, and performing the condition render unto him what he requires, as a conditional promise is made absolute by performance of the condition, which otherwise obligeth not.  
That the Sacraments are not Seals of the absolute Covenant, nor set to without respect to the condition, carries the stamp or seal of the Corporation of Protestants, and those which have set their hands to any Writing against Bellarmine, in that controversy of the efficacy of the Sacraments, have attested this truth. And some others of the Luminaries of our own Sphere have reflected much light upon the point. I therefore (whose harvest cannot attain to their Glean) shall not light my Candle in the Sun, nor in the worse sense bring an Owl to Athens, Tu sequere à longe et vestigia semper adora. It may seem as much delirious to discourse of Military Glory after Hannibal, as it was for Phormio to do it before him; and a Smith may seem already to have run mad in undertaking (as he of old did to have effected) the amendment of an instrument of Archimedes. Only I shall say, that whatever some rather odiously then ignorantly insinuate, this is yet neither the language of Ashdod, nor carries any stamp, or holds any affinity with Semipelagianism (or if you will call it so; Arminianism, which is Synonymous (for Arminius and Socinus have had the fortunes to have these bastard and illegitimate Doctrines put upon them, which had other elder Fathers) as Sextus 5. his Obelisk, and Farnezi his Bull, and other Monuments, though form and erected by the old Roman Emperors, are now denominated from those that of late times have redeemed them from rubbish, and restored their beauty) but the Doctrine we hold forth, hath no Analogy therewith: For beside that we assert Faith to be absolutely and infallibly infused by God, per modum creationis, and nothing to concur to conversion, ex parte voluntatis causatiuè sed tantum subjectiuè; and, ut credamus, to be wrought passively, in nobis sine nobis, although actively ipsum credere be produced, nobiscum simul tempore consentientibus et co-operantibus, whereas the Arminians symbolising with the Jesuits, affirm Faith to be purely an elicit act of freewill, through a moral persuasion only, upon an object congruously proposed, alliciens consensum non efficiens; and Grace (whose name they have antiquated, as well as destroyed the Nature, substituting the word help or motion in stead thereof) to be a general and indifferent influx, terminable by man's good or evil freewill. Besides this, we are now disputing of God's Covenant and Promise in time, not of his Decree before all time. If thou believe, thou shalt be saved, is not of the nature of a practical decree, but of a promise, and is only doctrinal and enunciative: neither do we (as they do) make Gods Decree conditional, but only the execution thereof, and not the will of God to save but the salvation of man, God's eternal purpose in saving being absolute in respect of any cause or condition impulsive in the object, not in regard of the means in the execution, and order to the end. God's promises for their form correspond not with his purposes, his promises being according to the manner of his executions, but his purposes have a different method: What he purposes, he performs for the matter, but not as he purposed for the manner: he saves in the same manner that he decreed to save; but in executing or saving doth not follow the same order which he did in decreeing: this which is last in execution, is first in intention; 
Dr. Kend. Vndicat. part 2. c. 7.  and that which is performed on a condition, was absolutely intended: the intention was to perform it upon condition, but upon no condition was it so intended. We do not therefore say God intended upon condition of Faith to give Salvation; but that he intended to give Salvation, upon condition of Faith; intending to give Faith absolutely, and Salvation conditionally.  
But the Sacraments therefore being only Seals of the Conditional Covenant, than men are not made Saints by being made partakers of them. Indeed the use of them may help to make men Saints by their influence and efficacy, but they do not imply, or presuppose all those to be absolute Saints that partake them; but only Saints conditional, if they seal back their counterpart to God, and fulfil that Condition whereupon he makes his grants and conveyances: or only relative and notional, not real Saints, Saints by calling, not by qualification; as the Apostle writing to the entire Churches, among which (especially among the Corinthians) many walked inordinately, calleth them Saints, that is, such as are made partakers of God's Covenant, and Members of his Church; not Saints actu, sed vocatione, professione, debito, (as A Lapide) called to be Saints, taking the word (called) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and exegetically, ut sint Sancti, as Paraeus and Aretius; and so called charitatiuè, quia cha it as omnes habet pro verè conversis, qui fidem et poenitentiam profitentur: such Saints, as according to the idiom of Scripture, are Synonymous with Professors of the Christian Faith: for it is not likely to be conceived by any, and will be more difficult to be proved by the Apologists (who elsewhere say Professors are visible Saints) that all those Saints whose bowels Philemon refreshed, and whose feet the Widows had washed, and who had share of the Collections and Contributions, and Ministring, had all given evidence of their real Sanctity: or that Paul when he shut up the Saints in prison, did tarry and forbear to do it, till he was convinced they were really such; but it was sufficient they were professors of Christianity, and that was enough to denominate them Saints. He that is a member of the Church, is within the Covenant, and is in Scripture-phrase a Saint, though not living altogether conformably to his profession, (those privileges which are given to the visible Church, in respect of internal essence, (according to Tychonius his Rule de permixta Ecclesia) being attributed to the visible, in regard of external existence, as to be Saints, holy children of God, 
Saints everlasting rest, part 4. Sec. 3. p. 105.  Gal. 3.26. Christ's body, 1 Cor. 2.13. branches of Christ, Joh. 15.2.) and there are many Saints, or sanctified men (saith Mr. Baxter) that yet shall never come to heaven, who are only Saints by their separation from Paganism into Fellowship with the visible Church; but not Saints by separation from the ungodly into the Fellowship of the mystical body of Christ: He is therefore (as I said) a relative, though no real Saint; and the entering into, and the acceptation of the terms of the Covenant, is common to very Reprobates; and in that notion a grave and learned Divine saith, 
Mr. Balls ans. to Can, part 2. p. 52. Tom 4. l. 1. c. 12.  that Cain was in profession a Saint before he had discommoned himself. And we grant, that such an external, or (as Suarez calls it) a Legal Sanctification the Sacraments always indeed do effect; so saith the famous Chamier, Sanctificationem illam quae pertinet ad externam vocationem in Ecclesiam, quomodo Paulus dicebat ramos, id est, omnes sui temporis Judaeos esse sanctos, quòd eorum truncus, id est Abraham Sanctus fuisset, Rom. 11. et filios fidelium sanctos, 1 Cor. 7. Hanc sanctitatem concedimus semper conferri per Sacramenta, nimirum quia utrinque in confesso est, esse testes professionis Christianae, unde sequitur quicunque Sacramentorum sit particeps, hunc pertinere ad eum populum qui profiteatur Religionem veram; and if they will have none to be made such Saints by profession, but those that are Saints in verity, I shall desire them to perpend, that their Argument is more forcible to forbid the admission of such as are not manifest Saints, and approvedly holy to be Church-members, then to be partakers of the Sacraments: for indeed the former are expressly, and in terms called Saints and holy, and therefore with more colour might they argue, that there ought to be probation made whether they were such before they were admitted into Church-fellowship, and what they shall answer to evade the force of the Argument against admitting none but upon trial to be Church-members, may perhaps be catcht up and returned to frustrate the Argument for non admission without trial to the Sacrament, & vox tua facta mea.  
2. Not to question why the Sacraments, (or indeed this of the Lords Supper, and not Baptism also) are made the privileges of the godly, and not other Ordinances also: Or how external and sensible Ordinances can be privileges of an invisible and indiscernible Society: Irregenerate men admitted to the Sacraments enjoy no proper privileges of the godly; but as is their Faith, such are their privileges: A common Dogmatical or Historical Faith externally professed, gives them title to the common external seals of the Covenant.  
External Ordinances are not only privileges of the godly in facto esse, sed etiam in fieri: and either the Apologists must say they are never deceived in these which they admit, or else sometimes notwithstanding their caution, themselves are not privileged from communicating the Sacraments to the unregenerate; and in so doing, they set the seal to a blank, and cooperate to their damnation, and the act contracts more of guilt in them then it can do in us, in whom it is for the impulsive cause, only an error of charity; and for the matter thereof, if it should be evil, yet is not so formally to us, because we are not thereof convinced in our Consciences; whereas they impose upon themselves a necessity of acting that, which they can have no infallible assurance they shall not fail in doing of, and yet are persuaded the failer thereof occasions that which cannot be lawfully done. As it is no obvious thing or facile work for any man to obtain an evidence of his own regeneration, so it is infinitely more perplexed and intricate to acquire such assurance concerning another: and therefore upon this principle, that the Sacrament appertains to none but the truly regenerate, as the doubting soul can never approach, and so the sick be cast into an incapacity of a Physician that most needs him, and the weak in Faith be frustrate of that which was instituted for confirming thereof, and the humble soul will be most afraid to come, and the presumptuous be most forward, since base Metals soon run, and are most volatile, the richer are more fixed, and the full ear hangs the head, when the empty pricks up: and as he that knows most, discerns best that he knows little; so where there is much grace, there often the want thereof is most complained of; whereas when the strong man armed keeps the house, the things possessed are in peace: so also no Minister can admit any man with comfort, because not in Faith, and therefore with sin, nor without a snare, because not in allibly, but doubtingly. For whereas it may be answered, that it is enough to act with the judgement of Charity, and to go as far as that can lead and direct, I shall reply, That Charity is very incompetent to hold the Beam, when things are to be weighed out in the Scales of Justice, and with à suum cuique tribuere. Charity presumeth all are good that are not manifestly evil, interprets all doubtful things concerning persons in the better part, and judgeth aliorum bona certa meliora, certa mala minora, bona dubia certa, dubia mala nulla; which though it exalt the excellency of the virtue absolutely, yet it shows it is not respectively fit to be a just Judge, which must be impartial; and by what signs soever he may seek to make judgement, the possibility of being deceived will render him still pendulous and doubtful, whether those signs be certain, or his disquisition and deliberation sufficient: and besides, if any shall say, that they admit none that are manifestly wicked, but such only as being closely and secretly such cannot be discerned to be hypocrites, I shall answer them, as Augustine did Cresconius, 
Contra Cresc. l. 2. c. 23, 24, 26. Tom. 7. p. 47.49.  Curio conaberis occultum excipere peccatorem, quem Scriptura non excipit, non ait oleum manifesti peccatoris, sed absolute oleum peccatoris,— Nec qui Baptizatur à mortuo manifesto, sed absolute à mortuo— ita nec occultus excipitur, quo evertitur omne quod loquer's: so in like manner they are unregenerate, absolutely such, to whom the privileges of the godly are to be denied, and not occult unregenerate men only.  
3. Why is the one Sacrament more the privilege of the godly, 
As cited by Bede, on 1 Cor. 10. and often by Chamier, v. g. Tom. 4. S. 11. c. 5. Sect. 27.  or more makes those Saints to whom it is exhibited then the other? Are they not both alike equally Seals of the Covenant of Grace, and is not the Eucharist the renewing of that Covenant which was formerly made by us, or others for us in Baptism? Et institutio paria, et significatio similia, et finis facit aequalia. It is no ways to be doubted, saith Augustine, that every one of the faithful doth partake of the body and blood of Christ, when by Baptism he is made a member of Christ.  
They administer the Sacrament of Baptism to Infants, of whose sanctity they can have no prognostics, and of whose Parents holiness they have no Diagnostic signs: to tell me that other qualifications are more requisite to the one Sacrament then the other is nihil ad rhombum, that is not now our subject matter, but whether if the Sacrament of the Eucharist be imparted to any that give not satisfactory testimony of grace, the privileges of the godly be prostituted; and if so, why then it should not hold alike in the other Sacrament of Baptism also: truly, as all the Rivers run into the Sea from whence chief they are derived, so let the Learned perpend, Whether these conclusions that seem to tend and lead thereunto, 
Advers. Anabapt. l. 6. c. 9, p. 229.  did not first flow from the principles of Anabaptism, that great Abyss of modern Heresies; though perchance as Rivers they may seem at first to run a quite contrary course from the Sea, and to move so silently, that none can discern their motion thitherward, Post doctrinam de caena domini scrupulosè quaerunt Anabaptistae (saith Bullinger) quorum causâ instituta sit, et quibus danda est, ac multa de separatione dicunt, atque hac ratione cae●am domini amabilem et gaudio plenam, horribilem & tristem faciunt, ac aditum ad eam adeo coarctant, ut pii quoque homines ab ea abhorreant, et eam potius fugiant quàm accedant. And as a strait Line drawn out in length is weak, and cannot be strengthened but by being re-doubled, and bowed back again, whereby it draws near to the nature of a circular Line, which is more strong by the support which each part yieldeth to another: so let it also be considered by the Senate of the Learned, (for these points need rather Oedipus then Davus) whether the Apologists can be true and firm to their principle of admitting none to the one Sacrament, as being the proper privilege of the godly, without satisfactory tokens of godliness, unless they also suspend Infants from the other, until they grow into a capacity of giving such marks and demonstrations; and also, whether they can exclude the Parents from the one Sacrament, without rejecting their Children from the other, since the Parent's Faith is the ground of claim to the Child; and if a Dogmatical Faith, and External Profession cannot entitle the Parent to the Eucharist, whether can it give the Child a right to Baptism, since quod facit tale debet esse magis tale: But for my part, were I convinced of the truth of these principles of the Apologists, I should have strong tentations to turn Anabaptist, and doubt I could not else be true to them, or maintain them.  
This may also pertinently serve to blank or founder their Hackney Argument, that the seal is to set a blank and false testimony that is given by a promiscuous admission; for when the Sacrament, the seal of Faith, is administered to those that are not true Believers, the seal is set to testify and confirm that truth of sacred Writ, If thou believe, thou shalt be saved, (which is the compendium and abstract of the Covenant.) This promise is made to unbelievers, though it be the object of Faith; but the thing promised, which is the appropriate object of Hope, is not to be acquired by any that performs not the condition: Besides, not only by the rule of contraries, nor alone by an equal accommodation of that rule in interpreting the Laws, Praeceptum faciens includit praeceptum non faciens, 
Mark 16.16.  (and therefore consequently the promise made to doing, implies the threat against not doing) but even in terms it is expressed, that as he that believes shall be saved, so he that believeth not shall be damned; and therefore the Sacraments being seals of the Covenant, as they confirm and ascertain the mercy to the faithful partakers, so do they the judgement to the unfaithful receiver: and therefore never is the seal set to a blank, to whomsoever applied, for somewhat of holy writ is still sealed, either salvation or damnation, according to the performance of the condition or not; as the same Deed or Writing sealed and delivered may (according to Covenants) contain a grant and confirmation of a right and estate, upon condition of some services; and upon default thereof, that right and estate to be forfeited, and a mulct or penalty to be then incurred; and he to whom the Original is sealed, may seal back his counterpart, and oblige himself to observe the condition, before he have performed it, and though perchance afterward he break it, and so analogically he may receive God's seal, the Sacrament, and set his own by taking it, that yet believes not; and as in the Word preached, which is the savour of life unto life, and of death unto death, and a sweet savour howsoever in both, he that believes takes his part of the promise; he that doth not, receives his portion, which is the threat; so that to either it may be said, tolle quod tuum est & vade, and the terror of the threatening may conduce and dispose to the acceptance of the promise, as fear introduceth love, as the needle doth the thread (in the expression of St. Augustine) even so it fares in the visible Word, the Sacrament.  
Farther, when the Sacrament which is God's external Seal of this promise is applied to an unbeliever, it hath all that is essential to God's actual sealing of the truth thereof, the promise being made and published, the Sacrament by institution signifying it, by similitude representing it, by sanctification assuring it, and God thereby engaging himself to verify it; in respect of external sealing nothing more is done to a true believer, (for of internal sealing and making the external to be successful or efficacious, is not the question, neither may we confound the external sealing with the inward, which is made by the spirit only) nothing is done more in relation to sealing to him that performeth the condition, than to him that fulfilleth it not. As when a Writing is sealed and delivered to the use of two to become a Deed when a condition is complied with, or else to be as an escrol, he indeed that observes the Condition only hath the estate thereby conveyed, but the sealing is alike to both. And this Conditional proposition is an absolute truth, even when made unto a Reprobate: though it be false that he believes, and that he shall be saved, yet it is true, that if he believe he shall be saved; for if the connexion be true, though both parts severally considered, or though one or other of the parts resolved into a Categorical proposition be false, yet the proposition is true; 
Dr. Kend. ubi supra.  the verity whereof depends on the connexion between the Predicate in the Antecedent, and the Predicate in the Consequent, which put together so as the Predicate of the Antecedent become the Subject, and the Predicate of the Consequent be made the Predicate in a Categorical proposition, it will result only into this indubitable truth, He that believes shall be saved.  
Indeed if this Sacrament should be exhibited to an Infidel, not added to the Church, who had entered into no Covenant with God, nor assented by any Historical Faith to the written Word, or should have the Sacraments exhibited without the Word, than they might argue that the seal were set to a blank, but being exhibited to those who are in Covenant with God, (as all are that be of the visible Church, how else can their children be baptised?) and have received by a Dogmatical Faith the written Word of promise, whereof the Sacraments are seals, there can be no blank but in the argument, if they shall in this case urge it; they will not say that it is an untruth or false testimony when it is delivered in the Word, though unto reprobates to whom that promise is offered, and the offer chief bottomed on the sufficiency of Christ's death, to save all that shall believe, it being true that Christ by his death merited salvation for all upon condition of believing, if thereby we imply only the connexion between Faith and Salvation, so that all believers shall be saved, (though it be not truth if we thereby intent that he merited salvation for all persons) his death indeed being sufficient for all, in regard of the price and merit thereof, though we cannot properly say he died sufficiently in respect of Christ's purpose in laying down his life, and of the efficacy of his death, I say the offer of this promise to reprobates is grounded chief on the sufficiency of Christ's death to save believers, and partly on our insufficiency to know who shall believe.  
And if this proposition be no false testimony when it is held forth in the Word, wherefore should it cease to be true when it is given in the Sacrament, why should the same thing be true when proposed thetically, generally and to the ear, and false when applied hypothetically, particularly and to the eye; as if the essence of truth consisted in the manner and way of representation, and not rather in the adaequation of things to the understanding? If they shall object that the Sacraments are mutual engaging seals, and as God's seals on his part, so ought the receivers to set their seals to the counterpart, and when God obligeth himself to be their God conditionally, they absolutely promise to be his people; and therefore when wicked men partake of the Sacrament, in them at least it is a false testimony, while they profess to be what they are not; and because all that are within the Covenant of Grace de jure should be Saints, they ought to exclude all such of whom they are not satisfied and convinced that they are such de facto. I answer, 1. That I grant there ought to be the answer or restipulation of a good conscience in all for to be saved, but not in all that partake of the seals of grace and salvation. Yet whosoever receives them doth or aught to set his seal to what is thereby sealed to him, which is only, that he that believes in the Lord Jesus Christ shall be saved. 2. Let them assign a cause why the same reason holds not in Baptism, and why upon that account they adjourn not the baptising of Infants, till they can render that satisfaction, seeing Baptism is a seal of the Covenant as well as the Eucharist, and the seal is set to a blank when the baptised hath no faith, aswell as when the Communicant believes not. 3. Not to mention that there is a kind of mutual Covenant between God and Man, in hearing of the Word, God obliging himself by his promises there revealed, and in us there is a virtual engagement and profession of our religious reception of God's will, and subjection of our Consciences thereunto with belief of his truth, hope of the good there promised, and love of God, which therein reveals himself, all which though wicked men seem to profess, yet nothing thereof they perform. But to insist on prayer, there is the like mutual Covenant, God obligeth himself by his promise (though indeed as Durand aptly, 
Ames. Cas. Conscience. l. 4. c. 16. p. 187.  promissio divina in Scriptures sanctis non sonat in aliquam obligationem, sed insinuat meram dispositionem liberalitatis Divinae, and thereby (as Thomas,) Deus non nobis fit simpliciter debtor, sed sibi ipsi) in some sense, to hear our prayers, if made in Faith, and in our prayers there is always an implicit, and for the most part an explicit and express promise and engagement to God, to endeavour to attain what we pray for, to glorify God with all which we obtain by prayer, to observe his will that is pleased to accept the representation of ours, and to turn that verbal praise which we give him into real, by glorifying him by our religious lives, and complying with our vows, and verifying our professions of service, without all which prayer becomes nothing but a mockery of God. But do not wicked men in all this flatter him with their mouth, 
Psal. 78.36.  and lie unto him with their tongues? and if then men must be suspended from the Sacrament until they approve their holiness to the satisfaction of the Church, lest otherwise they make an hypocritical engagement and false promise, it seems to me to follow that upon the same account they ought not to be admitted to prayers. Neither are or ought men to be Saints only in order to the Sacrament, and not to other Ordinances; and if they must be rejected from the Sacraments till they give convincing signs of their sanctity, because all that are admitted to join in this highest act of Church-Communion (as they style it) ought the jure to be Saints, it seems to me that till they render such signs they ought to be excluded altogether from all Church-Communion, and to be accounted as Heathens and Publicans, and no members at all of the visible Church; for the Church and Saints by calling signify the same thing, and all aught to be Saints that are of the Church.  
Lastly, I may not deny that (through an accidental abuse which may not prejudice things good in themselves) wicked men may be facile to flatter and indulge themselves with a good conceit of their condition, though sinful, or an hope of their impunity in their evils, because of their participation of the Sacraments. It seems by what St. Paul delivers, 
1 Cor. 10.  the Corinthians are an exemplary instance hereof, being guilty of the like presumption and security. But what way of cure doth the Apostle use to prevent or remedy the malady? Truly not Empyrick-like straightway to take the knife in hand and fall to cutting oft, (for he doth not tell them that therefore all aught to be suspended beside manifest Saints) but he proceeds dogmatically, and to expel and correct the error of the Corinthians (which also lets out the vital blood and spirits of this Paradox of the Apologists) he better doth instruct and principle them, showing that the Sacraments which were common to good and evil men, could give no privilege to sin, nor protection from punishment. For quemadmodum tu comedis corpus Christi, sic illi Manna; & quomodo tu bibis sanguinem, 
Homil. 18. in 2 Cor. In locum. Calvin Instit. l. 2. c. 10. Sect. 5. p. 148. Aquinas, Justinian. Estius, Lapide, etc. English late Annot. Chamier. to. 4. l. 3. c. 2. p. 55.  stc illi aquam ex petra, saith chrysostom. The Fathers did all eat the same spiritual meat, and drink the same spiritual drink; the same, none in symbolis, seu signis, sed significatione seu re significatâ, as Piscator; iisdem quoque symbolis illustrem inter eos gratiam suam reddiderit; the same cum nobis, with us, not only the same among themselves inter se, as the Papists would have it, for that would take off the energy of the Apostles argument, whose scope being ut ostendat quòd sicut illis non profuit quòd tantum donum sunt assecuti, ita nec his quòd consecuti sunt baptismum & spiritualia perceperint mysteria, nisi sint ostensuri vitam dignam gratiâ, in the words of chrysostom, wherein not only all Protestants concur but even many Pontificians themselves, therefore ut apta esset comparatio, oportuit oftendere nihil esse inaequalitatis inter nos & ipsos in iis bonis quibus falsè gloriari vetabat. Ergo pares in Sacramentis non facit, nec ullam praerogativam nobis relinquit, saith Calvin, and therefore in illa comparatione rem eandem significatam esse fundamentum comparandi— nulla consequentia si compararentur inaequalia aut dissimilia— nam si res impar, 
Ibid. c. 1.  in promptu exceptionem esse futuram, Periisse Israelitas non participes beneficiorum quorum nobis Sacramenta sunt, adds Chamier: and the drift of the Apostle here is to compare those Sacramental Types in the old Law with the two Sacraments in the new, and that in two respects:  
First, for the same nature or substance of mysteries in both; and secondly, 
Mede Diatr. p. 556. Chamier Tom. 4. l. 3. c. 1.  for the same condition of the receivers, if either they abuse them, or walk unworthy of them, saith a late judicious Writer. They were therefore the same spiritual meat and drink, in re (as Chamier) none in modo rei, (their Sacraments praefiguratiuè, ours rememoratiuè, and ours having ex ampliore revelationis modo gratiam uberiorem, as Calvin, non in specie visibili, sed virtute spirituali — in signis diversis eadem fides, as Augustine, and out of him Anselm, there being discrepantia in signis, 
In Joh. Tract. 26. & 45. Tom. 9  convenientia in re significata, as Paraeus, theirs being antitypes of ours, signs of the same things, & ut apud Graecos Grammaticos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sunt elementa quorum idem sonus, tempus deversum, as Chamier, and so this was the same meat and spiritual drink too, because spirituale aliquod significans, 
Ut supra.  as Augustine and Piscator; figura spiritualis, as Sa, quia in symbolum & significationem spiritualium, as Salmeron, & quatenus habuerint rationem Sacramenti, adds Piscator. So then however these were Sacramenta extraordinaria, transitoria & temporaria, yet being the same with ours (or else Christ is not ours, for that Rock was Christ) the same with ours in use, end and effect, and operating, 
Tom. 4. c. 9 p. 36.  saith Ames, eodem genere non gradu efficaciae, and agreeing with ours omnibus iis capitibus, quae sunt de natura Sacramenti, as Chamter; and therefore the Father's receiving the Sacramental Communication of the body and blood of Christ indeed, 
Confut. Rhem. Test. in 1 Cor. 10.3. Willet contr. 11. q. 2. p. 544.  (as not only Fulk and Willet, but the whole Protestant Host of the living God do contend) yet many of them God was not well pleased with, some whereof were Idolaters, Fornicators, Murmurers, did lust, did tempt Christ, yet the same spiritual meat and drink was received by all Sacramentally, though effectually only by believers, the spiritual thing by the good alone, the Elements, which were spiritual in their signification, by evil men also. And thereupon likewise I hope it will seem evident to unprejudiced and unbiased men, that the Sacraments are not only communicable to such as have given positive signs and demonstrations of Holiness.  
There are such answers given to the Argument drawn from this Scripture, as smack of some willingness to correct the Text, rather than their Models, and to set their spurs in the Apostles side, rather than to lose the reins in their hands.  
Some tell us; 
Chamier ubi supra, Sect. 32. p. 17.  First, that those were extraordinary Sacraments; but what then? Extraordinaria habent quicquid est de natura ordinariorum, exceptâ solâ ordinis circumstantiâ, quae eadem temporis oft, saith Chamier. Secondly, But these had no special promise annexed: But if so, than they had nothing beyond the Corporal use; and the Apostle was mistaken when he calls them spiritual meat and drink, and saith the Rock was Christ, in signification; though yet being extraordinary Sacraments; Ames thinks that idcirco non requirebatur ut promissionem haberent spiritualem ab ordinariis distinctam, sed satis fuit ut illarum promissionum beneficia singulari modo repraesentarent. 
Bell. ener. Tom. 3. c. 4. p. 42.  Thirdly, that those might be common to all persons that were also common to beasts, which passed through the red Sea, drank of the waters of the rocks, and eat of the Manna.  
But to omit that, Paraeus calls this Vere bestialem & caninam arrosionem veritatis, an argument smacking more of the Beast than rational Creature: even the matter and Elements of our Sacraments are common to bruit Animals; for a Beast may drink of, or be washed with water, and eat of bread, even a Mouse may devour that which is consecrated; the possibility whereof hath made the Papists (out of whose Forge these Weapons issued, and upon whose Anvil they were fashioned) not more cautelous in their preventing it, than curious in their disputing thereof.  
Divine Institution, doth not alter the nature of things, nor moral and relative mutations infer real; the mystical use must be distinguished from the physical; and from this use superadded to their nature they became spiritual, and Sacraments; none but those that were capable of that use (which not beasts but only rational Creatures could be, (did partake a Sacrament; and it had been an hard saying, if the Apostle had told us, that Beasts did eat and drink spiritual meat and drink (as he calleth this.)  
Fourthly, That upon the score of this Argument, both Infants, and all flagitious persons, such as were these Idolaters, Fornicators, etc. may be also admitted to the Lords Supper: But for answer (beside that one knot is not untwisted by tying on another) we do here only argue that Sacraments formally as such, are not proper privileges of real Saints, or absolutely incommunicable to any, but such as have given satisfaction of their Holiness (which is their hypothesis, against which we are here disputing) and so much I think is fully and clearly evinced by this instance; but yet though they are not absolutely incommunicable, We do not assert, nor is it here upon consequence, that all Sacraments may now practically be communicated to all persons, because there are arguments drawn from other considerations, besides the nature of Sacraments in general, which limit and restrain their use. As for Infants, (to whom yet the Apologists will not affirm the Sacraments to be absolutely incommunicable, for themselves admit them to Baptism) as they were in that time to Circumcision; and there being no more that we can find required to qualification for those extraordinary Sacraments than was requisite to Circumcision, which was only to be within the Covenant, immediately in their own, or mediately in their Parents right, Infants were in a capacity to receive these, as well as the ordinary Sacraments. Beside, an argument drawn from the Infants eating Manna, may pass in the next rank to that which Bellarmine collected from the drinking of Beasts, which might make a natural, but could not moral use thereof, and take it as common food, but not as spiritual, or as signs and pledges of better things. A principal end of the institution of the Lords Supper, was the commemoration of his death, for which Infants are incompetent; and here is an express command for a man to examine himself, which Infants are not susceptible of; and upon this account they are not admitted to the Eucharist, though they are to Baptism, being capable of the use and end thereof, viz. to initiate them into the visible Church, and constitute them members thereof, and engage them to the faith and obedience of Christ, and work upon them some other relative effects, in all which a passive reception is sufficient, whereas in the Eucharist an active is requisite; Adult intelligent persons though criminous, have a potentiality to make such use, and do such acts, whether actually they do or not, though perchance they are incapable of an holy and effectual use or actions; yet notwithstanding I do not think (as Paraeus doth not) that the Israelites did explicitly understand the mystical use of the Cloud, Rock, and Manna, yet most of them implicitly did so, 
Com. in 1 Cor. 10.1.  and apprehended them as signs and symbols of Gods being in covenant with them, and all that were intelligent might have done so, and therefore all did in common partake of these extraordinary Sacraments. And however there may be pious considerations and prudential motives whereupon such flagitious persons ought to be removed from Communion of Sacraments; Yet where either for preservation of unity, or through the multitude of offenders, or non-settlement, or non-administration of such discipline, or through any other obstacle (all which considerations might perchance be found in the condition of Israel in the desert) that cannot be done; for all those to whom it is not done, there may safely be a mixed communion, and free admission to the Sacraments being Covenanters and Church-members, without any such scrutining or proof of their real holiness, which I suppose may be concluded out of these premises. It irritates much when it is said that their way symbolizeth with the Donatists, but among other things seposited for future discussion, 
Aug. de convert. Donat. c. 23. p. Ep. 50.  this is one point of their Correspondency, that the Donatists would have all their Church to be Saints, & suam ecclesiam ex qua esse profitentur, sine macula esse & ruga, and as they cast at our door that with us wicked men enjoy the privileges of the godly, so Cresconius tells St. Augustine vos inter fidelem & perfidum nihil discernitis, 
Brevicul. Collat. 3. Tom. 7. p. 118:  but if they be all Saints with whom they hold Communion of Sacraments in their Church, theirs is less like to be the Church of God, for there are tares in that field, chaff in that floor, bad fishes in that net, nec latere, sed cerni, not undiscovered but apparent, 
Contra Donatist. post collat. c. 8. Tom. 7. p. 123.  as Augustine, out of Cyprian, and so manifestly evil that the Wheat is rather hidden, saith he, when the Chaff is manifest. But adjourning a more plenary discourse of this matter, I shall here only remind them of an aviso of Bullinger in an Epistle to Beza, Né dum purgatissimam ecclesiam, né quid hîc aliud suspicer, volunt instituere, brevi nullam habeant.   

SECT. VI  
Independent Books and Arguments. Of Rhetoric, what Builders the Apologists are?  
THE Apologists are rare men, for they say they pretend not to much art, & Qui velit ingenio cedere rarus erit. It seems they can be content to quit the key of knowledge, so they may hold fast that of power; but I doubt they would not patiently hear another to say what they speak of themselves; else why can they neither digest nor relish the speech, that some other shekels may weigh more than those of the Sanctuary; and if they pretend not much to art, why undertake they that, which none should presume to do, but such as can justly make that pretendment? and therefore as St. Jerome tells us, mendax humilitas, incauta humilitas; so I shall remember them of what a grave Divine answered to one that spoke somewhat in his own disparagement, 
Greenham.  Oh, said he, why do you praise yourself so much!  
But as their own Espencaeus saith of the Bishops of the Council of Trent, they were learned in their Assistants, so the Apologists tell us that what ever be their way of arguing, some other of the same judgement with them in the main have published arguments logical enough, and as yet unanswered. I cannot conceive those of the same Judgement with them in the main to be any other than Independents: But if they relate unto, or intimate those learned pens that have been drawn forth and impressed, in asserting Presbytery, and vindicating the power of excommunication (as I doubt they do, because in their subsequent discourse when their own quivers are empty, they make use of some of those arrows which were never aimed at, n●● are proper for the mark) I must tell them they have no more interest in, or advantage by those arguments than the page which Huartus speaks of, could have in all the Kingdoms and Nations of the earth, by the false imagination in his frantic distemper, that they were all his Vassals and Contributaries, and himself the only Master thereof. Of Treatises maintaining Independency I am assured there are many more written than I have read, who am not much conversant in the late English Pamphlets, who love not to be opening packs of small Wares, and choose to set up some great lights in a room, rather than go to search every corner with a candle in my hand. But truly of those Independent Writers that I have met with, if I shall offer my judgement, I must say of their Arguments as du Moulin did of Boniface his Extravagants, They will do well with a sword in hand; I presume the Apologists engage more of time to books of this subject, and I doubt not but they have cropped the best flowers to make up this garland wherewith they seek to crown their way of discipline, which in their order we shall consider.  
But the arguments which the paper means, when it calls them popular discourses and similitudes, were neither more lamely nor disadvantageously represented (as they suggest) than really they were, for the Apologists have not cured their halting, they still go the same pace in their Apology, though to supply the weight, here is addition to the number, but non gemit Antigenidus si Tellias novas habet tibias, and they could not well be unknown, or easily be mistaken, being so often inculcated, and made the ordinary subject of their Sermons, and resound of their Pulpits, this being the Sparta, they have chosen to adorn, and therefore no matter if not given under their hands till now, though perchance it had been more politic not to have now given them, the eye being not so easily charmed as the ear, and we might have imagined them better, if we had less perfectly known what they had been, and they might have been like the Images of Brutus and Cassius in the Funerals of Junius, 
Julius.  eo ipso praefulgebant quòd non visebantur, as many other things; the less known, the more have been reverenced; like Callipolis, only fair afar off, and resembling the Chariots Vegetius speaks of, At first a terror, but upon more acquaintance a scorn. We yield them the knowledge of distinguishing between illustrations and arguments, but we know more of their illustrations, than their Arguments, and their Declarations of the purity of Ordinances, and of the Saints, the profaning or polluting of either by mixed Communions, the giving false testimony and prostituting the privileges of the godly, the mischief of evil society, and the partaking of other men's sins (which are good propositions till they be yoked with unsuitable assumptions, and terms argumentative in thesi, but misapplied in hypothesi) out of which mediums the Arguments were form which the paper meant and called popular, because only like to take with that kind of people which have Cor in auribus, non aures in Corde, as Augustine speaketh, taking things ut sonant, non ut sapiunt: such are neither good arguments, nor s●t illustrations: but out of their resolutions nothing can be distilled but fallacia consequentis, and which are therefore but like Egyptian Temples, specious in the Frontispiece, and a Calf or an Ape in the Penetral, Desinit in piscem mulier formosa supernè. But some reasonings in the Paper are of that constitution, (I suppose they mean illustrations, which word immediately preceded) and there are indeed many illustrations of the reasons, or the things proved by reason; but whereas they have told me that my discourse is only Rhetoric, and that I should have used more of the fist than the palm, and a major and a minor would have done better than my ingenious sentences, and witty illustrations, besides that which the Poet hath prompted me with, — Leporem tu quoque pone mihì. Let them string up such sentences and illustrations, and I shall like their discourse the better, if such a thread run through it, such sentences, though sometime picked from Heathens, being in some degree argumentative, seeing to reason from what the wisest of natural men have taught, carries no great unsuitableness to St. Paul's reason from what Nature teacheth, 1 Cor. 11.14. I must further take leave to answer, that (absit invidia verbo) it is so facile and familiar to me, that of quicquid conabor dicere I could make syllogisms; how easy had it been to have thus argued? That which was not done by our Saviour Christ at the first institution, is not necessary to be done in order to the administration of the Lords Supper, but the special examination of every Communicants knowledge or life was not done by our Saviour Christ at the first institution; ergo. Or thus, That which was by the Lord Jesus imparted to Judas, is not to be denied to any that is not scandalous or notoriously wicked; but the Sacrament was by the Lord Jesus administered to Judas, ergo; Or thus, What was permitted by St. Paul is still allowable; but to come to the Sacrament upon the private examination of a man's self, was permitted by St. Paul, ergo. And thus I could as easily have done through the whole discourse; but out of the Schools, I thought it a more flat and tiring way of arguing; and I took my precedent chief from the greatest Masters of Controversies, in whose larger Volumes I meet not with many explicit syllogisms, and remembered that Tacitus commendeth Seneca, that he had Scribendi genus temporis illius auribus accommodatum; and that Mercury speaking to Battus, sell into Battology, 
— Me mihi perfide prodis?  
Me mihi prodis? ait.—  And therefore chose rather to be in fashion, than to wear richer clothes, and to be wet with the common shower of folly, as it is in the Fable, than to be wise with singularity.  
But who hath not read in Aristotle of a rhetorical, cryptical, and implicit Syllogism, which Logicians say is usual, Ornatûs aut brevitatis causâ; and which by a tacit supply of one proposition is made up perfect: Children when they first learn to read, spell every syllable, but grown more skilful, they make up and pronounce every word at its first aspect: so I think the like of discourses, where any versed in arguing can readily analyse the speech, and by a mental supply of what is only employed, find the force or fallacy of the argument. Though I have censured others for popular Rhetoric, the Imposture of our times, yet not as rhetoric, but as Enervous, where affections are only wrought upon, reason not at all; and which being resolved, appears but like a Calf made out of golden earrings. Whether mine be of the one, or the other kind, neither myself nor the Apologists are competent Judges, who perchance may both look on it through a Perspective, though I at one end, they at the other of the Glass; and at the one end all things appear greater, at the other less than they be. But however it be, though they (as Cresconius did St. Augustine's) do slight and upbraid my rhetoric (such as it is) having perchance the like quarrel thereunto which he had to Demosthenes his Candle, because it stood in his light, and they have some affinity with Cleon, who using to hold the worst side in the causes he pleaded, was therefore always inveighing against Eloquence; yet perchance some may find more implicit Syllogisms in my Rhetoric, than Logic in their explicit ones. As he among the Romans was held the best Citizen, that being a Plebeian favoured the Optimates, and being a Patrician countenanced the people; so I think him a more accomplished Writer, that taking the part of a Logician to work on reason, takes in aid of Rhetoric; and playing the Rhetorician to move the affections, makes Logic auxiliar. Things of the same signification may have different impression, according as they are dressed, and set forth; and perchance the same thing nakedly and bluntly delivered, had not made so easy and great an impression on the famous Marquis of Vico, as it did when set forth under an elegant similitude by Peter Martyr. I would be made all things to all men: Modus orationis auditor, Orpheus in Sylvis, inter Delphinas' Arion.  
It was Epiphanius his commendation, that the Learned liked him for the matter, and the unlearned for the style; and (as Pliny saith, they sometime deal with the Elephant) it is convenient to deck the Manger with flowers, that the Provender may go down the better. But the Apologists will prove themselves Builders, and not Painters; and sure they may be both with commendation, for Christ was painted crucified among the Galatians, which Interpreters understand of the lively and evident setting forth of his sufferings. Let them therefore lay solid Foundations, and build up firm Walls, we shall not only allow, but take complacency in the painting thereof: But let them not bring us back again to Babel, that when we call for stones, they bring us only Mortar to daub with. They are, they say, Builders, not Painters; perchance he that can judge of Colours, will take this but for painting: they may be Builders at some times, and in some things and respects, and yet perchance be Painters only in some others (as particularly in this subject:) for it is not necessary, that he that builds should never paint. It is a debt to Truth, to acknowledge that they are capable to build up in our holy Faith, and do edify: themselves disparage their skill and pains in building, more than I dare to do; and confess their power of destruction an hundred to one greater than that of Edification, pulling down a goodly Church, that with some stones selected out of the ruins, they may build an angust Chapel after their model. And can they pass for good Builders, when after twenty years' labour in a Town that hath formerly had two or three expert Architects to prepare the work, (and one of them shining. Tanquam inter ignes Luna minores; By whose excellent preaching, they were like Capernaum, lift up to Heaven) succeeding each other (and as Machiavelli saith of Princes, so may I of Ministers, The continued succession of two good Ministers cannot but effect great matters:) that yet their Prolocutor among 5. or 600. stones cannot hitherto hue or square above five or six of them for the Altar, or make them lively stones, 
1 Pet. 2.5.  built up a spiritual house (as the Apostle speaks.) It is likely, that in some resemblance with that living stone, they may be some of them disallowed indeed of men, but chosen of God, and precious; but while they will not own them for such, they detract much from their own faculty in building. I suppose we do not see any painful and holy labours in God's field recompensed with so poor an Harvest, and God is not wont to give so small an increase, where any wise planting and diligent watering hath preceded. Had the Apologists been as frequent, and earnest, and importunate, in preparing men for the Communion, as they have been in asserting their power of suspending them, and been careful rather to prevent, than to punish indispositions, I believe they had superseded those multa supplicia, which cannot but be to them tàm turpia quàm medico multa funera, as Cassiodor speaketh; but suam quisque homo rem meminit; and the Proverb which Ammonius, in the life of Abbo, tells us, was used of things too eagerly and impertinently insisted upon, venit ad decimas, may now be turned into venit ad suspensionem; their Pulpits have been too much set to the tune of their models and plat-forms of Discipline, which might with more honour and more fruit of their Ministry, have only resounded repentance toward God, and Faith toward our Lord Jesus Christ: but while they have been more careful lest they mar their own Inheritance, than to raise up the name of the dead (viz.) Jesus Christ our elder brother upon his Inheritance, no marvel though they spit in their own faces, and put upon themselves the reproach of bad bvilders. He is not like to build the house better, that hath not entered at the door. The influence of the Agent is upon the Patient well prepared, and those preparations and previous dispositions are best wrought by familiar and gentle applications, humble condescensions, meekness, of spirit, and by being given to Hospitality, which are the most proper tools and most effectual Instruments to build with: durum & durum non faciunt murum; and he that shall choose to make use of the contrary, may think to build such a Chamber for himself, as Tobias had by the preparation of Eliashib, in the Courts of the house of God; but he may not hope to build God's house, especially when his Rod takes up almost all the Ark, and leaves so little room for the pot of Manna. The Halcyon or Kings-Fisher doth only build his nest in a calm; and the Fishers of the King of Heaven are only like to edify the Church by calm comportments, and gentle applications, not by raising such fiery and boisterous storms. Amphion's Music brought together, and laid the stones for building the Walls of Thebes; but they are so long, and so much knocking and beating of the stones, that they break them to pieces, and are like the Italian Musicians that were admitted to sound their Airs before Sultan Achmet, which were so long a tuning of their Instruments, that he thought this their best Music, and sent them away with contempt and indignation, and frustrated of their reward.   

SECT. VII.  
The Apologists causelessly irritated by an Allegory.  
— Quis te tam lene fluentem  
Moturum tot as violenti gurgitis iras  
Nile putet?  
WHO would have imagined, that the drawing of an Allegory from Nebuchadnezars' Image, would have been an occasion to bring me into the fiery Furnace, (as St. Augustine calls an Adversaries angry mouth) and that quicquid tetigero ulcus erit. Bitterly, (they say) but 
— Flagrantior aequo  
Non debet dolor esse viri, nec vulnere major.   
I conclude, that I cannot but excuse such, as at the sound of such Music cannot fall down and worship the Image which Nebuchadnezar hath set up; I make their holy and Christian way, the means (antonomasticè) of spiritual life (though I trust all are not spiritually dead that partake not of these means,) Nebuchadnezars' Image and Idolatry, and their Exhortations, moving souls to their society (as tending to Reformation, and some rise of order) so as it seems they only are of the Reformed Religion, whereas they only reform the Church militant in the Military notion; (as Troops and Companies are said to be reform when they are lessened) This is Pagan Music; Magnum crimen Caie Caesar, & ante haec tempora inauditum! But are the Apologists in earnest, and will they as much blemish their Charity, to think I intended this, as their discretion, to suppose that this can be inferred from my expressions? If I seem to conclude bitterly, it is because the stomach vitiated the tongue with choler, therefore every thing tastes bitter: Doth it more embitter them to hear the same thing dressed in a Rhetorical figurative expression, than in a rustical and blunt Language; Acuto quàm retuso telo vulnerari commodius sit, saith the great Physician Celsus. A comparison reflects more light, and impresseth more complacency, than a simple contemplation. If I had said I could not but excuse these that could not dance after their pipe, would not that have irritated them with the harsh sound thereof? And what do I in that other delivery of myself, but signify the same thing in other words? Scaliger tells us of a Maid that sounded at the sight of a Rose (as Cantharideses are killed with smells of sweet flowers) and it seems the Apologists are offended with a poor Flower of Rhetoric, a Rose that hath no prickles. Allegories are but implicit and contracted similitudes, which as they must not be wrested beyond their scope, and (as Heralds say of Bearings) the resemblance must be taken from the best of their properties, not the worst; so he that shall apply all that to the subject of the apodosis, which agrees to the subject of the protasis, will forfeit as much of discretion as of charity. In that Allegory, (viz.) where the dead carcase is, there will the eagle's resort; the carcase refers unto, and shadows out our blessed Saviour, but dare any to be so foolishly blasphemous, as to apply unto our Saviour other properties of a carcase than that one of conveying his Saints to him as Eagles to a carcase. Do not the Apologists in the close of this Section, tell us in the phrase of Scripture, of Adders stopping their ears to them, and of their piping to them that have not danced, and shall we have so little wit or ingenuity, to say they grant themselves to be Charmers or Fiddlers? With as much colour of justice do they complain elsewhere, that I lay Magic to their charge, in saying their gathering others from their proper Pastors into their Church, resembles that Magic which some Romans were slandered with, of charming and bringing other men's fruits into their Fields. As Socrates said of Heraclitus his Works, What I understand, is good; what I understand not, I believe is good: So when they elsewhere complain of despiteful Calumnies cast upon them, who will not contrariwise be apt to say, what I know hath no cause of complaint; and therefore I believe what I know not is as causeless. But as it tends nothing to the honour of their patience, imbecilla se laedi putant si tanguntur; so as little to the repute of their innocence, to be so tender, 
Hieron. in Is. 2. Tom. 4. p. 20. Aug. Tom. 7. p. 69.  as to catch fire from every spark; for not only wise Tacitus hath said, agnita sunt si irascaris; but more reverend Hierom, Qui m●hi irasci voluerit, priùs ipse de se quod talis sit confitebitur; and perchance when they suspect I accuse them of Idolatry, they re-mind that of Hierom, Omne dogma contrarium veritati adorat opera manuum suarum, & constituit idolum in terra sua.   

SECT. VIII.  
In whom the School vesteth the power of Church-censures. Whether the Apologists may, de jure, or do de facto, censure alone? How they have restored the Sacrament?  
THE Paper, (quantum distabat ab illa?) that otherwhere is too parsimonious, is here (quanto majora dedisti) become very prodigal, in granting them more power than they desire, (and then surely the grant is exceeding large) for it empowers the Minister alone to excommunicate, which the Learned make an act of jurisdiction belonging to the whole Church, (the act and exercise of that power, none but their late sprung party of Independents do invest the whole Church with, though the Church-Representative in general Councils perchance do assume it) Or to the Officers of the Church, (which is not so accurately expressed, for the Minister is a Church-Officer too) but herein he speaks the opinion of the School, which seems to put Church-censures into the Ministers hands alone. But however, the Schoolmen may perchance seem to allow a Minister to deny the Sacrament, ad hic & nunc, to him that is notoriously guilty of mortal sins; and so is jure & demeritoriè already excommunicate; 
Aquin. suppl. q. 22. art. 1. Biel. in 40. d. 18. q. 2. conclu. 3. Valencia in 3. disp. 7. q. 17. punct. 3. sic etiam Durand. & Estius in 4. d. 18. ille q. 4. iste Sect. 14. item Vasquez de excom. dub. 17.  yet so broad and unlimited an expression, that the School seems to put Church-censures into the Ministers hands alone, argues the Apologists to have tasted the Schoolmen, tanquam canis ad Nilum, or heard them, tanquam eccho per reflexionem, at second hand; for it is their general and constant doctrine, that not all Priests, nor only Priests; but, as Aquinas speaks such qui habent praelationem sive jurisdictionem coercivam; that is, judicii exterioris contentiosi, in the words of Biel, or legitimam jurisdictionem, ordinariam, vel delegatam in foro externo Ecclesiastico, in the phrase of Valentia, have the power of Excommunication, though parochial Ministers may inflict it sometimes by special commission, or in certain particular cases, by custom; as in Theft and Rapine. But 
— Capream de rupe videbant,  
Casuram sperant, decipit illa canes.  The Apologists do but dream all this while; when they awake they will find they have not that which they thought to have held: neither was that granted which they assume. The Paper argued, ad hominem only, not ad rem, and supposed they might comparatively take as much power alone to exclude some notorious sinners, as they did assume to excommunicate so many that were not notoriously sinful: & yet as Luther said in the matter of Absolution, 
Hieron. ubi supra.  in casu necessitatis quilibet potest esse Sacerdos; so under the duress of necessity, (quae quicquid cogit, defendit, saith Seneca, so that the Oracle resolved, omnia necessaria concedit Deus) where discipline by any obstruction is not regularly settled; or those that should concur to the exercise thereof, do generally and totally desert or neglect the duty, if the Minister by the power of those keys which he holds in his single hand (so it be not Citra consensum Ecclesiae ac praecipuorum ejus membrorum, 
In 1 Cor. c. 5. p. 466.  maximè autem Christiani Magistratus; as Paraeus limits it particularly, although that consent be only implicit and interpretative) shall shut out from the Sacrament, until he verify his repentance, any one that hath lapsed into such an execrable sin and scandal as deserves excommunication (for only for such sins St. 
Epist. 118.  Augustine affirmeth may a man separate from the Communion) and is notorious by sentence of any Judicatory whatsoever, Confession of the party, or Evidence of the fact, 
See more of this Sect. 29.  that Minister that shall do this shall live without any quarrel from me for so doing. But yet what necessity in some cases may sometime warrant, is not always and in all cases regular or absolutely to be practised. Honesta lex est temporis necessitas, necessity is a temporary, no perpetual Law; and the great Lawyer Paulus resolveth, quae propter necessitatem recepta sunt, non debent in argumentum trahi. And as the Paper did not concede them what they suggest, so had it granted as much, yet it is no more than they desire, unless their desires have narrower boundaries than their practice; for in the 29. Sect. they say in terms, the Ministers of the Gospel may act by virtue of their Commission from Christ, upon their own knowledge or conscience, as to censuring; but as a Conqueror, having vanquished his enemy, will not be content with that which before would have given complacency: so by that time they were grown confident of their Victory, and thought their shadow grown longer, and like the bounds of Sparta; so their power is lengthened with the sword; and perchance as the shine of success may quicken them, their claims may still spring to a greater height. And if they do not claim, yet they already usurp the power to suspend alone, without the efficacious concourse of any others. Those whom for form sake they call their Elders, may perchance sometime heretofore have co-operated, not as Physical, but Moral causes, ad quorum praesentiam, non efficientiam sequitur effectus, to whom therefore I cannot allow the nature of Consonants, which though mute of themselves, have their sound when joined with Vowels; but those having no vital principles, they are rather like Architas his Dove, and Regiomontanus his Eagle and Fly, which move by these Wheels which they make and set, and whereof they order the spring; and yet also it is very obvious and transparent to all about them, that these Wheels have been rarely or never set a going about the Work; for one or two of the Ministers only made trial and judgement, and admitted or laid aside as they list, which I think they will not deny; or if they should, I could verify by particular instances.  
But whatsoever be the neglect of others, the Apologists have now redeemed their faulty omission of the Eucharist, the frequent Celebration whereof they sense to be their duty; and so secundo post integritatem gradu consistunt, and are almost innocent, because (as they say) humbled: The lesser evil hath somewhat of good, and it is well that they see, and farther from evil, that they have in any degree reform their fault, God may in his good time reflect one beam of light more upon them, and make them see that they have yet no otherwise rectified their sin of Omission, than as he doth, that idly sat still, and then starts up to run a wrong way. But as qui tardè vult, diu noluit; so qui paucis dat, multis negat; as I doubt not but they would hitherto have wholly intermitted the administration, unless they could have gathered a selected company, among whom to have administered it in the way of separation: so now still they omit and lay aside the Celebration, in respect of so many as they admit not, which are by far the greater number: so as take the denomination from the greater part, and we may say they administer to none (in comparison) and in their proper Churches and Charges they celebrate not; for as the Papists poisoned their God in the Sacrament, that they might poison the Emperor, so they have suspended the Sacrament itself in their Congregations, that they might suspend the people: and their zeal to the administration, may well be gathered and concluded out of this, that their Prolocutor by his Allotrio-Episcopal influence and acting, hath procured and brought into some Churches, under the notion of Pastors, some which long time after were not Ministers lawfully ordained, and so in no capacity to consecrate and administer. And whereas they tell us, that all that are desirous and worthy, with little pains, might partake thereof; As for many of those that are rejected, their desire will be sufficiently witnessed, and their worthiness is not to be tried by unsealed weights, and uneven balances; and for the pains which they must take, which I imagine they intent of their travel to a remoter place, 
Ad Paulin. Ep. 13. Tom. 1.  although frustrà fit per plura, and one place is as near heaven as another, as St. Hierom said, Et de Hierosolymis & de Britannia aequaliter patet aula coelestis: so they that call them ten or twelve miles, may with as much reason command them twenty or thirty farther: Yet it is not so much the place, as the way that is questioned, and the reason and authority that enforceth it. But of the place, we shall suspend farther consideration, having destined a special Section to that Topography, and desire only it may be here prepended, whether the thrusting out of such a multitude from the Sacrament, do not check with that caution, which Augustine so often inculcates, of not eradicating the Wheat, while they rashly would separate the Tares.   

SECT. IX.  
The state of the question; the model of their Church: Whether their way smack of Donatus his Schism? Ecclesiastical Communion consists principally in Communion of Sacraments. Of Examination precedent to the partaking of the Eucharist. Whether, and how necessary? What knowledge may be competent? What profession of Faith the ancient Church required before admission to Sacraments? Of Excommunication, Suspension, Presbytery; the Apologists no friends thereunto.  
IT is no unprofitable way, saith an eminent Divine, 
Dr. Jo. Whites Defence way, p. 143.  when one cannot defend his question to pick a quarrel to the state thereof; Which trick, saith he, Dr. Stapleton in his time made good use of. The Apologists, it seems, have learned this trick, and here question the Paper for mistaking the question; but it being their practice directly which was questioned, the state of the question will be best determined, by calling under our prospect their way and their practice. At Holisworthy divers assembling at the Public Lecture, the Prolocutor of the Apologists, who was married to that Church, and now by a new kind of Polygamy sought to contract a new and fairer Spouse, of such as were most mallable to his impressions, and facile to be licked into that shape whereunto he would form them, drew some few (for he retained his interest in his old Church, when he gathered a new; and being more provident than Aesop's Dog, kept the substance, when he catched after the shadow; and held the Bird in hand, when he sought more in the Wood) into a more private Conventicle, where after the Lecture, they had a kind of prophesying, and one or other was by turn selected to be Moderator of their Exercises, where Jacob not rolling away the stone from the Well for the sheep, but the sheep for Jacob to drink, while the Ministers sat by in silence (& silere eos turpe est & Xenocratem loqui.) Others, who though like those Animals whose eyes serve them well enough in the dark (for their private obscurer condition) yet have no perspicacy for a greater light; so their parts either infused by nature, or acquisite by study, being too angust to reach that height, or comprehend those Dimensions: Yet — Currus petit ille paternos.  
They presuming (as I think) to understand above what was meet for them to understand, 
Epist. ad Paul. in Tom. 3. p. 8.  which the Apostle forbids; and when 
— quod Medicorum  
Promittunt Medici, tractant fabrilia Fabri.  Sola Scripturarum ars est quam sibi omnes vindicant— hanc universi praesumunt, lacerant, docent antequàm discant, which St. Hierom derides, and not contenting themselves with the judgement of discretion, 
Hieron. ubi supra.  but usurping that of direction, and cancelling the natural Law of Relatives, were all Pastors without Flocks, and the Sheep all turned Shepherds, they undertook 
(— Quae non viribus istis,  
Munera conveniunt.—)   
To expound and apply difficult Texts of Scripture, and resolve doubtful Cases and Questions in Theology; and with the Child (as it is in the Story of St. Augustine,) to lad out the Ocean with their Cockleshell; and as they arrogated to be God's mouth in public teaching of the rest, so to be the mouth of the rest to God, in public praying for a blessing upon others. Nay, some of their Women impatient of that Gag which the Apostle had set in their mouths, as if not fitted for this age, wherein he did not fore see that Sex should become such able Speakers, had their frequent interpositions, even to the modelling of their Meetings and Exercises, Discunt, proh pudor! à feminis, quod viros doceant; so as their Congregation had somewhat of Analogy with the State of Athens, where Themistocles ruled the City, and some other governed him. And now, when in conformity to the Independent Archetypon, (where when seven or more persons by frequent society are satisfied of the holiness of each other, they agree to constitute a Church of themselves, so when) they had drawn forth stones enough, hewn and form them to their fashion, that there might be no noise of Hammers at Pyworthy, thither the Prolocut or carried them without ever appointing of a Communion at home, where such as were fit might come to be admitted, or examining who in his Parish else were fit, or endeavouring to fit them in any other way, save by preaching, That to come under their discipline, was the only door to let in to the Sacrament, he there erects of these Stones his altar contra altar, whereof all they which did at first partake, and were received into Communion of the Sacrament, had their tesseras hospitales, 
Ad annal. Baron. Exer. 16. Sect. 43. p. 393.  or mensales, or somewhat analogically to what Cafaubon speaks of the Heathens in their sacred mysteries, Habuerunt & Symbola quae pro tessera erant thyasotis corundem sacrorum per quae se invicem agnoscerent, bringing their Leaden Tokens with them, as Badges to distinguish them, or Passports to warrant their admission. Others afterward, led by their proper affections, or drawn by their importunity, entered into society and communion with them, after they had rendered some satisfaction of their worthiness, most (of any one Parish) out of the Parish of Pyworthy, from whence their Elders were selected, many out of divers, some adjacent, some distant Parishes, very few out of the Prolocutors own Parish, who yet upon some emergencies would have owned the Church, and appropriated the gathering thereof to himself, so as however he elsewhere speaks of finding a Church settled at Pyworthy, to colour his ad journing thither from his proper charge; yet it was of his settlement only upon this occasion: and though that Parish Church had then a Minister, yet he that hath since ordinarily officiated there was long only a candidate of the Ministry.  
This abridgement of their Church-History, will set this whole Discourse in more light, and put us right in the true state of the question agitated between me and the Apologists, which had its rise and result from their proceed: Nonnulla pars est inventionis nosse quod quaeras, saith Augustine. They say, the Author is unacquainted with their way, (and it had been happy if none had ever been acquainted therewith:) It is probable, they have their Cabala's, for at their Assemblies they have sought to set Harpocrates at the door, that some of the mysteries of their way might be as secret, as the Holyes of Ceres: but the thingnow in question, 
— Opinor  
Omnibus & Lippis notum & Tonsoribus esse.   
But we err in saying they examine all, which they deny that they do; such as are more knowing, and are willing, do only make profession of their Faith and knowledge, some publicly, some more privately; which is in effect to say, that they do not examine them in one point, but in all: there is no more difference between examination upon interrogatories, and a large continued profession, than between a Pedlars laying open his whole Pack, and his showing forth some few parcels, that some may inquire for; or than when a person is suspected to have filched some commodity, between his ripping up, and showing out all the laps and receptacles of his garments, and the Officers making a particular re-search into them. By compelling men to make profession, they make (in effect) an examination of more particulars, and put them under a more difficult trial; as to give a brief answer to a question, is more easy, than to make a long continued Oration. And if this profession be not an examination, let them examine themselves: how can they reconcile these two assertions, That they do not examine all, and that in the reformation of a corrupt Church (which they say is the work they are about) it is necessary to examine all, without convicting themselves to omit to do that which they say is necessary.  
And if profession therefore be a kind of examination, how can that also cohere with truth, or with itself, that they examine none but those which may well be suspected of incompetent knowledge; and yet they bring under this profession such as are knowing. And if none he examined, but such as may be well suspected of incompetent knowledge (which we not suspect, but know in some particulars to be otherwise, unless they are of the humour of Dionysius of Sicily, who admitted all to have recourse to him, save those he expected treacherous; but yet suspected all for such, that he might admit none,) then such as are not of competent knowledge being uncapable of admission to the Sacrament; and they admitting not the rest of their Parishes, because they should be, and will not be examined: how can it consist with what they tell us elsewhere, That it is enviously surmised, that they think all those uncapable, whom they admit not: And if they will examine all, and yet do examine none but such as may well be suspected to be of incompetent knowledge, it is as little to the honour of their Ministry, as to the credit of their people's proficiency, since Diogenes thought the Master was to be stricken, when the Scholar played the Truant.  
The omitting of the use of Sacrament (they say) concerns them not: but sure it doth, because they omit it in their own Parishes and charges, where it is their special and proper call to administer it, and they omit to distribute it to all that come not under their examination.  
That about convening from divers Parishes, will but confound the discourse if mixed with it, (and indeed it is like to confound all the specious discourses they make in defence of their way, as I shall endeavour to manifest anon) most of those admitted were taken in, not without their proper Pastor. I will not divide the house upon that trial; but whether these that were admitted with their Pastor, were culpable of Schism, we shall hereafter examine: in the mean time, St. Cyprian imputes Schism to those that were admitted without their Pastor, Ecclesia est plebs sacerdoti adunita, 
Cyprian. Epist. 68 p. 209. that is, (as Junius explains him) Respectu unionis externae & materialis, non internae & formalis cum Christo— ex illa formali seu essentiali sunt Catholici, ex externa, secundaria & adventitia noscuntur & censentur in corpore, Junius in Controvers. 4. Bell. 1104, 1105. Citat. Vasquez in 3. Disp. 219. c. 2. p. 499. Tom. 3.  grex Pastori suo adhaerens, unde scire debes Episcopum in ecclesia esse, & ecclesiam in Episcopo, & si qui cum Episcopo non sint, in ecclesia non esse: and farther, Frustrà sibi blandiuntur two qui pacem cum sacerdotibus Dei non habentes, obrepunt & latenter apud quosdam communicare se credunt; cùm ecclesia, quae Catholica una est, scissa non est, neque divisa, sed sit utique connexa, cohaerentium sibi invicem sacerdotum glutino copulata; and if it were not Schism, it is a fault forbidden by the first Council of Carthage, Ut nullus Clericus vel Laicus in aliena parochia sine literis sui Episcopi communicaret; and a fault which the Council of Milevi censured with deprivation of the Communion.  
2. Such as were admitted of other Congregations are persons justly (which term is unjustly assumed or begged) offended with the grossness of their administrations at home; where no separation at all is made, nor cherishing of desires that way. It gave the pretended rise to Donatus his Schism, that Caecilian (supposed a traditor) was retained in Communion with the Church.  
First, this is to condemn themselves for chaff, by separating themselves from those whom they suppose to be chasse; 
Vos nihil inter perfidum & fidelem discernitis. Cresconius Augustino: Separarunt caus â quòd in Communione Sacramentorum mali maculant bonos, ideóque se corporali disjunct one à malorum contagione recessisse, ne omnes pariter per●r●●. Aug. de unitat, baptism. c. 14.  for saith St. Augustine, De area vix excutieris, si triticum es,— eo ipso quòd discedis & volas, paleam te esse indicas. And secondly, to confess that all Augustins' learned and ardent propositions, & strong armature against the Donatists, could not beat down and dash in pieces that Schism, but that it would in part rise and spring up again in these men. For if to refuse to have Communion of Sacraments with evil men, and to separate because discipline is not exercised in casting out of evil men, be not a main part of the Schism of the Donarists, I am too dull to understand the sense of St. Augustine; and if I mistake him and their Heresy, I err with Plato, and many learned men share with me in the same misprision. If they shall say, That they separate not from all Churches, but only from those Congregations that are so corrupt, and therefore they are neither Donatists nor Schismatics:  
I answer:  
1. Might not the Donatists have put in the same Plea, 
Altingius probl. Tom. 2. part. 2. problem. 17. p. 329. Junius in contro. 4. Bellar. p. 1165. Ames. de cas. Consc. l. 5. c. 12. p. 288.  who when they divided themselves from the Catholics had a Communion with the many Churches of their fraternity? Adhuc ista verba communiter dici possunt, potest enim & alius dicere, as Augustine; this is the common defence of all Schismatics, that when they leave one Church, they go into another; but as Altingius will give them one veny, Quibuscum coenam sumere detrectamus, eorum fraternitati tacitè renunciamus: So secondly, let them take a blow from the famous Junius to beat down this interposition, Schismatici comperiuntur multi, qui non à spiritu aut capite aut à corpore discindi volunt, sed ab hac, illave ecclesia (i.e.) membro particulari corporis ex infirmitate particulari; especially if, as Ames addeth, the separation be propter causam omnium ecclesiarum communem (as we suppose it is, being causâ morum corruptorum, scandali, aut singularium offensionum, 
Trial grounds, Separate. c. 10. p. 197. Sacramentorum Communione sociamur. Contra Donatist. post. Collatine. c. 28. Tom. 7. p. 127. Sacramentorum participandorum communione cohaerere. Ibid. c. 21. p. 126. In una congregatione paria Sacramenta tractantes. Contra Parmen. l. 3. c. 2. p. 13. Malus frater, propter communia Sacramenta. Collat. cum Donatist. prima die. Si in communione Sacramentorum mali maculant bonos, si propter ipsam tantam Communionem Sacramentorum mali perdunt bonos. Contra Crescon. l. 2. c. 35 36. p. 5. Tom. 7. Commixtos bonis malos intrà retia suorum Sacramentorum. Brevicul. collat, cum Donatist. 3. die p. 118. Bonos malis in communione Sacramentorum misceri. Fulgentius l. de fide ad Petrum.  wherein all Churches may be alike concerned.) If they shall think to evade by telling us, that they hold communion in other Ordinances, not only Mr. Ball gives sentence against them; That to use one Ordinance, and not another, is to make a Schism in the Church; but St. Augustine hath forestalled their Plea, who as he makes external unity and communion to consist mainly in the participation of Sacraments, so he constitutes much of the Schism of the Donatists in their refusing to have communion in Sacraments with the Catholics. And though I deny not that they renounced and protested against all other communion with the Orthodox, as well as in the Sacraments (to which height and wideness of separation the Independents have not risen or removed) yet do they symbolise with them in the kind, though not degrees of their Schism; for there may be several stories of building one higher than another, yet all upon the same foundation: And these Duties notwithstanding wherein they communicate with others, they account no acts of Church-fellowship, or Ecclesiastical Communion, but such as they can dispense unto Pagans also. And themselves also seem to constitute the root of Church-fellowship in the Communion of Sacraments, owning none to be of their Churches, but such as communicate with them of the Supper of the Lord. As therefore they applaud the fight Cock, which having lost one eye for the battle, turns away his blind side lest he be stricken, where he can least ward the blow: so I cannot blame the Apologists to seek to sequester from the question their gathering into their Church such as separate from and renounce communion of Sacraments with their own Congregations, which is the grand heteroclyte and chief anomalon of their way; which (as Calvin saith of the point of Justification controverted between us and the Papists) would they retract, it would almost quit the cost to grant them all the rest. But the lawfulness of this they undertake to assert hereafter. But Aut deme verbis, aut adde viribus, for the words require more than a City: In the interim, they abstract the state of the question, and deliver it in this form, Whether in the reforming of a long corrupted Church it be necessary that all the members thereof do submit to some examination or trial of their knowledge before they be admitted unto the Lord's Table? This question they fear not to maintain in the affirmative.  
Et cùm magna malae superest audacia causae,  
Creditur à multis fiducia.—  
They suppose corruption in their Churches, (and he hath no fire of divine love in his heart, that hath not Water limbecked out of his eyes to see it) Men well satisfied with the present frame and temper, not looking on them under any such disorder, they can expect little of reason or truth from — Vox tua facta mea est; If we could as easily accord in other things as this, Et duo concordes animo moriemur in uno; Only I cannot tell, neither should I concur with them in a desire nor much to dispute with such; for the more they are sick, they the more need the Physician, and though Cain be not his brother's keeper, yet Jacob holds him by the heel, detinet gressus suos (as Bernard allegorically interprets it) and though they seem never so incurable, yet he that lay 38. years diseased, might perchance have been sooner cured, had he not wanted one to put him into the healing pool: however, si non liberabo animam suam, liberavi meam; for Qui non corrigit resecanda, committit, & facientis culpam in se habet, qui quod potest corrigere, negligit emendare, saith Gregory. But yet notwithstanding all this, it would be the great question, whether they found, or made more of this corruption, and whether the Cure may not be as mischievous as the Malady, as it fared with Cn. Pompeius, of whom the Historian tells us, Gravior remediis, quàm delicta erant; and whether since they undertook the Cure, the Diseases have not grown more desperate and incurable, & ut antea flagitiis, ità nunc legibus laboratur; or perchance among wise and moderate men this would be beyond question, 
Hae manus Trojam erigent,—  
Parvas habet spes Troja, si tales habet,  When men of their way and principles declaim against the corruptions of the Church, Clodius accusat moechos,— And when they cry up Reformation, Clodius de pudicitia.  
And it will be farther no less questionable, why this way of examining and proscribing from the Sacrament, should be unto reformation (as quicksilver to other metals) that without which they could have no constitution, and that this Cure could be wrought by no medicine, whereof this is not the Basis, so as all the Psalms of reformation end in this Gloria; whereas I rather think (si non falsis ●ludor imaginibus) that scarce any thing hath more obstructed the work of reformation, than this enclosing of the Sacrament, and censorious driving of so many from it; as nothing more prejudiced the Roman Church, nor more helped forward the work of our Reformation, than their withholding of the cup from the Laity, which hath made them lately somewhat wiser by their harms; so as now in this Nation (what is done elsewhere I know not) the Laics are permitted the Wine, though not the Cup; out of which it is poured into a Glass wherein they drink it; for reason of State forbids they should have it in the same manner the Priests receive it, that being reserved only for Kings to be so far made equal with Priests; and if they should perfectly reform this sacrilegious abuse, they should confess a former error, and consequently forfeit their Palladium, the infallibility of their Church; and since res, aetas, usus semper aliquid apportat novi, aliquid moneat, ut illa quae te scire credas nescias, & quae tibi putaris prima, in experiundo repudies, it is possible that at length piscator ictus sapiat, and those Fishers of men too may change those Nets which drive away most Fish, for those that may enclose more, and not by alienating hearts, forfeit their hands, which might help to carry on the work they pretend to. As Saracenus Moses to Lucius of Alexandria in Ruffinus, Nunquam verior potest esse fides quae auribus capitur, quàne quae oculis pervide●ur; so let them give us some sensible effects and demonstrations à posteriori, of the aptness and energy of their way for reformation; they cannot dispute us out of our senses, and we see where they set up after eight or nine years, among several hundreds, they gain scarce so many units; and their reformation is like the filings and washings of Gold by false Clippers, only to impair and embase it, like Dioclesian's deserting the Empire to attend a Garden; or like Woolseys' destroying forty religious houses (as they were then accounted) out of the ruins thereof to build two Colleges. Nay, they do not edify after that proportion, nor to that similitude. As whom they admit, have liberty given to believe what they list (liberty in things of the mind, being the great bait or philter of Independency) so those whom they reject, are like enough to take liberty to do what they list, little or no care being taken of them; and they being cast off without any great crimes, may be careless what they do, since they can speed no worse, though their crimes become greater. I know nothing can so much excuse the former frame and temper as the succeeding; as Augustus' adopted Tiberius to reflect more glory upon his own reign by comparison with his Successors, comparatione deterrimâ sibi gloriam quaesivisse, saith Tacitus; nor any thing that can more endear the present frame and temper of the Church, but the like fear which the old woman had that prayed for Dionysius of Sicily.  
It is no new thing to transfer upon others our proper faults: Me suo nomine exulem vocat; as Nero set Rome on fire and charged it on the Christians, and yet all the time of the burning too he sang some of Homer's doleful verses: but ori digitum, for the forefinger that used to stop the mouth, had the attribute of salutaris from antiquity.  
But to revert to the question, as stated by the Apologists. If there were no other Gulf between us, but the necessity of Examination of our knowledge, in order to our admission to the Sacraments, we might sooner come together: but yet, first, why this should be only necessary in the reformation of a long corrupted Church, and not be of a stable permanent necessity (seeing knowledge is always needful in every Communicant, and they will be satisfied that every one is knowing, and that satisfaction cannot be had without examination, as they pretend) they have not favoured our ignorance so fare as to tell us; and I doubt we shall need not only some Delian diver, but Elias himself to come to resolve us.  
2. In reformation of a long corrupted Church there may be an obviousness of reason to examine those that are corrupt, or suspected to be so, but all are not so (we hope,) and why all should then pass under examination, our dulness needs to be prompted to apprehend the reason.  
3. It had had more of rational congruity to examine in reforming an ignorant Church, rather than a corrupt, for there may be knowledge enough, where there are corruptions too many.  
4. We are left in a mist also, and need to have it cleared up to us, how they understand the Church to be corrupt; whether with the Brownists (the comparative degree of this separation) they suppose the reformed Churches to be corrupt in the first constitution, and in Essentials, which though directly they affirm not, yet implicitly and by consequence they seem to say it; why else do they gather new Churches, and separate from the former Congregations? Among Heathens they might find a proper sphere for such activity, not here; if there be Churches already gathered to their hand; and they cannot, in my sense, stand firm and unshaken upon this degree or stair, unless they ascend to the superlative degree of separation, and require a farther probation in order to the re-acception of the other Sacrament; and so as the Papists upbraid us to have had no Church before Luther, they will gratify them farther, confessing that till now gathered by them, we had none since.  
5. If they suppose corruptions only in Accidentals, in doctrines not fundamental (but that charge they have seemed to wave;) or in discipline and manners, this indeed is the way to keep the power in perpetual exercise, & qui velit potestatem, perpetuam velit, for whatsoever the Donatists may talk of a Church in this world without spot or wrinkle, yet as Beda tells us (who according to his wont took the hint thereof from Augustine) while the Apostle saith, 
Retract. l. 2. c. 18.  That he (viz. Christ) might present to himself a Church not having spot or wrinkle, he first said glorious, sufficiently signifying when she should be without spot or wrinkle, to wit, when she should be glorious; here she may be fair, but among women (only by comparison) and yet is black still, habet aliquid Aethiopici decoris, as Origen. Since than Corruptions will still be, and Reformation thereof ought always to be, they need not have limited the necessity of examination in these terms, in reformation of a long corrupt Church, but have determined it always necessary.  
6. And of necessity we must cast dirt in the faces of the Churches of God, that have preceded us, as well in dignity as time, if in reformation of a long corrupt Church this examination be necessary. The godly Judges and Kings of Israel and Judah, with the assistance of the Prophets and Priests, oftentimes had a zeal like fire to consume the grown corruptions, and purge and purify the Church; yet there is no light that there was any such fiery trial of those that were to come to the Sacrifices or Sacrament. St. Paul begot the Corinthians to Christ, and that body by many distempers soon grew corrupt, and in purifying thereof, the Apostle prescribes no such looking to the state of those that were to be admitted to the Sacrament, he only commands every man to examine himself, none to examine another; not to take our Prospect at too great a distance: The Morning Star of the Reformation arose to dispel and clear the contagious Mist of Popish Errors, Superstitions, and Usurpations; yet we cannot discern the least foot-step of any such way of examination, but whosoever professed a desire of Communion with them, was accepted and received into fellowship with them in the Sacraments, unless by any notorious crime he forfeited it.  
7. And if the question thus stated be the mark the Apologists shoot at, let us with a touch only, and in general here, try how their arrows will fit or reach it. They have mustered up in the 25. and following Sections, sundry Arguments grounded on Texts of Scripture, to verify their judgement, and defend their practice: Doth any of them conclude the question thus stated? I beseech you try in which of their Syllogisms is this Thesis, the conclusion; It is necessary in the reformation of a long corrupt Church, that all members thereof submit to some examination of their knowledge. Nay, which of them mentions any examination, (only one Text speaks of giving an answer, but not to the purpose) or which specifies the Sacrament, as that in order whereunto the duty enjoined is to be performed? one excepted, where is a command for men to examine themselves, none to submit themselves to be examined by another. The withdrawing from, noting, not eating with, not giving holy things, or casting pearls, shutting up, keeping out, etc. is to be understood (in their own sense) of men of wicked lives, nothing here intended of men defective in knowledge, and neither can examination be concluded out of the Texts, but by making petitio principii the medium, viz. that what is there enjoined as duty, cannot be complied with, but by such examination. But then for the limiting and restraining of all to the time of Reformation of a long corrupt Church, the Chemists that can extract oil out of steel and flint, volitant velut umbrae, compared with these men, whose omnipotence of Logic can create something out of nothing. Who ever till now suspected, that only in the reformation of a corrupt Church things ought to be done in order and decency? The precious to be separated from the vile, that we should be delivered from unreasonable and evil men, and withdraw ourselves from every brother that walketh disorderly; That we must not cast pearls before Swine, and give holy things to Dogs, nor be partakers of other men's sins; that we ought to obey them that rule over us, etc. As if at other times, when a long corrupt Church is not to be reform, we need not, nor are obliged to do any of these things. Diogenes seeing a roving Archer, ran to stand at the mark as the safest place; so surely all the Apologists shafts are shot so extremely wide, that I may willingly choose to keep myself at this mark, which they set up for the state of their question, and yet never fear to be hurt with any of their arrows.  
Concerning examination the paper did never absolutely oppose it as precedanous to this Ordinance (as they suggest.) I might say to the Apologists as St. Augustine did to Cresconius, Lege prius diligenter contra quod scribis, aut intellige quae dicuntur, aut noli quod intelligis vertere in aliud; for the very first inspection into the paper will clear it of that charge: it is denied to be necessary that all be examined, but it is affirmed of some (viz. such of whom there is a violent suspicion that they are ignorant) that it is meet they should be examined, and these propositions carry neither diagonal, nor interpretative contradiction.  
Though they have not yet prompted us with the least Jota of Scripture that might enforce this examination preparatory and dispositive to the Sacrament, nor helped us to the smallest colour of reason to evince it to be more requisite, in order to the Sacrament, than other Ordinances, yet we shall here tell them:  
First, that we do not so much question the conveniency of examining, as the necessity thereof: Durum est quod necesse est, said Quintilian. As love is the sweetening of labour, and ubi amor est, non est labour, sed sapor; so necessity is the embittering of all undertake, like the Salamander which if laid to the root of a tree, it never flourisheth or prospers. Quod cogitur, altera mors est. As the Colossus at Tarentum might be moved with a finger, but not at all stirred, if one set his whole force to it; so many may be facile to go that are impatient to be driven, and less cheerfully choose to do that which they cannot choose. It is a memorable Story which Cardan tells us of him in Milan, who having in sixty years been never without the Walls, yet when the Duke hearing thereof sent him peremptory command never to go out of the Gates during life, he that before had no inclination to do so, yet soon died with grief to be denied the liberty of doing it: Because therefore we would not be brought under a yoke or into bondage of any thing, we strive to stand fast in that liberty wherein, we think, God and the gifts which he hath given us, have set us free.  
2. We do not altogether dispute whether they may call men to examination, as whether it be so necessary, ratione medii, so as that if they will not come under it, they have power for that cause only, to keep them from the Sacrament. 
Lo. Verulam.  We shall say of this matter, as a learned Man doth of Alchemy, which intends to improve base Metals into Gold, and then with one drop of that Elixir to transmute a whole Sea of Quicksilver into Gold; That the foundation is more facible than the superstructure, the antecedent more rational than the consequent, the proposition more plausible than the inference: So in the first part they may pretend colour, but in the second are blank. A Landlord may require his Tenant to bring forth his Lease and show his title, but if he think himself not obliged to produce it, it follows not that he may be thrust from his Tenement. When Bellarmine arguing for Auricular confession and agitating the History of Nectarius, 
Bellarm. de penitent. lib. 3. cap. 14. pag. 304, 305. tom. 6. Denison de auricul. confess. cap. 14. p. 92.  objects that Adversarii non admittunt homines ad Eucharistiam nisi exploratos, and for proof thereof, besides Melancthon, citys Calvin, Interim quin sistunt se oves pastori, quoties sacram coenam participare volunt, adeò non reclamo, ut maximè velim hoc ubique observari: Dr. Denison answers, Illam consuetudinem probant— illud tamen ut ab ecclesia susceptum, non à Deo praeceptum, exigunt. And howsoever this be vendicated as the Doctrine and practice of the Reformed Churches, especially those that are of Presbyterian model, yet in the necessity (and so also in the Universality) thereof, it is but a Servant lately taken in for a need, that wears the badge or cognizance of the family, but it is not of the lineage or right offspring. We know that Gentlemen of this Nation that travel into France or Holland, upon the offer of themselves are ordinarily admitted to partake the Sacrament, without examination, and even in the Church at Charenton, the most celebrious of the Nation.  
3. We do not so much oppose this pretended power of examination, as the consequence of it. As Qui veterem fert injuriam, invitat novam; so if we give place to one imposition, we make way for more, and as in God's Law, he that offends in one point, is guilty of all; so in men's commandments, he that gives up his liberty in subjection to one thing, forfeits it in all, for even in this concernment, Eadem est ratio partium & totius, and if obedience be due to one command, it is also to more, that shall come stamped with the same authority.  
4. Neither do we at all contest against an expediency of examination relatively to some persons, such as lie under a violent or morally probable suspicion of ignorance, Quando intercedit sufficiens ratio ad generandum dubium, as the School defines it, who being convicted to be ignorant, we deny not but it is fit their approach be somewhile retarded, until they are better instructed; but such whose understanding in the Gospel is well known, 
Reply to Dr. Whitgift. p. 164.  or which do examine themselves, Mr. Cartwright saith, their meaning is not they should be examined: and when there shall appear an expediency of Examination, none but will say, it may be done aswell in private, and that it shall sort better as well with charity, as prudence, to do it so.  
But though palpably ignorant persons may be excluded, yet it is a fallacy of the consequent to conclude that therefore all must be examined. There are some that are elevated above all suspicion of ignorance, and there are other ways of discovery of ignorance besides particular examination upon interrogatories. Themselves tell us, that they examine none that are taken to be Disciples, and therefore they may know them to be such without examination, by their education, discourse, actions, and employments. Were a Pastor so familiarly conversant with his Flock, as he ought to be, and is some think employed not only by Paul's preaching from house to house, but also by those alike-used Scripture idioms, the Church in or among you, and you in the Church; or did not deem the feeding of the Lambs by catechising, to be beneath his magistery and greatness, he would need no other marks or signs to know his Sheep by, than such as he might take from common conversation.  
Even themselves say that Christ needed not to examine his Disciples before they did partake of his Supper, because they were known to him; §. 12 but if their Sheep be not also known to them, they are no good Shepherds that practically know their duty.  
But to dispute, No ignorant person ought to be admitted, therefore all aught to be examined whether they are ignorant, is (as I have elsewhere instanced) as if I should argue no Idiot ought to manage his own estate, therefore all aught to be examined, whether they are Idiots, before they be admitted to the mannagement of their Fortunes, and is somewhat analogous to Bellarmine's reasoning, that because Ambrose censured Theodosius, therefore he was a lawful Judge of him in an external Court, to examine matters in order to his sentence, who notwithstanding proceeded only ex evidentia facti.  
And however, we cannot think it fit to examine silly Maidservants, what is the Essence of God, that is a depth too great to put an Elephant in, much more a Lamb; The Philosopher could say, De Deo hoc tantùm dic, Esse; and Gregory better, Ne vocabula quidem Dei naturae congruentia reperire homines possunt, and therefore the Deo cùm dicitur, dici non potest.  
And we should also think it very useful to affy the Standard of the Sanctuary, and to determine what measure of knowledge may be a competency for the Sacrament. It is evident that the Catechumeni presently upon their baptism were anciently admitted to the Eucharist, 
Durantus for this citys the authority of many Fathers the ritib. Eccles. lib. 1. cap. 19 p. 161. Albas'. de veter. Eccles. rit. l. 2. obs. 22. p. 315. Mr. Ball answ. to Can. 2 part. p. 58. Silvius 22. ae. qu. 2. art. 10. conclus. 3. p. 28. Usher serm: on Ephes. 4.13. and answer to the Jesuit p. 311. & 312. Bellarm. de Verbo Dei l. 4. cap. 11. Hieron. ad Pammach. tom. 2. p. 238. hist. l. 7. c. 30.  and yet Albaspinus tells us, that during their catechumenacy they were taught nothing the arcanis Sacramentorum; and the profession at first required of all that were received to Baptism (as a learned Divine affirmeth) was that they believed the Father, the Son, and the holy Ghost; Regulam fidei per baptismum accipimus, saith Irenaeus; qui baptizandi erant olim solitos reddere seu recitare Symbolum, is affirmed by Silvius, out of many ancient Authors. In the Eastern Church, they recited the Nicene; in the Western (who, saith Bishop Usher, applied themselves to the capacity of the meaner sort more than the Eastern) the Apostolical, and both he and Erasmus show, that the Apostles Creed (which the Fathers called regulam fidei) was not so large at first as afterward, when it was enlarged by accession of sundry Articles occasioned by the emergency of several Heresies and other occasions. Bellarmine is very confident (and we take up this arrow to shoot it back against himself) that the Apostles never used to preach openly to the people other things than the Apostles Creed, the ten Commandments and the Sacraments, Hierom tells us in his time, there was but forty days allowed for catechising the Heathen, Ut per quadraginta dies publicè tradamus sanctam & adorandam Trinitatem, saith he, (which insinuates what was the Doctrine taught them;) and the same thing Cyrillus Hierosolymitanus & omnis testatur antiquitas (adds Victorius in his Scholia;) and Socrates relates the whole Nation of the Burgundians were catechised seven days, & the eighth were baptised; and if we may judge of their proficiency by the time of instruction, it could be no great stock of knowledge, that aliens from the Church and Faith could acquire in that interim, in all probability not so much as the Children of the Church may do after so many years teaching, as the other had days.  
The Apostles themselves at the first institution had a very small cantle of knowledge, who had only an implicit Faith, even of the death and resurrection of Christ, as appears, John 20.9. and Luk. 9.44, 45. and 24.7, 8. neither do we find they had any other preparatory instruction concerning the Nature and ends of the Sacrament, save what was collected from the words of Institution, which we propound not as a sufficient extent of our knowledge, or that we should content ourselves with such a measure, but as a restraint upon their rigour, and that they should accept a less stint than what they exact.  
But notwithstanding if some are weak in knowledge, it is no unlikely way to improve it by frequent partaking of the Sacrament, where the great mystery of the redemption of the World by the death of Christ, is so sensibly showed forth; so as to suspend men because of their mean knowledge is, as if they should deny them the means, because they have not fully attained the end: and if profession of Faith may serve in lieu of examination (as the Apologists insinuate) the very coming to the Sacrament and partaking thereof is a kind of real profession of Faith. And Aquinas tells us, 
Addit. ad 3. q. 5. ar. 2. Durand. 4. d. 17. q. 14. Loc. come. part. 4. p. 194.  Sacramenta sunt quaedam protestationes fidei, or signa protestativa fidei, as Durand, an owning of Christ externally; and engaging to believe in him; they profess their Faith as touching the body of Christ nailed upon the Cross, and his blood shed for their salvation (saith Peter Martyr) confession being to be made with outward actions, not only with the mouth: And if any oral and explicit confession was thought fit to be made, it was only the joining in the public repeating of the Apostolic Creed, which in the Eastern Churches usually preceded the Sacrament: and therefore in the third Council of Toledo it was decreed, 
Cano. ●.  Ante communicationem corporis Christi & sanguinis, juxta Orientalium partium morem, unanimiter clarâ voce sacratissimum fidei recenseant Symbolum, ut primùm populi, quam credulitatem teneant, fateantur. Besides, the adding Amen to the words of Consecration, wherewith (saith Ambrose) the Elements were delivered, quibus singulis vescentes confessionem fidei suae addebant, respondentes, Amen: Chemnitius saith, was a profession of the Faith, 
Exam. Trid. Concil. part. 2. p. 107. Idem p. 111, 112.  and the same learned Man adds, that therefore in Festis solennioribus tota multitudo ad majores Basilicas conveniebat, & ibi solennis quaedam Communio celebrabatur, Ut quisque publicâ professione ostenderet se esse membrum ecclesiae, and this, he saith, was enacted to be done by the Agathense Council; where observe that he speaks of tota multitudo, not five of five hundred, and so many at these times convened, that one Church could not contain them, and Leo prescribes that therefore sacrificii oblatio reiteretur: and sure every man's proper reason will dictate to him, how impossible it was that in such a confluence there could be a trial of every man's knowledge and holiness, which could neither be perfectly known to them that in such manner administered. 
De re Sacrament. l. 2. p. 52.  Hospinian speaking of the solemn communions upon the greater festivals, tells us, Nec malo consilio haec solennis communio instituta fuit, sed ut hac publicâ professione declararent se esse membra verae ecclesiae, & admonerentur sicut unus est panis, ita multos se unum corpus esse, atque hoc modo consensus in doctrina & fide retinerentur.  
So when Erastus objected, that sinners were called to the Sacrifices; Beza answers, Such sinners as testified their repentance by their sacrificing: and if to sacrifice were a profession of repentance, then to come to the Communion, by the same proportion of reason, is a profession of Faith, and the Priest might have as rationally examined the truth of the Sacrificers repentance (which he did not, but charitably judged of the sincerity of his heart by the offerings of his hands) as the Minister may now make research into the knowledge of Faith of the receiver. §. 10 And at the Passover, the antitype and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Lords Supper, and the same in substance with it, as themselves affirm: we have not the least. Evidence that there was, but there are Arguments that there could be no such examination of the partakers; 
Rivet. Gerhard.  for though the owner had brought the Lamb to the Courts of the Temple to be killed by the Priests, which the Learned deny; yet it was eaten at home by the whole Family, to whom the Master taught the end and use thereof, but called none to account what understanding they had of that, or any other mysteries. Let them, if they think it expedient, and will afford the pains to do it, examine men also of their aptness to profit by the word, and of their proficiency thereby; but as if men decline and will not come under such examination, we cannot allow them to shut them out from hearing the Word; so neither can we permit them to exclude all from the Sacrament, that conform not to be examined in antecedency thereunto.  
Yet if the Apologists would only bring us all under the necessity of an unlimited examination of our knowledge, to have peace with them, we might be content interpretatively to put out our right eye, and subject ourselves to a suspicion of our ignorance. But 
Ad populum phaleras,—  
Ego te intus & in cute novi.—  A satisfaction concerning men's knowledge and verbal examination in order thereunto, is not only nor principally contended for by them, nor alone or chief questioned by us. They insist on it to be satisfied of their Holiness, and without real proof thereof they admit none to fellowship in the Sacraments, which they tell us are the privileges only of the Godly: This is that Helena that chief sets us all at War, and hath kindled those flames: they suppose that to be a Church-member with a dogmatical faith, gives not a right of being admitted to the Sacrament, or is the Directory for them to admit him: Neither is a negative holiness sufficient to be free of scandal, but he must give positive signs of sound grace; nor that it is enough they have nothing against him, he must show some evidence for himself of real holiness: it avails not that they know nothing to the contrary, they must have farther satisfaction; they grant not that every intelligent member of the visible Church hath a right, till he have forfeited it; but allow no title till he have pleaded and approved it by some evidence that he is a member of the invisible Church: They repel not men for notorious Crimes, nor in any formal judicial way of Censure, but because they are not satisfied concerning them, or they have not merited their good opinion. Nay, I would particularly instance in some that after admission have been laid aside, not for want of grace, but for lack of some degrees thereof, as for not being humbled enough; and for defect of such satisfaction, or almost upon suspicion of the unsanctified estate of some, in whom they may perchance observe some inordinateness, they suspend themselves (rather than those which are the far greater number) from the Communion, gather a new Church of those they suppose more pure and holy, and erect a separate Altar, whereby they directly fall within the definition given of a schismatic by the great Council of Chalcedon, Qui seipsum à Communione suspendit, collectam facit & altar constituit. Had the Apologists conformed their Churches to the Presbyterian model, set up and settled that form of discipline; had they retained the Celebration of the Sacrament, and constantly at their appointed times administered it in their proper Churches, and admitted all those that they could not particularly charge with, and plainly convict of some scandalous crime (and notorious, according to the received definition) what Silenus said was the greatest happiness of this world, had been the felicity of this controversy between us, Never to have been born, or soon to have died: yet they suggest,  
1. That in yielding that scandalous and notorious sinners may be suspended, I prevaricate, by granting the main of the question, and yet opposing them stiffly. 2. They impute it to me, that my concessions look one way, and my arguments another, implying, as if I did covertly dispute against the power of Excommunication. 3. They obliquely charge upon me, by some insinuations, as if I were inimicous, and had some animosities against the Presbyterian Government.  
But to the first, 
Praevaricator est quasi varicator qui diversam causam adjuvat prodita causa sua: quod nomen Labeo à varia certatione tractum ait; nam qui praevaricatur ex utraque parte constitit, quinimo ex altera. Cujac. observat. Or it is a metaphor taken from vari, those that have their knees out of joint that they touch above, and the feet are fare asunder; so they that strive together and are friends privily, are called Prevaricators. Dr. Andrews.  (not to question how properly they apply the word prevaricate) though the main had been granted, yet some lesser and collateral things might merit my opposition, as well as they have found their defence: but yet having the main in grant, I should have thought, that to defend these pettier things, were a play not worth their lamp. But that which they call the main was never the least part of the thing controverted, being yielded without all controversy. It is indeed the main Fortress and Castle whereunto they ratreat upon every charge, though they will find the Gates thereof shut against any refuge for them: verily all the fatness of their discourse ha●h no other relish, but that there is a power, and that it is a duty to exclude such as are nefarious and scandalous from the Communion. Were the Apology deplumed of those feathers which are but borrowed, in respect of what is proper to our question, it would show as naked as Aesop's Crow; but their Arrows thus feathered, as little hurt me, as hit the mark they have set up; for if I had blended the beams of the Sun with my ink, I could not have made it more clear or lucid that I am not among the Antipodes to that Thesis; rather the abstract of our difference, and the punctual state of the controversy between us, is compendiously this: They think none aught to be admitted to the Communion, but such as give satisfactory signs of knowledge and holiness; I suppose they should exclude none but those that are signally ignorant and flagitious. They require a positive probation as necessary, and that demonstrative proof ought to be rendered of their godliness, I judge a negative trial sufficient, so as to have nothing against them, and that they be not obnoxious for any notorious wickedness. They will admit none, whose sanctity may be doubted; I allow only such to be rejected, whose crimes are notorious: They argue, that because none but such as are fit and worthy aught to be admitted, it is therefore necessary to make trial generally of the fitness of all, and not finding a competent number of fit persons in their proper charges, that they may separate into a new Church, gathered and made up only of such as they judge to be fit; I suppose the fallacy of the consequent in both, is the first limiting and restraining their probation within anguster bounds (those that are not notorious or not violently suspected, needing no trial; and those that are notorious, being for the most part past it, and tried to their hand;) and in the latter I concede no liberty at all, and though de jure and speculatively only fit persons are to be admitted, yet de facto and practically all intelligent Church-members that have made no public forfeiture of Church-privileges and interesses, nor of good existimation, that bonum depositum in aliorum mentibus, are regularly to be deemed and accepted as fit, and accordingly to be admitted. These are the proper issues between us, and what is heterogeneal to these is ignoratio elenchi; and where they should defend these hypotheses, and vindicate this course of theirs, only to contend for the power and duty of Excommunication, is it not Andabatorum more, to fight blindfold? or seeing it to be best for their advantage, to run at tilt, not against a fight enemy, but a wooden image of their own erecting, fitting the mark to their arrows, not suiting their shafts to their scope; and in effect is nothing else, than as if a Tyrant, to justify his rapines and persecutions, should plead the just power of Kings to punish ostenders upon lawful process. For let them punctually answer, are all these jure aut juridicè, excommunicate or suspended, whom they admit not? Are they de facto, grossly ignorant, or notoriously wicked and scandalous? They cannot say it, and they deny that they think it, let them then recount these two assertions, That they admit all, save grossly ignorant, and notoriously criminous; and yet these whom they exclude, are not such. St. Augustine never more urgently pressed Petilian and his Hyperaspist Cresconius, to answer that question, Si Conscientia certè dantis attenditur quae abluat accipientis, etc. than I shall importune the Apologists to satisfy this Dilemma: Those many whom you reject from the Communion, are either judicially sentenced for notorious sins, (and then I will confess that they are justly separate from you;) or else not so censured, and then you must confess you unjustly separate from them. To say they are not willing, is to say contrary to what they profess, who complain of being defrauded of what they have such a will to partake, Varus ait, Scaurus negat, utri creditis? To suggest it is their fault that they partake not, is to make them culpable for not taking that which they cannot have; for when had they a Synaxis in their Churches? To tell them they must come at Pyworthy, (where he that tells them so, is Pastor of no Church there; those that are so told, are not the flock of any Pastor there) they might as justly call them to Exeter; and would they come there, they must notwithstanding come under this probation, and wait upon their good pleasure and gracious opinion, which is the thing questioned, and sets the business in the same posture as before, after all these palliations. So that in the conclusion, when they tell us elsewhere, he that puts them to prove that persons knowing and not scandalous may be excluded, shall hear of their refusal; we must say to them, we do indeed hear of their refusal, but it is only to prove this, not to do it, whiles they exclude these whom they dare not say; and if they did, we should knowingly gainsay, that they are ignorant or scandalous.  
To the second, that my Concessions look one way, my Arguments another, (as if like the Parthians I turn my face from that mark I shoot at; or like Faustus, that pretended to write against Pelagius, yet half justified him) it had been a just debt, if not to me, that I might see my error; yet to themselves, that we might see their truth and ingenuity, to have instanced in any one argument of mine, that pleads against the power and duty of Excommunication. No, when the Civil Magistrate is become both the Son and Father of the Church, I do not think that the opening of his Praetorium should shut up the Ecclesiastical forum exterius, nor the exercising of his sword, lay the keys aside to rust: Let them not be tried to open other Locks than they were made for, that Moses may have no cause to say the Sons of Levi take too much upon them; we shall no more repine at Aaron's keys or rod, than at Moses sword. I am sensible these are different Administrations, and have several reasons and ways and ends. There are some Crimes which need Censure, and sometime the Civil Laws take no hold thereof, nor can the Civil Courts take cognizance of them; and the Magistrate punisheth, though the Offender repent; and is satisfied when the pain is suffered, or mulct is paid, whether he be penitent or not. The Church hath a contrary method in her punishments, and which are not properly punishments, but castigations; the holy and prudential ends thereof I have elsewhere displayed: I do not therefore hold it fit to excommunicate Excommunication, though I judge the undue conduct and culpable exercise thereof to be suspended. Let it not be 1. too frequently inflicted, it being Medicine, not Food; and Physicians tell us, that Medicines lose their efficacy by ordinary use; and though cacochymy give indication, yet continual Purge brings the habitude of the body to a cachexy; and in the Timpany, to let out all the water without stops and intermissions, destroys the Patient. 2. Nor too precipitate, Nulla unquam de hac morte hominis cunctatio longa est, And Avenzoar (they say) trembled three days before ever he administered a Purge: 3. Nor ordinarily, until after frequent admonitions, & afflatur omne priusquàm percutitur; let all other good means be used, Cuncta priùs tentanda,— Let it be as Physicians say of Antimony, that it must be like a cowardly Captain to come up to the charge last of all, and after all others; let it be only upon obstinate impenitence, and when it is immedicabile unlnus, then quaecunque medicamenta non sanant, ea sanat ferrum; as saith Hypocrates. 4. Let it not be for any thing, but scelus, or affine sceleri, that which is interpretativa negatio fidei, gross abominable iniquities, whereby the Church may be defamed, and the enemies have cause to blaspheme; and such as may be stumbling, blocks to other men's Consciences; such sins as appear omnibus execrabilia, as Augustine, and are excessus peccatorum, as Estius speaks: let it be not inflicted for smaller faults, which else would be (as Parisiensis tells us) as if to kill a Fly on the forehead, we should knock a man in the head with a beetle; and let not such purity be required from men in order to their safeguard and immunity from this Censure, as Anabaptists exact; who, as Marlorat tells us, 
Marlorat. in 1 Cor. 51. Ball trial of the grounds of Separate. c. 10. p. 187.  Ante Communionem protestantur se tantam habere Charitatem, quantam Christus in cruse pendens. 5. Let it be for such Crimes as are notorious by public notice; not if one or other, (though perhaps the Minister be one of them) do know thereof; but let them be such as are scandalous in their course, commonly defamed by evidence of fact, or confession or proof of witnesses; and if not by innumeris documentis testibusque; as Augustine pleads, yet by more than one; for uni testi, ne Catoni quidem, credendum est: even when the great cry of Sodom came up, yet God went down to see, whether they had done altogether according to the cry; Si regnas, jube, si judicas, cognosce. 6. Let it be done humili charitate & benignâ severitate— sine typho elationis in hominem, & cum luctu deprecationis ad Deum; 
Aug. count. Parmen. l. 3. c. 2. Tom. 7. p. 13.  and as it is said of Augustus, Priùs suas lachrymas quàm alienum sanguinem effudit; for otherwise, 
— hujus enim summi raríque voluptas  
Nulla boni, quoties animo corrupta superbo  
Plus aloës, quàm mellis habet,—  Let it be thus regulated without humane wrong in hypothesi, and let it in these pass as of divine right.  
The greater Excommunication I mean; for as concerning Suspension, which they call the lesser Excommunication, I am deceived if it may not be called the least in the Kingdom of Heaven: the Tree from which that Wood was gathered, was of a later rise and spring in the Paradise of God, not of the first planting, and hath no divine ground to fix its root in; if there be any Characters in Scripture asserting expressly, or by plain and easy consequence the divine right thereof, 
See this amply discussed,  or any footsteps thereof in the tract and course of all the ancient Church, so as that any were suspended from the Sacrament, that were not separate from the body of the Church by Excommunication, those characters and footsteps are too small to be discerned by my dim eyes, §. 15 without the help of spectacles to be lent me, or my Horizon too narrow to reach them, unless their hand, like that in a margin pointing to the places, shall lead me nearer to them. Tertullian I am sure defines Excommunication of what kind soever it be, à Communicatione Orationis & conventûs, & omnis sancti commercii relegatio. I am not ignorant there is frequent mention in the Casuists and Schoolmen, of excommunicatio minor, but these bear no weight, where these men hold the beam; yet notwithstanding it may have place, and be of wholesome use, when men strongly accused, or violently suspected of offences in their nature scandalous, are under trial, and as it were pendente lite; in which respect it may pass, as gradus excommunicationis, as Ames calls it; and if they will give that name to a deferring to administer to those that are manifestly ignorant, while they are under catechising, I shall not contest against it, and besides I should be no eager Opposite thereunto; because as Alcibiades acquired more esteem, because Socrates loved him; so I should be more indulgent to this act of discipline, by reason it hath the favour of some godly learned men, and seems also to march under the Colours of Prudence, and pretends to wear the cognizance of Piety and clement moderation, and only under the notion of clemency; and upon account thereof, we may give a passport to that, which is the main weapon wherewith the Casuists and Schoolmen fight for the lesser Excommunication; and from whose Armoury, the Divines of this judgement have borrowed it, That he that can do the greater, can do the less; which having many other limitations, must especially be limited to matters of the same kind; for otherwise (for instance sake) a Justice of peace that can send a man to the Goal for Felony; which is the greater, cannot commit him to the Prison for Debt, nor likewise in matters of the same kind. However it may go upon the account of clemency, it cannot pass upon the score of justice; for a Judge that may for a crime take a Malefactor's life, may not nevertheless deprive him of his eye for that offence; yet so as suspension be exercised in such a regular way as excommunication ought to be, and for such notorious scandals as merit excommunication, (for then the person suspended seems excommunicate, jure, licèt non juridicè, in fieri & si non in facto esse, in actu signato, si non actu exercito, demeritorie, etsi non effectiuè, and so our ground may still lie unshaken, that every member of the visible Church, not uncapable through natural disability, hath a right to the Sacrament, while these in such manner suspended, though not fully and formally cut off from the body of the Church, are yet having a virtual excision, no complete members thereof; and being much loosened, have loosed much of the privileges founded in, and resulting from Church-membership,) I say with these qualifications, though this Jephtha be the Son of a strange woman, yet since he may fight for Israel against the Ammonites, I shall not vote to cast him out; and though like an Heteroclyte, it be among those quae genus variant (having not that kind of evidence and authority which excommunication hath,) yet if it do not flexum also (and deflect to any inordinateness, among those which novato ritu deficiunt superantque) for my part I shall not proscribe it: Even menial servants merit some respect only for wearing the Cognizance of noble Families; only as they distinguish the Roman gods into those Majorum Gentium, & Semidei, seu Indigites & Semones; so let there be a distinction among acts of discipline, of those that are originally of a divine impression, and necessary, and such as are of later prudential Edition, and expedient only in some cases.  
And to proceed farther, 
3. Disp. 7. q. 17. punct. 1. p. 1387.  I am not altogether of the judgement of the School and the Casuists that determine, Abstinendum à sententia excommunicationis, quando constaret non modò non profuturam peccatori, sed etiam nocituram, quia scilicet magìs indurabitur; yet I approve it with the limitations of Valentia, Tunc solùm verum esse, quando circumstantiae non essent tales, ut propter exemplum & bonum Commune redundaturum ex tali Excommunicatione videretur meritò posse negligi privatum detrimentum illius. And I do fully consent with Augustine, Si contagio peccandi multitudinem invaserit, 
Contra Par. men. l. 3. c. 2. Tom. 7. p. 13.  divinae disciplinae severa misericordia necessaria est,— tunc autem hoc sine labe pacis & unitatis & sine laesione frumentorum, fieri potest, cùm congregationis Ecclesiae multitudo, ab eo crimine quo anathematizatur, aliena est— & eum posse tali modo salubritèr corrigi, qui inter dissimiles peccat, idest, inter eos quos peccatorum similiùm pestilentia non corrumpit,— neque enim potest esse salubris à multis correptio, nisi cùm ille corripitur qui non habeat sociam multitudinem; cùm verò idem morbus plurimos occupaverit, nihil aliud bonis restat, quàm dolour & gemitus. 
Plures numere tuti inter multos societate culpae tutior. Tacitus.  And such a course is not only suitable to civil prudence, (an example whereof we may find in Sparta, (a City of the strictest and severest discipline of all Greece) & as the best men, so the best City of Greece, might pass for the best of the Heathen world, (where though he that fled out of the battle carried afterward the perpetual Characters of Infamy, yet when such a multitude were put to flight at the great battle of Leuctra, Agesilaus thought fit to lay asleep, & suspend the Law for that time. But 2. conformable also to Divine wisdom, 
Annot. in Mat. 13.41.  not only in respect of what Grotius tells us, Quod ad poenas generales attinet, quales sunt diluvia, incendia, aliaeque id genus pests, cùm non possunt ita infligi, ut solos improbos contingant, proborum etiam paucorum causâ, Deus iis abstinet, aut certè eas temperate: but in regard of what St. Augustine proves, from the pattern of the Apostle, who though he excommunicated one incestuous person at Corinth, 
Ubi supra.  yet, cùm jam multos comperisset & immundâ luxuriâ & fornicationibus inquinatos, ad eosdem Corinthios in secunda Epistola scribens, non itidem praecipit, ut cum talibus nec cibum sumerent, multi enim erant, nec de his poterat dicere, Si quis frater, etc. sed ait ne iterum cum venero ad vos, humiliet me Deus & lugeam multos, etc. per luctum suum potiùs eos divino flagello coorcendos innuens, quàm per illam correptionem, ut caeteri ab eorum conjunctione contineant.  
And 3. the contrary course is altogether opposite to the ends of Excommunication, either general, as edification; whereas this is vastare civitatem, non sanare (as Sallust of Catiline;) & clades, non medicina, as Germanicus in another case; or special, as making them ashamed, whereas the multitude of offenders takes away all shame, as among Negroes it is beauty to be black, and they paint Angels of that colour. The civil judgements and Ecclesiastic censures, though otherwise different, yet are both built upon these common grounds, that punishments are inflicted, not because a fault hath been committed, but lest it should be; that the fear of that offence may come to all whereof the penalty hath fallen upon one; and as it fares in the Church, so it falls out alike in a Christian Commonwealth, if the Laws be not duly executed in the punishment of Malefactors, good men are scandalised, and evil are encouraged by impunity; and not only the Justice of the Nation, but the honour of Religion also is left obnoxious to obloquy: yet however no man contradicts the moderating of civil punishments by clemency, or approves the excess of Justice, which is cruelty, such as the Poet reproved in Sylla, 
Ille quod exiguum restabat sanguinis urbi  
Hausit, dúmque nimis jam putrida membra rescidit;  
Excessit medicina modum, nimiúmque secuta est  
Quà morbi duxere manus.—  He must be more than a Cherubin that deigns not to look to the mercy-seat; Nec quisquam est cui tam valdè innocentia sua placeat, 
Seneca de Clem. lib. 1.  ut non stare in conspectu clementiam paratam humanis erroribus gaudeat. It may fall out also in many cases, what Livy tells us to have happened in that of Q. Maximus, Nec minùs firma est disciplina militaris Q. Fabii periculo, quam Titi Manlii miserabili supplicio; and it is as consentient to prudence, as the practice of States, where there is a multitude of Delinquents, to choose out the fattest for Sacrifices to justice, and with Tarquin; to lop off the heads only; and where by a partial or negligent execution of Laws and administration of Justice, offenders suffer condign punishment, it cannot yet warrant or excuse a denying of subjection, or a raising of sedition, or an erecting and constituting new Commonwealths in the Commonwealth, as if men could not live with a good and undefiled Conscience where were any bluntness in the Sword, or inequality in the Scales of Justice; and why those considerations may not have some place, and the reasons thereof be in some measure applicable to Ecclesiastical censures, I confess I cannot apprehend, but am yet to be instructed.  
When the Church had no Civil Magistrate, and very many sins there were, which the Laws took no cognisance of, nor prescribed punishments for, the Ecclesiastic Censures recompensed that defect: Now when Municipal Laws under Christian Magistrates are multiplied and extended to the correction of most offences, the execution thereof might in some degree supply the neglect of Ecclesiastical censures, and comply with the greatest part of the ends thereof, as to humble, and by shame to reclaim offenders, to inhibit the contagious spreading of the example, and to remove the scandal which Religion might contract, by permitting offences to pass unpunished: for as for pollution of others (without society in sin) false testimony and sealing of blanks and the like, I think the prevention thereof to be no proper end of censures, 
1 Cor. 5.  nor find any such thing intimated by the Apostle, where he argueth and reasoneth for the putting away of that wicked person from among the Corinthians, nor suppose them to be any more effectual means to that end, than anciently in Eclipses the resounding of those aera auxiliaria mentioned in the Poets, were to ease the ignorantly feigned — solis lunaeque labores; Or the torches that were then held up were to reflect light on these great Luminaries.  
I say the Laws of the Commonwealth might in some degree supply the neglect of Church censures (which are to be exercised in palàm facinorosos, maximè si circa hos magistratus officium non faciat, saith Paraeus,) so fare, 
In 1 Cor. 5. p. 14. 67.  as to restrain and withhold men from separation, or (which is the modern Periphrasis and new notion, to blanche and palliate separation) from gathering new Churches. And this is that which to me seems cardo negotii, and that which I must insist on, that though Excommunication be obstructed or laid asleep, or culpably exercised, and so there be a mixture of good & evil in one Communion, yet there must be no separation into the new gathered Churches. The contrary opinion and practice was the very spirit and extract of the heresy of the Donatists. Calvin tells us, 
Instit. l. 4. c. 12. sect. 12.  that because the Bishops only reproved some evils which they thought not profitable for the Church to punish with Excommunication, therefore they made invectives against the Bishops, and raised a schism against the Churches of Christ. 
Morton grand impost. cap. 15. sect. 25. Martyr. loc. come. part. 4. c. 5. p. 61. Parae. in 1 Cor. 5. p. 467. Augustin. contra Parmen. l. 3. c. 1. & 2. p. 12. & 13. tom. 7.  And Dr. Morton shows us that they separated from the other constituted Churches in Africa, especially because of the mixture of Godly and wicked professors in one Communion; and Peter Martyr and Paraeus both tell us out of Augustine, that the Donatists objected to the Catholics that they had no Church because they wanted Excommunication: but St. Augustine answers them, Dicant ergo si possunt, meliorem se atque purgatiorem habere nunc ecclesiam, quàm erat ipsa unitas, beatissimi Cypriani temporibus, who yet held communion of Sacraments with men notoriously culpable in una congregatione, paria Sacramenta tractantes, and though, saith he, fiat hoc (scil. excommunicatio) ubi periculum schismatis nullum est— saluâ dilectionis synceritate, & custoditâ pacis unitate— adhibitâ prudentiâ & obedientiâ in eo quod praecipit Dominus, ne frumenta laedantur; yet as he instances in the case of Cyprian, Quia non poterant ab iis corporaliter separari, ne simul eradicent & triticum, sufficiebat iis talibus corde sejungi, vitâ moribusque distingui, propter compensationem custodiendae pacis & unitatis, propter salutem infirmorum, & veluti lactentium frumentorum, ne membra corporis Christi per sacrilega schismata laniarent; and to this truth his whole books are but one continued testimony: and for this we have better, even infallible and authentic witness, for when the incestuous Corinthian was not censured yet, neither did any, how much soever they might pretend to purity, 
1 Cor. 5.  separate themselves into a gathered Church, nor had any check from the Apostle for not doing so, or command to do it, no not if in case, as he had judged already, that wicked person should not have been put away from among themselves. And when the Angel of the Church of Thiatyra suffered that woman Jezabel to teach and to seduce, 
Revel. 2.20. and 24.  to commit fornication, to eat things sacrificed to Idols, those which had not that Doctrine, nor known the depth of Satan, were only commanded to hold fast what they had, and had no other burden put upon them, because they had not separated Jezabel from the Church, either of command to separate, or of calamities and threaten for not separating, and for being defiled with such communion.  
To conclude this discourse, (the thread whereof I have spun into some length that it might reach through the whole extent and limits of Excommunication, and which is very pertinent to clear aswel the state of our Controversy from mistake, as I myself from misprision,) I shall now wind it all up in this clew; That I approve very well of Excommunication the greater, and condemn not the lesser, but I like not their way of inflicting it, because not like to that course, which I think only to be approved, and as Rectum est sui index & obliqui, that which I conceive right, will manifest theirs to be crooked, being too common, and laid on too many, too precipitate and without particular admonition, and inflicted for no gross and notorious crimes, impenitently and obstinately persisted in, but only because men are not, in their opinion, holy enough, or cannot satisfy them of their holiness: and indeed whereas they insinuate others to be opposite to Excommunication, themselves plainly destroy the nature thereof, not only because In omni foro ad judicium rectum, 
In 4. d. 18. q. 2. art. 1.  requiritur & cognitio causae, & sententiatio, as Biel speaks, whereas yet they suspend the greater part of the people without either of these, but because the definition (which includes the nature) of Excommunication, is to be censura ecclesiastica privans ab aliqua communione fidelium, etc. whereas they Excommunicate (with the lesser Excommunication I mean) and exclude from their Communion a multitude upon whom no Ecclesiastical censure ever passed.  
Now lastly, for Presbytery, I long since read and took much impression from a passage in Bodin, 
De method. hist. c. 6. p. 245.  Laudabile, si quid usquam gentium, quódque rempub. efficit, si non opibus & imperii magnitudine, certè virtutibus ac pietate florentem, illa scilicet Pontificum censura, quâ nihil magis divinum cogitari potuit,— ad Christi norman dirigitur, latenter primùm & am'cè, deinde paulò acerbiùs, tum nisi pareas, etc. igitur nulla meretricia, nullae ebrietates, etc. And I still approve of Presbytery according to the judgement of Calvin, as a prudent Government, regulated generally by the word of God, and conducible to Truth and Godliness; yet not after the opinion of Beza, as particularly enjoined by God's Word, and necessary to be alone entertained; where Truth and Godliness shall be, Ut ab ea non magis liceat recedere, quam ab ipsius Religionis placitis. I am not against Presbytery, yet I am not so much for it, as to be against all other forms of government beside it. I deny not that to be a good government, yet affirm not that there is none else that is good. I never voted for exorbitant Episcopacy, nor should I have ever suffraged against a regulated; I would have gladly lived under rectified Episcopacy, and I am content to be under a moderate Presbytery, (for there are rigidi & molles Presbyteri, aswell as rigidi & molles Lutherans) and between regulate Episcopacy and moderate Presbytery is no such gulf fixed, that there can be no passing from the one to the other, and if they be not like some of the Heathen Gods which were the same deities, but had one name apud superos, another apud inferos, yet sure they are not like Angles made of right, and Angles made of Spherical lines, which can never be made equal; and we will not dispute which is the right line, or which more Spherical, (more known in the Sphere of the world) seeing we endeavour to atone them. All things are apt to be soiled by diuturnal use, and men's corruptions will have an influence into their actions. Streams pure in the Fountain, contract some filth by a long course, but accidental evils may not prejudice what is essentially good: Faults of the concrete are to be sequestered from the abstract, and the miscarriages of persons not to be put upon the score of the Office they manage. And Presbyters are men too, and man hath a connotation of frailty, and never comes up fully to the Standard of the Sanctuary, though I think they hold out weight as much, and need as few grains of allowance to make them passable for sanctity, as any generation of men that I know, so that I wish we had more of Presbyters, and am sorry to find so few right Presbyters, and that many pass under that notion, which are but conterfeits and prevaricators.  
Even my zeal for the honour of Presbytery transports me into a dislike of those which lapse from their principles, as if they disinherited and were out of love with them, and reflect dishonour upon that name by their recidivations. Nor can I take complacency to find that Cassius, Quicquid velit, nimis velit, and I think it very wise and seasonable Counsel which Galba gave to Piso, Nero à pessimo quoque desiderabitur, mihi & tibi providendum est, ne etiam à bonis desideretur; I should be sorry to hear it said, that Diogenes tramples on the pride of Plato with greater pride, and look upon it with indignation, when those that pretend to be inimicous to Episcopacy, are suspected not to be so, because as Charles of Burgundy excused himself not to wish evil to the King of France, because in stead of one he wished there were twenty: So they do not extinguish the Dominion, but change and multiply the Subjects thereof, Magìs alii homines quàm alii mores, as Tacitus, and they do only as he said of Mucianus, Vim principis complecti, nomen remittere; and like what Cossitanus complained of in that Historian, Ut imperium evertant, libertatem praetendunt, si perverterent, ipsam aggredientur; or like as Caesar and Pompey contested not to vindicate liberty, but who should seize on the Sovereignty, Caesar would admit no Superior, Pompey no Equal; and Paterculus tells us of the latter, occultior non melior. It grieves me also that in stead of Independents returning to Presbyters, they are too facile and too forward to turn toward them, in a scandalising compliance, and to be imposed upon, and seduced with their principles, as if (by such a transplantation, as Paracelsus talks of in natural generations) there were several forms in them, but that still resulteth to give being and denomination which meets with most plenteous and suitable nourishment, Ipsi serviunt temporibus, ut ipsis serviant tempora, like the Hyaena, they are males one year, and females another; and like the Marvel of Peru, which every year beareth different flowers. This hath been the Gangrene of Presbytery, which spreads and mortifies, and the Worm which hath smote the Gourd, under which our heads hoped to find a shadow to deliver us from our grief; so that now the East Wind and the Sun beat upon us even to fainting.  
But I shall ingenuously confess, that as my weak understanding cannot discern that the Word of God particularly determines, or absolutely prescribeth any one entire form of Church-government, but only holdeth forth general rules for the constitution and exercise thereof, as may suit with order and decency, and conduce to edification in godliness, and advance of truth and peace; so my tractable will is ready to embrace and submit to any that shall not check with these rules, nor retrench those ends, (as to me Independency seems apparently to do; but which else shall be to those ends most subservien, I suppose may be aptly demonstrated ex posteriori, and not obscurely determined by Time the Mother of Truth, and Experience the Mistress of Wisdom) rather than in an unhappy contest about setting on such or such a garment on the Church, to tear her flesh, and scatter her limbs, and in a difference about making the hedge, to burn up or devast the field. And as Discipline seems but as the Garment of the Church: so Joseph may be his Father's darling, and yet have a particoloured coat; 
Epist. 86. Tom. 2. p. 76.  In ista veste varietas sit, scissura non sit, saith St. Augustine, and elsewhere in the like case, Omnis pulchritudo filiae regis intrinsecus, illae autem observationes quae variae celebrantur in ejus veste intelliguntur, unde ibi dicitur in fimbriis aureis circumamicta varietate, sed ea quoque vestis ita diversis celebrationibus varietur, ut non adversis contentionibus dissipetur. To think to hang the whole frame of a Government upon two or three words only in Scripture, (as Curio did the people of Rome upon one hook in his Amphitheatre) and which may as rationally be understood of, and as properly applied to another subject, matter and persons, as those which they expound it of, and which would hardly ever be so interpreted, but by a judgement seasoned with their infusions, and predisposed by their glosses, or facilitated by proper affection to believe what they would have to be: Truly I cannot but wonder with Cato, that one Soothsayer doth not laugh when he meets another. A wise and learned man tells us, 
Sir W. Raleigh.  that Ignorance hath set Philosophy, Physic, and Divinity in a Pillory, and written over the first, Contra negantem principia; over the second, Virtus specifica; over the third, Ecclesia Romana: to which we may add the fourth (though set there more by Interest and Faction, than Ignorance) even Discipline, and superscribe Jure Divino.  
I am not of that Elevation, nor my judgement at that Ascendent, that either should be worth the notice, 
Et melius fuerat non scribere, namque tacere  
— Tuum semper erit,—  and therefore the Greek Ep●gran called Silence, Pharmacum tranquillitatis fortissimum. And perchance the not carrying of a stone in my mouth, like the Cranes flying over the Cilician Mountains, to prevent their cackle, may draw many about my ears; for to deliver myself in such an opinion, is to set Athanasius against the whole World, and the whole World against Athanasius; but because Momus would have every one to have a window in his breast, and the importunity of the Apologists hath coacted me to manifest, that I hold no opinion which I dare not own; and as that Roman professed of his house, I could be content my bosom were patent to every man; I have therefore adventured to deliver my judgement, as one that am peaceable and faithful in Israel. And though Ursius Crispus found more of safety when 
Ille igitur nunquam direxit brachia contra  
Torrentem;—  Yet he should have had more honour and conscience, had he been 
— Civis qui libera posset  
Verba animi proffer, & vitam impendere vero:  But yet I do not know why I should not claim my share of that rara temporum felicitas, as Tacitus calls it; and wherein our age exceeds that of Nerva, Ubi & sentire quae velis, & quae sentias, loqui licet.  
But 
Quis coelum terris non misceat & mare coelo,  
In tabulas Syllae cùm dicant discipuli tres?  Who can patiently hear the Apologists traduce others as averse from Presbytery, when that disaffection lies in their own Wallet, More vulgi suum quisque 
Contra Ruffin. l. 3.  flagitium aliis objectantes, as Tacitus in the case of Vedeius Aquila; yet forgetting that caution of Hierom, Caveas in alterum dicere, quod in te statim detorqueri potest; and what is their opinion of, or affection to Presbytery, make judgement (as they did of Hercules) by this foot-step: they tell us that Mr. §. 37 Jeanes hath his advantage upon his adversaries (among whom it seems they rank themselves) by this, 
P. 170.  that he holds them strictly to Presbyterian principles (from which it appears they would go lose) whereas they think it safer to transgress a disputable principle of Presbytery (so as it appears they are not convinced of the certainty of those principles, which by being still disputable, are only problems, and not principles) than to offend against the light of the word: Whence it follows, that a man cannot keep close with Presbyterian principles without clashing with the Word; and then also these principles are not disputable, but undoubtedly and indisputably false and vicious, if they cannot adhere to them without receding from the holy Scripture. When they can wipe off and expiate these blots which their Pens have dropped upon Presbytery, and point out any as black and odious shed from mine, let them mark others with a black coal or their black Ink, for adversaries to that way; in the interim, 
Nun igitur jure & merito vitia ultima fictos  
Contemnunt Scauros & castigata remordent.  Besides, how little their model and course symbolizeth with the Presbyterian way, he may read that runs it over. Rarely do the Presbyterians use Censures, and on very few do they inflict them. Who ever in any of those foreign Churches of that Discipline hath found the fare greatest part of their people under suspension, or any suspended, but upon regular process, for the scandal of some notorious evil, obstinately continued in after admonition? Because they turn aside from this way, we walk not with them, who should easily be at agreement, did their way agree with the Presbyterian.    

DIATRIBE.  
SECT. TWO  
The Lord Jesus examined not his Disciples antecedently to his Supper. He admitted Judas to the participation, as the Fathers consentiently assert, and the Scripture evinceth. Luk. 22.21. & Joh. 13.2, 26, 27, 30. discussed.  
IT is St. Basils' conclusion extracted from the Exordium of Moses, and St. John (In the Beginning) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to begin at the beginning: In quavis institutione, quod primum, est & praecipuum: Et primum in uno quoque genere est regula & mensura reliquorum: Consentaniously St. Paul makes Christ's first institution the pattern of all subsequent administrations, as being perfect and exact in all Essentials. He received of the Lord what he delivered, and he disclaims all additionals; but now our Lord Christ when he first instituted this Sacrament, made no previous examination of his Disciples, before he administered it to them: he shown them the nature, use and ends thereof, and he washed their feet, an Emblem of the preparative cleansing by Faith and Repentance, and purifying of the affections: Usus allegoriâ ex communi hominum usu desumptâ, qui in balneis aut quovis lavacro corporaliter sunt jam recèns lo●i, caetera quidem mundi sunt, attamen quidem necesse habent abluere pedes, quos contactu terrae quotidie inquinant, etiam cùm primùm balneo egrediuntur, aut etiam cùm adhuc in illo nudis ambulant pedibus: 
Jansenius harm. c. 130. p. 140. In locum. Idem Grotius.  to which Protasis of Jansenius St. Augustine adds the Antapodosis: Homo quidem in sancto baptismo totus abluitur, verùm tamen cùm in rebus humanis posteà vivitur, utique terra calcatur, ipsi igitur humani affectus sine quibus in hac mortalitate non vivitur, quasipedes sunt, ubi ex humanis rebus afficimur: but to enable the discharge of this duty of purifying, a general instruction and exhortation on the Minister's part is proportionable, without a particular examination; as is here verified, and sufficiently warranted by the practice of our Saviour.  
If any shall answer, that the Apostles were enriched with an extraordinary talon of knowledge and sanctity, which frustrated and prevented the necessity of probation. I shall reply;  
First, that it is evident by sundry passages of Scripture, 
1 Cor. 15.17. as is evident by Joh. 20.9. and knew nothing of his death, Luk. 9.44, 45.  that they were then somewhat ignorant, yea even of the resurrection of Christ, (without which all Faith is vain) which doth not so much disparage them, as magnify the powerful inspirations of that holy Spirit, which so soon after, and so abundantly endued them with knowledge, as well as power, from on high, that Leo might have said, Quàm plenè, as well as, quàm citò discitur, quod docetur, ubi Deus magister est.  
But secondly, if the Apostles needed not to be examined, because the sufficiency of their knowledge and holiness could not be doubted, then by a proportionable accommodation of reason, neither aught such now to be, whose competency of knowledge cannot well be suspected, nor lives reproved for notorious crimes, which is the issue we plead for.  
Thirdly, they were clean, but not all; and if Christ admitted Judas to the Communion of his last Supper with the rest of the Apostles (who though he might look with a face of Religion toward the other Disciples, yet Christ, whose eye pierced into his heart, beholding him under the true notion of an hypocrite, and without hope of repentance; and yet admitting him together with the rest, without any satisfactory signs of holiness, which Judas could not give, and Christ needed not to make re-search of, but only as being at that time no sinner notorious:) I should gladly learn, by what authority and precedent any that profess the Faith, and are innocent of notorious and scandalous sins, which may check with their profession, can be rejected? and by what means the unworthiness of some receivers, can be so spreading or diffusive, as to reflect guilt on him that administers, or pollution on the Ordinance, or prejudice on others that partake in the Communion, since the unworthiness of Judas could have no such influence. And because the weight of this precedent will sway very much to the turning of the Scales in this controversy, and the Fathers in their contests with the Donatists made so much use thereof upon the like occasion, I shall prompt myself with an hope, that it may quit the cost of time (which is the price of discourses as well as business) to enlarge in a copious discussion of this question, Whether Judas did partake of the last Supper of our Lord? wherein our Antagonists are eager, and very much engaged to maintain the Negative.  
But that our Saviour admitted Judas to such participation, is the consonancy of the Fathers, — Veteres, ingentia nomina, Patres. None of them that are majorum gentium that I know, have contradicted it besides Hilary. I am conscious, that a learned man hath mustered up some ancient names which he would impress to fight for the contrary. But either his Witnesses are not such as he pretends, or their testimonies not so as he suggests: For first, Ammonius Alexandrinus, though he first repeat the story of Judas his receiving the Sop, and going forth immediately thereupon; and afterward rehearse the Institution and Distribution of the Sacrament; yet it follows not that therefore Judas did not communicate; for the Author that citys this testimony doth much insist upon this, as a principle, That things are not always acted in the same order, wherein they are recited; and besides I hope to verify it, that Judas his receiving of the Sop, and immediate going forth, hath no such influence upon this question, as to evince that which they suggest, which are for the Negative; Dionysius (ancient, though counterfeit) doth not assert that which is pretended; for when he saith, In which Supper (that is, the Lords, as the Alleager tells us a little before) the Author of those Symbols doth justly deprive or cast out Judas, who had not holily with agreement of mind supped together with him on holy things: We cannot upon his Ipse dixit, assent that (In which Supper) must signify, before Supper, and that by holy things can only be meant the Paschal Supper; and that Christ's separating Judas from the society of the Apostles, can be only a separation corporal, not spiritual; or could be made at no time else but immediately before the Institution of the Sacrament. But not only Aquinas and Valentia, 
Part. 3. q. 81. ar. 2. part. 3. d. 6. q. 9 p. 2. pag. 989. De Scriptura 9 6. c. 12. p. 385.  but the most learned Whitaker allege Dionysius his authority for our opinion. As for Maximus, (who was yet a Century short of the six hundred years, within which the Learned impale the Fathers of more signal authority) and Pachymeres, who was a Youngling of the thirteenth Century, and whom indeed Doctor Whitaker casts on that side, yet neither of them do seem so clearly to testify that for which they are produced; They both expressly say, that Judas received the mystical bread and cup, which could not be meant of the Passover; for whatever they may say of the Bread, yet the Cup there was not mystical, being not essential to the Paschal Supper, but occasional; for they used it as a common drink with their meat; neither by the mysteries which they say Christ gave to his Disciples alone, after Judas was gone forth from Supper, is it necessary to understand the Sacramental Elements, for thereby they might understand the mysteries of the Kingdom of Heaven, as they are called Matth. 13.11. and mysteries of the Faith, as they are named 1 Tim. 3.5. more clearly set forth in our Saviour's Divine Sermons, subsequent to his last Supper. And though upon another account the former Author say, That after the Sacrament, both Matthew and Mark do immediately add, And when they had sung an Hymn, they went out into the Mount of Olives: Yet though the Evangelists immediately add their out-going, it follows not, they immediately did go out, those being two different things, and though nothing intervene between the recital of the one and the other, there might notwithstanding between the existence of them; and if the giving of the Sop to Judas were the same night with the Institution of the Lords Supper (as they would have it) than it appears that Christ his Divine Discourses with the Apostles, recorded John 14. were had before his going thence, which is afterward expressed in the last verse of the Chapter; and if not, yet it is most likely by John 181. that his other Heavenly Sermons, Chap. 15.16. and 17. were before his going forth after Supper ended, either in the house, or the Mount of Olives, or in the Garden, it matters not in which; for since it was after Judas went forth, it is all one to our purpose. As for the Recognitions of Clemens, the famous Whitaker reprobates and stigmatizeth them as suppositions upon this very score (among others) because they affirm Judas did not receive the Sacrament; and as for Rupertus Tuitiensis the Abbot, and Innocent 3d. the Pope, they came into the World too late (between the twelve and thirteenth Century) to carry away venerable authority (though Rupertus also is fetched off from this party by Vasquez) neither could any more of that alloy counterbalance the Scale against the common consent of the School, 
M. 3. q. 81. art. 2. disp. 217.6.1. 2. part. q. 81. ar. 2.  who all follow the conduct of the great Bellweather Aquinas, and are unanimously for the affirmative: and as I know not any one of them that strays or divides himself from the Herd, so do the Canonists also strike in generally, and take the same way with them. That the Churches of England and Ireland were of this belief, while they approved and incorporated the words of St. Augustine to this purpose, the one in the 29th. the other in the 96th. Article, is silently confessed. That the Confessions of Bohemia and Belgia assert the same, 
Harm. Confess. S. 14. p. 432. Edit. Lon. 158.  is denied with too great affront to truth, violently overborne to support the contrary opinion. When that of Belgia saith, Judas and Simon Magus did receive the Sacrament, this Author answers, that it was meant of Baptism, whereas but look into the place cited, the whole context will appear to be of the Lords Supper, which is the only subject of that 35. Article of the Confession of Belgia, and the head and title of the Section in the Harmony, and no other Sacrament is there mentioned; and use and custom, which have the Empire of words, and give the Law to forms of speaking, hath made it more common and trite when we speak of the Sacrament without specification or restraint, to understand thereby the Lords Supper. And as for the Confession of Bohemia, 
Harm. p. 388. s. 12.  whereas it saith Judas, received the Sacrament of the Lord Christ himself; He answers, It was that of Baptism, whereas there is no evidence that Christ baptised any. Augustine indeed thinketh that he did baptise the Apostles only; but others descent, and think they had only John's Baptism, and the Text seems plain against it, Job. 4.2. Jesus baptised none. I am not ignorant that the negative in this question, Whether Judas communicated? hath some great modern names appendent to it; but if the Beam should be swayed by Authority, they are not enough by fare to turn the Scale; but he that hath brought forth the greatest Musterroll of them that I have met with, hath a strange way to answer and enervate the Authorities marshaled against him for the affirmative, by saying, That the Authors hold some other opinions that check with their judgement in some other things that allege those authorities; and if we should fight with him at the same weapon (which indeed would movere tribu, and abolish that Topick ab authoritate) we should soon defeat him of most of his Authors, that are for the Negative: for (to omit that Musculus cited for that Opinion, differs in judgement from him in a greater matter, viz. That Excommunication is of no permanent necessity, but instituted and practised only while the Church wanted a civil Magistrate;) even in this subject concerning judas, the most of his Authors acknowledge, that he received the Paschal Supper, though it be denied by him, who I think is in that denial singular, except perchance (which Maldona● supposeth, and Gerhard denies) that Hilary went before him, who perchance foresaw that if Judas received the Passeover with Christ (which before the Institution of the Lords Supper was in stead thereof, and correspondent thereunto, and significative of the same thing) it was as subservient to our purpose, as if he had partaken of the Lords Supper.  
But because we are all of Augustine's mind; Ego solis canonicis Scripturis d●beo fine ulla recusatione consensum; and other Authors are to be alleged, non cum credendi necessitate, sed judicandi libertate: we shall therefore say in the words of Ambrose, Recita de Evangelio: and of Augustine, Procedat in medio codex Dei. As in the agitation of the Controversy concerning Transubstantiation our Divines argue from the form and words of the Institution (He took bread and blessed it, and broke it, and gave to his Disciples, and said, Take, eat, etc.) that he blessed what he took, and broke, what he blessed, gave what he broke, and bid take of what he gave, and eat what they took, and this was bread, and at every period it was still bread: so I may with some resemblance frame such an Argument in this present question, He (that is, Jesus) sat down with the Twelve, Matth. 26.20. He gave to his disciples, verse 26. he bid, Drink ye all of this: verse 27. and as they did eat, Jesus blessed and gave to them, Mark 14.22. and they all drank of it. Now the Disciples which he gave it to, were the Twelve he sat down with, those all that he bid drink were the same he gave to, and those all that drank were the same which he bid drink thereof, and those were still the Twelve, the full number of twelve: I recognize that it is somewhat smartly observed, that, 1 Cor. 15.5. Christ is said to have been seen of the Twelve, yet they were then but eleven at that apparition, Judas being gone to his own place; so in like manner the mention of twelve, doth not here necessarily take in Judas at the Sacrament, nor conclude the formal and precise number: For answer, I think this shall not be aptly and pertinently here interposed, because it is confessed that Jesus sat down with the full number of twelve, though some suppose that Judas did rise before the Institution of the last Supper.  
Secondly, Beza supposeth (from whom Piscator dissenteth not) that in that place to the Corinth's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was intruded in stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that apparition being here spoken of, which is rehearsed John 20.19. when Thomas was also absent, for verse the 7. of that Chapter, reciting another and latter appearance, the Apostle saith, He was seen of all (as if that former number was not all) the Apostles, viz. the Eleven, as is recorded, John 20.26. This conjecture borrows strength from the vulgar translation which here reads, of the Eleven, whereby it is manifest, that the Translator read in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; so as when the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seemed (though without cause) a fault in writing, some substituted in stead thereof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hierom and Ambrose their Text have the Eleven; Augustine and Beda have both readings. For my part I profess to be very tender in admitting any such miswritings and Sphalmatas in sacred Scripture, except pure necessity compel it (as in Kainan, Luk. 3.36.) Chrysostom therefore hath another answer, That this appearing was after Mathias was chosen and inserted into the College of the Apostles, and though we elsewhere read of no such appearing, so neither do we of that mentioned verse 7. But let it be, that the Twelve here is a name of order, not of number, as Cajetan according to his wont, abstractively, and that Major numerus consuetus ordinarius Synecdochicè positus pro minori non ordinario, as Estius answers it; Et quia eodem numero institutum erat eorum Collegium, saith Grotius: and as the late Annotatours observe Gen. 42.13. that it is said, Thy servants are twelve brethren, and yet in the same verse it is added, One is not: yet because it is so taken here, to argue that it must be so accepted in other places, is, Elenchus ex particularibus. At the time of the apparition there were but Eleven, at the Institution of the Sacrament they were known to be full Twelve, the circumstances and universal particle (all) show the number to be complete, at least it was so, at the sitting down, by general concession.  
In this question, Whether Judas did partake of the Lords Supper or not? Caput argumentationis for the affirmative, is Luk. 22.21. and for the negative is John 13. vers. 2, 26, 27, 30. That we may first fortify our own holds, before we fall out into the works of the enemy, let us consider that of Luke, where immediately after distribution of the Cup, it followeth, But behold the hand of him that betrayeth me, is with me on the Table, whereupon it followeth that Judas was present when the Sacrament was distributed, and consequently did Communicate.  
Hereunto it is answered, That Luke relates this by an hystorology and recapitulation, these words being mentioned by St. Matthew and Mark to be spoken by our Saviour before the Institution of his Supper, and it is more like that they observed the true order rather than St. Luke, one Evangelist being more credibly to be reduced to the order of two, than two to the method of one; especially considering that Luke relates not the matter of the Lords Supper, according to the order wherein things are spoken or acted, because he relates the taking of the Cup; verse 17.18. (which some will have to be the Eucharistical Cup) and giving thanks, before the taking of the bread: Besides (say they) Matthew and Mark record that discourse of the Traitor to be uttered as they did eat, which could not be if Luke observe the right order, for after Supper he took the Cup, and after the distribution of the Cup, Luke adds that reflection upon the Traitor.  
Whereunto I shall reply, That it hath more verisimilitude, that Luke observes the proper order of things, rather than the other Evangelists, not only because he professeth according to his perfect understanding of things, to write in order, Chap. 1. verse 3. but because he recites both the Institution of the Eucharist, and manifestation of the Traitor in one continued series of Speech; This cup is the new Testament, etc. but behold the hand of him, etc. Whereas Matthew and Mark make the one and the other, as it were several paragraphs or sections, Now when even was come he sat done with the Twelve, and as they did eat, he said, etc. Matth. 26.20, 21. and then verse 26. And as they were eating, Jesus took bread. And I think it is more likely that paragraphs may be transposed, where things of one concernment are digested and set forth together, than things in one historical series, where is a continuation, rather than transition of Speech, or else we must look for the proper order of the acts and gests of Tiberius in Suetonius, rather than in Tacitus. The discretive particle (but) showeth also, that Luke speaks of somewhat unsuitable unto what went before, as that though Christ shed his blood in love to man's salvation, yet one of them, then at his Table, sought to spill it in a treacherous malice.  
Concerning the Cup mentioned Luke 22.18. it hath no relish to be the Eucharistical Cup, which being spoken of afterward, verse 20. Luke that professeth to write in order, was not guilty of such confusion and vain repetition. 
In locum.  Beda and Theophylact, together with Piscator and Cajetan (to omit Bellarmine who therein runs bias) affirm it to be the Cup of the Passeover, neither doth our Saviour call it his blood of the new Testament, or, the new Testament in his blood, but simply the Cup. A Paschal Cup indeed, I know none formally of that denomination, the Cup then used was as common drink with their meat, 
Buxtorf. synagogue. Jud. c. 13. p. 338.  however the modern Jews, as Buxtorfius tells us, by prescribed rule, then drink four Cups in memorial of four deliverances mentioned Exod. 6.6, 7. but as when our Lord saith, I will not any more eat thereof, verse 16. he relates to the Passeover mentioned verse 15. so the Cup, which Luck first speaks of, was in all probability the last Cup in the dimissory Supper, 
Weems Christian synagogue. p. 196. Idem Buxtorf. in Thal. Lexico.  where after the Master of the Family had drunk the last Cup he said, This night I will drink no more; and there was a Paschal Canon that they might drink no more after they had drunk that last Cup; and our Saviour seems to allude to this, verse 18. I will not drink of the fruit of the vine, etc. which though spoken before, was no more inconsistent with his drinking presently afterward of the Sacramental Cup (if he did drink thereof, which though divers of the Fathers supposed, upon misprision that the Cup here spoken of by Luke, was the Sacramental Cup, and the School doth thereunto generally assent, yet divers learned Men (as particularly Luther) deny it, 
In 3. part. q. 81. art. 1.  because we read only that our Lord gave to his Disciples, not that he eat or drank himself;) yet his speech no more obstructs that drinking, than his saying, It is finished, was incoherent with his dying soon afterward: In the one he said he would do no more, what from a little afterward he would not do; in the other he said that was done, which wa● instantly to be done. Deodate thereof interprets it thus; This is the last mea● I shall make with you, and notwithstanding this expression he did eat also after the resurrection by a certain dispensation, which was not egestatis, but potestatis: and not to nourish his body, but to feed our Faith in his resurrection; and of this comestion after he was risen, Chrysostom and Beda understand this to be meant, until I drink it new, etc.  
To that which Matthew and Mark say, That the discovery of the Traitor was as they did eat, and Luke speaks of the taking of the Cup after Supper, and then followed the detection of the Traitor: I answer, That as St. Matthew saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as they did eat, when Christ discoursed of the Traitor, verse 21. so he useth the same words at the Institution of the last Supper, vers. 26. as they were eating, Jesus took bread; therefore it seems that, as they were eating, which Matthew useth, is not at great difference with, after Supper, as Luke expresseth it, otherwise there could be no Harmony between the Evangelists; reconcile therefore the 26 verse of Matthew, with that of Luke, and the 21. verse will soon come into the same agreement. The truth is, at the Passeover there were several Suppers, or more properly according to our English idiom, several courses: As now among the modern Jews, first the unleavened cakes are set on the Table, than the pulti●ula or Pap which represents the straw and mortar in Egypt, next the acetaria or Salad of bitter herbs, and then lastly the Lamb; and discourses or prayers are interposed between the one and other, as Buxtorfius relates, 
Synag. Judai. cap. 13.  and therefore the disclosing of the Traitor might be after one Supper, and yet as they were eating of another. Nevertheless I do not think that at the first Institution of the last Supper, or mention of the Traitor, properly and in strictness of Speech, any thing was eaten, but manducantibus illis, is well interpreted by Deodate, while they were at the Table, and by Maldonat, Statim ut coena peracta est, antequàm surgerent, antequàm mensae & ciborum rel quiae removerentur. And whereas it is argued, that it appears by Matth. 26.23. he that dippeth, etc. as also by giving the Sop, John. 13. that they were eating at the time when the Traitor was discoursed of; it may be readily answered, 
In locum.  that the dipping, non notat praesentem actum, sed consuetudinem, as Paraeus: Notatur non una certa & singularis actio, sed agendi consuetudo, as Piscator; It denoted no present action, for that had signally discovered the Traitor without more inquiry, of whom yet the Disciples remained ignorant, and Judas himself did afterwards ask, Is it I? but those words did only obumbrate one of those that usually did eat together with him; and Jansenius observes that the Greek in St. Matthew is in the pretertense, hath dipped, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  though Mark hath it in the present, and he adds that our Lord intended not to show what Judas did at present, but to what familiarity he had admitted him, that was about to perpetrate such a crime; 
Silvius in 3. q. 81. art. 2. p. 331.  not as a sign to discover the Traitor, but to exaggerate his treason, as Silvius; and it doth not prove that Judas at that time had his hand in the dish, more than that David's familiar friend did eat of his bread, at that instant, when he said, he lift up his heel against him, Psal. 41.9. Of the Sop we shall speak more amply anon.  
But to prevent more altercation about the order of things in the several Evangelists, we find that Judas sat down among the Twelve Apostles, who were not twelve without him; our Lord gave to his Disciples and they did eat, he bade all drink and all did drink; where is there any mention of Judas his going forth before all was ended? De non apparentibus & non existentibus eadem est ratio in lege (etiam divina.) We pursue our Quare impedit, and ask, what should cause a writ of Ne admittas to be sued forth against Judas, who (as Maldonat obserus) had he risen from Table before all had been ended, he had bewrayed that treason, which he laboured to conceal.  
Here therefore are interposed two Arguments, whereof the first seems to be raised de jure, that he ought not, the other de facto, that certainly he did not communicate; the first pleads, That all those that then did partake of the Sacrament, for them Christ's body was broken and blood shed, and they all were to drink new Wine with him in his Father's kingdom, But neither of these can be verified of Judas. Ergo.  
Hereunto what if I should answer as Calvin doth to that of Matth. 11.21. (a response which I confess I have heretofore as much acquiesced in, as in any other solution rendered, either by our Divines or the Dominicans) That the Speech of Christ is applied to the common conceit of men's minds, and he speaks after the manner of men, that is, as men might morally think or judge, and not out of his heavenly Sanctuary. Themselves say that in case Judas were admitted, Christ dealt as a man therein; And indeed a man might morally have thought and judged, that one of the chosen Apostles, conversing so long with Christ, taught by him, and publicly teaching him, and now eating the Passeover, and his last Supper with him, had his share in the prementioned privileges; and then these words can be no more exclusive to Judas at the first Institution, than now they be to any reprobate when by a charientisme and according to the judgement of charity, like words are used in the subsequent Administrations. But I neither will, nor need, to fix upon, or to adhere unto the Answer. The rule of Tychonius the Donatist, 
De doctrina Christiana, l. 3. tom. 3. p. 13.  which is the Second of his Seven Rules, and which he calls de Domini Corpore bipartito, but St. Augustine better names, de permixta ecolesia; will sufficiently satisfy this Argument, viz. Quando Scriptura, cùm ad alios jam loquatur, tanquam ad eos ipses ad ques loquebatur videtur loqui, vel de ipsis cùm de aliis jam loquatur, tanquam unum sit utrorúmque corpus propter temporalem cemmixtionem & communionem Sacramentorum: What agrees to one part is often affirmed of the whole, especially when it is the greater part, and beside that the Apostles here represented the whole Church, and that Christ in some respect, interpretatively at least, tasted death for every man, propter susceptam communem naturam & causam, and to make the salvation of all men possible, though that were not the only nor adequate effect of his death, 
Loquitur collegio Apostolorum, atque adeò non fuit necessarium ut singulì postea illum potum biberent, sed satis est quòd multi. Silvius in 3. q. 81. art. 2. p. 331.  and as Athanasius thinketh no man had risen, if Christ had not died, and therefore he died for all, that all might have resurrection. Neither of these Sentences were spoken to the Apostles distributively, but collectively; not to Judas in particular, or in the singular number, but take ye, eat ye, in the plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ad plures eorum, non ad omnes referendum est, saith the Ordinary gloss, the words were verified toward the major part which was enough to warrant the truth of what was said, broken, shed for you, and drink with you, as Maldonat observes. Judas was one of them to whom our Lord said, Matth. 19.28. You that have followed me in the regeneration, etc. shall sit upon twelve thrones judging the twelve tribes of Israel; yet that promise shall not be verified in Judas, though fulfilled toward the rest, and Mathias shall possess the Seat of him, who is gone to his own place.  
Now for that which is the Achillean Argument, and by the seeming force whereof many modern Theologues have been carried to the other part, viz. the giving of the Sop to Judas, which they think must needs be given before the last Supper, where was nothing to dip it in, and upon receiving whereof, Judas went out immediately; I hope to give so full and clear an answer thereunto, as may satisfy any unprejudiced and unbiased understanding, and so by finding an error in their writ of Ne admittas, and recovering upon our Quare impedit, we may bring our Quare-incumbravit, and at this Institution give Judas that Induction, which the Ancients suitably to all circumstances in the Text have afforded him.  
First, 
Dr. Hammond Annot. in John 13.26. p. 340. conceiveth that the dipping is misapplied to the Sop, and may signify no more than Christ's putting, or dipping his hand into the dish, vers. 17. to whom having dipped I shall give, etc. but if, as he supposeth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, doth properly signify the lower side or crust of the bread, which was wont to be given about to each of the guests in the postcoenium, which was among the Jews as the Grace-cup; it is necessarily consequent that Judas was present at the Institution of the Sacrament, and not only at the first part of the Supper.  it hath ever seemed strange to me, that learned Men have concluded, that the Sop must needs have been given to Judas, either at the Paschall Supper, where the Charoseth (the sauce wherein they dip the bitter herbs of the colour of clay, the Emblem of their servitude in Egypt) is thought to be that wherein the Sop was dipped, or rather say some, since it is not like that Christ kept the Passeover with any conformity to their superstition and traditional rites, the Sop was given at the common Supper, for here only could be some liquid thing wherein to intinct it, whereof there was none at the Lords Supper.  
I know that the Learned agree not about the number or order of the Suppers, but for my part I strike in with them, that suppose there was among the Jews but one Supper upon the matter, viz. the Paschal Supper, though that might be divided or diversified by several formalities, as I said before, and they were several courses rather than Suppers.  
Buxtorfius tells us, 
synagogue. Judaic. cap. 12. p. 325.  that the later Jews that day in the evening whereof they eat the Passeover, dine betime in the forenoon and slightly, and eat no more until they keep the Passeover, that they may eat that with the better appetite; and it is the less likely that then they will at that supper cloy themselves with other meat: and howsoever they might eat other common meat with the Paschal Lamb, as there was occasion, yet it appears incredible that ten persons (for there might be no more sometimes, and never were above twenty) should eat a whole Lamb either before or after another set distinct Supper. The dimissory supper was as secundae mensae: 
Weemse p. 133. Christian. synagogue.  and here some think the bitter herbs were brought in, and in the time that this was eating, our Lord instituted his Supper, which being before they risen, and before the utensils and remainder of the meat were taken off, as Interpreters conclude to reconcile Matthews (as they were eating) with Luke's and Paul's (after Supper) what I beseech you should hinder, but that the Sop might be dipped in some of the liquid relics of the former Supper, yet standing on the Table, even after Christ's Institution of the Sacraments? or how will they disprove or make it seem improbable, 
Gerard. harm. c. 171. p. 453. Estius annot. Johan. 13.26.  that it was Wine (not consecrated) wherein our Lord dipped the Sop? (for which there wants not the authority of men very learned.) There is no necessity then to conclude, that the Sop should be given before the Sacramental Institution; but neither,  
Secondly had it been so given, is there any cogency of reason to hold, that Judas his going forth immediately after his receiving thereof, should be so instantly as to retrench all intervenience of time, wherein the Lords Supper could be afterwards instituted. That the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 immediately doth not always signify a moment of time, but a very short interval, (as Maldonat expresseth it) may appear Mark 1.12. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are of the same signification and indifferently used, both being rendered, protinus, statim, continuò: but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated immediately Mark 1.12. cannot be construed but with some latitude of time; for after the voice from Heaven saying, Thou art my beloved Son, etc. it is added, and immediately the Spirit driveth him into the wilderness, which could not be in a moment, considering the circumstances of his baptism, and coming up out of the water, and revesting himself. 
Annot. in locum.  Nay the learned Grotius interprets immediately in this place non multò pòst; nam dies unus, saith he, aut alter intercessit, John. 1.29. neque inusitatum, ut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ita usurpetur, ut John. 13.22. The same latitude of construction the word must have as it is used by Greek Authors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Statim à pu●ritia; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, jam inde à vetustate in Xenophon, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, statim cùm juvenes sunt; & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, statim ineunte aetate in Thucydides: none of these can be limited to a moment, but must be interpreted with some latitude, and therefore the Syriac according to Tremelius translation renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place of St. John, eâdem horâ, the same hour, and thus forms the Text, Ipse Judas accepit panem eâdem horâ & egressus est foràs: Judas received the Sop the same hour and went forth.  
Thirdly, as there is no necessity to conclude, that the Sop, if given that night was given before the last Supper, neither is there any cogency of reason to infer, that if it had been given before that Institution, that therefore Judas went forth so immediately, as to leave no proportionable interim between the one and the other, for the Consecration and distribution of the Sacrament.  
So lastly, there is no certainty that the Sop was given to Judas that night when the Passeover and our Lord's Supper were eaten. And I shall crave leave to offer some Animadversions which may make it seem not improbable, that it was dealt him at a former Supper in Bethany, and that the Supper mentioned, John 13. was neither the Passeover, nor Supper of the Lord.  
That thirteenth Chapter of John gins with these words, Now before the feast of the Passeover; and then in the second verse saith, Supper being ended; so as the Supper there rehearsed seems to be before the Passeover. The marginal annotation on John 13.1. refers us for the consonancy of the Evangelists to Matthew 26.2. where it is said, after two days is the feast of the Passeover; so as by comparing the Texts, the Supper mentioned in St. John was two days before the Passeover, and though it be said John 12. that Jesus came to Bethany six days before the Passeover, yet the Supper recorded, vers. 2. of that Chapter, and in the 13. Chapter, might be some days after his coming, and but two days before the Passeover, and some learned men suppose that he had that week several recourses to and from Bethany.  
It seems a very Tortuous and improper answer to interprett before the feast of the Passeover) to be the night of the Feast, but before the eating of the Paschal Supper: There is neither reason, nor example, nor authority for it, and it sounds contrary to common sense, and the two days mentioned Matth. 26.2. are destructive to the interpretation. Besides when our Lord said to Judas, (what thou dost, do quickly,) some of them thought that Jesus had said unto him, buy those things that we have need of against the Feast, and therefore this could not be spoken in the night of the Feast of the Passeover, it being then too tardy to make preparation for that which was elapsed, or at least instant.  
If any one shall interpose, That there was also the Passeover of Bullocks and Sheep which the Jews called H●ag●ga, which was celebrated on the fifteenth day of Nisan, and the second day of unleavened bread according to Numbers 28.16, 17. In the fourteenth day of the first month is the Passeover of the Lord, and in the fifteenth day of this month is the Feast. I shall answer, that beside that it seemeth by 2 Chron. 35. that these Bullocks and Sheep were killed on the fourteenth day, though the people feasted on the remainder of the offerings upon the fifteenth: let it farther be considered, that had this been spoken on the fourteenth day of the month at night, when the Paschal Lamb was eaten, how unlikely it was, that the Apostles could imagine that any provision could have been made for the next immediate day, so late, and so unseasonable, for it was night when Judas went forth.  
I shall not lay much weight upon this observation, yet it is not despicable, that after that Supper where the Sop was given, John 13. there is mentioned one exit or going thence of our Saviour John 14.31. and after that, several of his Sermons are recited before his last going forth over the brook Cedron, where was the Garden whither he went from his last Supper John 18.1. which insinuates that the Supper mentioned, John 13. was not his last: And since St. John seems somewhat abruptly and without any coherence with, or relation to any thing antecedent in that 13. Chapter, to say (and Supper being ended) it seems to me not irrational, nor unparalell to other parts of Scripture, to conjecture that he now reverts to recite what farther happened at that Supper mentioned in the former Chapter. The Hebrews have a Proverb, in Scripture Non esse prius & posterius, and such intercalations and historical Epentheses are not only frequent in Genesis and other Books of Scripture, but obvious also in the Evangelists, as may be observed in the series and order of Jansenius his Harmony, and it is the first of Tychonius his rules (which St. Augustine calls keys for unlocking the hidden things of Scripture) and which he names Recapitulation; Dicuntur quaedam quasi sequantur ordine temporis, vel rerum continuatione narrentur, cùm ad priora quae praetermissa fuerunt latenter narratio revocetur.  
Farther Satan was first entered into Judas before he had recourse to the High Priests about betraying of his Master, Luk. 22.34. but he had first received the Sop before Satan entered into him, John 13.27. (he might have thoughts and tentations of Treason before, but he put it not into act or execution till Satan had gotten the possession of his heart,) therefore he had swallowed the Sop before his resort to the Priests. But now from the Supper at Bethany, he went forthwith to the Priests to drive the bargain with them Matth. 26.14. and so consequently then (or before) he must needs receive the Sop.  
Neither doth this Argument depend only upon St. Matthew's relation of Judas his entering into Conspiracy with the Priests immediately after his recital of the Supper at Bethany (though St. Mark also observe the same Method) and Luke relates his conference with the Priests as before the Passeover, and the Fathers think that he grudging at the waist of the ointment bestowed upon our Lord at that Supper, took thereby the occasion of his treason; and seeking to repair his loss, finds a way to sell the ointment which was already spent, by selling his Master who was anointed with it, Damnum quod effusione unguenti se fecisse credebat, vult magistri pretio compensare, saith St. Hierom, but St. Matthew also, Chap. 26.16. (saying, and from that time he sought opportunity to betray him) doth evidently show, there was some interval of time between his Contract with the Jews, and the execution of his Treason, and therefore consequently some days before the Passeover he had agreed with them for the acting thereof, conformably whereunto the Ancient Church conceived, that Judas entered into conspiracy with the Priests on the fourth day of the week, and that his passion followed on the sixth, and in memory of the one, they fasted Wednesday, and in remembrance of the other, upon Friday in every week.  
Besides, Judas going out at night when he had received the Sop, the time was too angust to make his redress to the Priests, drive his bargain, muster the Soldiers, and return to seize his Master, all in that one night, if before hand things had not been treated, resolved, disposed and ready prepared, in order to the execution. So as Satan being entered into him before he designed the treason or went about it, and that entry being made together with the reception of the Sop, he could not receive it in the night of the Passeover.  
If any shall tell me that the contrary is the common opinion both of Ancient and Modern Authors, I shall frankly acknowledge it, but so is it also, that Judas received the Supper of our Lord, and if they will assume a liberty to descent in the one, they must yield us the freedom to vary in the other.  
Whereas it is objected, that if our Lord had made known the Traitor so signally at the Supper at Bethany, two or three days before the night of the Passeover, how could the Disciples be so dull or forgetful to be still ignorant of him, and to question again who it should be? It is easy thereunto to answer, That if at the Paschal Supper, when they think the Traitor was marked out by the Sop, the Disciples yet noted it not, nor understood it to be Judas, either through perturbation of Spirit, as Augustine, or the softness of our Lord's voice, as Jansenius and Grotius, or the charitable and innocent goodness of their natures, which could neither suspect nor believe any such thing of another, more than of themselves, or because that manner of speaking (thou sayest it) licèt sit affirmantis non est planè affirmantis rem, 
Tu dixisti, Etsi aliquando affirmantis, interdum tamen est vel interrumpentis, vel suspendentis sermonem, quasi diceretur, tu videris, hoc apse dicis, non ego— potuit etiam hoc dici sic à Juda & à Domino responderi, ut omnes non adverterent— illud cui panem porrexero, & post communionem & soli Johanni dictum fuit. Silvius in 3. q. 82. art. 2. p. 331. Vasquez in 3. q. 81. art. 2. disput. 217. c. 3. p. 485.  sed, ut ibi annotavit Euthymius, aenigmati simile fuit, eo quòd Judas confessus non fuerat, aut quia illis verbis aliud intelligi potuit, nempe ipsum Judam revera illud dixisse, as Vasquez, Silvius and Barradius to like effect. For the same reasons they might take as little notice of, and as little apprehend the discovery, made at the former Supper at Bethany; and what ever shall be alleged to excuse them, or manifest the reason of their inadvertency at one time, may also serve for the other. But that none of them understood Judas to be the Traitor, even to the last, no not St. John himself (as some learned Men conceive) is evident, John 13.18. no man at the Table knew for what intent the Lord said, what thou dost, do quickly. Had they been persuaded that Judas was the Traitor, could they have thought that Christ would have trusted him with buying any thing for the Feast, or giving aught to the poor, as they conceived he meant by these words, quod facis, etc. and had St. John at last understood it; doubtless he would have revealed it to the rest, that with one consent they might have risen up against the Traitor, as Jansenius observes.  
Our Saviour spoke of the Traitor at Bethany to show he foreknew the plotting and designing, and in the Paschall night also, to manifest he foresaw the acting and execution of the Treason. And as for that objection, That had Jesus told them two days before that one of them should betray him, they had at that time began to be sorrowful; and to ask, Is it I? It may be thereunto answered, That men are not always equally affected at the relation of the same things, they may have divers dispositions, suitable to different occurring circumstances.  
Secondly, they might then also be sorrowful, and make such interrogations, though S. john record it not, else how will the Objecter answer the Argument, should it be retorted upon him, as that, the discovery of the Traitor mentioned in john, was not the same with that recorded by the other Evangelists; because at the one the Disciples were said to be sorrowful, and asked, Is it I? At the other, not?  
If any shall farther object (as my own thoughts by a prolepsis prompt me, that some perhaps may do) that the lotion of the Apostles feet is commonly understood to be (among other causes) mystically in order to their preparation to the Sacrament, and an Emblem of the pureness thereunto requisite; and that though it were usual not only among the jews, but other ethnic Nations, to wash before meals, yet to do it after Supper, was proper only to the jews, and that only at their Paschal Supper; whereas some learned men say, there was a double washing, suitable to a double Supper; and the second lotion was before the Dimissory Supper; all which are Arguments, that this giving of the Sop at the same time, with the washing after Supper, was at the Passover.  
I shall answer, That some of the Fathers have indeed made such allegorical applications of this lotion, but there is nothing in the Text to warrant it; where other Reasons thereof are employed, v. 14. and other rendered by the Fathers; as, Ut somnium illud de regno politico messiae eye excuteret, & in seipso perfectae humilitatis exemplum ostenderet: Farther, Semel lotos baptismate, eodem lavacro non indigere, sed hoc lavacrum quotidianis excessibus est institutum, & jugis retractatio usque ad novissima veniens, & omnia debet opera & cogitatus singulos prescrutari, & affectus per vitia discurrentes, vagam instabilem animam per inania evebentes corrigere & lavare, neque quidquam in vita pretermittere indiscussum, quod gemitibus & suspiriis non fuerit expiatum: Besides, Discipulorum pedes in praedicationem Evangelii praeparare, ut verum esset, Quàm speciosi pedes Evangelizantium! etc. Yet more, Ut esset symbolum spiritualis illius aquae quae misso spiritu sancto in Apostolos erat effundenda, ut copiosiùs perfunderentur, cùm mundi utique sam essent. Lastly, and principally to show them, Vobis necessarium est lavare pedes (i. e.) quodcunque Ministerium mutuà praestare, nam per lotionem, quod infimum est obsequium, etiam reliqua multóque magis honestiora debemus exequi; as Thephylact, and from him Calvin, Salmero, Maldonat; and Grotius renders this reason, Tam vili Ministerio se subjecit, ut amorem suum evidentissimè ostenderet. Quod diximus vile Ministerium, apparet, 1 Sam. 25.41. But however, Allegoriae illatae, non innatae, non sunt veri sensus Scripturae, sed applicationes & dilatationes veri sensus, nec sensus Scripturae, sed artisicium interpretis. And as Origen well, are like Gold out of the Temple which is not sanctified; yet granting that it was done partly to set forth that preparation requisite to the partaking of the holy mysteries and previous thereunto; yet I deny that it could not be so, though done two or three days before hand. The Jews had their preparative before the Passeover, and the Lamb was tied, as some think, to the Bedposts four days before, that they might better remind the reason of the Institution, and dispose themselves to the Celebration; and our Saviour might also on like grounds some days before, prepare his Disciples for the receiving of that Supper, which he instituted in stead of the Passover.  
Concerning the washing after Supper, the learned man which denied that judas did partake of the Passover, pressed with this Argument, tells us, that for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— some Greek Copies have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & Nonnius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (but indeed Maldonat supposeth that Nonnius used that word only because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 would not stand in his verse) and so the sense were as Augustine (and so I know do others) expounds it, Supper being prepared and ready to be set upon the Table. Of this elsewhere the same Author gives some instances; and if this were so, the Argument were evaded, and the doubt assoiled; for if the Washing were not after Supper, than it was not peculiar to the Passover.  
But indeed this plaster is too narrow to cover all the wound, the Author took no notice of verse 14. where it is said, he risen from Supper 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, so as this washing could not precede it; I therefore answer, That this lotion being to an extraordinary end, was not made in the usual manner and method, and to show it was not to mundify and fit them in order to that present Supper, according to the National Custom; but to another end, and for a mystery, our Lord inverted the usual order, and makes that subsequent, which was commonly antecedent to Supper. what ever the reason were (& melius est dubitare de occultis, quàm litigare de incertis; and here also not altogether unfitly may be applied that of Gregory, Qui in factis Dei rationem non videt, infirmitatem suam considerans, cur non videat, rationem videt;) it is but a weak Hinge to hang such a consequence upon, viz. The jews washed not after supper, but at the Passover; therefore it was at the Passover that Christ after supper washed his Disciples feet: As if I should argue thus, Because the Jews only at the Feast of Tabernacles cut down and brought in boughs, 
Tremel. Annot. in johan. 7. S. 2.  and cried Hosannah; (so as the boughs and days of the whole Feast were called Hosannah, from the usual acclamations of the people when they carried the boughs up and down;) therefore our Saviour's triumphal entry into Jerusalem, when they cut down boughs, and cried Hosannah, was at the Feast of the Tabernacles, which in truth was made but a few days before the Pasover, which was always kept in Nisan, whereas the Feast of Tabernacles was celebrated in Tisri six months after.  
If any shall now after this tedious discourse interpose with Cassius, Cui bone? and tell me that howsoever it may be yielded that Judas did partake of the Lords Supper, yet this cannot conclude an admission of persons scandalous and openly flagitious, since Judas his sins were then secret and uncensured. I shall say, that it is not of my concernment to answer the objection, which may perhaps be pertinently obtruded to the Erastians', but is eccentric to my motion, and heterogeneal to the case I plead for, who undertake not to be an Advocate for persons notoriously wicked and scandalous, not asserting that those which are notorious for sins may not be rejected, but that without tried and approved notes of sanctity they may be admitted; nor that men whose flagitiousness is publicly known may be repelled, but none upon any private notice of their faults, may be excluded. And thus much will be inevitably concluded from the example of Judas his admission, which was— Hos quaesitum munus in usus.   

DEFENCE.  

SECT. X.  
How we know Christ examined not the Apostles; The force of Arguments from the Authority Negative of Scripture. Of the washing of the Apostles feet. Whether any did partake of the last Supper, save the twelve Apostles? The Apologists conceit of the seventy Disciples. Of Confession of Faith; how and when necessary? Examination is a virtual and interpretative defamation. Whether it be a small thing they require? Whether Examination, if it be necessary, aught to be made but once?  
THE initiation of this Section of theirs is like an initial Letter, which is fairly flourished, but signifies nothing (viz. to the point in hand) Our heat of pursuit after the main question, will make us separate those Heterogeneals, and taking no notice of their shoots at Rovers, we shall only gather up the Arrows, which they have aimed at the mark. They first ask us, How know you that Christ did not examine his Disciples, since the Evangelists tell us, that all that Christ did was not written? How know you that? 1. Ad hominem. §. 12 I pray them to tell me how they know it; for they say it, and I trust they are men that know what they say. — Dicitque tibi tua pagina;— They tell us that St. Paul prescribed no other but self-examination to the Corinthians, because he eyed Christ's performances with his Disciples, whom he needed not to examine, being known to him; as therefore he that being roughly asked by one of King Ptolemy's Courtiers, Who let him into the Palace? answered nothing, but ran to the wall, and with a Coal drew his Portraiture in black lines: so we need make no other answer, but draw forth their own lines, to show how we might have known this, themselves (very credible men in their own judgement) told us so, An ignorabas apud Lucullum coenare Lucullum? The Argument of the Paper was built on this ground, that the action of Christ in the first Institution of the Sacrament, was the Archetypon, and exemplar cause of all subsequent Administrations: so that herein matter of fact being matter of Law and Rule; as well what Christ did, as what he did not, being in some sort Dogmatical (for we are thereby taught that it was not necessary to be done) and then in Laws, not to appear and not to be, being equivolent (Lex saith Gabriel, 
Biel in 3. dist. 37. q. vinc. art. 1.  Est signum notificati, nam quia nulla Lex obligat, si notificata non fuerit: therefore upon this Foundation, this was our Architecture, viz. What was not recorded to be done at the first Institution, it is not necessary to do in the following Dispensations, this being a conclusion resulting from the former principles: so as then to ask, how we know that Christ did not examine his Disciples, is virtually and in effect to demand, how we know that all which Christ ordained as necessary, to be done, is recorded in Scripture, and so to put us to prove the perfection of Divine Writ; but they say, the Evangelists tell us that all that Christ did was not written; true, but it follows not, all was not written, therefore all things necessary to be done, or believed are not written. The Evangelists are very punctual and exact in setting down things circumstantial, & cannot therefore be piously imagined to have omitted matters more substantial, & what was necessary to have been done, was of necessity to be written for our example and learning, without yielding a deficiency destructive to the perfection of Scripture; wherefore grounding the assertions upon the next verse of the same Evangelist, 
Tract. 4.9. Such john.  Augustine tells us, although Christ spoke and wrought some things which are not written, yet those things which seemed unto him sufficient to the salvation of Believers were selected to be written; and Cyril assures us, that so much as holy Writers judged sufficient for good manners and godly faith are written, 
Cyril Alexan l. 12. John c. ultimo, cited by F. White, answ. Fish.  to the end that we shining in right faith, good works, and virtue, may attain the Heavenly Kingdom. If therefore pre-examination had been so necessary to those ends as they suggest, doubtless Christ did practise it, and that practice would have been registered, since his example was to be part of our rule, as themselves confess, and therefore to be made known and laid before us; so as they need not scornfully put us to prove that Christ did not examine his Disciples, since it may be well concluded, he did not, because they cannot find it registered that he did; had it been necessary to be done, it had been recorded; and not being recorded, he thought it not necessary. But that he might notwithstanding examine them, is as rationally suggested out of John 20 31. Many other things jesus did which are not written: As rationally indeed as the pack of Popish Traditions, is thereby confirmed; for proof whereof this is one of their common places. But whereas they tell us, that they cannot find that Christ examined not his Disciples, unless on the backside of Constantine's Denation, which the Paper mentioned; Rather as the challenge of the power to compel all men to submit to their examination, proceeds from the like ambitious spirit, as did that forged Donation, so the concession thereof is either some interlining, or endorsement of the same charter.  
They next teach us, that argumentum à Scriptura negatiuè, non valet, which being delivered generally and unlimitedly or applied to the special point in hand, where the fact is constitutive of the rule and dogmatical, impresseth some wonder in what School they learned such Logic, or such Divinity, which is not taught by any Protestant. The Papists who shame not to profess that many Doctrines of Faith are neither openly nor obscurely, expressly nor involvedly, contained in Scripture, 
In Thom. 22. q. 1. art. 10.  (as Bannes in terms) and that therefore to tie our faith to Scripture only, is to play the fool, and mar all Religion, (as is affirmed by Coster) I admire not, if they decry these Arguments ab authoritate Scripturae negatiuè, that so they may better advance their common topic of traditions; and therefore it is not strange, that their Logicians Hunnaeus, Litelmau, 
Tom. 2. contra. 3. de missa. l. 1. c. 24. p. 706.  and Fonseca deride them, but also their Achilles, Bellarmine magisterially tells us, Illa argumenta negativa (non habetur expressè in Scriptura, ergo non est fastum) jam ipsis pueris ridicula sunt. But such Arguments having for their basis the perfection of Scripture, as the rule of all things to be done or believed; or of Faith and manners (as Augustine speaks) and which could not be the rule, if it were not commensurate to both, nor perfect, if it wanted any thing. Surely for these that with Lyrinensis confess the Canon of Scripture to be perfect, and in itself sufficient for all matters, yea more than sufficient, to explode or censure these negative Arguments, is to betray the Fortresses of the Faith, and make over the Armoury of the Church to the Enemy, 
Keckerman. Alsted.  which in the Commonwealth the Law makes Treason. But notwithstanding not only our celebrious Logicians in their Topics, assert and verify them, our famous Divines generally in their Disputes against the fifth Gospel of traditions, do practically approve them, the ancient Father's use, and authorise them, as the Scripture denieth what it noteth not, saith Tertullian; We believe it not, because we read it not, saith Hierom; we ought not so much as to know these things, which the Book of the Law contains not, saith Hilary; but even the Scripture itself affirmeth and argueth for such Negative Arguments, yielding examples of them; 
Jer. 19.5. Joh. 8.40. 1 Cor. 11.16 Heb. 1.13.  as which I commanded not nor spoke it: this Abraham did not; we have no such custom, nor the Churches of God; to which of the Angels said he, etc. And as judgement often varieth with interest, and things acquire the price not so much for what they are really in themselves, as for what they are relatively to our ends and turns; so that which is no good money when they should take it, 
Norton pretest. appeal. l. 2. c. 7. S. 9 etc. 25. S. 12.  is currant coin when they should pay it. Not only Rellarmine himself, as also other Pontificians like this Weapon well enough, when they think they can give a blow with it, and do make use of such Negative Arguments, as a very learned Divine at large declareth; but even the Apologists themselves, though they here expel this jephta, as the son of a strange woman; yet when they have need of his help in their distress, they court him again in this same Section; so as that Iraeneous saith of some others, Cùm arguuntur à Scriptures, convertuntur in accusationem Scripturarum, so only they are against those Arguments, when such Arguments are against them.  
Next, I do not know how to understand the Apologists, when they say, It is too confidently affirmed, that Christ shown (his Disciples) the nature and end of the Sacrament, which seems to me as the refuge of a person desperate of help; and then etiam ad novaculam, as if they would catch hold of that which would certainly wound, and uncertainly relieve them; for if they suppose absolutely and generally that our Saviour declared not these at the Institution, how can that consist with the wise and holy and perfect discharge of his prophetical office? for if he taught it not then, where did he unfold, or where else did he deliver that Doctrine? How could the Apostles have that competency of knowledge which might render them capable to discern and partake of the Lords body? and how was that a Sacrament, 
Sacramentorum verò ea natura est, ut non modò non cognosci, sed ne esse quidem omnino sine verbo queunt. Thes. Salmur. part. 3. S. 15. pag. 34. si concionari est explicare seu viuâ voce, seu ex Scripto verbo divino congruenter, quae fuerit Dei voluntas in institutione Sacramentorum, concionatorum omnino verbum requiritur— ut enim verbi Dei voluntas nullo verbo declarata nequit efficere ut in signi materia quidquam praeter eam materiam intueamur, quae ipsa per se materiam signi vel Sacramenti non habet. Ibid. S. 35. pag. 11. Instit. l. 4. r. 14. S. 4. p. 472. In 5. ad Ephes. Tom. 4. l. 1. c. 15. S. 9 p. 16. In Evang. Tom. 4. l. 3. c. 2. p. 75. Piscator in Matth. 26.26. p. 280, 282.  without accession to the Element of that word, which was to be not only constitutive of the Sacrament, but also declaratory of the mysterious Rites, and the thing represented, and also promissory of the graces thereby exhibited? For sine doctrinae copula, attoniti undo aspectu sensus nostri redderentur, saith Calvin; and in another place, Sola mysterii explicatio, facit ut mortuum elementum incipiat esse Sacramentum; for the elements and actions being no natural, but instituted signs, there must necessarily have been a concurrent Word to manifest the reason and end of the Institution, and the things which they were instituted to signify; for, Signa indeterminata ex se, ad significandum determ nantur per verba quibus instituuntur, as Chumier; and correspondently Barradius tells us, Cùm panem benedixit gratiásque patri egit, animos discipulorum verbis praeparasse. And to supersede any larger demonstration thereof, a most logical and very learned Divine hath collected the definition (including the nature, use, and end) of the Sacrament, out of the very words of Institution, the Genus, and the Difference, taken from the various Arguments; as not only the adjuncts, the matter; not only that of Bread and Wine, but the matter of another kind, in breaking and pouring forth of them, (where consists part of the use) the form, viz. the relation of the Elements to the things signified and sealed by them, (in both which is very much of the Nature) the Ends being four; the representation of Christ's death, the testification of the fruit thereof, the vivifying and consolation of the faithful, and an excitement to Thanksgiving: and so thus concludes his explication thereof, Atque haec est doctrina simplex ac salutaris de coena domini ex ipsis v rbis institutionis deprompta, ejusmodi certè ut fideles omnes meritò in ea acquiescere possint, omissis quaestionibus aliis non necessariis, etc. And if we may acquiesce in the Doctrine of the Sacrament extracted from the words of Institution, than the nature, end, and use of the Sacraments must be held forth in, and may be collected from these words, else we could not rest in the Doctrine contained therein.  
But if the Apologists intent (and it is only charity which formally respecteth their good; not justice which relates to our debt, that must incline us so to understand them) that the nature, use, and end of the Sacrament was not showed by the washing of the Disciples feet, it is like the Rainbow, Thaumantis silia, and very wonderful how any that hath common sense, could impute that sense to me: but it seems if they could not find, they would make somewhat which they could confute: but they have therein only done, as if Antipheron should have charged fiercely upon his own phantasm. Was there any colour that having said, Christ shown his Disciples the nature, end, and use of the Sacrament, that I did infer or conclude it out of his washing of their feet? As there was no causal or illative particle expressed that might insinuate that sense, so a conjunctive particle only was understood; and to his showing them the nature, use, and end, out of the words of Institution, I joined also his teaching them the duty of preparation in order to the right use, by the lotion of their feet, with an implication likewise, that this being specially recorded, it was as likely that the particular pre-examination of them would in all probability have been as well recited, had it preceded, or been so necessary: And yet neither did I relate that as my proper sense, or that I supposed the washing to be directed, as a type or emblem to that signification.  
But 1. I reminded, 
Potest aliquae interpretatio esse secundum quid hoc estjuxta analogiam fidei & Scripturae, si ei non repugnet, quae tamen non sit vera simpliciter hoc est, juxta genuinum sensum alicujus loci. Paraeus in Gen. c. 1. v. 1. p. 30. Mede in 1 Cor. 10.3, 4, 5. Diatrib. p. 598.  that some of the ancient Fathers did so allegorically interpret and apply it; and if their Interpretations be true secundùm quid, though not simpliciter, I am not very willing to check with them.  
2. Though the Fathers are of little reckoning, and stand in the lowest place of account, where these men dispose of the Counters, yet farther I remembered it to be the sense of divers modern Theologues; and among the rest, of one higher by the head than the ordinary rank, surmounting them, Quantum lenta solent inter viburna cupressi.  
The washing (saith he) of the Disciples feet before Supper, what doth it else call for, but a cleansing of our hearts before we communicate? And though I would not willingly err with Plato, and do reckon Truth a greater friend, yet I would not willingly quarrel with Plato, when he crosseth not my way.  
3. I finding some thus to judge thereof, who are of somewhat like judgement with the Apologists in this Controversy, I took it up as an interpretation ad hominem, non ad rem; I allege it ex hypothesi, non thesi, for as long as a Dog is not like to by't me, what need I hold him by the ear? and I thought perchance they would have given a more favourable reception thereunto for their friend's sake, since it falls out often what Stapleton adviseth to, 
Olim quandoque in Ecclesia receptum fuit pedes lavare ante sacram Comnionem, Durantus de Eccl. ritibus, l. 2. c. 55. Sect. 10. p. 816. which sprung from this mystical consideration.  That men look rather who speaks, than what is spoken, and imitate the Athenians, who approved that speech in one man's mouth, which they liked not in another's. The truth is, I have elsewhere contradicted this reference, and shown it not to be the mystical sense of Scripture, but the artifice of the Interpreters, and the application or dilatation of the proper sense, and an allegory illate, not innate; and therefore, — Viderit utilitas, Let them of whose interest it is to assert that allegorical sense, endeavour to vindicate it, if they can; for my part I shall not feather Arrows to be shot against me, and then be put to ward their strokes: here the Apologists and I shall easily concur, and our lines meet in angles, however elsewhere they run parallels; but though he washed their feet to teach them humility, which is the figurative sense or application which they only or especially contend for, yet it follows not, that no other was meant or intended. Augustine teacheth us, that tanta est ubertas divinarum Scripturarum, 
De Doctri. Christian. l. 3. c. 27. Confess. l. 12. c. 24.  ut saepe eadem verba pluribus modis intellecta, plures sensus sine falsitate recip●ant, (which is to be understood of mystical or figurative senses.) That their feet were now washed, might lesson them the preparatory, cleansing of their affections; that Christ washed them, might learn them humility.  
But if not Sacramental preparation, yet that somewhat else was intended then an example of humble and charitable condescension, the Father's long since collected, partly out of v. 10. Ye are clean, but not all, chief out of v. 8. If I wash thee not, thou hast no part in me, whereby is understood, not that he should not partake of the Sacrament, as Cajetan straightens it, but should have no part of his felicity in his Kingdom, or (which typically and symbolically to him was the same) in his familiar conversation and necessitude, from which he should be ejected. Wherefore factâ anagoge ab externa lotione ad internam, ex tulit Sermonem, and speaking to all, in his speech to Peter, by the external lotion, shadowed forth and signified the internal, either purifying of the affections, and cleansing the stain of sin by grace of repentance, or purging of the soul from the guilt of sin by his blood; (as Origen, Cyprian, Ambrose, Augustine, Gregory, Bernard, Piscator, Cajetan, Jansenius, and their own Margin takes notice, that the late Annotations so expound it) and the spiritual washing, either to be wholly by regeneration, (Christ hereby reviving the sign that is given of it in baptism, as Diopate) or daily, whereby quotidian lapses are cleansed, this being as the fruit of Christ, his advent into the world, and of his passion, saith Bucer; so that this sentence contains a general doctrine (saith Calvin) that we are all stinking and defiled before God, until Christ absterge our filthiness.  
If some have supposed this washing to be after the Sacrament, the sum is small for number (only Cyprian among the Ancients that I can recognize) and their reasons of as small weight: that which imposed upon and misled them was verse, 2. Supper being ended, but I hope my Essays elsewhere have not left it improbable that this Supper here mentioned, was not had in the Paschal night, or if it should have been so, yet coenâ factâ, no more concludes the close of the Supper, then die facto, the end of the day; and some of the Learned render the sense of the Greek by coenâ paratâ; but if that construction be not plausible, others read inter coenandum, or by a Synecdoche integri, understand the first part of the Supper ended, for at the Passeover were several suppers or rather courses, so as it might have been after one of them, or after all, and yet before the Supper of the Lord. Besides it is expressly recorded, that afterward he sat down again, vers. 12. and that he sat at Table, vers. 23. because John leaned on his bosom; but whosoever be of that judgement, that this lotion was after the Sacrament, I hope the Apologists will not consent with them after they have been prompted (which they were not caute and provident enough to foresee) that it will then follow that Judas was admitted to the Communion, for vers. 13. we read, when Jesus had thus said, i.e. spoken so much of this washing that preceded, he afterward discovered the Traitor, and dealt him the Sop.  
That (wash one another's feet) signifies, examine yourselves, is no man's interpretation, but their proper fiction; but yet if Christ his lotion of their feet had been figuratively instructive to the cleansing of their hearts, in order to a Sacramental preparation, self-examination had been either a part thereof, or means and help thereunto; and if they had been only lessoned to examine themselves, and nothing else been signified, than it might perchance, as they say, have stood better, if they had been bid to wash their own feet, but the example of Humility and Charity could only be propounded by Christ's doing it, and the spiritual washing of regeneration was now aptly represented, while he made the external lotion, who merited and applied the internal, and examination of the Minister may better discover men's preparation, but the general Exhortations best prepare them; and if they shall tell me, That Exhortations are or may be intermixed with Examination, yet formally it is the Exhortation instructs, and Examination tries the proficiency, and there is a necessity of the instruction, none of the trial; and why a general Exhortation may not without farther trial, fit men for the Sacrament, as well as for other duties, and while it expounds and lays open and applies the Word of Institution (as it ought to do) as well dispose us to recieaing, as the very reciting of the words did prepare the Apostles (for we read of no other preparatory instruction, which they had) I should be glad the Apologists would give a rational account before the Greek Calends.  
If Christ did not examine his Disciples, doth it therefore follow, that they may not examine some or all in their Assemblies. Ignorantia elenchi is commonly that Ink which this Sepia sheds to facilitate an escape; let them bethink themselves, is it our question (even as themselves would state it) whether the Minister may examine, or whether of necessity he must? I grant he may examine some, I deny it to be necessary that he must all; and so much I inferred, because Stripture is silent that Christ examined his Disciples, and the consequence is bottomed on this positive Doctrine, current among Theologues, that whatsoever is Essential, or absolutely necessary to the Sacrament, may be collected out of Christ's do and say at the Institution.  
Christ administering only to his Disciples, teacheth us rather to exclude the Ignorant. Let them do it, we shall not quarrel them; but will they say that all are such whom they exclude? How constantly they hug their dear Ignorantia elenchi! The strength and consequence of the Arguments drawn from Christ's admitting none but Disciples, I have elsewhere examined, and shown that by the concurrent testimony of Orthodox Divines, 
Tom. 4. l. 8. c. 3. Sect. 25. p. 292.  the Disciples then represented the whole visible Church, not (as they would have it) only the invisible Church, and such as were real Saints.  
The great Chamier distils a more pure and wholesome Doctrine from Christ's administering to his Disciples, eo docuisse neminem admittendum qui non sit in numero fidelium, atque indè abstinere jubemus omnes excommunicatos. But they say (as if they would rib or buttress the former Argument, which hath been the sand whereon they have laid the Foundation of their discourses on this subject) that he admitted not only Disciples, for then all Christians may come in under that notion; but that he admitted only his choice Disciples, he had the 70. and others, but those as more infirm were not admitted. What proficiency the Apostles had then attained to, we have elsewhere discussed; Infirmi erant, 
Advers. Anna. bapt. l. 6. c. 9 p. 233.  meticulosi, infirmi etiam in Charitate, & aliis virtutibus & in hac ipsa caena inter se contenderunt, quisnam maximus inter ipsos foret, saith Bullinger; but turdus sibi malum ejicit, Goliath his sword shall cut off his head; for may we not remind them of what they have so soon forgotten, and in their own words answer, How know you that? viz. that none of the 70. were admitted? The Evangelists tell you, that all that Christ did was not written, etc. they might be present for aught they can prove. Except (while they have the abomination of divers weights, one weight to take in, another to put out by) a Negative Argument be of force, when it will make for them, and invalid, when it will be against them, or be more conclusive in things merely historical; which having no direct concernment with faith or manners, are not so materious to be recorded (of which kind is this,) then in such things where the fact should help to constitute the rule, and therefore aught to have been registered, if they had been done. If Chemnitius think the 70. or any other beside the 12. were not admitted, I have elsewhere showed, that men as learned as he (though he was eminently such) do suppose that some of them might have partaken, 
Tom. 5. l. 8. c. 3. Sect. 29. p. 202. And of this judgement also is Dr. Fulk, Rhem. test. in Mat. 26.20.  though it be not expressed. Of this judgement among the ancient, is not only Euthymius, but Chamier tells us, that the Liturgies of Peter, Clemens, James, Mark, Basil, Chrysostom, expressly mention that the Disciples communicated, as well as the Apostles, at the first institution of the Sacrament; and though it be said, jesus sat down with the 12. yet there is no exclusive particle, nor is it added, (and none else.) But if Chemnicius suppose the 70. were not admitted, let them consult him, whether judas were not one of those that had admission; and then casting up the reckoning by his Counters, tell me what they shall gain by not casting in the 70. But I cannot divine what authority or reason the Apologists had to affirm, that the 70. were excluded, because more infirm (& so not capable it seems.) I had thought, that if none but the 12. or 11. (as they would have it) did communicate, it was because they only were Christ's constant Family, as it were, and the Passover was to be eaten by one Family together, if they made up 10. persons; and Christ passing from the Passover, and translating it to his Supper, admitted no more at the latter, than he took to the former; and seeing that it was a Jewish Canon, that not above 20. should eat together of one Paschal Lamb, our Saviour could not perhaps admit of many more than the 12, for that reason, if (as it is likely) he conformed to that observation.  
But it seems then by the Apologists, that those whom they admit, are as it were in the notion and capacity of the choice Disciples, those whom they reject, of the infirm 70. Yet to accommodate it more aptly to what they have said, that Christ thereby teacheth us to exclude the Ignorant and Wicked, they should say not blanchingly, the infirm, but the ignorant or wicked 70, for such they imply them to be by being excluded; and therefore those whom they reject may comfort themselves with that Martyr, to be stocked in the same hole with Philpot, and to be in the same condition with the 70 (whom Christ chose notwithstanding) and to be no otherwise Dogs or Swine, than they were; but if Christ called not those that were infirm, §. 17 they profess not to follow his pattern, for they say, they exclude not the weak, this strengthening appointment (as they call it) being proper for them.  
They assure us, they examine none that are taken to be Disciples, that is then, none that be Christians, (for Christian and Disciple in Scripture idiom, are synonimous) or perchance none that be their Disciples, though many that be Christ's: but how do they know them to be Disciples, before they have examined them, if that be true which often they inculcate, That they cannot judge of men's fitness without examination?  
Real Disciples will not refuse to satisfy the Church, and encourage weak brethren by a voluntary profession of their Faith. True, if the Church do need, and shall have just cause to require such satisfaction, but as the Church can receive no satisfaction, by a kind of auricular examination taken in privare oftentimes by themselves, unless like the Pope, themselves are the Church virtually, or the Church must be satisfied, because they are so; so why should the Church need farther to be satisfied from such; of whose knowledge they cannot doubt? this were to render the Church, like those remindless persons, whom we sometimes see to go about to seek that which they carry in their hands; and if they are already taken for Disciples, how can it be doubted that they are not knowing?  
2. Real Disciples will not refuse to make such profession of their Faith, when those that are weak want encouragement in the Faith, but such an encouragement is not to be given by a submission to examination. 
G. de Valentia 2.2. disp. 1. q. 3. puur. 2. p. 328. 321.  Valentia and Silvius determine it generally, Oportet instare casum aliquem necessitatis confitendi fidem aut ex divino praecepto, aut humano obligante regulariter, quando non subest justa & rationabilis causa omittendi illius observationem. Aquinas limits it more specially, Ubi fides periclitatur, quilibet tenetur fidem suam aliis propalare, vel ad instructionem aliorum fidelium, sive confirmationem, 
Silvius 22. q. 3. art. 2. p. 31, 32. Aquin. 22. q. 3. art. 2. Filiuc. castract. 22. c. 3. S. 74.  vel ad reprimendam infidelium insultationem, and when by his silence, ex hoc crederetur, vel quòd non haberet fidem, vel quòd fides non esset vera, vel alii ejus taciturnitate everterentur à fide; or as Filiucius more abstractly, Quando proximus per confessionem fidei quae ab aliquo fieret, facilè traheretur ad fidem,— item quando aliquis versaretur in periculo negandi fidem, & alius posset propriâ confessione id damnum impedire: And when they have defined in general, that confession is necessary, when by omission thereof, subtrahitur honor Deo debitus, vel utilitas proximo impendenda; yet they add, Quocirca illud verbum Subtrahendi accipiendum est hoc loco, vel contrariè vel privatiuè (i. e.) vel deum affici ignominiis, etc. vel quando aliquis à fide avertitur, aut retardatur, etc. non negatiuè, ut sit non exhibere honorem Deo vel non impendere utilitatem proximo, etc. 
Baldwin. cas. l. 2. c. 1. c. 10. p. 81. & 79.  And to like effect doth Baldwin resolve, who also tells us, Cùm extra statum Confessionis fides nostra alioquin satis nota, non opus est perpetuò iteratâ confession, quae jactantiae potiùs speciem, quàm virtutis Christianae laudem habet, but among all the Casuists of one side or other, which have punctually determined of, and limited the occasions and circumstances wherein profession of Faith ought to be made, it is a marvellous thing, that not one of them (that I know) hath stumbled upon this case, or reminded to define it necessary at admission to the Sacrament; whereas rather the very coming with desire to participate thereof, is without more ado a real profession of Faith, and accommodates and complies with those ends, in order whereunto the Casuists teach, that profession of Faith is needful, as before was showed.  
And if weaker brethren are hereby encouraged to make like profession, or to undergo what is equivalent thereunto and instead thereof (viz. Examination,) they only can thereby prove, the one ought to be done in order to the doing of the like by the other, whereas we deny the necessity of either; and they should first have evinced the later to be a duty, and then have enjoined this as a means ordinate to facilitate it; the end failing, the means cease to be necessary. But as the setting up of a Dictator at Rome, put inferior dignities to silence; so the precedent of more knowing persons, I should think, might rather discourage the weak, who cannot write Iliads after Homer, — Ne tu divinam Iliada tents, Nor write after that Copy, which the other have given in more perfection than they can imitate. 
See S. 18.  However, they may paint the matter with colours fetched from pretended ends or intentions, examination (and consequently such an imposed profession, which is tantamount) hath a connotation of suspicion; we do not inquire, where we do not doubt; and therefore to reduce men under such trial doth ex natura rei imply, that they are suspected, or doubted to be ignorant; and this is to render them infamous, ignorance when it is (as in this case) pravae dispositionis, being a sin, and whatever they may speculatively opine, yet interpretatively and practically they do thereby hold them as ignorant, and therefore rob them of their good fame, that proprium bonum depositum à natura in aliorum mentibus, 
Sylvins 22. q. 60. art. 3. conclus. 4. p. 316.  and that jus quod habent, ut bona de iis opinio concipiatur, quàm diu contraria manifestè non probatur; and therefore to compel them to come under this Inquisition, that by such encouragement those which are weaker may be mollified and sweetened, is but burnt-offering out of robbery, to do real wrong to prevent an imaginary, and to avoid scandalum acceptum to fall upon datum, and is as if they should break one man's head, to give another a plaster; and in a Taliacotian way of cure, to slash and cut off one man's flesh to salve another's deformity; or in a more obvious resemblance, having their purse cut in a throng, to search every known honest man there, that the thief may take no exception.  
Yet elsewhere they are confident to tell us, That this is a small matter, so as it seems to come to plead for itself in forma pauperis: but as Plato answered, The Custom of small things may be a great matter. Solinus tells us, Brevissima apud Amyclas vipera est, & proptereà dum despectui est, faciliùs nocet; and St. Augustine of the Cynifes in Africa, which are almost invisible, quae tamen cùm inserueriut corpori, acerbissimo fodiunt aculeo. Yet if the smallness of the thing should facilitate any to undergo it, let it persuade them not so eagerly to press and contend for a small matter; if it be a small thing that is required, it is as small, that is denied; and therefore the denial should not merit so great a penalty, as suspension from the Sacrament: and with what Conscience can they drive off men from so necessary a Duty, and rob them off so great a benefit, for a small matter? 
Esse nihil dicis, quicquid petis, improbe Cinna,  
Si nil Cinna petis, nil tibi Cinna nego;  But yet great motions are made by small Wires, 
Raynolds Confer. with Hart. p. 318.  and huge Weights hang upon Gemmeys; a little Spark may be so fuelled and conducted, as to set the whole World on fire. Sorcerers, they say, beg and are spleased with small things to be given to them, but thereby get a power to work what mischief they please upon the givers. The Rent is oftentimes small, but Homage and Fealty and Wardship be of great consequence. It was a small matter, and seemingly pious and advantageous, for the Emperor to receive his Crown of the Pope, with a benediction; bull in process of time that drew on and countenanced the construction, that the Pope gave him the benefit, and bestowed the Crown of the Empire upon him; and afterward it was thence inferred, that he might deprive him thereof, and otherwise dispose it. And abstracted from these formidable consequences; there are many other Reasons, why such as are real Disciples may yet not forfeit such esteem, and yet refuse to take on this yoke. Some perchance wave this profession and examination upon the same score that Luther sometimes omitted Confession before the Communion, lest it should be brought in as a thing necessary; and because, as the same man hath taught us, that Nihil pestilentius in Ecclesia doceri potest, 
Quoted by Mr. Baxter. Saints Rest, Ex Hofner. part. 1. p. 138.  quàm si ea quae necessaria non sunt, necessaria fiant, hâc enim tyrannide conscientiae illaqueantur, & libertas fidei extinguitur; and others perhaps upon that account, whereupon men of public spirit oppose enclosures, lest the Poor be injured, though themselves lose nothing by it.  
Christ had communicated before with those Disciples in the Passeover, which was the same in substance with this Institution, therefore he needed not to examine them, that were admitted before. 
Albaspin. de vet. eccls. rit. l. 2. obs. 23. p. 327. Statuerat ecclesia ut easdem lectiones poenitentes memoriâ custodirent, & iisdem doctoribus quibus catechumeni subjiciebantur, erudiendi traderentur,— de integro omnia fidei praecepta & prima rudimenta eos ediscere & audire volebat;— quòd opinaretur eos qui se flagitiis mortiferis obstrinxissent, divinae supremaeque justitiae cognitione aliquâque scientiâ von tinctos. Instit. l. 3. c. 4. S. 13.  Either the same dispositions and qualifications requisite to the Lords Supper, were required to eating the Passeover, or not; if so, than they ought to have been examined before they were admitted to that, and that would have been recorded for our direction; if not so, then though admitted to the Passeover, they ought before admission to the Lords Supper to have been examined, and that would have been registered for our example. But if the Apologists will assume liberty to infer, that having been admitted to the Passeover, the same in substance with this Institution, they might without farther examination have admission to the Lords Supper, I hope they will give us leave to conclude, that Judas having partaken of the Passeover, it was all one as if he had communicated of the Supper of the Lord.  
The most zealous Assertors of examination press it not after once admission in a due way; but unless all be agreed upon what is the due way, a man may be often examined, upon pretence the former was no due way of admission: but if they were all agreed upon the due way, as some that are admitted at one Church will not be (I know) at another; yet my understanding hath not light enough to discern, if there be at one time, why there should not be at other times a necessity of examination, since man (which carrieth a connotation of lapsing) hath a natural tendency to his first principle of nothing, and is apt to decrease in goodness, and fall to worse; and (as Ockham tells us) mali mores excaecant intellectum, and therefore intellectual graces may decay with moral: And also by neglect of reading, and careless hearing, knowledge will be impaired, since as the soul is called at first abrasa tabula; so when it is written on, yet the letters (as in Table-books) will wear out in time, without new impressions; and as the flying fish cannot hold his flight any longer than his wings are wet, and therefore is still dipping them; so must notions be often renewed, or they will at length be antiquated; and upon this account a reiterated examination may seem at least expedient, and accordingly a book of discipline in Scotland requires all Masters and Mistresses of what age or condition soever, to come once a year before the Presbytery with their Households to be examined personally, whether they be fit to receive the Sacrament, in respect of their knowledge; And Calvin, who wisheth ut sistant se oves Pastori, determines it, quoties sacram coenam participare volunt.   

SECT. XI.  
Judas did communicate at the Lords Supper. What is thereby inferred. The Attestation of the Fathers in that matter. The consent of later Divines. The weight of the Testimonies on either side. The Apologists confess there was no visible cause to exclude him. Whether Christ in admitting him acted only as a man? His not condemning the adulterous Woman.  
— Baccare frontem  
Cingite,—  
IF they could be blasted by the prejudice and foreboding of the Apologists, our endeavours to prove Judas to have participated the Lords Supper, would be very unsuccessful, for if we could lay and keep that ground, yet after all our culture it would bear us no other but Sodom-fruit, which we might paint fair, but it would prove but dust. Nothing they say, being thereby concluded against their judgement or practice; but I fear this dust is in the Apologist's eyes, & Non vereor nè quid portendant omina veri. They add, though Christ saw Judas to be an hypocrite and admitted him, it only follows thereupon, but that hypocrites may be admitted, and who thinks the contrary? But they might have had enough Logic to have discerned, or ingenuity to have confessed that somewhat more is thereupon consequent, to wit, that (known) Hypocrites may be admitted, and to this the Apologists think the contrary and profess it. They speak of excluding profane and ignorant persons, and are told an hypocrite was admitted, and this they say in truth is to paint an house that hath no foundation. Truly there is no colour for it, that this were painting howsoever, but it had been an improper material to build with, if, as they speak of excluding only profane and ignorant, so they did exclude no other, but though they have obdured their hearts to the exclusion of them that are not such, will they also harden their foreheads to say they exclude none but such, and that all are such whom they admit not? If they dare not say that all excluded are such, why do they say they are speaking of such, when they should (as we do) speak of such as they exclude? If like the Lamlae they have eyes prying abroad, and laid up in boxes at home, yet can they vainly think, that others have not eyes in their head, to see that they exclude not only such as are ignorant and profane, but those also which by submission to trial give not satisfaction of their knowledge and sanctity? And do but observe when elsewhere they distil the Argument of the Paper, how they more rightly give us this for the Quintessence, Christ admitted Judas to the Communion, therefore what need this prying? and not as here they would suggest, therefore ignorant and profane may not be excluded; so as it seems not only by their discipline, but by their arguings, they suppose all men ignorant, else they would not dare to argue so imposterously.  
Neither is the Argument altogether wide the mark whereunto it was aimed; for if Christ exhibited it to Judas whom he knew to be ungodly, than the Sacrament is not the Privilege only of the Godly, nor is the distribution thereof, to such whose hearts or lives answer not their Profession, a partaking of their sins, or a false testifying or false sealing, neither are convincing signs of the sound work of grace upon the heart, that which gives the capacity or right of receiving; all these seem to be concluded from this instance, and all are against their judgement and practice.  
Were they of my opinion, they should manage this argument about Judas, in another sort? We might suspect the Apologists did smack of some of the Paracelsian notions, and were facile to believe that strong imaginations elevated either by conciliation of an amicable intelligence (as they speak with Avicen) or by Application of its Spirit to the Spirit of the World (as Ficinus prompts them) can work Masteries upon another man's fancy, and make him contrary to his proper notions to believe or imagine what they list: for how else can they be so confident to impose (Erastianisme) on me, an opinion to which I have so often and so plainly professed myself to be diametrally opposite? how well they can manage an Argument, we shall have trial enough, but let us consider the management they would have made of this.  
Christ knew Judas to be a wicked man, yea a reprobate, yet admitted him, therefore Ministers may not keep back such as they know to be wicked; thus the Erastians'. If this be the best managery they can make thereof, we find little encouragement to trust an Argument in their hands, that will so soon decoct and evirtuate the force thereof, and vitiate and betray it into a fallacy of the consequent: for from Christ's admitting judas known to him to be wicked, it follows not that Ministers may not keep back such as they know wicked, but only that they may admit them. There is a disparity between the freedom and the necessity of admission, but if they understand by the Ministers knowing them to be wicked, a private knowledge, than I shall profess it to be my opinion, that a Minister may not keep them back; and Christ his admitting judas whom he knew to be wicked, will suppeditate an Argument for proof of this opinion, which will not tremble in its arraignment at the bar of reason, unless ignorance or passion usurp the Bench; and this opinion is also seconded with the authority of divers Casuists elsewhere cited, whereunto I add the suffrage of a grave and learned Divine that tells us, Sinners are secret, not of public notice, 
Mr. Balls Friendly trial of the grounds of separation. pag. 187.  though one or other (perhaps the Minister) may know them, in their course scandalous— they are not to be repelled, if they offer themselves, because though one know them to have sinned, thus and thus, it is unknown to others, and so the sin is private, and not generally known— otherwise liberty should be given to wicked Ministers to punish with this punishment whom they please: but if they mean a public knowledge either by evidence of fact, Confession or judicial sentence, men so known to be wicked, may be repelled from the Communion by the Minister, and the contrary, which is the judgement of the Erastians', as it falls not into my opinion, so it flows not from the example of judas, whose crimes were not then so notorious.  
Aeneas Silvius (when he was more Godly in truth, and before he was ius in name) he used to say, It was a subtle artifice of the Popes, to set the Lawyers to dispute, whether Constantine's Donation were valid de jure, thereby to introduce an Hypothesis, that such a Donation there was the facto. The Apologists follow the contrary Method, and spend most of the Section, to disprove that judas communicated, and say less to the consequence and refult of that example; We have elsewhere anticipated and forestalled all or most of their Arguments, and applied Answers, and so having cut down and cropped their harvest, we shall have less trouble with the Glean.  
After an heedful search (with others eyes) they cannot find the consonancy spoken of among the Ancients, (for Judas his participation of the Lords Supper.) But have all their researches found any Father of the first six Centuries that sings a Note which breaks the symphony, (Hilary excepted) whom though Algerus thinks by a benign interpretation might be reconciled to this opinion; yet Vasquez confesseth the words admit it not, and Suarez saith his endeavours are frustrate. 
Advers. Anabapt. l. 6. c. 9 pag. 230.  But howsoever Bullinger expressly tells us, Sententiam suam nullis firmis argumentis probat, propter quaeilli credendum. Unity is no number, one is next to none, as in Music when many sing to one Tune, one antiphonous voice cannot spoil the Harmony. What like point can they instance in, wherein so many lines of the Ancients are concentred? and an opinion of a thing not in terms revealed, but collected by discourse and abstractive knowledge, which passeth with a nemine contradicente, is a rare Phoenix, or rather a bird of Paradise (if that place admitted that way or manner of knowledge.) But those Fathers that vote with the paper, are balanced by multitudes of the best modern lights. Perhaps there is Romana statera, where according to the distance from the Centre, one ounce may be weighed against a pound, and the Earth against a Barley-corn, as Archimedes boasted. But it shall be as vain, as odious, to enter upon those Staticks, and to make comparisons whether the Ancients were Giants, the neoterics but Dwarves, and Dwarves may see farther advanced on Giant's shoulders, according to the trite Allegory; or whether the modern lights are great, like the Moon, because so near us, and have greater influence, although they borrow their light from the Sun, that yet appears less. I shall not therefore dispute of this, but not quarrelling that hypothesis; yet when that constellation which gives light to judas his Communicating, is beside the ancient, made up of as many, yea more new Stars, than the other that hath an opposite aspect, I hope those modern lights alone (with Hilary only among them) cannot balance so many of the Ancient and Neoterick both together.  
The Fathers might receive this from one another without due looking into the Text. The Father's might? it hath indeed no absolute impossibility, but they might not also, and that hath more verisimilitude, it being not like that so many of them had so little of judgement and so much of Credulity, to precipitate their Sentence without examination, or were so negligent in consulting Scripture in this, wherein they were assiduously conversant, and whereunto they so pathetically excited others to have recourse, but the Fathers are still much in their debt, for the honour they do them. Bullinger saith, in this case, jis ideo fidem habemus, quòd ea quae scribunt, Evangelio nitantur, I shall yet grant the Fathers might be confirmed in this truth by Tradition, which in things historical is a very good Topick, and consequently contributes some strength to this opinion, and those that were nearer the Fountain, had the streams thereof more pure, and clear, than those at greater distance; as in multiplicity of Echoes, by reiterated repercussion of the sound, the later is more weak and dull than the former, and in plurality of Rain-bows, that which is by immediate reflection of the Sun, is brighter and stronger than those which rise from reflex of each other. Bannes' jests at Pighius in the case of Honorius, as if he could better tell whether that Pope were an Heretic or not, than all those Counsels and Fathers that lived near his time; we may note the like vanity in this point, and as our Divines subtly observe, that whether those Counsels and Fathers erred or not, concerning that individual Pope, and in judging Honorius an Heretic; yet from that judgement it follows, that they thought the Pope might err; so if the Fathers were mistaken in determining judas to have participated, yet it is consequent that they supposed such as judas was, one without sound grace or satisfactory signs of conversion, and yet not duly censured for scandalous crimes, might without any pollution to the Ordinance or others, or prostituting the Privileges of the Godly, or false Testimony, or partaking of sins, participate the Sacrament.  
They are conceived to err in this point, by taking the Sop to be the Sacrament, so doth Augustine; Resp. In some places he doth indeed seem to suppose so, 
L. 5. the Baptism. parvulor. c. 8. & tr. 62. in joh. & tract. 26. Super illud, Patres vestri.  and so doth Beda, to whom Augustine was, as Tertullian to Cyprian, Da magistrum, but in other places Augustine asserts the contrary, and as I know not of any other that so thought (except Origen perchance seem to do so) so I deny that such misprision was the source of the other Truth, which was bottomed upon pregnant Arguments collected from the Text, and wherein those that do conceive them to err, do but as the Aethiopians, who sentence candour, for deformity.  
The Ancients not consonant to this opinion, are set down by Mr. Gallaspy in his Aaron's Rod. Resp. But sure his Rod is not Virgula divina, it hath detected no hid treasure, 
In 3. Aquin. in Evangel. tom. 3.  these testimonies were long since laid open and discovered by the Schoolmen, (who profligate them) and by Barradius and others; neither is his, like Aaron's Rod, in this particular, but as the Magician's Rod, having brought forth things not true and real but counterfeit, (— hîc dormitabat Homerus.) We have brought them elsewhere to the Test, 
Suarez 3. q. 73. art. 5. disp. 41. sect. 3. Vasquez in 〈…〉 q. 81. art 〈…〉 disp. 217. c. Ibid. c. 1. pag. 481. & 482 Silvius in 3. q. 81. 〈◊〉 p. 331.  and we hope have sufficiently answered them, and more we could say, especially to that of Dionysius, whom not only all his Commentators, saith Suarez, interpret to hold judas to have communicated, but Vasquez and Silvius copiously vindicate and bring him off, to our side, as the former also turneth the edge of Rupertus his testimony against them, who is alleged by Mr. Gallaspy, though omitted by the Apologists, Rupertus (saith he) similiter, (scilicet) solùm refert utrámque sententiam, nullam tamen earum, ut propriam pronunciat, qui solùm contèndit ut is qui velit sententiam Hilarii defendere, simul etiam asserere debeat nemini nisi de crimine convicto & confesso communionem denegandam esse, (and were their judgement and practice such, we should not quarrel them:) but indeed to add more in this point, the work would not be worth our lamp, only whereas the Apologists citing four Testimonies only, out of Mr. Gallaspy (for as I take it he mentions not Theophylact) viz. Hilary, Clement, Dionysius and Innocent: they tell us they have examined some of them by their own Books, but though we cannot reconcile this with what they say a few lines before, That Theophylact is in their own hands, others they have transcribed upon the forenamed Author's authority; yet we should be glad to be assured such ancient Authors did find place among their Books, if the one half of them were not counterfeit. But sure Dionysius his Testimony is none of those they have examined, otherwise they would not cite it under the name of his Commentator Pachymeres, and for Innocent we are informed by Silvius, Ita propendet in unam partem, ut alteram non rejiciat.  
But Theophylact is in their hands; 
In 3. q. 81. art. 2. p. 331.  Habeo Themistoclem Atheniensem: he that shall survey divers of their quotations, will be facile to suspect they cannot say of many of their Authors, as they do of Theophylact, and it was incautely said so of him alone, for as Exceptio roborat legem, in rebus non exceptis, so mentioning him to be in their hands and no others, it may perchance be construed they could not say the same of others, otherwise they would have said it of the rest of their Classicke Authors also.  
But what saith Th●ophylact, Some say Christ gave the Sacrament to his Disciples, when judas was gone forth, and doubtless they were Godly and eminent Divines in or before Theophylact is time, for he judgeth them worthy of credit, and makes Christ's practice according to their interpretation, a rule to believers, to do the like, and put evil men from the Sacrament.  
Resp. 1. It seems rather those some that said so, were not viri nominis in the Hebrew idiom, but — sine nomine turba, Or ignota capita, after the Roman Periphrasis, unless perhaps he meant it of Hilary, whom straying from the common opinion of the Fathers he named not for honour's sake (as those which think that in the 16. of Luke to be an History, supposed our Saviour named not the rich man, because he spoke in his dispraise) and though Hilary be but one person, and Theophylact speaks in the plural number, yet such Enallage's of number are as current, as common. But if they were any of his own (who lived in the tenth Century or thereabout, for there is some difference about the precise time) it is less to their credit, that being the infelix seculum, as Genebrard, infelix & indoctum, as Bellarmine, obscurum, as Baronius, exhaust and destitute of learned and ingenious Men, and Writers, and whatsoever these some were, as omnes urgentur ignoti longâ nocte; so it seems their authority weighed not much with Theophylact, nor so as to incline the beam of his judgement to that opinion; for however here he determine not the question on either side; but leaves it in the midst; yet elsewhere upon that of Matth. 26.27. drink ye all of this, he seems to affirm that judas was admitted, though he have a singular opinion, that he only drank of the Cup and reserved the Bread; and though here, as they say, he make an inference from the Hypothesis, yet that is ordinary among such, as yet lay no great weight on the Thesis; and whereas he infers that therefore we must put evil men from the Sacrament, either he understands close and undiscovered evil men, (such as the Apologists say, judas was) and then he checks with them that say hypocrites may be admitted, it being not in men's power to discern or exclude such, or else known evil men, and then the exclusion of such cannot be inferred from the expulsion of judas, who was not such: so as by the vouching of Theophylact I conceive they have gotten nothing, but to let us know he is in their hands; Benè habet, Presbyter creatus est Campianus ab Antonio Archiepiscopo Pragensi, as once said Whitaker.  
They next array and empanel a jury of twelve, the most eminent of our modern learned Writers, hardly to be matched, which oppose, or leave doubtful, Judas his receiving, and upon their verdict they give judgement in despite of all Writs of Error, for who, say they, would not err with such? A strange line dropped from their pens, that so much avile all humane authority, & si ego id dixissem. But indeed, Pauperis est numerare pecus,— And though they say, they could double the number, besides learned Papists not a few, 
— Credat judaeus Apella,  
Non ego.—  I am confident they would have then made them legible, had they been Classical, for however some be nomina quibus assurgo, and such as — nunquam sine laude loquenda, Yet they have drawn very low for others of them, & Pastor qui proprias congregat oves, quas relinquit, agnoscit alienas; for me, — inopem me copia fecit: And though I could have held forth some late luminaries beaming light upon this Truth (among whom I think I might as rationally and as solemnly have fixed, Mr. Prynne, as the Apologists have done Mr. Gallaspy) more for number, not less for weight, which will be assented to by any that finds Zwinglius, Calvin, Cranmer, Whitgift, jewel, Hall, Whitaker, Bucer, Bullinger, Martyr, 
Harm. c. 171. p. 454.  Paraeus, Aretius, and Chamier among them, besides Willet, Ball, Hammond, T. Blake, and Ravanellus, etc. (and even Beza himself is alleged by Gerhard to be of this mind;) yet I chose rather to produce constellations, as many, as they have held forth single Stars, as beside these more than twelve Signs thereof, in the modern Zodiac now discovered.  
2. The whole Syntaxis of the Fathers (without any heteroclyte, 
Ubi supra.  save Hilary) whereof Vasquez particularly quotes Cyprian, Origen, Cyrill of Jerusalem, Chrysostom, Hierom, Augustin, Theodoret, Leo, Beda, Euthymius, Rabanus, Theophylact, a full Jury.  
3. Besides Justinian (which makes it current by the stamp of Imperial authority) in his Edict and Confession of Faith, with divers more of later birth, whereunto not only Valentia annumerates Sedulius and Remigius, but another learned Man hath added Ambrose, 
Mr. Prynne. Maldon. in Matth. 26.20.  Nazianzen, Haymo, Victor Antiochenus, Occumensus, besides Bernard, and others; and Maldonat tells us, Omnes quos legeri● auctores.  
4. All the School (omnes qui de hac re meminerunt, saith no pedary Schoolman) and though a late Writer mention Durand, 
Vasquez ubi supra 4. d. 9 q. 4. p. 701. & 4. q. 5. p. 703.  Salmeron, and Barradius, to be of contrary judgement; yet as I wonder, why the two later are ranked in this Class, being only Commentators, and not of the School; so it is more wonderful, he should vouch Durand to warrant that opinion, when it is manifest he was of our part, saying in one place, Sancti dicunt, quòd Judas proditor sumpsit in coena corpus Domini cum caeteris Apostolis; and in another, Christus hoc Sacramentum dedit Judae, quem sciebat esse in peccato mortali.  
And 5. the Canonists generally, and (since the Apologists have prayed in aid from the Church of Rome) I might have affirmed it to be the common opinion thereof.  
Not only (6.) their Expositors (ex recentioribus expositoribus ferè omnes, as Vasquez witnesseth, and I recognize none Enantiaphonous, save Barradius and Salmeron) but also the chief Pillars and Pinnacles thereof (as Baronius and Bellarmine among others) asserting it.  
But 7. the Church hath inserted it into their missals, Psalters, and Horaries, as 
Turbae fratrum duodenae  
Datum non ambigitur;  And therein running in consort with the Old Christian Poets, that sung, Bis sex cum sociis epulatus nocte supremâ; And among the Reformed Churches I cited the Articles of the Churches of (8.) England, (9) Ireland, the Confessions of (10.) Belgia, & (11.) Bohemia, and might (12.) have instanced also in the generality of Divines of the Augustan Confession (not one dissenting, 
Ubi supra.  saith Gerhard, that he knows) in which Sphere shine many great lights, though they have their spots, like the Moon, and so perchance hath the Sun too (for so some Astronomers tell us) though we cannot discern them by that light only which beams from himself. So as we may reverse the verdict by an attaint of their Jury, and return more than 24. as a new Jury to do it; and as the Apologists are bold to say, that the Fathers are conceived to err by the mistaking the Sop to have been the Sacrament; so I may with less presumption affirm, that modern Writers have been misled by a misprision, that the Sop was exhibited to Judas before the Sacrament, and upon reception thereof he went out so immediately, as to leave no interval of time for the administration, neither of which is proved nor scarce probable.  
I espied the Basilisk before he eyed me, and have elsewhere answered their Arguments before they produced them; only there is one, which I had not wit enough to foresee, and perhaps wit (if I had it) were not so likely to apprehend it; as upon a deliberation in the conclave of sending a Nuncio to a certain Kingdom, one being commended as a wise man, it was replied, That a wise man was not fit for the employment, because he could not conceive or imagine what such a people designed. It is an Argument, §. and they blazon it for considerable, (and so it is indeed for the vanity thereof) taken from the note of the last Translators of the Bible, and set to Luk. 22.21. to show there gins another matter, not a continued History orderly set down.  
I perceive Sixtus Senensis (as learned as he was) was deceived, when telling us of a Stygmatical or punctuary interpretation of Scripture, he adds, that it is peculiar to the Hebrews, and our Divines need not to be longer puzzled what Campian means by saying Omnes res & reculae made for his Religion, for it is like he meant some such Notes as these. But if the Apologists are in earnest (as we thought they had jested, when heretofore they used this Argument to some Gentlewomen) we shall tell them, that these Notes are set to show a divers Subject matter of the relation, though orderly continued, but never used to manifest an hysterology, or transposition of things; and if so obvious a thing have not fallen under their observation, let them consult the recital of the Decalogue, Exod. 20. where the same Note is not prefixed to the fifth Commandment, which I think is yet set down in order; and in that one History of David's duel with Goliath, not delivered but according to the order of things, they will find it very often affixed, and it will introduce an intolerable confusion in sacred Writ, if this note shall always remark things transposed.  
But would they please to have more of the Textuary, than of the Cabalist, the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, veruntamen, the first word of the Text, hath fare more force to approve a continuation, and that the words were spoken after the Consecration, than the note hath to assert a transposition, or that they were uttered before it; for if the words of Consecration had been set down by anticipation, the adversative particle had been unfitly set there; for in the judgement of the learned, Quoties aliqua per anticipationem priùs narrantur simpliciter tantum, per particulam continuativam aut copulativam, narrari solent. St. Augustine tells us therefore that this of Luke doth evidentissimè demonstrate Judas to have been present; and Suarez resolveth, Veruntamen, 
Suarez. 3. q. 73. art. 5. disp. 41. sect. 3. Silvius in 3. q. 8. art. 1. p. 331.  aptè indicat hoc esse dictum in ipsa communione Sacramenti, nam sensus est perspicuus, Trado vobis corpus & sanguinem, quamvis non ignoro inter vos esse qui me tradit, unde sancti advertunt, illa verba dicta esse à Christo, tum ad commendandam charitatem suam, tum ut emolliret cor Judae, ut resipisceret & non indignè communicaret. And Silvius addeth, ut discamus nihil ab eo praetermissum quod ad emendationem pertineat.  
That Judas departed before the administration, appears, because having received the sop, he went out immediately, and what that signifies every Englishman knows, that is, instantly, forthwith. That the Sop was exhibited to Judas the same night of the Institution, and before the Sacrament instituted (which is employed in this cryptical Syllogism) is no such principle, as to be evident in itself, and to need no proof; and I am deceived if I have not formerly manifested, that it was dealt him at another time; and if it were given him in that night of the celebration of the Lords Supper, yet that it was done after it was ended, is to the judgement of Augustine, Beda, Hugo, Thomas, and others, as Vasquez quotes them, and of Cyrill and Chrysostom, as Suarez allegeth them. 
Ubi supra.  For the term immediately, Customary use Quem penes arbitrium est & fas & norma loquendi, hath rather evidenced it, that when we say, we will immediately or instantly come or go or do a thing, we do not bind or conclude ourselves to a precise and punctual instant, but think we have complied with our engagement if in a short time we perform it; and the use of the word in Scripture doth afford such latitude, and thereof may be vouched a multitude of instances. When our Saviour tells us, 
Mark. 4.29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that when the fruit is brought forth, immediately he putteth in the Sickle, we do not see nor can imagine that the husbandman watcheth to reap his Corn in the first instant of its ripening: Luk. 19.11. they thought the Kingdom of God should immediately appear, I presume not in an instant, but after a short space, John 6.2. Immediately the ship was at the land. not in an instant by miracle, but by a speedy, yet successive motion; Acts 17.10. Immediately they sent away Paul and Silas, but such a dispatch could not be prepared in a moment; Mar. 1.28. Immediately his fame spread abroad through all the Region, which could not be carried so fare, but in some length of time; Mark. 4.5. Immediately the seed sprung up, where immediately can only signify speedily, for seed doth not pullulate but after some little time; and that which our translations render straightways, is in the Greek for the most part 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the same which they here translate immediately, and he that considers the things mentioned to be done straightways, Mark. 2.2. and 3.6. and 15.1. will be facile to belevee, that they could not be set about and entered upon, and expedited in lesser time than our Saviour might have administered the Sacrament after he had dealt Judas the Sop. Nay we find that the Sacrament of Baptism is in the preparation for it, and administration thereof said to be done straightways, as Acts 16.33. it is said that the Jailor and all his were baptised straightway, the word in the Original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which as it signifies in praesentia & subitò, so here the Vulgar and Castalion render continuò, so doth Beza in some Editions, in other illicò, as doth Piscator, and by the same word Continuò, doth the Vulgar, and sometimes Beza translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: here, John 13.30. in some Editions he reads statim, as Piscator doth also; so doth the Vulgar elsewhere, as in that of Mark. 4.29. turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into statim, which in John it translates continuò, so as it seems the words are all Synonimous or indifferent. But than it is not imaginable that all the Jailor's family could be convened and prepared, and things accommodate for their baptism in an instant, and therefore Tremellius out of the Syriac, as he renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eâdem horâ, the same hour in that of John 13.30. so doth he also in that of Acts 16.33. translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, eâdem horâ.  
But if we should confine immediately to an instant, yet the Apologists cannot make it clear when that instant commenced. For (not to insist, upon the sense of Baronius and Maldonat, that he went out immediately before Christ his solemn Sermon, and was no partaker thereof; Continuò (saith the Cardinal) solùm significat Judam non exspectasse prolixam Christi concionem;) it is observable what Vasquez prompts us with, that it is not said, he went forth immediately after he had received the Sop, but, having received it, acceptâ offulâ, as Beza and Piscator: or cùm accepisset, as the Vulgar read the Greek particle of the Aorist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and after the mention of giving the Sop, Satan is said to have entered into him, and Christ said, what thou dost, do quickly: now it is likely that between the Sop and Christ his Speech was Judas confirmed in his wicked purpose, by being possessed of the Devil, to perpetrate it, and after Christ his Speech (from thence the instant commencing) then immediately he went forth, not immediately after the Sop, but choosing that opportunity to go off, to escape farther discovery, seeing his going out might be interpreted to be by reason of being sent by his Master to do some service quickly; and so the Paraphrase of the words will be, when Christ had said what thou dost do quickly, then immediately Judas having already received the Sop, wherewith the Devil entered to spur him faster to his treason, went forth. And so the mention of the receipt of the Sop at his going forth, shows not the moment of the time, but the cause of his Exit, the Devil driving him, that entered with it. But whereas, Dictator-like, they tell us that those words, what thou dost, etc. were spoken before the Sacrament, we desire we may be excused to suspend our Faith, until they prove what they say, or prove that all they say is Oracle.  
They think he spoke well that prompted them to say, that Judas was but● had Porter to let in men to the Sacrament: 
Verba nitent phaleris, sed nullas verba medullas  
Intus habent,—  Judas was not he that lets in, but he that entered, not he by whom, but after whom others may seem fit to be admitted. To prove that others besides such as have approved signs of holiness may have access, it had been unapt and incongruous to have produced the example of an holy Man, but the instance of such a Son of perdition is a very proper example; but what rigid and injurious Porters are they, that shut such as are not notoriously wicked and scandalous out of that gate, where Judas had entrance?  
There was no visible cause for his exclusion: Then we trust it follows after all this bustling to the contrary, that he was admitted (or else Christ excluded him without visible cause, and then sure he could be no pattern to us, as they say he was, for I hope we may exclude none causelessly;) but then let them also exclude none but such as they have visible cause to repel, and not require such a visible cause (as plain Evidence of their conversion) before they admit. 
Advers. Anabapt. lib. 6. c. 9 p. 230.   
The Apostles thought well of him, without any suspicion. Bullinger is peremptory, Judae malefacta in mensa commemoravit, adeò aptè, ut nihil clarius dici potuerit: but if they knew not in individuo signato, who it was, they did in individuo vago, and that one was not clean, and was a Traitor and Devil, and yet they were not startled, nor scrupled to communicate all together, and therefore sure had no impressions that to participate with such was a pollution to themselves or the Ordinances, or any prostituting of the privileges of the Saints, or setting of the seal to blanks, etc. Besides seeing some of these sad effects depend upon the nature of the thing, viz. the very sumption of the Sacrament by wicked men, more than our knowing them to be wicked and to receive, these mischiefs would have resulted, though they were ignorant of the rise thereof, 
Balls Trial grounds of separation. p. 198.  and the Ordinance seems to be polluted though they were not; but therefore it seems from hence to be a necessary consequent, that the simple presence of unworthy or wicked men defiles not, for then our Saviour had spoken a contradiction, when he said, Ye are clean, but not all, John 13.10. because if one had been unclean, all had been defiled: No, neither our knowledge of their unworthiness and wickedness, for then Judas had stained the Ordinance to Christ himself; nay, the notorious knowledge thereof doth not pollute, where there is no power (through nonestablishment or obstruction of discipline;) nor opportunity (when at the time of communicating there cannot so suddenly be admonition or judicial process had,) nor conveniency (through danger of Schism) to repel, nor leave from Christ to separate.  
Judas was knowa to Christ as God, and he dealt Ministerially as man.  
First, it is not absolutely and universally true, that Christ in this Ordinance dealt as man, but rather as Mediator, God and Man; for none but God could institute a Sacrament, whose blessing only can confer the grace which is signified, and sanctify, and virtuate the Signs and Elements into an aptness to those ends whereunto they were instituted, and none but Man could have administered them; besides if he knew Judas his treason as God, yet notwithstanding, he made it known to men.  
And 2. it is not pertinent to dispute of the Principles of his knowledge, or formally how he knew it; it is sufficient, that he had knowledge thereof, and might have made it known to the Disciples and told them thereof, and in all likelihood would have done it, had his partaking with them been so mischievous; and the Apologists confess, nay contend for it, that he made this discovery before the Institution, and whether they understood at the time of celebration, of whom he spoke particularly or not, is very disputable among learned Men: So then, if none but Saints ought to have been admitted, how could our Saviour have given admission to one whom he had published to be a Devil? Judas non possit illis annumerari, 
Advers. Anabapt. l. 6. c. 9 p. 230.  saith Bullinger, quorum peccata levia & occulta sunt; praeterea Johannes ante coenam eum manifestum furem fuisse scribit, Joh. 12. and he citys Augustine, saying, Dominum, cùm haec sciret, nihilominus ipsum in coena tolerasse, ut nos doceret & exemplum nobis praeberet, malos tolerandos esse, eósque etiam si coenae intersint, bonos tamen non polluere; and if herein Christ dealt ministerially, than he was a pattern to Ministers, how to comport themselves in like cases, which is not to repel those who by a notorious knowledge appear not to be wicked, however privately they may be known to him for such.  
3. The sin of Ananias and Saphira was in secret and not known to Peter, but by Divine revelation; yet the first in every kind being the measure of that which follows, that we might take notice of the greatness of the sins of lying, avarice, hypocrisy, and sacrilege, Ut incuteretur metus & firmaretur disciplina, illo exord●o legis Evangelicae, say the Fathers, Peter made known his sin, and that by a signal judgement; and upon the like account of reason, if it were so necessary to repel all but real Saints from the Sacrament, doubtless (as the Greeks call punishments 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, examples) our Saviour by such a Standard of example, as the punishing of judas, by express casting him out, would have measured out, and established that discipline in his Church.  
4. I think they would say, or at least it were better said (wherein we shall consent with them) that Christ rejected not judas, because he knew his wickedness only as it were per scientiam privatam, he did not know it, nor could then give the Disciples knowledge thereof, per scientiam publicam & notoriam, that is, neither by evidence of fact, 
Aquin. 3. q. 81. art. 2. Similiter Suarez ubi supra.  confession, or judicial conviction, and quia nobis debuit esse exemplum justitiae, non conveniebat ejus magisterio, ut Judam occultum peccatorem sine accusatore & evidenti probatione ab aliorum communione separet, ne per hoc daretur exemplum Praelatis ecclesiae similia faciendi, as the School long since determined. If they would suit their practice to this method, and regulate it by this principle, (as it is evident they do not, nor dare they say they do) I had never set forth to charge them, and should soon sound a retreat; and as they say, Christ was a pattern to us, who are to admit visible Disciples, not being able to descend into their hearts: so correspondently would they work according to this pattern, and give admission to all that profess to be christian's (for Christians and Disciples are univocal) and which by notorious crimes obstinately continued in, do not blot their profession, and not make the Sacrament, which Bullinger so much disresents, and whereunto (he saith) it was never instituted by Christ, Ut sit ventilabrum aut cribrum, 
Epist. Petr. Datheno.  quo cribrentur aut dispergantur ab invicem homines, sed synaxin (i. e.) coagmentationem, societatem, communionem, & con junctionem, would they do this, I shall — compescere limina Jani.  
The not condemning of the adulterous woman by our Saviour jesus, john 8. is not parallel, but hath great disparity with his not repelling judas, unless we shall think it all one, not to do a thing when it is proper to his office, and when it is not agreeable thereunto. In discharge of the woman, he dealt not so much like a man, calling for her accusers, and when none came dismissing her, but he acted like a man that did relinquere suum jus Magistratui, as Brentius; 
In locum.  & noluit munus legitim judicii abrogare, as Musculus; Sicut reliquis suis exemplis aut Evangelicae doctrinae praeceptis, nullum voluit facere praejudicium eorum quae cuique ex officio pro salute reioub. conveniunt; ita nec hoc suo facto, as jansenius; and because Hoc non erat ejus officium, as Piscator, & non venerat ut esset externus Judex scelerum, as jansenius, or suum munus cum ossicio Magistratûs consundere, as Aretius; whereunto are consonant Estius, Barradius and Deodate. And the power of inflicting capital punishments being then taken from the Jews, as they confess it was not lawful for them to put any man to death (though I know also some learned Men give another reason of that Speech;) it is thought they brought the adulterous woman in regard thereof, thinking thereby to have ensnared him; and to evade that snare and frustrate their design, he condemned her not; It was not then for want of Accusers, for they had formerly testified her offence to have been notorious by evidence of fact, she was taken in ipso facto, or furto, as the Greek is, by a Synecdoche speciei 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but being gone off, Christ asked where they were, and whether any had condemned her; only that in absolving her he might defeat the designed surprise of the Pharisees, Two te non condemnant, neque ego te condemno; quod illi faciunt, ego facio, objicere in me non possunt, leginos repugnare, in the words of Barradius: you may see then how Diaphonous the example of the adulteress is to that of Judas.  
But it seems the Apologists are like Blondus, of whom it is said that he cared not quàm vera, but quàm multa s●riberet.  
Yet Horatius will lend Dioxippas' a Sword to cut off his head, as it is in the profane Story, suitable to that of Goliath and David in the sacred; for if Christ could not judge the woman to punishment, because there were no Accusers, and no man had condemned her, why do they then punish with loss of the Sacrament, those that have had no accusers, nor have been condemned by judicial process.  
To their Epiphonema, or rather jo-poean in the close of the Section, attending their triumphs over so poor and despicable an Argument as this, I shall only say, 
Road caper vites, tamen hîc cùm stabis ad arras,  
In tua quod fundi cornua possit, erit;  And I shall conclude with that which Bullinger allegeth out of Zuinglius, 
Bullinger ad Petrum Dathenum advers. Anabapt. l. 6. c. 9 p. 230.  whereunto are perfectly consonant what himself delivers against the Anabaptists; Apertum esse satìs, quales ipse Dominus primae suae coenae (quae haud dubiè omnium fuit absolutissima) adhibuerit convivas, neque decere ut nos Dei filio (qui solus corda filiorum hominum perspecta habet) acutiores nobis sumamus oculos, aut nobis ipsis in coena sumamus judicium, quod ille nobis neque praecepto neque exemplo dedit.    

DIATRIBE.  
SECT. III.  
The sufficiency of Scripture whereupon Negative Arguments are grounded. The Argument deduced from 1 Cor. 11.28. It is difficult and unsafe to judge of other men's estate. Of temerarious judgement, of judging men to be wicked or irregenerate. With what difficulty, and what a pedigree of consequences their proofs are derived from Scripture. General Rules, for satisfaction of doubting Consciences, persuade the contrary to their way. Of Christ's admitting only Disciples, Heb. 13.17. Matth. 18.16. Revel. 2.2. 1 Pet. 3.15. 1 Cor. 5.11. explained and vindicated.  
THE Canon prescribing and directing the due administration and receiving of the Sacrament, is 1 Cor. 11. We cannot with Tertullian adore the fullness of the Scripture, unless we yield it to be a perfect rule of faith and manners, which it cannot be, if it be deficient in any thing necessary to be done or believed, especially in such places, where it purposely handleth things of that concernment: The Law of the Lord is perfect (& perfectum est, cui nil deest,) and it is able to make wise unto salvation, and thoroughly to furnish the man of God. And therefore here, and only here an Argument, ab authoritate negatiuè, holdeth good: But in that Chapter to the Corinthians I find a precept, Let a man examine himself, none; that he should necessarily pass the examination of another; between the proper examination of himself, and eating and drinking no other thing intervenes; Let a man examine himself, and so let him eat, (So) without more examination, having done so, he must not be letted; and therefore this very Commentary is made upon that Text by pathetical chrysostom; He doth not bid one man to examine another, but every man himself, making the judgement private and without witnesses. Paraeus strikes in Unisons with that ancient Father, The Apostle saith not, the Priest shall examine, or prove them, but every man himself. So doth Sarcerius, He commands not that one should be approved to another, but each one to himself; as long before Clemens Alexandrinus accounted every man's Conscience to be his best director in this case. By what authority then can he be put back from the Sacrament, that hath examined himself? And to suspect that any have not examined themselves, who shall profess to have done so, (without a violent suspicion, which is near to a moral certainty of the contrary) how can it be compatible with Charity, that hopeth all things, believeth all things, and thinketh no evil?  
This being a stubborn hard bone, much ado there is to overcome it, without drawing blood from the jaws; One sets his teeth to it, and saith, That the precept of examining a man's self, excludes not the examination of his Pastor, or the Elders, or the Congregation, both may be consistent, and both requisite. But the offerture is supervacaneous, for the Argument concludes not; A man must examine himself: therefore the Minister, etc. may not, or need not examine him; but we only argue, that because where the Apostle professedly prescribeth the preparative dispositions and duties requisite to worthy receiving, he not only gives no express precept that the Ministers, or Elders, or Congregation shall examine, nor the people submit to examination, but rather the contrary, for having examined himself he permits himself so to eat, therefore it is not of the necessity of duty; for what the Scripture commands not, obligeth not; he permits a man to pass from self-examination, to receiving without any other thing intervening; Let him examine himself, and so let him eat, without any more ado in respect of examination, which if it had been requisite, the Apostle would as well have said, Let him also pass the examination of his Pastor, etc. as examine himself. And this Argument from the Authority negative of Scripture (though (bet him eat) affirms also the liberty of access, without any other than self-examination) is not only efficacious in general concerning the necessity of things to be done or believed, but in this place, and upon this very account, is specially approved by Interpreters, and urged as conclusive to the excluding the necessity of any other examination.  
Another tells us, that the Corinthians were a Church lately planted, a people newly called out of the world, and converted to the Faith, and therefore it was to be presumed they were sufficiently qualified both for knowledge and sanctity, and needed no other but the proper examination of their own hearts. But I shall reply;  
First, if they were newly converted, and so late begotten of the seed of the Word, they were then lefs grown in explicit knowledge, and less perfectly instructed in the mysteries of the Faith, and therefore did more need to be put under probation in the notion of the Catechumeni: but in truth the Church of Corinth, had been divers years planted, and the Apostles baptising whole Families (Younglings as well as aged, as other Texts warrant us to assert against the Anabaptists) in all probability, besides the first Converts, there was now since the first constitution of that Church, a second rise and growth sprung up to be adult and capable of the Sacrament.  
Secondly, the Rule of the Apostle is written for our instruction, catholic and extensive to all times, places, and persons, not limited or restrained to the Corinthians, and to confine and appropriate general precepts to special times, and particular persons, is artificium haereticum, to expilate and exhaust the Armoury of the Church, and embezzle the Weapons of the Faith, and tends to defeat the standing Forces of Scripture.  
Thirdly, ex concesso, this will then consequently exempt from examination verbal or real, such as may well be presumed to be sufficiently qualified, and so it is not of necessity, that the probation should be general.  
Fourthly, the whole Epistle showeth, how culpable those Corinthians were; and how many were their errors in faith, and spots in manners; so that for aught I know, our Congregations generally (abstracting them from these dismal Heresies which have lately spawned from, and been fostered by men of like principles to those we dispute against, and which for ought I see, obstruct no man's access to the Sacrament, if his Seraphical Elevation can vouchsafe a condescension to Ordinances) are not more guilty or obnoxious. Even in this very concernment of their qualifications for the Communion, it appears by 1 Cor. 11.20, 30. that many of them received unworthily, and discerned not the Lord's body from common meat, and had taken too much drink before they came to partake of the mystical Cup; Yet neither doth the Apostle command, nor encourage the intermission of the Lords Supper, nor reprehend those that were better qualified and conditioned, for communicating in a mixed Congregation, or among the Rout, (as they phrase it, with somewhat too strange a spice of the old Pharisee) as if it had been either a stain to their holiness, or a pollution to their persons, or an obstacle to the fruit and efficacy of the Sacrament; neither doth he charge or caution the Elders thenceforth to admit no more without a pre-examination.  
Another thus answers, That this self-examining is only meant of that judging which prevents the judgement of God mentioned, ver. 31. which no man's examining of another can do, but only his examining of himself. But if this were granted, yet than it follows however, that no other but such self-examination is required by the Apostle, for he prescribes no other but this, and that is as much as we contend for. But when that learned man tells us in the same place, that the Pastors and Elders of Corinth had admitted some to the Lords Table, whom they judged fit and worthy Communicants, but God judged otherwise of them, it was no impudence nor presumption in us to expect that he would have showed us, where there is one syllable at least that mentions the admission only of such as were by them thought fit, or of any probation made of their fitness, that were not notorious and scandalous sinners; and if self-examination be sufficient to prevent God's judgement, it must be enough to prevent all sin, every sin being waited on by judgement; and consequently to prevent a sinful receiving, there needs none but a self-examination.  
Another takes this bone in hand, and would crush and break it with this interposition, That to the right examination of a man's self such dispositions and graces are requisite, as no unconverted man is capable of; so as though upon self-examination a man might be admitted, yet no man not having manifest signs of being in the state of grace, can hereupon ground any title or claim to the Sacrament, as being not susceptible of self-examination. Whereunto I shall say (not to reflect that it carries a spice of Socinus, to hold that only persons converted are capable of the Sacraments) that it is a supposition suitable to their principles, that they assume a power to judge the secret things of the heart, for it was wont to be an indubitable maxim, De occultis non judicat Ecclesia, and of that nature is the right discharge of the duty of self-examination. They can pretend but to make judgement only of external actions, and such as may give scandal and offence, those they can take cognizance of, and they lie within a judicial Sphere, but the other, viz. the secret things of the heart, fall within none but a divine Horizon, and none can be scandalous only for such things, because no others can take notice of them.  
I shall still retreat to my first Fortress, I read, Let a man examine himself, not that any should examine his examination: Nay positively I find, that upon self-examination he may so eat, which liberty cannot consist with a necessity of having self-examination examined by another. Men are commanded not only to examine themselves, in order to receiving the Eucharist, but also generally to try their ways, Lam. 3.4. and their works, Gal. 6.4. and if unconverted men cannot do this, they may upon like account bring them under examination for their whole life, & give a new name to the same thing of auricular confession: And if unconverted men cannot examine themselves, how shall they know themselves to be unfit and unworthy, that they may repent and better dispose themselves, and in the interim abstain? Who gave them liberty or means to search the heart, who are not proper Masters to whom men must stand or fall?  
But they tell us, that there is a twofold knowledge, Intuitive, which is by an immediate looking on, and Arguitive (or according to the more usual Scholastic term, Discursive) which is by comparing one thing with another, and reasoning from one thing to another; in the first way God only knows the hearts of men; in the second sense, we may know the condition of men's hearts, by their outward actions, as a tree by his fruits. Whereunto I shall answer, that it must still be reminded, what was premised in the state of the question, that I disclaim and protest against the patrociny of persons notoriously wicked and scandalous, no part of my Apology looks toward such, but to stigmatize with this brand all those whom they exclude from the Communion, and to exclude them upon that score, is a calumny to the persons, and a contumely to Zion, and will be matter of triumph to Gath and Askelon. Parcite paucorum crimen diffundere in omnes.  
Subsequently to this Hypothesis I shall say, that when men of moral life, unrebukable for those crimes, which Tertullian calls graviora & exitiosa; and others, vastantia conscientiam, and whose knowledge of the Articles of the Faith, and Principles of Religion, cannot rationally be doubted of; yet such cannot by favour of their opinion, be translated into the Albe of persons converted able to examine themselves, I doubt, if such a judgement smack not more of a result from entuitive, than discursive knowledge.  
Secondly, I think a man may use and exercise this discursive knowledge where there is no need, by a superfluous indagation of things that appertain not to him, and he is then al●enae conversationis curiosus explorator, and may also not sufficiently ground or deduce his knowledge, and may put more in the conclusion, than was in the premises, and may suppose his syllogisms to be demonstrative, when they are but dialectic, and perhaps sophistick, and he is then alienae conversation is temerarius judex, in the judgement of Bernard; and therefore to apply to this purpose that of Augustine, Quid opus est ut d●finiatur cum discrimine, quod potest n●s●ici sine cr●mine? What need we judge the states of men with danger, which we may be ignorant of with safety?  
Thirdly, though a man have been supposed formerly not to have been qualified and empowered to examine himself, yet who can judge whether before his approach to the Holy Table, in a sense of the necessity of the duty of self-examination, applying himself in some degree to the discharge thereof, that spirit, which as the wind bloweth where it listeth, so sometimes comes suddenly, as a mighty rushing wind, may not enable him to the present effectual performance thereof? Whereof to say that notwithstanding probation ought to be made previously to the Sacrament, is but to b●gge the question, and to condemn the Apostles, who admitted thousands, and among them also Simon Magus to baptism, upon the profession of his Faith, without farther trial, and in order to persons adult, there is the same reason for the one Sacrament, and the other.  
Fourthly, the conclusion that a man is not able to examine himself, doth here presuppose, and is inferred from another conclusion, that the person is a wicked unconverted man; but there is so much uncertainty in the premises, and so much danger in making the conclusion, that I think no charitable soul humbled by the fear of the Lord, will be very forward so to conclude, this being judicium figuli non luti, domini non conservi. Though I will grant that for any great and scandalous sin, being notorious, a man may be suspended; yet I cannot yield that every such scandal concludes a man irregenerate, nor can I allow him under such a notion, to be either repelled, or yet examined, much less to be accounted such; because he hath not given them satisfaction of his sincere holiness. God may have 7000. in Israel, and yet Elias himself not able to discern one of them. If in some men we seem to observe few or no good works, yet our heavenly Father may see them in secret. As some things seem, and are not, so others are and do not seem. The Stars have the swiftest motion (or at least the Earth hath,) yet move without noise; 'tis distance and want of near approach, that makes them seem less than they are, and some Stars (as in the Galaxt●) shine unseen, and the Moon when that side toward the Earth is darkened, yet that toward Heaven doth shine bright. Some may perhaps imitate Mucianus (or Vespasianus) in Tacitus, Omnium quae dixerat fecera●que arte quâdam ostentator: Others take more of the Publican, than the Pharisee, and as Artificis est celare artem; so they think it a good work to conceal their good works, and therefore choose to shut their closet door upon their prayers, and to cast back and muffle their left hand when their right dispenseth alms, reckoning other men's eyes to be latrones praemii, and their applauses furta coeli, robbers of their reward; and though they honour him for his works sake (in the full latitude of honour, as it is comprehensive of obedience, reverence, maintenance) yet perchance are not persuaded, that it is an elicit or imperate act of Religion, or the great Criterion thereof, to bring into captivity their understandings and wills to the obedience of their Pastor, and for to pass for religious men, to degrade themselves into unclean beasts, and to swallow without chewing the cud: Et nos hom●n●s sensum hab●mus, in the phrase of Ambrose. If in some others we seem to take notice of some evil deeds, yet can we discern no good thing in them? Flies that stick only on sores, may soon make the ointment of a good name to stink. Why look we on the Moon only when under an Eclipse, not in her brightness? 'Tis no rule for the Syllogisms of Charity, Et sequitur partem Conclusio debiliorem. We may judge the acts of a man not his state, & injustitiam facti, non personae: Comines would say he was a good Prince, whose Virtues exceeded his Vices; In many things we sinne all, and therefore toleramus & toleramur, saith St. Augustine. That other Syllogistick Canon is here more appliable, Syllogizare non est ex particulari: The denomination is to be taken from the major part, and a man must be judged, not by a few actions, but all, or else an heavy sentence might pass upon David and Peter. One or two acts cannot constitute an habit, or argue a malignity in the agent, an habit being the principle of doing things willingly, delightfully, constantly. There is a smoking flaxy that may be long before it be kindled into a flame, and a mustard seed of faith, that may long lie dead as it were, ere it spring and fructify. There is life in an Apoplectic, though he lie as dead, he may ●n time recover, non infusione novae vitae quae aberat, sed diffusione ejusdem quae inerat: Frigidity is the proper passion of water, which is sometime accidentally hot, but notwithstanding in that instant, is virtually and potentially cold, and soon by its intrinsic form will revert to its proper quality. Grace may be where great sins seem to exclude it, as contraries may co exist in the same subject, in remiss degrees. Grace may be v●va, though not vivax, and in actu primo though not always in secundo; in essence, yet not in present operation: and as St. Ambrose said to Theodosius of David, Thou seest his sin, not his repentance; so we see not whether men lapse into an offence by inadvertency, surreption, sudden motion, nor how violent and importunate was the tentation whereby they succumbed, nor how imperfect was the consent, which might be much refracted by the reluctancy of the mind. Aristotle himself distinguisheth between the sins of incontinent and intemperate persons; the one offends with some reluctancy, the other runs into evil with a full career; 
Twisse vindic. part. 4. p. 192.  and the incontinent, he saith, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, hath a principle of natural goodness, that makes him prone to repent, and capable of melioration. And even a regenerate man is a mixed person, made up of the flesh, as well as the spirit; he is as the twilight, where light and darkness are mixed and blended together; and though the path of the just be as the shining light, which shineth more and more till perfect day, yet till the second rise and coming of the Sun of righteousness, it suffers some alloy of darkness. The flesh and the spirit are still at war one with the other, and though sometimes, and in some things, the one or the other prevail, yet the one never worketh without the renitency and reaction of the other; so that as the persons, so the actions are mixed, and there is never an efficacious willing of the one, without a remiss volition of the contrary object; the act is voluntary, but the things are done, nolentèr, volentèr, and the act is more remiss through the mixture of what is involuntary, 
Rom. 7.15.  with what is voluntary in the precedent deliberation. And as the reluctancy of the flesh, and the influence and working of Concupiscence in all spiritual motions and actions of just men, distils a sinfulness into the same, and thereby stains, impairs, and extenuates them so far, as that though it prevail not to pervert the substance of just actions, yet it enfeebleth and impedeth them from attaining to that height and strain of perfection, whereby they should be able to justify before God; so the retraction and reluctancy of the spirit in evil actions (where that spirit is, which none can know but he that feels, for who else knows the spirit of a man?) though it make them not cease to become sins, nor can give them form; yet it remitteth and mitigateth the guilt, and gives them some qualification, so as such men so offending, though they are not without spot unrebukable, yet these may be the spots of his children, and they may be good men that commit some evils.  
The quintessence to be limbecked and distilled from those resolutions is this, That it is as difficult to discern, and doubtful to judge of the states of men, as dangerous to err in such judgement; it is a judgement never easy, nor always infallible, for the spirit of man which is in him, to judge of his estate, and more difficult and dangerous for another, that knows not the things of a man. In doubts that concern things, nothing but the weight of reason must turn the scale; but in doubts concerning persons, the poise of Charity must incline the beam toward the better part, if not positively and speculatively to esteem them to be good, yet negatively and practically not to conclude them evil, but ad hîc & nunc, to handle them, as if they were good. When we judge of things, the good or evil thereof is not attended, nor are they prejudiced, whatsoever we may chance to judge of them; but the good or evil of him that judgeth is looked after, as he shall make true or false judgement, Truth being the proper good of the Understanding, as Falsehood is the Evil thereof; 
Aquin. 22. q. 60. ar. 4.  and therefore every one ought to endeavour to make true judgement of things: But in judging of men, the good or evil of him that is judged is principally respected, who is honoured, if esteemed good; and vilified, if judged to be evil; and therefore we ought to take heed, that we judge him good, rather than evil, unless evident and morally certain reasons persuade the contrary. And as for him that so judgeth, though perhaps falsely, that judgement is no evil to his intellect, as neither doth it pertain to the perfection thereof in itself, to know the truth of all singular contingent things, but it rather belongeth to, and argueth good affection. It is safer therefore to offend by excess of charity, than through defect, and I had rather err ten times upon the score of hope, than once upon the account of supercilious rash judgement. It is a good rule of the School; In judicandis aliis, eorum bona certa, meliora; certa mala, minora; bona dubia, certa; dubia mala, nulla judicemus. They had need be pregnant, and vehement proofs, if not plain demonstrations, that shall warrant one to judge another to be a wicked man, for if to doubt it (which is when the mind is pendulous, and suspended in the midst, without inclining to either part) or to suspect it (which is the concitation of the mind to an assent,) or to opine it (which is an assent, but wavering and infirm, and with fear of the contrary) upon light signs and arguments, be sinful; much more is it fully and firmly to judge him to be such; and they may also be light Arguments to judge him to be evil, which yet may be sufficient to doubt, or suspect, or opine him to be so, because the former assent requires surer grounds, especially when this judgement must be a sentence externally and juridically pronounced, as in this case it is or aught to be, when a man is thereby debarred the Sacrament. In doubtful things the safer part is to be chosen, but Tutius est reddere rationem propter charitatem, quàm crudelitatem, It is clearly more safe to judge men good, than to sentence them to be evil; for to err in the former, is no practical moral error, nor injurious to any, but only speculative, and in things contingent an evil of no moment; but to offend in the latter, is a practical error, through an inordination and inconformity of such judgement with righteousness, which is a greater evil to him that judgeth, as being a wrong done to another, and a robbing him of his proper goods, his good name being a depositum laid up in the minds of other men (Honesta fama alterum patrimonium; & fama pari passu cum vita ambulat) which he ought not to be deprived of, but upon reasons very sufficient in the estimation of Prudence; otherwise the forfeiture of reputation, being a punishment, he shall be punished without cause, and without such reasons persuading the assent, though the judgement perhaps may be materially true, yet it is formally false judgement; true in itself, yet false in him that makes it. The Lawyers say, Jura sunt promptiora ad absolvendum, quàm ad condemnandum, and they add, Cùm sunt parium jura obscura, reo favendum est potiùs quàm actori, & qui judicat, habet se, ut actor, proximus de quo judicatur, ut reus.  
I have been the more copious upon this subject, because what is said of judging or opining men to be irregenerate, is applicable in some degree to a supposing them ignorant. Ignorance, when it is of those things we are bound to know (which differenceth it from nescience) and do neglect, becoming so a pravous disposition, marcheth in the same rank, and with the same pace with sin, and a suspicion thereof in like manner robs men of their better treasure, their fame deposited in the breasts of men, and those two coming under suspicion, being the impulsives of examination, and obstructives to admission, and the colours wherewith they paint the necessity of the one, and the shadows whereby they set off the other at more distance.  
Lastly, some would impose upon us, that though here in this 1 Cor. 11. the Apostle prescribe no other but self-examination, yet that in other places, there is found that which may enforce a being examined by others. But first before we come to take a prospect of the particular places alleged, they all fall under this prejudice, and are thereby frustrated, that Verum vero non contrariatur, and therefore the highest principles of revealed truth cannot check or clash with themselves; but if any other, save self-examination, were prescribed as requisite antecedently to partaking the Lords Supper, it would contradict this permission, that he that hath examined himself might so eat, (So) without other examination; and therefore, whereas they pretend that the silence of the Scripture here in this place, is supplied by the voice of God sounding it elsewhere; who can but doubt that such sound is like the music of the Spheres, rather imaginary, than real? Some Texts are indeed pretended for it, and Arguments drawn and form out of them, but more in number, than in weight, which if with any importunity they shall impose upon the world, doubtless some will say of them, as some Interpreters think of the Jebusites, 2 Sam. 5.6. that they manned their walls with the bl●nd and the lame.  
And seeing this antecedent probation is so earnestly obtruded, and vehemently urged a● necessary to the Sacrament, not only necessitate praecepti, but medii also, (for without this, that is not to be administered) verily it seems strange, that the Assertors thereof cannot produce one Text, wherein is one syllable of the Sacrament, or one word of those that have the power and authority to examine, and but one where is any mention of probation or trial, and that too, being Heterogeneal to this subject. And since at best their proofs are only Arguments of probability and of conveniency, and propositions propagated and deduced from the first principles of Scripture, by so many descents and generations, that it is hard to try whether they do truly come from that Stock, or not, and in some mean Parents by the way, there may be fallacies which may vitiate and bastard them, I cannot apprehend how they can beget a certainty in the Conscience, that without such previous probation, the Sacrament ought not to be administied, at most they can only create a dubious conscience whether it may or not, or an opining, that it should not. And then (beside the special Arguments for the opposite part, ponderous enough if duly weighed ●o turn the Beam and settle the Scale) and beside that which St. Augustine tells us; Quod intell●gimus, debemus rationi; quod credimus, debemus authoritati; sed quod opinamur, debemus error '; And Lactantius, Id opinatur quisque quod nescit; and therefore Bernard seconds them, that Opinio, si assertionem habeat, temeraria est; besides this, it seems to me, that the principles laid down in general by the Casuists and Jurists to regulate doubtful and opining Consciences, and lead them to act, do rather warrant and persuade the Concession, than the denial of the Sacrament without such probation.  
As (to omit that poor topic of the common opinion) those Canons; 1. Favores ampliandi, Odia restringenda.  
2. Melior est conditio possidentis; which beside the possession of a good same, until conviction of demerit to the contrary, is also appliable to those that have been formerly admitted, which are the greater part of them that are now excluded.  
3. In dubiis tutior pars est eligenda, rationabiliter in dubiis favorabiliori parti adhaerescendum est: semper in dubiis benigniora praeferenda sunt; in re dubia benigniorem interpretat●onem sequi, non minus justum est, quàm tutum: semper in obscuris quod min●mum, quoties dubia interpretatio libertatis est, secundum libertatem respondendum est.  
And lastly, the greater offence lying on this side to neglect the Ordinance and Worship of God, than upon that part, to communicate with persons improbous, or unfit in that Worship, and those Ordinances.  
But to take a special view of the forces which they muster, and to encounter them; the Arguments drawn from these general Precepts of taking heed to the flock, and watching over their souls, etc. are only Paralogismes arguing à genere ad speciem affirmatiuè.  
The Argument form from Hebrews 13.17. (They watch for your souls, as they that must give an account; therefore (say they) if they must give an account for us, we ought to give an account to them;) this is fallacia consequentis, for it follows not, that they cannot or ought not to perfect their account to God of the discharge of their duty, if we become not particularly accountant to them, and come under probation of what effects, the discharge of their duty hath wrought in us; and why is this account to be taken (if we were obliged to render it) only antecedently to the Sacrament and alone concerning our fitness for that one Ordinance, not all; or at one only time, not continually? Yea, why not of all our actions, if we must account to them in all, for which they must account for us, for that will not be for one act, but all? This alone flows naturally from the Text, we ought to make account of them, but not that we must give an account to them.  
Concerning that allegation of Matth. 18.16. If thy Brother trespass against thee, etc. however it may be appliable in order to ●he proving of Excommunication (whereo● yet as learned men as lived in their age, some have doubted, others have denied;) yet su●e it cannot be pertinent to his examination, unless by some rare Alchemy of discourse they could turn a trespass, or a wrong done to a brother, into an offer to communicate, or that it be a trespass to desire the Communion, or that we can trespass against none but the Minister and his Elders.  
A late Author (not unlearned and sufficiently eloquent) hath bottomed and laid the soundation of his argumentation upon this subject in his principle, Th●t Christ at the first Institution (which ought to be the precedent to all future Administrations) gave the Sacrament only to his Disciples, and therefore those which are not Disciples, may not participate thereof, and the Disciples of Christ must have such and such qualifications, which no unregenerate men can have: Ergo.  
But the frame must needs be weak that is raised upon such a foundation; for Architects say, a crack in the Foundation, but as great as one digit, makes a breach in the building of many foot: For first, 
Chamier Tom. 4. l. 8. c. 8. p. 202.  that the Disciples (which learned men th●nk not evident, that they were no more than the twelve Apostles, 
Gerhard loc. Com. Tom. 5. p. 18. Ames. Bell. enervat. Tom. 3. c. 7. p. 159.  and it is not improbable (saith Gerhard) that the Master of the house, and some of his Family might also communicate) did then represent the whole body of the visible Church (as the same Author elsewhere confesseth) and is nervously approved by Protestant Divines against the Papists, who would justify the substraction of the Cup from the Laity upon this very score, because the Apostles to whom it was first given, were only Priests, And that a Christian and a Disciple, are Synonimous, may appear by Act. 11.26. The Disciples were called Christians. So Matth. 28.19. Go teach all Nations baptising them, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word used, is as much as to make Disciples, and not only signifying to teach; for else it were a Tautology in the 20th. verse following, where it is added, teaching them, etc. therefore to convert any to the Faith of Christ, 
Spanheim. dub. Evang. Tom. 8. p. 93.  though but externally, is to make him a Disciple, he that is baptised is a Disciple; and in this notion we grant, that none but Disciples may partake the Holy Supper, that is, none but Christians. And as soon as any were discipled, that is, converted, they were without any stop to be baptised; and if Disciples are to be taken in that latitude and equivocal notion, in order to the one Sacrament, it shall be strange to think they ought to be construed in any stricter or more limited sense, in reference to the other.  
Secondly, Judas was one of those Disciples, one of those Twelve that sat down, yet had not those graces, though necessary to constitute and qualify a Disciple.  
Thirdly, it appears by the first of the Cor. 11. that very many admitted there to the Communion, had not these Qualifications essential to real Disciples.  
Fourthly, if Disciples quà tales, and formally such, are to communicate, then since quatenus ipsum includes de omni; all Disciples are susceptible of the Communion; but that Infants are Disciples, hath been sufficiently proved, both formerly, and also of late by excellent Divines against the Anabaptists; yet we do not think fit to imitate the ancient Church, and give the Eucharist to Infants.  
The three favourite and palmary Texts, which as most commonly, so with most colour, are produced in proof of this Discipline, are that of Revel. 2.2. Thou hast tried them which say they are Apostles, and are not; and that of 1 Pet. 3.15. Be ready always to give an answer to every one that asketh you a reason of the hope that is in you; and 1 Cor. 5.11. If any man that is called a Brother be a Fornicator, etc. with such a one, no not to eat, etc. whereof the second seems to prove the necessity of a verbal examination (at least passively) the third of a real; and the first, like Janus, looks both ways, and toward the proof of either.  
Concerning the first, it can conclude nothing to this purpose, unless by some new Art trochilic, they could draw it to be consequent, that every trial must be by examination of the persons, and that every one approaching to the Lords Table is likely to be a false Apostle, and that false Apostles were only or chief to be tried antecedently to the Communion; or that because Heretics, such as Ehion and Cerinthus (which are thought to be here meant) and the Nicholaitans, which are expressly mentioned, aught to be tried by their lives and doctrine applied to the Rule of God's Word (which is the sense of Interpreters upon this place) that therefore every other person offering to communicate, though never pretending to be Teachers; 
Paraeus. Piscator. Aretius. Menochius. Tirinus, etc.  much less holding forth new Doctrines needful to be tried, must be pre-examined before their admittance; no man but will discern the fallacy of the consequent. Touching that of Peter, first the Answer here commanded to be given, is not properly a profession of the Faith, but a defence thereof, or a Confession under the Cross, as Aretius expounds it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Defence of Christian Religion, consisting in Speech and Arguments, saith Piscator; 
Gagnaeus. Menochius, in locum.  and therefore (saith he) it is added with fear, viz. of God, lest for favour of men, or fear of persecution, dissembling the truth, you offend God: so the Syriack is rendered by Tremellius, ad defensionem; so Justinian understands it; and Estius interprets it to be an Answer to the Objections of the Adversaries, which Oecumenius admonisheth to have been after a sort necessary in the Apostles age, when the Gentiles derided the Christian Religion, and reproached Christians for worshipping a crucified God, undergoing such persecutions, and denying themselves the present complacencies and endearments of life, out of a vain and empty hope of future uncertain things, not falling under the comprehension of Sense. The Apostle therefore commands the faithful to have answers prepared and premeditated, whereby they might refel the Objections of the Gentiles, and assert their hope of eternal glory to be most rational, and satisfy any that was desirous to learn the Reasons of such Hope: this is the sum and exstract of the Commentaries of Calvin, Paraeus, Estius, and Justinian, upon the place. The vulgar Translation reads, 
In locum.  ad satisfactionem, and the gloss expounds it to be satisfaction by words and deeds, justifying their Faith, both by defensive Arguments, Constancy, and a godly life, which is in effect the Exposition of Aquinas also, which seems likewise to be understood by Diodate in his Annotations, viz. he will have believers still ready to show unto all men, that they sincerely serve the only true God.  
Secondly, if this giving an answer were properly meant of a profession of Faith, when there is hope of him that asketh, when the glory of God is to be asserted, or the name of Christ to be confessed, as Bullinger extends it: yet what is all this to an answer upon examination antecedent to the Sacrament? How is the necessity thereof more at that time than another, evinced out of this Text? If it be answered, That if we must be ready to give answer at all times, much more before the Communion; truly I think he shall deserve thanks, as for a largesse, or for a charientisme, that shall grant the consequence; but let it however be conceded, yet much more at the Sacrament, and only at the Sacrament are things disparate, and the necessity hereof is at no other time obtruded; but neither however comes this home to our issue, as not proving that unless men will be thus ready to give an Answer, they may not be admitted to the Eucharist, nor the Sacrament at all be administered. They must be strange Scrues and Wires that shall draw this conclusion from the Text; the Flock may be faulty in neglect of their duty, yet this cannot blanche with an excuse the omission of office in the Pastor, and that may be requisite necessitate praecepti, which is not so medii.  
Thirdly, but let it be by Supererogation yielded, that by this answer is meant an account of Faith and previously to the Synaxis, ye● why must every man be restrained to the Pastor and Elders; when Dydimus thought that the Governors of the Church were those principally concerned to be ready to give the answer, not to receive it? why might not the Papists have as much colour to prove auricular Confession from that of St. james, cap. 5. v. 16. Confess your sins one to another, as these men have to prove that every man must give an account of his Faith to his Pastor and Elders out of this of Peter, Be ready to give an answer to every one? But as our Divines reply upon the Papists, that by that text in james, the Priests are aswell bound to confess themselves to the people, as they unto the Priests; so why may not I aswell retort, that by this Scripture in Peter, the Pastors and Elders are aswell bound to submit to the examination of any of the people, as any of them unto theirs? I shall therefore conclude that I doubt they will never be ready to give an answer to any that asketh a reason of the hope that they have, that this Text should make for their purpose.  
Now lastly to that of 1 Cor. 5.11. (which is indeed the darling and Champion-Text of the separation) I shall answer, that not to eat here, cannot be understood of eating at the Lords Table, for there is nothing in the Context to lead to that interpretation, no like Phrase elsewhere in Scripture to warrant it, no sufficient authority to back, nor other reason to evince it, save that it will serve the turn, and their hypothesis to keep company, & to eat cannot signify to have Fellowship and to eat together at the Sacrament. The Apostle could not possibly be so mistaken as to be supposed to forbid them not to Company & eat with the Fornicators of this World at the Lords Table where they never came, nor need they have gone out of the World, if they had not gone thither with them: wherefore this is generally understood of eating common meat, not Sacramental; yet they that go this way are divided into two paths, some take it as a consequent of Excommunication, with men so censured not to eat; others understand it Symbolically, as it denotes familiar consortship and intimacy, which they are forbidden to have with such Offenders; but neither of these ways will it lead to their ends, nor conclude any thing subservient to their purpose: for the Argument will be either Ignorantia elenchi; and is not pertinent to our question, if the Text be to be understood of an inordinate brother judicially excommunicated; or else Fallacia consequentis, (and it follows not from eating together at common Tables to the not eating together at the Table of the Lord) if the words are meant of ordinary eating with an inordinate brother not yet juridically sentenced. St. Augustine, Oecumenius, Aquinas, and divers others, with some very ancient Copies, set the word (Called) before Fornicator, not Brother, and reads thus, If any Brother be called a Fornicator; the Greek will bear both readings; but the Learned say, that when nominatus idem valet quod appellatus, the Greek word commonly used is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; but the word here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Signanter nominatus, or defamed with the name, a man of name as it were, that he is designed generally of all by that name, and hath made that common name as it were proper to himself.  
Famosi more Scripturae nominati dicuntur, saith Estius. (1. St. 
1. Homil. 50 & contra Parmenian. 2. In locum. 3. In locum.  Augustine therefore understands it such a naming, as befalls a man condemned for such offence in a juridical way; so doth (2.) Aquinas; and though (3.) Estius (whom one calls the most rational, acute, and solid Doctor of the Roman Church) think not that the word nominatus, includes all that Augustine requires, yet the Apostle (saith he) doubtless would have that done in a judicial order, which he elsewhere prescribeth, 2 Thes. 3.14. as well as here; but if the crime be so notorious, that by no gainsaying it can be denied, (and in the entry into this Discourse, we added this to the constitution of a notorious sinner) as was the offence of the incestuous person; it seems not (saith he) That the sentence of the Judge is to be expected, in order to the avoiding of the Offender; 
In 4. Sent. p. 1. d. 18.5.7. pag. 266.  yet the same man, Valentia, Biel, and Vasquez, produce this very Text, to assert and prove the power of Excommunication, whereby according to the old Verse; Os, Orare, Vale, Communio, Mensa negatur. And of such a Church-censure, Calvin and Aretius understand the place also, 
In 3. disp. 7. p. 17. punct. 1. pag. 1385. In l. 4. d. 18. q. 2. art. 2. De excom. dub. 7. n. 2. p. 517. In locum.  whereof if this be the genuine sense, it shall be very impertinently alleged in this question, which then should imply a contradiction, if it were thus proposed; Whether persons lawfully excommunicate, or excluded from the Sacrament, are to be admitted thereunto? But if it be to be understood of persons criminal, yet not juridically censured by the Church, and that with such we must not eat at common Tables, and thence it be concluded, therefore much less at the Table of the Lord.  
I shall deny the consequence, because the prohibition of ordinary converse (which is symbolically, rather than Synecdochically here set forth by eating with them; 
Obliterari fidem commercio infideli. Tertul.  for the Table was a Symbol of friendship among the Ancients, as Bullinger, and a note of intimacy, as Paraeus reminds us) is grounded upon the danger of a tacit and insensible sucking in, and contracting a Contagion from such vicious company; Ne consuetudine, velut contagione, paribus inficiamur moribus, say Interpreters, it being one of the most admirable things in the world, in the judgement of the Philosopher, 
Aristippus.  To remain good in the society of evii men; but there is no such fear of infection by communion with them at the Lords Table, where they so seldom meet, remain so little while, and have no examples of vices, nor occasions nor tentations to them; so as where the reason of the prohibition extends not, the Law doth not; and therefore Marlorat out of Mayer affirmeth, That this prohibition pertaineth not to the Holy Supper, whence we ought not to withdraw ourselves, 
In locum.  because some flagitious persons, not by common consent of the Church excommunicated, do partake thereof, as the Anabaptists (saith he, showing the source and fountain of these principles) falsty teach; and in express terms St. Augustine tells us, Accipiamus usque cum iis corpus Christi, cum quibus panem edere prohibemur; that is, 
Epist. 84.  let us take the body of Christ with them, with whom we are forbidden to eat bread: besides, not to eat at ordinary refections, is arbitrary, I may choose my Consorts; but to eat at the Lords Supper is a duty, I may not refrain it, though I like not my company, and though I have no society with peccant men in that which is formally or occasionally evil, yet I may have in good. I may worship God together with them, but not dishonour him, I may not so desert evil men, as to neglect my own good, nor any act of goodness; and 'tis not so much a local and bodily secerning ourselves from evil men that God requires (as the Donatists falsely taught) but a spiritual separation in mind and affections, and from their sins, more than from their persons. When any is hindered to separate evil men from the Congregation of the Church (saith Augustine) if he put away the evil from himself, he is not commixed with them in his heart, 
De verbis Domini, etc. Sermo 18. Tom. 10. p. 18, & 19  and so spiritually he is not only conjoined to good men, but separated from evil: Duobus modis non te maculat malus; (saith that Father) si ei non consentias, & si redarguas, hoc est non communicare, non consentire: communicatur quippe quando facto ejus consortium voluntatis vel approbationis adjungitur:— displicuit tibi quod quisque peccavit? Non tetigisti immundum;— redarguisti, corripuisti, monuisti, adhibuisti etiam, si res exigit, congruam & quae unitatem non violate, disciplinam? existi inde— manens loco exiit inde— clamando exibat inde— ut corde recedamus, ne majus malum in separatione bonorum committamus, quàm in malorum conjunctione fugiamus, sicut ipsi Donatistae fecerunt. Objurgando autem est liber in conspectu dei, cui neque sua peccata Deus imputat, quia non fecit, neque alia, quae non approbavit, neque negligentiam, quia non tacuit, neque superbiam, quia in unitate permansit.  
Lastly, if this precept, Not to eat with those that walk inordinately, shall be a standing precept in the strictness of the letter, how can they justify their frequent practice to the contrary? But such is the preposterousness of some men, that notwithstanding this Text, they will do what the words immediately forbid, viz. To eat with them at common Tables, and yet by pretended virtue thereof, they will not do what the Text prohibits not, viz. To eat with them at the Table of the Lord.   

DEFENCE.  

SECT. XII.  
1 Cor. 11.28. reinforced and vindicated. Negative Arguments. Whether this be such? Whether all revealed in Scripture be necessary? Christ's not examining his Disciples. The sense of ancient and modern Interpreters, upon that of 1 Cor. 11.28. The testimony of Paraeus vindicated. Examination but an after-reckoning to auricular Confession, and built upon the same foundations, the consequences thereof alike to be feared.  
WHat a learned man saith of 1 Cor. 7.14. 
Baxter.  I doubt I may add of this Text 1 Cor. 11.28. against which men do wilfully cavil as if they were sorry, that God speaks it so plainly; and I doubt not impartial and judicious men will discern, that notwithstanding all their bustle and rattling, the Apologists are but like that Goth in Procipius, who though he fought fiercely, yet had the mortal Arrows sticking in his Helmet, whereof he soon after fell. They say they concede the fullness and sufficiency of the Scripture, but they forthwith interpretatively and by consequence retract that grant, while they deride an Argument from the authority thereof negatively, which necessarily hath its foundation upon, and result from the sufficiency thereof in genere regulae, as I have formerly showed.  
But this sufficiency (they added) is in the whole, but all of any one matter is not contained in any one place, what is wanting in one, is supplied in another. The Scripture in the full latitude of a rule is no otherwise sufficient than collectively, tota Scriptura, non omnis, as we answer the like cavil which the Papists have to 2 Tim. 3.16. where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, omnis is tota; but yet distributively every part is sufficient to that whereunto it was intended, and contains a full direction in that which it undertakes to teach; and therefore the Apostle here edoctrinating the Corinthians that examination was necessary to precede the Sacrament, if any other probation than every man's of himself had been requisite, he should have enjoined that, or else he sufficiently taught them not their whole duty; and I suppose it will not be easy to instance wherein the proper seat (as I may speak) of any doctrine, 
Eccles. pol. l. 2. S. 6. p. 67.  where it is professedly and designedly taught, that any necessary point thereof is in that place omitted, and supplied in another. Of the thesis, or matter in general, hear judicious Hooker, because the things that proceed from God are perfect without any manner of defect or maim, it cannot be but the words of his mouth are absolute, and lack nothing which they should have, for performance of that thing whereunto they tend, whereupon it followeth, that the end being known whereunto he direceth his speech, the Argument negatively is evermore strong, and forcible concerning those things that are apparently requisite to the same end. And for the hypothesis, 
Epist. ad Bezam.  or this special subject in hand, let them hearken to Gualther, I●ta certè quae infinitis exemplis tam veteris quàm novi Testamenti probari poterant, nos movent, ut privatum illud examen, quo quisque seipsum probet, secundùm Pauli praeceptum, sufficere putemus iis qui ad Domini mensam volunt accedere, nam si quod prae●erquàm voluisset fieri Apostolus, magna erat illud praecipiendi occasio, cùm ex Professo de legitimo coenae usu dissereret, apud eos qui innumeris erroribus atque vitiu polluti, ipsam quoque horribili usu prophanarant, sed vidit proculdubio quàm periculosum sit aliorum conscientias rimari velle, quando nihil facilius est quàm severiùs in alios animadvertendo, sanctitatis majoris existimationem venari, & saepe tentationum lineis metiuntur per importunos illos Censores, qui consolatione potiùs sublevari, & confirmari debebant, ideo in hac ipsa causa graviter monebat videndum esse ne à Sathana occupemur, cujus machmationes nemo Christianus ignorat.  
It hath been the ill hap of all the Arguments hitherto alleged, to dash upon that rock, ab authoritate Scripturae negatiuè. It hath been their ill hap to be guilty of a palpable and gross mistake, for the Argument collected from the admission of Judas was not such, nay this very Argument in hand is not such; for though we say we find a precept, Let a man examine himself, none that he should pass the examination of another; yet we do not argue, that because the Apostle hath only commanded the one, therefore the other falls not under precept; but we thus reason, the Apostle requires a man to examine himself, and permits him having done so, to receive the Sacrament, which is the natural analysis, and genuine paraphrase of the Text; and if any other examination were to intervene, then having examined himself, 
Answer to chall. Josuit. p. 8. Senensis biblioth. l. 6. p. 527. For denying the necessity of Confession before receiving of the Sacrament, Cajetan his Commentary on 3. q. 80 art. 4. is left out of the Roman Edition. Silvius in 3. q. 80. art. 4 p. 311.  yet (So) nevertheless he could not be permitted to eat and drink: and thereupon, not only the glory of this Nation, and our Age, Bishop Usher, doth from hence extract this Porisma, That in the Apostles days when a man had examined himself, he was admitted to the Lords Table; but the great Cardinal Cajetan (though cross to the interest of his Church, and his fellows are angry for it, especially his constant evil genius, Catharinus) was sensible of the force of this consectary, and concludes, Dicendo (Sic) etc. by saying (and so) he signifieth that to a worthy receiving of the Eucharist it is sufficient that a man have examined himself, and useth this as a medium to conclude against necessity of confession, and is therein applauded by one of his party, viz. Petrus, Soto.  
Secondly, had they been all such Negative Arguments, I think they had not dashed upon a rock, but been built upon it, being founded upon the perfection of Scripture, as I have formerly asserted.  
Thirdly, in the controverting of this question I am for the negative, and Ponenti non inf●cianti, incumbit onus probandi, per rerum naturam, factum negantis probatio nulla sit, saith the Law; I had complied with my part, if I had showed their model of Discipline had no foundation in Scripture, to show there was no necessity thereof that was enough; for the Scripture denieth what it noteth not, saith Hilary, and we believe it not, because we read it not, adds Hierom.  
Fourthly, would I use such wanton and licentious Arguments, as the Apologists do, setting the Scripture upon a rack, and violently forcing it to speak what is not in it, not giving, but making the sense of Scripture, and so ex Evangelio Christi facere Evangelium hominis; as Hierom, and Scripturarum verbis pro esca uti, as Athanasius, we could not want superfluity of Arguments from Scripture authority affirmatiuè; perhaps we might bring forth some of theirs, as apt for our purpose, as applicable to theirs, if not more, and might make such Idol- Mercuries of most of the Trees in the Paradise of God; but God forbidden we should so take his Word in vain, and abuse both Scripture and our Readers, as it is sadly evident to me, the Apologists have done, which we shall hereafter manifest; and whereof, if they shall not take shame, we shall be ashamed in stead of Cato.  
That nothing can be necessary about the practice of the Sacrament, which is not there expressed, they see no reason to yield; but they should have spoken more rationally, if they had showed reason why they should deny; but though they fall short of that, yet they go too fare another way, when they talk of no other thing necessary, which they should limit to no other probation.  
They are sure there is elsewhere, which is not there, (that is certain, but they should have said of this concernment) and all is necessary that is revealed, redundancy being a blemish to the word as well as deficiency; although I am not willing to fall into Parergas, and to contract Pyrrhus his fault, to be diverted by every petty occasion from the main; and shall not therefore insist on, rectifying this sorry expression, yet I must touch upon it. All that is revealed in Scripture is not necessary to be known, or explicitly believed; as that Paul left a cloak at Troas, yet all that is known and sufficiently declared, and particularly offered to consideration, is necessary to be believed: for the necessity of believing results not from the matter great or small, but the formal reason or object (and objectum formale quod, est Deus in essendo, sub quo, Deus revelans, say the Schools) and this is the same toward all the material objects, so as the smallest matters revealed, and sufficiently propounded are to be believed necessitate praecepti, although not medii; and though not revealed, because necessary; yet are necessary, because revealed, and particularly declared, consequently and accidentally necessary, as secondary objects of Faith, though not of themselves pertinent to the object of Faith; 
Aquin. 22. q. 2. art. 3.  for Nihil per se pertinet ad objectum fidei, nisi per quod homo beatitudinem consequitur; but without this particular declaring and propounding, all that is revealed is not necessary to be believed, but in preparation of mind, and by Faith implicit, tanquam particulare in universali, by a general virtual negative Faith not to gainsay it; and therefore sure it was not so clearly and accurately delivered that all that is revealed is necessary.  
Besides, though the Scripture be more than sufficient, as Lirinensis, not prescribing more things than are necessary to be believed or practised; 
Antonius Perez.  but in frequent repeatings, and deliveries of those things, more than had been simply necessary; yet I will not say as a Papist doth (which is the more strange) that the Scripture is superfluous and redundant (much less that the knowledge of most things in the same are unnecessary) quia instractionis varii sunt gradus, ut alia sit plena, alia uberior & amplior, & disertiùs quaedam explicata, as Chamier observes. 
Tom. 1. l. 8. c. 2. S. 3. p. 104.   
But if they mean only that some other trial is elsewhere prescribed, besides self-examination, though not here mentioned, and therefore necessary, because by Divine Revelation commanded; as they do not bring it forth, nor point us where we may find it, so I know they cannot find it, (for Scripture being most perfect truth, cannot contradict itself; and if some other probation were enjoined him that had examined himself, he could not (so) eat, which would check with St. Paul's direction; and therefore if they have found such a command, I doubt they read it with Gregory and Bede's Spectacles, wherewith they saw things that had no existence, or else met with it in the Gospel of the Hebrews, the Acts of Paul and Tecla, the Epistle to the Laodiceans, or the Acts of St. John, according to Cerinthus.  
Here the Apostle mentions no trial by others for two Reasons; First, because the Corinthians to whom he speaks were newly admitted to Church-fellowship by profession of their Faith, and needed not to be called to this again; but in our Church true discipline hath been neglected, and many are unfit: I have formerly superseded this answer, and shown the impertinency thereof, and shall not actum agere: only since they know that we cannot swallow what they offer without chewing it, they should have brought some proof that the Corinthians did make such a profession of their Faith, as they require in order to admission to the Sacrament; for we find cause to doubt, that there was no such discipline practised in the first times, since when three thousand were baptised in one day, and added to the Church, we cannot imagine it facible, that every one of them should make such an explicit verbal profession as they require, and there could not sure be such an Evidence of the ability of all those Corinthians, that they should be all taken to be such Disciples, as they say are not to be examined, but the profession of their Faith is sufficient.  
But since the Corinthians were so ignorant (not convinced of the Resurrection) and so criminous, as the Epistle chargeth them to be, if yet upon self-examination the Apostle permits them to communicate, that liberty cannot rationally be denied to those, who doubtless are not so culpable as they were. The Precept, Let a man examine himself, is universal and catholic; and why then should the permission to communicate upon self-examination be peculiar only to those Corinthians at that time, and so to separate what God by St. Paul hath joined together? To restrain and limit Divine Rules to particular times or persons, without cogent circumstances, sets open a desperate way to evade the force of Arguments deduced from Scripture, and to betray or make breaches in the Fortress of Faith: and though the Apologists to escape out of a presont straight 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to serve a turn, take that way, yet when they have soberly reminded themselves, they will find this path leads to a precipice; and that hence some may take the advantage and encouragement to tell them, that Excommunication was only a temporary discipline, in joined while the Church wanted a secular Magistrate.  
If some in our Churches may be suspected to be unfit, it may perchance be fit to bring them under trial by examination; but why paucorum crimen should be attended with paena in omnes, and the unfitness of some should introduce a necessity of examining all, I am not acute enough to discern the consequence.  
2. The Apostle here eyes Christ's performances with his Disciples, whom he needed not to examine, being known to him. We are fully reconciled to this assertion, that the Apostle reflected upon the actions of Christ as his pattern, and delivered only what he had received of the Lord; but than it seems that neither in what he received, nor what he delivered, is any the least hint of any other, save self-examination: 
Cranmer Defence true and Cathol. doct. of Sacram. p. 5.  And then the Morning Star of our English Reformation having explicated what the Evangelists and St. Paul in this 1 Cor. 11. have left written of the Institution, concludes, That things spoken & done by Christ, and written by the Holy Evangelists, and St. Paul, aught to suffice the Faith of Christian people, as touching the doctrine of the Lords Supper, and Holy Communion or Sacrament of his body and blood; as Cyprian had long before assured us, that in sacrificio quod Christus obtulit, non nisi Christus sequendus est; so that we are safe enough, if we believe and practise so much as either in the Evangelists describing Christ's Institution of the Sacrament, or St. Paul repeating and explaining it, and directing to the right administration, and due receiving thereof, we find to have been done or prescribed; and we may hope sooner to find pardon for not advancing beyond what we have their example or precept for, than they can to obtain excuse for seeking to lead us farther.  
If the Apostles needed not to be examined, because known to Christ, then without examination men's fitness may be manifested, and such as are known need no farther trial; but if the Apologists would condescend to be as gently and familiarly conversant with their people, as Christ was with his Disciples, perhaps they might have as much knowledge of them also, or infuse so much knowledge into them, as to prevent and forestall examination. Yet according to their model, the Apostles howsoever aught to have made a public profession of their Faith, though they were not obnoxious to examination. And if they tell us in earnest, that for example sake those whose knowledge is elevated above suspicion, yet aught to submit to examination, I hope they will yield there had been far more reason for our Saviour, whose practice was to be our pattern, and whose example was to pass into a Law, to have examined his Disciples, though he actively, or they passively, needed it not; yet because we needed it, as a standing influential example, since that being the first administration in that kind, was to be the rule & measure of all to follow. And surely it is not easily imaginable, that where professedly the Institution is recorded by the Evangelists, and repeated by the Apostle, with directions for the fit reception of the Sacrament, that there being the proper seat of such Doctrine, there should be no one word of previous trial, and that it should elsewhere hang upon a long chain of consequences; and by several distillations be extracted from such places of Scripture, where is no mention at all of the Sacrament, or any preparation thereunto. The celebrious name of Zanchy is mentioned, not to reflect light, but to raise a cloud, for they neither produce his words, nor direct us, where we may take view of them.  
If none of these Reasons were of weight (as they cannot but sense enough to distrust, for sure they will not turn those very scales at Sedan, which Capellus tells us would break with the four hundreth part of a grain) yet why may not examination of Pastors and Church Officers, stand with that of a man's self, these being not contrary, but subordinate, and the Precept being not exclusive, Let a man examine, & c? They are so accustomed to ignoratio elenchi, that it is passed into their nature; we do not say those two are so contrary as to be incompatible; nor argue, that because one is enjoined, the other is excluded: but we reason thus, that the liberty of communicating only upon self-examination granted by St. Paul (so let him eat) cannot consist with the necessity of passing first the trial of another before admission.  
Small hopes of his self-examination, that cannot bear the friendly trial of his Minister, (it seems now without the Elders:) This is like, as to say, there is little hope he will prove a good or penitent Emperor, that with Henry the fourth, will not wait three days barefoot in the acerbity of Winter-weather, at Pope Hildebrands gate, to be restored to the Communion of the Church.  
This self-examination is meant only of secret sins, and sincerity of graces, which men cannot see, and that their examination is for the satisfaction and honour of the Church, and is of that which may be known and judged. However, they may confine or limit the examination here commanded; yet no other besides this falls under the command, and their limitation is grounded only on their voluntary assertion, which limits not our judgement; and this self-examination is not primarily of sin, but faith, whereof knowledge is an integral part, Examine yourselves whether you be in the Faith, 
2 Cor. 13.5. In 1 Cor. 11. Hom. 28. Tom. 4. p. 112.  (by which Text chrysostom explains this) and if they will not inquire concerning secret sins, we forbidden them not to judge of notorious, and of the sincerity of grace, if a self-examination be sufficient, why require they a probation of the sound work of grace upon men's hearts, before they admit them? As for the satisfaction and honour of the Church, we have elsewhere taken them under disquisition; it tends perhaps to swell them with honour and greatness, (non magnitudo, sed tumor est;) but for the Church, it cannot be for the honour thereof, to have so many for ignorance or sin uncapable of the Sacrament, or to lie under such a suspicion, as to need farther trial, before they are admitted.  
They ask, Whether a godly communicant be bound to no other duty than is particularly expressed in this Scripture, and they hope prayer and other duties may be regarded and practised, being warranted elsewhere, though not here mentioned. How they still clasp their favourite, Paralogism!  
For first, though it is one thing to say, no other duty is necessary but self-examination; another, that no other examination is necessary, beside that of a man's self.  
Yet secondly, although self-examination have several parts, and divers adjuncts, (which we shall not frigidly say, may, but must, be regarded and practised,) yet all need only to be done in private with a man's self, without others privity, 
Homil. 28. in 1 Cor. 11. Tom. 4. p. 112.  within thine own conscience, none being present but God, who seethe all things, Enter thou into judgement, (saith chrysostom,) the Apostle non publicum faciens judicium & sine teste argumentum, as he elsewhere hath it.  
Among those Concomitants, prayer (which is Sal omnium officiornm) is one, and this is cultus naturals, non institutus, and spreads itself, and is ingredient or united to all duties, as Mercury is joined to all Metals, being to them, as Parmenio was to Alexander, without whom he could do nothing; and like Themistocles in the honour of the battle of Salamine, in all account the Second, whoever be the first; but if they think that in the recital of the institution, and rules for the celebration, and receiving of the Sacrament in the Evangelists and St. Paul, there is no command, or example for prayer to be used, more than for examination by others, they might easily have adverted, that Christ (cujus exemplum pro imperio est; and who is that Elen or lapis funiculi mensorum, as the Chaldee reads that of Gen. 49.24. because his example is to be the measure of our actions) did begin with blessing, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Matthew and Mark, & benedicere est bene precari; as the Hebrew, Beracha, Benedictio, is derived from barac, precatus est, & benedictio panis & calicis est invocatio divinae beneficientiae super illa (as Jansenius) and the sanctifying thereof to that spiritual end and use whereunto they were designed, and with giving of thanks, 
In 1 Cor. 10.16. p. 306.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Luke and Paul; which also Matthew and Mark mention at the taking of the Cup, (as indeed both blessing and giving of thanks are signified by the same Syriac word, Non quòd eadem, sed quòd conjuncta, tanquam ejusdem orationis partes seu membra quidem ex quorum utrolibet, Synecdochicè totum possit intelligi, nec non alterum ex altero, as Estius: And giving of thanks is a subjective, if not integral, part of prayer; 
In Matth. 26 Homil. 83. Tom. 2. p. 174.  and from thence the whole action is denominated the Eucharist; and Christ (saith chrysostom) gave thanks, to instruct us how we should celebrate this mystery.  
They yield, some Fathers and others gave the same gloss of those words, as the Paper doth, not in that sense, which seems to smack of the Rhemists, who tell us, 
Rhem. Testam. p. 433.  that every one must assure himself, that if any thing (in the Scripture) sound to him as contrary to their (which they style the Catholic) doctrine, he faileth of the right sense: but if I had prompted or dictated to those Authors, they could not have written more clearly to my sense, or more expressly for my purpose.  
They do not think men only prohibited to busy themselves about others, neglecting of their own condition, or forbidden to rest upon other men's opinions of them; (having learned the knack it seems, which the Belgic Expurgatory Index prescribes, when any of the Fathers is opposed in disputation, to excuse and extenuate it, and seign some convenient sense) as if this were all which they collect from the Text. St. Augustine upon another occasion tells us, that Curiosum genus hominum ad cognoscendam vitam alienam, is always desidiosum ad corigendam suam: yet however, a curious busying of themselves about others, whether they neglect their own condition or no, is culpable; and the reproof thereof may perchance hit with them, for curiosity is one ingredient, though I fear ambition be the basis in this composition, and a confidence of themselves ill grounded on others flatteries, is no more peccant, than a distrust and suspicion of others, resulting from their own malignant or arrogant censoriousness, but the Authors cited do in terms tell us, that St. Paul (whom we must recognize to give precepts concerning right and holy communicating) commands only self-examination, enjoins no one to examine another, no not the Priest or Minister, but prescribes the sciutiny to be private and without witnesses, not public. And whereas they tell us, that chrysostom speaks only of private examination, which should be secret, but that which is for information and satisfaction of the Church, should be with witnesses: Sure they found this in the gloss of Orleans, which corrupts the Text; for chrysostom says, that no other but examination without witnesses is prescribed; and then for them to infer that another examination must nevertheless be with Witnesses, is such another interpretation of chrysostom, as the Pontificians give of Pope Telesephorus instituting Quinquagesima for the Clergy, whom they make by the word Statuimus, to mean Abrogamus.  
If Clemens counted every man's conscience his best Director, they hope he meant it not of men void of true conscience, as all are, whom they willingly keep off. Resp. Clemens doubtless speaking so generally and indefinitely, thought he was obliged in humility to judge no man's conscience, and in chairty to judge every man conscientious, who by notorious sins had not forfeited that reputation; and to say they repel none but such as are void of true conscience, let them examine their own consciences, how this stands with truth, or consists with what elsewhere they say [That they do not judge all those to be wicked whom they admit not] unless perhaps they can think to salve themselves by saying, They unwillingly keep oft those that are such; but since we see they admit them not, we cannot believe they do that unwillingly, which we know no necessity incumbent on them to do, and find to be done towards so many, so commonly, and so constantly. We could stick more flowers on the garland of authority, wherewith the Paper sought to crown the sense which it rendered of this place.  
To omit the Ancients, 
Durant deritib. Eccles. l. 2. c. 55. S. 10. Chem. exam. council. Trid. part. 2. p. 140. Hist. Sacram. l. 4. p. 366. Answer to Jesuits, p. 99 Epist. ad Petrum Dathenum advers. Anabapt. l. 6. c. 9 p. 229, 232. Epist. ad Bezam. Gualt. Epist. ad comitem Wityenstein.  among whom Athanasius comments on the words, I would propound no man for thy Judge but thyself; and Theodoret, Be thou thine own Arbiter; and Theophylact, I give thee no other Judge, I commend thyself to thee. Chemnicius affirmeth, Ex interpretatione Pauli habemus illam dispensationem panis & poculi ex praecepto Domini debere fieri, omni homini probanti se, item omnibus qui invocant nomen Domini. Hospinian more punctually, Probet seipsum quisque, non igitur sacerdotibus, aut aliis, hoc munus demandat, sed sibi quemque vult esse probatorem. And as expressly B. Usher, who recounting the suppressing of Confession, in Nectarius his time; and thereupon the giving liberty to every one upon the private examination of his own conscience, to resort to the holy Communion, he adds, which was agreeable both to the Rule of the Apostle, 1 Cor. 11.28. and to the judgement of the more ancient Fathers; and as fully Bullinger, Ut quilibet juxta Canonem Apostolicum suae relictus conscientiae; ad caenam accederet, dicente Apostolo, probet autem homo seipsum; and elsewhere expressly saith, non debet ab alio probari; and again, Probationem, Ministri aut Ecclesiae judicio non relinquimus, ut tum demum aliquis ad coenam Domini accedat, cùm Minister vel Ecclesia ipsum satis dignum, fidelem & sanctum judicaverit. And he citys Zuinglius, advising Oecolampadius, Ne nimis rigidè ageret, & mysticam coenam plerisque redderet ingratam, adeóque difficilem & morosam. And Gualther is no less full in the consort, Nec ego videre possum cur conscientiarum carnificina ex eo fieri debet, quod ut fidei confirmandae & recreandis af flictorum conscientiis, à domino est institutum; and in another place, Non absque causa quaeritur, an caena Domini, quae ut communionis & societatis christianae Symbolum sit, utique fidei confirmandae serviat, à Christo instituta est, in usum planè diversum, adeoque Christi instituto contrariun converti debeat, ut interim dissociationis & exclusionis organum, & conscientiarum carnificina fiat, deinde annon cum Pauli regula hoc pugnet, qui ut quisque seipsum probet, non ut aliorum conscientias curiosiùs scrutemur, jussit? Apparet (saith Musculus) necessariam & utile esse eorum s●udium qui neminem adcoenam Domini admittunt quem ipsi auteà non probaverint, si modus & discretio adhibeatur, nec velut universali lege indiscriminatim omnes etiam qui inculpatè se gerunt in Ecclesia ad hujusmodi examen constringantur, verùm juxta timendum est, 
In 1 Cor. 11.28. p. 438, 439.  ne institutum hoc, quàm nunc magni aestimatur, tam olim in priscam servitutem ecclesiam Christi reducat, et noxium reddatur, sanè Apostolica institutio nihil hujus requirit, sed hortatur unumquemque ut seipsum probet— sed quid si Minister Ecclesiae hac Apostoli sententiâ nolit esse contentus, nec admittat nisi eos quos ipse explorat, item quid si fidelis ad panis tantum & non etiam poculi dominici communicationem admittatur, sicut in papatu fieri videmus? Respondeo, ubi nec domini ea institutio nec apostolica do●trina servatur, ibi non est ut communicaret fidelis, sinat magistratus illos regnare in Ecclesia, donec visum fuerit domino modum imponere illorum dominio. This voice is Bath col, which comes with thunder, yet is that Fulmen, which Seneca calls Monitorium.  
But however they may despise or avert their ears from the voice of others, yet Paraeus hath such honour, that they are content to hearken to him, the words cited out of him in the Paper they acknowledge to be his, non dicit Apostolus, sacerdotes probent, etc. But they say Paraeus speaks this:  
1. Of Popish Priests.  
2. Of Auricular Confession.  
3. In the following words he is theirs, Examina publica vel privata communicantium minimè improbamus, sed requirimus.  
To the first, though the Libertines boast, that what is sin in others, is not in them; and the Popish Canonists tell us, that though it may be a wanton and impudicous act in another to kiss a woman, yet a Priest doing it, it is to be presumed he doth it only to bless her; yet we think it abominable to have such divers Weights, and divers Measures; and therefore cannot denominate good and evil with respect of persons, nor conceive that what is not just or warrantable in Popish Priests, should yet be so in the Apologists; and if a man after self-examination may so communicate without further probation by a Popish Priest, we have not light enough (unless they reflect it) to see, why he may not do so too without more trial by any other Minister.  
To the second, If he that hath examined himself may so receive, that (So) is exclusive of any farther examination, as well as of confession; and though Paraeus allege and apply the Argument, to refute the necessity of confession, which he pertinently saith, ad hanc probationem olim instituta fuit, and his conclusion is specially against that; yet the medium is general and extensive, and appliable to all of the like kind (universaliter applicandum, quod particulariter dictum.) And by the analogy and proportion of reason, it may as effectually be urged, and accommodated to frustrate the necessity of their pre-examination, since all the particulars are involved in, and may be collected out of the general; and out of one principle may several conclusions be extracted and applied to divers subjects. And whatsoever plausible reasons, or specious pretences, they can muster, to elude the force and energy of this Argument; and notwithstanding the liberty granted by the Apostle, to maintain their probation as necessary, the same or the like, do and may the Papists muster, to support the necessity of confession.  
To the third, Paraeus indeed owns the words they cite, and the Paper runs not discord with them, which disallows not, but supposeth pre-examination may be requisite, as an act of prudence, ad hic & nunc, in order to particular persons who may rationally be suspected to be of incompetent knowledge, but not as an universal and unlimited Empire over all, with power to make re-search of their lives, and the signs of saving grace in them, as well as disquisition of their knowledge and intellectual gifts. Paraeus hath no spice that relisheth of this, and if his sense were not, as we have interpreted, we must dosiderare Paraeum in Paraeo, and the weapon he hath sharpened against the Papists, would be turned upon himself; for if he think it required of the Minister, to make probation of all, how can it hold coherence with that which he saith, Estque doctrina generalis de legitima & salutari usu Sacramenti, probatio sui praecedat, postea veniatur ad sacrum hoc epulum— non dicit Apostolus, sacerdotes probent, explorent communicantes, sed quisque probet seipsum. And though he approve of some kind of examination, yet he would have it such, from which absit tyrannis & superstitio, & ducantur afflictae conscientiae ad Christi corpus & sanguinem; And though we shall suspend to asperse tyranny or superstition on their way, yet we are convinced, to say it is out of the way of drawing men to the Sacrament of Christ's body and blood, and rather drives them from it. And though examination may in some respects and circumstances be requisite, yet Paraeus warrants not that it is so necessary, necessitate medii aut praecepti, as if it be not practised, or cannot conveniently be effected, that either the Ordinance may be suspended from administration, or any from partaking.  
They think it hinted that their probation hath risen out of the ashes of auricular confession; and we cannot dissemble, that we conceive those ashes to have improved their grounds, and that out of those ashes they have made glass for this Prospective, for that they have built upon the same foundation, and propped their Fabric with the same but tresses, we have evidenced out of Valentia, (whereof they have, I suppose, more out of cautness, than contempt or negligence, taken no notice) and in like manner, as Bellarmine, Lorinus, and others, argue from Levit. 13.5. for proof of confession, so do they also dispute for their examination, and I might add, that as they conclude because persons ignorant are to be excluded, therefore they must examine all, or else they cannot make judgement of their knowledge; so both Bellarmive and Vasquez, pleading for the necessity of confession, 
Bell. de paenit l. 3. c. 2. p. 231 Vasquez in 3. q. 90. art. 1. dub. 2. p. 184.  say, the Priest is to judge who ought to have absolution (without which none can have admission to the Sacrament) but neque sacerdotes judicare possunt, nisi peccata cogno cant, & incognitâ causâ, non potest fieri judicium.  
But though confession and examination are pitched upon the same ground, and perchance have the same prospect, and after look the same way, (u.z.) toward power and greatness, yet we never said they were in all things of the same model and form of building; and therefore they might have superseded their Parergon, and spared supervacaneously to show us the differences between their probation and Popish Confession, though Amasis his famous Basin and Idol, were form of the same metal, it doth not follow that they must have been of the same figure. As the Arguments rallied for their probation, are to my sense (and I hope to make it evident to others) as lose and wanton, as those the Papists arrang for Confessions, and some of them are the same (as that of making judgement of, and shutting up the Leper) and theirs of Jehoshapha's Porters, weighs just as much as that of the Papists, concerning God's ask Cain where his brother was; so auricular Confession hath as specious prerences of Reformation, and Godliness to usher and attend it, as they can palliate their examination with, (which is oftentimes, if not always, auricular too, and acted by themselves alone in private) as besides the disposing for the Sacrament, that it must needs give a bridle to sin, and a stirrup to holiness and perfection, when a man takes so frequent a survey of his actions and passions, censuring them with grief, confessing with shame, curing by counsel, and expiating with punishment, and redeeming with resolution to offend no more.  
Confession was first only public recognition for public scandals, and then enlarged and extended to private sins, but voluntarily undertaken, not imposed, of Consilium Ecclesiasticum, it becaine at length Praeceptum Ecclesiae, then enjoined for all sins quoad substantiam, at length quoad circumstantias, and confession, as Luther calls it, degenerated into carnificinam cruentissimam conscientiarum; and this was that prisca servitus whereunto Musculus feared this examination was like to reduce us. The Keys at length got new Wards, and instead of opening Consciences were used to unlock Cabinets and Kingdoms, and they that carried them, hereby became Masters of the house, and kept all men under their girdle by the keys that hung at it.  
The Presbyterians profess they examine none but children; but some of ours of that notion, spread and dilated their examination to all, though adult in knowledge, as well as years.  
The Independents enlarge and extend this trial to their lives and gracious conversation, not only to exclude them for the scandal of notorious sins, 
Bayley Disswas. c. 7.  but not to admit them without approved signs of Holiness, and to reject them not only ob evidentiam juris aut facti, but upon suspicion.  
And lastly, that which was at first only commended, as adjumental to Godliness, is now become, as it were, the form thereof, giving the name and essence thereunto; for let a man walk harmless and blameless without rebuke, yet if he walk not with them in this way, he is but a moral man only, and hath not yet commenced religious, as if it might be said of this discipline, as St. Augustine speaks of discretion, tolle hanc & virtus vitium erit, and an inconformity thereunto, were like the slaying of calisthenes to Alexander, a blasting of all graces, or an alloy to all endowments.  
But nevertheless this new Light makes all to shine that walk in it, like the bright light of the Sun, which gilds all his spots, and makes them invisible, which some by their Prospectives discern in the body thereof. What farther rise it may have, or progression make, we cannot certainly foretell, but may solicitously fear, since men of these principles are like the Crocodile, which never ceaseth growing, while he lives; so do they still increase in new singularities and humours, and pretended discoveries; yet I hope they will also be as sagacious as the Crocodiles of Nilus, who never hatch any thing, but they lay it without danger of being hurt by the rising flood: yet in the interim, an ordinary judgement may easily discover, that a Fortress founded in the Conscience, and raised on the advantage ground to command our reputation may keep all the parts adjacent in subjection, and bring them under contribution.  
And seeing Priam at this age was not unhappy, and confession itself in so short time had neither so enlarged her phylacteries, or out-grown her girdles (which was punished with death among the Gauls) as this probation hath done, therefore we fear the Year, when the Spring is so nipping; and it is more like to be a sharp Thorn, that pricks so soon. And since we see that not only by an extraordinary power, as in the time of Elias, but (as Fromundus tells us) by natural course, a small Cloud may soon overcast our Heaven, and of a small Seed (as Mustard) a Tree may spring up, wherein the losty and high soaring Birds may build their Nests. We may be excused, if we cannot make light of this cloud, with a nubecula est, citò transibit, as Athanasius of Julian; and if with the Ant, we by't the seeds, that they grow not. However they may seriously and plausibly talk to us here of reformation, and satisfaction and honour of the Church, and elsewhere of the smallness of the thing required; yet — Timeo Danaos & dona ferentes. Or (perhaps rather) petentes. We remember what the shepherd in Aesop said, who beholding the smoothness and tranquillity of the Seas after a former Tempest, which enforced him to cast all his Dates overboard, which he had sold his Flock to buy, and adventure in the way of Merchandise, Palmarum fructus concupiscit opinor, ac tranquilitatem propterea praese fert, and we cannot be so simple, as they say the African Dabath is, who is so charmed with Music sweetly sounding in his Ears, that he the while suffers his feet to be fettered.    

DIATRIBE. SECT. iv  
No pre-examination in the ancient Church, save of Catechumeni. Sending the Eucharist to Persons absent, and Strangers. The institution and abolishment of Confession. Liberty to approach the Lords Table, upon self-examination. Whom the ancient Church excluded from the Eucharist. The judgement of the Fathers, Casuists and Schoolmen, concerning those that are to be admitted, and to be debarred. To partake, was anciently commanded as a common Duty. The omission reprehended; the common right asserted.  
HAving now heard the Nightingale herself to sing, perchance all will not be of Agesilaus his humour, and refuse to hear any that imitate her voice, having therefore examined the Authorities of Scripture, let us survey the judgement of the Fathers, and practice of the Primitive Church, which cannot but elucidate and confirm our sense and interpretation of Scripture; for as Plato said, Majores nostri propiores fuere progeniei deorum; so the ancient Church stood nearer the light, being nearer the Sun of truth, and his twelve signs, which signified and showed forth his Gospel, and through which he moved round about the world.  
In these Primitive Times, I find that mutual reconciliations, and in the African Churches, Vigils or watch in Prayers, and in Chrysostome's time, Fast, and sometimes, and in some places the public renouncing of some particular Heresies, were antecedent to the Synaxis; but I meet with no Records of any command or example of previous probations as necessary, save for Catechumen's.  
The Eucharist was then often sent to persons absent, 
Justin. M. Euseb. ex Iraeneo, centur. Magdeb. cent. 2. p. 85.  it was given to strangers coming to Rome, as a pledge or Symbol of their Communion and consent in the same Faith, where was no probability, or surely no evidence, of precedent probation. When the Church that saw the benefit of public Confessions for public Offences, redounded as well to the subduing of the stubborness of their hard hearts, and the improving of their deeper humiliation, as to their raising up again by those sensible comforts, which they received by the public prayers of the Church and use of the keys; some men reflecting hereupon, and finding their own Consciences smarting for like offences, which being secretly carried, were not obnoxious to the censures of the Church; to the end, they might obtain the like consolation and quiet of mind, did voluntarily submit themselves to the Church's discipline herein, and underwent the burden of public confession and penance. And to the end this publication of secret offences might be performed in the best way and discreetest manner, some prudent Minister was first acquainted therewith, by whose direction the Delinquent might understand what sins were fit to be brought to the public notice of the Church, and in what manner the penance was to be performed by them. At first it was left free to the penitent, to choose his Ghostly Father; but at length, by general consent of the Bishops, it was ordained, that in every Church one discreet Minister should be appointed to receive Confessions, until at length in the time of Nectarius, Bishop of Constantinople, (who died, A.D. 401.) upon occasion of the infamy drawn upon the Clergy by the confession of a Gentlewoman, 
Socrates. hist. l. 5. c. 19 p. 349.  defiled by a Deacon in that City, it was thought fit it should be abolished, and liberty should be given to every man upon the private examination of his own conscience, to resort to the Holy Communion, which doubtless occasioned chrysostom (the Successor of Nectarius) to make those deliveries of himself which have been formerly mentioned. The result of those premises is this, That the ancient Church sometime thought it requisite, that confession of sins should precede the Communion (which at length also was laid aside) but without any other examination, verbal or real, of all Communicants. But seeing Faith and Repentance are as necessary, as knowledge, to worthy receiving, and as principal a part of that, whereof every one ought to make examination of himself, or others are to make of him, I wish it might be advisedly prepended, whether there be not as great reason, to have auricular confession in some rectified and qualified manner, and to impose it as necessary, in order to the communion, as to introduce their particular examination, as a duty so necessary, especially since the Lutherans assert and practise it upon Homogeneal or like principles, as preparatory and antecedent to the Sacrament contra 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nonnullorum Calvinianorum, 
Baldwin. cas. consci. l. 4. c. 10. c. 2. l. c. 12. c. 18.  as they speak, although they do it not, for the manner, with obligation to the particular enumeration of all sins, nor for the matter, with any absolute necessity of doing it; and therefore Luther used to say, that he sometime communicated without confession, to show it was not necessary, and other times confessed himself for the comfort of absolution: and the Church of Rome also bottoms her rigid practice (carnificinam animarum, as their own Cassander calls it) upon the same grounds, that these men do their probation, because (say they) It is the duty of the Priest to repel the unworthy, and admit the worthy, which is best done upon the Penitents estate manifested in confession; 
Valentia Tom. 4. disp. 6. q. 8. punct. 3. p. 931.  and Time, the Mother of Truth, may discover, whether these principles be not some previous dispositions to the generation of such a practice of confession, and that as necessary.  
In the ancient Church were excluded from the Communion the Catechumeni, energumeni, persons excommunicate, and Penitents, and such as lapsed into Heresy, until they repent; and that any other, save under these notions and capacities, were shut out and debarred, the Monuments thereof in Ecclesiastic History have not fallen within my angust Horizon: 
Homil. 3. ad Ephes. c. 1. Tom. 4. p. 356. Hom. 50. Tom. 10. p. 115. de medicina poenitentiae super illum. 1 Cor. 5. si qui frater nominatur. Tom. 9 c. 3. p. 210. ad 4. senten. distinct. 9 in 3. Aquin. q. 50. art. 6. Duran. Biel, Estius, Cajetan, Valentia, Suarez, Vasquez, Nugnut Silvius, etc. Biel in 4. distinct. 9 q. 2. Lessius de justit. & jure. l. 2. c. 16. dub. 4. S. 55. p. 158. Baldwin. l. 4. c. 9 cas. 1. Ursin. Catechis. part. 2. q. 81. p. 578.  He that partakes not is a Penitent (saith chrysostom.) We can (saith Augustine) repel no man from the Communion, although this prohibition be not yet mortal, but medicinal; but one that by his own conscience, or the sentence of the Ecclesiastical or civil Judicatory, shall be accused and convicted of some crime. And in another place which Gratian citys under the name of Hilary, but it is St. Augustine's in his 118. Epistle, Si peccata tanta non sint, ut excommunicandus quisquam homo judicetur, non se debet à quotidiana medicina Dominici corporis separare. And the School (if it have any regard left it) doth generally hold; (as also do the Casuists, Baldwin, Navarre, Lessius, Filiacius, etc.) (and besides divers reasons, they cite the authority of St. Augustine to fortify their opinion) That the Communion is not to be denied to a secret sinner, that is not notorious, if he openly desire it, lest he be thereby defamed, and lest the minister be, as saith Biel, Proditor criminis, inferens poenam ante criminis probationem, & poenam publicam, ob peccatum occultum; and he is not a Casuist minorum gentium amongst his Partisans, who tells us, that aliquis in peccato occulto, licèt jus petendi Eucharistiam non habet, & petendo peccat, tamen habet jus ne à parocho infametur; neither is it enough that the Minister know the offence, Per scientiam privatam, nisi etiam per publicam & notoriam, much less si rumour aliquam de iis su spicionem moverit, nam si nondum sit apertè reus, nec satis convictus, aut confessus, admittendus est, ne tam pretioso animi sui thesauro per nos defraudetur, saith a reformed Casuist; and though (as Lessius would have it) it were indeed sinful in these to demand the Commun on, yet notwithstanding it may not be righteous for the Minister to deny it them: for they are two questions in the judgement of a grave Divine, Qui debeant accedere, Et qui debeant admitti, ad coenam; prior est angustior, posterior latior & generalior, quia tantùm pii debent accedere, sed non tantùm pii, verùm etiam hypocritae, nondum patefacti, sunt ab Ecclesia admittendi.  
In those first times they generally communicated daily, which St. Augustine saith, he neither approves nor reprehends; afterward twice or thrice a week; at length constantly on the Lord's day, as appears by Justins' Apology, and others of the Ancients; but the fervour of devotion rebating, it was ordained, that generally every one, pubertatem excessus (which was about the 15. or 16. year) should communicate thrice a year: thus decreed Fabianus, Bishop of Rome, as also did the Agathon Council. This Decree is found under the name of the Apostles Canons, being the tenth in common account, and the ninth in Zonaras, (which, though I am not ignorant, are not rightly fathered upon them, yet are ancient and not contemptible:) As many of the faithful as come into the Church and hear the Scripture, and continue not out the prayers, nor receive the Holy Communion, let them be put from the Communion, as men that work the breach of order: and it is noted in the Margin upon the same Canons, in old times all that were present did communicate; and consonantly the Council of Antioch decreed, That all that come into the Church of God, and hear the holy Scriptures, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (which Zonaras interprets, upon pretext of reverence and humility; Chamier, the violation of religious order) refuse the receiving of the Lords Sacrament, let them be put from the Church; and to like effect, determines the Bracharen Council; Quid causae est, 
De verbis Domini secundum Johan. Serm. 2.  saith St. Augustine, o Audientes, ut mensam videatis, & ad epulas non accedatis? In vain (saith chrysostom) we stand at the Altar, when none will participate, etc. If thou stand by, and do not communicate, thou art wicked, thou art shameless, thou art impudent— I would not only have you to participate, but to be worthy partakers; thou wilt say, I am unworthy to partake of the holy mysteries; then art thou unworthy to be partaker of the prayers: not only by those things set before us, 
Homil. 3. ad Ephes. c. 1. Tom. 4. p. 356.  but by Hymns also doth the Holy Ghost descend; you that are under penance departed, etc. He that partaketh not is a Penitent; Why therefore (saith he) depart ye that cannot pray, & c?  
Neither only was the participation of the Eucharist enjoined as a common duty, and the omission thereof complained of; but the common right thereof asserted by the Ancients, That which is the Lords, they make proper to themselves, 
In 1 Cor. 11. Homil. 27. Tom. 4. p. 110. In 1. ad Cor. c. 11. Tom. 8. p. 494.  saith chrysostom, those things which are the Lords, are not this servants, and not that servants, but common to all; he permits it not to be the Lords, that permits it not to be common to all: It is not the Lords, saith Hierom, but man's, when every one invades it, as his proper Supper; for the Lord's Supper ought to be common to all, since he himself equally delivered the Sacrament to all his Disciples that were present: To the same tune Oecumenius sings in consort with him, Because, saith Haymo, it is one bread, it must be common to all, simul hoc sumimus, simul bibimus, quia simul vivimus, saith St. Augustine in Gratian.  
It is true, that chrysostom, who so eagerly and passionately urgeth all to come, doth as earnestly and pathetically charge Ministers, not to admit known Ostenders to the Communion, 
In Matth. 26. Homil. 83. Tom. 2. p. 176.  (and some vehement expressions of his to this purpose are our Antagonists chief glean from Antiquity) But if one be ignorant that he is an evil person, after he hath used much diligence therein, he is not to be blamed, saith the same Father, for these things are spoken by me, of such as are known: but this is not our question for persons known to be flagitious and wicked, we have formerly proscribed and excepted out of our Apology.  
In the close of all this, let it now be considered, whether there can be any conformity between the ancient Church, and these men, that are resultatively and interpretatively as busy and as earnest to exclude men from the Sacrament, as the Ancients were to bring them to it, and if now men stand by, and would, but shall not be suffered to communicate, where and upon whom then shall we lay Chrysostom's Stygma, or where will it fall; and how may it be avoided of wicked, shameless, impudent? If the Pastor shall say of his Flock (as it seems some of his Auditors did of themselves) they are unworthy, chrysostom will give the Pastor the same answer which he did his own Flock, they are then unworthy to be partakers of the Prayers; and the Council of Antioch adds, Unworthy to hear the Holy Scriptures, if they are not under penance, they are not in that Father's judgement, worthy to be repelled.   

DEFENCE.  

SECT. XIII.  
The Honour and Interest of the Ministry. Confession of sins as necessary as Examination. Whether their Principles have any affinity with the Roman, or may be subservient and manuductive to Popery. The ancient Discipline most like to advance Reformation. What were the Catechumeni, Energumeni Penitents. The several Degrees of the latter. The Churchway of the Apologists hath no conformity with the ancient Church. How the Heathens proscribed profane Persons from their Holies. Whether the Ancients went too fare in Censures? A Testimony of Abbaspinus, falsified by them, cleared. Another of Chrysostom's vindicated.  
FOr the congregating of Homogeneals, we have formerly in another place taken under examination the beginning of this Section, and in hypothesi have made libration, what weight the judgement and practice of the ancient Church doth bear; here in thesi we shall perpend on which side that weight lies, theirs or ours, and how the Beam inclines.  
They are irritated that in relating the History of Nectarius his putting down of Confession, we have mentioned the defilement of the Gentlewoman by the Deacon, What else, say they, serves that Story of uncleanness for, but to cast an odium on the Ministers? My reverend and affectionate respects to Ministry are as well known, as I am: As Virgil, when Filistus calumniated him, said, He would be silent, because Augustus and Maecenas would answer for him; so I may spare to vindicate myself in this, because so many Ministers of my acquaintance will do it for me. And if I should appeal from Philip asleep, to Philip awake, I presume the Apologists themselves will acquit me of any odium toward Ministry; I wish some of them were not more culpable for inodiating Ministers, and censorious vilifying their persons and pains, that themselves may attract more esteem and dependencies, who (like the men of China) though they may think the Presbyterians to have one eye (as the Chinois say of the Europeans,) yet they conclude all the World beside to be blind. For my part, I desire to receive a Prophet, in the name of a Prophet, and not of a concurrent in this or that way, Tros Tyriúesv, and love and honour the Minister, as Cyrus did the King; they only do (as Hephestion did Alexander,) as he is a friend to their ways; yet as much as I honour them, yet I cannot do to some of them, as the Peguans did to their Pagodes, pull out their eyes, and give them up in sacrifice; or as other Indians to their vast Giantlike Idols, who when they are carried in triumphal Chariots, cast themselves under the Wheels, and are content to be crushed and broken to pieces. And I shall farther be led by my plainness to confess, rather than by any cautel or politic closeness ●o dissemble, that I have this principle, that they should have much reverence, large maintenance, but no great power; for as most Nations have been still set on fire by the Coals of the Altar; so when the flame there riseth too high, it reflects the less light, but occasions no little combustion; and it is out of love to them also, that I entertain this persuasion, since Amare, est velle honum alicui, and it is for their good to be moderated and contracted in their power, least as some herbs growing too rank, they become degenerous and evirtuate; and not only like Cypress trees be fair and tall, but fruitless, but also run more hazard to be shaken for their height, and to be maligned for their over-dropping. And let me humbly, and without offence, beseech them, without passion or prejudice, to consider and set upon their hearts, whether according to that righteous sentence, He that exalteth himself shall be abased, by a just hand shaking a Rod, (which God forbidden should be ever laid upon them, and through them upon this poor Church, which cannot stand without them,) whether the grasping of too much power, hath not of late put them in danger of holding none, and their straining to reach too high, hazarded the setting of them out of joint. Whether their debarring so many of their right, may not have occasioned so great intrusion into their peculiars, and their casting off so many from the Sacrament, have not brought into question their casting out of the Land, Judicia Dei multa occulta, nulla injusta.  
And as for what they here charge upon me, he that knows my heart doth know, there was no such thought therein; I inserted that of the Gentlewoman as a constitutive & commonly known part of the Story, requisite to manifest the occasion and reason of the fact of Nectarius; but he that did not know the Apologists, might be apt to suspect that they had the same cause of anger against me, that Bessus had to the Sparrows, as if they accused him for what he was secretly guilty of: And not only say out of Tacitus, Reperies qui ob similitudinem morum aliena malefacta sibi objectari putant; but take up what Salvian hath said, Nec ego de nilo dico, nisi de eo tantùm qui in se quod dico esse agnoscit, si enim extra conscientiam suam sunt quaecunque dico, nequicquam ad injuriam ejus spectant cuncta quaedico, si autem in se esse novit quae loquor, non à mea sibi hoc lingua dici aestimet, sed à conscientia sua; but I not only hope, but am assured of better things of them; & however they are faulty so to suspect my meaning, I am not culpable to insinuate any such suspicion; but perhaps they would in this also be like the Donatists, those among them called Circumcellions, of whom St. Augustine tells us, Cogunt eos quos in viis invenerint, laethalia iis vulnera infer; so they will enforce me to would them whether I will or no, and though I have as little cause, as will, to do it in this particular.  
They acknowledge repentance to be as necessary a disposition and qualification to receiving, acknowledge; and a part of examination to be that of repentance; but when they should have answered our inference, That then it carrieth equal reason to urge and practise a trial of men's repentance antecedently to the Communion; and that this must introduce as great a necessity of bringing men under confession, as under their examination, they keeping close to their familiar ignorantia elenchi (which runs through all their discourse, as the string of poison doth through a Lamprey) instead of answering, whether it be universally and absolutely necessary, do only tell us, that Confession in a right and rectified manner (and we forestalled them in these qualifications) hath been, and is practised in some difficult cases, and they dislike it not.  
And truly so much we shall say and grant them of their examination, if they would require no more, and let it be moderated and regulated as our Divines prescribe for Confession, whereof Luther saith it is Utilis, non necessaria, 
Instit. l. 3. c. 9 S. 12.  debet esse libera, & nemo cogi; wherein Calvin is Symphonous, saying, Si ita privatim angitur & as flictatur peccatorum sensu, ut se explicare nisi alieno adjutorio nequeat, and adding, iis tantùm modò commendetur, 
Exam. conc. Tri dent. part. 2. c. 5.  qui eâ se opus habere intelligunt, because (as Chemnicius rationally asserts) non est mandatum, ut corda scrutentur; so let their examination be proposed as profitable, not imposed as necessary; let it be somewhat of their prudence, nothing of our bondage; let it be exercised toward such as may justly be suspected of gross ignorance or exitious crimes (for such a just suspicion only is principium inquirendi, as Vasquez speaks) and others left free, that are elevated above such suspicion, and we shall be as perfectly reconciled to their examination, as they or our Divines seem to be pacified toward confession.  
But in the interim, the Argument remains unshaken; If repentance be as necessary a qualification to receiving, and as essential a part of examination as knowledge, than there is in order to communicating no less reason to introduce the discipline of confession, than of examination; if the one be set up, the other must also be imposed; if the one may be omitted, the other may be laid aside; if the one be but profitable to some, the other is not necessary to all: these two being like the subcelestial Gemini, which appear ominously and unluckily, the one without the other.  
They assert their Principles in their separation and examination not to be Romish; and we suppose by former instances, we have demonstrated the contrary. They profess to abhor the Church of Rome, her ways, and friends, and to be able to maintain their cause without the Philistines forge, however the Apologists may have a file for sharpening some of their Weapons; yet in several subjects their main Armature was forged, & hammered out by the Popish Philistines, for there was no Smith in Israel wont to own it: Nevertheless, they are no farther off from Popery, than we are from any suspicion that they are thereunto affected, one either practice or opinion gives not rise to a denomination.  
But secondly, we know, though Saul had put away those that had familiar Spirits and Wizards out of the Land; yet being in a straight and exigence, he had recourse to one of them for counsel; and I might say, did I not doubt it might irritate, that two Foxes, though looking several ways, may be conjoined in a Firebrand.  
Thirdly, besides that which is opposed directly, may be farthered obliquely, and by accident, and some men may suppose they are in the way to Dothan, when they are going to Samaria, and suffer like delusion with those in Athenaeus, who supposed themselves to be at Sea in a Tempest; and casting out the Utensils of the house, thought they had eased the ship of her luggage, and were plying hard their Oars to attain their Port, whereas all was but the effect of their cups; and such Impostures may be occasioned by the golden Cup in the hand of the woman full of abominations, though insensibly and unawares siped off, as to make men dream they are doing one thing, when they are acting another. And as the Rabbins (though vainly) expounding Exod. 32.24. say, that Aaron intended not to make a Calf, but cast the golden Earring into the fire to consume them, but by the operation of Satan, working by some Egyptian Magicians in the Camp, the form of a Calf came forth; so it is neither impossible nor unusual for some proling men, by over-witting and under-acting them, to make their enemies unwittingly to drive on their designs, and unwillingly advance their Interests: as it was said of Pompey the Great, Miscriâ nostrâ Magnus est; so what sage man fears not, that our divisions do more occasion and facilitate an union with that Kingdom, which is not so much divided within itself; and that not only because the Trumpets must be of one piece that can call to the Assemblies; but we see that water which is in an entire body, is not so subject to the impressions of Air, yet being scattered into drops, is easily preyed upon, and absorped by it; and when a besieged City is set on fire, the enemy, who upon this account helps to blow and foment the flame, may more easily enter and surprise it amidst our confusions.  
And verily the unchurching of so many may make them more malleable to temptations to step aside into the Roman Church, which is ready to spread her skirt over them, in which respect he that put away his Church from this ordinance (the Canon of the Nicene Council saying, Matrimonium inter Episcopum & Ecclesiam esse contractum) saving for the cause of fornication, that is, some noto rious sin, causeth them to commit adultery; or lastly in so little freedom to partake of the Ordinance, and so great liberty to take up any wild and extravagant opinions, truth and godliness may finally fall under such an eclipse, as the glimmering of that Popish glow-worm may be a comfort in so great darkness, and such an ignis fatuus followed as a guide, when there is no better: and upon this score perchance, these cunning jugglers, (like Boris of Muscovy) clandestinely cause and help to set our houses on fire, that they may get honour and power by rebuilding them: Wisemen will find these no idle fears nor groundless jealousies, but as in that famous automaton, the sphere of Cornelius Bezael, there was an igneous spirit enclosed in the centre thereof, which caused the motion; so time may discover, that though some others are the main spokes, yet the fiery spirit of the Jesuits lying hidden in the centre, have wrought in this sphere these rotations and circumvolutions, and it may too late appear that unadvisedly all this while we have ploughed with Popish heifers, and after all our turning up and harrowing of the Church, they may reap the harvest of all those sowings.  
The paper recording the discipline of the ancient Church, asserted, That from the Communion (as customarily and indeed antonomastically we speak, though properly the Communion and the Eucharist were fare differing things) it excluded only the Catechumeni, Energumeni, persons excommunicate, penitents, etc. and thereupon inferred, That seeing they eject very many which fall not under any of those notions, their practice is not conformable unto (but disagrees from) that of the ancient Church.  
Hereunto instead of giving an answer, they only say, that A smatterer in antiquity (and whether they be of that lower form or no, the reader will by and by have trial) may know the ancients rejected and suspended divers sorts of men, under sundry considerations, and were exceeding cautelous about admission to this ordinance, no print whereof is to be seen in the common practice of our assemblies, (& that is as true indeed of their assemblies as of any others) where such orders and distinctions of men as are named may be fonud: And then next they make us their catechumeni, in describing to us what they were, (but whether themselves may not in some respect be penitents for such descriptions the reader shall judge,) and the care of the ancients to keep off ignorant and unfit, shames the ordinary administrations in our Parishes, where no such things are thought upon, but All to the Sacrament is the plea and practice; and then they take the boldness (— Nimium ne crede colori.) to say, thus fare antiquity is for us, rather than against us. There is no good soul but is anhelant for the restitution and erecting of collapsed discipline, and when other petitions may be frustrate, yet (as Philo comforted his countrymen, that God would hear them, when they could not be heard at Rome, so) we must take the better way to it, by petitions preferred to Heaven, Coelo restat iter, coelo tentabimus ire.  
But I must tell the Apologists, that I doubt they are parcel-guilty of the obstructing of this work, and they will find somewhat thereof upon their proper score, who have laid aside the right reins, and caught hold of the false, and neglecting that discipline, which is rooted in Scripture, hath flourished in the purer times, and brought forth sweet fruits where ever it was cultivated, have bestowed and engaged themselves in the grafting and dressing of an exotic plant, which they have no warrant to set; nor hope it should bear much or good fruit, since it is too close and contracted, not spreading its arms and branches abroad, and like the Clove tree engrossing all moisture to itself, makes all other to whither about it. To grasp too much is the way to hold less, and in this sense perchance, the half may be more than the whole, and to draw the wires too high, is the way to crack the strings, not to tune the instrument, Est modus in rebus,— And as Cyneas told Pyrrhus, he might have been more happy had he been content with Epirus, and not attempted the conquest of Italy and Sicily; so had the hedge of ancient Discipline been only repaired and kept up, and not raised higher, and set farther out beyond the old line and landmarks, the seeds of peace and Godliness might have been more happily sown and more prosperously flourished, in the field of the Church, which now lies less manured and more full of tares and noisome weeds, Moribus antiquis res stat,— And a famous man saith, 
Sir F. B.  That women are sometimes more fortunate in their cures, than learned Doctors, because the one keep the old receipts punctually, which the others magisterially take liberty to vary from, and to alter the simples; so the Physic of ancient Discipline in all probability might have cured our Distempers, citò, tutò & jucundè, whereas these new recipes (like the Paracelstan prescripts of Mercury sublimated and calcinate, and such violent remedies) in stead of proving Medicines grow to be maladies, and to cure the disease, kill the Patient, Ut anteà vitiis, ità nunc remediis laboramus.  
I shall not press or insist upon that of Bullinger, Potest in Ecclesia justa constitui disciplina, 
Epist. ad Beza.  ut interim coena Domini libera maneat omnibus illis qui se juxta Pauli doctrinam probarunt; but with hands and feet (asserting myself, and joining with and drawing others, embracing and also propugning it,) I shall descend into that opinion, that persons notoriously wicked and scandalous should be cast out.  
And whereas in the close of the Section they say, They wish they could see this done in the Assemblies about them (which would beget better thoughts in them of some men's spirits, than now they have) but thereof they know the contrary. I shall tell them, that I wish they would consent that none but such, as easily as I shall grant, that all such, aught to be ejected: If some would have done it, and want power to do it, it is their affliction; if any have the power, and do not exercise it, it is their fault; but yet to hold Communion with those Assemblies, where it is not done, St. Augustine warrants them, it shall be much to their praise, and nothing to their prejudice; and they have almost as much to plead for themselves, as he had to justify the Catholic Church against the Donatists: And for my part, I profess I had rather, All to the Sacrament, than any to Schism and Separation. And for their thoughts of others, they are no man's Tribunal: They that know their Witness is in Heaven, with such it will be a small thing to be judged of them; neither are they such Cato's, as that it should be punishment enough to be condemned by them; their teeth are not like the Tiger's Claws, wherewith whosoever is wounded, can never be healed, nor doth afterward prosper; nor, I hope, are the Images or Conceptions, which they form of others in their Thoughts and Intellects, subject to the like fate, which (they say) those Images are, which are made by Witches, where the hurts and usage done to the Image, pass and are transferred to the man whose Image it is.  
I might dispense with myself from making any animadversions upon their descriptions of Catechumeni, Energumeni, and Penitents; it is enough that my Argument stands free, and that they confess the ancient Church separated none but of such denominations, and cannot say that those whom they suspend are only such, but then so confidently to conclude, that because the ancient Church removed such sorts of men, therefore Antiquity is for them, they must pre-suppose us bred up in the Rabbinical Schools, where the Disciples are taught to believe that white is black, if the Rabbi tell them so.  Non obtusa adeò gestamus pectora Poeni: 
With as much colour of reason do the Papists conclude, because they find the word Tradition in Scripture and the Fathers, and Merit, and Satisfaction, and the like in ancient Writers, that the same names must needs be of the same things, and were understood and taught in the same notion, which now they conceive and hold; could they produce any Records, that all passed examination in point of knowledge, or any, save the Catechumeni, strangers to the Church and Faith, and Children (who were a sort of Catechumeni;) or any at all underwent a probation of their lives, or were separated, because they were not convincingly holy, and not only because they were notoriously wicked, that in any Church, only one of an hundred was admitted, and a separation made from the rest, either negatively not to communicate with them, or positively to constitute new Churches; they should then hit the Bird in the eye, whereas now they do not so much as beat the Bush; 
Tiberius.  but do only like that Roman Emperor, Cui proprium erat nuper reperta scelera priscis verbis obtegere.  
Suspension the ancient Church practised and commended, not in that notion and manner, nor of such persons as the Apologists do use it, but because they find the word of suspeusion in the Monuments thereof; to conclude that their discipline is found there, is somewhat like him, that reading Missa fuit Romae, in the subscription of some of St. Paul's Epistles, inferred that that Mass was then said at Rome; or because some kind of suspension is laudable, that theirs must be as commendable, is not unlike to Caracalla, who supposed that because one Alexander was a brave man, none of that name could be bad: but seeing they are not Popes, who are to be believed absolutely, simply and without condition, whose Will is in stead of Reason; and it is not for us to judge whether they speak consentaneous to Reason; but it is Heretical to think they may not determine, as they have determined, we shall desire them to show us out of any Records that the ancient Church practised or commended suspension, as now it is understood and practised, Et vitulâ tu dignus.—  
It may yet reflect some light upon our subject, to make some observations upon their expresses concerning the Catechumeni, Energumeni, and Penitents.  
The first, they say, were such as the Church nurtured in the fundamentals of Religion, being unbaptised (as they suppose) the children of Pagans. I shall not instance any case, wherein a Catechumen unbaptised, might yet have been a child of Christian Parents, as particularly if his Parents had died before the times of baptism (which were usually but twice in the year) and then his next of kin being a Pagan, had detained him from the bosom of the Church: nor shall I insist upon it, that Children in years, though born of Christian Parents and baptised, did also pass in the rank of Catechumeni, and went out at the Ite, missa est: nor shall I rectify their judgement, by showing that some Catechumeni were the Sons and Daughters of Jews; I shall only observe, that had there been in those days any Anabaptists or Independents, the Catechumeni might have been the Children of Christians, and yet unbaptised; for the one would have baptised no Children at all, and the other, none but those whose Parents had been gathered into their Churches.  
Secondly, it is observable, that those Catechumen, as soon as they were baptised, 
Tract. 11. in Johan. Chemnicius exam. part. 2. p. 101. Gerhard loc. come. vol. 2. p. 1. Durant cited before. Casaubon. ad annal. Baron. exer. 16. S. 36. pag. 378. Notae in quos. canon. council. Gal. p. 167. Albaspinus de veter. Eccles. ritibus, l. 1. obser. 19 p. 142, 143. Patrem vocas Deum & fratrem mox vituperas, si vero non est frater tuus quomodo dicis pater noster? chrysostom.  were admitted also to the Eucharist, which not only appears by that of Augustine, Transeant per mare rubrum, & baptizentur, & manducent Manna; but by what Chemnicius citys out of chrysostom, and Gerhard out of Justin, Ambrose and Theodoret, and Durantus out of others; and by what Casaubon tells us, Vetus Ecclesia semper adjecit baptismo participationem corporis Christi, (but where he adds praesertim adultis, some learned men think it was tantùm adultis, that which was given to Infants being only the Wine (for so Hugo asserts) and that scarce formally, as the Sacrament, but as they used to give them milk and honey;) and how little time was allotted for instructing the Catechumen, and what a small viaticum of knowledge was required to carry them to the Sacraments, I have formerly showed; and surely it could not be imagined that they who were strangers to the Christian Faith, and bred up in other Rudiments; and who, when they came over into the pale of the Church, in the first times, as it seems, were neither admitted to the reading of the Gospels, nor the Sermons and Expositions thereof, (which, Albaspinus saith, may be known by these words in the Sermons of the Fathers, Norunt fideles) and which said not, nor learned the Lords Prayer, till they were baptised, (for they were not called Brethren, that were not admitted to the Eucharist,) and in that respect joined not in saying Our Father (which perchance hath brought us to stumble on the reason, why the Lords Prayer is never recited in the Churches of the Apologists, because there are so many present, who being not admitted to the Eucharist, may not be called their Brethren, nor have God to their common Father) I say that it cannot be imagined that in so short a time, with so slender means, they could with as great a sum (of knowledge) obtain this freedom of the Sacraments, as the generality of our Congregations have, who (like Paul) are freeborn, & Ecclesiae cives nati.  
The Energumeni (they say) were men supposed to be possessed by Satan, or men excommunicate, because such are delivered unto Satan; and they derive Energumeni ab energia, and out of Altenstaig tell us, Illi dicuntur Energumeni, qui interiùs laborant per vexationem daemonis: But observe, first, for the notatio nominis, how they institute a new Grammar, deriving Participles from Nouns, and not from Verbs; I should have rather thought it more proper to have fetched it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
Secondly, for notatio rei, whatever Alstentaig tell them, who compiled his Lexicon out of the Schoolmen, (who were not always over-excellent in Languages or Antiquities) persons possessed were but one species., and included not the whole latitude of Energumeni, Idiots and Lunatics coming also underthat generical notion. Whether to deliver one unto Satan, were directly to put him under the corporal power, possession and inflictions of Satan, as a sad consequent of Excommunication in those times, (as the Greek Fathers suppose,) or only to excommunicate, which is a delivery up to Satan by consequent, a declaring him to be subject to the Kingdom and Power of Satan, and no longer to appertain to the Kingdom of Christ, and not a cutting him off from one Ordinance (for that could not be said to be a tradition unto Satan, but a depriving of all the means useful to eject Satan, 
Dr. Ham. Annotat. in 1 Cor. 5. E.  and the power of his Kingdom out of the heart (as the Catechist that instructed men and fitted them for Baptism, was wont to be called the Exorcist, that cast Satan out) as the Latin Fathers, and modern Expositors, both Protestant and Popish, conceive,) I shall not dispute; this is beside my subject, and there was never a triumph for any victory, out of a man's proper Province; only I shall observe, that though excommunicate persons had been so under the afflictive power and possession of Satan, yet all that were so were not excommunicate, and yet those that were not compotent of mind, if they were not born such, but fell into any distemper, after they had first received the Eucharist, 
Aquin. 3. q. 8. art. 9 Vasquez in 3. Tom. 3. q. 80.9. disp. 212. c. 3. p. 442. Valentia 3. disp. 6. q. 8. p. 2. p. 926. Albas'. not. in Canon. quos. Conc. Gall. 7.1616. Communior tamen ejus usu recepta sententia est, dandam illis esse communionem. Silvius in 3. part. Aquin. q. 80. art. 9 p. 319. Filiucius cas. tract. 4. c. 7. n. 190. p. 49. Casaubon. exercit. 16. S. 43. Albasp. l. 2. obser. 4. Bellar. de poenit. l. 1. c. 22.  many of the Schoolmen (how justly I shall not dispute) incline to grant them the Sacrament, at least for a Viaticum at their departure; and as for those that were possessed, to whom indeed that name of Energumeni is more commonly applied, the first Council of Orange allowed them in some cases the Eucharist, if they were not perpetually vexed, Si lucidis gauderent intervallis, saith Albaspinus, so do many of the Schoolmen and Casuists by warrant of some later Counsels and Fathers, and though some sin occasioned the possession, yet (for which there is the authority of Cassian, and an instance of Prosper) if they were not delivered up to Satan for any great crimes, and so were in the condition of persons excommunicate; and si de purgatione curent, si vita sit purgatior, si non blasphement, si non enuncient, (that is, ut explicat Balsamon) si tempore quo non vexarentur, docent alios, quae ipsi à daemone didicerunt, they were not altogether excluded; generally they agree it ought not to be denied them dying, so as we see, that the far greatest part of their Parishes are thrust into a worse condition, than the Energumeni.  
The Penitents were communionis Christianae velut candidati, as a learned man calls them, and in a medious state or condition between the faithful and Excommunicate; for with Penitents there was allowed a civil converse, and toward them might be vouchsafed all Offices of Humanity; but with persons excommunicate, as men polluted, it was piacular to have any company or commerce, they were not safely to be looked upon, but weae universally shunned, and not held worthy of the light.  
The Apologists very pertinently observe, that men were put under penance, for being scandalous in manners and opinions; and I wish their discipline had been conformed to this pattern, and exercised only upon such and no others, especially since they confess it is not necessary they should assign other qualifications (of such I suppose they mean as are excluded) than Antiquity did; but whereas they undertake to instruct us in the ancient course of admitting Penitents, and say, They were first admitted to the limits of the Church. 2. To lie down in the Church-porch. 3. To the hearing of the word, but not to stay at prayers. 4. Next to the Sacrament. A smatterer in Antiquity (to retort their own phrase) would not have given so incurious and imperfect an account of their method of discipline.  
For, first, however the footsteps thereof are not so plainly to be traced in the Latin Church, (and yet Albaspinus finds them in that of Tertullian, Haet expectat, haec exorat poenitentiam, quandóque inituris salutem) yet in the Greek Church, the Monuments thereof are so frequent, that to him that hath seen things but per transennam, or tasted them only tanquam canis ad Nilum, it is very obvious, that there were four degrees or states of Penitents (not three as they limit.)  
First, such as were Flentes or Plorantes, who stood and sometimes lay down without the Church, weeping, and requesting those that entered to petition the Lord for mercy toward them, (which at first was not imposed by Law, but arbitrarily assumed.)  
Secondly, Audientes, who stood in the Porch, and heard some portions of the Scripture (not all that was read;) 
l. 2. observ. 29. p. 390.  and Albaspinus supposeth, that in the first ages, Missarum concionibus, quae lectionem Evangelii consequebantur, interest non potuerunt, but they were not permitted to join in prayers, either those of the Church and faithful, or those of the Catechumen, nor yet to pray among the latter.  
Thirdly, Prostrati, or succumbentes, who were admitted to a place behind the Pulpit, or behind the Choir of the Church, called Catechumenium, (for there the Catechumen stood also) who were permitted there to kneel, & pray amongst the Catechumen; but (as some suppose) were permitted only their own prayers, not those of the Catechumen, and they went out with the Catechumen, or (as some think) after them.  
Fourthly, Stantes, who I conceive were also called initiati, who were admitted to join in all Ordinances with the Congregation, save the Eucharist, which standing by, they might only behold others (viz. the Consummati, as they were called, answerable to the Epoptae among the old Heathens) to receive, but themselves might not partake; nor beside were they permitted to bring their oblations, nor participate of what was offered and blessed (which some have mistaken for the Eucharist) neither had they the kiss of peace. These two last steps the Apologists tread over, and the second they divide into two, as little caring to understand the ancient discipline, as to model their own in conformity thereunto.  
2. They do truly observe, and we think it very observable, that such a course the ancient Church took about admitting Penitents (and therefore Albaspinus tells us, poenitentiam quasi ad quendam catechumenatum repraesentandum institutum esse) and from thence shall remind them, that those several degrees were only such as whereby Penitents were readmitted, not whereunto they were directly and immediately censured; but having been first excommunicate in order to their restoring to the Communion of the Church, they had the favour of being admitted by these several steps of penance, and none were Penitents, that had not been first excommunicate, which is diametrally opposite to their way of suspension, whereby men are immediately and only made stantes, that were never excommunicated, nor passed the other degrees of penance.  
I shall conclude this History of the ancient discipline with that of Hospinian, 
Historia de re Sacrament. l. 2. p. 40.  Catechumeni & poenitentes, finitâ concione, templo jussi sunt egredi, antequam sacra peragerentur, ne cum reliqu's fratribus communicarent, ex quo liquidò claréque evincitur, caeteros qui remanserunt omnes communicasse: and besides them of those notions, he tells us, Admissi sunt ad coenam, 
l. 3. p. 185.  quicunque doctrinam Christianam sunt amplexi, so that though only persons fit and worthy were admitted, yet it is hereby manifest, that they accounted all such fit and worthy, as were neither Catechumen nor Penitents.  
Next, they take hold of what the Paper grants, that the Primitive Church saw the use of public confession; it did so; but it also saw the abuse, and thereupon abolished what had been formerly introduced; but that was done, they say, after the abuse appeared, whereas now they say men sweat at the sight of the saddle, or rather bridle, to curb their lusts. The confusion and abuse of their way is as apparent, and therefore consequently it is to be laid down, 
— Vel si mutabile pectus  
Est tibi consilii,—  And besides, the wisdom of prevention is better than that of remedies, as Hygieina is a safe and happier part of Physic than Therapeutica; but if any sweat at the fight of the saddle or bridle, which have been ridden and galled with it, it is no marvel, since neither are made only to mount and manage an unruly stubborn horse; but the one is a Packsaddle, fitted only for an Ass' back (by supposition of a general ignorance) and fashioned to be capable to take any load or burden that may be laid on; and the other to check and turn and lead us where they list, so as indeed it is like to become our bridle and their reins.  
Their examination, they say, is little more than public confession; I think upon examination they ought to make confession of a palpable error, who ignorantly or wilfully mistake confession of sins (which the Paper saith, the Ancients saw the use of) for confession of faith; the admitting some of their members only upon public confession of faith, we have formerly traversed. That others have done the same thing privately before two or three witnesses (whereof sure their Elders have sometimes been none) hath been (they say) in tenderness and conde scension to their bashfulness. If they did this to any formally as bashful, they should do it to all of that condition; for quicquid praedicatur per se, praedicatur de omni; I believe of men, and am very confident of women, the greatest part are bashful; yet I cannot learn they show such tenderness or condescension to the greatest part, which may render it doubtful that it is done to some with respect to the Gold-ring; and because Heliogabal'us silken Nets are more proper to catch such Fishes, as St. Peter took.  
It is for the honour of Antiquity, that as all the different sorts of Philosophers at Athens pretended to follow Socrates, so the new coins of doctrine and discipline would seem to bear the ancient stamp; the Apologists, that have much nibbled at, and detracted from Antiquity, would yet give their discipline for its better pass, a Testimonial from the ancient Church. They formerly bid us to remember the Gibeonites, and we cannot forget them, while their like practice keeps up and refresheth the memory of them, by such a counterfeit pretence of Antiquity, but rather it is the misfortune of this age, that their mysteries so long hidden, were now first published, which hath been like the opening of the Chest in the Temple of Apollo, that Rhodiginus speaks of, or the breaking up, by the covetousness of certain soldiers, greedy of spoil, of the Image of Apollo Chomeus, which, as Ammianus Marcellinus tells us, was brought from Sclevoin to Rome, from whence issued forth pestilent vapours, which infected the adjacent Countries.  
The Ancients removed some few from the Communion, and those only by judicial sentence; for the scandal of some nefariousness, either evident, coniest, or proved by Witness; whereas these suspend at once their whole Congregations, as if they were guilty of one common Apostasy, not judicially, but arbitrarily; not for notorious crimes, but upon suspicions; and admit none of them, till they have approved themselves to their good opinions, by demonstrative signs of holiness; and till they do so, they separate from all Communion in this Ordinance with them, (which suspending first, and then making trial and probation afterwards, methinks holds some resemblance with Lidford Law, whereof in our Country they say proverbially, That they bang and draw in the morning, and sit in Judgement in the afternoon;) so as therefore, though we should be unhappily obstructed and retrenched from the like discipline, as the ancient exercised (which is our great sorrow, and not a little their fault (as I have showed) who seem like an hard-galloping hotspur, that asked if he might attain such a place before night, and it was answered, Yes, if he rid softer) yet farther to excite others to a compliance with their way, and to complain of inconformity to it, and pretend it little varieth from the ancient, they have therein as much of reason, as the Grand Signior had to pretend the Turks descended from the ancient Trojans, and thereupon to invite the Italians to assist them in the wars against the Greeks, the Enemies of that Nation, from whence they had one common origine. It affects them to read in the few Ancients they converse with Sancta sanctis, pronounced by the Deacon before the administration; but they that are not conversant with many of the Ancients (though it had been more happy for them, and us too, had they been acquainted with more) have, (it seemeth) not learned that this was only in order to the dismission of the Catechumeni and Penitents, 
Exam. part. 2. p. 109. Chrysost. Hom. 3. in Ep. ad Ephes. c. 1. Tom. 4. p. 356. ad inquis. Jan. c. 13. Lilius Gyrald. syntag. de diis, p. 498. Syn. 17. Alexand. ab Alexand. dier. gen. l. 6. c. 19 p. 709. Servius in Virg. Aenead. p. 1017.  and no others, the rest being under the notion of Sancti, and was but equivalent to the Ite, missa est, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and also served to prompt the rest to examine themselves, as they might have read in Chemnicius: And they might also have learned from chrysostom (if he be one of these few Ancients that they converse with) that the Deacon also proclaimed, You that cannot pray, depart; so as they were thought to be as indisposed for prayers, as for the Sacrament; And those that were not under penance, were not thought unholy or unworthy of those holy things, as they might have found in St. Augustine, Hoc enim est indignè accipere, si eo tempore accipiat, quo poenitentiam agere debet.  
The very Heathen had one to cry, Procul hinc, Be gone you that are profane: But first this was not extensive to all their Holies, ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sacra profani admittebantur, saith Gyraldus. Beside, to keep analogy with that custom, they should (as the Heathen did) exclude those whom they judge profane, from the Temple, and from all sacred actions, not one alone; and hence is profanus quasi porrò à fane; and therefore in that of Virgil, — Procul o, procul este profani, There is also added in the next Verse, — Totoque absistite luco, And that conclamation too, was after the sacrifice ended, Adventante dea, procul o, etc. And farther by profane the great Grammarian Servius understands such only as were not yet initiated into their Rites, 
Lil. Gyrald. ubi supra p. 498. Sueton. in Nerone, S. 34.  and those were answerable to the Catechumeni, and the procul hinc was therefore equivalent to their Ilicet, and to the Christians Ite, missa est: Others think it meant of such as were polluted with homicides and flagitious villainies, (such as Nero was, who durst not (saith Suetonius) enter the Fanes, through conscience of his Crimes) such as correspond with men among us cast out for notorious crimes; and so learned Casaubon supposeth the Procul o, procul este profani, to bear fimilitude with that in the Leturgy pronounced by the Deacon, Omnes Catechumeni, 
Exercit. 16. S. 43. p. 399.  etc. discedite (whereof were sundry forms) and had the force of an excommunication; but there was no examination of men's lives, it was enough when it was aloud said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; to answer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, without farther scrutiny. And some farther think this was only an usage proper to their Eleusinia sacra, where he was profane that was not wicked; and indeed there was little less impurity in most of their Rites, for as for sins of the flesh, 
Alexand. ab Alex. dierum Genial. l. 6. c. 26. p. 747. Dr. Hammond Tract. of Idol. and Annot. in 1 Cor. 5.10. Antiq. Lect. l. 12. c. 2.  (notwithstanding their Pontifician Law in Tully, Deos castè adeunto, etc.) omnes ferè mortales in templis coire & nefandis libidinibus commisceri nefas non putarent, saith Alexander Neapolitanus; and therefore a learned man supposeth, that in the New Testament, as Fornication is commonly joined with Idolatry, so sometimes by Idolatry is meant sin of uncleanness, which always attended upon Idolworship; and as for Drunkenness, it was so common in their Sacrifices, that Aristotle's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inflexum putat, (saith Rhodoginus) quòd ebrii fierent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, post sacrificium; and both the one and the other recommended under the opinion of Religion, and the prescribed way of worship.  
The Ancients are censured for going too far this way; perchance they are so, but for going too fare not in theirs, but in a different way: Their rigour was in excommunicating some for smaller offences (for as fare as I can discover, Si redeant veteres, ingentia nomina, Patres, they would say, Excommunication we know, and delivering to Satan we know, but for suspension, who are you?) and in inflicting penance for so many years; to make men Flentes three years, Audientes so many more, Succumbentes as many, Stantes for two years, and in keeping some for more grievous Crimes from the Communion till death; and then sometimes giving them only absolution and benediction, but not the Eucharist, and granting no absolution after a second lapse, which as it gave an occasional Rise to Novatus his Schism, (there being but this difference between him and the Catholics, that he denied the power, and they often exercised not the act of remission; they did not, and he taught they could not, absolve;) so it hath only that of Innocent to excuse it, 
Apud Albasp. ubi supra l. 2. obser. 5. p. 248.  Coactam compulsámque Ecclesiam severiùs animadvertere in delinquentes, quò atrocitate disciplinae austerioris invectâ in officio continerentur fideles, contra persecutionum fluctus, and lest they, to escape and decline persecution, should comply with Ethnic Idolators.  
But this was not the general Rule of Discipline in all the first Ages of the Church; but acts (in the nature of an exception) suited only to times of Persecution, no constant method, but temporary and occasional, not of the substance thereof, but accidental, pauca admodum vi tractata, quo caeteris quies esset, as Tacitus in another case, and was like Galen's drawing blood in some desperate pestilent Fevers, Usque ad animae defectum, which is not to be exemplary or regular in ordinary practice, the like discipline being not warrantable but in the like times, and with the like reasons. And as rigid as they for that time were, their rigour only extended judicially, to reject some for manifest and scandalous wickedness, not all till a manifestation of their real holiness; neither doth it follow, that if some few known Malefactors were then too severely castigated, that now many that are not such, have no just cause to complain for suffering (though) a lesser punishment.  
And whereas they plead their distingue tempora too, for their actings different from the Ancients, in gathering and ordering Churches, in respect they live in a corrupt Church, which is not therefore to be stood upon: perchance it were not, if the Innovation stood upon a bottom of more Reason, than the retention of the ancient Discipline could do: but for aught they have yet proved to the contrary, the new seems to be as far from having a better Basis than the old, as it is now at last by their confession, from having any buttress to support it, from a similitude with that ancient way, from the causes which constituted it, and from the effects flowing from it; there are clear demonstrations of the excellency of the one above the other; and such constitutive causes as the old had, the new cannot have; and the old may have the same effects influent on our times which it ever formerly had, that though we shall not say with Tacitus, Scito super omnibus negotiis meliùs atque rectiùs olim provisum, & quae convertuntur, in deterius mutari; yet in this particular, we shall call for the old wine, as the better, (the new being heady, flatulent, and too much purging.) Of the corruptions of this Church we have formerly considered, and shown those corruptions ought not to be the Generation of their Separation, which though they call a gathering of Churches, yet by a denomination taken from the major part, may be rather called a dissipating, or a gathering only of Ears, and scattering of Sheaves, to be snatched up for some other strange Barn. And be the Church distempered by corruptions, yet we shall be more glad to see the Cure undertaken in the way of the old approved Methodists, or Dogmatists, rather than of Empirics, (who are all for the knife,) for we fear those new Physicians that practise only on a new Church, must according to the Germane Proverb, have a new Churchyard.  
To show what Spirit the best of the Ancients were of in this matter, they rehearse the testimony of Albaspinaeus (as they of late call him, though in the elder Editions of his Works, he be named Albaspinus) viz. They thought it detestable to God and Man, not only for them that were defiled with lesser sins; but if under a Cloud of suspicion, to come to the Eucharist, and judge it dangerous for absolved Penitents to touch those things, if not thought holy enough by them, to whom the care of the Sacrament was committed. Next, they cite chrysostom, who, say they, is as full as can be wished (whom therefore they wonder should be brought in for this suggested liberty) he admonishing Ministers not to deliver the Eucharist to the unworthy; though he wear the Crown, thou hast greater authority than he, no small punishment hangs over our heads, if we suffer any to come that we know to live in any sin, not saying, If he will not submit to trial, you have freed your soul, if you exhort; but saith, his blood will be required of thy hands.  
These being the only stakes in their hedge, cut out of the Forest of Antiquity, we shall more diligently examine their strength.  
First, concerning Albaspinus, I must remind them, that he speaks this of such as had been first excommunicate for some scandalous offence, and then were put under penance in order to their restoring; for he delivers it in answer to the question, Why after the first three degrees of penance, the fourth was appointed? so as this will be extra aleas, in respect to any defence of their way, who discommon men from the Sacrament, that were never thus censured for any scandalous crime.  
Secondly, they show a respect more partial to their Cause, than just to their Reader, by imposing on him in the Translation; for levissimâ maculâ inquinatum, is not, defiled with lesser sins, but with the least, or lightest stain, viz. of their former sins (which in all likelihood were great:) for those stains the Ancients thought to be purged and expiated by penal acts (not the offence, as an offence to God, or the punishment due to sin, which are opposed to justification, but only the spot consisting in an habitual pravity, & opposed chief to justification) and repentance and sorrow to be instrumental causes, 
Dr. Chaloner, origin and progress of Heres. p. 133.  whereby grace became effectual in destroying these sinful affections, so as the meaning of levissimâ maculâ infectum, is in effect, defiled with the least affection to his former sins.  
Secondly, Maculae nebulâ offusum, is but the same thing in Hyperbole; and though it should properly be rendered a Cloud of stain, and virtually may signify a suspicion of a stain, (not as they would have it a cloud of suspicion for lesser sins) notwithstanding lest Nebula so interpreted, should prove (as it also signifieth) a Road-net to catch Woodcocks, and might seem to give some confirmation to what they practise in suspending men, because they suspect their lives; it must also be known, that this was only a suspicion of one that having once been duly convicted to have fallen, might be doubted not to be perfectly recovered; and the Law determines, Semel malus semper praesumitur esse malus, in eodem genere mali, and there is great difference in the reason of delaying upon suspicion the restitution of one that hath notoriously sinned, and suspending one only upon suspicion of sin.  
Thirdly, Those absolved Penitents, were absolved only of three degrees of penance; not the fourth, as is evident by the Context, and the Ancients thought a reconciliation or restitution, per saltum, to be the restoring of a man not perfectly cleansed, but of one bringing back his spots upon him; this is that which Cyprian complains of, that when nondum restitutâ Ecclesiae pace, ad communicationem admittuntur, & offertur nomen eorum, & nondum poenitentiâ factâ, 
Epist. 10. pag. 30.  nondum exomologesi finitâ, nondum manu eis ab Episcopo aut Clero impositâ, Eucharistia illis data; and saith he, Haec qui substrabit fratribus nostris, dicipit miseros, ut qui possunt agentes poenitentiam veram Deo patri ad misericordiam precibus & operibus suis satisfacere, seducantur, ut magis pereant, & qui erigere se possunt, plùs cadant.  
Fourthly, The Imposture is more gross when quod non satìs sancti & sanctificati censebantur, quibus tanta res committeretur, is thus translated, That they were not thought holy enough by them, to whom the care of the Sacrament was committed; whereas it rightly should be rendered, Not holy enough to whom so great a thing should be delivered. And whereto their changing of the words and sense doth tend, may be pertinently remembered, when we come to examine, whether their way smack of Diotrephes, it being only regni causâ, for which it seems jusjurandum violandum est; whether the Apologists themselves perused this Author, or it were a quotation lent them, we know not; but I now find it requisite that we should peruse those which they quote.  
But for chrysostom, whose words might have been long enough sought for, by their quotation of the 38. Homily on Matthew, (which though I am easy to excuse as a Pen-lapse, (whereof in this kind they have many,) yet it seems not such by a second referring us for them to the same place; but however we know he owns them, and delivers them in the 83. Homil. on the 26. of Matthew, and some of them elsewhere also.) 
Biblioth. l. 6. Annot. 152. p. 481.  And for answer to them, I shall not need to bring forth that Rule of Senensis, Non esse concionatorum verba semper eo rigore accipienda, quo primùm ad auditores perveniant, multa enim declamatores per hyperbolen enunciant, & hoc interdum Chrysostomo contingit: Themselves have taken notice of my answer, That chrysostom speaks of notorious sinners, (which are not pleaded for,) and as for their Reply, That others are not pleaded against or excluded, but only put under trial for example: those empty husks have been so often ventilated, that I shall not spend more breath to dissipate them; only I shall confess, that chrysostom saith not, If they will not submit to trial, you have freed your soul; for he could not say any thing of that, which was not, and which he dreamt not of; for I shall desire them better to quote me, where he speaks of any such trial which they ought to make, or submission which we should yield.  
In the same Homily, indeed, he explains himself, to intent all this of notorious offenders, and so Peter Martyr understands him, saying, Quòd si quis venerit cum sordibus, 
Loc. come. part. 4. p. 63.  ignoranter, nulla vestra culpa est, nam haec mihi de notis & manifestis disputata sunt) and means it of such, as had been formerly censured, and were under penance, He that partakes not (saith he) is a Penitent, such as the Deacons might take notice of by a precedent public sentence against them, it is to them he speaks, 
In Matth. Homil. 82.  You deserve no little punishment, if conscious of notorious crimes in any of the Communicants, you connive at them to partake of that Holy Table: They were the Deacons, who as they proclaimed Sancta sanctis, so themselves were cried unto to look to the doors, and they shouted out three several times to them to go out, that were not to receive, in the Leturgies of Basil, chrysostom, and the Ethiopic; and yet they will not say that the Deacon had power to examine, 
De sacro participate. myster. Tom. 5. p. 328. Homil. 28. in 1. Cor. 11. Tom. 4. p. 112.  or authority to cast out any not formerly censured. Besides, chrysostom notwithstanding all his thunderings here against admission of persons unworthy, by his lightnings elsewhere it often appears, that he himself took notice of many that came unworthily, and participated, as Licèt sit aliquid à vobis patratum acceditis; and also, non quemadmodum nunc facimus, temporis gratiâ accedentes magìs quam animi study, neque ut praeparati ad vitia nostra expurganda compunctionis pleni accedimus, sed ut in solennitatibus simus, quando omnes adsint; and again, multos video temerè quomodocunque consuetudine magìs, quàm legitimè aut consideratione & ment, de corpore Christi participantes. 
Serm. 3. in c. 3. ad Ephes,  chrysostom well knew such ought not perchance in respect of their proper Consciences to have come; yet he was not ignorant, that in the judgement of the Church they ought not to be repelled, unless notorious and scandalous; they being different questions (as some conceive) Who may come, and, Who may be admitted? and that he may have a right in foro Ecclesiae, which cannot approve it in foro Coeli. chrysostom resolved Judas did participate, and yet saith, 
Homil. 51. in 14. Math. Tom. 2. p. 115.  Nullus Judas hanc mensam adeat. If they have not been formerly duly censured, at the instant of their approach, how can they be regularly rejected, where neither any degrees of admonition, nor judicial process (which regularly ought to precede) can at that suddenness be complied with; and in charity it may be not irrationally supposed, that he that offers himself after admonition (usually previous to the administration) that none unworthy adventure to come, 
Advers. Anabap. l. 6. c. 9 p. 230.  hath repent of his former sins, and comes with Vows of amendment? Quomodo ergo fideles Ministri (saith Bullinger) adeò facilè, ut Anabaptistae volunt, à coena Domini excluderent homines peccatores, sed tamen petentes gratiam Dei, & qui hoc testantur, eo ipso quòd accedunt ad coenam?  
The Fathers generally (not only chrysostom) do pathetically persuade men to come prepared, and emphatically threaten such as come without due preparation, not in order to excluding of all such as upon trial were not found to have such preparatory qualifications; but to excite their solicitude, and quicken their care to fit and dispose themselves, and try their hearts how they were disposed; their Exhortations looked to make them come worthily, not to suspend them, lest possibly they might be unworthy, as St. Paul menaceth damnation to him that eateth and drinketh unworthily; yet forbids not to come, but commands Self-probation; and I could instance in these Divines, who assert a free admission of all Church-members, yet do with as much efficacy press and insist upon a coming with holy and suitable affections, as those that are so closehanded and tenacious of the Sacrament. So that sure chrysostom is not as full as they can wish, unless as Porus, when Alexander asked him, How he would be dealt with? answered, As a King, and that was enough; so it be sufficient that the authority of the Minister (it seems alone) be greater than the Kings: but whether they have cause to continue their wonder that chrysostom is brought in by us to give witness on our part, we shall manifest in due place. In the interim we shall give them this corollary, That because the ancient Church repelled notorious sinners, for them to argue, that therefore they admitted none without examination and trial of their Sanctity, is as if I should conclude, that because the Laws of this Commonwealth punish Thiefs that are judicially attainted, therefore they put every man under a restraint, until he approve himself a true man.   

SECT. XIV.  
Sending the Eucharist to Strangers, and persons absent, whether a Corruption? Whether the Fathers were prodigal of Christ's blood? Of admitting to the Eucharist, presently after Baptism. Of the Literae Formatae, and Communicatoriae.  
THe Paper to make some Dialectic proof, that there was no such scrupulous examination of men taken previously to communicating in the ancient Church, alleged, that then the consecrated Elements (which being received, became the Sacrament) were sometimes sent to persons absent, and to strangers coming to Rome, etc.  
The Apologists Quorum vis animusque ferox contingit Olympum; take this for a corruption, smelling of rank superstition, the Paper fetching it from Rome, bidding us prove it to be an ancient practice, and they will prove it to be an ancient error. 
— Sternent  
Adversas acies, quales cum montibus altis  
Volvitur amnis humi.  But I have already verified the practice, 
Tom. 4. l. 1. c. 9 S. 32.  and need not farther confirm it, for Chamier prevents me by affirming negari nequit, adeò frequentia sunt testimonia & exempla; but they have not yet convinced the error: for it is not sufficient to prove it erroneous, to say it came from Rome (yet it was only the sending it to strangers which was said to be used, not instituted at Rome, in token of peace and communion) for this was done when Rome was in her Virginpurity, and before she turned Whore; when all those glorious Eulogies were given her by the consentiens laus bonorum, & incorrupta vox benè judicantium; and to suppose she merited them not then, because now she doth not, is an error as wide upon one side, as that of the Papists is on the other, who think she deserves them now, because than she did. It is no Argument because Jordan falls into the dead Sea, that it never had fresher streams, neither is Rome like the Birds of Phineus, that whatsoever she hath touched, must be afterward polluted.  
It was enough for my purpose, that I proved the thing de facto; and I am no more obliged to prove it de jure, than our Divines are to justify the deferring of Baptism by some in the ancient Church, (and particularly by Constantine) until toward their death, because from thence they collect an Argument, 
Tertullian, Haymo, Aquinas, Erasmus, Glossae, aliique.  that Baptism was not then believed to be of such necessity; nor more than those many and great names of Tertullian, Haymo, Aquinas, Erasmus, etc. that conceive St. Paul, 1 Cor. 15.29. did draw an Argument, to prove the Resurrection from a practice either of the Cerinthians, or the Marcionites, could suppose he intended to legitimate that custom.  
But of this usage which we discourse of, however these austeri Aristarchi may lash it; yet the modest sweetness of famous Chamier, (as, Ut quisque est major, magis est placabilis—) will take with more complacency, than their harsh censoriousness, 
Ubi supra S. 18. S. 28. p. 127.  who having said that consultissimum ut Sacramenti actio sit continua, adds of this practice, quia olim factum à piis viris, non sumus adeò praefracti in nostra sententia ut damnemus. And indeed, though Protestant Divines condemn the reposition of the Sacrament, in order to circumgestation, and adoration, etc. yet Sacramental actions being defined by their ends, and this transmission of the Elements being only a continuance of their first Ordination to a Sacramental use, and so the Sacrament being a Relative, and being not extra usum, had still rationem Sacramenti; and the conservation thereof elsewhere, being signified unto, and ratified by him that was to receive, since the words work not of themselves, but by the understanding of him that communicated, may seem sufficient: Therefore under these Aspects, this Custom which partly arose in times of Persecution, 
l. 1. obser. 8. p. 60.  and partly was grounded on this reason (as Albaspinus tells us out of Innocent) that they to whom it was sent, se à nostra communione non judicent separatos, and perchance upon other reasons, of which, as of other usages, though our great distance may render us ignorant; yet it seems they were so weighty and considerable, that no Christian then living interposed any Objections against them; I say, this Custom is not therefore condemned, though not altogether approved by our gravest Theologues, as Morton, Chemnicius, Gerhard, etc. But for my part, since the Apologists, Contra ibunt animis vel magnum praestet Achillem; I shall not hazard the Charge, nor abide the Shock of such bold Assailants, but quit the ground, having already served my turn of it.  
They had the confidence in the fromer Section, to proclaim the Fathers were for them; but now Quo teneam vultus mutantem Protea nodo? being but a little galled, they wince, and say that Antichrist hath been long working in the Church, (and the Fathers, it seems, were his Chaplains, and his Work was carried on by them, and not only by the Gnostics, and other Heretics,) and might be too prodigal of Christ's blood; I wish they could vindicate themselves from being worse than Prodigals, that are so covetous thereof, & avarus est deterior prodigo: But neither could the one lavish, nor can the other withhold from others his blood, but only that which properly is but the sign thereof, and to become his blood to those alone that believe; and to be effectual in sealing of Salvation by it, upon condition of Faith; yet that sign, without prodigality to be exhibited to all that profess Faith, and can discern what is thereby signified, and the Salvation to be offered in signo, to whom it was never intended in beneplacito, Salvation, upon condition of Faith in Christ, being but the tenor of the Gospel, which is held forth in the Sacraments, as well as in the Word, only with a different manner of propounding; and therefore anciently the Catechumeni, as soon as they were baptised, (and till than they were not held faithful) were at once admitted to public hearing of the Gospel, and participating of the Eucharist. Which Custom, as it is witnessed, de facto, by our Divines formerly quoted, and by many of the Fathers, mentioned by Lorinus; so the same Author thinks, 
In Acta. c. 2. v. 42. p. 109.  it had its ground and rise from Act. 2.41, 42. where it being said that four thousand were baptised in one day (of whose conversation sure there could be no trial had, neither could they make any special confession of their Faith, whereof their coming to be baptised only, was a real profession; which though it was usual in the baptising of such as came over from Paganism, that they might testify they were Christians; yet there is neither the like Rule, nor Exercise, nor Reason, for a Confession to be made at the Eucharist, by those who have been bred in the Profession of the Faith, and where their approach and desire to participate, is a special profession, as I have showed:) I say, as soon as it is said they were baptised, it is added in the next immediate verse, They all continued steadfastly in the Apostles Doctrine and Fellowship, and breaking of bread; (that is, in breaking of the Eucharist, as the Syriack reads, and the general sense interprets it) and prayers.  
From discrediting the Witnesses, they speak to enervate the Testimony, (viz.) That Strangers by place, may upon knowledge of some members, or Certificate from the Church, be admitted; but I briefly demand, Whether without farther probation, upon such Knowledge or Certificate only, they shall find admission, or not? If yea, they give up the cause 
Tamburlaine Scythae lasso meditantur arcu  
Cedere campis.  for this might always supersede all farther trial, and closeth with what we have asserted, That the knowledge of men collected by ordinary converse with them, might frustrate and prevent all farther examination. If not, they given us words that signify nothing, and which only Sunt apina tricaeave, aut si quid vilius istis.  
Indeed it is obvious in Antiquity, that strangers were not regularly admitted to the Sacraments, without Certificates from their proper Pastor, which were called Literae communicatoriae & formatae: But their way is as dissonant from this Rule, as the observing thereof would be destructive to their ends; 
Ne quis sine literis Episcopi sui, in aliena Ecclesia communicet. 1. Concil. Carthag. Can. 6. Apud Centur. Magdeburg. 7. Apud Caranzam.  for such Literae formatae would altogether frustrate their new Formatae Ecclesiae, gathered and made up of such as have no such Communicatory Letters.   

SECT. XV.  
Of daily communicating; of receiving at Easter; all the People anciently communicated. No man to be repelled upon the private knowledge of the Minister or other. Whether all did partake the Lord's Supper that heard the Word? What sins may exclude from the Sacrament? Whether the ancient Church knew or practised any such Censure as Suspension? The Negative proved, the Arguments for the Affirmative profligated. Penitents were first excommunicate: What Communion anciently did signify? What Abstinence denoted? What was the Lay-Communion? What was meant by removing from the Altar? What Suspension anciently signified, and in what sense that notion was used? What the School determines of giving the Eucharist to manifest and occult sinners? Suarez imposterously alleged by them. What Suspicion may warrant an Exclusion? Whether the way of Separation be conformable to the Ancient? Of their care to keep men off from the Sacrament. The Application of a passage in chrysostom redeemed from their Exceptions. Whether there be reason to examine dispositively to hearing the Word, aswell as to receiving the Sacrament, and danger to the Unworthy in the one, aswell as in the other? The casting of Pearl before Swine, and giving holy things unto Dogs, what it intends? The difference between the Word and Sacraments. All not anciently admitted to all the Word. The Sacrament multifariously proved to be a converting Ordinance, and this to be the common judgement of Protestants. What effects may be hoped only by seeing the Administration, without partaking? The Sophism discussed, He that partakes worthily, is converted already; he that eats unworthily, eats damnation. Whether men are prohibited those Duties, which they cannot well and duly discharge? The moral works of natural men.  
HEre (they say) is little that presseth them: The Numidian Bears are so far, that they feel no stripes; and it is said of an Eastern King, he was so fat and so gross that he was not sensible of pain, when Needles were stuck into his body: but it may be our Needles are not sharp enough to enter, we shall therefore see what they are to the point.  
In the Authorities also there is, they say, more confusion, than variety. Answ● Confusion may like scandal be given or taken, and it is also passive aswell as active, and I might excusably suspect, that those authorities have somewhat confounded them, for to some they have found nothing at all to say in answer, and to the rest, nothing to purpose. I shall not contest with them for accurateness of method, neither do I think they need contend with any for variety; the method is but accidental to the matter, and as long as Accidens potest abesse sine subjecti interitu, if the substance be defended, I, that seek not to interweave mine own image with Minerva's in this buckler, shall be less solicitous of the credit of the method, whereof nevertheless I am as little diffident, only for their censures, as I am distrustful of others capacity, for the Sacrament, for their censoriousness.  
The Paper pleaded not for keeping up a quotidian Communion (the reasons perhaps that gave first rise thereunto being ceased) and therefore their arguing against it is but a Sciamachy. 
Hieron. ad Lucinium & contra Jovin. Aug. de Serm. Domini in monte, 12.  Neither was it the assiduity that was principally insisted upon, but the generality of communicating, Totum populum quotidiè Eucharistiam sumpsisse, as Hierom and Augustine. Nevertheless the daily receiving of the Ancients, shows they made no such huge difference between preparation for the Word and for the Sacraments, and it also upbraids their long procrastination of any communion, of which though now at length they have reassumed the administration, yet toward the far greatest part of their Congregations it is still discontinued, and in divers Churches, by their influence and promotion, are those placed as Pastors, who long time were not in a capacity to administer it, (though by an intolerable presumption without any calling thereunto they adventured upon administering Baptism,) which I should think, (since the Casuists say, 
Filiucius Tract. 13. c. 1. n. 14.  it merits the lesser excommunication to receive the Sacrament from the hands of a Layman, and the Administer is more guilty than the Receiver) is a juster cause to have suspended them from the other Sacrament, than any they can charge upon many of those, whom they put under suspension. Those men have been since ordained, after they had waited to see how the Horoscope would be form and settled, and what Aspects the Stars were like to have, and which would be ascendent or descendent, and which aucti lumine, aut minuti, aut combusti, that so they might resolve in what way to ordain them, for a more fortunate and auspicious nativity.  
Those that content themselves with receiving twice or thrice a year, or make it only an Easter-formality, I neither am, nor shall be retained to be their Advocate, yet perchance many may so infrequently receive, that are not content with it, but rather patiented of what they cannot remedy, and as these may share of the same comforts which the Apologists hold forth to them, §. 13 among whom the administration hath been long intermitted, so is their condition much better than is that of their people, by how much the lesser evil is nearer to good: and seldom is less obnoxious, than never. Cavendum nè si nimiùm in longum differatur perceptio corporis & sanguinis Christi, ad perniciem animae pertineat, said the Council of Cabillon.  
To receive at Easter, only through formality, 
Ad popul. Antioch. Hom. 61.  hath frequent increpations from the Fathers, Chrysostom especially, when Circulis rem definis, and when ex consuetudine magìs quàm legitimè, aut consideratione & ment, and temporis gratiâ, magìs quàm animi study, 
Serm. 3. in Ephes. c. 1. in 1 Cor. 11. Hom. 28. Tom. 4. p. 112. contra Litter. Petiliani l. 2. c. 94. tom. 7. p. 31.  as hath before been declared; yet notwithstanding reproving the abuse, they continued the usage of general communicating at that time, and not in that Emperical way (as a grave Divine wittily speaks) applying the remedy to the weapon, but to the patiented, abolished not the act without trying to reform the fault, in the manner of doing, but notwithstanding some abuse the ancient Church still thought that an apt and opportune time for the celebration, when as Augustine saith in the like case, Ipsa festivitas ferventiores facit, etiam qui in caetero anno pigriores sunt, and in their sense (who thought not the least helps despicable, seeing small pulleys serve to advance great weights) the very season was a kind of prompter to remember them of that which the Sacrament was instituted (with infinite more efficacy) to show forth, 
Aquin. 2.2. q. 2 art. 7. Durand. in 3. dist. 25. q. 1. n. 9  insomuch as thereupon divers Schoolmen and Casuists make it an argument of supine ignorance, that any should not have explicit knowledge of those mysteries of Christ, which were so publicly solemnised by the Church, and therefore though they laid no abstract necessity in the observation, nor holiness in the time, yet they thought it had much of seasonableness, and nothing of superstition, (which may be as palpable in not observing, as in observing, set-times for duties) and it was decreed, that at that time every one should communicate, not to imply that it was sufficient to do it then only, but as Hospinian speaks of Zepherinus, 
Hospinian hist. Sacrament. rei l. 2. p. 124.  Cùm vix unquam eveniret ut simul omnes communicarent, necesse verò erat ut qui permixti erant profanis & idololatris, externo aliquo simbolo fidem suam testarentur, diem certum in anno, ordinis & politiae causâ, statuit, quo totus Christianorum populus, fidei confessionem sumptione coenae Dominicae, ederet: only these Antipodes to antiquity can endure no Communions at Easter of any time else, of whom compared with the Ancients, we may say, as they do of the French and Spaniards, That what the one is, the other is not; And perchance as Maldonat tells us, That he approves an exposition (though another of Augustine's be more probable) only because it most dissenteth from the interpretation of the Calvinists; and Bellarmine saith, That an opinion is the better welcome, because the contrary thereof is embraced by the Protestants; so they consultly declaim against the Sacrament at Easter, because the ancient Church then used to celebrate it.  
That the ancient Church decreed, that all having passed puberty should communicate several times in a year, checks their impeding the far greatest part from communicating once in many years. Had the Ancients symbolised with them, they might more aptly and properly have decreed, that none should participate the Sacrament, rather than that all should; for the denomination is to be taken from the major part, and among these men far more are repelled than admitted, and one of an hundred is none in comparison; and whereas they tell us, They have also taken in some about fifteen or sixteen years old, (the age of puberty,) I must tell them, that the thing which I directly and principally intended was, that all were to communicate, not at what age they were admitted; but they, contrary to Law, let go the Principal and arreign the Accessary; but from the admission at that age, it may materially be observed, that the term, until which they were excluded, and from which they were admitted, was their puberty, not till upon trial they made demonstration of their sanctity. Let them fix one eye on the ancient Church, and cast the other on their Congregations, and tell me, if their admitting one of an hundred look with any suitableness to that of unicuique praesentium in Justin Martyr, 
Distribuunt unicuique praesentium, Justin. Martyr. Apol. 2. Unicuique populo permittunt partem ejus sumere, Clemens. Strom. l. 1. Theodor. in 1 Cor. 11. Panis ille quem universa ecclesia participate. Maxent. cit. à Centur. Magd. cent. 6. c. 4. p. 115. Cunctus populus, Justin. Apol. Hosp. Hist. rei Sacrament. l. 2. p. 5. & 52. Haymo in 1 Cor. 11. ut cit. Cham. Casaubon, Exer. cit. 16. sect. 31. p. 366.  unicuique populo in Clement, totus populus in Hierom and Augustin, that omnes ex aequo in Theodoret, that promiscua multitudo, (which out of Rhenanus) tota multitudo, (which from Chemnicius we have formerly mentioned) and that mixta frequentia & multitudo hominum, and si quibus collibu●sset, which Hospinian speaks of to have participated in the greater and more solemn feasts; and whether it be conformable to that precept and reason of Haymo, Omnes communiter ex uno pane communicate, quia illa oblatio unus panis est, & communis debet esse omnibus. Whereupon Casaubon calls the Lord's Supper, Publica fidelium omnium invitatio.  
That all present at the Word were by decree to communicate, they grant might well be, except such as were under censure, or obnoxious to it: it was never intended to be decreed by them, nor meant to be alleged by us, but upon the known Hypothesis of not extending it to persons under a judicial censure; but while they dilate the exception to such as are only obnoxious to censure, (that is, in a sense suitable to their practice, which else itself would be obnoxious) such whom they shall judge unfit, (who repel so many, whereof not one, that I know, was ever duly censured) is a gloss of their own; agreeable with no Text of ancient Discipline; but the contrary is evident, by the testimony of St. 
August. Nos à communione quenquam prohibere non possumus, n●si aut sponte confessum, aut in aliquo judicio ecclesiastico vel. seculari nominatum atque convictm. De medicina poenitentiae super illud, 1 Cor. 5. si quis frater, etc. & Homil. 50. Mr. Bal. trial of the grounds of separation, p. 188, 189. I. 3. de celebrat. missar. p. 121.  Augustine produced by the Paper, which (according to the caution given by that ancient Sophister, at the encounter of an hard argument) they take no notice of, neither hath it any smack of justice or reason that any man should be judged obnoxious, and thereupon be kept off, by any other man's, or ministers private knowledge, but according to allegations and proofs of witnesses, or evidence of fact: The common good necessarily requiring that such public actions of this nature should be regulated by a kind of public not private knowledge, which once admitted into judicature would soon fill the Church and State with a world of scandals, injuries and inconveniences, and liberty should be granted to wicked ministers to punish with this punishment, whomsoever they please, as a solid Divine disputeth more at large, not only according to the Doctrine of the Schoolmen, (and particularly out of Suarez) but also of the Canonists. The judgement of the former, we shall presently produce; for the later, let him be their foreman to speak for them, who was second to none, our learned Countreymnn Lynwood, Imò, saith he, quilibet Christianus habet jus in perceptione Eucharistiae, nist illud per peccatum mortale amittat, undè cùm in fancy Ecclesiae non constet, talem am●sisse jus suum, non debet ei in fancy Ecclesiae denegari, alias daretur facul●as malis sacerdotibus pro suo libitu punire hac poena, quos vellent. And if the Minister should proceed to act upon his private knowledge or judgement, he shall do what Christ himself, did not, and, themselves say, he ought not to have done, in the case of Judas so as such a course is as much opposite to the practice of Christ; as the judgement of the School and Canonists, whose judgement is steered by his practice.  
They next ask, How agrees that Note upon the Margin of the Canons, in old time all did communicate, yea, all that heard the word, by the decree of the Council of Antioch? 
Chamier tom. 4. l. 7. c. 18. sect. 21. p. 194.  Such as were under penance, aswell as Catechumen, (for licuit discedere in missa catechumenorum, sed qui intraverit & Scripturas audiverit, id est, non fuerit egressus cum catechumenis, hunc jubent canones excommunicari, vel expectare missam fidelium, ac proinde communicare) such are still presupposed to be seposited from our discourse, aswell as they were known to be sequestered from the Sacrament; they know we onelyspeak of the rest, and that of those, all that hear the Word should participate of the Sacrament, agrees well enough with the way of the ancient Church, and the way of righteousness too, but indeed agrees not with their course, where an hundred of those that are neither Catechumen nor Penitents, partake of the Word, and but one of them of the Sacrament.  
These than were dark times, unless they were holier than ours, that is, they were dark, unless they had more light, they were holier doubtless, because more humble, and more meek, and more charitable; but some men are like the Hermit, who thought the Sun shined only into his Cell, and resemble Seneca's Harpaste, who thought the rooms to be dark, when herself was become blind.  
They tell us, a saying of a godly man, That all to the Sacrament is the great Goliath of those days, with whom the little Davids of this age are encountering; and I shall requite them with an Apothegm of a man, that perchance can be no godly man, because not of their judgement, That none to the Sacrament, but whom they please, is the great Diana of the Ephesians, for which all the Silversmiths of the times are making Shrines, as if the Image fell down from Jupiter, when it was made by the Craftsmen.  
The testimony that allows no cause of separation from the communion, but such sins, as deserve excommunication, they say, bears no weight; yet it is alleged out of St. Augustine, but Augustinus tecum erravit, as Corvicius. The truth is, St. 
Ep. 118. c. 3.  Augustine reciting and allowing therein the sense and judgement of some pious men in his age, speaks this of an active separation of a man's self upon conscience of his sinfulness, and not of a passive, as it is commonly understood by Gratian and others; but the argument holds with more nerves and energy against a passive separation, since a greater cause is requisite to exclude those that do come, than to deter them from coming, and many may not perchance lawfully approach, which yet cannot but unlawfully be repelled, as I have said before.  
And if the ancient Church excluded none but such as were or had been excommunicate, we may be indulged to think no sins a cause of separation from the Eucharist, but such as merit excommunication. I confess, my Horizon is very narrow, (as men that are of no height, have no large prospect) and mine eyes are weak, and do not discern all that I might, and my memory as frail to retain all those species and notions, which sometime perchance I have received; but sure I did never meet with (or have forgotten) any clear evidence in antiquity, that warranted the distinction between Excommunication and Suspension, as now it is apprehended and practised, or that any were excluded from the Communion antonomastically, but such as had been first separate from all Communion, or to speak properly, from simple Communion.  
The Apologist tells us indeed, that Antiquity hath distinguished between Excommunication and Suspension, but they verify it by no evidence, or testimony, save their own, and we should advise them, rather to imitate Pythagoras his Scholars in their silence, than to emulate their Master in his Ipse dixit. Their Margin seems to quote Aims, as asserting what they affirm, but though that learned man distinguish in the place cited, between the greater and the lesser Excommunication, 
Cas. consci. l. 4. c. 29. sect. 29.  yet he produceth neither Scripture nor authority to back that distinction, (who elsewhere plainly confesseth, that Suspension is not ex singulari Christi instituto.) They say, the Paper itself makes the Excommunicate but one sort of the excluded: True, but doth it say, or doth it follow from what it said, that the suspended were another sort? The others suffered exclusion for natural disabilities, we are speaking now of those that were separate for sins, which are moral defects, and among those, though the Paper distinguish Penitents from Excommunicate, it was not because all those under penance, had not also been excommunicated, but because all excommunicate were not Penitents, these later being (as I said before) communionis ecclesiasticae candidati; it was conceded them as a favour to do penance, in order to their redintegration, which to the others was not as yet vouchsafed.  
But however the Apologists (like the Ostrich leave their Eggs in the dust, that any foot may crush them, and so) have deserted all incubation upon suspension, yet I am not ignorant that some others have engaged in a vindication of the practice and exercise thereof, in the primitive times; but however their sheets like that of Parrhasius, may seem real to other Painters, yet they are but painted.  
They show us, 1. That divers sorts of men were not admitted to the Eucharist, which were not under excommunication. And we grant it, but we ask, if it necessarily follow that they must be persons suspended, that is, 
Ab excommunicatis solis poenitentia peti poterit. Albaspinus not. in c. 2. ep. 3. Innocent. ad Exup. p. 143. Multi reperiebantur excommunicati qui circum fores ecclesiae poenitentiam flagitabant. Idem. de vet. eccles. ritib. l. 2. obser. 4. p. 240. Per poenitentiam ab excommunicatione sive à peccato excommunicationis, ut loquuntur antiqui canon's, liberabantur, Ibid. obs. 3. p. 227. Cum excommun●cato poenitentia concederetur— ante poenitentiam meminerimus poenitentem excommunicatum fuisse— & poenitentiae benedictione eum ab excommunicatione liberatum fuisse. Ib. p. 242. obs. 4. Aug. ep. 108. tom. 2. p. 98. 3. council. Tolet. can. 12. & 6. council. Tolet. can. 7, & 8. item Albas'. not in can. p. 92, & 104, Idem de vet. eccls. rit. l. 2. obs. 4 p. 241.  such as were only debarred the Lords Table, and that immediately, without having been first excommunicated, or cut off from the body of Christ his Church, before they were kept off from his body in the Sacrament, or without being first separated from a Communion in all Ordinances, aswell as that of the Eucharist? for this is that which they call Suspension, and this is that which they must assert out of antiquity, unless they will give us a Cloud in stead of Juno. And this we deny, and gainsay, that there were any such persons, or any such ecclesiastic censure. Those censured persons that were kept off from the Lords Table, and yet lay not under Excommunication, were Penitents; who indeed were not excommunicate, but had been, and were in the way of redintegration with the Church, from whose Communion they had been segregated, and though in the way of their reuniting, they were joined first by one piece, and then by another, and did communicate first in other Ordinances, before they did in the Eucharist, yet they were first excluded from all, not that one of the Lords Supper; and although at the fourth and last concoction of penance, were admitted to Communion in all save that one, yet at first a total remotion was the terminus à quo, whence they began to move farther in order to their restitution and rest, and however some had the Salve ready, assoon as the Wound was inflicted, and it seems were sentenced unto penance without their Petitions, and a determinate time limited how long they should lie under it, yet the very adjudging to penance, implied a former separation from Communion in all Ordinances, and not only and immediately from the Eucharist. This might be multifariously verified, but as one Caesar contained many Marii, so one testimony of Augustine shall virtually involve many, and he tells us, Agunt etiam homines poenitentiam, si post baptismum ità peccaverint, ut excommunicari & postea reconciliari mereantur, sicut agunt in omnibus Ecclesiis illi qui propriè poenitentes appellantur. Penitents had peculiar habits, being lapped in sackcloth and ashes, their hair was polled, they came not near their wives, nor intermeddled with public business, nothing of which is enjoined or inflicted upon suspended persons. And Albaspinus informs us, jisdem exorcismis paci restituerentur poenitentes, quam catechumeni in Christianam familiam transierant, unde dignoscitur de utrisque idem judicium apud antiquos fuisse. We need not then be prompted that Excommunication differed from Penance, for we acknowledge that they were different conditions, as are also aegritudo & neutralitas convalescentiae, but the one is but a step from the other; yet neither of these conditions was to be under Suspension. Amongst all those sorts of Penitents there was none properly suspended, that is, immediately and only removed from the Lords Table, there were sundry degrees of them, and those degrees passed under several notions in divers ages and places, but no Church Lexicon will warrant that any of these denominations was synonymous with suspended, as Suspension is now understood and practised; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, separatus, is a term we grant appropriate to a person excommunicate, because the Ancients knew no separation but by excommunication; but why 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, non acceptus, non admissus, exhorts, should be translated suspensus, as that word is now commonly accepted, 
Can. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zonar. annot. in can. 12. secundun● ipsius comput.  (though we shall allow the Translation in that sense wherein the notion was anciently used) and not rather be synonymous with that other of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or denote Penitents, while it signifieth only not to be received into Communion, (as Penitents were not, although they differed from the excommunicates) and as in the same Canon of the Apostles (whence the instance is t●ken) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used for such receiving, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the receiver, is (I suppose) a writ that bears no teste but meipso. And to argue, some were not received into Communion, therefore they were suspended, is a fallacious affirming of the Species from the G●nus. But Zonaras set it out of question by interpreting it of one seeking to be ordained, and not yet approved or accepted in one place, and was therefore forbidden to be ordained in another.  
2. They vouch Antiquity to warrant, that some waited divers years till they were admitted to the Eucharist; and we acknowledge it, but know no reason why it should be thereupon inferred, that these were persons suspended, that long expectation being never the proper passion of Suspension, for the Catechumeni were long in subliming, and the Penitents especially, upon every step of their rise and readmission, made some stay and commorancy, as before hath been declared, and their probation was of more or less duration, respectively to their offences, and to the customs of several ages, and several Churches.  
3. They would persuade us, that to be put from the Communion was only to be denied the Eucharist, and that therefore Suspension is legible in all those Canons, whereby a deprivation of the Communion is decreed. But surely, they betray their own judgement to be weak, or hope that ours is so, that make this allegation. Albaspinus will roundly tell them, 
L. 2. obs. 8. p. 258.  to suppose this word Communion ought to be taken for the Eucharist,— is a notable folly and ignorance, which he cannot incur that is but meanly versed in turning over the Writings of the Fathers, or in the knowledge of Antiquity. And his very first observation might have better informed them, 
L. 1. c. 1. p. 2. & 5.  that the Communion extends more largely than to the Eucharist,— and comprehends all those things which pertain to holy things, the usage of life and society of men; and he concludes that the custom and use of this word as now it is, is much deflected from the true, legitimate, and ancient acception thereof, 
L. 1. obs. 4. p. 41  which is scarce ever used for the Eucharist, unless some other word be appended to it, yet upon this false account much stress is laid upon the first Council of Arles, as if it decreed Suspension, 
1 Arelat. can. 3.4.7.19.  because it prescribed a separating from the Communion, whereas it is clear, that as abstinere eos à communione, à communione separari, à communione excludi, non communicare, are the forms of censure indifferently and univocally used in the Council. So in the second of Arles, alienus à fratrum communione, 
2 Arelat. can. 19.21.25.31.23.  ab Ecclesiae liminibus arceri, ab Ecclesia alienus, ab Ecclesia excludi, ab Ecclesiasticis conventibus removeri, are but the same things in other notions, which are frequent also in other Councils, and cannot be restrained to, or expounded of Suspension from the Lords Table, but a separation from the Church and Ecclesiastical Assemblies, (whereunto persons suspended are admitted.) And if to be separate from the Communion, had been only to be kept from the Sacrament, then to receive the Communion must consequently be to partake the Eucharist. 
Not. in council. Elib. can. 1. & de vet. Eccles. rit. l. 1. obs. 1. & 11. & not. in can. 12. council. Arel. 2. & can. 12. council. Vasens. etc.  But Albaspinus clearly shows, that many at their decease were received to the Communion without the Eucharist. And out of the second Council of Arles, he proves that some who happened to die before they had finished their penance, yet had given signs of repentance, were restored to the Communion after their death, by the receiving of their oblations, when there could be no reception of the Eucharist, and accipere communionem, was only to be absolved, and the Communion was fidelium societas, jus societatis, jus quod quis habere possit in societate fidelium & corpore Christianorum, which was analogous to the jus civitatis among the Romans, whereunto some think the Church had reference, and therefore there is rarely in the Canons any mention of Absolution, it being signified by these words, communion, society, consortship, and reconciled; and notum est (saith Albaspinus) reconciliationem esse ab Eucharistia distinctam, ipsámque reconciliationem nihil aliud esse, quàm corpori fidelium restitui eos, à quo peccata illos distraxerant, poenitentésque de ea, non verò de Eucharistia esse solicitos. Beside this censure, to be separate from the Communion, was generally denounced for the greatest offences, so that if thereby Suspension only be to be understood, we should be at as great a loss, and as much to seek of Excommunication, as now we are of Suspension; and the latter would have justled out the former, and left no matter for it to work upon, for itself alone would do all, and the lean Cow devour the fat; and seeing the sacrificing to Idols, which the Eliberin Council calls Crimen principale, and summum scelus, and Tertullian, Cyprian, 
Eliberin. Can. 1. & 52.  and other Father's account the greatest offence, was only censured with separation from the Communion, and the Libellaici, such as privately renounced their Religion under their hands, dispersers of infamous Libels, were sentenced to be anathematised: if to be separate from the communion, had been only to be suspended, and to be anathematised were to be excommunicate, at least if it were not more than simple excommunication, viz. dirarum devotio, it would be very admirable, that the greater crime should be adjudged to the lesser, and the lesser offence to the greater punishment. And if not to communicate were always strictly and only to be understood of having no Communion in the Eucharist, the 28. Canon of the Eliberin Council, would look with a sad aspect upon our Apologists, which in joins Episcopum ab eo qui non communicat munera accipere non debere, for this would bring them to as great a penury of common bread, as they have brought upon their people of Sacramental, since they should then have nor Tithes nor Offerings, but from five or six in a Parish; for about that number are those whom they admit to the Sacrament, and in some of their Parishes, I think not one hath admission.  
Fourthly, the notion of abstaining hath made some to surfeit with excess of confidence to have found some tract of Suspension in the Roadway of the ancient Discipline; but they are mistaken in their Trace, and it is another Game than they hunt after; for though some learned men; both Protestant and Papists, straining to suit the ancient practice to some resemblance with the modern, and set the Sun to the clock, have supposed that the abstenti were persons suspended; and that abstincre per quinquennium, & ut pauco tempore abstineat, was only to be separate from the Eucharist, yet notwithstanding, 1. as this term of abstention (if I be not deceived) is as often used as a form of censuring in the Council of Eliberis, 
Concil. Elib. can. 16. & 21. Can. 20, 62, 34, 37, 40, 41, 49, 52.  as in half of all the other Synods, so there we find it promiscuously and synonymously made use of with those forms, ab Ecclesia arceri, ab Ecclesiae communione arceri, alienus ab Ecclesia haberi, penitus ab Ecclesia absici, anathematizari; etc. which beyond all possibility of Contest, denote an Excommunication. 2. In those expressions were Censures denounced for as small offences, 
Can. 49. & 50.  as they were in that form of abstaining; for I should think it was no greater crime to permit those fruits which they received with thanksgiving to God, to be blessed by Jews, than to eat with them; yet the former was punished expressly, 
Can. 16. & 61.  with casting out of the Church, and the latter with abstaining. 3. We may observe, that in this very Council, abstention was inflicted for great crimes, as giving their daughters in marriage to Jews and Heretics, (which was forbidden by other Canons under pain of Excommunication,) and marrying the Wife's Sister; 
l. 2. obser. 3. p. 10.  whereas in those times, Lev●ssima peccata multorum annorum excommun catione luebantur, saith Albaspinus, (where take up by the way this observation, That if the smallest faults were punished with Excommunication, there was no matter left for Suspension to practise upon.) 4. When for Usury the same Council sentenceth a Clerk, 
Can. 20.  beside degradation, to abstain; and a Lay man to be cast out of the Church, I should conceive it denounceth but the same Censure on both, since it is not like the Church would castigate that sin in a Clerk, with a lesser punishment, in whom this was a greater sin, especially since as under the Law, 
Albasp. l. 2. obs. 34. p. 429. Erasmus in Cyprian. l. 1. epist. 11. p. 38. secundum edit. suam. Pamelius annot. in epist. 62. secundum suam edit. & Goulart. S. 13 p. 172. & epist. 38. S. 10. p. 91. Can. 61. In Cypriani epist. l. 3. ep. 14. p. 93. Albas'. not. in can. 47. council. Elib. p. 68 Idem de vet. eccles. rit. l. 2. obs. 22. p. 320, 322.  the sinne-offering of the Priest was as great as of all the Congregation; so Leo tells us, Haec quae in aliis Ecclestae membris non vocantur ad culpam, in illis tamen habeantur illicita; and therefore whosoever had born civil office, been a soldier, or done penance, was uncapable of holy orders. 5. In the ancient Idiom to abstain was only to separate and remove; and consequently abstentus was but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; for so Erasmus tells us in his Explication of the words peculiar to Cyprian, prefixed to his Edition of that Father, and upon that place abstinendo diaconum (whose ●●ence was none of the least, having lain with professed Virgins) he notes absinere pro amovere; and Pamelius in his Annotations specifies what kind of Separation or Removal that was, viz. Non separare amovere simpliciter; sed separare à communione; and he more plainly describes it, by saying, Peculiaris penè Cypriana phrasis quâ abstentum pro excommunicato & abstinere pro excommunicare usurpat— quanquam aliâ periphrasi saepe id circumloquitur, ejicere & de Ecclesia pellere. 6. It is most evident by the first Council of Toledo, that with such as were under abstention, it was forbidden to have any Commerce, (aut colloqui, aut convivari;) which yet was never prohibited towards persons suspended, but only with such as were excommunicate. 7. That abstinere was first to be removed from all communion, may appear by the same Council of Eliberis, where he that marrieth the Wife's Sister is censured to abstain from the Communion for five years, unless the necessity of his infirmity enforce, velociùs dari pacem, where by peace, is meant fraternity, absolution, and reconciliation, or admission into the company of the Church, as Erasmus expoundeth, and Albaspinus intimates; which shows, that he was before put from the Brotherhood, and cut off from the body of the Church by Excommunication. 8. Albaspinus tells us, Abstenti nec poenitentiae compotes essent; and farther, Idololatras & abstentoes ad Ecclesiarum aditum ibi fletu & gemitu elicere misericordiam studuisse; Which renders it evident, that the abstenti were the same with excommunicate; and that these two notions were (in his judgement) Synonymous, 
Arel. can. 3.  as appears also by what he otherwhere delivers, ab hac societate non solùm arcebantur haeretici, schismatici, abstenti, sed etiam poenitentes & Catechumeni, where abstenti must stand for excommunicate, or else they were omitted by him, who were principally excluded from the Church. 9 Whereas the first Council of Arles decrees, the his qui arma projiciunt in mare, placuit eos abstinere à communione; Albaspinus also himself gives the sense and effect of that Canon, Ut qui in pace arma projiciunt, excommunicentur, and adds this note, Pauco tempore à societate fidelium abstineant, which is more than Suspension (the suspended being not debarred from the society of the faithful) as Abstention from the Communion, is more than Separation from the Sacrament of the Lords Supper, the former being of greater latitude than the latter. Lastly, we shall often find, that after abstention from the Communion, penance was imposed in order to restitution; and penance presupposeth a precedent Excommunication. But if Abstention were Suspension, and to be under Penance, was also to be suspended only from the Eucharist, than Suspension had been imposed to obtain a restoring from Suspension; and when we read in the Canons, poenitentiam agere quaerunt, it should seem they desired to be suspended; but neither was penance like to have been desired by them, unless to get out of a greater evil, under which they lay before, viz. Excommunication.  
4. They produce Testimonies to prove, That some were rejected until death, but were not excommunicate so long; for some of those might have the Sacrament at their dying hour, which persons excommunicate could not have. But 
— Ubi vincere apertè  
Non datur, insid●●s armaque tecta parant.  If they were rejected until death, they were so long also excommunicate; for in that second Canon of Neo-Caesarea, (which is referred to) Mulier si duobus nupserit fratribus, abjiciatur in diem mortis, sed propter humanitatem in extremis suis Sacramentis reconciliari oportet, ita tamen ut si forte sanitatem recuperaverit, Matrimonio soluto ad poenitentiam admittatur: It is rendered manifest by the first Canon, that this Censure was Excommunication; for there absiciatur is explained by an addition of Extra Ecclesiam; and casting out of the Church is Excommunication: neither doth it follow, that she was not excommunicate so long, because dying, she might have the Sacrament; for, first, as we cannot be convinced that reconciliari Sacramentis, doth properly and only signify the admission to the Sacrament, but thereby by a Synecdoche is understood perfecta communio, & maxima & absolutissima reconciliatio, wherein a right also to the Eucharist is involved; 
Justellus instead of Sacramentis reconciliari oportet renders it, poenitentiam habebit. L. 2. obser. 4. p. 239. Idololatrae, maechi, homicidae, apostatae. Concil. Elib. can. 3. Arel. 2. can. 24. Cyprian. l. 1. ep. 38. Cartag. can. 76. Nicen. can. 13.  yet though it were in their sens to be understood, nevertheless though no excommunicate person, in sensu composito, could partake of the Eucharist, (as neither could a person suspended, without a contradiction) yet he that stood excommunicate, might in extremis, in fine, in necessitate infirmitatis, as the Canons speak, be admitted to penance, to be assumed and undergone, if he did recover into health; and in the interim receive not only the simple Communion, but also the Sacrament, which seems clear and demonstrable from this very Canon; as also doth that other truth, that men were first excommunicate, before they were made Penitents. Adducor ut credam (saith Albaspinus) facinorosis & ex omni scelerum & flagitiorum coliuvione concretis hominthus, vel etiamsi in ea praecipites peccata abeant, poenitentiam (modò illa peteretur) nunquam denegatam; and he citys the words of Celestine, in an Epistle to the Bishops of France, Poenitentiam morientibus denegari— quid hoc rogo aliud est, quam morienti mortem addere, ejusque animam nè absolvi possit occidere? And howsoever in some of the first Times, and during the ardour of Persecution, for some sins (four sorts of which Albaspinus recounteth) besides those which Tertullian calls non delicta sed monstra; and offences a second time lapsed into (where it was decreed, in fiae Communionem non dandaem, ne lusisse de Dominica communione videantur) the Communion was denied to be afforded in their dying condition, (which manifests the falseness of that overbold assertion, That none were excommunicate until death) yet as this was decreed with a condition expressed (nisi digna satisfactione poenituerint, as the Canon speaks) and as it appears by Gyprian, and by the third Canon of the first Council of Arles, that Communion was especially denied to men at their death, because they had not petitioned to do their penance, while they lived in health. So not only the fourth Council of Carthage, held in the fourth Century, expressly decreed, That penance should be permitted to dying persons (which supposeth them then under Excommunication) and then that the Eucharist should be immediately exhibited to them, if they desired it, with condition of performing their penance enjoined, in case they survived: But the great Council of Nice also determined, Ut si quis vitâ excedat, ultimo & necessariv viatico minimè privetur; si vero desperatus & Communionem assecutus supervixerit, sit inter eos qui Communionem orationis tantummodo consequuntur. Generaliter autem omni cuilibet in exitu posito & Eucharisitiae participa●●onem petenti, Episcopus cum examinatione oblationem impertiat; where if Viaticum be not the Eucharist, (as Zonaras, Balsamon, and Casaubon suppose it to be) but only the simple Communion, as Albaspinus, and others conceive; yet all, none dissenting, agree, that the Lords Supper is spoken of in the latter part of the Canon; and beside the Story of Serapion is Lippis & Tonsoribus nota, known to all those that have but half an eye in Ecclesiastical History, and have topped off the least hairs thereof.  
5. But they were at a greater fault, and ran away with a falser sent, that hunting after Testimonies for Suspension among the Records of Antiquity, tell us, that Penitents were persons only suspended the Lords Table, & not excommunicate, because some adjudged to penance, were admitted to the Laicke Communion: for if Penance were Suspension, than the privation of the Communion could not be Suspension, because it was provided by sundry Canons, that such as were deprived of the Communion, should be put to do penance before they could be reconciled and restored; and that had been as much, in effect, as if they should be suspended, in order to discharge them of Suspension. But than secondly, the Lay-Communion, being only Laicorum jus in corpore Christi mystico, & Ecclesia, as it was contradistinguished to Ecclesiastical, or Sacerdotal Communion; the being put into the Lay-Communion, was neither the doing of Penance, nor any essential consequent thereof, (though perchance some that were adjudged to be degraded from being Clergymen, might also, 
Concil. Eliber. can. 50.  as their offences were in merit, be sentenced to penance, Ut erat expressum in eorum elogiis & judiciis, saith Albaspinus; and it appears, that some, when they had finished their penance, were put into the Lay-Communion,) but formally and properly to be set in the Lay-Communion was only a degrading or deposing of a Clerk, and reducing him to the condition of a Layman, being a censure only inflicted on the Clergy, and but the same which Augustine calls Degradation, and the Counsels Deposition, and removing from Order, 
Concil. Elib. can. 51. Arelat. 1. can. 26. Chamier. Tom. 4. l. 9 c. 3.  and all Ecclesiastical Office; as appears not only by that of Gyprian, Ut Laicus communicet, non quasi locum sacerdotis usurpet; but by a multitude of other Testimonies produced by Chamier, Albaspinus, and others: To argue therefore, they were admitted to the Laic Communion, ergo, they were not excommunicate, is in effect to conclude they were made Laymen, ergo, they were not excommunicated. And if Penance were Suspension, and the Lay-Communion were any part or appendage of penance, it will carry a consequent implication, that all Laymen were suspended, or else that to be suspended, was to be admitted to the Eucharist, as Laymen were. And let the Lay-communion be, as Baronius, and others would have it, to partake the Sacrament without the Rails, or could it be as Bellarmine supposeth, to receive in one kind; yet in either way there was a communicating at the Lords Table, Non diffiteor qui communicabat laicè, accepisse eucharistiam more laicorum, 
Albaspin. de veter. eccles. rit. l. 1. obser. 4. p. 4.  saith Albaspinus, so as neither could penance formally have any affinity with the Laic Communion, nor was any Penitent fully and perfectly in such Communion, because during that state, he could not partake of the Sacrament: but when his penance was ended, he entirely communicated as a Layman; that is, had the right and privileges of a Laic only, because he was not restored to Holy Orders; whereof, indeed, he that had done penance, was ever afterward ●ncapable: And therefore I have laboured under much wonder to what end this Argument was produced. I remember Maldonat tells us of a Text, 
Luke 2.34.  Facilior fuisset hic locus si nemo eum exposuisset; and perchance we might have been more facile to believe that there might have been some evidence for Suspension in Antiquity, if those that have so confidently assumed to prove it, had not fallen so short of their undertake, and our expectation; who as Scaliger said of Baronius, that he did annal facere, non scribere; so they have rather made than found their proofs, and have rather imposed upon, than informed us, so that we may not know, unless we shall continue ignorant.  
But having cleared these mists, let us look what purer light can be reflected upon us from the Monuments of the ancient Church, that we may see to trace their footsteps, and discern what way they walked. The notion of Suspension is scarce found in the ancient Fathers: Augustine often speaks of Church-censures, and sometime specifies the several Acts of Discipline, Correption, Excommunication, Degradation; but I have not met with the name, much less the thing in all his Disputes against the Donatists, where it was most likely to have occurred. And had the Church in his time known any such Censure (especially inflicted for want of a visible worthiness) he could never have said, as is pre-alleaged, Si peccata tanta non sunt ut excommunicandus quisquam homo judicetur, non debet se à quotidiana medicina Dominici corporis separare; or had it been denizoned in Chrysostome's age, he would not have said, that those which were unworthy to partake of the Eucharist, were likewise unworthy to join in the Prayers and Hymns.  
But as Alexander scorned to steal a Victory in the night, but would get it in clear day, so we shall hid nothing that we can bring to light, which may be of advantage to their cause, though it seem to have been in the dark to all those which I have met with, that have defended it, who have said less for themselves, than might be said for them, and are therefore obnoxious to David's increpation, who when they take themselves to be valiant men, and who is like them in Israel? yet have not kept their Lord so, but that any one of the people may come to destroy him. But nevertheless, though Tellias get these new Pipes, no Antinegidas need to be troubled, for they will not sound to his Tune, nor make any judicious man to dance after him.  
To deal ingenuously, as the Canons of the ancient Counsels will lend the best Prospect of the Discipline of the Church, those being the Mould wherein that was cast; so we shall acknowledge, that in those Canons we sometimes meet with the notion of Suspension, like as we do with those of Retentus, Sequtstratus, Remotus, Segregatus, Exclusus, all of them Synonymous, and all to be limited and defined by the terminus à quo, that from which was the Separation: But I do with some confidence assert, that suspended is there taken in the proper, not the modern appropriate notion, signifying a deferring of, or detaining from; and that not only this one Ordinance of the Lords Supper, but all Ordinances; and is, in effect, but Excommunication, carrying only besides a connotation of a future restitution to Communion, after penance done, or satisfaction given. The same words have not always the same sense in all Ages, nor signify the same things, else we might conclude the Assemblies of the Heathen to be Churches, and their Clerks of the Market to be Bishops; and to argue, that the term Suspension is found in ancient Records; therefore there was such a thing, as use hath since made the word to import, carries as much reason as the Papists have to conclude, that because prayer for the dead was used in the ancient Church, therefore it related to Purgatory; or is with as much sense as Valderama proves the order of Jesuits out of Scripture, because it is there said, that God hath called us to the society of his Son Jesus. But that Suspension in the old Canons implies not a deferring of, or detaining from the Eucharist only and immediately, but a withholding from all Ecclesiastical Communion, is very clear and evident, because it is always said to be;  
First, either a suspension from Communion, 
Agathens. can. 64.  as in the Agathen Council (one instance among many) and Communion was comprehensive of more than a Society in partaking the Lords Supper, it is a suspension from the communion of the Church, and from Catholic communion, 
Aurel. can. 23. & 15. can. 31.  as in the fourth Council of Orleans; neither of which ever was, nor can be restrained and limited to fellowship in one Sacrament; and in the latter Canon it was denounced for Idolatry, the greatest sin, and therefore not like to be censured with the lesser punishment: and in the same Council it is suspension from the church; but into the church containing, men now under Suspension are admitted, and from the church contained, are not cut off.  
Secondly, it was a Suspension from all fellowship in talking and eating with others; and therefore not a suspension from the Eucharist only; neither are ever those which are put under this younger Suspension, (which is called the lesser excommunication) proscribed from all conference and society in food; but that the ancient Suspension was attended with such an interdict, appears liquidly enough by the second council of Arles, 
Arel. 2. can. 30.  Si à communione sacerdotali (which was to be, and act as a clerk or ecclesiastical person) fuerit suspensus episcopus (which seems the truer reading, though some copies have suspectus) yet if this were all, it were but only deposition or degradation, which excluded not from commerce, but that which follows, shows it attended with a greater punishment, non solùm à clericorum, sed etiam à totius populi colloquio atque convivio placuit excludi donec resip●scens ad sanitatem redire festinet. 
Aurel. 1. can. 11.  But if this canon leave it obscure, yet more clearly is it apparent by the first council of Orleans, decreeing, Placuit eos à communione suspendi, & ab omnium Catholicorum conviviis separari.  
Thirdly, It was a suspension of that nature, as whosoever was blasted therewith could not be redintegrated, but by doing penance (but none were made Penitents that had not first been excommunicate) It is legible in the third council of Toledo, Secundum formam Canonum antiquorum, detur poenitentia, 
Tolet. 3. can. 11. & 12.  hoc est, ut priùs eum quem sui poenitet sacti, á communione suspensum faciat inter reliquos poenitentes, ad manus impositionem crebrò recurrere, expleto autem satisfactionis tempore, sicut sacerdotalis contemplatio probaverit, eum communioni restituat; and it is apparent out of that more ancient council, 
Arel. 2. can. 11.  the second of Arles, where those that sacrificed to Idols are thus censured, Duobus annis inter Catechumenos, triennio inter poenitentes, habeantur à communione suspensi. Not again to reflect on this, that it carries no verisimilitude, that so great a crime was sentenced to no greater a punishment, than removal only from the Sacrament: for explanation of this canon, we must know, that to be among the Catechumen, and among the Hearers, 
Neo-Caes. can. 5.  was in effect the same; and it seems by the council of Naeo-Caesarea, that the Catechumen, at least one sort of them, such as were not genuflectentes, passed under the notion of Auditors, (Catechumeni, id est, audientes) and to be an Hearer was the second degree of penance; and among the Catechumen and Hearers, though not confusedly, yet in one common place, stood also those that were for a certain time excommunicate, and likewise Jews and Heathens; for the sourth council of Carthage, wherein Augustine was present, decreed, Ut episcopus nullum prohibeat ingredi ecclesiam & audire verbum Dei sive gentilem sive haereticum, usque ad missam Catechumenorum (though neither to the Catechumen themselves were the Gospels read, as appears by the council of Aurange, 
●. Arausic. can. 18.  ne Catechumenis Evangelia legantur) where also incidently observe, that as the ancient church admitted not all to eat the Sacrament, so they permitted not all to hear all the words. But as those that were under Niddui might be present at Divine Service, if they kept their distance of four cubits, so Albaspinus shows that about the sixth age those that were for a set time excommunicate, 
De vet. eccles. rit. l. 2. obser. 24. p. 336, 338. obs. 29. p. 390, 391. Poenitentes tertii gradus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 2. obser. 32. p. 405. Poenitentia per appropriationem; primus & secundus gradus dispositiones erant quibus ad tertium exequendum pararetur. obs. 24. p. 357. & obser. 4. p. 243.  did also enter into the church, and stood among, or near the Catechumeni, to hear some portions of the Word, and Expositions thereof, In eodem loco consistere, ibique provolvere se ad genua, & aliquas preces interponere, though they departed before the Mass of the Catechumen, that is, before their Prayers, and before the Sermon too; as also did the Catechumen themselves. But to prosecute the interpretation of the former canon, when those suspended persons advanced farther, and from the Catechumen stepped to be among the Poenitents (whereby Albaspinus understands the Succumbentes) even those in this third degree of Penance, were not only suspended from the Eucharist, but separated from communion in sacred offices, Orationes, preces, sacra, sacrificia, oblationes, agapae, Stationes, vigiliae, jejunia & similia,— ea omnia poenitentibus aeque ac excommunicatis deerant, says Albaspinus, so as it is very evident, that in this canon to be suspended from communion, was to be excommunicate, because of the several steps of penance which were to be gone over in order to raising and restoring to communion.  
Fourthly, 
Ilerden. can. 5  if In the Ilerden council, Suspension is expounded by Segregation from the body of the church, Veraciter as flictos non diu suspendere vel desidiosos prolixiore tempore ab ecclesiae corpore segregare.  
Fifthly, if I have not failed in my observation and account, the term of Suspension is but twice only, less often mentioned in the fourth council of Orleans, than in all the preceding Synods; but it is there arbitrarily, and indifferently used with those forms, which without all colour of contradiction import Excommunication, viz. ex consortio fidelium vel ecclesiae communione pellatur, 
Aurel. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 16.12, 13, 20, 22.  habeatur extraneus, pacem ecclesiae non habeat, ab ecclesiae limmibus arceatur, excommunicationis severitas imponatur. And not to advance farther toward the West or Occident and Declination of Discipline, but to set up our pillars with a nihil ultra at the fifth Council of Orleans, 
5 Aurel. can. 2.  while it decrees that none be suspended from the Communion for small and light causes: had the Fathers understood Suspension in the modern sense, they had rather abolished, than regulated it, by taking away the proper object whereupon it worketh, viz. lesser and higher offences; and when they add, that Suspension be inflicted for such offences for which the ancient Fathers drove the Offenders out of the Church, they did not so fare relax the reins of Discipline, as to censure only with Suspension from the Lords Table, those whom the Ancients punished by casting out of the Church; but their Discipline had made them know no distinction between Suspension, and casting out of the Church; and therefore they used them univocally, or the one as an Exegesis of the other.  
Lastly, we shall also fairly confess, that in ancient Monuments we meet with those expressions of removing from the Altar, and separating from the communion of Sacraments, and of being reconciled thereunto; but we are convinced to judge, that they only by a Synecdoche complicated with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signify a rejection from, and restitution to a plenary and absolute communion, in general, by one and the most excellent part thereof: And this may be sufficiently proved by several passages in St. Augustine's Disputes against the Donatists, 
Epist.. 11●. c. 3. tom. 2. p. 108.  especially against Parmenian: But we need re-search no farther than that place in his Epistles, which we have so lately agitated; for having said, Si tanta est plaga peccati atque impetus morbi, ut medicamenta talia differenda sunt, authoritate Antistitis debet quisque ab altari removeri, & eadem authoritate reconciliari, hoc est enim indignè accipere, si eo tempore accipiat quo debet agere poenitentiam, non ut arbitrio suo, cum libet, vel auferat se communioni, vel reddat, caeterùm si peccata tanta non sunt, ut excommunicandus quisquam homo judicetur, non debet se à quotidiana medicina Dom nici corporis separare, where we see plainly, that ab altari removeri, & excommunicandum judicari, are either consignificant, or exegetical, as well as that he thought that none were to separate from the Lords Table, but for such sins as rendered demeritoriously excommunicate. And though this be a pearl of so great price, that he which finds it, cannot but be willing to sell all the false notions that he hath to the contrary for the buying thereof; yet it is no Union, though one, yet not the only Orient testimony, there being many others like and equal to it: The first Council of Toledo decreeing, 
1. Tolet. ●●a. 2.  that publicam poenitentiam gerens sub Concilio, divino reconciliatus fuerit altari, implies, that to be reconciled to the Altar, was to be absolved of Excommunication, and readmitted to communion with the Church; whereof to partake of the Altar, was the most perfect and absolute act; for he that was thus reconciled was under penance, and all penitents were such as had been excommunicate. The Ilerden Council determineth, 
Ilerden. can. 2.  Communione corporis Domini priventur ità ut his duobus annis vigiliis orationibus & elcemosynis pro viribus, quas Dominus donaverit, expientur; quod si definito tempore negligentiores, etc. prorogandi ipsius poenitentiae tempus, in potestate maneat sacerdotis; whereby it is manifest, that by deprivation of the communion of the body of the Lord, as the chiefest part of Church-fellowship was the loss of all other Ecclesiastical Society, or Excommunication intended; for as persons suspended are not sentenced to such continual Watch, Prayers, and Alms; so whosoever was a Penitent had been excommunicate. The second Council of Tours defining, Eos ab Ecclesia sanctrepellant, 
Turonen. can. 3.  nec participare sancto altari permittant, manifestly declares, that they understood a repelling from the Church, and non-permitting to partake of the Altar, to be identical: but such as of latter times are suspended, are never repulsed from the Church, which is more than to be debarred the Eucharist. And lastly, 
Can. 14.  the fourth Council of Orleans defining, Tam diu habeatur à communione altaris, vel omnium fratrum ac filiorum charitate suspensus, makes the latter to be exegetical to the former; and evidently proves, that to be suspended was to be cast out from all fellowship with the Brotherhood, and Sons of the Church.  
Wherefore seeing the ancient Church knew not their Suspension, which is the only penal, and indeed main act of their Discipline; yet for them to pretend to affinity with the ancient Discipline, is a boldness like to find as little success, as excuse; unless as that old Sycophant advised, Calumniare audacter, aliquid haerebit; so they vaunt boldly of things, in hope they will stick with some for their confidence; or as some Heathens commended the ancient Heroes for fetching their Pedigree from the Gods, though falsely, because it raised their spirits, and advantaged their reputation; so they think it will produce like effects for them to derive the descent of their Discipline from the ancient Church, though it can claim no kindred therewith.  
They next come to give an account of their regard to the Schoolmen, but they might have spared the Irony. Few are inimicous to School-learning, but they that are ignorant thereof, such indeed despise what they have not; as Gallienus when Egypt revolted, and Gaul was lost, said, Quid? sine lino Aegyptio esse ne● possumus? Num sine trabeatis sag is tuta Respublica non est? and as jovius speaks of Detractors, Fortunam suam eâ vindictae voluptate consolantur. The School indeed is a Libanon, or Forest overgrown with Thorns and Briers, yet much good Timber may there be found to build and make Beams for the Temple; and as Otho said to Salvius Cocceamus, nec patruum sibi Othonem fuisse aut oblivisceretur unquam, nut nimiùm meminisset; so shall I say of that Learning, it is not too much to be studied, nor altogether to be neglected.  
They desire those that have the Schoolmen, to consult them on the third part of Aquinas, (and if they have them, they might have given a more special direction and reference, this which they give being like Magna civitas, magna solitudo) who put it into the hands of the Minister, to deny the Sacrament to all, whom they judge scandalous sinners, or unworthy persons. Reso. They say, there is a Fish, whereof a part being eaten, it proves poison, if the whole, an Antidote; so the doctrine of the School in this point being partially and mutilously set forth, may seem to make for them; but fully and plainly represented, will speak much against them. This dissertation will give us some Prosopography of the Apologists, and reflect light to see how forward they are to impose upon others (if these passages were oculis subjecta, and entered by the horny gate) or how facile they are to be imposed upon themselves, (if they were demissa per aures, and had entry through the Ivory Port.)  
It must therefore be recognized, that the School distinguisheth of sinners, whereof some are secret, not of public note, or commonly defamed, though some few, and perhaps among them, the Minister may know them to be scandalous in their ways. Some are public and notorious, either by judicious sentence, confession, or such evidence of fact, as by no Tergiversation can be concealed, or gain-sayd, so as they are generally known to be flagitious. To the latter sort, the most of them (for some dissent, as Soto, and others) judge that the Priest ought to deny the Sacrament; 
De duplici Martyr. p. 600. S. 31.  and we shall not much clash with their judgement, since such are juridice or jure, demeritoriè if not effectiuè excommunicate, as we have before delivered. And however (as saith the pretended Cyprian) Tales interdum tolerat ecclesia ne provocati etiam perturbent populum Dei: sed quid prodest non ejici coetu piorum, si merueris ejici, nam ejici remedium est, & gradus ad recuperandam sanitatem, ejectionem meruisse summa malorum est, ac frustra miscetur coetut sanctorum in Templo manu facto, si summotus est à consortio Dei, & ab universo corpore mystico Christi. 
Vasquez 3. q. 80. art. 6. disp. 209. c. 4. p. 417.  The former either secretly come to desire or demand the Sacrament (and a secret demand (and denial) is as Vasquez determines, when no other is witness thereunto, but he that denieth, and he that is denied) or publicly do offer themselves, and so demand to receive it: If the demand be sccret, they prescribe, or at least allow the denial; and only of this occult denial doth Suarez make those deliveries of himself, which they recite, and imposterously apply that simpliciter, which he speaks secundùm quid, and enlarging that to any public denial upon public demand, which he only restrains and limits to occult, Accipe nunc Danaum insidias, & crimine ab uno, Disce omnes, and it is of this kind of denial alone, whereof he saith, quando non interveniunt intrinseca in commoda (which passage they have clipped off from the rest) potiùs consulendum dignitati & reverentiae Sacramenti, quàm juri peccatoris; for this, he saith, Non est propriè punitio, quae judiciarium ordinem & probationem delicti requirit, sed est prudens administratio Sacramenti; and as he addeth, is a certain virtual secret, and fatherly correction, for which the proof of the offence, or confession of the offender is not always to be expected, it being no public judicial action, but private and hidden, and which cannot otherwise be exercised: But for such an one as is not notorious, 
Suarez in ●. q. 80. art. 6. disp. 67. S. 3. p. 856, 857. S. 4. Quamdiu occultum est ejus peccatum non amisit suum jus in sacie ecclesiae, & ideo habet jus in foro externo. Silvius in 3. q. 80. art. 6. p. 336. S. 4. p. 858.  though known to the Priest, or some others, to be wicked and scandalous, if he publicly demand the Sacrament, and come and tender himself to receive it (which he calls a virtual demand,) Suarez in this case sings another note, that the Priest without grievous sin, cannot deny him the Eucharist; and in this assertion, saith he, almost all Divines agree, which he backs with many reasons: as first, To deny it him, were to diffame him. 2. Upon the denial, follows a certain and infallible detriment of Infamy; but upon giving it, there is no certain sacrilege of unworthy receiving; for it may be the offender may be suddenly changed and inwardly converted, and so dispose himself, that he may worthily communicate. 3. He ought to exhibit it, to avoid scandal. 4. Because a secret sinner (that is not notorious) hath a right publicly to demand the Eucharist, and cannot be deprived of this right, until he be sufficiently convinced of his crime.  
And he farther adds what I formerly recited out of Mr. Ball, That it appertains to the common good and convenient Government of the Church or Commonwealth, that common good things or benefits, which are publicly to be dispensed, and distributed according to the merit and dignity of particular persons (as the Sacrament is) should not be dispensed according to the private but public and notorious knowledge of the Administer, which he saith, is a moral Principle, which if it should not be observed, it would occasion many scandals, troubles and injuries, and Ministers might defame whom they list, and feign a sin and unworthiness, where there is none, and the faithful must often▪ sear and be afraid, lest they should be defamed by the Minister.  
And to those Reasons of Suarez, another (which he thinks of more efficacy) is superadded by Vasquez, Here (saith he) two Precepts concur, one of not unworthy administering the Eucharist, 
Ubi supra, c. 3. p. 409.  which consists in this, That it be not administered to one unworthy; the other, of not defaming our Neighbour, nor publishing his sin; the first is a virtue of Religion against Sacrilege, the other a virtue of justice against Detraction; and though the virtue of Religion be more worthy and perfect than justice, and consequently the sin opposed to Religion be greater than the sin opposite to justice; yet the commandment of not defaming more obligeth, than the administering the Eucharist to one unworthy, and a sinner, because as Thomas saith, 2.2. q. 32. art. 4. The obligation of Mercy is preferred before Religion, for we worship God with external Sacrifices, not for himself, but for ourselves and our brethren; for our benefit, not his, who receives no profit by them, and in this sense he expoundeth that of Osea 6. and Matth. 12. I will have mercy and not sacrifice. So as where they say, See the Schools say more than they would have them, 
— Exclamet Melicerta perisse  
Frontem de rebus.—   
For 1. The Schools allow no power to deny the Sacrament publicly to those that in the proper judgement of the Minister are unworthy, but this power they assume, withholding it from such as were never duly censured by any other Judicatory.  
2. The School warrants a public denial unto none but notorious sinners, but they keep back the Sacrament from all that do not upon trial approve themselves Saints, and though they pretend to hold, that none are rightfully to be excluded, but such as are some way scandalous, yet actually they withhold the Communion from those that they dare not say, much less have they been sentenced to be scandalous, and are therefore more inexcusably culpable, to be like Medea, To see and approve better things and do worse.  
3. The School prescribes the Sacrament to be exhibited to secret sinners, if they publicly crave it, that is, such whose sins though known to some few, and among those to the Minister, yet are not notorious; but they to prevent the virtual craving by their approach, and offering themselves, (like Julian who struck at Christianity rather than Christians, so) they have excommunicated the Sacrament itself out of their proper Congregations, that none might come to demand it, and those that have come to them to require it, have been denied the participation, though such as have not been patible of the definition of notorious sinners; and though they suppose that it proves nothing, that the Schoolmen and Casuists assert, that secret sinners are not to be kept off, yet it proves their course not parallel with the line drawn out by the School, who deny it to those, the far greatest part whereof can be but occult sinners, and not within the definition of notorious; and it is something sure, that hereby the School and Casuists must consequently conclude, that when a Minister doth (as he ought) distribute the Sacrament to him whom only by his private notice he knows unworthy, he doth no act simply unlawful, by partaking of the receivers sin, or prostituting the privileges of the godly, or giving false testimony, nor that he is to suspend him, until he hath rendered, upon trial, demonstrative signs of his conversion.  
They say, Suarez tells us, That a violent suspicion is enough to deny the Sacrament; but (as Pliny writes of the deceitfulness of the Panther) they show forth those parts which seem fair for them, and hid the head, which would seem stern and terrible; so Suarez indeed saith this of a public suspicion, not of any private, and of such a violent suspicion too, quae probabili rationi deponi non potest, for if it be only probable suspicion, 
Sect. 6. p. 863.  that only sufficeth ad generandum dubium, non ad judicandum simpliciter de peccato alierius, and in such a case saith he, Melior est conditio possidentis, 
Suspect's de aliquo crimine neganda est, si suspicio publica vehemens seu violenta, sive si laborat publica infamia; non item si est suspicio solùm probabilis vel praesumptuosa. Silvius in 3. q. 80. art. 4. p. 311. Dr. Twisse.  & quando aliquis non sufficienter probatur malus, praesumendus est bonus, and a violent suspicion is described to be such quae moraliter facit rem certam; such a suspicion Suarez thinks sufficient, because in rebus moralibus non est quaerenda metaphysica evidentia, sed sufficit moralis certitudo, and therefore this violent suspicion is (in Suarez his sense) equipollent to evidence of fact, or little short thereof, for otherwise that any less suspicion is enough to deny the Sacrament, is so far from being the common opinion of Divines, that they commonly opine and directly resolve the contrary, as I have elsewhere manifested, and it would otherwise be contradictory to Suarez his own judgement, otherwhere delivered, viz. That the Sacrament is not to be denied, but to him that is notorious by Law or fact; and his fellow Vasquez (whom a famous Schoolman hath weighed in his balance, and found to ponderate more than Suarez) doth tell us, that infamy (which is I think somewhat more than suspicion) Licèt sit sufficiens principium, inquirendi contra ipsum de delicto ad poenam, non statim uldetur sufficiens ut statim puniatur tanquam manifestus peccator, in conspectu ecclesiae, denegando ei Eucharistiam, cùm infamia illa non e● rei evidentia, sed ex aliquibus judiciis ortum habet, quae sufficere non debeat, ut ità graviter quis puniatur.  
And seeing the public repulsion from the Sacrament is called the lesser Excommunication, and that being defined to be an ecclesiastical censure, 
Cas. consc. tract. 13. c. 1. Sect. 9 p. 254.  and Eiliucius telling us that ad ferendam censuram requiritur jurisdict●o fori contentiosi, so that whereas Biel taught, That whosoever sinned mortally incurred the lesser Excommunication, because he that remains in any mortal sin deprives himself of the Sacrament. Vasquez refutes this opinion as false, upon this ground, 
De excom. dub. 1. Sect. 7, 8.  because the lesser Excommunication is an ecclesiastical censure: hence therefore it follows, that regularly according to the Doctrine of the School, neither should the Minister alone inflict it, neither ought it to be inflicted upon suspicion, but according to the judicial process upon proof or confession of some crime, or evidence of the fact.  
Their testimony out of Gregory may serve to assert what we confess, That for such manifest faults as seem to be inconsistent with grace, and to exclude it, a man may by authoritative sentence be put from the Communion, but tends not to prove what we deny, that he may arbitrarily be suspended, till he demonstrate himself to be in the state of grace.  
They have the conscience to appeal to the Readers judgement whether there be not more conformity between them and antiquity, than their adversaries can pretend unto, that make no separation: But we approve, and shall cooperate in a separation of others from us, by juridical censure, that are notoriously wicked, for this suits with the ancient Discipline, but not a separation (as theirs is) of ourselves from them, that are not manifestly godly, no nor yet from that Church, where that laudable Discipline, though the jure approved, is not defacto, through some obstruction, exercised, for this sorts with the old Donatism.  
The Chemists boast much of their extractions and separations of the pure parts from the impure, but Sennertus commends an answer of Queen Elizabeth to one glorying of such spirits, If, said she, we were purely spirit, we might be cured and nourished by such spirits; so I shall say, If we were only and altogether spiritual, we might have a Church universally holy, and a pure use of the Ordinances, but till we come to be so, which will be only when we shall be as those immortal spirits, the Angels, those violent separations are like to leave us scarce any body of a Church; but because the ancient Church made some kind of separation, and they also separate, therefore to infer, that theirs must needs be the like kind of separating, and their way conformable to the ancient, is such another argument, as the Chemics use, that because Ezra weighed out two vessels of fine Copper, precious as Gold, therefore they must needs forsooth be of metal transmuted or improved by Chemical artifice. 
Ezra 8.27.   
They know not who they be that are so careful to repel and exclude men from the Sacrament; indeed every man being his own grand flatterer, he is the first that sees his perfections, and the last that discerns his faults, and there are some that misprise their faults to be their perfections, as the Mexicans think, that to be beauty and gallantry which is the vilest deformity, to have their lips by the weight of jewels pendent in them drawn down over their chins to the imbearing of their teeth; but if to suspend whole Congregations, not because they are proved to be wicked, but merely because they are not approved to be Saints, (which is as if we should withhold a man's sood from him till he make proof of his good digestion) to suspend the Sacrament itself in their proper Churches, that they may better suspend their people, (which hath some affinity with Caligula's wish, That the whole City of Rome had but one neck, that he might cut it off at once) to take so much pains to justify and defend their suspending of so many as unfit, when (as he said to his Son encountering with his Enemy, Percute qua aratrum) the same labour might have made the most of them fit, and however they shall be fitted, yet to give them no admission or entrance, but only by stepping over their threshold, which they have set up by God's threshold: he that shall deny that this is to be careful to exclude and keep men from the Sacrament, and as Alcibiades persuaded Pericles, to be studious rather not to give, than to give an account, so that this is to be more solicitous not to give, than to give the Sacrament: he hath been bred up in Anaxagoras his School, where in defiance of sense, it was denied that the Snow was white; and if I should do it, I should doubt that even for this I should come too near the danger of incurring some of Chrysostome's stigmatical Epithets.  
chrysostom was ere while as full as they could wish, now he is fulsome, and their stomaces cannot digest an argument collected from his words: They very calmly and with silence let pass the greatest and most forcible part of the testimony, and only pick a quarrel to the application of one piece thereof. chrysostom had said, that he that stands by and not communicates, is wicked, shameless and impudent. And the Paper thence (modestly as it could) offered it to be considered, by arguing à pari, if not à fortiori, where or upon whom that censure would fall, or how it would be-reversed, if those that stand by and would, yet shall not be suffered to participate; hereupon Ignescunt irae, & duris dolor ossibus haeret, They take this shaft into their sides, as if aimed at them, and complain of the wound, and indeed cùm vitia incessimus, reum ira manifestat, but I shall say with St. Hierom, Neminem specialiter meus sermo pulsavit, 
Tom. 1. ep. 2. ad Nepol. c. 26. — qui mihi irasci voluerit, priùs ipse de se, quòd talis sit confitebitur. As our Saviour told the Jews, That not he, but Moses accused them; so it was not I, but chrysostom that laid the censure, and leaves it not on them, but ex Hypothesi, upon supposition, they do that which he censureth; it was he that delivered the Law as the major, if their conscience become the witness against them in the case, and make up the minor, for the conclusion, let any man be judge. I could not borrow a nail from that Master of the Assemblies, (as the words of the wise are called) and not drive it to the head, nor bring forth and only show the weapon, and not strike with it, nor make it like Thebes, when Epaminondas was slain, a spear that had no head or point. If they shall prompt me how I might apply the words to make them argumentative, in any more modest or candid manner, I shall be very docible, to write after their copy; and excuse and expunge my former characters, or, Ut Lugdunensem dicturus Rhetor ad aram, My tongue shall lick out and make amends for the blots of my Pen.  
But noise and outcries (whatsoever some Nations imagine) will not help an Eclipse. As in Tophet they set up a loud sound, and raised clamours to drown the cry of the dying child; so perchance they keep this rattling about thatwhich seems to pinch the credit of their persons, only to drown the sound of that blow which-mortally wounds their cause; for what was transcribed out of chrysostom, That he which was unworthy of the Eucharist, was also unworthy of the prayers; this they take no notice of, like weak souls that wink when they are put in fear, and think the danger lessened which they see not; And this, though his words seem yet to be the sense of the whole Church, which did conclude all her public and solemn prayers with the receiving of the Sacrament, so as Albaspinus tells us, 
De vet. eccles. rit. l. 1. obs. 16. p. 124. Mede Christian Sacrif. Sect. 1. p. 475.  Vix repories quenquam eo (i. solenniter) usum esse nisi ad Eucharistiam significandam. As we vocally conclude all our prayers, through Jesus Christ our Lord, so (saith Mr. Mede) the ancient Church in the solemn and public service, when she presented herself before God as one body, did visibly, by representing him in the Symbols of his Body and Blood, he being thereby commemorated and received by them (and us) to the same end for which he suffered, that through him we receiving forgiveness of sins, God might accept our persons and prayers. The Stations which were but dimidiata jesunia, Fasts extended to the ninth hour, and not prolonged usque ad authoritatem demorantis stellae, in Tertullian's Idiom, and which he tells us had their name from the example of Soldiers, whose standing to watch before the Palace, being called Stations, 
I. 1. obs. 14. p. 101.  gave the like appellation to the Christians coming together twice a week, and continuing together in prayer for defence of the Church, and to impetrate God's favour, those Stations being (as Albaspinus describes them) Nihil aliud quam coitio ac veluti conjuratio totius ecclesiae contra Deum, and whereby as Tertullian speaks, quasi manu facta eo Deum perpellebant, adi. gebántque ad id quod obnixè peterent, concedendum; But those Stations were always concluded with the Eucharist, as the close and upshot thereof. In the fifty days betwixt Easter and Whitsunday, 
L. 1. obse. 15. p. 106, & 108  a time of more solemn prayers, and which Albaspinus affirms to equal the Lords day in Worship and Religion, every particular Christian (saith he) most sweetly was compelled and enforced to receive the Eucharist. Besides, they had no other place where they offered the public prayers, but that whereon the memory of Christ's Body and Blood was celebrated, and even as in the Old Testament, where they called on the Name of the Lord, there they still built an Altar, and their Sacrifices were Rites whereby to invocate God, as may be collected from 1 Sam. 13.12. So in the swaddling of the Christian Church, Breaking of Bread, or as the Syriack reads, the breaking of the Eucharist, and prayers, are conjoined, and both referred to their Christian fellowship, as the Exegesis thereof, showing wherein the Communion of the Church consisted; so as therefore whosoever was of the body of the Church did both partake of the Prayers and of the Altar, and who was divided from the one, had no benefit of the other, as Mr. Mede produceth Ignatius to witness; 
Pag. 494.  and it was morally impossible, that those which were received as competent for a conjunction in the former, could be rejected as incapable of Communion in the later, seeing this was a concluding part, and as it were the peroration of that other.  
We would have as much care impended, and forwardness manifested, in making men worthy partakers, as in having them to partake, but we do not conceive there lies upon us any obligation to give, or on others to take, by trial, an account of our worthiness: nor that their title to the signs and elements, the Sacramentum rei & Panis Domini is rooted in or resulting from their worthiness, but their Church-membership. We wish every Heir were a prudent and temperate manager of his Inheritance, but he must not be suspended from the enjoyment thereof, till he demonstrate his temper and thriftiness, his right accrues as Heir, not as a good Husband or a sober man, and yet while he is in infancy or an Idiot, he is not admitted to manage it, and by Outlawry he forfeits his personal, and cannot sue for his real Estate, and by Attainder forfeits the whole.  
They tell us of the comforts they have found in their endeavours to preserve the dignity of God's Ordinance. They are very subtle or cautious to dispute against us so often with those arguments whereof we can take no perfect cognizance, and for truth whereof we must take their word, their inward experiences. But to answer, the dignity of good things is their communicableness, and it is no indignity to the Sun, that the Negroes partake his light, though it scorch them; but it seems that the Apologists are like the Eastern people, that think it conduceth to the Majesty of their Kings to be recluded and shut up from public intercourse, whereas it were more for their honour to be employed in the administration of the Office, whereunto they were designed. But if their endeavours have been, formally as an Ordinance, to preserve the dignity thereof, they should have done the same towards all Ordinances, by the Canon of per se & de omni, but their care hath not been like in such way to preserve the dignity of the Word and Prayer, which we think, and shall endeavour presently to show, to be Ordinances of like dignity, and to be in danger of as much indignity, as the Sacrament by a free and promiscuous admission; so that we doubt, that it will start much suspicion that there is an influence of Self and interest into their endeavours, and their love to the dignity of this Ordinance is Amor concupiscentiae, non amicitiae, as that which will better serve their turn, and fit their ends.  
To condemn their people for not taking what they will not give them, is parallel to the hard measure of some of our Kings, that compelled some to fine for not taking the Order of Knighthood at the Coronation, when as they came to tender themselves at the day, and could not obtain it.  
It seems to them below reason, to see no difference between other Ordinances, and the Lords Supper, as to matter of examination. It may perchance be below their reason, which is at such an elevation, but seeing Nos, populus terrae, quibus non licet esse tam disertis, are not at such an ascendent, it had not been below their charity better to inform us of this difference.  
To hear without faith makes the Word become the savour of death, 
In 1 Cor. 14.22. Ad Pop. Antioch. Hom. 73. tom. 5. p. 141. Confut. of Rhem. Test. p. 528.  and also to seal men's condemnation, as Diodate in terms delivers it, as to eat and drink unworthily makes the Sacrament turn to damnation. Si nihil ex eo quod huc convenimus & admonemur,— lucrari deberemus, haec non modo nihil nobis prodessent, verum & majoris occasio damnationis fierent nobis, saith chrysostom; (do you think this a matter of less heinous offence to neglect his Word, than his Body, saith Fulk?) so there is no disparity in the danger of the one or other. As previously to eating, there is a command for a man to examine himself, so dispositively to hearing there is a precept, to take heed how we hear, and several other qualifications are thereunto required, 1 Peter 2.1, & 2. James 1.21. so as there is no inequality in the obligation to bring suitable dispositions. The formal part in faithless hearing, can no more be separated from the material, than in unworthy receiving, so as there is no disproportion in the hazard of sinning, and with as little difference are the Principles and Reasons, supposed to forbid the admitting of unworthy persons to the Sacrament, extensive and applicable to the non-admission to the Word, 
In 3. q. 80. art. 6. p. 365.  Universaliter in omni materia est contra jus naturae admittere indignos ad quaecunque beneficia, as Nugnus argueth, and either the Word is no Pearl, nor holy thing, or else though Pearls and holy, the Sacraments may as well as the Word, (ex Hypothesi) be cast before Swine, and given to Dogs. That prohibition primarily and directly respects, and is intended (as is elsewhere showed) to the not preaching of the Word to those that may fall under that metaphorical notion, and is applicable to the Sacrament (which was not then instituted) only extensione quadam Scripturae, non proprio & literali sensu. To say, that more apply this Text to the Sacrament, than to the Word, as it is impertinent to tell us how it is usually applied, when we require how it is to be rightly understood, so it is improper for them, 
Ad similitudnem non rationem vivunt. Seneca.  to make any such aid-prayer, who would by a kind of Petalism exile, that Topick of Authority, and make it an Utopick, save perchance when it may do them service, and then as Ockham to the Emperor, they will defend with the Pen, what shall protect them, as with a Sword, and if the Argument may be impressed against an adversary, then only Hostem qui feriet, fuerit mihi Carthaginensis. But however, if (as they confess) the Text may be extended to Hearers of the Word, that comes full enough to our purpose, for if (as they dispute) because the Pearl and holy things of the Sacrament are not to be cast or given to Swine or Dogs, that is, persons unworthy, therefore it is of necessity to make trial who are worthy, may not we with as good consequence, and as much force of reason argue, that because the Pearl and holy things of the Word are not to be dispensed unto such also, that therefore they ought to examine who are such or not, antecedently to such dispensation? But farther also, if (as we argue and the Context will evince) the prohibition be first and chief intended of preaching the Word, then as the direct light is brighter than the reflected, the first draught of any fancy in picture is more perfect than the second; so the not casting or giving those Pearls and holy things being principally meant of the Word, and applicable to the Sacraments only in an accommodate sense, it seems to follow that those which are not such Dogs and Swine, but that to them the Word may be preached, they are neither such, but that to them also the Sacraments are administrable.  
If they knew any did come to hear with a design to mock, or purpose to blaspheme the truth, they would sense an obligation to exclude him from the Auditory, and to frustrate this wickedness. Why is there not as great an incumbency for examining of Hearers that they might be known, as to prevent unworthy receiving, there is for probation of Receivers? Nay, I presume they would advance farther and come up to Bellarmine, 
De eccls. mil. l. 3. c. 10.  that saith, Si ecclesia possit dignoscere impios, incredulos & hypocritas, nunquam admitteret, aut casu admissos excluderet. And doth it not hang upon the same hinge of reason, that because no wicked faithless person ought of right to be admitted into Church-fellowship, therefore they ought to make trial of all before their admission to be members (which is the state of that disease of Independency, and Meridian of that New Light) aswell as because no unworthy person ought the jure to participate the Sacrament, 
Cit à Gratiano 1. q. 1. c. Interrogo. & ab Hospiniano Hist. Sacram. l. 2. p. 97. & centur. Magdeburg. centur. 5. c. 4. p. 215. Casaubon exercit. 16. sect. 36. p. 378. & 363.  therefore they ought antecedently to make probation of every one's worthiness before he be a partaker? St. Augustine affirmeth, the Word of God not to be less than the Body of Christ; and Casaubon saith, that preaching of the Scriptures, which is called a spiritual Table, is another kind of spiritual eating of Christ, as the Fathers teach us.  
As indeed Origen saith expressly, 
Of the Sacrament, p. 10. Hoc unum eatenus inter ea discrimen est quod quae verbum in mentem per aures insinuat, ea sucramenta per oculos in eandem ingerunt, Theses Salmuri, part. 3. sect. 13. p. 34.  Bibere autem sanguinem Christi non solùm sacramentorum ritu, sed & cùm sermones ejus recipimus in quibus vita consistit. And the Word and Sacraments tend to the same end, but by somewhat different ways, the same promises are conveyed by both, but in one demissa per aures, in the other oculis subjecta fidelibus.  
Cranmer tells us, as the Word preached puts Christ into our ears, so likewise those Elements of Water, Bread and Wine, joined to God's Word, do after a sacramental manner, put Christ into our eyes, mouths, hands, and all our senses, so as neither for dignity are they unequal, nor different in the effects and ends. And this seems to me to be acknowledged by the Apologists themselves, when they tell us, Sect. 23. That the want of the Sacrament is supplied by the Word, whereby God gives Souls to eat and drink the Flesh and Blood of Christ Jesus by faith. As the Eucharist is only dispensable to such as are capable to show forth the death of the Lord, and to examine themselves; so Ezra brought the Law before the congregation both of men and women, and all that could hear with understanding, Nehem. 8.2. As infants are debarred of communicating till maturity, so not only among the Hebrews (as St. 
Hieron. Proem. in Ezek. tom. 4. p. 727. Casaubon ubi supra, p. 399. ad 404.  Hierom tells us) none under thirty years of age was permitted to read the beginning of Genesis, the Canticles, nor the Exordium or end of Ezekiel; and Casaubon shows us, That as in the ancient Church, only the faithful were admitted to some certain Prayers, so the Fathers distinguished the Doctrine into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which might be published unto all, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those secrets which were not rashly to be evulged, which neither in familiar Colloquies, or Catechisms, or Sermons, they temerariously mentioned before Pagans, Catechumen, or any other not initiate; and in this thing (saith he) agree all the Greek and Latin Fathers ad unum omnes; and some of them do bottom this use upon that very place of Matth. 7.6. And from hence resulted that usual form (especially used in mentioning the one or other Sacrament, Norunt initiati quod dicitur, which is to be found at least fifty times in chrysostom, and not much fewer in Augustine. And as Casaubon tells us out of Dionysius, that none not initiated were admitted to see the Administration of Baptism, so it is evident out of the Monuments of Antiquity, 
Albasp. l. 2. obs. 22. p. 315. & obs. 23. p. 327. L. 2. obs. 1. p. 190.  that to whom they divulged the mystery of the Eucharist, to them they exhibited the use thereof, and to whom they thought not fit to administer it, to them they deemed it not expedient to publish it. The Church (saith Albaspinus) took order during their instructing the Catechumen, Ut iis interea nihil de sacramentorum arcanis aperiret. And in another place he tells us, Catechumenos saluberrimis Christianae religionis praeceptis, omissâ omni mysteriorum & sacramentorum mentione, imbuerent; and therefore they went out not only before the Administration, but also before the explication of the Mysteries. When it was objected to Athanasius by his Enemies, that he had irreverently broken the Mystical Cup, he in his Apology heavily accuseth them, that they had not blushed to discourse of the Mystery of the Lords Supper before Catechumen and Ethnics; and when Celsus scornfully hereupon called Christian Religion, A clandestine Doctrine; Origen answers, That the most of their Heads of Doctrine were publicly delivered, and if some were not generally communicated to all, the Christians were therefore no more to be reprehended, than the Heathen Philosophers, who divided their Learning into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which were brought forth to all, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which were confined within their own School. The learned Grotius also shows out of Clemens Alexandrinus, that Chaldaei, Hebraei, Aegyptii, 
Annot. in Matth. 7.6,  vetustissimi sapientiae professores, praecepta sua tradebant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and indeed as the Apologists have told us of the — Proeul 6, procul ite profani. whereby the Heathen excluded flagitious persons from their Sacrifices, 
Rosinus antiq. Rom. l. 2. p. 195.  so we could return, that they only commmunicated their mysterious Doctrines also to such as were initiate, whence Mysterium dicitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quod est es claudere.  
So as then all being not held capable of hearing the Word preached, (aswell as some were not of the Sacrament) it were consonant to their Principles, to have examined who were or not, and consequently there might seem to be a parity of reason for a probation previous to admission unto the one Ordinance, aswell as the other.  
The Sacrament is a Seal of Faith, therefore say they, There must trial be made of their faith, 
1 Cor. 14.22.  that are to receive it, and hath it not equal force in the consequence, to argue, prophesying (which by the concordance of Interpreters is interpreting of Scripture) is a sign unto, or serveth for believers, therefore probation ought to be made, whether they believe, that are to partake of Prophesying or the Word preached. As the Lopers said, If we enter into the City we shall die there, 
2 Kings 7.4.  and if we sit still here, we die also; so he that hears and believeth not, shall be damned, and he that eats and drinks without faith, can but eat and drink his damnation, there is no safer sinning in the one or other. And Aristippus would have found no odds in dying by the bite of a Lion or a Weazel, nor Heliogabalus been sensible of any difference in the kind of his Halters and Poniards, that should have killed him.  
If the hope of learning and possibility of attaining faith, may support and warrant a promiscuous admission to hearing the Word, though notwithstanding many that hear, have no right to the promises held forth in the Word, nor any interest in the salvation offered in Jesus Christ, but all those in effect signify nothing to them, yet nevertheless all must hear, and those are generally and indifferently to be propounded to all; if because the matter of the duty, viz. Hearing, is commanded by God, it ought to be performed by all, though many are not qualified to do it in due form, or to a right end, since our powers or our prosiciencies are not the measure of our duty, but God's precept, and our obligation is not rooted in, nor results from what we can do, but what God will have done, and the good commanded must be done, though evil (not causally but consequently, not of itself, but accidentally) ensue in the doing: Why either all these considerations should not (in some measure and degree at least) be extensive and applicable to an admission of all Church-members to the Sacrament, or why (considering this) their solicitude and sedulity should not be extended and applied to the trying and preparing men in order to worthy hearing, aswell as to communicating, may seem not so much below reason (as they say) to ask, as perhaps above it, to answer  
But now when we can see no difference in the Grounds and Reasons, and yet do behold such disparity in their affections and factions concerning the one or other Ordinance, which did they simply and purely rise and flow from zeal to purity of Ordinances, or salvation of souls, would equally respect all Ordinances, and salvation of souls, in all like concernments.  
We cannot be so blind or so connivent, as not to discern that which may facilitate us to suspect, that the Sacrament is but the accessary, some other thing is the principal which is reposited among arcana Imperii & ragion di stato, and the wheels of their Discipline run Bias, and themselves like false Proxinetes under colour of wooing for their friend, court for themselves, and only pretend to fit men for the Sacrament, but intent better to fit them for their proper ends, Canponantes sacramentum: so that though Caesar apertly did invade the Sovereignty, and Pompey pretends the name and interest of the Commonwealth, yet the difference is no more than between a Storm and a Mine.  
That there is not the same reason for a precedaneous examination in these two Ordinances, they assay to prove, Because Heathens are capable of the Word, Go preach the Word to every creature; The other is proper to Saints, to strengthen and comfort the begotten, — Has fundit dives facundia gemmas. But they forget that we are not disputing ad rem, what is or aught to be done, but arguing ad hominem, what should be done consequently to their Principles, viz. that Ordinances are not to be dispensed to persons unworthy, who cannot but sin in participating unworthily, and that they are partakers of that sin, which admit them, from which and the like Aphorisms there seems to result a necessity of examining Heathens precedaneously to their admission to the Word preached, whether they are humble, docil, and facile, to captivate their understanding to the obedience of faith, or not.  
2. There is not the same reason for examining of Heathens, as of those that be members of the Church; What hath any to do to examine (more than to judge) those that are without? The Ethics tell us, that some are not idoneous Auditors of moral Philosophy, viz. young men, not defined by paucity of years, but weakness of understanding, and inconstancy and levity of manners: now though perchance a Reader or Master may sense it as the dictate of prudence, to make trial of the ingeny and temper of such as by agreement are his professed Scholars, yet it follows not, that if a stranger shall accidentally go into, or transiently pass through his School, or being persuaded by some Declamations made abroad by the Master or Scholars of the excellency and praise of the Art, shall purposely come with some propensness to become a Scholar, if he shall like the Doctrine which is taught; that he must suspend his Lectures, and impose silence on himself, until he have tried the capacity and docibleness of his adventitious Auditor.  
3. Though Pagans may be permitted to be Hearers, (and yet in the ancient Church they were not admitted to hear all the parts of Scripture indefinitely, but only some special portions thereof) yet they hear it not as their Word, or that wherein they can yet claim any actual right or interest. 
In 1 Cor. 14.22.  Prophesying is a sign for them that believe, a sign of favour and benediction, whereby God teacheth and blesseth his people, (as Paraeus, Aquinas, A Lapide, etc.) primarily and principally intended to the faithful.  
Plato, who is therefore called Moses Atticus, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  seems to have been very conversant in the writings of Moses, whereunto some think he refers in that frequent phrase, As the old saying goes: the fifth Commandment is explicitly found in Homer, and divers of Solomon's Proverbs in the moral Philosophers, yet nevertheless it was the proper privilege of the Jews, that to them were committed the Oracles of God.  
A Writing or Deed belongsonly to him to whom, or to whose use, it is sealed and delivered, though an unteressed stranger may perchance hear it read. In the Charter of a City none hath actual interest, until he be incorporate and made free; yet a foreigner may hear the purport thereof, and perchance may consultly be made acquainted therewith, to facilitate and inflect him to denizen himself, through the alluring hope of participating the benefits and privileges thereby granted; yet all that while the Magistrates hear no obligation to make inspection into, or take account of his condition, that is not yet under their government.  
4. We are now disputing only of Christians, and such as are of years of discretion; 
Defence of the Admon. S. 1. p. 118.  and of such Mr. Cartwright expressly says, If they be not meet to receive the Holy Sacrament of the Supper, they are not meet to hear the Word of God, they are not meet to be partakers of the prayers of the Church; and with what lawfulness they may offer themselves to the Prayers, and to the hearing of the Word, they may offer themselves to the Lords Supper; so he correspondently to what hath been elsewhere showed to be the judgement of chrysostom; and upon such account, there is as much need of examination, in order to fit them for partaking the other Ordinances, aswell as this. That of Mark 16.15. Preach the Gospel to every Creature, is parallel to that of Matth. 28.19. Go teach all Nations; and to teach, is (according to the Original) to disciple; and than it might seem consonant, that they should preach to such as were disciplinable, and in a capacity to be made Disciples; and then next they may take notice, that it follows (baptising them) whence it will be consequent, that as they ought only to admit to baptism, such as receive the Word with Faith; so to receive, as their Hearers, such alone as entertain the Word first offered and propounded to them, without any malicious blaspheming, or despiteful persecuting thereof (for those only fall under the denomination of Swine and Dogs, to whom Pearls are prohibited to be cast, and holy things to be given) and then concordantly to their principles, even the Heathen should be examined, whether they were such or not, previously to, admitting them to be constant and professed Hearers.  
But to seposite the Argument ad hominem, and to reflect upon that which may perchance be hence collected and alleged ad rem, as, that if confession of faith be requisite antecedently to baptism, then à pari, examination or the like confession, is as necessary to the perception of the other Sacrament: I shall hereunto reply, That the consequence doth not hold, because the latter hath neither like example, nor equal reason with the former; we find precedents for the one, and until they, like the old Mercuries, will with their finger point us the way, where we may find the like for the other, we shall be like the Mercuries too, stand still, and let them be like the Passenger to go on their course. It carries much of reason, that he that renounceth his former principles, should declare and let us know, what belief he is now become of; and being by baptism to be initiated into the Church, should tell us what Faith he desires to be baptised in; there is not the like reason for those who being members of the visible Church, do formally, as such, make continual profession of faith; the former by a great sum (as it were) obtain their freedom, the latter are freeborn, but as the Children of Christian Parents, being born, as it were Denizens of the City of God, the Church, do forthwith receive baptism without adjournment thereof, till they are susceptible of making profession of faith, so by similitude of reason, should those that are baptised, and intelligent Church-members, be admitted to the other Sacrament, without any farther explicit professing.  
That examination should seem requisite precedaneously to bearing the word (they say) hath no conformity with Antiquity; for Catechumen and Penitents were admitted to the Word, not to the Eucharist. But doth it therefore follow, that either they were not, or ought not to be examined, whether they were apt and capable before they had such admission? This only shows, that some admitted to the Word, were not permitted the Sacrament; not that those Hearers were put under no trial, nor needed to be so. The Catechumen were only Embrio's, and Christians in fieri, & but an higher story, or the first winnowing of Heathens, & to them is applicable what we have already discoursed of: the Penitents in their steps to restitution, who were admitted to hear in the Porch some portions of the Word, not the whole, but before any excommunicate person could be indulged the favour of penance, he rendered some hopeful signs of repentance, which could not be collected but upon some trial; which argueth for us, that there was some probation of them, before they were admitted to be complete Hearers; but when they first were cast out, they were as well excluded from the Word, as from the Sacrament, correspondently to the method of discipline among the Jews, where he that was under Cherem, did neither teach, nor was taught, which both checks with the practice of the Apologists, and confutes their principles.  
To tell us out of Ames, that the Word goeth before, the Sacraments follow, doth no more enforce this consequent, that therefore there needs no examination precedent to the Word, than it follows, that because Baptism goes before the Eucharist, therefore there is no necessity of any examination, or profession of faith to be made antecedently to baptising adult persons; or because seedtime goes before harvest, therefore no care need to be taken, whether the ground be cultivated and carefully manured, where we cast our seed. But though, as applied by them, it savour more of Bellarmine, arguing that the Sacraments excite not Faith, as the Word doth, because Verbum Dei praecedit fidem, sacramenta autem sequuntur; 
Tom. 2. l. 2. c. 8. p. 204. — unde verbum praedicatur infidelibus & haereticis quibuscunque, ut incipiant credere, at sacramenta requirunt fidem saltem in adultis, nec possunt rectè conferri, nisi iis qui priùs credunt: Yet we shall perfectly close with what they allege out of Peter Martyr in this, and grant that the Word may be preached to those that have not yet heard or understood it; and that from such (viz.) Heathens, the communion of the Supper ought to be pure, if so they would not foully clash with him in the rest, but admit thereunto such, who openly profess themselves Christians (as I am sure all those do whom they exclude) to whom he saith it is given for a public thanksgiving. And it seems to me, to carry no great disproportion of reason, if the Word may be preached to such as have not heard or understood, in hope they may understand and believe, and in order thereunto: that then also the Sacrament may be exhibited to them that profess the Faith of Christ, without disquisition, whether they do sincerely make that profession or not, because it is not only probable to Charity they may have sound Faith, but possible their Historical or Dogmatical Faith (if they have no other) may by that Ordinance be improved, and quickened into a special lively working Faith.  
But here they cast their Shete anchor, 
— Cùm fessas non vincula naves  
Ulla tenent.—  and bring forth their Palladium, that must preserve the City, and which they also think to be like the shield of Pallas, with the Gorgon's head, that will blind and astonish all beholders into silence.  
Who knows not that distinction between a converting and confirming Ordinance? We know the effects and influences of one and the same Ordinance may be so distinguished; but acknowledge not there is any such essential difference or distinction between the several Ordinances of the Word and Sacraments, we shall only grant,  
1. That the Sacraments are no converting Ordinances, in relation to men out of the Church, and to turn men from Ehtnicism to Christianity, although they be such to men within the Church, 
Prae festi. Morat. p. 392.  and to convert them from an Historical or Dogmatical, to a lively-active-saving faith, when Mr. Tombs infers, then breaking of bread is a converting Ordinance, Mr. Baxter answers, If you mean that it may convert, who ever denied it? Yea, or it may be useful to convert unsound Christians to sincerity?  
2. That perhaps appropriately, rather than properly, by a denomination taken from the more frequent and more ordinary effect thereof, the Sacraments may be called confirming Ordinances, and so contradistinguished to the Word.  
3. Though as seals obsignating, and assuring conditionally, they are not without some efficacy toward conversion (as shall be showed) yet seeing in that way they convert only by confirming, converting to a true special faith, by confirming and quickening a common general faith; therefore as seals they may be said to be primarily confirming Ordinances; and though also as seals actually and absolutely confirming relative grace, and exhibiting the benefits and privileges of the Covenant, they suppose faith either in fieri, or facto esse, Faith being the Condition of the Covenant, whereupon those benefits and privileges are bestowed; 
Art. 45.  or though as conjoined to the Word for more ample confirmation thereof (as the Confession of the French Churches hath it) they in that respect are also called confirming Ordinances, (Quomodo enim duo vincula dicuntur uno fortiora, & duo testes fortiores solitario, sic proculdubio longè plùs valeat ad confirmationem fidei, 
Tom. 4. l. 2. c. 9 S. 32.  promissionis obligatio, & Sacramentorum pignoratio, quàm alterutra seorsim, nimirum quia & intellectus per se movetur in verbis, & per sensus, in sacramentis, as Chamier discourseth;) yet as they are signs showing forth, and representing the death of Christ, and salvation thereby, unto believers; so they are means, and moral instruments, to beget that real grace which converts the heart, (in like manner as the Word doth) those two, the Word and Sacrament, not having different effects and operations, in relation to Faith; but only a different manner of efficiency, and the one assisting and confirming the other toward the same effect. But in their sense, though this distinction, this their Palladium, (as the old Heathens fabled of theirs) may be pretended to have fallen from Heaven; yet, as other Images, it was the work of men's hands, and of a late framing; and whosoever shall hotly strive to preserve it, shall like Metellus, rescuing the Palladium at Rome, hazard, in such flames, the loss of his eyes.  
But if we should, by hypothesis, allow the distinction in their sense, yet it brings nothing pertinent in answer to our Argument; for who hath so little of natural Logic (if he have no artificial) to judge, that because the Sacrament is only a confirming, and the Word a converting Ordinance, therefore it can possibly be consequent, that pre-examination is requisite in order to right partaking of the former, not the latter? Who would not rather, without any Prompter, suppose, that such examination were rather to be required for disposing men to be partakers of the Word, whose effects are more general, gracious, and profitable, (as I have elsewhere manifested) and where the hazard and danger both of damnum emergens, & lucrum cessans, is more to such unpreparedness and indisposition? and either due preparation is necessary to no Ordinances, save such as confirm Faith (and then men may come to the Word unprepared;) or else men may come to some Ordinances duly prepared without pre-examination. Like Iphilus treading on the tops of Corn, without any pressing them, they tenderly insist upon this point, and do rather knock at this door, than enter; but let us survey their discourse, 
Fatale aggressi sacrato avellere templo  
Palladium.—   
Some have contested against this difference, but with small success: It may probably be so, in respect of persuading such, as according to what Stapleton adviseth, Look who speaks, not what is spoken; or such who are like Peleus, Cedere nescius; or like the Canes of China, which are but hollow Reeds, yet are as hard and impenetrable, as Iron; and like the Luciferians, easier to be overcome, than persuaded, being perswasion-proof to all that checks with their Interests; and therefore add the many grains of their affection, to supply the weight of reason, and to turn the balance their way: Quod valdè volumus, hoc facilè credimus: We know the Spartans' outfaced their great Defeat at Mantinaea, set up their Trophies, and arrogated the Victory; besides, the good Cause may not always have the best advocate. Tully against Oppiaricus prevailed in a bad Cause, and Aeschines against Ctesiphon miscarried in a good; and some Advocates are like Pericles in the Theatre, who being vanquished by Thucydides, will by their bold eloquence persuade that they are Victors.  
But it shall as much entrench upon discretion, as modesty, for me to enter upon odious comparisons, between the persons they mention, or their Writings; Vivorum, ut magna admiratio; ità censura difficilis: one of those whom they so magnify (and I shall not strive to open wider the Pupil of their Eye, to make either of them seem less) is (with one or two more of his Nation) as the Tower of David, builded for an Armoury; where hang all the Shields of mighty men; they are, I confess, Stars of great Magnitude, and perchance my Astrolabe takes their Altitude at no lower Elevation, than doth that of the Apologists; and though I cannot move Concentric with them in this Circle, nor make them my Cynosure, or such Stars whereby I guide my course; yet the Apologists are more Anomalous to other of their motions, and less follow their light. For Mr. Prinne, although perchance, as he said of the Macedonians, Quis non in hoc potest esse eloquens? Yet I shall not dishonour him by my poor defence, which, like Incense, will more cloud, than perfume his praise, Frigida ●aus species est vituperationis; although I shall only say, that he being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & magnus in omnibus, it could not be expected that he should be non minor in singulis; and being no less eminent for the multitude of his Writings, than for the magnitude of his Learning (and so much curious workmanship may not be looked for in a great Colosse, as in a small Statue) and that notwithstanding his Adversary encountered him in that subject, which he had chosen as his Sparta to adorn, and to make it his Masterpiece, as Apelles did the Table of Venus, wherein to display all his Artifice; and Pontice, rem solam qui facit, ille facit. Yet notwithstanding all these advantages, I may truly say, Nec retulit praedas, nec palmam victor ab host; but only to argue he had the better, because he had the last word without reply, is an Argument taken from the Cart, where anciently Scolds used to play their prizes; and they might as well conclude that the Rock hath the worst, because when the surging billows break upon him, 
●. 2. c. 1. De civitate Dei.  and fall into froth, he moves not forward to beat them lower, Quis disceptandi finis erit & loquendi modus, si respondendum esse respondentibus semper existimemus? saith Augustine, there would then indeed be no end in writing many books. But 
Quid Cannae Mithridaticumq, bellum,  
Et Syllas Mariosque, Mutiosque,  
Magnâ voce sonas, manuque totâ,  
Jam dic, Posthume, de tribus capellis;  We need not trouble ourselves to inquire, how other have fought, or who hath been Victor in this Arena, but come to discharge our proper parts. But yet we need not fight, for the Cause is given up, and the Weapons laid down, and the finger held up as in dedition at the first encounter: for they frankly and ingenuously confess, That at the receiving of the Sacrament, conversion may be wrought, or there may be the first sensible feeling of grace wrought; but though they quit the field, yet they will not come in and yield, but retreat to this Fortress, That this effect is not produced by, or flowing from the Sacrament, but from the word annexed to, and concomitant with it; and that the Sacrament is yet no converting Ordinance, in an ordinary way; nor was sanctified, nor may be used to that end. But Quisquis hominum sic respondeat; nisi qui veritati adversatur, contra quam non habet quod respondeat? as Augustine to Petilian; for what is this, but to say nothing, 
Cont. lit. Pet. l. 3. c. 36.  rather than seem to be convict by holding their peace; and to be like the pulse of the flowing Sea, which seems ever and anon a little to retract those waves which yet it sends up in a still rising flood toward the Shore? For to recapitulate a little, when we argue that if Infidels and faithless persons are to be permitted to be Hearers of the Word, because thereby Faith may be begotten in them, that then also all Church-members may be admitted to partake of the Sacrament, because by it, their historical and dogmatical Faith may be elevated, and improved to a sound and saving faith: hereunto it is usually answered, that it follows not, by like consequence of reason, because the Sacrament is no converting Ordinance, but only confirms that Faith wherewith men come thither. But now I beseech you perpend, whether it be not all one to our purpose, and the scope of the argument, if conversion be wrought at the Sacrament, which they grant, though attributing somewhat to their acuteness, we concede, it be not effected by it, as long as Faith is wrought there, though not thereby, there is the same reason for coming thither.  
But than secondly, Is not the Word always an essential constitutive part of the Sacrament, or can it be a Sacrament, but by accession of the Word (as well instructive, as consecratory) to the Element? 
Institut. l. 4. c. 14. S. 4. p. 472.  that word quod praedicatum intelligere nos faciat, quid visibile signum sibi velit— quo tendit ac nos dirigit (saith Calvin) who illustrates this truth, by comparing the Sacrament without the Word, to a seal set to a Charter without writing; and this indeed properly (which Allegory they otherwise misapply) were setting a Seal to a Blank; and therefore he saith farther, 
Comment. in 5. Ephes.  Sola mysterii explicatio facit ut mortuum elementum incipiat esse sacramentum, correspondently to Augustine, Detrahe verbum, & quid est aqua nisi aqua? accedat verbum ad elementum & fit sacramentum: and then also the words of Consecration, as likewise the visible word, the actions, instruct also: verbum sacramenti est pars ejus instructionis, saith Chamier, 
Tom. 4. l. 1. c. 15. S. 9 p. 16. Bell. Eneru. Tom. 3. c. 2. p. 16.  and as he tells us, that though omne concionatorium, non est consecratorium, at omne consecratorium, est concionatorium; so Ames well directeth, instruere circumstantes, & consecrare elementa, non debent inter se opponi, quid per instructionem circumstantium de elementi destinatione ad usum sacrum, elementum ipsum ex parte consecratur. Why then do they separate those which God hath joined, and sophistically argue à malè divisis, ad bene conjuncta, and interpretatively, and in the last result only seem to say, that the Sacrament, when it is no Sacrament, doth not convert?  
Thirdly, as Luther, Calvin, and Chemnicius, and other Orthodox Divines affirm, that those sins lapsed into after Baptism, are remitted by Faith and Repentance, renewed by the memory of Baptism; so also the word formerly heard, but not then applied and laid to heart, being now reminded by occasion of the Sacrament, which else had not been recognized, may entitle the Sacrament to be the present and immediate cause of conversion; and as the word afterward believed, makes the Sacrament effectual to an Infant; so the Encharist makes that word afterward more efficacious toward Conversion, which when it was first heard, was not received with true Faith. The word calleth itself a light, and in creating the new man, illumination by the word hath resemblance and Analogy with light in the creation of the world, which had the primogeniture among all the works of God, being mentioned to be first made, and is that whereby other of his works are discerned and quickened, and enabled for their operations; and as Light is actus perspicui, so nothing can be acted in any perspicuity or clearness, without the enlightening word; yet notwithstanding in a clear light, some eyes cannot read without the help of Spectacles; and will any man therefore conclude, that those Perspectives are not means or Instruments of discerning Characters, because they have no subserviency to that end, without the adjument of Light? The Chemists boast much of their Universa medicina; and some of them thereby understand the Calidum innatum & spiritum insitum, which of itself works out, and mastereth many Diseases; but when some Maladies are too stubborn and violent to be expulsed, and there is indication of some proper medicine to be applied for cure, although no remedy can put forth its virtue, or produce any effect without it be quickened and actuated by that Native Balsam; yet we deny not therefore the force and operation of the Medicine, nor dare to affirm it is no healing Pharmacon.  
Fourthly, They will not adventure to say, the Sacrament doth confirm Faith, without the accession of the Word thereunto, even formally as it confirmeth; and if the requisiteness of such a connexion of the Word therewith, doth not frustrate the Sacrament of the denomination of a confirming Ordinance, why should the like necessity of the concurrence of the Word with the Sacrament in conversion, deprive it of the name of a converting Ordinance?  
Fifthly, We pre-suppose, and lay it as our Hypothesis, that none but Covenanters with God, and Church-members, are capable of the Sacraments, and such have been Hearers of the Word, and are preendued with a Dogmatical-Historical Faith; but all that have the Word of Faith, have not the Work of Faith; they believe speculatively, but not practically; not laying the promises to heart in an efficacious application; they can make out the Proposition, but are not perfect in the Assumption and Conclusion; have the Synteresis fixed in them, but are strangers to the Syneideses, and Crisis: Now the question is, whether the Sacraments are moral Instruments, and effectual outward means to set that knowledge home to the heart, which before was only floating in the brain, and to set open the passage between them, and to turn and bring them, that before at distance looked toward him, to close up with Christ, and to give their heart to him, and cast their dependencies upon him.  
Not to fetch in any auxiliar strength from that opinion, or bottom any argument thereupon, which some learned men embrace, that an Historical or Temporary Faith differs only in degree, not in kind, from that Faith which Tertullian calls Morata; and Augustine, Radicata & confirmata, which if it were so, than the Sacrament only by confirming Faith, and elevating and improving it to greater degrees, might, with more facility, work conversion.  
But howsoever, if they differ in kind (which to me seems to have more warrant from Reason) yet the raising and increasing of the degrees, may alter the kinds, as air advanced to some more degrees of rarefaction, and consequent heat, turns to be fire; so since the Sacrament by quickening and fomenting the weak degrees of Faith, by confirming it, and making it take root, may add such strength thereunto, as to make it purify the heart, and purge the Conscience from dead works, seeing we see Augustine describes true Faith to be only a confirmed rooted Faith; and if it have the essence of true Faith, it cannot but have the consequent operation thereof, viz. to change the heart; and seeing (what was hinted before) as Seals, the Sacraments do confirm Faith, whether objectiuè, making the matter more credible, or subjectiuè, causing the persons, both more facile to credit, and more firmly to adhere to it: therefore he that had attained by the Word to a superficial floating, and ineffectual Faith, may by the Sacrament, improve it to be lively, solid, and efficacious, as he that thinks a Note under a man's hand to be no security, nor will engage or undertake the performance of a duty upon such Assurance, will be facilitated to do it when a Seal is added to the Writing; and as two Bonds are held stronger than one, and two Witnesses more credible, than a single one; so without all doubt, the Obligation of a Promise, and the Pawn or Pledge of the Sacrament, avail more to the confirmation of Faith, the understanding being by itself more moved by the words and by the senses in the Sacraments, 
In praedicatione verbi & administratione Sacramentorum idipsum fere usu evenit quodin usuvini, etenim ei qui assueti sunt, quotidiano potu vix ejus vim sentiunt, quibus verò rariùs aliquanto exhibetur, in iis ejus spiritus miram quandam efficacitatem exerunt, cùm ad vires corporis recreandas, tum ad alacritatem inusitatam animis ingenerandam, etc. Thes. Salmur. p. 3. S. 17. p. 35. Idem hîc fere usu evenit quod in visu, quia natura duobus oculis objecta visibilia nos perspicere velit, nisi aliquid moliatur extra ordinem, visu quidem non caremus, nec quidquam videmus duobus oculis quod aliquatenus cernere nequeamus uno tantum, at id facimus nimis commodè & fortasse minus acutum. Ibid. S. 49. pag. 47.  as was even now alleged out of Chamier; and though the same things have been propounded before in the Word, yet they may now take more impression, being held forth in the Sacrament, even as the same proposition made in the Word, doth often acquire better and more happy effect at one time than another; and much rather may it do so, when it is tendered as well in divers ways, as times.  
Whatsoever effect in the perfecting of Faith, and attracting and uniting the love of the heart unto God in Christ, can be produced by the lively apprehension, and serious meditation of the death of Christ, and his love in dying for the salvation of those that believe, the Sacrament may be productive of, which by institution signifies, and, by similitude, represents and shows forth his death, and expressly tends, and directly and appositely conduceth to the remembrance of him.  
And how frequently and urgently is the consideration of Gods love manifested, in sending his Son to die, and Christ's in dying for us, 
Joh. 15.12. & 13. Rom. 5.8. Ephes. 5.2. 2 Cor. 5.14, 15. 1 Joh. 3.16. & 4.9. & 11. etc.  recommended as the most exciting; and, as the Apostle speaks, constraining motive, to the interchangable love of God and Christ; and also of our brethren, as material objects of our love (whereof God is the formal,) and as participable of that blessedness, which flows from God's love in Christ?  
This is plainly confessed by the Provincial Assembly of London, who pathetically say, That the breaking of the Bread, understandingly looked upon, 
Vindicat. p. 104,  is a forcible argument to break your hearts,— and in the right use to effect that which it doth move unto,— there is power in an applicative and fiducial remembrance of Christ at the Sacrament, to heal all the sinful issues of our souls,— and if you practically remember the Sacrament of his death, you will find virtue coming out thereof to make you dead to the World.  
Can any tell me, 
Baxter praefestinantis morator. p. 393. Ex instituto Dei & Christi, ad eadem illa objecta, quae verbo continentur, cum repraesentanda tum praesertim obsignanda referuntur, nam & Christum testantur mortuum esse pro peccatis nostris ac suscitatum à mortuis pro justificatione nostra, & in eo nobis exhibent, quicquid boni specie & jucundi, & honesti, & utilis animos nostros movere, & ad studium pietatis, & verae sanctimoniae excitare potest. Thes. Salmur. part. 3. S. 11. pag. 33. Mundatio animae per gratiam infusam accedit ad rationem creationis. Altisiodor. Objecti illa repraesentatio in sacramentis quàm in verbo pleniùs expressa fuit, ideoque movet efficacius. Thes. Salmur. S. 46. part. 3. p. 46. vide S. 31. & 38. p. 38, & 40.  saith a learned man, in what kind of causality the Word works, which the Sacrament doth not also work in? though in Conversion the work of the Spirit concur with the Word, either by infusing a principle of new life, and inspiring supernatural habits; as Principium quo, into the soul, which is principium quod, as is the Tenent of most of Orthodox Divines; or by superadding a real efficacy to a moral persuasion, as some others hold (who yet seem fare enough from any symbolising with Pelagius, while they suppose not this efficacy to be common or equal; nor to rise from the event; nor to be founded in the annexed congruity, and due application of this persuasion, in respect of any external circumstances, or the proper disposition of the Patients; but in God's Decree, and the special operation of his Spirit) yet which way soever it be, the Word, though it have a practic Energy by assistance of the Spirit, and be a practical instrument of righteousness and salvation; yet the operation thereof is not Physical, but Moral, and Metaphorical; not an efficiency, but an objective proposition and persuasion, movere objective, per modum signi; and working Faith, not formally, but consequently; not by causal influence, but as subservient mean, and by mediation of its signification apprehended, though the manner of signifying be very actual and efficacious, in which respect Faith is an acquisite habit, as in regard of the operation of the spirit, it is an infused, and is produced in the manner of a Creation. And the like kinds of propounding the object, and signification, and persuasion, cannot be denied to the Sacrament, even in a more extensive manner, striking more senses, and affecting them with multifarious impressions; and therefore it must also be granted, that it hath the like moral and consecutory efficiency, in order to the begetting of Faith, and purifying of the heart, and thereby bringing Christ to dwell therein.  
To say that it is no proper sanctified means in an ordinary way for conversion, nor may be used in Faith to that end, carries as little relish of reason, as resentment of piety. Extraordinary and accidental causes, as they do rarely produce their effects, so they are not ordinate to them, in their own nature and the intention: Quae destinato consilio fiunt, nunquam dicuntur per accidens, saith Chamier; 
Quae fiunt à causa per accidens, rarò; fiunt causa efficiens per se, & quae natura sua & intention ad effectum ordinata est. Alsted. Neque illi qui (Sacramenta) causas dicunt per accidens, etc. quae fortuitae sunt, vel sine quibus non, fortuitae quibus alius finis, etc. Vide Chamier. Tom. 4. l. 2. c. 2. S. 13. & 14. p. 28. etc. 3. sect. 33.  but as it is no rare thing for conversion to be wrought at receiving of the Sacrament (as they speak,) or by it, (as we say;) so the administration hath a natural tendency and influence thereunto, and such a coherence as is between causes and effects; by commemoration and representing of the death of Christ, 
De doct. l. 2. c. 1.  and offering and applying the fruits and effects thereof. For a Sacrament is a sacred sign, as St. Augustine tells us, that signum est res, praeter speciem quam ingerit sensibus, aloud aliquid ex se faciens in cogitationem venire; 
How the Sacraments may be operative to conversion by their signification, see Theses Salmur. part. 3. S. 44. p. 15. 45. p. 16. Ep. 25.  so as it is instructive by the nature thereof, and a virtual kind of teaching; and as intellection is wrought by those either spiritual accidents, or intentional things, the intelligible Species, which are but similitudes and representations of things; so those signs impress upon the Understanding the things signified, by that similitude which they bear unto them, a similitude non per participationem ejusdem qualitatis, sed illam quae est proportionatorum, ut sicut se habet hoc ad illud, ità hoc ad istud, as Biel expresseth it; and the form, and therefore the nature of a Sacrament, is the union between the signs and the thing signified, being a spiritual relation, founded partly in this analogy, similitude and proportion between them, Si sacramenta quandam similitudinem earum rerum quarum sacramenta sunt non haberent, omnino sacramenta non essent, saith St. Augustine.  
But to insinuate as they do, That the beholding a death's head in a Ring, hath either equal, or the like kind of influence in conversion with the Sacrament, is to avile and degrade God's Institutions into the same Classis with Humane Inventions, and God should then have no more power to ordain Sacraments, or significant Ceremonies, than man hath, if his Institutions are by his blessing no more adopted and sanctified to the grace of Conversion, than man's are. And this spot of their Pen shall demerit much thanks from the Papists, not only by verifying their Calumny, that we attribute no more efficacy or operation to the Sacrament, than to a Picture; but also by rendering them some advantage to argue in defence of their Books for Laymen (though prohibited Books by God's command) and to plead, that to behold a painted or carved Crucifix, may excite as holy affections toward Christ, 
In Gal. 3.1.  as to have him before our eyes evidently set forth crucified among us, as well by his Sacraments, as his Word (as Bullinger, Piscator, Paraeus, and others interpret it.)  
2. What grace soever the Sacrament exhibits, it is by virtue of their sanctification to that end, a Sacrament by the Scholastic definition, signifying by institution, representing by similitude, and by sanctification (they say, containing, we) conferring spiritual and invisible graces: If they require an express special promise, warranting the use thereof for a converting Ordinance, let them first produce such, to approve it may be used for a confirming. As heat cannot be separate from Light in the Sun, so neither can the virtue of converting be disjoined from that of confirming, in those Texts which hold forth the nature and use of the Sacrament; but, as Metals, have their name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because their veins run together; so these powers are in the sacred Mines of spiritual Treasure, concurrent and complicated, that let them shoot any shaft for the one, we shall (as the Yorkists did in the Battle of Towton against the Lancastrians) take it up, and return it to fight for the other. If they suppose that it verifies the one power, in that the Sacrament is called a seal of Faith; but it approves not the other, they forget that a Seal is set to a gift and grant, as well as to a confirmation, and serveth as well to convey, as to corroborate; and besides, the Sacrament, as a Seal, gives and confirms a relative grace, as a sign, it doth the real, (such as is the new heart) the former by obligation, the latter by signification. It is true, our Divines usually call the Sacraments confirming Ordinances, but not in that sense which they imposterously fabricate, exclusively to converting, but because they are primarily Seals of Faith objectiuè, being added to confirm and ratify the certainty of the promises, though with some more particular and appropriate application upon performance of the condition: 
Chamier. Tom. 4. l. 2. c. 9 S. 18  Easdem res confirmare, quae prius erant solis verbis conceptae, est enim ea signorum natura, ut quae Diplomata in membranis sunt, fiant efficaciora, sortianturque effectum suum. Sacraments having some analogy with an Oath, wherewith God confirms the promise, willing more abundantly to show unto the Heirs thereof, the immutability of his counsel, non suam naturam spectans, sed nostram infirmitatem, and therefore Paraeus calls our Sacraments, 
In Hebr. c. 6. v. 17. p. 888.  God's visible Oaths, as the very words, saith he, manifests; for Lawyers call a solemn Oath a Sacrament; and therefore they are Gods Oaths, in confirmation of his Promises; Si verbum meum non sufficit, ecce signum do, adds chrysostom; but then even in confirming Faith objectiuè, they consequently not only strengthen, but beget Faith subjectively (as a Seal in confirming the Writing, begets a belief of the validity of the assurance) and so are means of Conversion, producing a firmer assent to the truth of those Promises, which before were not effectually laid hold of; Dico sacramenta (saith Chamier) esse notiora & efficaciora fidei faciendae, 
Ubi supra S. 24. p. 42.  (observe he saith faciendae, non tantùm confirmandae) ipsa promissione, codem modò quo sigilla regia sunt notiora & ●fficaciora ipso diplomate, nimirum quia solent apud nos esse cognitiora certioraque quae in oculos cadunt, quàm quae auribus admoventur. As than he that is not satisfied with a bare single promise may credit an oath; and then that oath is properly the means whereby he is persuaded into a belief; and as when a naked Writing is not held a good Conveyance, until it become a Deed sealed and delivered, that sealing and delivery makes good the assurance, and is that which invests the right and interest; so when the Word preached doth not profit, being not mixed with Faith in them that hear it, the Sacrament, that superadds to the Dogmatical or Historical Faith, a fiducial assent, doth not only confirm, but cause that Faith which justifieth, and brings peace with God. And to say it cannot properly be said to do this, because it doth it not without precognition of the word, is as if they should say, that because a Deed is a writing sealed and delivered, that it doth not therefore become of force from the sealing and delivery, but from the writing read; or that an incorporal estate did always pass, when the grant alone was read, and was only confirmed by the sealing and delivery.  
Though most of their cunning lie in such generalities; yet I shall not insist on it, that Christ hath promised to be with us in all his Ordinances unto the end of the world. And that there are general promises, that their hearts shall live that seek God, 
Psal. 6.9.32. Prov. 8.17. Matth. 7.7. Lam. 3.25. Psal. 75.4.  that the Lord will be found of them that seek him, and is good to them that wait for him, and to the soul that seeketh him, and they that dwell in his Courts shall be satisfied with the goodness of his house; and that this is extensible and accommodable to seeking and waiting on him in all his ways and Ordinances; and, as a general rule, extends to and comprehendeth all particulars, not specially and expressly excepted; so they must show by direct and explicit proof that the grace of conversion is denied to this particular ordinance, or else it is included in the affirmation of such grace to be annexed to ordinances in general.  
As the generative faculty for propagation of the species is still supported and enlivened by influence of God's benediction, Be fruitful and multiply; semel quidem dicta est, semper autem fit (saith chrysostom,) so the converting power in the Sacrament, for continuance and dilatation of the Church, is maintained and verified by the power of Christ's blessing of the Elements, to the remembrance of him, which commemoration is efficacious to the engaging of the heart to him.  
The Sacramental Elements are the Body and Blood of Christ, and the Blood of the New Testament, shed for many for remission of sins, as well by signification, as by obsignation, and the obsignation is but an higher kind of signification; they are the communion of the Body and Blood of Christ, 
In locum.  signifying and sealing them, accompanied with their effect, and spiritual reality (saith Deodate) by virtue of the Holy Ghost. And why should not the signification be really effectual in production of real grace, as the sealing to the causing of relative? or the signification have no such effect in the Sacrament, which is so efficacious, when made in the Word? Beside, every promise made to the Word, 
Homil. 3. a●● Ephes. c. 1.  is extended to the Sacraments, which are but visible words. And when chrysostom in his Exhortations to frequent communicating, affirms, not only by these things set before us, viz. the Sacrament; but by Hymns also doth the Holy Ghost descend, he implies, that by the Sacrament the Holy Ghost more evidently came into men's hearts, than by the other means; and whether that of 1 Cor. 12.13. of drinking into one spirit, which the Syriack, Ambrose, Augustine, and others render, drinking of one spirit; and which Calvin thus expounds, Participationem calicis huc spectare, ut unam Christi spiritum hauriamus; and Piscator, 
Etsi verbi auditionem & sacramentor legitimam c. brationem spiritus consolans & sanctificans sequitur remunerationis ergo, potiores ●amen esse in eo sacramentorum parts, neque sane leviter praetereundum est quod Paulus dixit nos spiri●● potari,— evi nihil unquam simile protulit cum de verbi praedicatione locutus est. Thes. Salmur. part. 3. p. 40. Calvin in loc. Piscator in loc. Gerhard loc. come. tom. 6. c. 20. p. 173. Chrys. in homil. moral. 24.  Ut regenerentur ab uno spiritu, viz. Sancto, and Gerhard, Ex uno calice bibimus, ut unum spiritum accipiamus, refer not to the conferring of real grace, as well as relative; and so whether those Testimonies of chrysostom, and other Fathers, (which if I should muster up for my defence, I might, like that Roman Vestal, be oppressed with the multitude of such Bucklers) concerning the Sacrament, calling it Fundamentum, salus, lux, vita, medicamentum immortalitatis, antidotum non moriendi, (the saying of Ignatius) Renovationis & regenerationis causa, (which is Nyssen's,) & vivificatio spiritûs, which is Cyril's, Saint as mentis, which is Cyprians, etc. relate only to confirming, not begetting of Faith, let men more learned judge, but truly. I cannot believe.  
Can they deny, that the Sacrament by showing forth and signifying the Lords death, and putting us in remembrance of him, and his Body broken, and his Blood shed for the remission of sins, is a part of the Gospel, or good tidings of great joy, for a Saviour, which is Christ the Lord; and must they not then also grant, that the Gospel is the power of God unto salvation: 
Bellarmin. Evernat. tom, 3. c. 5. p. 33.  from which very Text of Rom. 1.16. Ames concludes, that aequè tribuitur justificatio verbo & sacramentis, cùm ambo justificent ut instrumenta Dei, & ambo sua natura significent aliquid nobis fide recipiendum ad justitiam & salutem, consequens est ambo justificare, mediante fide? Is not the administration of the Sacraments a part of the work of the Ministry, applicatio redemptionis in signis? and are not those offices, and that work also, for the perfecting of the same, and the edifying of the Body of Christ, 
Lapide in Ephes. 4.12.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (which Erasmus and Vatablus translate instauration, coming (saith one) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifying rem collapsam restaurare & reparare. 2. perficere, absolvere, consummare? which as they will grant in relation to the Word preached, so they cannot deny it, in respect of the Sacrament, if that be a Ministerial work; but Docemus sacramenta esse partem externi Ministerii gratiae, quo Deus uti voluit ad promovendam salutem humanam, as Chamier witnesseth.  
If they cannot deny the Word to be operative to Conversion, they must also grant the like operation to the Sacrament, which works in the same generical way, in order to the same effect, these being like two Needles touched with the same Loadstone, which move together, and turn alike to the same point. If they will not concede such efficacy to the Sacraments, they consequently and virtually denegate it to the Word, these two Ordinances being such friends, as to have things common between them; and like two Viols set to the same Tune, 
Tom. 4. l. 2. c. 2. S. 3. p. 27.  touch one, and the other is touched also. Bellarmine delivers it as the common tenant of the Protestants, Sacramenta mediatè aliquid efficere, quatenus videlicet excitant vel alunt fidem, quae homines justificat, quod tamen ipsum, id est, excitare fidem, non faciunt nisi repraesentando; volunt enim eodem modo concurrere ad justificationem sacramenta, 
Tom. 2. l. 2. c. 2. p. 177. Estius in sentent. l. 4. dist. 1. S. 8.  quo praedicatio verbi, nisi quod praedicatum adhibetur auribus, & per auditum fidem, sacramenta adhibentur oculis, & per visum excitant etiam fidem; and Estius seconds him, Docent Sectarii sacramentorum eundum esse usum quem Evangelicae praedicationis, & proinde non aliter ascribendam volunt hominis justificationem sacramento, quàm verbo Evangelii, quia inquiunt, s●cut sacramentum, ita Evangelium virtus Dei est in salutem omni credenti. And this is true, which they affirm, but not the whole truth; for beside this virtue of representing, the Protestants do attribute to the Sacraments also another of obsignation, 
Ames. Bel. Enervat. Tom. 3. c. 3.  Operantur ultra repraesentationem per efficacem ordinationem & assistentiam Dei, saith Ames; and they are not only theoretical signs, to signify; but practical, to confer the things signified, and have omnem efficientiam respectu gratiae, quàm signum practicum potest habere per ullam relationem,— non tamen efficere gratiam immediatè, 
Tom. 4. l. 2. c. 7. S. 45. p. 38.  sed mediante spiritu Dei & fide; yet so as that illa non propriè pendent à fide, sed fides ex illis, & illa ex constitutione Dei; and as Chamier speaks of Baptism, justificare excitando fidem non dicimus, sed potiùs justificando excitare fidem, quando quidem fides non est causa praecedens; but that they excite Faith, and produce real grace by their signification and representing as the word doth, is the common opinion of Protestants, the Provincial Assembly at London say, 
Vindication. p. 104. Instit. l. 4 c. 14. S. 16. & 17.  As Christ in the Ministry of his Word preacheth to the ear, and by the ear conveyeth himself into the heart; so in the Sacrament he preacheth to the eye, and conveyeth himself into the heart, and therefore it is well called a visible Sermon. Fixum maneat (saith Calvin) non esse alias sacramentorum quam verbi Dei parts, quae sunt offerre nobis & proponere Christum; and elsewhere he adds, hac ratione Augustinus sacramentum verbum visibile nuncupat, 
Loc. come. part. 4. p. 194. a.  quod Dei promissiones velut in tabula depictas repraesentat, & sub aspectam graphicè atque 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expressas siatuat. And so Martyr calls them speaking Signs; and Junius matcheth them and the word, as Twins, Quod autem foras est in Ecclesia testimonium, aut in sermone positum est, 
Eiren. part. 1 tom. 1. p. 710.  aut in symbolis & sacramentis ejus— unum sunt secundùm substantiam, etsi in specie materiâque externâ differunt; so likewise sacramenta conferentia gratiam significando per visum (saith Chamier) alio modo significant, quàm Evangelium per auditum, & tamen utraque 
Cham. tom. 4. l. 2. c. 5. S. 7. & 15.  conferunt significando— communis modus significandi, atque ita operandi in intellectum quanquam per diversos sensus; and what he saith of Prayers, is as well meant of, and appliable to the Sacraments, Si preces habere possunt intelligentiam, ergò & instructionem, nam haec nihil est quàm intelligentia communicata. 
Exam. Concil. Trident. 2. part. p. 101.  Objectum fidei (saith Chemnicius) est verbum & sacramenta, imò in verbo & sacramentis verum fidei objectum est Christi meritum, gratia Dei & efficacia spiritûs, & fides ideo justificat, quia illa in verbo & sacramentis dicitur justificare; and I could amass an heap of Testimonies to this purpose, Vere priùs flores numero comprêndere fas sit, and that this is to be understood of real grace (not only of relative) and of the first conversion and change of the heart, not only seems plain by that of Chamier, (who, like Plato, may be instar omnium, & inter omnes, — Tanquam inter viburna cupressus) 
Tom. 4. l. 2. c. 2. S. 8. p. 27. Ibid. l. 2. c. 12. S. 20. & 21. p. 13.  Docent Catholici in sacramentorum perceptione efficigratiam in fidelibus; but farther by this, Effici antem concedimus sanctificationem, sed hanc geminam, externam, alias internam— internam sanctificationem esse credimus efficaciam spiritûs sancti in animum accipientis sacramentum, à qua efficacia fit etiam arcana mulatio intellectûs & voluntatis, cujus respectu agnoscimus sacramenta esse instrumenta quaedam; and most evidently (as nihil incontradicibilius in Tertullia's phrase,) by this passage, Quicquid movet intellectum ad assentiendum veritati divinae, rat fouétque fidem, 
Tom. 4. l. 2. c. 4. S. 16. p. 31.  geneat sacramenta movent intellectum ad assentiendum veritati divinae, ergo: Major patet; quia fidei est assentire veritati divinae— Minor etiam facilè probatur, movent enim intellectum qua signa sunt, itaque significant, significationis vis tota pertinet ad intellectum, movent autem ad assentiendum, quia signa sunt veracia, non mendacia, veritas autem quam significant, est divina non humana; so as this may set it in the clearest Sun, that those which deny the Sacraments to be converting Ordinances, in this point they are also speculative separatists from the communion of Protestants. And as certain Princes, in some straits of indigence, have coined Leather instead of Silver; so this new-minted distinction of a converting and confirming Ordinance, was stamped in such a distress and necessity, for want of better Bullion; and is not Sterling (only I have not read of Princes that have fallen into such an exigence at the Inauguration into their Principalities) or was false Coin rather borrowed from the Papists, who deny this Sacrament, to confer the first grace, 
Suarez 2. in 3. disp. 7. q. 62. Vasquez. disp. 205. c. 4. who cite Hales, Durand, Bonaventure, Biel, Paludanus, Major, and others, for this opinion.  but to suppose him just that receives it.  
I recognize, that some interpose to tell us, that what use or effect the Sacrament can have by representing, may be acquired by seeing the Administration without partaking, and then it might be sufficient for some to look on; but I shall regest, that to what end shall they look on, if they can look for no fruit or good effect thereby? And wherein can the Aspect be fruitful or effectual to men unconverted, but as it shall be subservient and adjumentall to their Conversion? And if the Sacrament may be thereby capable of any such efficacy by representing to the Eye only, it will be necessarily consequent, that the efficacy thereof, in order to that end, must be fare greater, when it works also by signifying to the other Senses; and the applying signs are also added to the representing: but though we should not willingly turn out of the way, yet farther to remove this block out of the way of freer admission to the Sacrament; we shall answer,  
1. That the Blessing of our Saviour sanctifies the Bread and the Wine, in order to the taking of both; and eating of the one, and drinking of the other, not to the seeing them administered, to the doing this in remembrance of Him, not beholding it done, and he shall unwarrantably presume to expect the fruit of the Promise, that performs not the Duty of the Precept; the Sacramental Elements put Christ into all our senses, (as I have formerly cited out of Chamier) not only into our Eyes, & significatio quò est expressi●r, hoc magis. operatur (as Chamier) to him that ears not, 
Tom. 4. l. 9 c. 10. S. 36. p. 246.  it is no Sacrament; for sacramenta ut relata, non habent extra usum, rationem sacramenti: And Chaemier also approves a passage of Valentia to this purpose, Scilicet rem sacram in proposito intelligi debere, quae sanctificat hominem suscipientem rectè ipsum sacramentum, 
Tom. 4. l. 1. c. 11.  quod talis rei sacrae est signum, ita ut intelligere d●beamus esse signum rei fanctificantis practicum, quoniam significat rem quae in ipsa praxi & usu talis signt sanctificat.  
Secondly, Definitions are the very essence of things, and the Apostle defineth this Sacrament by the Communion, the Bread which we break is the Communion of the Body of Christ, (not the Inspection) and we are partakers of one Bread, not beholders. For the better amplification of the benefits of Christ's Incarnation in special, there was to be a Mystical Incarnation of Christ in us, as well as a real for us, 
Mede in 1 Cor. 10.3, 4, 5. p. 582.  (as Nazianzen-defines, the Eucharist to be a Communion of the Incarnation of God) which is not effected, but by receiving this Body and Blood of his, changing them into ours by way of nourishment. St. Augustine tells us, that without the similitude of the sign to the thing signified, there is no Sacrament, but the Analogy of the Eucharistical signs to the Body and Blood of Christ, consist in the respect of aliment and nutrition; which respect faileth, without eating and drinking; and a Sacrament being not ens Physicum sed rationis, 
Tom. 4. l. 7. c. 7. S. 18. p. 174.  may be a Sacrament to one, and not to another, as Chamier disputeth, it is but common meat and drink, until it be consecrated; but the Consecration is not perfected, nor in facto esse, until participation, as it is no complete motion, until it have attained its term; Even Bellarmine, Valentia, and other Papists, 
Tom. 4. l. 9 c. 10. S. 15. p. 245.  make Consumption to be of the Essence of their fictitious sacrifice. Nay Chamier goeth farther, and denies, Ullum fructum ex Eucharistia participi videndo; ratio facilis quia non sit instituta, ut significet ea ratione sed aliâ, — quare cùm Eucharistia pertineat ad gustum, (sic Augustinus) ridicule sophista (Bellarminus) dixit aequè significare per oculos, id est, videndo. And when I shall find their Appetite as well satisfied, and their Stomaches as much filled, by looking on a good Supper, as by eating it, I may be facile to assent to their Hypothesis, and believe the Supper of the Lords may be alimental and refective to the soul, by seeing, as well as by partaking.  
Thirdly, As the benefit is not equal in seeing and eating, 
In Eccl. l. 3.  so the danger is alike in either, if they be without Faith; for since not only (as saith Hierom) in this Mystery; but in the reading of the Scripture, we eat the Flesh, and drink the Blood of Christ; and the Word preached (as I alleged out of Casaubon) is a Spiritual Table, and another kind of spiritual eating of Christ; therefore to whomsoever, or howsoever salvation by the death of Christ is represented, if not laid hold of by Faith, it turns to his condemnation, and he hath no life in him, because he eats not the flesh of the Son of Man, nor drinks his Blood; so that as a man may eat Christ spiritually, and not sacramentally, and have the rem signi, without the signum rei; so he that eats not spiritually, contracts damnation, though he be restrained from Sacramental eating.  
Fourthly, Therefore, saith chrysostom, not only they that sit down at the Table, but they that are present at the Feast, without their Wedding Garment, 
Mep. ad Ephes. Hom. 3. Tom. 4 p. 356.  are subject to condemnation; for the Master of the Feast will not ask, How dared thou sit down, but how durst thou come in, not having a Wedding Garment?  
Fifthly, To be a spectator of the Celebration, and not a partaker of the Sacrament, as it hath no precedent in the practice of the ancient Church (save among those that were in the last degree of penance) for those that were not thought worthy to partake, were not held fit to look on, 
Albaspin. de vet Eccl. rit. l. 2. ob. 2. p. 206.  but were dismissed in the Ite missa, cùm ex more Diaconus clamat, si quis non communicate, det locum, (as saith Gregory) and it was thought all one, to behold the Celebration, and to be a partaker; for if a Catechumen had by fortuitous accident, beheld the administration, he was forthwith baptised, and from Baptism was an immediate passage to the Eucharist; and whom they thought fit to be permitted the inspection, they supposed worthy to be admitted to the participation of the Eucharist: so to stay as a spectator, 
De consecrat. didst 2.  was censured to merit the punishment of Excommunication (as I have elsewhere manifested) peracta consecratione, omnes communicent, qui noluerint ecclesiaisticis carere liminibus, sic enim Apostoli statuerunt, etc. as Gratian recordeth.  
Lastly, as it is Treason to carry Arms and Ammunition to the Enemy, so this principle treacherously betrays the Protestant Cause, and brings Aid to the Popish, furnishing them with an Argument, to justify or excuse their private Masses, and mutilate Communions, if they may be profitable and effectual to spectators of the Sacrament, when it is administered, as well as to participators. And sure if they do not lend, they that use it borrow this Argument from the Pontificians, Aut Plato Philonizat, aut Philo Platonizat; Bellarmine telling us, in his Disputes against our opinion of the Sacraments efficacy by exciting Faith, and operating by their signification, correspondently as the Word doth, (as in truth many of the Arguments usually urged to disprove the Sacraments to be a converting Ordinance, are but feasting us in that Idol-Temple, and with part of the sacrifices, which Bellarmine hath offered to the God of Ekron) that what effect the Sacraments have by signification, may be acquired by seeing them administered, as well as by partaking; and from this principle also he argueth in defence of the Communion in one kind, and with the Popish Heifers have they ploughed, that have found out this Riddle, and (in allusion to the antique mode in founding Cities) have turned up this Furrow, and drawn this Line, where to make a Wall to retrench and keep out from the Communion. And perhaps also the Papists putting their private Masses upon the score of the people's indevotion, hath prompted the Apologists and their fellows, to lay their comparatively private Communions, and the excluding of so many, on the account of their unwillingness to come, and on their irreverence; and hereupon to put the blame for the with holding both kinds from so many, as among the Papists they do for withdrawing one species from all, except Priests and Kings, save that lately the consecrated Wine is given the Laity, in some Countries, poured out into a Glass, which by no means is to be drank out of the Chalice, that the Priest may have still some privilege and elevation above the people (equal to Kings.) Wherein, as in a glass, we may see somewhat besides Truth and Godliness doth carry on and bias the wheels of this kind of motions.  
That Argument seems in some false glasses to show a more colourable face of reason, which some have thus painted; He that receives worthily, is converted already; he that partakes unworthily, ears and drinks to his damnation, not conversion: But this is mere painting, which will neither abide the fire, (or trial) nor the light of the Sun, and will be defaced by every strong breath that blows upon it.  
But first to seposite and adjourn the consideration, that there lies no little weight of Reason and Authority in that scale, which propends to think, that the unworthiness of him which eats and drinks unto damnation, is meant only of a contrary, not privative unworthiness, and alone of such as come with a presumptuous irreverence, and wilful contempt of the Ordinance; and not of those, that approach with some sense of their duty, reverential esteem of the Mysteries and moral conformity: I shall first propound it to be considered, whether these be not some of the Weapons, (or form by their Pattern) wherewith fresh Sophisters use to play at foils, such as those; Either a man dies, while he is alive, or when he is dead; either the Light first enters into a room, when it is dark, or when it is lightsome; either the soul had an existence before it was infused into the body, or after; and with either of the horns of this Argument, they think to push down an Antagonist, and make it like a Crocodile, to vanquish him which way soever he takes.  
But I shall, secondly, offer it to be recognized, that the Argument is another Dialect of the Language of Ashdod; for not only in analogous' manner, Bellarmine disputes against the Institution of the Legal Sacrifices, for the typical expiation of sin, viz. Either he that offered was just, and then needed no such expiatory sacrifice; 
Tom. 4. l. 3. c. 4. S. 10.  or unjust, and then it could not be available to him; and Chamier tells him, he might have form the like Argument against the Eucharist, as against the antiquated sacrifices, but also the Papists with like artifice argue against justification by Faith, that before justification nothing in the natural man can justify him, he being at enmity with God, and after he is justified, faith cannot do that which is done already; and again, that no man can believe his sins to be remitted, and himself to be accepted as just, until remission of sins, and such acceptance be obtained, and afterward faith cannot impetrate that which is precedently acquired.  
Thirdly, I shall hold it forth to be prepended, whether this argument do not lie as directly, and will not reach home as fully to dismount the Word also from being a converting Ordinance; for that profits not, but where it is mixed with faith in the heart, and therefore he that hears with faith, is converted already, he that doth not so, finds it the savour of death unto death, and not of life unto life.  
Fourthly, we grant that he that hears faithlesly, and he that communicates unworthily, In sensu composito, persevering in that state and privation, cannot be converted, but is condemned already, but in sensu diviso, he that comes without true faith, and unworthy to receive, may yet be converted in receiving, and be a worthy Receiver; and having eaten of that Lamb (as St. chrysostom speaks) may be transformed from a Wolf, that meat not being changed into the substance of the partakers, but changing him that partakes into itself; and so this Bread which signifieth the Body of Christ, may not only strengthen or confirm man's heart, but in that Blood, which the Wine representeth, there shall be life. Beside, the Sacraments are means of Grace; and therefore to suspend men from the partaking thereof, till the work of Grace be manifest in them, is to shut up the means from them, till they have acquired the end; to restrain them from Physic, till they have recovered into health; to forbid them to wash their hands with water, till they be clean; and to keep them from the fire, till they be warm. A great Master of the School sets it down as one difference between infused and acquisite habits, Christian and Philosophical virtues, 
Estius in 2. dist. 27. sect. 4. p. 384.  that Virtus Christiana non requirit praeviam actuum frequentiam, sicut virtus Philosophica, sed etiam uno actu acquiratur, aut sine actu praevio infundatur. But if infused habits were wrought in the manner of acquisite, (as some conceive) yet as in natural generations, though the previous dispositions were precedent, yet the introduction of the form is momentaneous; so in Regeneration, though the Word heard have wrought some preparations and predispositions, yet the new heart may be conferred at the instant of receiving, and the new name be given together with the Manna, whereby the ultimate disposition to that form may be wrought, by the infusion of the sacred Spirit, and as though Sol & homo generant hominem, yet the man as the proximous and immediate natural cause, is called the Father of the child, and not the Son; so the Sacrament, though enlivened and quickened by the Word, may be notwithstanding justly named the moral cause of conversion; and whensoever else that new heart is inspired, and that change wrought, yet as in natural mutations, when there is a transition from one state to another, and from privation to a form or habit, the same individual moment is the end of the one, and beginning of the other, Illud in quo aliquid primo mutatum, instans est, and the Ultimum non esse unius, est primum esse alterius; and thereupon as the most of Philosophers affirm, Omne quod movetur, partim est in termino à quo, & partim in termino ad quens; and also as In motu recto cum reflectione, non datur quies intermedia; so in some analogy herewith, when there is (whether by the Word or Sacraments) a change from a carnal to a spiritually regenerated estate (though there be antecedent dispositions to grace, yet those being but preludial influences of grace, therefore notwithstanding) though the last act in the carnal state were suitable to that principle, yet the first act in the spiritual, flows from the fountain of that new life, and it shall be a strange piece of unreasonableness to argue, that because that man and that act were evil in the former instant, that neither can be better in the next, or that the precedent indispositions shall obstruct or vitiate the subsequent operations.  
Relative grace is conferred by the Sacrament upon condition of faith, which it may therefore presuppose, as precedent in nature, though it be simultaneous in time, but real grace cannot precede nor presuppose faith, for than it should go before, and be presupposed to itself; The gracious benefits of the Covenant are promised and proposed upon condition of faith, but faith is not offered or promised upon condition of believing. True faith only gives an interest and right in the Res Sacramenti, & Panis Dominus, but an historical dogmatical faith, and outward profession thereof, constitutes a Church-member, and that lends the title to the Sacramentum rei, & Panis Domini, (and yet the receiving of the later may be a subservient means to elevate and promove that historical, to a saving faith, which may bring to the participation of the former.)  
And as sound faith is necessary to that hearing, whereby the soul may live, but not to hearing simply and absolutely, but men hear that they may believe, not only because they have believed; so it is in the receiving the Sacrament: and what Chamier tells Bellarmine, I may say to them, that will have none but such as are approved faithful, to be admitted to this seal of faith, Paulus circumcisionem pronunciat fuisse signum & sigillum fidei, 
Tom. 4. l. 2. c. 3. sect. 20. p. 29.  quid ergò sciebántue omnes two qui circumcidebant infants, eos esse verè justificatos?  
Yea though perhaps at the instant of receiving, 
Recordatio tantundem saepè praestat vi illius spiritûs, quantum rei ipsius eahibitio. Theses Salmurpart. 3. sect. 23. p. 37.  the heart feel no great warmth thereby, yet may it catch such sparks from the ardency of Christ's love manifested in his death, which though at first it made but a smoking flax, yet being fuelled by continuing meditations, may by degrees grow into a bright and lively flame, and the strength of that meat may be more manifested in the consequent walkings toward the mount of God, just as Physicians advise weak and nauseous stomaches, to eat, though they have no present appetite, because they shall feel the effects thereof in their future increasing strength.  
But as it did not follow, that if the Sacrament were no converting Ordinance, that examination were a more necessary Antecedent to an admission, so neither is it consequent, that therefore none ought to be admitted that cannot convince others of their conversion, for that conclusion cannot be distilled but by such a medium, that unconverted men must not be permitted to do or undertake any duties which they cannot well and duly discharge; but he that so judgeth, is not yet converted from an error, as dangerous, as manifest for the Apologists eliminate Prayer also from converting Ordinances, yet know they have not yet met with any such new light, as hath led them to tha● Paradox, that no man not converted must pray. All the moral actions of natural men (though sometimes these falling Stars make a greater blaze than the fixed, an Alchemy Lace hath a more glaring lustre, than Silver) were but Splendida peccata, peccata, quia non ex fide (which is that only Altar, where the Swallows can find a nest to lay their young, saith Augustine) Non bona, quia nihil bonum sine summo bono, nec placere ullus deo, sine deo potest; they were but Falsae virtutes in optimis moribus, (as Prosper) and but Vitia, quia non virtutes relatae ad deum, & simillima celerrimo cursui, extra v●am; the Tree was not good, and therefore the Fruit was not, and the inside of the Platter was not cleansed, (saith Basil) and they could not convert nor dispose unto conversion, for pure nature hath neither congruous, impetratory merit, nor proper preparations for grace (as no stream can rise higher, than the fountain) yet these works good ex genere & objecto, evil ex circumstantiis & fine, (neither formally nor virtually ordinate to God) they were nevertheless obliged to perform, and were sure of some reward for them, either by increase of temporal blessings, or lessening of eternal punishments, they impetrate medious, though not the highest mercy.  
Ordinant bominem benè, respecta finis ultimi in aliquo genere, 
L. 2. q. 65. art. 2. p. 195.  non autem finis ultimi simpliciter, (saith Aquinas) A man therefore must do, and may be permitted to do, that good thing, which he cannot do well, and especially when the frequent acts may conduce to the obtaining of that habit, which may enable to do better.  
There are sundry duties and several good works which convert not (which are a kind of Isthmus between nature and grace) and like as the twilight is an effluence of the rising Sun, so these are but the results of dawning grace, for operamur ex justificatione, non ad justificationem, saith Augustine, 
Ronus es Domine animae quaerenti te, quid tum invenienti, sed hoc mirum est quòd nemo te quaerere valet, nisi prius invenerit, vis igitur inveniri, ut quaeraris, quaeri ut inveniaris? Potes quidem quaeri & inveniri, non tamen perveniri.  and yet may be ordinate to conversion, as conditions and qualifications, by the influence and effect of grace, in fieri, though not in facto esse, and why the attendance upon this Ordinance of the Sacrament, if it were not converting, may not yet be ranked in this classis, I cannot discover any cause to deny; and then why those that cannot yet evidence their conversion, may not safely be admitted to attend upon and partake of this Ordinance, they will not find colour to gainsay?  
Their admission cannot be altogether frustrate, for though the Sacrament have no immediate causality for such an effect, as conversion, yet it may be adjumental intermediously, and subordinate thereunto, and though it beget not the ultimate, 
Bernard. de diligen. Domi. p. 951. Cajetan. 3. q. 79. art. 1. Valentia 3. disp. 6. q. 7. punct. 1. p. 91●  yet it may some previous dispositions for introductions of the form: He that is less evil, is more capable of good, and he that moves but a foot, is nearer the term, than he that stirs not at all. Cajetan (though therein he enterfeit with his fellows, who generally deny the Sacraments to confer the first grace, unless by accident, and by consequent, (as Valentia limits and explicates it) confesseth, Posse contingere, ut sumens sit, qui nec consequatur vitam gratiae, nec de novo mortaliter peccet, sumendo, sed ità excusetur à peccato in sumendo, ut propinquior sit vitae gratiae, ex qua appropinquatione, secundùm aliquos actus attritionis & desiderii divinae gratiae pautatim perducatur divinâ duce misericordiâ, ad occasiones verae contritionis, ut ●andem aliâ forte vice sumendo, gratiam verae conversionis percipiat.  
When the Sacrament doth not convert in act, and if it were not conversive in power, yet is it not without effect, when received by such as bring not faith with them at the reception; as the Fathers compare the Sacrament to Manna, so like Manna (as some have thought thereof) it relisheth according to the quality and disposition of the palate, he that cats and drinks his condemnation hath from justice a (suum cuique) and that damnation is sealed to him by that receiving, who now being without excuse, shall be judged out of his own unworthy mouth, and that kind of sealing is one genuine effect of the Sacrament, for Dicimus effectum, 
Tom. 4. l. 2. c. 2. sect. 4. p. 27.  ut totius ministerii, sic sacramenti, esse infidelium quidem damnationem, sed fidelium salutem, saith Chamier.  
He that receives the seals of the covenant, seals back a counterpart to God, accepts of the terms, and assents to the conditions, and as God obligeth himself to confer the benefits promised, if conditions be observed; so the receiver concludes himself to suffer the punishments threatened, if he perform not the conditions; as in the gift of an Estate upon condition, the Donor may plead the Charter against the Donce, for a Forfeiture, upon breach of conditions, aswell as the Donee can allege it to prove his Title, as long as he fulfils the condition; and yet that actual sealing of damnation, while men persist in that estate of infidelity, may be a potential sealing of salvation; as to that obsolete argument of the Pelagians, furbished up and new trimmed by the Arminians, That supervacaneous were the comminations against Apostasy, if there could be no falling from faith; it is answered, that the threaten against recidivation from the faith, are morally conducible and subservient to confirm and establish us in the same, and as Luther saith, The way not to go into Hell by condemnation, is to descend into it by meditation; so the impression of that seal of condemnation, making them know the terrors of the Lord, may persuade men, and the spirit of bondage may so make way for the spirit of adoption.  
Whatsoever the Grand Inquest of learned judgements shall do, the Petty Jury of tender consciences, will give up their Verdict of these opinions, (viz. That the Sacrament is no converting Ordinance, and that none that have not, or cannot give convincing arguments of their sound conversion, may not partake thereof) that they are Carnificinae animarum; for consequently to the Principles of this Doctrine, he who out of distress and affliction of conscience, cannot make out the evidence of his conversion to himself, (and as we read of some Melancholiks', so there may be a melancholy in the conscience, whereby men may suppose themselves spiritually dead, when they yet live) may not dare to come, and he that being overcast with any cloud exhaled from men's uncharitableness, prejudices or misprisions, or his own bashfulness, and natural inabilities, cannot hold it forth to others, may not hope to be admitted, and they shall be most capable who can deceive themselves by their presumption, or others by their handsome expressions and fair shows, and so this Wine shall only not be given to those that be heavy of heart, nor this staff of Bread put into their hands that are weak and ready to fall; and this will be interpretatively, as if he alone that is sick must not take Physic, and a Physician may only administer to such, as upon inspection into their state, he finds to be of sound health, and hereby also a way shall be smoothed to a kind of private Masses, for the Minister must needs communicate alone, when he can be sure of no man's conversion, but his own, and may not admit any whom he hath not assurance to be converted, for probability thereof is not ground sufficient, but without faith thereof, it must be sin, since their rule for admitting is not, whom they think to be converted, but who are so, and therefore God sets us out of this perplexity, did we not involve ourselves therein, for he binds us not to be responsible for other men's consciences, but for our own, because we cannot look into another's, but into our own, he ordains us not to give judgement where we can have no evidence (Et non datur scibile, sine causis sciendi) nor sets up a mark for blind men to shoot at; but the Directory for admission is that which we may well read and make easy judgement thereby, viz. Church-membership with a dogmatical faith, and therefore we may perceive that any other voyage will be with hurt and much damage, when neither Sun nor Stars do appear from above (nor can we frame to keep any compass below) whereby to steer our course, and being exceedingly tossed with such a tempest, the only way is to lighten the ship of this load.    

DIATRIBE. SECT. V  
By a free communion there is no Damnum emergens, by pollution of the Ordinances, Minister, or Communicants: the visible Church is aggregated of good and evil. It is Schism to renounce communion of Sacraments with evil men not duly censured: the Administration not to be intermitted, because all are not sufficiently prepared, or those that are unworthy may partake. The Similitudes defeated of giving a Cup of poisoned Wine only with admonition: of giving a Legacy to scholars of such a capacity and parts, which the trusties cannot otherwise distribute: of being guilty of the sins we hinder not: the weak to be encouraged and promoved by admission. As much danger by mixed communion in the Word and Prayer, as in the Sacrament. The Reasons pretended to debar from the one, as argumentative to exclude from the other: Matth. 7.6. examined: whether the receiving the Sacrament be a duty enjoined to all, and a good work in all. Whether it be a converting Ordinance? What the Sacraments seat, and how? Whether they confer grace? The same evil effects ensue by maladministration of Discipline, as by a free communion, and the same Reason which forbidden separation in the one, doth also in the other case.  
CLemens Alexandrinus magnifies it in Socrates, that he harkened unto none but Reason, and Plutarch tells us, Idem est deum & rationem sequi, suitable to that Stoical Principle well illustrated by Perseus, Ni tibi concessii ratio, digitum exere, peccas. which is very true, being understood of reason rectified by, and subordinate to holy Scripture. Having therefore pondered the authorities of Sacred Writ, and propended the testimonies of the ancient Church, let us try on which side the weight of reason will incline the Beam, in this controversy.  
There is no Damnum emergens in admitting to, and there is Lucrum cessans in rejecting from the Sacrament, any that profess the faith of Christ, though but formally, and are not openly wicked and scandalous, to the manifest belying of their profession, what then should rationally impede and obstruct their admission, or promove and imperate the rejecting of them, whom it obligeth in duty to come, and in no man's duty is it written down, to repel them or separate from them. There is no emergent mischief or inconvenience by their receiving, either in respect of the Sacrament, (quod) others (cum quibus) the Minister (à quo) or themselves (qui) the Sacrament is not defiled by their partaking, no more is it by being preached unto faithless people, and that is no more than our Lord Christ was by the kiss of Judas, or an Angel by descending upon earth, into some unclean place. Those that communicate with them, are not polluted, more than the sons of God were by Satan's coming among them to present himself before the Lord, nor thereby defrauded of the fruit and efficacy of the Sacrament, more than the rest of the Guests were deprived of the Feast by the sitting down of one that had no wedding garment. God doth not bind us to set up an Inquisition into other men's consciences, 
Contra literas Petil. tom. 7. p. 26.  (Nemo curiosus, qui non malevolus) nor can their hypocrisy or cold formal profession, hurt any beside themselves: Tale cuique sacrificium fieri (saith Augustine) qualis accedit ut offerat, & qualis accedit ut sumat— ità si offerat deo malus & accipiat inde bonus, tale cuique esse qualis ipse fuerit, quia & illud scriptum est, omnia munda mundis. To God (saith a learned man) they seem such as they are, 
Hooker Eccles. Polit. l. 5. sect. ●8. p. 370.  but of us they must be taken for such as they seem, in the eye of God they are against Christ, that are not truly and sincerely with him, in our eyes they must be received as with Christ, that are not in outward show against him. Multi corriguntur, ut Petrus, multi tolerantur, ut Judas, multi nesciuntur donec, etc. Many are amended, as Peter, many are tolerated, as Judas, many are not known until the Lord come, who shall enlighten the hidden things of darkness, and manifest the counsels of all hearts: 
De penitent. medicina. tom. 9 p. 210. & homil. 50. tom. 18. p 115.  Ad mysteriorum divinorum signacula celebranda multi mali, etc. To the celebrating of the Seals of divine mysteries, many wicked men also may have access, for God in this life commendeth his patience, that in the next, he may show forth his severity, saith St. Augustine. Christ would be baptised with the promiscuous multitude, and with the same Baptism wherewith the Scribes and Pharises were baptised, to confute (saith acute Spanheym) those, 
Dub. Evang. part. 3. p. 153.  who in imitation of the Catharists and Anabaptists come not to the Lords Supper, if it be administered to such as are in their opinion flagitious: what prejudice or pollution or reproof from the Apostle reflected upon the Corinthians that were worthy receivers for the concurrence and communion of those that came unworthily? who only did eat and drink damnation to themselves, not to others; but when he said, He eateth judgement to himself, he sufficiently showeth (saith Augustine) that he eateth not judgement to another, but to himself, because the fellowship with evil men defileth not in the participation of the Sacraments, but in the communion of works. The Master of the Feast said to him that had no wedding garment, Friend, how comest thou in hither? Not, Friends, why come you in which such a guest? Neither were they for his sake commanded or permitted to forsake the Wedding; our teeth shall not be set on edge with the sour grapes that others eat: every one lives by his proper righteousness, 
In Ezek. 18.  not another's, and dies for his own sins, not another man's, saith Origen, Quibus mali placeant in unitate, ipse communicant malis, quibus autem, etc. Those to whom evil men are pleasing in unity, they communicate with evil men, but those whom they displease, who cannot amend them, nor before the time of Harvest dare to root up the Tares, lest the Corn be also eradicated, they communicate not with their actions, but with the altar of Christ, so that not only they are not polluted by them, but by the Word of God they deserve to be commended and magnified, because lest the Name of Christ be blasphemed through horrible Schisms, 
Contra Donat. pertinac. tom. 2. p. 142. contra lit. Petil. tom. 9 p. 26. contra Crescon. l. 3. c. 36.  they suffer that for the good of truth, which they hate for the good of equity, saith Augustine. And again, Quaerendum est quis habeat charitatem, invenies non esse nisi, etc. It is to be inquired, who have charity, and you shall find none but those that love unity; some likewise shall say, In thy Name we have eaten and drunk, and shall hear, I know you not, which eat his Body, and drink his Blood in the Sacrament, and acknowledge not in the Gospel his members diffused through the whole world, with whom therefore they shall not be reckoned in the day of judgement. And in another place the Apostle saying, Be not partaker of other men's sins, Keep thyself chaste, to show (saith he) in what sort a man might communicate with other men's sins, he adds, Keep thyself chaste, for he that keeps himself chaste, communicates not with other men's fins, although he communicate (not their sins, but) the Sacraments of Christ, which they receive to their judgement with them, from whom he hath severed himself, by keeping himself chaste. There may be a common concourse to the material part of an act, without concurrence in the formal, neither can a Physical concurrence make partakers in a moral act, there can be no such transite from one kind of action to another, both People and Minister concur to the receiving, not the unworthy receiving (if thereof they are no causes) to the act, not to the ataxy or sinfulness thereof, they cooperate not in the evil, but permit it, 
Contra epist. Parmen. tom. 7. p. 11.  as that which morally they cannot remedy: Quod non placet, non nocet, & qui seipsum custodit, non communicat alienis peccatis, (saith St. Augustine) for if in evil actions, any man consents not to them, the evil doer bears his own cause, and his person (saith he) prejudiceth not another whom in consenting to an evil deed, he had not his partner in the crime. What is said of him that is born of God, Non facit peccatum, quia patitur potiùs, is in some sort appliable to this purpose; the People (and the same may be said of the Pastor) are physically active, morally passive, and neither give nor partake of the Sacrament, to, and with, one unworthy, but one that is undivided from the visible Church, the notes whereof must agree to it, as Proprium quarto modo, omni, soli & semper, whence if the Word and Sacraments are those notes, (as our Divines assert) though Non quoad essentiam ejus internam, certò & necessariò declarandam, tamem ad visibilem aliquem coetum designandum, qui est Ecclesia particularis ex instituto Christi formata (as learned Aims;) All than that are actually of the visible Church may challenge a right unto a free enjoyment of these Sacraments, to the one, by being born of Christian Parents; to the other, by being baptised, and having a dogmatical faith, which every intelligent person is presumed to have, else there may be a part of the visible Church not authoritatively or judicially sequestered, from the communion thereof, which are not in a capacity of obtaining that which denotes the Church.  
At no time can the Church pretend to, or hope for perfection of degrees, rarely to that of parts; Jacob's Ladder had several degrees in it, and all were not of one height or rising: perplexed and complicated are those two Cities (saith St. Augustine) in this world, and mixed one with the other, until they are separated in the last judgement; 
Exhortatio ad conc. Eul. ep. tom. 2. p. 147.  the Church being no homogeneous body, constituted of singular parts: The Floor hath in it Wheat and Chaff, the Field Corn and Tares, the Net good fish and bad, and it is observable, that at the Nuptial Banquet, was one found without a Wedding-garment. With those and other similitudes (saith Augustine) the Lord confirmeth the forbearance of his servants, lest while good men may think themselves blamed for commixture with evil, by humane and rash dissensions, they destroy the little ones, 
Contra Crescon. l. 3. c. 35.  or the little ones perish. I keep the Church (saith the same Father) full both of wheat and Chaff, I amend whom I can, I tolerate whom I cannot, I fly the Chaff, lest I become the same thing, but not the Floor, lest I be nothing. Let no man (therefore saith he) desert the Floor before his time, 
Contra ep. Parmen. tom. 1. p. 11.  let him tolerate the Chaff in threshing, suffer it in the Floor, for he shall not have any thing to bear within the Barn, he will come that hath his Fan, and divide the good from the bad.  
To forsake the assemblies, because of the mixture and communion of hypocrites and evil men, seems to be a kind of negative Schism or Separation, and a positive, to gather and constitute a new Church, and I would willingly know if it be not the renewing of the old Heresies and Schisms of Donatus, Lucifer, 
Contra Faust. Manich. tom. 6. p. 60.  Novatus, and Audim? Whether it make not the Church of the called to be of no greater latitude than that of the Elect? (whereas many are called, but few are chosen; Cum paucis haereditatem Dei, cum multis signacula ejus participanda, saith Augustine) and whether in time by degrees, this singularity may not antiquate the Sacrament, and make the use thereof wholly obsolete, and bring men to be Seekers, and like the Phoenix, 
In 1 ad Cor. c. 11. v. 26. p. 430.  one alone in the kind of their devotions, and to that humour of the Swenckfeldian in Musculus, that would never communicate, because he could not in his judgement find any Church sufficiently adorned to make a fit Spouse for Christ.  
And as the better qualified people may not withdraw themselves from the Communion upon pretence of mixed Congregations, and fear of prejudice by them, so neither upon the like score, may the Minister withhold the Sacrament from them, or intermit the Administration thereof; for can it be thought rational, that the holy desire of a competent number should be unsatisfied, because the greater part are not equally prepared, and so well disposed to join with them? Is not this to eradicate the Corn for the Tares sake? whereas rather both should be suffered to grow together until Harvest. It was a Principle of wise Cato's, It is better many receive Silver, than a few Gold: and can it be held just that none should have Silver, because all cannot receive Gold? or because the Leven cannot be throughly purged, that therefore the Children must eat no Bread? or because the Hedge of Discipline cannot be effecutally planted, that the Field of the Church must lie altogether unmanured? and must the Wheat receive no nourishment, because the Tares stand in the same Field? Shall a certain essential duty be neglected, for an uncertain accidental evil? Shall not this be to furnish Apologies for the Papists? who restrain the liberty of the Scriptures, and withhold the use of the Cup, for preventing (as they say) of contingent abuses thereof? Shall others be sterved, lest some surfeit? or shall Stewards (as the Ministers of Christ are called, 1 Cor. 4.12.) detain their food from the family, because many abuse it? Hypocrates tells us, that Diseases of In anition are worse than those of Repletion, and it is a Maxim in Physic, Omne peccatum quod commissum fuerit, magis committitur in tenui, quàm in paulò pleniore victu. And there is therefore less peril in administering more food than may do good, than in substracting necessary sustenance. There was no crown so honourable among the Romans, as the Civic, which was conferred on him that had saved a Citizen, as being of more advantage to the public, than to have killed an Enemy. And shall it then be judged reasonable to hazard the loss of a Citizen, upon pretence to kill an Enemy (or rather indeed, lest we should save him) and to disappoint those that are worthy, lest there be a concurrence of such, as we think unworthy? Valerius lost the honour of his Triumph, because Magis dolor amissis civibus, quàm gaudium fusis hostibus, praevaluit. And as in the Ethics, the covetous is determined to be worse than the prodigal; so in Theology it seems to be more obnoxious, to withhold the Sacrament from such as are worthy, than to administer it to those that are not, Satiùs impunitum relinqui facinus nocentis, quàm innocentem damnari, said the wise Historian. And what prejudice resulteth to the Minister to distribute it indifferently, so as he have, by public and preparatory teaching, and (as he shall find it fit and seasonable, and meet with opportunites to do it) by private conference, endeavoured to principle and dispose them to a worthy receiving; Petitur à te cura, non curatio, saith Bernard, & sapientis est nihil praestare praeter culpam. If thou teachest, that is thine, if he will not learn, that is his, take what is thine, and go thy way, saith the same Author; if the Watchmen cry, and the City will not be warned, their blood shall be upon their own heads, he hath delivered his soul: Exigitur à manducante, quod manducat, etc. It is required of the eater that he eat (saith St. Augustine, 
In Psal. 142. Tom. 8. p. 342.  who therein seems to distil and extract the very state of the question) Let him not be prohibited by the Dispenfor, but let him be admonished to fear him that will take an account: neither was the Pastor of Corinth blamed, for admitting those that did eat and drink unworthily; but they were reprehended that came so unprepared; nor were the servants checked for bringing into the Marriage Feast, a man that had no Wedding Garment, though himself were cast out into utter darkness; nay, if persons meriting to be excommunicated, shall notwithstanding be admitted, the Minister of the Church, where Excommunication is not settled, is excused, saith learned Ursin, 
Catech. part. 2. q. 82. p. 588.  so as he willingly give not the Supper to such as abuse it, but be instant in admonishing, and desire to prevent abuses; for blessed are they that hunger and thirst after righteousness; and Calvin, with as much charity, as judgement, suitable to himself, as harmoniously with Ursin tells us, Hoc quoque ad disciplinae moderationem in primis requiritur, 
Instit. 4. c. 12. S. 11.  etc. This also is principally to be required to the moderation of discipline, which Augustine disputeth against the Donatists, That neither private men, if they see vices not so diligently, as they ought, to be corrected, by the council of the Elders, do thereupon presently make a departure from the Church, nor the Pastors themselves, if they cannot as they wish, and according to their affection, purge out those things which need correction, do therefore lay aside their Ministry or trouble the whole Church with unusual asperity— for it is true which he (viz. Augustine) writeth, That whosoever, either by rebuking correcteth what he can, or (saving the bond of peace) excludeth what be cannot correct, or what, saving the bond of peace, he cannot exclude, doth with equity dislike, and with firmness support, such an one is free and acquitted from the curse; and he other where (saith Calvin) rendereth the reason hereof, Because all godly purpose, and intent, and manner, and way of Ecclesiastical disicpline, ought always to keep the unity of the spirit in the bond of peace, which the Apostle commendeth to be conserved by bearing one with another; and which being not conserved, the medicine of punishment is not only supervacuous, but also gins to be pernicious, and therefore ceaseth to be a medicine.  
I know the trite (I dare not say trivial) similitude, that it fareth with the Minister, in order to the Sacrament, and the dispensing thereof, as with one that hath a Cup of Poison in his hand, for whom it is not enough to show the danger in drinking thereof, and to persuade to abstain from the same; but if he reach it forth, and deliver it to any, he is guilty of all the mischief, consequent to the swallowing thereof.  
They say no similitude runs on all four feet; but I am deceived if this have ever a Leg; for, first, the Cup of Poison is in its own nature deadly, and will certainly kill, but the Sacrament is good in itself, and of its proper nature, and evil only by accident, and not only its possible, but probable, it may do more good, than hurt.  
Secondly, There lies no obligation upon any to deliver, nor any necessity upon any to take the poisoned Cup; but I hope it is made evident that it is a duty incumbent on the Pastor to exhibit, and on the People, to partake of the Sacrament.  
Thirdly, some would think it relisheth of some venom, 
In Johan. tract. 28.  to compare that to a Cup of Poison, which the Apostle calls the Cup of Blessing. St. Augustine was of another mind, Securus accede, panis est non venenum; and he tells us, that when amongst the Christians about Carthage, 
De peccator. merit. & remis. tom. 7. p. 137.  the common appellation of the Sacrament of the Body of our Lord was life; what other did they hold, but what was said, I am the Bread of Life? That which is given, is not mortiferous, in respect of the Giver, or the gift, but through the wickeness of the Receiver; for as we are taught in Philosophy, Quicquid recipitur, 
In Psal. 142. tom. 8. p. 342. the Baptism. contra. Donatist. tom. 7. p. 89.  recipitur ad modum recipientis: it is not evil which is given, saith Augustine, but that which is good, is in judgement given to an evil man, that which is good, cannot be well for him that evilly receiveth; and in another place, Judas gave a place to the Devil in himself, not by receiving what was evil, but by evil receiving: from that wickedness, God may reclaim and convert the Receiver, in the very act of receiving, and the reception is a means subservient to such Conversion; so as what Augustine saith of love, may be applied to admission to the Communion, Aut ama me, quia sum Dei, aut ut sim Dei; he that hath a wound seeks a medicine, saith St. Augustine; it is a wound that we are under sin, the celestial and venerable Sacrament is the Medicine; 
De verbis Dom. etc. Serm. 28. tom. 10. p. 24.  and of that wickedness or continuance therein, the Pastor and Elders can have no moral certainty, need not make any curious inquiry, nor ought temerariously to judge, Gratissimum veniae genus nescire quod quique peccasset, plurimum mali credulitas facit, in quibusdam rebus satius est decipi, quàm diffidere. What place (saith Angustine) shall be left for innocency, if it shall be one man's proper fault, not to know another's. And the remote probability, even possibility of producing good effects thereby, is a sufficient Ground and Warrant for the administration: for in doubtful things the safest part is to be chosen; and it seems safer to do our duty, whereof good may also ensue, than to neglect it, upon a doubt, lest evil may happen.  
Fourthly, it is not the receiving condemns, but the receiving with that wicked disposition; which remaining unrepented, would condemn, though they received not; the act of receiving in the unworthy, is not evil, ex genere & objecto, but only ex fine & circumstantiis, (as hath been said) and the evil effect is alone in the evil manner of doing; and as a co-operation by another in such acts, or a permission thereof, doth not contract a satiety in the evil, which is not caused or consented to; so neither will the possibility, or hazard of an evil accidentally consequent thereunto, palliate or excuse a Minister's intermission of Divine Ordinances, for else he might be secure from any woe for not preaching the Gospel, since the Word being a savour of death unto death, when it is not received with Faith, (which all have not) it might be more safe and more charitable not to preach it, lest it aggravate some men's condemnation; and for aught I know, upon such principles he might forbear to hold forth the Lord Jesus, as the true way of Life, because he is also set for the fall of many, Luke 2.34. and to be a stone of stumbling, and a Rock of offence, Esa. 8.14.  
I recognize another similitude (for in the agitation of this controversy, similitudes do often supply the place of arguments) that as if a man bestow a Legacy to be issued and distributed to Scholars of such a capacity and parts in a College, the trusties cannot exhibit it to any others, and they must necessarily make probation of the parties, to get an assurance of their capacities, so, etc.  
But for answer;  
First, here is Petitio Principii, a begging of the question, by a presupposing that the Sacraments were entrusted by Christ with the Ministers, to be distributed to such select persons only, as in their way of probation, they shall judge capable of them: But we cannot so enclose that which St. Judas calls the common salvation, nor make the Rose of the Field (as Christ is called) to be a Flower of private Gardens; Allow to God (saith Oecumenius) that his Garden be diffused fare and near (longè latéque) in plain terms we say, that every actual and not duly separated member of the visible Church, having an Historical Faith, hath a right unto that which is one of the Notes of the Church, the Sacrament; and since eadem est ratio partium, & totius, as that cannot be a visible Church, to which the Notes agree not; so he is no actual external member of the visible Church, that is excluded from that which denotes it.  
Secondly, by retorsion, as in a College, all that are (as we use to say) of the Foundation, do partake of the Donatives of the Founder, until upon expulsion or sequestration upon just cause, they forfeit them; and that miscarriage is discovered not by private scrutiny, but by public observation and judgement; nor upon surmises, but proof and sentence thereupon given; so have all intelligent persons actually within the visible Church (the College of the faithful) by Title of their common Historical Faith only, a right to the Ordinances, and external common privileges, bequeathed by our Lord Christ, until by obstinacy in notorious sins, they merit to be expelled, and put from the Communion, and are accordingly sentenced judicially, not arbitrarily, or upon private surmises and suspicions; and in very deed there is no one false species hath more imposed upon them, than this, that if none ought to be admitted, but such as are worthy, that therefore special probation must be made of the worthiness of every one, which hath a palpable fallacy in the consequent; and is just as if I should argue, the Law allows no Idiot to be admitted to the managery of his estate, therefore every man must come under examination, (whether he be an Idiot, or not) as if a general observation and converse could not suffice to make discovery and give judgement.  
I am conscious also of that Rule, that a man is guilty of every sin he labours not to hinder; but notwithstanding it thereupon follows not, that the Pastor and Elders engage and enfeoff themselves in other men's unworthy receiving, unless they make probation of them, thereby to discover and impede their sin of receiving unworthily.  
For first, no man is guilty in not hindering that sin which he knows not, (nullius crimen maculat nescientem, saith Augustine) nor hath any command, nor any authority to make particular search and enquiry after, the Church is only to judge of open crimes and scandals, not of things secret and occult.  
Secondly, it must be an imminent, an apparent evil, and evil in itself, and in its own nature; for I am not obliged to snatch away a man's meat, left he surfeit; nor take his purse, lest he squander his money in debauches; no nor at all times to seize his sword, lest he do mischief with it, unless it be evident to me, that he intends so to abuse it; and into his intention, if secret, am not bound to make any solicitous scrutiny; nor to disarm him upon the warrant of my proper suspicion, much less may I hinder him of doing that which is good in itself, for fear lest it become evil to him by accident, else I must keep him from hearing the Word, lest he receive it not with faith, and so it condemn him; the possibility that he may do well and receive good with or by the thing, especially when that thing is intrinsically good; and the hope which Charity should prompt me to, that it shall become good to him, is sufficient to disoblige me from impeding him in it.  
Lastly, if the matter be necessary, and the failer be only in the manner of doing it, the rule holds not; for (to crop one Ear of a whole Harvest, and instance in one of many cases) how else could a Christian Prince with a safe Conscience, for confirmation of a League, take an Oath from an Heathen by his false Gods, and not rather hinder such Idolatry; but that the Sacraments are respectively necessary, necessitate praecepti, is denied by none, and granted by most, to be so necessitate medii ordinarii.  
Now lastly, concerning those that should receive (whom we know to have the greatest interest in the lucrum cessans, while the Sacrament ought to be exhibited to them and is not; and whom they suppose to have no less share in the Damnum emergens, when the Sacrament is administered to them, and ought not) I shall say, that as it was spoken of Adrian, The multitude of Physicians had killed the Emperor; so let some men consider, whether or no, while they fear accidentally to lose or hazard those souls, they do not more endanger them, and their own souls too, by withholding from them the Sacramenr, which is God's Ordinance; and therefore the likeliest means conducing to their salvation: It is a cruel fault to deny corporal bread to the hungry; a greater to withhold the food of the soul; and that of Gregory is here appliable, He kills, that dothnot feed; Christ chose to converse with sinners, that he might win them off from sin unto himself, and the servants of the King gathered together to the Marriage-feast, good and bad; the separation was made by the King at his coming, not by his servants, Matth. 22.10. And who can gainsay, but that as Christ by breaking of bread, was made known to his Disciples at Emaus, whose eyes were formerly holden that they could not know him: so the frequent receiving of the Sacrament may better fit and dispose them for receiving, and bring them to a clearer sight, and more special application of Christ unto salvation. There is scarce any, but takes some little reverence of the mysteries, improves or renews some notions of the redemption of mankind, by the death of Christ, carries away some small impressions of good things, at least for the present, some dispositions, though not habits; and how those weak seeds may be quickened and ripened by frequent communicating, can be only known to God; but we may charitably hope for multiplied acts, beget and perfect habits; and in this respect there is a similitude between habits infused, and acquisite (though the acquist of the former have a special assistance and inspiration of God's gracious Spirit) Use makes prompt; and Physicians tell us, that when Appetite is dull, and digestion weak, yet both may be increased by moderate refection; whereas to exclude any from the Sacrament, because he is not so well prepared as he ought, is to deny a man a medicine, because he is sick, for which cause he chief needs it. Defects in the manner and form will not discharge or supersede any from the matter of duties, else they might plead excuse for the intermission of prayer, or excluding others from it, because they cannot pray without distractions and other indispositions; and from hearing, because of defects in the attention of mind, or devotion in the affections; he that performs the matter, and communicates, though with a failer in the manner, so it be without malice or presumption, doth some part of his duty; and showeth some, though but an outward regard and conformity to God's Ordinance; and so I should think were a less sinner, than he that altogether despiseth or neglects it. Est aliquid prodire tenus: the one is malum per se; the other only per accidens; that which is not done with a perfect heart, may yet be good in the sight of the Lord; as it was said of Amazias, 2 Chron. 25.2. it may be bonum, though not been; and it may be impetratory of some reward, though not of one eternal. And though Hypocrates have an Aphorism, that Corpora impura quo magìs nutris, eo magìs laedis: yet that cannot justify any to defraud another of his wholesome meat, lest it turn into crudities, and cacochymick humours, though perchance Physicians may think fit to abate it sometime toward those that are notoriously sick, and sensibly lapsed into a Dyscrasy. One chief end of the Institution of the Eucharist, was to show forth the Lords death: And the recordation thereof, and external acknowledgement of Christ to be the Redeemer of the World by his death, being made by a greater number, though not all so well disposed, or inwardly qualified as they ought, may yet somewhat conduce to God's glory, and the end of the Institution. It was matter of rejoicing unto St. Paul, that Christ was preached, though out of envy and strife, and contention; not sincerely: An outward formal humiliation in Ahab, was so fare accepted by God, as to mitigate his punishment; and the external performance of the command by Jehu, though upon sinister ends, and with culpable affections, procured a temporal reward. He that is not against us, by being scandalous, is on our part, Mark 9.40. and therefore should be a partaker with us; and it's our part to cherish and encourage him, in hope to bring him nearer, rather than by a discountenance and discouragement, to hazard the driving of him farther off; The perfection of the best, is an imperfect perfection; the best part thereof consists in the sight of their imperfection, saith Bernard; and the greatest piece of our righteousness, is an agnition in truth, and a confession in humility, of our unrighteousness; and God's commands are then only reputed to be done, when that which is not done is forgiven, saith Augustine: If the denomination be taken from the major part, our firmest believing is rather unbelief, than faith; as he that said in the Gospel, I believe Lord, yet prayed, help (not my faith, but) my unbeleef. He that hath the best preparation and dispositions of Spirit, for an approach to these holy mysteries, must yet fly to Christ Jesus, to have the blemishes thereof covered with his righteousness; and the defects thereof to be supplied by his fullness; and he that owns the meanest, and the weakest, if in any degree sincere, may by the same means obtain an elevation and acceptance thereof; for it is only Christ his stamp, and not our metal, that can make it pass current, and the garments of our Elder Brother alone, that can make us capable of the blessing: As therefore the ancient Church for several Centuries (though upon erroneous principles) gave the Eucharist to Infants in years; so the Church ever did, and upon such considerations may still, without error, exhibit it to Babes in Christ; and such we are charitably to suppose the weakest to be, that profess his Name, and by the great transgression, and abominable iniquity, do not evidently belie their profession.  
We have been cautioned by the admonition of Marlorat and Spanheym, that to desert or separate from the Communion, because of the admission of some, in their opinion, wicked or unworthy, doth symbolise with the Anabaptist, and hath a razed of their Leaven; but whether those principles, that it is of necessity to make probation of their fitness and worthiness, that are to be admitted to the Holy Supper; and that this Sacrament being a Seal of Faith, ought not ordinately to be administered to those that have not Faith, may not also be extensive, and aswell applicable to the Sacrament of Baptism, and so do tacitly advance and drive on also the interest of the Anabaptists, who will have none to be baptised, until they have given sure evidence of their sound Faith and real Conversation, and unawares militate in the Tents of, and run Bias toward, that faction, I shall not make research into, much less dare to determine, but transfer and resign the consideration thereof to more comprehensive judgements, it shall be enough for me with the Pismire in the Apologue, To awaken the Lion, and make him look about.  
But I shall now bring it to the Scales, and more importunately offer it to be weighed by judicious men, whether those Reasons wherewith some men make so specious a Muster, and whereof they make ostent with so many plausible amplifications, if they were mutato nomine, fitted and applied to the hearing of the Word and Prayer, they might not serve aswell, and have as much force and efficacy, First, to stave off and exclude unconverted men from those duties, as from the Sacrament. And secondly, to introduce a necessity of probation antecedently to the ordinary partaking of the Word (in those who are born within the Church, and bred up in the profession of the Faith) and of Prayer; as to the participation of the Lords Supper. And thirdly, render it as piacular to join with Congregations wherein persons unconverted and unworthy are mixed in hearing the Word and Prayer, as in the Communion of the Body of our Lord; though the Reasons might be indifferent, and the same or the like in all, yet for method and perspicuity sake, we will take our instance for the first in Prayer, and make our experiment of the second in hearing the Word, and take an assay of the third point in both.  
To abridge and sum up the Reasons produced for debarring unconverted men (that is, such as satisfy them not with demonstrative signs of Godliness) from the holy Table; they may be reduced to this Compendium, that they neither can perform the duties requisite to, nor can be capable of the mercies of the Sacrament, that by partaking unworthily, they do but multiply their sin, and aggravate their damnation, whereto he also is accessary, that either doth exhibit it, or consents to it, or suffers them, or by partaking with them, countenanceth their receiving, according to those branches of this rule, Consensus palpo— participans, nutans, non obstans; now turn those against an admission and conjunction with them in prayer; have unconverted men those dispositions and affections, and elevations, suitable with, and requisite to religious prayer? the clean hands, 1 Tim. 2.8. Faith without wavering, James 1.6. Fervency of Spirit, Rom. 12.11. Can they call on the name of the Lord Jesus, that depart not from iniquity, 2 Tim. 2.19? Are they susceptible of any holy communion with God, or of the gracious effects of Prayer, or capable of any share of the righteousness and intercession of the Lord Jesus, which must be spread upon their persons and their prayers, to make them acceptable? Will not the multiplied sins of distrust of God's promises, irreverence towards so glorious a majesty, dulness of spirit, deadness of affection, and extravagances of thoughts, increase their guilt and irritate their judgement? shall so precious a duty be thus profaned? so high a privilege, as this is, to pour forth our wants into the bosom of God, be prostituted? and so great blessings as are held forth to faithful prayers be despised? What dishonour results hence to the name of God? What a grief is impressed on the spirits of the godly? What a profanation reflected on so sacred an Ordinance? Were it not better for them to forbear prayer, than only to pray, to the promoving of their condemnation? Is there nay promise they shall be heard? Are they not expressly told that God will not hear them, whose prayers are abominable? Psal. 66.18. Isa. 1.15. 1 Joh. 3.22. Prov. 28.9. Are not they that admit them to a communion in prayers (where they but flatter God with their mouth, and lie unto him with their tongues, in all that is said) guilty of those sins, because they hinder them not? and do only concur to farther and accelerate their damnation, and so deface the purity, and defile the beauty of so divine an Exercise? You may see what an Harvest he might make of this Stubble, that were torrens suadaeque medulla; and happy in sermonis divite vena; and now consider, I beseech you, if the same apogogical or abductive reasons may not be as speciously and as plausibly urged and amplified, to bring off unconverted men from prayer, as to take them off from the Lords Table, and have not as much energy and force, in order to the one, as to the other.  
Secondly, concerning hearing of the Word; The conclusion that it is necessary to take examination of men previously to the Sacrament, and to make trial whether they are worthy or not to be admitted, is deduced and extracted from that principle, He that eateth and drinketh unworthily, eateth and drinketh damnation to himself, not discerning the Lords Body. But now try and examine (I beseech you) since the Word is said to be the savour of death unto death, and that the Word shall judge them in the last day that hear it; and there is a caution, Take heed how you hear, and qualifications required in hearing, 1 Pet. 2.1, 2. Jam. 1.21. and men hating instruction are not to declare his Statutes, or take his Covenant in their mouth, Psal. 50.16. and he that discerns not the Word of God from the Word of Man, hears his damnation, and lets it in at his ear, as well as the other eats and drinks it, and the Word and Sacraments represent but the same Christ, and the same promises under divers notions, and to several Senses, the one to the Ear, and the other to the Eye, Hand, and Mouth; the one being an audible, and the other a visible, tactible, gustable word, and both are Divine Ordinances for the salvation of souls: whether there should not be as great a necessity incumbent, to examine men (already incorporated into the Church) of their fitness and dispositions and preparation, in order to hearing of the Word, as to the receiving of the Sacrament; and upon the same score, why should it be more perilous, or hazard more pollution of ourselves or the Ordinances, to join in mixed Congregations, in eating of the Sacrament, than in hearing of the Word, especially since that prohibition, not to give that which is holy to Dogs, and cast Pearl before Swine, (which is sometime superciliously enough alleged to justify this Oeconomy of repelling from the Communion, such as they suppose unworthy) is first and principally intended of the Word of Instruction and Reproof, as appears by the Text, and the sense of Interpreters.  
Though surely by the way, that Text cannot be very pertinent, nor well appliable to the point for which they produce it; for those Pearls are prohibited to be cast before Swine, 
Jansenius in Mat. 7.6. Idem Estius in 4. sent. d. 9 S. 9 p. 123.  and those holy things forbidden to be given to Dogs, upon this caution, lest they trample them under feet, and turn to rend those that dispense them; but there is no danger, saith Jansenius, that if the Sacrament be given to sinful men that desire it, they should turn and rend those that exhibit it, but rather that they will tear those that deny it; neither can any be understood under the notion of Dogs or Swine, that are not notoriously wicked and scandalous; and such only are here properly and especially meant, as are Blasphemers and Persecuters of the truth, and malicious resisters thereof: but in these we plead for, their reverence to the Sacrament, and desire to partake thereof, supersedes all fear, and anticipates all caution, lest they approve themselves such Dogs and Swine, as to trample the Ordinance under feet, or rend the Dispenser's thereof. But to stigmatize all those for Dogs or Swine, whom they admit not to the Sacrament, Dignos laude viros, labe notare, would be either rodere dente canino, or else porcino foedare modo, and canina facundia, according to Lex Remia, might render them obnoxious to a literal stigme and real brand, being a calumny unworthy, not only a charitable Christian, but a moral man.  
But let us examine what they interpose to disprove our parallel of reasons; verily much pargeting there is, to show a dispariry between the Word and Prayer and the Sacraments, and to set them at difference, which agree so well in the common and generical notion of Ordinances; and it is remarkable to contemplate how the Sacraments are used, like Castingcounters, sometimes standing for one hundred, and then again but for ten, according to the pleasure and interest of the Disposer, to serve one turn they are sometimes advanced into a Sphere higher than the Word, and we may somewhere meet with a fardel, of what by a charitable construction, we may call Reasons, packed together to this purpose, and Rhetorically enough displayed, which yet indeed are but parcels of small Wares, and which are like the Duke of Britain's Soldiers, Briton's in English-mens Cassocks; to accommodate another end, they are at other times degraded, set many Orbs lower, and their virtue more disparaged and alleviated, as upon this instant occasion, we are told by some, that Prayer and hearing the Word is a duty commanded; but there is no Precept, that wicked men should come to the Sacrament; that in the one, the matter is good, and there is only a failer in the manner; but in the other, both matter and manner are faulty, and that by Prayer and hearing of the Word, they may acquire some good, temporal at least, and mitigation of punishment, but not so by communicating; and therefore the Reasons are not alike for the admission, probation of, and conjunction with unconverted, irregenerate, and unworthy men, to and in the former and latter Ordinances.  
But I take leave to answer, That it is the unanimous suffrage of the Fathers, asserted by our Divines against the Papists, in the question whether the Communion in both kinds be necessary, that Take, Eat, Drink ye all of this, Do this, Show forth the Lords death, (as some learned man will have it read) are explicit commands, words not only of invitation, of power, of liberty, 
Piscator.  but of command, and precept, as Justin Martyr and chrysostom in terms expressly. A Theologue of no ordinary elevation for learning and piety, 
Perkins cas. consc. l. 2. c. 10.  resolves in his Cases of conscience, that by virtue of these commandments, every man of years, living in the Church, and being baptised, is bound in conscience to use the Lords Supper; and so also doth the School resolve, 
In 3. q. 80. ar. 11.  though they extend not the obligation to a receiving in both kinds, as there is no formal command in terms requiring wicked men to communicate, so neither is there such for them to pray; the commandment is proposed indifferently and in general terms to all men, and the Genus includes the several Species, and the Species all the Individuals (as our Divines answer the Anabaptists, objecting there is no formal command for the baptising of infants, which are comprehended under the general notions of all Nations, and Houses, and Families) neither can the want of those special qualifications or powers enabling to the discharge thereof, exempt from, or dispense with, the obligation of general duties, otherwise we might reverse and cassate the whole Moral Law, which we are obliged to keep, though we are not now able to perform our duty. It seems to me a sad and piacular enunciation, that the receiving of the Sacrament by an unworthy person, is said to be materially evil, or ex genere & objecto, though I deny not, it may become so, Ad hîc & nunc, ex fine & circumstantiis. I suppose the Author that dropped those inconsiderate words, might justly with the Annular or Physick-finger, touch the place behind the right ear consecrate to Nemesis, which among the Ancients was used by them, that begged pardon of their gods for any inconsiderate and obnoxious speech; what influence and effect the participation of the Sacrament may have upon unconverted and faithless persons, I have elsewhere spoken, and need not here to recapitulate.  
That which is most commonly, and most speciously, and by the best learned, objected to prove that there is not the like reason in this case, in relation to the hearing of the Word, and receiving of the Sacraments, is this, that the Sacraments are not converting Ordinances, (as the Word is) there being no institution, nor promise, nor command, to use them to that end, but they are only sealing Ordinances, and confer not, but confirm Faith, presuppose it, and testify our union with Christ; not beget it; that the Word is to be preached to those that believe not, but the Sacraments to be administered only to believers, and those properly and really believers, which not only assent to the Word of Faith, but to the work of Faith, believing practically, aswell as speculatively, else the Seal should be set to a Blank, and there should be a false testimony in witnessing that which is not, and so be a practical Lie; some few perchance attribute more to Baptism, as to be a regenerating Ordinance, but the Lords Supper they think is nothing like, as if it were more to be the Laver of Regeneration, than the Body and Blood of Christ, or as if it were not the same internal grace, exhibited under divers external significative Elements.  
As the Lutherans, to verify that opinion that the Sacraments confer grace ex opere operato, are constrained to assert a Total falling from grace; so these men to defend and maintain with more facility this Tenent, that the Sacraments are no converting Ordinances, have also thought it expedient to deny also, that they confer grace, and with an admirable confidence obtrude this, as the Doctrine of all Reformed Churches.  
I am not willing to start and prosecute more Controversies at once; this which I have primarily taken into agitation will engage enough of time and paper. I remember Torquatus his fate, that though he killed an Enemy, yet suffered punishment, because he went out of his Rank and Order to do it: I shall therefore appositely to the present subject answer, That they need not tell us of differences between the Word and Sacraments; no several things but have their different properties, else they could not be several things; they might deliver us more disparities; but what are those they mention to make a difference between the Preparation or Probation, needful to the one and the other, and the Communion and Fellowship in the one and not the other. Let it be (as it is pretended) that the one is a converting, and the other a confirming Ordinance; doth it therefore follow, that there must be a preexamining of the fitness of men in order to the one, and not the other? that we may admit of the society and concurrence of formal Professors in the one, and not in the other? Let it be so, (as it is suggested) but is not then the Word the more blessed, gracious, and venerable Ordinance? as to give being, is more than to supply food, and to infuse life, more than to increase strength, and so calls for more reverence, purity, and preparation, in order thereunto, as more honour is due unto our Parents, than to our Nurse, and Lawyers put more weight upon those words in a Deed, Give and Grant, than upon that of Confirm. Ipsum esse perfectissimum omnium, 
1. q. 4. ar. 1.  comparatur enim ad omnia, ut actus, nihil enim habet actualitatem nisi in quantum est, saith Aquinas, and the more noble Effects make the Causes more noble; and is not the World to all Ordinances, (as Faith to the Just) and to all righteousness, the life and soul thereof? Others beside Believers (say they) may be admitted to the hearing of the Word, but yet must no care be had, nor trial made, whether those that hear, believe or not, or are disposed to believe? And is it no matter whether the Word become the savour of death? only course must be taken, that the Sacrament become not deadly, no matter though the word be so? And if none must be admitted to the Sacrament but those that have Faith, than none can receive admission, for who can be assured that another hath Faith, which is rooted in the heart, which only God searcheth? the hidden man of the heart is invisible to any foreign eyes, the hidden Manna cannot be tasted by any other than he that imbosomes it, and the new name is not legible by any, save a reflected beam of light.  
If it be answered, that they intent only that such are to be admitted, who by a discursive knowledge collected by external signs in the conversation, and reasoning from one thing to another, they conclude to be faithful and regenerate: I answer, that such knowledge is not infallible, they may be deceived, and doubtless are in many; and therefore in admitting of some, they must needs set the seal to a blank, and are false Witnesses, and practical Liars, in relation to such, as notwithstanding this probation do deceive them; neither can their endeavours to the contrary salve the thing, being notwithstanding done, though it may render the persons more excusable for doing it, who also must still be perplexed and anxious, whether the signs be sufficient, and the judgement regular.  
There may be also a partial and maladministration of Discipline, and an approbation of the unworthy, who may perhaps ascendere ad altare per gradus, by stairs of favour sundry ways impetrated, and in such cases (wherein they yet prescribe, that there ought to be no intermission of the Synaxis, nor separation from the Church) all the prejudices, and pollutions, and profanations, which they so much amplify and declaim against, in mixed Communions, do arise and occur.  
But what do the Sacraments seal, more than the Word assures? save that the one applies that more particularly, which the other holds forth generally, and doth it by a representation to the eye, and hand, and mouth, which the other doth unto the Ear: Circumcision is indeed called a seal of the righteousness of Faith; And as by an analogy and proportionable accommodation, may our Sacraments be so named; so God openeth the ear, and sealeth instruction; also Job 33.16. and binds up the testimony, and seals the Law among his Disciples, Isa. 8.16. Methinks when I reflect on this Argument of theirs, I re-mind that sophism of the Arminians, who argue, That which every man is bound to believe is true; but that Christ died for him, is that which every man is bound to believe: ergo, Which Argument seems to me to have some similitude with this, That which seals Christ, and remission of sins unto Faith, presupposeth Faith in them, to whom the Scal is applied; but the Sacraments seal Christ and remission of sins to Faith, ergo; and the like answer may serve to the one and other fallacy, viz. That as no man is bound to believe that Christ died for him, unless he believe and repent, but is rather bound not to believe it, the death of Christ becoming effectual to him only upon condition of his Faith and repentance, and the assurance thereof, viz. That he shall be saved by Christ's death, being a conolusion that results from a Major proposition (he that believes and reputes shall be saved, by the death of Christ,) and a Minor (I believe and repent) so the Sacraments seal not the donation of Christ, and remission of sins, in and through him, but upon the condition of faith and repentance, just as the Promises hold forth Christ in the Word preached: And therefore the Seal is not put to a blank, but offered to be set, if Covenants be performed, as a man seals a Writing to become his Deed, when Conditions be performed, else to be as an Escrol; to the faithless the Sacrament is a Seal in actu primo, not in actu secundo: a Seal still in its own nature, not in the effect, a Seal objectively, viz. of the conditional Covenant and Promises, not subjectively, viz. of Faith in that person, as the Seal doth not ratify the services of the Tenant, but the Grant of the Lord upon condition of performing the homage and fealty.  
Whether the Sacrament be a converting Ordinance or not, I shall only say succinctly, That they which deny it, do but prevaricate; for they say, that the Sacrament abstracted from the Word, and without it, converts not, which is as much as to say, that the Sacrament, when it is no Sacrament, doth not convert; for without the annexion of the Word, it is no Sacrament, Accedat verbum ad elementum, & fiet sacramentum; which our Divines (with excellent reason) understand not only of the Word as consecratory, but as concional, and as a word of Doctrine, teaching the nature, end, and use thereof, for they have no efficacy, but by mediation of Faith, and that hath always relation to the Word, such a Word as is effectual, not quia dicitur, sed quia creditur, saith St. Augustine. But whether Conversion be wrought by the Sacrament, or at the Sacrament (as they would have it) observe (I beseech you) to be all one to our purpose, so as Conversion be effected; but indeed Faith hath three acts, Knowledge and Assent in the Understanding; and Affiance in the Will and Affections; so that true justifying Faith, is a fiducial Assent pre-supposing Knowledge; now the question truly stated is this, Where there is an acquist and antecedency of knowledge and assent only, which is but an Historical or Dogmatical Faith, whether that affiance, which is a casting of a man's self upon Christ, and a closing up with him, and together wherewith is always a Conversion of the heart, and a renewing of the spirit of the mind, cannot be wrought in the instant of receiving, or be the effect of the Sacrament, (as a moral cause) as well by the holy Spirits infusing of that internal formal principle, or gracious habit of justifying faith; as also quickening the present actual exercise thereof, in embracing of the Lord Jesus, whom though they had formerly heard of by the ear, yet they never, until then, felt in the heart?  
This I think, so well explained, cannot well be denied; and until our age, I am confident, was never questioned. In this same way miracles, afflictions, the conversation of the Wives, may actually convert, much more the Sacrament, which effects it not accidentally and extraordinarily, as the other; but ut medium ordinarium, & ex natura suae institutionis & speciali ordinatione divina. The Word begets Faith, only by way of object propounded; for Faith (as all spiritual graces are) is infused into the soul, and there produced, per modum creationis, not by any natural operation, but by a supernatural and immediate act and influence of God's Spirit, which begets Faith, by illuminating of the mind, and inclining the Will to apprehend and embrace the object; and in the same way that the Word worketh, are the Sacraments operative; 
Exam. council. Triden. part. 2. p. 77.  for illum (scilicet Christum) pater proponit fide apprehendendum & accipiendum ad remissionem peccatorum & in verbo & in sacramentis, saith Chemnicius; and when the same object is held forth in the Sacrament, what should there obstruct the same operation of that Spirit, which 
Bellarm. Enervat. tom. 3. c. 5.  bloweth how, as well as where, it listeth; and therefore in the same manner do the Word and Sacraments justify, saith learned Ames. It is true, whatsoever is received, is received according to the mode of the receiver; and so the Sacrament converts to Faith, or confirms in it, according to the condition and estate of the receiver; but because the confirming of Faith is the more frequent and sensible effect, the denomination is taken from that which happeneth, utplurimùm, for the most part; and because they are added to the Word for confirmation of the object of Faith, to make it more credible to any subject, as Seals to Writings; hence the Sacraments are commonly called confirming Ordinances, 
Gerhard. loc. come. tom. 5. p. 1.  and more especially the Eucharist is called the Sacrament of confirmation, in a relative opposition to Baptism, named the Sacrament of initiation.  
But that the Sacraments do confer grace, was (for aught I know) never denied by any in the Reformed Churches, Zuinglius excepted, (for as for the Anabaptists, 
Dr White Pref. to the Orthodox Faith, etc.  and Socinians, I cannot yield them the honour of that notion) the altercations we have with the Papists is not de re, sed modo rei; not about the thing, but the manner; He was a very learned Divine, who upbraiding the Papists how they calumniate us in our Tenants and Doctrine, to reflect an odium upon our persons, and profession, reckons up this among the rest, that they impute to us, that we deny the Sacraments to confer grace; We indeed deny (what the Papists affirm) that the Sacraments confer grace, as the nearest, immediate, and proper causes thereof, by any force or virtue intrinsecal, 
Neque verò naturam efficaciae sacramentorum ij satis explicant, qui aiunt Deum agere ad eorum praesentiam tantùm, eum enim in finem instituta sunt, non ut nos admoneant Deum agere aliquid, sed ut ipsa sint instrumenta efficacia quibus Deus utatur ut in nobis aliquid operetur, habent ergo efficaciam insitam aliquam, at objectivam & quae requirit facultatem cognitivam, excitatam illam & ut loquuntur in actu. Thes. Salmur. part. 3. S. 43. pag. 14. Yet this is not all that other Protestants ascribe to them.  inherent, or seated in them, as Physical and real causes whereby grace is effected and brought forth, ex obedientiali potentia animae, or so as a medicine cures a disease in the body, without any previous motion, or thought of man's mind; but we grant notwithstanding, that they are impetratory, instrumental, moral causes of real grace, by their signification, of relative, at least, by exhibition and obsignation, in respect of God ordaining them to that end, and by a certain assistance of divine power and virtue, (which the School calls assistiam ex pacto) as being practical, and not only theoretic signs, but effecting what they signify: for God being called upon by reason of his promise, is present with his grace, and worketh inwardly to the similitude and proportion of that which the Elements do outwardly; (as the Waters of Jordan cured the Leprosy of Naaman, by the power of God working with them,) who had first ordained, that they which should do what he commanded, shall receive that which he hath promised, just as a King's Letters Patents, sealed with his Seal, are said to confer an Office or Lordship upon him, to whom they are granted; and that saying of Hugo hath a Passport on all fides, Fideles ex istis elementis salutem non quaerunt, etiamsi in istis quaerunt, ista enim non tribuunt, quod per ista tribuitur; God not resigning his grace to them, but by them imparting it unto us, by the mediation of our Faith and his Spirit. I might be voluminous in amassing testimonies of our Divines to this purpose; but viso Solone, vidisti omnia, do but peruse the great master of Controversies, Chamier, and read him direct and express for this point, citing both the confession of the French Church, 
Tom. 4. l. 2. c. 1. & 2.  and Calvin, as witnessing to the truth hereof; and whereas Calvin affirms that God works by the Sacraments, as by Instruments, but by a force internal and intrinsic to himself, and not passing forth from himself into the Sacraments; Chamier tells us, That this is the very state of the controversy; with what ingenuity then could a great Champion of the opposite opinion, among other Divines, muster up both Calvin and Chamier to be on his part? and in what sense all the other testimonies cited by him were meant, judge by this one, that where he argueth, that the Sacraments being by their definition signs, cannot be causes of what they signify; neither are the things signified, the effects of the Sacrament, he citys Chamier, as adstipulating to that assertion, quia ut efficientia toto genere suo differt à significatione, etc. Whereas Chamier urgeth that Argument, not to disprove all efficiency of the Sacrament, but inhaerentem sibi efficaciam, which are his express words in his entry into that Ninth Chapter a very few lines before the words cited: so as the Reciter imposeth upon us with a fallacy, à dicto secundum quid, ad dictum simpliciter; as if Chamier denying one kind of efficiency, denied all, and the same answer may be given to his other alleged testimonies, which are in the same sense to be understood.  
This puts me in mind of Nugnus the Dominican, who disputing against the Jesuits in the Controversies concerning Predestination, Grace, and freewill, he tells them, They will rack men to witness for them, though evidently known to be of another judgement; which made him say, he feared they would deal so with him too, when he was dead, notwithstanding his express opposition to them: of all our Divines, that I know, 
C. 8. p. 139.  learned Whitaker hath gone farthest, concerning the efficacy of the Sacraments, who in his Answer to Dury the Jesuit, to close with Peace, yet not check with Truth, doth thus express himself, Simo Alani sententiam amplecteris, eam ego minimè reprehendam, sic enim ille de hac causa scribit, Gratiam in anima hominis Deus operatur per Sacramenta, tanquam per instrumentalem causam, non alia ratione, nec minùs verè, quàm homo dicitur scribere per calamum; scriptio verò, (adds Whitaker) non includitur in calamo, sed calamo ad eam rem apto & instituto scribitur, ità Deus per Sacramenta sua, tanquam media & organa, gratiam in nobis efficit, & tamen Sacramenta gratiam in se nullam includunt. So he, which is more than the Franciscans would concede to the Dominicans at the Council of Trent.  
Lastly, let it be thought upon, what advantage is given to the Socinians and Anabaptists by this Thesis, that the Sacraments have only a signifying power and virtue, and only to confirm Faith, and not to confer Grace, for frustrate and supervacaneous shall the Administration thereof prove, where is neither actual Faith to receive confirmation, nor understanding, to apprehend what they signify.  
Thus long have I stayed, like the Samaritan, to put Wine and Oil into the wounds of this Truth, which I found wounded in my way, but shall leave it with the two pence (which some expound the two Testaments) to be better cured by others, and go on my journey.  
Last of all, let us take one prospect farther, and upon view make trial, whether the motives used, to persuade the Administration of the Lords Supper, and the Retentives applied to keep men from deserting the participation thereof, when by a maladministration of Discipline, either through negligence or corruption, wicked men are admitted, cannot also be as apt and proper and suitable to the same ends and purposes generally in mixed Congregations, and where Discipline is not at all established, or for weighty Reasons cannot be executed. They tell us in that former case, that we join not with wicked men, but they with us; that for us to join with sinful men in sinful matters, would bring guilt upon us; but if some bad men will join with us in good matters, it proves no prejudice to us. To celebrate the Lords Supper, is in itself exceeding good, if others that ought not will come and go as fare with us, as the outward act, it is evil to them, but none to us, having to our power opposed their presence (which power we are elsewhere taught to be admonishing, reproving, and mourning, etc.) We are farther bid to take heed that we neglect not an undoubted duty, to escape an uncertain danger; a peril merely supposed, will not warrant the omitting of a practice clearly imposed; O bracteata verba! whereupon I shall make no long reflection, but briefly say, that great is the truth and will prevail; and only ask whether this breath blow not away all their former similitudes and arguments; Whether this be not herbam dare to give up the cause, and flight or quit their strongest holds? and like Penelope, to untwist her own Web, and to become like an Eagle struck down with an Arrow, feathered from her own Wing, as was Julian's Motto, Propriis configimur alis: for now, Nescio quo pacto, vox tua facta mea est. Only if they shall interpose that in maladministration of discipline somewhat is yet done, and only some few evil men are admitted, but in nonestablishment, or non-execution thereof, nothing is effected, and many more do intrude to the Holy Table; I answer, that as magìs & minùs non variant speciem, so the multitude or paucity cannot give form, though it may degrees to the quality of the action, in the one case or another: if it be evil to admit or communicate with many hypocrites or wicked men, it is also evil to do it, though but with a few such; and the evil is greater, because done by them, who are always so much the worse, by how much more they pretend to be better; and by the help of Discipline established, have the means to conduct things better: but let such Discipline be established, so that where and when they please, it may be exercised; and than it seems it is nothing so perilous or placular, though some be admitted or communicated with, as unworthy, as those that now are repelled. Truly, the reflection upon those, and the like passages, is that which tempts some circumspect men to suspect, that the Silver-Smith is still at his Workhouse for his Diana, (& quisquis amat ranam, ranam putat esse Dianam) whose Arguments, though hammered at the Forge, have more energy and influence, than those which are borrowed from the Schools, and such Topics beyond all Apodicticks.   

DEFENCE.  

SECT. XVI.  
The removing the scandalous by the power of the Keys, no Ingredient of our question, nor any part of the Discipline which they practise. What scandals may deprive of the Sacrament? Whether formal Professors, if they could be known, were to be admitted? How holy things may be polluted? As the Sacrament, so in like manner other holy things may be defiled. By a free admission the Sacrament is not polluted by or to the Minister, nor others that communicate worthily, and it is no more dangerous for the unworthy to come, than to keep off. Whether mixed Communion be a burden of sin or pain? In what cases it is lawful to have Communion of Sacraments with evil men. The Godly were always commixed with the Wicked in Communion of Sacraments, proved through the History of the Sacripture. Sacrifices were of like nature with Sacraments, and for offering or eating thereof, no signs or trials of real Holiness were required. Whether there be an equal necessity of profession of Faith at the receiving of the Eusharist, and of Baptism? The Church of Corinth was corrupt, yet in reforming thereof the Apostle prescribed no such trial. When and how far admonition and reproof may be sufficient? Of Ambrose his proceeding against Theodosius. What are the effects of the society of evil men with good? The errors of Audius, Novatus, and Donatus. Whether the Apologists symbolise with them? Church-fellowship consists chief in communion of Sacraments: they make the Church of the Called to be no larger than that of the Elect. The state of the Church, according to the Parables of the Floor, Field, and Net, Matth. 13. Our Thesis asserted in the express words of the Ancients: The Pastor of Corinth not reproved for permitting mixed Communions, 1 Cor. 4.21. considered. The Parable of the Marriage Feast. Of sealing men thereto. Free Pulpits, no free Tables: of Preaching without Ordination. A recapitulation of much of the Discourse.  
THis Section cuts out little work for them] Like the Spaniards at the siege of Amiens, when the French came to the Assault, they sit down and play; here is indeed little work that they will do (and therefore magna pars temporis effluit aliud agentibus) but enough that they should have done; some arrows (they say) are well drawn, but aimed at a wrong mark; but I doubt haeret lateri lethalis arundo; we cannot suppose that they have (as it were) been dipped in Styx (like Achilles) and are altogether invulnerable; but rather that this is an Assay of the Spartan valour, who being struck down by a mortal blow, used to snatch their mouths full of earth, that they might not be heard to quetch or groan, thereby to affright their fellows, or animate their enemies; however it is pity, they are unhappily fallen upon an encounter with so weak an Adversary, whom it shall be no honour to vanquish; Egregiam vero laudem & spolia ampla reportas; yet it would be great ignominy to be overcome by, Cedere majori virtutis sama secunda est, Illa gravis palma est, quam minor hostis habet. In which (they say) the Paper objects and answers itself, there they shall not need to intermeddle, Una eademque manus vulnus, opemque tulit; but it had been propitious, if the Paper had indeed answered itself, for I doubt it will not be found, that they have made any reasonable answer thereunto.  
That the Sacraments are necessary, necessitate medii, they grant is true; yet to be administered in due manner, and with care; but they are content, if not cautious, not to take notice, that this was interposed to defeat one of their most colourable Arguments, that a man is guilty of every sin which he doth not hinder, and consequently of others unworthy receiving, etc. whereunto it was among other particulars answered, that this Rule holds not, where the matter is necessary, and the failer is only in the manner; but to receive the Sacrament, is a matter of necessary duty, etc. yea necessary to him that yet cannot receive it, 
Eucharistiae sacramentum omnibus mandatum à Domino. Tertulli. de corona militis. c. 3. p. 121.  in that due manner which is requisite (as hath been elsewhere demonstrated) but from this greund they have thought fit to retreat, and have thus left one of their Champion-Arguments bleeding, and not ferched it off.  
But what ever work they have here to do, ours is brought beforehand, and we have anticipated their often re-doubled charges, by our as frequent Defences, That our Concessions and Arguments make up a kind of Janus, and look two ways, (yet which way soever we look, we can see no instances thereof;) That the scandalous cannot be kept back, unless the Minister have a power to impede them, (as if any body could be so silly to think, there could be any acts without Powers, or Powers without Subjects, nothing of all this being ad Iphicli boves, only the object and manner, in the exercise of the power being controverted) that this power he cannot have without a concurrent and subordinate power to examine, whereunto men must then subject, (which is in effect to say, that I cannot shut up or manacle a madman, unless I have authority to examine all men in the Nation whether or no they be in their wits;) that a free admission (even of those that are not scandalous, but of those that have not been tried and approved) is to partake of their sins (where we cannot partake with them in the sin of so frequent Tautologies) the similitude of a poisoned Cup which he is not excusable that holds forth, though he warn of the danger (which is to us a Cup of Trembling, to hear the Cup of Blessing (as the Apostle calls it) compared to a Cup of Poison; and it hath some analogy with that horrid act of the Papists, who made it Corporal Poison for the Emperor jews, as they make it Spiritual Poison) that men godly and well-disposed (that is, those who have been measured for such by the standard of their peculiar Sanctuary, nil rectum nisi quod placuit sibi ducit) may have it, if they desire it, (that is, if they will take their yokes upon their necks, and suffer them to blow and turn up their bosoms, they may then draw toward the Holy Table, and reap the sacred Bread) that the fewness of those that are accepted, is from their unfitness (unfitness to partake of Christ's body, who yet are still members thereof; and to eat at his Table, who yet are of his Household by profession of Faith) and unwillingness (but if they accept some, and not others, yet those others must offer themselves, else they cannot be not accepted; and if they offer themselves; then they were not unwilling: but sua vitia aliis exprobrant, the unwillingness is in themselves to accept not in those to come, who though they would sell all they have, to buy such a pearl of the Master, yet are perhaps unwilling to say to the Servant, as the Egyptians did to Joseph, Buy us for bread, and we will be thy servants; or as in profane Story Lysimachus did give up himself and his forces to Dromocheta for servants, to be refreshed with drink.) And because they will have it where they please (no but where it hath pleased Law, and established order to determine it should be had, that where men live of the Altar, there they may serve at the Altar; and if they will, out of singularity, or interest, remove those ancient Landmarks, seeing obedience is not only limited or regulate by the quantity or degree of the matter commanded; but the kind thereof, and the authority of him that commands, they that now command their attendance eight or ten miles, may call them forty, or one hundred) and will have it as they please, (not but as the Church of God, by constant practice hath given witness to be most pleasing and agreeable to his will that first ordained it: but in the last result, since their own pleasure is directed or limited by no certain Canon or Rule of licet, but only libet, it must be only as themselves please, as the gloss speaks of the Pope, in his quae vult, ei est pro ratione voluntas; and as Platina reports, that Paul the second used to say, Omnia jura in scrinio pectoris nostri collocata esse, sic stat sententia, loco cedant omnes, Pontifex sum) that coming to this Ordinance, is a Disciple-privilege, (true) that is, the privilege of Christians; Disciples and Christians being in Scripture synonimous: it is the privilege of Disciples in profession, not only of those that are such in verity, every one that is a Disciple is not perfectly disciplined, 
De verbis Apostoli, serm. 23. tom. 10. p. 76.  Si fidelis est seu potiùs fidelis vocatur, as Augustine determines: These and all the rest of that pile of so often sodden Coleworts, (the ventosity whereof may well offend any stomach) we have often, very often profligated, and shown to be as impertinent, as importunate, and though rallied here and put into new array, yet, I may say of them, as that Roman General said of a recruited Army of Enemies, that those African Nations mustered under several names, were but the same men whom they had formerly beaten under the notion of Carthaginians. As for their excuse of non-administration for want of a competent number, we shall hereafter manifest it (we hope) to be a most incompetent defence, and though among their Arguments, it be of the number, yet to bear no weight.  
And whether or no my arrows were aimed at a wrong mark, I am sure theirs do not look at all to the right scope, but they transfer and impute their proper faults to me, as that Indian beast, resembling a Ferret, to escape the pursuit of the Dogs that chase him, casts back his own Excrements, to defile and annoy them therewith.  
Their Remuria, or the honour they would seem to do to the power of the Keys, which themselves have broken, and hammered out into new Wards (and which is but as the solemn Festivals which Romulus instituted to Remus, when he had murdered him) their asserting of the subject of Ecclesiastical power, to which themselves in truth have left not esse, which an inesse presupposeth, (and which is but as if the Athenians, after they had put an Ostracism upon Aristides, for being too just for them, should have afterward inquired where he should have a Mansion in the City) their backing of the Keys by the Sword, and reflection on the authority of the Ordinances of Parliament, issued for keeping back the unfit and unworthy, (where we must tell them, Hac sit iter, manifesta rotae vestigia cernes. The Ordinance is intended for repelling persons scandalous; and if they would keep within that line, these lines had been superseded; but perchance they will take as little content to be admonished of it, as we shall do complacency to check them therewith, how the Parliament resented the claim of a power Jure divino, to keep back from the Sacrament, etc. but Pars ultima vocis, In medio suppressa sono est.) All these are but Parerga, and but Respondere de coepis, cùm rogo de alliis; for did I ever directly or by consequence deny the power to cast out persons scandalous and notoriously wicked? that I assert the contrary, I cannot make more legible than I have done, unless, with Friar Bacon, I had the art to make my Letters to be read in the Moon: do I call in question the subject of that power, or is this any constitutive part or consequent appendage of our question? If they have forgotten, we cannot but remind them, how themselves have stated and abstracted the controversy; Whether in the reforming of a long corrupted Church, it be necessary that all the members thereof, do submit to some examination or trial of their knowledge, before they be admitted to the Lords Table? This is indeed but a cryptical definition of the question, and a paring and multilating thereof, as I have elsewhere evidenced; but let it be pieced and enlarged by extending the examination and trial to be of their real holiness, aswell as of their knowledge (according as is their practice consonant to their Principles) and that makes up and completes the whole matter controverted. Now then let it be inspected, whether the casting out, or the suspending of notorious scandalous Offenders, fall within the verge or skirts of this question?  
For first, they limit and confine this trial to the reformation of a long corrupted Church; but the casting out and suspending of the scandalous, is a Discipline not only accommodate to the reforming a long corrupted Church, but requisite to all Churches, though refined from dregs to the greatest purity, 
Aug. contra Faust. l. 13. c. 16. tom. 6. & 60. & de unit. Eccles. tom. 7. p. 109.  they are here capable of, for that there will be Zizania & palea usque ad diem messis & ventilationis, hoc in Euangelio dictum, hoc à Prophetis antea praedictum, ante enim praedictum est, Sicut lilium in medio spinarum, ità proxima mea in medio filiarum,— unde appellat spinas, nisi propter malignitatem morum, & easdem unde filias, nisi propter communionem Sacramentorum.  
Secondly, where crimes are notorious by evidence of fact, examination is forestalled, and offenders are tried to their hand, and when it may fall out to be requisite to examine the offenders themselves, and witnesses against them, yet this is to be, not in order to admission to the Sacrament, or to manifest their right thereunto, but only succedaneous to a violent or pregnant suspicion, in a judicial way of proceeding for trial, whether by such crime, of which they are particularly accused, they have forfeited or not, that title which they had, as Church-members, to the Sacrament, together with their Church-membership, which was the root and foundation, whereon that interest was raised and bottomed.  
Thirdly, will they proceed also to suspend the use of our senses, and exercise of our reason, as to imagine we could believe, if they should tell us, or will they contract the guilt of such a fault, which perchance in some others, they would say merited suspension, as to tell us, that all (I doubt scarce any) of those whom they exclude have in such a judiciary way and method been censured for scandals particularly charged, and verified against them? they suspend not so much particular persons, but whole Congregations, not upon forfeiture of their title, but till they can obtain their confirmation of a right to the Sacrament, not for any definite or special scandal charged and approved against them, but upon a general charge of unfitness, whereof they are arbitrary judges, without any certain rule, whereby men's fitness shall be measured, (Tota ratio facti potentia (seu voluntas) facientis) and without evidence of witnesses; this is that yoke which we strive to shake off, which neither we (but we cannot say our Fathers, for it is the heavier yoke, because green, and the hewing thereof is of later date than their days) nor our posterity is able to bear, and this is that which they should assert and justify, the proof whereof while they desert and impertinently fall to make long harangues, to demonstrate that scandalous and notorious offenders ought to be cast out or suspended, this is only to act, what they dare not defend, and to defend that which they act not, nor needs their defence, 
Nemo magìs rhombum stupuit, nam plurima dixit,  
In laevum conversus, at illi dextra jacebat,  
Bellua,—  It is but part of the Fox's skin, set to piece out the Lion's, when it falls short to serve the turn, and is an imitation of that cunning stratagem of war, that, when the ground is not tenable by them that have engaged to defend it, to set up lighted Matches elsewhere, to draw the Enemy's Volleys to a wrong Mark, while they in the interim retreat silently and unpursued.  
No, no, we quarrel not the power of the Keys, nor the regular use of them, nor the proper subject of that power, the ground of our quarrel is, because they exercise not that, but assume another power, and lay aside the Keys, to make use of Picklocks, and in stead of using that paternal power, seem like Nimrod, to become mighty Hunters: we judge that Excommunication would make a perfect System of disciplinary Physic, both Hygyene, to preserve, and Therapeutice, to restore, the collapsed health of the body of the Church; we are offended to see these empyrical ways of cure, new, and violent, and perilous, 
Nat. hist. l. 29. c. 1.  by such Physicians, as Pliny speaks of, Non dubium est omnes illos famam novitate aliqua aucupantes, animas statim nostras negotiari, such as he saith Archagathus was, Mox à saevitia secandi urendique, transiit nomen in carnificem & in toedium ars omnésque medici; we would have Physicians to dissect and cut up dead bodies (such as are in deadly sin) not with Vesalius to practise their Anatomy upon living men (that are not convicted of scandalous offences) for of such Anatomists Tertullian might have fitly said, what he unjustly spoke of Herophilus, Qui hominem odit, ut nosset, of whom he doubts whether he were Lanius aut Medicus; we can be content they should use Suspension, but not as Bellarmine and Valentia say, The Pope determines matters of Faith, either with or without a Council, whether he use means and diligence in finding out the truth or not, voluntarily and prophetically, Quod ego volo pro canone erit, & hoc verum est, si ipse velit & non aliter, (as Luther saith, Every man hath a Pope in his own breast, so this were to triple-crown a Pope in every Presbytery) neither can we patiented that after the conquest of the Prelatical party, they should deal with us in our right to the Sacrament, 
Speed.  as William the Conqueror did with the English, seizing (saith the Historian) most part of every man's Revenues into his own possession, causing them to redeem them again at his hands, with reservation of Rents and Services, and making a Domus-Dei Book, to take a particular Survey of every man's Estate for his advantage, and none but his own party could bear any Office, or carry any credit, or receive any countenance; and when there wanted but one Groat in weight of a Sum required, he exacted above so much more than the first proportion, and reversing the ancient Laws, set up his own will in stead of them, and all must hold by the copy of his countenance; and when Frederick the stout Abbot of St. Alban, who opposed him, told him, he had done the duty of his Birth and Profession, and if others of his rank had performed the like, as they well might and aught, it had not been in his power to have pierced the Land so far. And when the Barons contested with his Successors for recovery and redintegration of their Laws and Liberties, both he and they might aswell have pleaded the profitable and necessary use of good Laws and Government, thereby to colour their arbitrary rule and oppressions, as the Apologists assert the power of the Keys, to blanche their breaking of the old Locks, and setting up new Bars, Non de vi, neque de caede, nec de veneno, lis est mihi de tribus capellis.  
They first seem to pitch upon this ground, that the scandalous should not come; so far we advance with them, but they will not here cast up their fence, which would too much straighten them, they have therefore another plot, and they take it in, by adding unfit to scandalous; but Dolus latet in generalibus, they should have particularly defined, wherein that unfitness consists, unless they tacitly imply, that all those are unfit, whom they shall arbitrarily judge to be so; What are scandals, every man can judge, but unfitness it seems must be left indetermined in respect of particulars, that for that (as Caligula was wont to say) he would reduce the Praetors in all their decisions to say, Eccum Caesarem, so we must subscribe Eccum Presbyterum. If they shall (as perchance they may seem to do) interpret or limit this unfitness to be ignorance, we can produce pregnant instance of some whom they have laid aside, and (what if they have been formerly admitted too) whom they cannot be ignorant of, to be far from ignorance, and whom it shall be a scandal to themselves, to say they were scandalous; but for our part, we shall not through their retrenchments seek to force any way for the notoriously ignorant, only we are doubtful whether the protracting of their admission until they are better instructed, may be properly named Suspension (as it signifies in their account, a Church-censure, and a lesser Excommunication) more than we may say those are suspended, who when their brother hath aught against them, are commanded to leave their gift before the Altar, until they be reconciled, and then to come and offer, and we are also desirous that the Shekel of knowledge for the Sanctuary, may be reduced and fixed to a certain determinate weight, lest perchance upon tender of a great sum it may be rejected (as it once was by the Conqueror) for the want of a Groat in their account.  
They can yield no reason, why men not scandalous nor ignorant, should be kept off▪ Resp. The more inexcusable are they, to act that, for which they can allege no reason, for elsewhere they say it is an odious surmise, that they think all to be scandalous or ignorant whom they admit not. If their mind be to admit all that come not under those qualifications (I should think them rather unqualifications) why contract they that resemblance with Medea? 
— Video meliora, probóque,  
Deteriora sequor.—  And seek a similitude with the Papists, of whom a judicious man observes, 
Sand's Europae specul. p. 3.  That their Religion is not so corrupt in the Doctrine (as in the Schools they deliver it, and publish it in their writings, where manifold opposition holds them in awe, and hath caused them to refine it) as it is in the practice, and in their usage among themselves,— so that sundry, whom the reading of their Books have alured, the view of their Churches hath averted from their party.  
But whereas they would salve or palliate the matter by saying, Their mind is to admit all that are not some way scandalous, I fear this will only ampliare odia & restringere favores, and rather retrench and straighten the way of admission than enlarge it, by leaving no access, but at their will and pleasure, for whosoever shall cross their way in any one step, may be perchance accounted some way scandalous; for their way is some way, and let wiser men consider, while — me solicitum timor anxius urget, if this be not a likely way to turn Bookland into Folkland, and our Charters into a Tenancy at will; and to say, their mind is to admit all that are not some way scandalous, will be virtually and in the last result, their mind is to admit, whom they have a mind to admit, for they will easily find a staff to beat away those, whom they shall say are Dogs, from the holy things, since even he that takes the right way, 
Aug. de civet. Dei, l. 19 c. 27.  yet often stumbles therein, and therefore Justitia nostra quamvis vera sit propter veri boni finem ad quem resertur, tamen tanta est in hac vitâ, ut potiùs peccatorum remissione constet quàm perfect one virtutum; and then in every sin there is somewhat of scandal, as that signifies a snare to catch, or an obstacle to detain or stop, or a stone or block at which men may stumble and fall, and whereby in general in this life, as in the way wherein we walk toward blessedness, there may be an occasion to another of spiritual ruin, by tempting him to imitate evil; as a learned man observes, that in stead of scandal the Ethiopic Translator of the New Testament useth a word signifying Temptation, 
Lud. De Dieu. Ames. Medul. Theol. l. 2. c. 16. sect. 49. p. 316.  or impeding, or retarding them in doing good, or diverting them from the Gospel; In omni opere malo quod aliis innotescit, scandali ratio inest, saith Ames; and however the Schools resolve that Scandalum activum non possit inveniri in viris perfectis, yet besides that we have here only an imperfect perfection consisting most (as St. Augustine determines) in an acknowledgement of, and craving pardon for imperfections; the Scholars do interpret this of their Master to be understood, 
Aquin. 2.2. q. 43. art. 6. Valent. 2.2. disp. 3. q. 18. punct. 4. p. 747. Sylu. 2.2. q. 43. art. 5. & 6. Filiucius tr. 28 c. 10. sect. 239. p. 174. aliíque, etc.  Non nisi ordinariè & utplurimùm, verum est quod asserit D. Thomas. Regulariter & ex majore parte, saith Silvius out of Bannes and others, and so also do the Casuists determine; and though perchance as one saith, Infirmitates omnium piorum communes, quando ipsis non indulgetur, non babent aptitudinem in sese ad alios inducendos in peccatum: and others ex iis rationabiliter non potest sumi occasio peccandi; yet though in themselves, or rationally, they are not apt to do it, yet accidentally in some they may occasion it, and men may be censured or suspected to indulge those infirmities, which he that knows their hearts (which we cannot) may know they reluct against, and so may still be somewhat scandalous. I should therefore rather adventure to say, that only by great scandals, not repent, and obstinately persisted in after admonition, should the right of admission to the Sacrament, be forfeited; the father of mercies (whose imitation is our perfection) doth not withdraw for every sin, nor separate from the soul for many corruptions; as some sins are allowed by Divines, not to be mortal, (not in the Popish sense, but) because ex genere, in respect of the matter, not being repugnant to the main Offices prescribed by the Commandments of God, 
Field of the Church, l. 3. c. 9 p. 277, 278.  or ex imperfectione actus, not being committed with full consent to the quenching of the graceful operations of Faith, Hope, and Charity, toward their main object, and which are reconcileable with true Repentance, and the sincere estate of Regeneration, and such are remissible or venial; Negatiuè per non abiationem principii remissionis: so correspondently, some scandals may be so tolerable, as not to exclude from the seal of the Covenant of Grace, by not meriting an ablation of the Root and Principle of Admission, viz. Church-membership.  
If they could know men to be formal (that is, dead and hypocritical) though they were not scandalous, they should be kept off.  
But Disputent, non jubeant, Disco, non pareo; I had rather think, that unless before they admit, they will take an examination of God's Book of Life, aswell as of men's lives, and get a certainty as these are not at present real and sincere Professors; so they never can be, they have no warrant for this, for because men are not yet converted, to forbid them the Sacrament, which may be an adjumental means of their conversion, is as if any should have been denied to look upon the Brazen Serpent, because they were not cured of the stinging of the fiery Serpent. As Beza said of one that upbraided his former faults, This man envies me the grace of Jesus Christ, (which now he had) so this were to envy them that grace which by this means they might have. De occultis non judicat Ecclesia. We had rather walk in the footsteps of our Saviour, than in that tract which they would score out; he knew Judas to be a formal and false Professor, and yet did not repel him, and themselves confess, there was no visible cause for his exclusion, (because he was not convicted of any notorious crime or scandal) and Christ (they say) therein dealt as man; and therefore no man ought to repel another for such an incapacity, especially when he knows it only per scientiam privatam, non publicam & notoriam. And this also is the divine Oeconomy of God omniscient, to hold forth the means of salvation to those, who he knows will not make any saving use of them, only for their inexcusable conviction, not infallible conversion, so to will the saving of them voluntate signi, quamvis non voluntate beneplaciti.  
The Apologists are like raw Chemists, who resolve things into smoke and vapours, but distil no Spirit, nor make any clear or liquid Extraction; they tell us often of polluting and defiling the Sacrament, but do with no clearness explain the reason or manner thereof; to break up those mists, we shall hold forth this light, that in the sense of Scripture, to pollute, is to do an injury, to contemn, or to hold as vile, Jer. 34.16. Mal. 1.7. Leu. 18.21. & 19.12. & 21.6. Sometimes this pollution is understood to be in the opinion of men, 
Sanctius in Jer. p. 75, 34. 6. p. in Malach. 1.7. p. 1711. Willet in Levit. 19.12. p. 457. Lapide in Levit. 19.12. Dicuntur ea mali polluere quantum in ipsis est. August. contra Parmen. l. 2. c. 13. p. 9 Sanctius in Malach. 1.7.  sometime in the profane attempts of men, who as much as in them lieth, defile the name and things of God, in this notion we shall grant, that the Sacrament may be said to be polluted by an unworthy Receiver.  
But first also, no less is every holy Ordinance by an indign Partaker, both the Word when it is preached to those that reject it, or receive it not with faith: and Prayer when it is made without reverence or devotion, and so likewise is every duty, when it is discharged negligently and inordinately, and the Name of God, and Religion, and the Church of God are polluted in all those vicious and defective performances; Si quispiam alteri vile aliquid offered, vilem illum esse demonstrat, quia haec aut moribus aut meritis, accommodata fatetur, saith a very good Commentator; & ungracious persons can no more actually or intentionally sanctify God's Name in undertaking any other duties, than the Apologists say they can, in approaching to the Lords Table; and if so many as they are doubtful or dissatisfied of, or have private exceptions against, must be suspended from the Sacrament, lest that be polluted; they ought, by a parity of reason, to forbid them to profess to be Christians, for the Name of God may be also polluted, Ezek. 20.39. & 39.7. Isal 48.11. and thrust them out of the Church, for the Sanctuary also is subject to be polluted, Ezek. 44.7. Zeph. 3.4. and drive off from all holy things, which are obnoxious to pollution, Numb. 18. and banish them the Land, for that also is in danger to be polluted, Numb. 35.33. and perhaps they ought not to receive their Tithes when they are brought them, for God's holy Name is polluted with their gifts, Ezek. 20.39. But it seems there is no fear of contracting, nor need to be care of preventing, pollution, but in the Sacrament.  
Secondly, this being a relative, not a real pollution, (for the Sacraments being moral, and not physical causes, are not capable of real pollution) therefore not properly to preserve the purity of the Sacrament, but to maintain the dignity of all Ordinances, and chief the honour of the Christian faith, (lest the Word of God be blasphemed, 
Dum Christi infamatur Evangelium. Hier. in locum.  Tit. 2.5.) and the Church's Discipline, lest that contract some scandal, by suffering and indulging such nefarious offenders, was that wholesome expedient of Excommunication first instituted, and (as we have always granted) is still to be exercised, and for this very thing contest with them, because they practise not that old way of cure, but rather prove practices, such as carries some resemblance with that perverse custom of the wild Irish, who rather than they will thresh out the Corn, and winnow off the Chaff, do burn the Oats in the straw; and we have ever suffraged to that of St. Augustine, 
De fide & oper. c. 5. tom. 4. p. 13.  Sic vigilet tolerantia, ut non dormiat disciplina, and we shall concur with him and say, Cùm iis per quos Ecclesia regitur, adest, salva pace, potestas disciplinae, adversus improbos aut nefarios exercendae, tunc rursus ne socordiâ segnitiéque dormiamus, etc.  
But thirdly, it is one thing to cast out and separate notorious offenders, another to withdraw and separate from those that have not tried notes of true holiness, and therefore for such as juridicè aut jure, effectiuè vel demeritoriè, are not excommunicate, or salvo pacis vinculo, cannot be so, for their multitude or other obstacle, and such as have not approved their real sanctity upon trial, and may be supposed to have no other, but a relative holiness, as that they are Church-members and Professors of the Faith, and perchance walk not so ordinately, but to give rise to a suspicion of their unsincerity, or if some way faulty, yet only known to be so to some few, and not publicly or notoriously defamed by the course of their lives, yet by admission of such to the participation thereof, the Sacrament is no more polluted in itself, nor annulled toward others that communicate therein with them, than are the Word and Prayer, by their being partakers of them, (and that is only no more, than the Brazen Serpent was, by being looked on by men envenomed by the fiery Serpent) or their Christian Religion is, by their being admitted or continued Church-members, neither is there in order to the conservation of the one, than of the other, from pollution, any greater necessity to put them under trial, or to separate from them, nor more cogent reason to deny them the Sacrament, 
Homil. 3. in Ep. ad Ephes. tom. 4. p. 356.  than to forbid them to do any materially good work or duty, yea or to exclude them from being Church-members, Non equidem dixit Rex, (saith chrysostom) ut quid accubuisti mensae, sed jam ante quàm invitareris, aut introires, te indignum fuisse pronunciavit, neque enim ait, ut quid discubuisti, sed cur intrâsti?  
Fourthly, nay farther in that very case of notorious evil men, Aug. tells us, Cùm sive per negligentiam praepositorum, sive per aliquam excusabilem necessitatem, 
Ubi supra.  sive per occultas obreptiones, invenimus in Ecclesia males, quos Ecclesiasticâ Disciplinâ corrigere aut coercere non possumus, tunc non ascendat in cor nostrum impia ac perniciosa praesumptio, quâ existimemus nes ab his esse separandos, ut peccatis eorum non inquinemur, atque ità post nos trahere conemur veluti mundes sanctósque Discipulos, ab unitatis compage, quasi à malorum consortio segregatos, veniant in mentem illae de Scripturis similitudines & divina oracula, vel certissima exempla, quibus demonstratum & praenunciatum est, malos in Ecclesia perm xtos bonis, usque in finem saeculi tempúsque judicii futuros, & nihil bonis in unitate ac participatione Sacramentorum, qui eorum factis non consenserint obfuturos. A Testimony, which like Thunder and Lightning, might cast down the very Foundations of those Babel's of Gathered Churches, which some have built to get them a name, (such and such a man's Church) and lest they be scattered abroad upon the face of the whole Earth, (among such as they suppose less pure) and which the confusion of Languages that is among them, may in time make them to desist from farther advancing.  
Fifthly, the Sacrament, in this notion of pollution, is not polluted by the Minister and his admission, but by him to whom it is administered by his accession, neither to him that communicates worthily, but to him that unworthily participates.  
And for him that so partakes, to abstain, is as dangerous as it is perilous to come, as for him that cannot plead his interest in Christ, to eat or not to eat common food, is a perplexity on either side mischievous, for if he eat, he is an usurper of the Creature; if he eat not, a murderer of himself; so not only by the censure of the Canons, the abstainer from the Sacrament is among such, Qui sibi praescribunt poenam, declinant remedium; 
Decret. part. 2. caus. 33. dist. 1. c. 56.  and is as if he that is dangerously sick, forgetting the incumbency to use the means to preserve life, and possibility, that the Medicine may work effectually, should desert that Physic, whereof the operation is doubtful, lest if he do not purge or alleviate the humours, it irritate them, and make them more malignant, and the Disease more mortal; but also in the judgement of chrysostom, is in the certain way to destruction, for Quemadmodum frigida accessio periculosa est, ità nulla mysticae illius coenae participatio pestis est & interitus; and is as if a man did fly from a Lion, and a Bear met him, or went into the house, and leaned upon the wall, and a Serpent bitten him; and as it is reported of one of Antigonus his Soldiers, that he became more adventurous and undaunted to think, that if he fell not by the Sword to an Enemy, he must how ere perish by the mortal Disease he had within him; so the polluted conscience which he still bears about him, will condemn him, though he forbear to pollute the Sacrament; and as Bias as much checked with true Philosophy, to cast his riches into the Sea, as he could have done in taking the fruition of them; and Ahaz sinned as much through infidelity, in refusing a sign, as the adulterous generation did in seeking it; so the Sacrament is as much polluted (that is, contemned or vilified) by the want of a precious esteem thereof, and an holy care to dispose and fit ourselves to the participation thereof, though we do not partake it, as it is by a presumptuous and unworthy receiving thereof; and as he that offends being drunk, merited a double punishment, by Pittacus his Law, one for his offence, another for drunkenness; so he contracts a double guilt, that neither comes, nor is qualified to come, to the Sacrament, whereas he that performs the matter, doth some part of his duty, though he do not the whole, by discharging it in due form and manner, and an impotency to perform a duty, as he ought, doth not cancel the Obligation to do it, he doth well that comes, but he doth evil that comes unworthy; thou believest there is one God, thou dost well, saith the Apostle, James 2.19. yet he did no more than the Devils did, and sinned in believing no otherwise than they did, yet did well in believing so much.  
Secondly, he that exhibites, profanes not that which he applies to that use whereunto it was ordained, and doth the work of his calling in administering, and performs an act of justice, in rendering to every one his own right.  
But first, the Sacraments by their Ordination, are to be used by all that profess the faith of Christ, being Testes professionis Christiana, as Chamier. As Pompey said, Necesse est ut eam, non ut vivam; so it is necessary they go to the Sacrament, whether they can come worthily or not, though the due manner of coming be also of as great necessity, as is their going.  
And secondly, they have a right to partake of them that are members of the Church of Christ, Membra Ecclesiae praesumptiva, as the School, and Ecclesia conjecturalis, as Cusanus speaks, the Sacraments being a note of the true Church, and receiving an act of Communion with the true Church, Unum corpus sumus, qui de uno pane participamus; and by the Rule of Contraries, Qui de uno pane non participamus, non sumus unum corpus, as Albaspinus argueth, the Sacrament being Signum unitatis, Vinculum charitatis, as Augustine affirmeth; and as a visible being in covenant, or professing true Religion explicitly or implicitly, makes a visible member, 
Baxte● Inf. Bap. p. 243.  and sincerity in the covenant makes a member of the invisible Church; so Church-membership is a sufficient evidence to the aged, of their interest in the Lord's Supper, till they blot that Evidence, saith a godly learned man; 
Tom. 4. l. 7. c. 19 sect. 17. p. 196.  and as Augustine affirmeth, Simul bibimus, quia simul vivimus; so they that live together in the Church with us, and are not judicially cast our, have a right to eat with us of the Sacrament; and therefore the famous Chamier, disputing against private Masses, and answering the Objection, That the People are not worthy to partake, saith, Scelus hominis! Cur indignos Sacramento dicis, quos indignos negas pace Ecclesiae? Itanè tibi videntur qui censeantur in corpore Christi, ut indignos pronuncies qui vescantur Christo? at Chrysostomus negabat dignos esse, qui vel precibus interessent; and having then, till they be judicially separated, a right thereunto, in foro exteriori, to suspend them from the fruition thereof, till they evidence their title in foro interiori, is as if because in foro coeli, nothing is ours in property, but as we feel our claim in Christ, nor in use, but as it is sanctified by the Word of God and Prayer, therefore they should sequester a man from his legal rights, until he verify his title by faith in Christ Jesus, and permit none to be a civil Owner, till he approve himself no spiritual Usurper, which were to dash on that Heresy (which is falsely imputed to Wickliff) That all Dominion is founded in grace.  
And thirdly, the exhibiting the Sacrament is a part of the work of the Ministry, who are to take all to be with Christ, that are not notoriously against him, and who are the Servants to set forth the Feast before those many that are called, the separation of those few that are chosen, being the work of the Master: and not only Nugnus affirmeth, 
In 3. q. 80. art. 6. diffic. 4. p. 367.  Qui confert Sacramentum peccatori publico, non facit immediatè illam actionem quae peccatum est secundùm se, quia possit alius benè recipere Sacramentum, quemadmodum qui petit ab alio pecunias, qui tamen non vult conferre nisi sub usuris, non peccat licèt sciat, quod alius non vult confer, nisi sub usuris, quoniam totum hoc est per accidens respectu petentis, similitor dicendum est in nostro casu, etc. But also Suarez (who in the name of the School, as if he alone were the School virtually, as the Pope is said to be the Church, they say, speaks more for them in this case than they would have) doth consent, Actionem dandi Eucharistiam homini indigno, 
In 3. q. 80. art. 6. disp. 67. sect. 4. p. 859.  non semper esse intrinsicè malum, sed tunc solùm, quando ipse qui dat Sacramentum, est aliquo modo causa indignae sumptionis, vel quando commodo vel debito modo exercendo munus suum, potest illam vitare & non facit, ac denique quando illi constat eum qui petit esse indignum, eâ scientiâ & modo, quo opus est, 
Scil. per scientiam publicam & notoriam.  quando moraliter vitare non potest actionem dandi, quando prava dispositio petentis, non est illo modo cognita, quo opus est, tunc actio dantis non est mala ex parte dantis, & intentio ejus est bona, quamvis ex parte recipientis, receptio sit mala, quod nullo modo imputatur danti, quia nullo modo potest esse causa, quòd alius indignè sumat, neque cum actione ejus est per se ac necessariò conjuncta, indigna susceptio, quamobrem ibi est nulla cooperatio ad malum, 
Praebere illud indignè communicaturo, non est malum, nisi quatenus praebens cooperatur peccato indignae sumptionis, qui autem praebet, quia debet, nec habet justam rationem impediendi, non cooperatur ejus peccato, Silvius in 3. q. 80. art. 4. p. 316.  sed sola permissio, quae moraliter vitari non potest; nam qui dat Sacramentum, solùm cooperatur, ut hic homo sumat, non tamen ut indignè sumat, posset enim, si vellet, dignè sumere, quamvis autem sacerdoti constet hîc & nunc indignè sumpturum, tamen non potest id vitare, ideò neque tenetur, neque illa censetur cooperatio, sed permissio, atque ea ratione non operatur sacerdos tunc contra conscientiam, quia dictamen conscientiae tunc non est regulandum per scientiam privatam, & quasi speculativam, quòd is qui petit est indignus & peccator, sed per scientiam practicam, qua homo considerat quid hic & nunc agere oportet, concurrentibus his circumstantiis, scilicet occulta malitia hujus hominis, cum publica petitione hujus Sacramenti, tunc enim verum dictamen conscientiae est, dandum esse hîc & nunc Sacramentum huic homini. And as we can thus borrow Jewels from the Egyptians, so we may also take the offerings of the Israelites, for making the Tabernacle, 
Trial Grounds, sep. c. 10. p. 205.  and setting up the Altar; for Mr. Ball hath the same deliveries insubstance, saying, The Minister may reach the Sacrament to an unworthy Communicant, and yet be innocent, for he doth not so much give it him, as suffer his Communion, because he hath not power or authority to put him back, he reacheth him the signs, as that which he cannot withhold, because he is held in by the prevailing power, without which he cannot be debarred; in this case the Minister is neither actor nor consenter to his admission, because he doth it not in his own name, but according to the order established by God, who will not have any member of the congregation publicly denied his right and interest to the holy things of God, by the knowledge, will and pleasure, of one singular Minister,— if his unworthiness be not notorious, if it be not so judged by them that have authority, he must administer the sacramental signs unto him, not as one worthy or unworthy, but as to one undivided from them.  
Besides, as a good man may unpolluted receive the Sacrament from an evil Minister, so a good man may undefiled exhibit the same unto an evil man, and I may proportionably apply to the one act what St. Augustine declares of the other, 
Contra Crescon. l. 2. c. 28. tom. 7. p. 50.  Ille verò qui accipit, si homo bonus ab homine malo, si fidelis à perfido, si pius ab impio, perniciosum erit danti, non accipient, illud quippe sanctum malè utentem judicat, benè accipientem sanctificat, si autem & ille qui accipit, iniquè acceperit, nec sic rescissum, sed agnitum, quod per se oberat, correcto proderit sacramentum.  
Thirdly, neither is the Sacrament polluted to him which communicates with an unworthy Partaker:  
First, 
Ubi supra, p. 192, & 199.  no more than by a Communion in any other Ordinance, which is the same for substance as this, (saith Mr. Ball.)  
And secondly, such Communion in his sense, being not free and voluntary, but necessary, in respect of the duty enjoined of God, through the enforcing Law of meeting the Lord in his holy Ordinances, and preserving the unity of the Spirit, in the bond of peace and love. And Ut teneamus charitatem, fine qua & cum sacramentis, & cum fide, nihil sumus, saith Augustine.  
And therefore thirdly, 
Ep. 2. p. 28, 29.  in the judgement of famous Beza, Nec ut ritè ad coenam accedam, scrutandam est mihi, qua quisque conscientia ad eam accedat, sed de mea ipsius conscientia mihi laborandam est, itaque & cum adulteris, & cum homicidis, & cum sceleratissimis quibusvis, modò nullâ meâ culpâ tales sunt, si ad coenam castus & purus accessero, nihil illorum impuritas nocuerit, & quod de moribus etiam de doctrina dico, etc. He that receives worthily is no more polluted by communicating with him that partakes unworthily, than the believing Wise was defiled by continuing with the unbelieving Husband, who was rather sanctified by her, and the groundless fear of such pollution, is no better warrant for any to separate, than it can be to such a Wife, to departed from such an Husband, and those that shall refrain the Sacrament, because some unworthy are admitted to partake it, have some resemblance with the Indian Prince, That would not go to heaven, because the Spaniards went thither. And if, as Petilian argued, Conscientia dantis attenditur, quae abluat accipientis, so the conscience of him that receives must be looked after, lest it commaculate the partaker, as St. Augustine said, A quibus baptizeris, angelos quaere: so must we either communicate only with Angels, or (as Constantine bid Acesius) set up our Ladder to go to Heaven alone; for other men's consciences, we have neither means perfectly to discover, nor authority at all to research; and surely the Sacrament is as much annulied, and our consciences commaculated, to receive it from a wicked Dispenser, as together with a sinful Partaker, there being also a command, that he must be sanctified that offereth the Bread of his God, Leu. 21.8. & 21. And he that hath a blemish ought not to come nigh the Altar, aswell as he that was unclean ought not to enter the Sanctuary; and whosoever of the seed of Aaron should go unto the holy things, 
Augustine tells us the Donatists held that in communione sacramentorum mali maculant benos. De unico Baptism. c. 14.  having his uncleanness upon him, should be cut off, Leu. 22.3. But to hold up the one or the other, however the Apologists may blanche and palliate it, or be irritated and embittered to hear it imputed, is pure-pute Donatism, and but Particulas de magni coenis Donati: and therefore the Disease being the same, the same Recipes and Cordials may be aptly and properly administered, which are still extant in St. Augustine's Pharmacopy, that tale cuique esse qualis ipse fuerit, that to the pure all things are pure, nec praejudicat causa causae, nec persona personae, communio malorum non maculat aliquem participatione sacramentorum, sed consensione factorum, he puts an emphasis on that word himself, he eats and drinks damnation to himself, to no other, immundum non tangit qui ad peccatum nulli censentit, displicuit tibi quod quisque peccavit? non tetigisti immundum, separate thyself, non corporis separatione, sed vitae dissimilitudine; and then thou communicatest with the Altar of Christ, not another's sins; every one shall bear his own burden, liberet te ista sententia, saith he; and tale cuique esse qualis ipse fuerit; farther, qui seipsum custodit, non communicat alienis peccatis, the Sacrament being indeed received by every one secundum modum recipientis; and this Spiritual Manna (as some suppose of the Corporal) relishing with, and affecting every one, according to his proper Palate and Disposition, not suitable to another's, as hath been said.  
And therefore whereas the Apologists say, That if they knew ungodly men to be admitted, it must be a sore burden unto them, and that under this burden godly people have long groaned.  
I shall say first, that whereas it is the burden of the Song, (not mixed Communion) that Father tells them, 
Cont. Parmen. l. 2. c. 21. tom. 7. p. 11. & l. 3. c. 1.  mixtus reis & obnoxiis nisi per conscientiae maculatam consensionem nullus recte dici potest; and that malus malis misceri potest, bonus autem nullo modo, quamvis cum iis in una congregatione miscetur.  
Secondly, by this Burden they either understand a load of sorrow, or of sin, malum poenae aut malum culpae, if the first, though it is absolutely true, that we contract and enfeoff upon ourselves those sins, which we see and mourn not for; and as the best complexion hath the perfectest touch, so a righteous soul like Lot (Cujus persecutio facta mala sodomitarum erant, saith Augustine) cannot but be vexed with unlawful deeds; yet comparatively, why the sin of unworthy receiving should be singled out, as a more special object of, or greater motive to sorrow, than other sins; or that it should lie with more weight, or more tender resentment upon the spirits, to communicate in mixed Congregations with unworthy Receivers, than with those that hear or pray without Faith: surely this seems to me no passion resulting from any sensible cause, but an Antipathy, whereof no Reason can be assigned; and I think there is as much cause of grief and obligation to sorrow, for the one as the other; like as St. Augustine told the Donatian Bishops (if we shall gratify Cresconius so far, as to call them so, rather than Donatists) refusing to sit with the Orthodox in the Assemblies, and justifying their refusal by Psal. 1.1. that they had as much ground from that Text, Not to stand in the way of sinners, as, Not to sit in the seat of the scornful; and therefore in this comparative respect, this is a burden or scandal acceptum, non datum, and nothing need to make the Load so heavy, but to think it is so. And I doubt it fares with them, as with those labouring under the Disease called Incubus, who complain of somewhat lying heavily upon them, when the perturbation is only from their own distempered humours and phantasms. And as the Altar which Pausanias mentions, whereby the Women Prophetesses (those fatuae fatidicae) divined in the Temple, some felt it light, and some heavy, according to their condition; so it is only the weak or sore shoulders, which renders light things burdensome, nihil gravitat in proprio loco; and as they say, he that lies at the bottom of the Sea, feels not the weight of the incumbent water, because both are in their proper places, the man nearer the Centre, and the Water farther removed; so those that unworthily approach the Holy Table, yet as long as they continue Church-members, being in their due place, their coming should not be so extraordinarily burdensome to any. 
Sustineas ut onus, nitendum est vertice recto,  
At flecti nervos si patiare, cades.   
But secondly, if they understand it of a burden of sin, if the members have no Ulcers so foul, infectious, and immedicable, as to indicate an excision, and their faults are not so notorious and scandalous, to merit Excommunication; or if their Sores shall be of that nature, and their Crimes of that guilt, yet if to cut them off, shall be either morally impossible, or it cannot be done with congruous Discipline, which violates not unity, as St. Augustine speaks, then as long as they are not consentientes quibus haec placent, 
Contra. lit. Petil. l. 2. c. 17. tom. 7. p. 34. Contra. Epist. Parm. l. 3. c. 2. tom. 7. p. 13. Contra Donat. pertinac. Ep. 162. tom. 2. p. 142. Contra Ep. Parm. l. 3. c. 2. p. 13. tom. 7.  sed tolerantes quibus haec displicent, (as he also distinguisheth,) non operantes per morbidam cupiditatem, sed tolerantes propter pacificam charitatem; and only pro unitatis bono tolerant, quod pro bono aequitatis oderunt; and when misericorditer corripit homo, quod potest, quod autem non potest, patienter fert, & cum dilectione gemit & luget, donec ille desuper emendet & corrigat, aut usque ad messem differat eradicare zizania & paleam ventilare: in such a case and manner, to communicate with such, doth not commaculate; and to partake with them in the Sacrament, is not to participate of their sin; and if the contrary opinion be not the great principle of Donatism, the Apologists, or their Friends, should do well to write a Commentary, better to explain St. Augustine's books against those Heretics; for without some such new Light, I cannot possibly see how to understand him otherwise.  
And indeed by a Communion of Sacraments, they have as much ground of fear, to contract a burden of sin, as Artemon's servant in Plutarch, to carry a Canopy over his head whither soever he went, lest the Heavens should fall upon him; harken I beseech you to St. Augustine, (of whom I may say more truly what he did of Miltiades, O filium Christianae pacis, et patrem Christianae plebis) Every one shall bear his own burden— let him carry his burden, 
De verbis Apost. Serm. 23. tom. 10. p. 76.  and thou thine; because when God hath shaken off one burden from thee, he hath imposed another, he hath taken off that of Covetousness, and laid on that of Charity— let not them beguile you that say, We are holy, we will not bear your burdens, and therefore will not communicate with you: They carry greater Burdens of Division, Schism, Dissension, Animosity, False Testimonies, Calumnious Accusations, etc. and elsewhere he exhorteth the Donatists, Let every one bear his own burden, 
Contra lit. Petil. l. 2. c. 67. p. 27. tom. 7.  both among us, and among you; but cast away the Burdens of Schism, which you all carry, that you may bear your Burdens in Unity; and those that carry evil Burdens, if you can, you may mercifully amend; if you cannot, you may patiently tolerate.  
As we should not be scandalised, Etiamsi multi nobiscum manducant & bibunt temporaliter sacramenta, qui in fine habebunt aeterna tormenta; so we may not hope to anticipate the Angels work to gather out of Christ's Kingdom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, all scandals, Matth. 13.41. Non te agnoscerem Angelum eradicantem zizania, nec si cùm messis venisset, ante messem, non tu, sed quisquis fuerit, non est verus: qui designavit messorem, designavit & tempus;— Angeli tibi nomen potes imponere, tempus non potes breviare, itaque falsum dicis qui sis, quia nondum venit quando sis. It were passionately to be wished, not only that all were of the body of Christ, that partake of his body, as Augustine, 
August. in Joan. tract. 27.  but that all were Candidata familia, as Ambrose speaks; and not only that there may be a parcel of Holy Communicants, but that all the Church should be holy and without blemish; 
Aug. de Ovibus. tom. 9 p. 224.  and therefore there may seem to be as great an incumbency to admit none by Baptism to be Church-members, as to give admission to none unto the Eucharist, until they had approved their holiness; and we must not acquiesce in the bare wishing hereof, but in order thereunto, I grant, what we may do, we must; but Illud possumus, quod jure possumus: it was not enough that the Ark was shaken, and that Uzzah might well have stayed it; and therefore he ought or lawfully might have put to his hand to support it; no, but because he inconsiderately laid hold of it, without a Warrant from God, and beyond his Vocation; and as the Jews conceive, distrusted God, as if he could not have upheld his Ark without his unlawful assistance, he was struck dead; and as the Rabbins say, was blasted with Lightning; and as Seneca saith, one kind of Lightning is called Fulnmen monitorium; so that stroke may enlighten and admonish us of this truth, that pretences, though of Reformation and Holiness, will not secure, nor good intentions excuse, any actings and intermeddlings without a Warrant and Commission; and therefore in divers cases and emergencies St. Augustine thinks it to have more of prudence and piety too, to have Communion of Sacraments with evil men, than to separate them, and much more than to separate from them; and that we may suffer them sine crimine, whom we cannot cast out sine discrimine.  
As first, if in gathering the Tares, 
Aug. count. lit. Petil. l. 3. c. 4. p. 35. tom. 7.  the Wheat also be in danger of being plucked up, Absit à servis patrisfamiliâs, ut immemores sint praecepti Domini sui, & sic adversus zizaniorum multitudinem, flagrantiâ sanctae indignationis ignescant, ut cùm ea volunt ante tempus colligere, simul eradicetur & triticum. And sure this is the very case of the Apologists, for in a large Field wherein grow five hundred Blades, upon pretence of rooting up the Tares, they have left but five or six, whom they will own for stalks of Wheat.  
Secondly, when there is danger of Schism any ways to happen and arise, 
Cont. Epist. Parm. l. 3. c. 2. p. 13, 14.  Fiat hoc ubi periculum schismatis nullum est— cùm sine periculo violandae pacis fieri potest, quia nec ipse (Paulus)— aliter fieri voluit, ut à congregatione bonorum separetur malus— quando ità cujusque crimen notum est omnibus & omnibus execrabile apparet, ut vel nullos prorsus, vel non tales habeat defensores, per quos possit schisma contingere, etc. and this consideration might have kept up the hedge against that breach which they have made; and the recognizance thereof should have bound them to the peace, to prevent that Schism, whereof if their undertake rendered them no prognostic signs, their actings have lent us the Diagnostic; for if to separate from so regardable a number, who were never by any judicial sentence separate from them, whose Crimes were not known to all, much less execrable to them, where the Defenders for number (perchance for weight) exceed the Accusers, (all which Checks with St. Augustine's Canon,) and only because they had in suspicion their lives, as not approved for their real Holiness, and submission to their Discipline (which was the case of those of the foundation of their Church, the cives primitivi) and because they were offended with the grossness of their Administrations at home, where no separation is made (as they express themselves) which is the condition of those that were the superstructure of their Church, & civitate donati, (and perhaps è civitate Donati,) if to have (as they choose to have) a separate Administration, and no Communion of Sacraments, 
Filiucius tr. 22. c. 9 S. 298, 299. p. 49. Camer. praelect. de Eccles. de Schism. p. 324. Polanus syntag. l. 7. c. 22. p. 549  be secedere in religionis negotio, & delectari congregationis dissidio, & non tanquam pars Ecclesiae, sed quasi quoddam per se exercere spirituales actiones, if that secession be unjust and temerarious, which is neither for grievous and intolerable persecution, nor for Heresy nor Idolatry in those from whom they separate, but in the best pretence (and they lay no better colour thereon) is only for corruption of manners and scandals; though I shall not say that this is a Disease of Schism in state or vigour, (for it may please God it may be without pertinacy; neither are they Members wholly cut off, but hang yet to the Body by some Nerves and Ligaments, and thereby have communion with it in some things) yet if it be not Schism in the increment, or at least the beginning, they must (cancelling the old) give us a new definition of Schism, together with their new Discipline.  
Thirdly, when there is a numerous multitude of offenders, St. Augustine sends forth a Ne procedas, and a prohibition to Ecclesiastical Discipline, Quicquid sceleris & iniquitatis multitudinem inebriat, amittet veritatis examen; And this judgement he soundeth upon St. Paul's dealing with the Church at Corinth (as is elsewhere showed) when there were many offenders, Non iis praecipit Corporalem separationem, 
Contra Donatist. post. collat. c. 20. tom. 7. p. 125.  multi quippe erant, non sicut ille unus,— longè aliter vitiosa & curanda & sananda est multitudo, ne fortè si plebe separatur, per schismatis nefas etiam triticum eradicetur. And herein judicious Calvin consenteth with Augustine, and Reason with both: For, as Lapidaries deal with precious stones, if they have a small cloud, or flaw, they grind or cut it out; but let it remain if it be so great, that it cannot be taken off, without much lessening and deteriorating of the stone; so where a few are notoriously and obstinately peccant, Discipline may justly and prudently be exercised for cutting them off, but not where the Corruption is Epidemical; 
Institut. l. 4. c. 12. S. 13.  for this were to cure the parts, by destroying the whole: If therefore the Plague of Leprosy have covered all the flesh, (and not a part only) let them be as clean, according to the Law, Leu. 13.13. And these Contemplations might have procured a Supersedeas, not only to their de proprietate probanda (by putting men under trial to prove their right to the Sacrament) but also to their de leproso amovendo (or casting out contaminated persons) if those whom they have removed had seemed (as they do not the most of them) defiled, non per vana convitia, sed per vera testimonia, as St. Augustine speaks; and from this Rule are they therefore also Heteroclite, in declining to have communion with such, a fare greater part of their Parishes, as that those whom they admit, are rari nantes in gurgite vasto; and their number carries the proportion of but one to an hundred to those whom they reject; so as if periere nocentes, yet it was cum soli poterant superesse nocentes; and this was only as Lucan observes of Sylla, to let out the corrupt blood, when there was in a manner no other left in the body. But they should rather have prepended (as Bullinger adviseth) that of the Apostle, Data est mihi potestas ad aedificationem, non ad destructionem; and that of Seneca had not been unworthy their consideration, Divina potentia est gregatim & publicè servare, multos occidere & indiscretos, incendii & ruinae potentia est.  
Let them set upon it never so specious a colour, and blanche it with pretences of necessary Reformation, and flourish it with the gloss of just zeal, to the purity of Ordinances, and purging out of dross, and winnowing the chaffe, in order to the restoring of an Holy Communion, 
Epist. 162. tom. 2. p. 142.  (Nunquam sic errat genus humanum ut non agnoscat ventilatorem Parmnianum) yet St. Augustine will confidently tell them, Objiciuntur nobis crimina malorum hominum— quae si vera & praesentia videremus, & zizaniis propter frumenta parcentes, pro unitate toleraremus, non solùm nullâ reprehensione, sed etiam non paruâ laude nos dignos diceret, quicunque Scripturas sanctas non surdus audiret, legant qui volunt, legant qui possunt eloquia coelestia, invenient omnes Sanctos Dei servos, & amicos, semper habuisse, quos in suo populo tolerarent, cum quibus tamen illius temporis sacramenta communicantes, non solùm non inquinabantur, sed etiam laudabiliter sustinebant. If we shall take our account, and Epoche ab urbe condita, from the first foundation of them, 
De civet. Dei l. 10. c. 4. De civet. Dei l. 15. c. 5.  yet ever permixed were these two Cities, as Augustine speaks, and conjoined in a Communion of Sacraments, quàm porrò antiquus sit in sacrificando Dei cultus, duo illi fratres Cain & Abel satis indicant, saith Augustine; & Cain (primus terrenae civitatis conditor (as St. Augustine calls him) primogenitus diaboli et archetypus impiorum, as he is commonly named) hath some evidence to claim pre-possession of the Altar, being the first that is recorded to have hanselled it with sacrifice; and it is very probable, because he brought no holy dispositions to that service, and carried thence such malicious affections to his brother, (nemo repentè fuit turpissimus) that he had rather formerly given signs, that he was of that wicked one, than demonstration that he was a Saint; yet as a member of the visible Church, being within the Covenant, he was not without a capacity of sacrificing; and though he could not wash his hands in innocency, as he ought to have done, yet he might compass the Lords Altar.  
The sacrifices before and under the Law being Seals of the Covenant between God and his People (as expressly say the late Annotators) could not be other than a kind of Sacraments, or analogous to them, 
In Psal. 50.5.  
Sum. contro. tract. 3. q. 1. p. 9 Loci come. tom. 4. p. 291. S. 71. Panstrat. tom. 4. l. 1. c. 6. & 8.12. & l. 3. c. 4. in Gen. c. 5. v. 3. p. 145— 6.  those two not only agreeing in generali signorum notione, as Rivet; but also ratione finis, as Gerhard; and they not only fall within the definition which St. Augustine hath given of Sacraments (which makes Bellarmine to reject that definition) but Chamier expressly disputes against Suarez, that the Sacrifices were Sacraments; because, saith he, they were Ceremoniae institutae à Deo significantes gratiam; and he adds Omnia sacrificia quae ab hominibus in remissionem peccatorum offeruntur sunt sacramenta; and before the institution of Circumcision, the people of God had no Sacraments; if sacrifices were not of that denomination, and though we are not facile to credit what the learned P. Fagius relates out of the Rabbins, That the fire consuming the sacrifices, was form into the figure of a Lion, to emblem that the Lion of the Tribe of Juda should give himself a sacrifice in the fullness of time; yet it is evident, that the sacrifices not only were Visibiles conciones de Messia ejúsque beneficiis, solennis confessio peccatorum, et solennis supplicatio ad Deum pro remissione, as Paraeus; but also praedicamenta unius veri sacrificii, as Augustine; figurae et protestationes Christi immolandi pro salute mundi; as Liranus; 
Ubi supra.  signa rei sacrae, signa protestantia fidem in Christum, signa confirmantia fidem, as Chamier.  
And though, as Rivet amongst others observes, that in Sacraments we receive from God, and in sacrifices we give and offer somewhat to him; yet quia vi●●ssim mediantibus illis sacrificiis, Deus aliquid dabat hominibus, hoc est, sua conferebat dona et bona, 
Loci come. tom. 4. p. 280.  et in futurum sacrificium Messiae, mentes fidelium convertens, fidem eorum confirmabat, ideo non abs re, hoc quidem respectu sacramentorum vice defuncta esse sacrificia pronunciamus, saith Gerhard; and what is signified and exhibited to us in our sacraments was also to them in these sacrifices; of the one sacrament Augustine saith, 
Contra Faustum. l. 20, 21.  Hujus sacrificii caro et sanguis ante adventum Christi per viotimas similitudinum promittebatur, in passione Christi per ipsam veritatem reddebatur, post ascensum Christi per sacramentum memoriae celebratur; and of the other Gregory, Quod apud nos baptismus, hoc egit apud veteres pro majoribus virtus sacrificii.  
And it is also observable, that as the Sacrificer presented somewhat to God, whereby to find favour in his fight, in tender whereof a sinner agnized himself to be God's vassal and servant; so in token of God's acceptance he had some part thereof returned again to him, in sign he was reconciled and restored to his Covenant, by the atonement and forgiveness of his sin, the sacrifice being munus federale (saith a great Divine,) forasmuch as according to the use and custom of Mankind, 
Mede Diatrib. part. 4. in Ezra. 6.10. p. 258, 263.  to receive meat and drink from the hand of another, was a sign of Amity and Friendship, much more to make another partaker of his Table, as the sinner was of Gods, by eating of his oblation: and therefore upon this reason, the Ancients called the Eucharist a Sacrifice, for the analogy the one had to the other, both being Epulae federales, those of the Old Covenant, this of the New, both being Rites of Atonement; or for impetration of remission of sin.  
And the same learned man elsewhere saith, That among all the Sacrifices of the Law, 
Diatri. 3. part. in 1 Cor. 10.3, 4, 5. p. 585.  none either for name or nature comes so near the Sacrament of the Supper as the Eucharistical,— a part whereof was burned upon the Altar, as in other Sacrifices; but the remainder and greater part was eaten by the faithful people who brought it, that so their Sacrifices being turned into their body's nourishment, might be a sign of their incorporation into Christ to come, who was the true Sacrifice for sin; so whereas other Sacrifices were only Sacrifices, this was also a Sacrament; the rest were only for expiation, but this also for application, being a Communion of that Sacrifice which was offered, rightly therefore was it added to all Sacrifices: for what profit was there of expiation of sin, unless it were applied, well might it then be called a Sacrifice of Peace, as containing in it a Communion of Peace, and Communion with Jesus Christ, etc.  
And to verify this similitude and correspondence between the Eucharist and Sacrifices Eucharistical, the Altar is called the Lords Table, Mal. 1.7. & 12. and the Offerings named the Bread of God, Leu. 21.21. 
Joh. 3.33. 1 Cor. 9.2. 2 Tim. 2.19. Ezek. 28.12. Joh. 6.27. Rom. 15.28. 2 Cor. 1.22. Ephes. 1.13. & 4.30. Rev. 7.3. In Psal. 50.5.   
And though there may be said to be a signal difference between Sacraments and Sacrifices, in that the latter are only signa, the other also called sigilla gratiae: surely whatsoever confirmeth, or secureth, or perfecteth, or remarketh another thing, is in Scripture Idiom called a Seal; and therefore (methinks) there should not be such an Emphasis or Antonomasie set upon that one single place of the Apostle, where he calls Circumcision a Seal of the Righteousness of Faith; yet farther also, not only Paraeus fully enough affirmeth, that the sacrifices were signa promissionis gratiae, quibus fides de remissione peccatorum propter Christum confirmabatur, sicut de circumcisione dicitur, quod erat sigillum justitiae fidei, & ità sacrificia vicem sacramentorum praestabant; but also Deodate in express terms asserts, that the sacrifices were seals of God's Covenant; and Moller, that fuerant tanquam sigilla; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hujus pacti.  
But then I assume, was there any such Discipline of putting men under trial, whether they had presented their bodies a living sacrifice, holy, acceptable to God, before they were admitted to present their sacrifices to the Altar? Was there ever such a separation made of men, or thrusting out any from compassing the Altar, who were admitted to enter the Temple? Or were they denied a Communion in sacrifices, which were not discommoned from other both religious and civil conversation? We find general and indefinite commands to sacrifice, Numb. 28.2. Reproofs for not doing God the honour to sacrifice, Isa. 43.23. the number of sacrifices to be of equal latitude and extension with that of all the people, 2 Chron. 7.4. and all the Congregation, 1 Chron. 29.20, 21. all Israel was in Covenant with God; 
Hammond. Answ. to Quaer. p. 180. tit. bapt. inf.  and they are described to be those that had made a Covenant with him by sacrifice, Gather my Saints together to me, those that have made a Covenant with me by sacrifice, Psal. 50.5. Sanctos vocat omnes Israelitas, saith Jansenius, They were all the Members of his Church and People, sanctified by his Covenant, and the seals thereof, by his calling and profession, though many have denied the truth and virtue of it, 
Singuli in locum.  as Deodate. Or those whom he sanctified by his Sacraments (adds Bellarmine) though maxima multitudo eorum erat impia & profana (saith Moller) tamen non dubium est hanc sententiam de toto corpore populi esse intelligendam, non separatim, vel ad impios vel pios trahendam; and it must necessarily be so comprehensively understood, seeing Interpreters understand this of gathering together by the Angels at the last Judgement, where all must appear, without any separation, save what shall be made afterward; and though some learned Interpreters think, that the making a Covenant by sacrifice, carries an allusion to that solemn Custom of Nations, where to strike more Religion, 
Alexand. Neapol. dier. genial. l. 5. c. 3.  Leagues were entered into with victims and sacrifices, Caesâ jungebant federa porcâ (or porco, as Servius would mend it, who rather mars it, quia in omnibus sacris plus valent feminini generis victimae) whence also some fetch the Etymology of fedus, à porca foede lacerata; yet others suppose the Psalmist specially alludes to Exod. 24.8. where the blood of the Covenant was sprinkled on all the People, or refer it generally to all sacrifices, which were seals of God's Covenant; and correspondently the Rabbins say, that Israel did not enter into Covenant, but by these three things, Circumcision, Baptism, and Sacrifice; so that then though only clean Birds might be brought to be sacrificed, yet they were not all clean that came to the Altar to sacrifice; neither had all those that sacrificed, an house and a nest where to lay their Young in the Altar, that is (as the Fathers allegorise it) had not Faith to breed and bring forth their good works, though their sacrifices were not sweet, Jer. 6.20. but were as the bread of mourning, Hos. 9.4. and polluted bread, Mal. 1.7. yet their offerings were not to be intermitted, but rectified, and their ill doing did not cancel the duty. Nunquid & Samuel Saulem nesciebat, saith Augustine, quem per os ejus aeternâ sententiâ damnârat Deus, verumtamen & ipsum & sanctum David, unum Dei tabernaculum intrantes, inter eadem sacrificia videbat, sed distinctè utique videbat, quia distinctos videbat, 
August. count. Donatist. post. col. c. 20. tom. 7. p. 125.  & unum eorum in aeternum amabat, alterum pro tempore tolerabat: Nay, when Saul was so fare from convincing any of his sanctity, as that he had manifested to all his hypocrisy and Unholiness, immediately from the increpation of his sin, and menacing of the punishment; and when he rather gave pregnant signs of impenitency, than rendered manifest signs of repentance (for when he said, I have sinned, he only made a confession without sincerity or internal contrition of heart, swelled up with worldly pride (as Deodate) Non humiliter dixit aut sensit, 
Singuli. in 1 Sam. 15.24.  (as Serrarius out of Rupertus) Gloriam non Dei, sed suam ista confessione mercari voluit, and confessed only for fear of the people, and the loss of his Kingdom; as Willet, Nam non priùs dixit peccavi, quam audiit regnum aliò esse tranflatum, as Gregory, so as Culpabilis fuit ista confessio, as Bernard, Neque vox est animi verè poenitentis, sed ejus qui poenitentiae simulatione atque umbrà, aliquid à se malum removere studet,— sanè quem verè poenitet neque de honore retinendo satagit, quem peccando videtur jure perdidisse, neque umbram quaerit quam praetendat culpae, as Sanctius, in concurrency with Gregory, Lira, Cajetan, etc.) Yet notwithstanding all this, holy Samuel was induced to afford him his presence, communion, and assistance in the sacrifice, as Josephus noteth, Graviter eum corripuit, & cum eo tamen ad offerendum Deo sacrificium sine excusatione perrexit, saith Augustine; cum eo revertitur, saith Serrarius out of Gregory, 
Contr. Donatist. post. col. c. 20. tom. 7. p. 125.  quia potentibus hujus seculi sic est damnanda iniquitas, ut bonum quod habent exasperati non perdant. If the Priests had known, or would have made use of those Catoptrics which are now in so much request, whereby a shadow seems a substance, and a mere species appears a body, they might have here had a subject would have afforded as many Umbrages, and as much specious pretence for building Castles in the Air, wherein to have secured the sacrifices from being touched or laid hold of, as the Apologists have done for shutting up the Sacrament from being taken but at their will and pleasures, they might have urged, that unless men had showed forth their hands, and approved them to be washed in innocency, they might not come within the compass of the Altar, and pleaded, that whatsoever toucheth the Altar should be holy, Exod. 29.37. that there must be a sanctifying of themselves to come to the sacrifice, 2 Sam. 16.5. that the sacrifices of the wicked are abominable, Prov. 21.27. and as if they had cut off a Dog's neck, Isa. 66.3. whereby the sacrifices, as well as the holy things, are polluted, Hos. 9.4. And seeing the sacrifices were munera federal●a, signs of their incorporation into Christ, where the Offering was a recognition of being God's Vassal or Homager, the acceptance was a testimonial of being reconciled and interessed in God's Covenant by remission of sin, and the admission to eat at God's Table, an Argument that he was of his Household: unless then the sacrificer had by evident signs convinced the Priest of his real holiness, there was danger of giving false testimony, and putting seals to blanks, and prostituting the privileges of the godly: but as Angustine to Gaudentius, O dolour! fraudata sunt tali Magisterio tempora antiqua, quon●am nondum natus eras. And surely my infirm eyes can discern little difference between what the Apologists now allege and practise, and what the Priests might then, with as much reason have urged and done, save that perhaps some may suppose, it was of more advantage to the Priests, to admit many to the Altar, who had there greater share of their Offerings, but to give access unto the Table to a few, may (for aught we know) be more of the interest of the Apologists; whose Offerings may increase by their admission of such only as they shall approve of and elect; but sure had the Priests admitted but one of a hundred, to have sacrificed, as they do not above that proportion to communicate, I doubt they that served at the Altar, would hardly have lived of the Altar: that which some may interpose of shutting out unclean persons under the Law, we shall put under suspension, until a farther and more proper opportunity, when we shall hope to shut out that instance, because it is clean beside the purpose.  
But whatever judgement may be given of the sacrifices, yet Circumcision and the Passover, were univocal Sacraments, and Signs and Figures of the same things, which ours represent and signify, and antitypes, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as Rivet calls them) to ours; and upon this Analogy of Circumcision to Baptism, we draw an Argument for baptising Infants now, which were then circumcised; and the like reason may carry it farther, to argue for such admission to the Lords Supper, as was then practised by Rule for admitting to the Passover.  
And so also during that policy (in relation to persons adult at least) I think there was the same reason for admission to Circumcision, as to the Passover, and no disproportion in the qualifications and dispositions requisite to the one and other; and I suppose the same may be verified of Baptism, 
Aug. Contra Crescon. l. 4. c. 45.  and the Eucharist. But notwithstanding the many and great corruptions of that people, those who did not communicate in the sin, yet held Communion in the Sacraments, Sicut Prophetae sancti & septem millia virorum, qui non curvaverunt genua ante Baal, à populo tamen suo, & à communibus sacramentis non se diviserunt. 
Sunt alia quae pietatem ejus in dubium vocant, videtur defecisse à parentis pietate. Rivet in Gen. 18. Exer. 91. p. 353. and in c. 21. Exer. 104. p. 403. Ita Paraeus expressè in Gen. 16.12. & 17.21. p. 249. & 259.   
Though the Covenant were established with Isaac, yet Ishmael, whom the Hebrew calls a Wild Ass; and the Chaldee paraphrase retains the Original word. Metaphoricè pro homine insociabili & ferinis moribus praedito, saith Rivet; and whom he, and Paraeus, Cajetan, Pererius, and others judge to be a profane man, and a Reprobate; and Mr. Broughton thinks to be the only evil man, whose name is foretell in Scripture, though he had then no Title to the Inheritance, yet he had the Seal of Circumcision to show for it; which was also given him (saith Paraeus) very observably, Ut ei non minus quàm aliis offerretur, & rata maneret federis gratia, donec eum ab ipsa manifestâ apostasiâ excluderet, & ità redderetur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deinde propter Disciplinam, cuj omnes Abrahae domesticos subjectos esse voluit, ut servaretur ordo & vitarentur scandala. And so also at the first Institution of this Seal, all the Males of Abraham's Family were the Virgin Wax (as it were) to receive the stamp thereof, as well those bought with his Money, as they that were borne in his house, and it was impressed on them the same day, that the seal was ordained, and they could then be put under no long trial, or great preparation; and though it have better Evidence than that of Gen. 14.14. (where his trained servants are (according to that which some will have to be proper to the Hebrew) rendered his catechised servants) that Abraham had taught his servants the knowledge of God, Gen. 18.19. Yet that they were by any former probation found all of them, to have evident signs of holiness, and that Abraham's Family had a Prerogative beyond Christ's, and was a Paradise without a Serpent, it is very hardly imaginable; or that it was (as Scaliger of Virgil) such a monstrum sine labe, but their capacity of Circumcision was rooted in their being parts of Abraham's Family (the Church) and their admission to that Seal of the Covenant, is made an Argument to prove that even the Children of Infidels, 
Rivet. in Gen. 17. exer. 89. p. 343.  taken or bought, by and in the power of Christians, may be baptised, as hath been determined in a National Synod of the French Churches.  
When the seal had been disused, and for 40. years antiquated, at the great sealing day, when that great Body of the People was circumcised, Josua 5. and that Body was not, nor could be, without some Excrements, and therein, as in Mines, there was vile Earth, as well as precious Metals; and when that Over was brought forth out of the dark Mine, and was capable to have been sifted, or put under a fiery Trial, or have been brought unto the Teste, yet without any such separation of the precious from the vile, we do find that all Israel was circumcised, v. 8. and that without any examination, or any profession, save general and virtual, that we can find; and then immediately follows their keeping of the Passover, v. 10. so it was ordained that every soul that was circumcised should eat the Passover, every soul that was susceptible of a journey to the place which the Lord had chosen, and was capable to eat such solid meat which Infants were not. And upon this account the Rabbins also, except the Blind, Lame, Deaf, and Idiot; yet was the Command for eating thereof an absolute and general Rule, with no other exception, but of being on a journey, or under any legal uncleanness; and even these were not to omit, but to adjourn it one month, 
In Leu. 9.13.  else to be cut off from their People (for that omission of duty (say the late Annotators) is dangerous, as well as commission of sin against God) we do not find so much as that moral uncleanness was a bar to the keeping thereof by any that continued of the Congregation of Israel.  
And not to conceal a truth, there is no footsteps of any cutting off, or any Law or Precedent for such casting out from the Congregation, by sentence of Excommunication, for any notorious crimes or scandals in all the Old Testament; I shall not gainsay, there may be some Evidence found among the Rabbinical Writings for the practice thereof, which may only argue it to be then an Ecclesiastical, but no Divine Institution. But it cannot be imaginable, how there should be any such examination antecedent to admission to partake of the Passover, when the Lamb was neither brought to the Temple, nor killed by the Priest, 
In Exod, 12.6. p. 890. In Gen. 17.11. Exer. 80.  but slain and eaten privately at home, as Rivet proves out of Philo, Josephus, Liranus, and others, and of the same opinion is Gerhard.  
Rivet extracts the definition of a Sacrament out of Gen. 17.11. which he defines Signum federis inter Deum & homines, and the partaking of the Sacrament is a renewing of the Covenant with God, and much upon this account it is pretended, that a profession of Faith is exacted as previous to the participation: the same inconveniencies than may seem to refult from an admission to a formal & explicit covenanting with God, as from being admitted to take the seal of the Covenant, and consequently the like Reasons may seem to prohibit the one and the other. Unless we shall think it less to be entered into a Gilled or Company, than to wear the Livery; or suppose it not strange, that he that is taken Tenant, shall be denied his Evidences: but now long before this Nationall Circumcising, there was a covenanting with God by the whole Nation of the Jews, all the people in the whole heap or floor without winnowing away of the Chaff, Exod. 24.7. Deut. 29.10, 12. many of which notwithstanding, the Psalmist sings a sad note of them, They flattered him with their mouth, and lied unto him with their tongues, for their heart was not right with him, neither were they steadfast in his Covenant, Psal. 78.36, 37. and Moses himself renders this Character of them, that they were a stiffnecked and a foolish people, and had not eyes to see, nor ears to hear, nor hearts to believe; yet in respect of the Covenant and Promises, he nevertheless calls them an Holy Nation, and the peculiar People of God; and therefore like as Aeneas Sylv●us said in the case of Priests Marriages, howsoever there might be some Reasons for excluding of such as are not approved for Personal Sanctity; yet there are more Reasons for admission of such as are not by judicial Censure cast out of the Church, because of their federal Holiness; and we may therefore say of their new Chemistry, whereby they pretend to separate the pure from the impure, as Gerson did of some constitutions, Eorum sanctior esset omissio.  
When (as they say of the Viper, that having bitten a man, he runs to the water to prevent death) so Jerusalem and all Judaea, and among them Pharisees and Sadduces, that generation of Vipers, mali corvi malum ovum, which by persecuting the Prophets, had been destructive to their Mother the Synagogue, came to the Water of Baptism, though under the notion of Vipers, which are foras speciosae & quasi pictae, 
In Mat. 3.7.  intus autem veneno plenae (saith Barradius) whereby it was signified they were malitiosum simul & astutum maxime hominum genus qui scirent summam impietatem maximâ pietatis specie obtegere (as Jansenius) yet John did not assume to judge which of these Serpents had cast forth their poison when they came to the water, without a purpose to resorbe it, and which not, who were truly, and who feignedly penitent; nor did he suspend the Water of Baptism, till he had made trial who was worthy to receive it, he repelled none that confessed their sins; and that Confession in all probability could be only implicit and virtual, they being such a multitude, or at most but general; and so our Divines assert against the Papists, 
Annot. in loc.  alleging this place for Auricular Confession, (whereas they exact it in particulars) their very coming for Remission, being a tacit acknowledgement of their guilt, Baptismus Johannis erat externa professio poenitentiae, saith Estius; and so consequently the very approach unto the Sacrament, whose institution and signification respects remission of sins, is an implicit and interpretative confession of sins; yet besides there is none also at any time admitted, without joining with all the Congregation together, in the express and explicit confession thereof.  
But a confession of sin satisfieth not those Censors without examination and trial of the truth, and seriousness thereof. 
Pag. 191.  And however they frivolously suppose, that John baptised not those Pharisees, which he called a generation of Vipers, because it is said Luke 7.30. But the Pharisees and Lawyers rejected the counsel of God, being not baptised of him; and that therefore those of them that came, did come to see; or as sent, Joh. 1.24.  
Yet first, it is so evidently beaming from the Text, that some of the Pharisees were baptised, that I know not one Interpreter that doth not see and acknowledge it; and to that of Luke. 7.30. they say, he spoke not of all the Pharisees, but of many, and those that were then present at that discourse of our Saviour, Quia (saith Maldonat) de universo loquebatur genere, non de singulis hominibus, neminem excepit, alioqui nec omnis populus nec omnes Publicani, à Johanne baptizati fuerunt, illique crediderunt, & tamen generaliter dicit, omnem populum & Publicanos fulsse baptizatos; and saith Estius (and Jansenius correspondeth) potest & sic exponi, quòd dicit Lucas, Pharisaei & Legisperiti, qui à Johanne baptizati non fuerunt, spreverunt consilium Dei in semetipsos, quâ expositione non dicit multi fuerunt an pauci, sed tantum significat aliquos fuisse, etc.  
Secondly, those mentioned Joh. 1.24. as they are called Priests and Levites (though I deny not, but that notwithstanding they might be Pharisees) yet they might be sent at another time, and others than they that are here mentioned: those coming only to be baptised venientes ad baptismum, id est, ut baptizarentur, saith Barradius: Why else did John wonder who had forewarned them to fly from the wrath to come? (to come as Spies, was no way to escape, but to procure wrath.) 
Chrysost. in Mat. 3. Homil. 11. p. 28. Estius Annot. in loc.  And Origen supposeth they came to be baptised, thereby to ingratiate with the People, who held John in so great esteem; and this occasioned John to excite and quicken them to verify it, that they came rightly by their after-works and fruits; as chrysostom, and Estius; but he did not suspend their Baptism, until they had given satisfactory signs thereof.  
Thirdly, they forget that Luke relates this increpation, O generation of Vipers, to be spoken to the multitude that came forth to be baptised of him, not only to the Pharisees; and yet that multitude upon their confession of sins in such manner as is said, without farther probation, was baptised.  
At one of the greatest Draughts that ever was made by the Fishers of men, when Three Thousand were taken in the Nets of the Gospel, they were all put into the Water of Baptism the same day, without farther trial, which were good Fishes, and which bad; and in the next verse we find their admission to breaking of Bread, they continued in fractione Eucharistiae, saith the Syriack; and that this is spoken of the Eucharist by a Synecdoche membri, is the judgement of Luther, Calvin, Bullinger, Gualther, and Piscator; besides Lorinus and Sanctius: and though Beza and Aretius understand it of the Agapae, yet harum potissima pars fuit Eucharistia, 
Tom. 4. l. 9 c. 2. S. 34. p. 231. in Art. 242.  itaque bîc sane nulla controversia esto, saith Chamier, & hinc porrò colligitur illa consuetudo Ecclesiae antiquissima dandi Neophytis Eucharistiam immediatè post Baptismum; as Lorinus observeth.  
But they suppose this Argument will sorsake our Armies to fight under their Colours, 
Pag. 192, 193  and militate for them; for they say, What more could be said of the truest Saints, than is said of those Act. 2. 1. They were pricked in heart. 2. Were desirous of the ways of salvation. 3. They were steadfast in the Communion with the Apostles, and practise of Holy Duties, whereas many of their People (and those many must be all those which they reject from the Sacrament, or they talk impertinently) are as void of the knowledge of Religion, as Heathens, and in practice worse than Pagans.  
But for answer, we may first observe what obliging and endearing ways they have to work upon and win their People, and they might consider, that it as much derogates from the credit of their Ministry, that they have such a people, as from the Honour of their Charity, that they can speak nothing but Dirt and Daggers of them; but as when a Virgin was to be put to death, she must first be deflowered and vitiated, before she could be executed, so they must needs avile and asperse their People to justify themselves; but when Rubirius condemned by Caesar appealed to the People, Nihil aequè ac judicis acerbitas profuit, so we cannot but look more compassionately upon their Congregations, because they use them so spitefully, whom we are confident a great part of them like Anteius and Ostorius in Tacitus to be inter damnatos magìs quàm reos, and their quarrel against them, to be like that of Fimbria against Scaevola, totum telum non recipit, they will not receive their Yoke.  
Secondly, for those Converts there is no more recorded of them, than may be in those, which are brought to embrace the Word of Faith without the Work of faith; and to make an external Profession without any real Conversion of the inward Man, they were pricked at the heart, but compuncti fuerunt Cain & Judas, saith Calvin: As the denunciation of judgement struck Ahab into a low posture of Humiliation, so it is possible many of those Ultorem metuunt regnantem, quem occiderunt benedicentem (as Erasmus;) Their continuing steadfastly in the Apostles doctrine and fellowship and breaking of Bread, and Prayers, Calvin saith, is the form of the Church, but all that are of the visible Church are not of the invisible; a man may continue in the Doctrine of the Apostles, yet not in the practice of that Doctrine, he may be no speculative Heretic, nor Apostate, yet may be a practical Heretic, there may be a pure light without heat, or influence, as in Glow-worm's or Cucuija, he may give all his Goods to feed the Poor, and not have Charity, (parting with the Substance to catch a shadow, for honour est umbra virtutis) he may perform external duties, without the hidden Man of the Heart, like Architas Dove and Regiomontanus Eagle, make a brave flight without a Principle of life, carried by other wheels, and engines, most of this (if that fellowship be, Communicatio ad mutuam conjunctionem, eleemosynas, aliáque fraternae communionis officia, as Calvin) may be verified of many of those whom they suspend, save that the Breach they have made, keeps them from breaking of Bread, and though desirous of the ways of Salvation they find this way obstructed.  
But thirdly, do they soberly opine that all those were real and perfect converts? I suppose than they are solitary in that opinion; not only these three thousand, but the rest about that time coming into the faith, found present Baptism, a door into the Church; among these first converts were Ananias, Saphira, and Nicholas, and yet these first Blades of the seed of the word were blasted, and withered without sound fruit.  
But fourthly, whatsoever they were, it was not the truth and reality of their faith, that admitted them to Baptism, but the external profession of the faith, their continuance steadfast in the faith what ever it importeth, was a thing subsequent, they had not continued, when they only began to believe, and then were they Baptised and broke bread, and the Apostles suspended not their Baptism, till probation had, whether they would so continue, and their continuance was in breaking bread also.  
When the Eunuch had made a draught of his faith by profession thereof; Philip did not suspend the seals; when he came to water, there was no haeret aqua, though there was not time enough to verify the unfainedness of his profession, yet nothing hindered him to be Baptised, and when the prisoner of Jesus Christ, had brought into captivity the thoughts of his jailor to the profession of an obedience to Christ, although he immediately before resolved to have given himself a wicked kind of Baptismus sanguinis, by killing himself with his own sword, yet without suspending him for such a desperate resolution, he received the Baptismus flaminis, and that straightways (which is a word of no more Latitude than their immediately (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) here being equivalent to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, John 13.30. Which leaves no proportionable time to take any evidence of the soundness of the work of grace in his conversion, and what ever probable signs thereof himself might give, yet nothing is recorded of those of his house, but that the word of the Lord was spoken to them, which doubtless they professed to receive with faith, and without more ado, all his were Baptised too, being upon that profession taken to be of the household of faith.  
Primus haeresiarcharum, as the Fathers call him, and primogenitus Sathanae, as Ignatius styles him, Simon Magus, whose fresh sorceries and witchcrafts were such, as might have justly put his profession under a suspicion of counterfeit, and if ever to have brought any to the trial, now to have done it, and to have expected some signs, that he that was to be washed, were also sanctified, and as they say of Lapis Armenius, that it must be often washed ere it be approved, so on the contrary he should have been often proved ere once washed; yet we find notwithstanding that without suspension or probation, upon his profession to believe, though he were still in the gall of bitterness, which poison he sucked from the old Serpent, and therefore there was no hope that the Spirit which appeared at Christ's Baptism in the likeness of a Dove, which is without gall, should descend upon him, who only in Ecclesiam ut Corvus ingressus est, quaerens quae sua sunt, saith Augustine, & probatus est ad aquam contradictionis (as St. Hierom accommodately) quia in hypocrisi accepit baptismum: Yet he was admitted to Baptism, which there was an active right in the Apostles to give without examining whether he had a passive the receive, Quem prodidit orbi, Poena sequens nescisse fidem, sings Arator.  
It might appear by prolix induction (but that longum iter per exempla) that the first profession of faith gave a right to Baptism, whereof Livery and Scisin was thereupon taken, and when any deserteth the tents of Paganism and comes into the quarters of the Christian Church, before he be entered into the Musterroll, take his Sacramentum Militiae, and march under their ensigns, or be otherwise received than as an enemy, he ought to show wherefore he is come, and profess himself to be for that party, and therefore that a profession of faith is requisite antecedently to Baptism, 
In Act. c. 9 v. 37.  is not contradicted. Est regula universalis, saith Calvin, Non ante recipiendos esse in Ecclesiam, qui ab e● fuerant prius alieni, quam ubi testati se fuerint Christo credere, for it were (saith he) an impious and too gross profanation of Baptism to administer it to an infidel, to one that assents not to the faith objective, and hath not faith subjectiuè, viz. a Dogmatical and Historical faith, (wherein is founded a title to the Sacraments) and how else shall we know that they are become Christian believers, unless they profess to be so, and make it known; but as that great Divine addeth, inscitè & perperam fanatici homines Paedobaptismum hoc praetextu impugnant, so I may say that irrationally and ilfavoredly shall they seek to conclude an equal necessity of the like profession previously to the Eucharist; for the same reasons which Mr. Calvin produceth evince to, there is no such necessity that the Baptism of infants should be suspended until they are capable to make profession of their faith, are as apt and applicable to prove, that it is not necessary that such as are baptised, should profess or be examined of their faith before their admission to the Lords Supper, those who once were aliens, when they were made Denizens of the Church, made this profession at their naturalising (or rather unnaturalizing, this being a translation from the state of nature to that state of grace) but those that were children of the faithful Dicimus, saith Calvin, Ecclesiae filios nasci, & ab utero reputari in Christi membris, and this may aswel supersede the necessity of profession of their faith at the partaking of the Eucharist, as he concludes it to do at the receiving of their Baptism. And it seems to me to have as much reason, that the parents should give evidence of their faith, when they bring their children to Baptism, (the children's right being rooted in their faith) as when they offer themselves to the Lords Table; but their constant conversation and fellowship in the Church makes them Confessors, and they need not be made Martyrs by farther trial; until justice convict them to be evil, charity must conclude them to be good; & sicut difficilè aliquem suspicatur malum qui bonus est, sic difficilè aliquem suspicatur bonum qui ipse malus est, saith Chrysostom, it is the Character of a straight heart, and close hand, to examine a poor beggar of his whole life, before they think him worthy of a morsel of bread, whereas it is better to feed divers, that are unworthy, than suffer one to want that is worthy, Semper habet unde det cui pectus est plenum charitatis, saith Augustine, & habere omnia Sacramenta, & malus esse potest, habere autem charitatem, & malus esse non potest, adds the same Father, and though that of the wise man may seem a paradox, Melior est iniquitas viri quam mulier benefaciens: And that be an hyperbole that the worst Grecian is better than the best Cretian, yet it is a just truth, that the errors of charity are better than the best pretences of rigour and censorious uncharitableness, and it is nearer the partaking of the Divine Nature, to spare many for the sake of a few good men, than to dissolve, or shatter a whole Church for a few evil.  
The Church of Corinth was a very corrupt Body, 
Morbus est partium viventium corporis humani ad actiones naturales exercendas impotentia seu ineptitudo ab earundem constitutione praeter naturam ortum habens. Sennertus.  and needed purging as much as any, there were not only Cacochymical humours mixed with the blood, but they were gathered and ripened into Spiritual diseases, there being an impotency or unaptness in the parts of that body to exercise spiritual actions, springing from their constitution beside grace; there were diseases in their state and vigour, diseases of all kinds, morbi intemperiei, they were too hot at strife and contention, 1 Cor. 3.3. & 11.18. And too cold in their love and zeal to the reverence of the Sacrament, 1 Cor. 11. To the honour of the Apostle, 2 Cor. 10.10. And to their weak brethren whom they scandalised, 1 Cor. 8.12. They were too moist with intemperate drink, 1 Cor. 11.21. and their profane distempers in receiving the Sacramental food of their souls, which had brought them to an Atrophy and Apepsy, together with their uncleanness, fornication, and lasciviousness, wherein they had sinned already, and had not repent, were a compounded intemperateness, 2 Cor. 13.21. There were morbi totius substantiae, though not arising from occult qualities, yet otherwise, not only as they were carnal, 1 Cor. 3.3. But through their denial of the resurrection of the dead, which is the life of faith and substance of Christianity, quae est singularis fides Christianorum, saith Augustine, there were morbi compositionis, in figura, the immodest and irreverent habit of their women, 1 Cor. 11. In magnitudine, they were puffed up, 1 Cor. 4.18. & 5.2. There were swell among them, 2 Cor. 13.20. In numero, there was one member continued and cherished in that wickedness which was execrable to the heathens, which should have been cut off, 1 Cor. 5.1. In situ, there were tumults, 2 Cor. 13.20. Eating and drinking in the Church, which they should have done in their own houses, 1 Cor. 11.22. Eating in the idol temples, and partaking the cup and table of Devils, 1 Cor. 8.10. & 10.21. And lastly diseases solutae continuitatis, in their envyings, strifes, divisions, 1 Cor. 3.3. & 11.18. And going to law one with another, for trifles, and that before Infidels, Chap. 6.1, 2.  
Yet notwithstanding all this, 
Contr. Donat. post. Collat. c. 20. Tom. 7. p. 125.  there were many pure and precious souls among them, & tamen omnes ad unum altare accedebant, & eadem Sacramenta communicabant, qui eadem vitia non communicabant, saith Augustine: What then doth the Spiritual Hypocrates (to whom might more plausibly be applied what Macrobius attributed to the Coan, Nec falli potest, nec fallere) he first acknowledgeth them to be the Churches of Christ, and a society of Saints, he doth not Unchurch or Anathematise them, and although the same men that did partake of the Table of Devils, were partakers also of the Table of the Lord, and though they met together for the worse, and in effect did not eat the Lords Supper, but held a kind of Bacchanal rather, yet he denies not this promiscuous Communion, he doth not command, nor permit such as found themselves precious, 
Vbi supra p. 126.  to separate from those they saw vile, non corporaliter separat, sed spiritual●ter separare non cessat; Nolite seduci, corrumpunt bonos mores colloquia prava, non eorum congressum, sed consensum timet, saith Augustine, he increpates not the Church-governors for admitting such, nor lays any injunction of excluding so many of them, nor gives any advice to suffer none to pass to the Lords table, but through the Strainer of Examination, but he allows them to continue the use of the Lords Supper, and only corrects the abuses, whereby they provoked the Lord, and lost the fruits of their refection, being not strengthened in Spirit, but rather made weak and sick in body, and soul too (some of them) who did eat and drink damnation only to themselves; and when he saith to themselves, 
Vbi supra p. 125.  quid aliud nisi istos vaniloquos cogitabat (saith Augustine,) ut ei non sufficiat dicere, judicium manducat & bibit, nisi adderet sibi, nè hoc etiam ad illos pertineret, qui pariter quidem, sed non judicium, manducabant: he wills them not to resrain the Supper but their sins, to amend their stomaches, not to leave their meat; to use some preparatives, not to lay aside the main Physic; he prescribes them to examine themselves, not to subject them to the examination of another, but (so) to eat, not abstain, 
In 1 Cor. 11. p. 438.  and (so) to eat without any foreign examination, Nec dicit abstinete igitur à pane hoc, etc. saith Musculus, hoc pacto malum quod reprehendit non emendasset; si Medicus dicat aegroto quia comedis ac bibis secùs quàm valetudini tuae restituendae conducat, consulo nè posthac edas & bibas, hoc ipsum consilio non curate & restituit sed perdit, etenim non restituitur valetudo non edendo ac bibendo, sed competentèr pro qualitate morbi edendo & bibendo; consimili modo non correxisset Apostolus malum hoc Corinthiorum consulendo nè in posterum de pane ederent, etc.— hoc Apostoli exemplum sequatur Minister Christi, sicubi viderit esse quosdam qui coenâ dominicâ abutuntur, neque suspendat institutionis dominicae usum, neque jubeat ut ab illo abstineant, sed urgeat potiùs ut in seipsos inquirant, & gratiae Dei sacramento se competenter accommodent.  
Though when as a single person had perpetrated and persisted in such a notorious and execrable crime, as appeared horrible to the Gentiles, who yet beheld it by a Dim light, then liberiore correptione & excommunicatione judicat dignum, the Apostle strikes and blasts him with the thunderbolt of his censures, ut poena ad unum, terror ad omnes; than cum inter dissimiles peccavit— cum congregationis ecclesiae multitudo ab eo crimine quo anathematizatur aliena est, (as St. Augustine speaks.) But when the corruptions were great and Epidemical, than the Apostle both suitably to the Aphorisms of Physic, which prescribe that in statu morbi non est purgandum, sed praestat qu●escere; and also si sanguis nimìs corruptus est, 
Hippoc. 2. Apboris. 29. Sennertus Instit.  & ratione causae (cùm hoc modo in cacochymiam exquisitam degeneraverit) & ratione signi (cùm vires imbecilles denunciet) venae sectio non convenit; and also agreeable to the practice of Physicians, who in a Tympany dare not let out at once all that corrupt water of the Belly, whence death would follow in stead of health; so this Spiritual Physician doth not drive them all at once from the Communion, nor (as if to the reformation of that Church it had been necessary) make them probationers for some time until they were readmitted to a Church-fellowship upon demonstrations of Sanctity; but to his reproofs, his doctrine, his exhortations, he only adds his mourning, 
Epist. 64. Tom. 2. p. 61.  Cum multos jam comperisset & immundâ luxuriâ & fornicationibus inquinatos, ad eosdem Corinthios in secunda epistola scribens, non itidem praecipit ut cum talibus ne cibum sumerent, multi enim erant, nec de his poterat dicere, si quis frater, etc. sed ait, nè iterum cùm venero ad vos, 
Contra Parmen. l. 2. c. 3. Tom. 7. p. 13.  humiliet me Deus & lugeam multos, etc. per luctum suum potiùs eos divino flagello coercendos minans quàm per illam correptionem, saith the same Father; and this pattern he commends to the imitation of every pious and prudent Christian in like cases, patienter ferat & ex dilectione gemat & lugeat donec ille desuper emendet, & corrigat, atque usque ad messem deferat eradicare zizania, etc. And it is upon this account that a judicious Divine observeth, 
Mr. Balls answer to Can. part. 2. p. 57  that the Apostles tolerated great abuses in private persons, which they could not redress, doubtless they condemned the having many wives at once, but when that Custom prevailed amongst Jews and Gentiles, they gave no command for the casting such out of the Church, but only prohibited them to be chosen Bishops, so as it is evident that what St. Augustine professeth hath been practised in all ages, Toleramus quae nolumus, ut perveniamus quò volumus.  
If the Apologists could meet such an example, or find such an argument to condemn promiscuous Communions, as might be fetched from Corinth to defend them (cuivis licuit adire Corinthi) they would speak thunder and look lightning, and in decrying mixed Communions, would mix Heaven and Earth, or rather set them farther asunder, and yet at what distance soever, sublimi ferient sidera vertice, Yet notwithstanding all their courses, together and constitute a pure and unmixed Church and Communion, will be like the course of the eighth Sphere, which shall be finished only at the end of the World; in the mean time (as the Chemists tell us) the lesser fire the purer Distillation, and this fire must not be such a purging fire as the Schoolmen say the fire of the last Conflagration shall be, through which all alive must pass to be purified, the best aswel as the worst, this fiery trial ought neither to be so violent nor Universal; fire mollifies and hardens Steel according to the varieties and intentions of heat, and so Rheubarbe if gently decocted, purgeth, if overmuch it bindeth, and Galen tells us, that quaedam medicamenta pulverizata exlguâ quantitate ulceri inspersâ cicatricem inducunt, eadem vero si largiùs usurpantur carnem absumunt, & ulcus cavum efficiunt, et contra cathaereticorum quaedam si parciùs usurpentur in cicatricem inducunt, et fiunt epulotica; so in Purgative Discipline a little may do much, and too much nothing, leniter castigatus reverentiam exhibet castiganti, asperitatis autem nimia increpatio nec increpationem recipit nec salutem, 
Concil. 3. Can. 6.  saith the Bracaren Council: What Arnoldus in his Aphorisms adviseth the Corporal Physician, is as proper for the Spiritual, Prudens et pius Medicus morbum ante expellere satagit cibis medicinalibus, quàm puris medicinis— nunquam properabit ad pharmaciam, nisi cogente necessitate, and especially ought he to be sparing of Purgatives; Galen himself assuring us, Omne purgans medicamentum corpori purgato contrarium, etc. success et spiritus abducit, substantiam corporis aufert; of them therefore that are so much for Purgatives, when alteratives might do the Cure, that drive out so much of the pure Blood, to expel the evil, which being left mixed with the other, might be perhaps concocted and assimilated; we may say truly, plus periculi à Medico, quàm à morbo, the injustice of this repulse makes those sad that ought not to be sad, and the commonness thereof strikes less shame into those that should be ashamed, and while they are not convinced to merit it, they will despise the censure, et contra audentiùs ibunt, and by degrees may some of them grow to disesteem the Ordinance, which they are persuaded it is not their fault that they cannot have, and will little fear to wax worse, since if they should do so, they cannot far much worse.  
But they say, it is an unsound position, that a previous exhortation on the Minister's part frees his soul, more is required of him, suspension is an effectual means, and he must suspend such as he knows, or may know to be wicked, or he defiles his own soul with other men's sins, more is also required of the people, praying and informing and declaring among them. Chrysostom bids them to deny the Sacrament to some, Ambrose kept oft Theodesius, an Emperor, which was more than admonishing. Resp. Paterculus saith of Cato, He did well because he could do no other; but it seems the Apologists do so often fall into ignoratio elenchi, because they can do no other; for we do not say, that a Previous exhortation is absolutely and universally sufficient, but respectively for some persons, and especially such as are the most of those whom they repel, and (Enough) exclusively to particular examination, not to just excommunication, such as are notoriously flagitious, and obstinately so after admonition, we shall not only concede, but commend the keeping of them back, or casting of them out by the Church Officers, if it may possibly, and also prudently be done, as we have formerly expressed; such vipers as are likely to poison others, by a vicious example or manifest Scandal, we judge fit to be cut off, and to make treacle of them for the curing or preferving of others, Qui non corrigit seipsum, alii corrigant se per ipsum; for such therefore we shall grant that excommunication is more effectual Physic, and not gainsay that for such as lie under a violent suspicion of such atrocious crimes till it be tried and adjudged, whether they be guilty or not, suspension may be no unwholesome preparative, and if the Officers have a power without obstruction, and the exercise thereof may be without destruction (sine periculo schismatis) & cum congrua, & quae unitatem non violate, disciplina, (as Augustine speaks,) and yet if they do not their duty, the People notwithstanding have done their duty, if they inform, admonish and reprove the Officers; (for even the Bells of Aaron sometime need to be moved by others to make them sound) and do the like also to the offenders, although they communicate with them in the Sacrament, or else St. Augustine was deceived in his sense and application of Scripture, and with him the Church, 
De verb. Dom. etc. Serm. 18. Tom. 10 p. 18. et 19  who spoke by his mouth against the Donatists, Duobus modis te non maculat malus, st ei non consentias, & si redarguas— objurgando liber est in conspectu Dei, cui neque sua peccata Deus imputat, quia non fecit, neque aliena quae non approbavit, neque negligentiam quia non tacuit, neque superbiam quia in unitate permansit; But when that Discipline of casting out cannot be in such manner exercised, and when they are many, who though their cleannesses be not according to the Purification of the Sanctuary, yet their defilements are not notorious and Scandalous, so as to merit casting out, 
Aug. Contra Ep. Parm. l. 3. c. 2. tom. 7. p. 13. In. Psal. 48. Tom. 8. p. 93. August. epist. 64. To. 2. p. 61. Gratian Part. 1. de consecrat. d. 2. Fol. 417.  in these cases also we have a warrant from St. Augustine, that a previous exhortation from the Pastor, is a compliance with his duty, for having advised, Cum idem morbus plures occupaverit,— homo patienter ferat, & ex dilectione gemat atque lugeat, donec ille desuper emendet, etc. He adds turba iniquorum, cum facultas est in populo promendi sermonem, generali objurgatione ferienda est; and elsewhere saith, exigitur a manducante quod manducat, non prohibeatur manducare à dispensatore, sed moveatur timere exactorem; And such was his advice to Aurelius Bishop of Carthage; Non ergo asperè quantum existimo, non duriter, non modo imperioso ista tollantur, magìs docendo quàm jubendo, magìs monendo quàm minando; And from Augustin Gratian takes the note to sing the same tune, that the Stewards may not by any means keep back those Nimrods', and fat ones of the Earth, from his Master's Table, but warn them fairly of the ensuing danger: And a judgement and practice contrary hereunto, was that which sormed and denominated the Schism of the Donatists, Qui cum cernerent in Ecclesiis vitia, quae verbis quidem reprehenderent Episcopi, 
Instit. l. 4. c. 12. S. 12.  sed excommunicatione non plecterent, (quia non putabant se hâc viâ quicquam profecturos) in Episcopos atrociter invehebantur, tanquam Disciplinae proditores, & à Christi grege impio schismate se dividebant, saith judicious Calvin. And therefore it is good counsel from Anselme on 1 Cor. 11. Itaque ô fratres mei, cavete jam indignè illud sumere; cavete cum schismate ad illud convenire; and it is a grave observation of Moller, upon the 26. Psalms, where it is said in the fifth Verse, I have hated the Congregation of Evil-doers, and will not sit with the Wicked; and it follows, v. 6. I will wash my hands in Innocency, and so will I compass thine Altar, 
In Psal. p. 214. Cont. Ep. Parm. l. 3. c. 4.  O Lord; Est antè in hoc loco notandum (saith he) quòd David quanquam affirmet se fugere consuetudinem impiorum, etc. tamen eorum odio non deserat Ecclesiam, neque abdicat se à focietate divinitus mandata, in which tune Augustine was preceptor chori, singing of David, etc. Lavabat manus cum innocentibus & circumdabat altare Domini, 
Videtur alludere ad lotiones manuum quibus sacrificaturi utebantur, vel ad veterem ritum lavandi manus cum se innocentes profiteri vellent. Menoch. Annot. in locum.  ideo quippe tolerabat nocentes, ne desereret innocentes cum quibus manus lavabat.  
Yet the Fathers, they say, enjoined and practised more; but for that, as the Scythians stopped at the Sepulchers of their Fathers, to fight Darius; so we have formerly made some stay at the Monuments of the Fathers, to defend them from their violence; but the Apologists discourse, as if we denied the power of Excommunication, or that this were the Poles of the Controversy between us: Whereas we have often confessed with the mouth, and still believe in our heart, the not only lawful, but profitable use of that Discipline; we contest not with them for practising this, but for not practising it; not for casting out those which have forfeited their Birthright by Conviction, or Attainder for great Crimes; but disseising them, and keeping them out of their right, till they recover it by a Trial before their Tribunals; not for tracing the old Paths, but for treading out new ways; and not by the Line of the Fathers, who will never father this suppositious Issue: Excommunication is indeed the Child of Antiquity, and the Pedigree thereof may be traced like Adam's, to the ancient of days; and since Non est mortale quod opto, I seek not Humane Inventions, but reverence and submit to those of Divine Original, Hoc erat in votis; but if a Serpent shall catch up this Child, and interpose it between himself and our Darts, to stop or divert them; we hope to appear such marks-men, as can wound the Serpent, yet not hurt the Child; but when they should prove their way of suspending whole Congregations (not some few particular persons) and upon a general charge only of unworthiness, no special Crimes or Evidence, and put them to prove their right, before it might be justly questioned, this which is the Hinge whereon the weight of the Controversy lies, and the Centre whereunto the Lines should tend and move, they slip over this improvisum aspris veluti qui sentibus anguem Pressit, and insist upon the power of excommunicating persons scandalous, which is not controverted, Haec sunt tua Candid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Quae tu magniloquus nocte diéque sonas, but having nothing else to speak to any purpose, they are still saying this, though it be nothing to the purpose. But we shall say as in like case St. Augustine said of the Donatists, Ità vos putant non habere cor, ut non intelligatis eos omnino non esse superatos quando vobis ea dicunt, quae omnino non dicerent, si aliquid utile quod dicerent invenirent.  
But it is not inconsiderable, that Ambrose his keeping of the Emperor Theodosius, is singled out as the only Example of Antiquity, where this Discipline was so frequently and constantly exercised, as if they would strike the more terror by so formidable a precedent, and make the greatest know, they must be awed by that Power which coerced an Emperor: Novus per pectora cunctis Insinuat pavor; but if they would write after this Copy, we should not blame their hand; but such Letters would be like Bellerophon's, 
Davenant. determinat. q. 48. p. 233. Willer Synop. Cont. 4. q. 8. p. 204.  destructive to themselves, and their present way. To Ambrose they have appealed, to him let them go; not therefore to question the proceed de jure, in this particular case, which some will not approve of, that suppose, however soeveraign Princes are absolutely excommunicable; yet for some respects, not practically to be excommunicated, especially with the greater Excommunication.  
In the additions to Aquinas, there is cited the Gloss of Augustine upon Mat. 13. which saith, That the Prince and a multitude, are not to be excommunicated. And reges si aliquando potestate abutantur, non sunt à nobis exasperandi, sed ubi sacerdotum admonitionibus non acquieverunt, divino judicio sunt reservandi, saith Ivo Carnotensis; and therefore they suppose, that Ambrose herein exceeded his limits, especially (which is the judgement of a greater number) if he undertook by his sole power to excommunicate an Emperor, unless it proceeded from some extraordinary spirit; or as if he were prompted thereunto by such an Angel as Jvo saith, an Arrian saw suggesting to him, when he preached, and now sent forth some of that fire which Paulinus his Secretary is said to have seen to enter into his mouth; but indeed he seems to have done it by the counsel and public judgement of the whole Church of God in Italy, 
11. q. 3.  as the Ecclesiastical History declares in Gratian, Ob hoc, cùm à sacerdotibus Italiae redargueretur, agnovit delictum; but howsoever allowing him his sting as well as his honey (which were both emblem'd by the Bees that swarmed on his Infant-lips;) and to insist on the matter de facto, they may please to take notice;  
First, That Theodosius had perpetrated a notable great Crime, 
Cent. Magdeb cent. 4. c. 13. p. 847. Tom. 2. Contr. 4. q. 4. p. 626, 627.  Quae sit atrocitas à te commissi facinoris, saith Ambrose to him, rem faedam commisit,— propter tumultum temere Thessalonicae concitatum, misit milites suos, qui ejus jussu, magnam promiscuè multitudinem, cives, peregrinos, nocentes, innocentes trucidarunt, atque ità propter tumultum paucorum, septem millia hominum perierunt, in the words of Whitaker; so as this was no light or ordinary fault, but an execrable offence, Non delictum, sed scelus, as Calvin distinguisheth.  
Secondly, the matter was notorious by Evidence of Fact, 
Baldwin. cas. l. 4. c. 10. p. 1127. Willet ubi supra.  and the Emperor also confessed it; so as the proceeding, as it was judicial, so it was just and rightly grounded; not bottomed or carried on upon suspicions, light Conjectures, or fallible Reports.  
Thirdly, the Emperor was by Ambrose excommunicated, not only suspended, 
L. 2. obs. 15. p. 295. Tom. 2. l. 5. c. 13, S. 3.  de Theodosii imperatoris excommunicatione & octo mensium poenitent●a memoriâ proditum est, saith Albaspinus: He was forbidden to enter the Church, Occurrit ei ad vest bulum, prohibuit ingredi sacra limina, saith Chamier out of Theodoret; he was scarce allowed to look on the Church, Qu●bus oculis aspicies communis Domini Templum; not at all permitted to conjoin in the Prayers of the Church, Quomodo manus extendere stillantes injusto sanguine; he was set among the Penitents; In luctu & lamentatione menses octo exegit, regio ornatu deposito, nec post tantum tamen temporis receptus priùs est, 
Cent. 4. c. 10. p. 673. & c. 3. p. 82.  nisi ab Ambrosio iterum duriter reprehensus, doloris sui in Templi vestibulo in pavimentum se dejiciens & plorans, certa fecit indicia, ac in loco poenitentium subsistere non recusavit, say the Centurists; and elsewhere poenitentiae curriculo completo ad Templum postea cum lachrymis rediit— in terram pronus se prosternens ac cum Davide orans, Adhaesit pavimento anima mea, 
De civet. Dei l. 5. c. 26. tom. 5. p. 70.  etc. receptus ab Ambrosio, populo pro eo deprecante, (all according to the mode of the Penitents) so as imperatoriam celsitudinem (saith Augustine) pro illo populus orans, magìs fleret videndo prostratam, quàm peccando timeret iratam: By which it appears, that this was fully an Excommunication, a casting out from all Communion, not a suspension from the Sacrament only, with an admission to join in the Assemblies, and to partake of other Ordinances. When they shall in all these particulars reconcile their way to this example of Ambrose, we shall be reconciled to their way; but when they shall do that, Jam gryphes jungantur equis, aevoque sequenti, Cum canibus timidi vement ad pocula damae.  
The society wherein the wicked are is corrupted, defiled, and leavened, (not to justle with the Hypothesis, as that they are wicked whom they keep off, which themselves will not speak of many of them; but say only they are inconformable to their Disciplinarian Trial; nor to tell them that the Apostle in the place they respect, by Leaven, understands quod est lethale & contagiosum, non est fermentum Apostolo quod potest tolerari) we acknowledge that evil society is a Malignant Planet, 
Camero de Eccles. p. 328.  when it is auctus lumine, and showeth itself formally as evil; but why it should especially shed its influence at the Sacrament, as if it were their only Topical, is beyond our Astrology. Such as they communicate not with in the Lord's Supper, to them there is not denied either os, orare vale, mensa, they hold Fellowship with them in other Ordinances, they refuse not civil commerce with them; and if they entertain them not at their own Tables, yet they deny not (being invited) to eat with them at other Tables, Why then should the Lords Table only become a snare, or trap or stumbling block to them? They do not there see them give any evil Example, that Malignant Planet is there minutus lumine, or combustus; and why should not there, the exemplary Devotion of others reflect and infuse some goodness into them, since also bonum est sui diffusivum. And the Aspects of Malignant Planets are somewhat meliorated, when they are in conjunction with those that are of benign influence, Ecclesia membra impura in se habet eisdemque interdum circumfluit, 
Ecclesiast. l. 1. c. 4. tom. 1. p. 1938, 1939.  saith Junius (who speaks words which quatiúntque summos fuimina montes) quicunque ex Ecclesia visibili sunt, iidem revera sunt ex Ecclesia Catholica, eosque haberi aequum est in membris Catholicae— imè verò (ut ait Chrysostomus) ob hoc ipsum Deus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ità constituit omnes homines promiscuè & bonos & malos in unum coalescere; ut & horum vitium resecetur, & illorum virtus reddatur illustrior; and out of C●prian he allegeth, Obesse mali bonis non debent, sed magis mali à bonis adjuvari; and the wise Heathen could say, Bonorum virorum conversatio paulatim in pectus descendit, 
Caten. aur. in Mat. 13. p. 56.  & vim obtinet praeceptorum, & est aliquid quod à magno viro vel tacente proficias. And as Aquinas tells us out of Augustine, that boni dum adhuc infirmi sunt, opus habent in quibusdam malorum commixtione, sive ut per eos exerceantur, sive ut eorum comparatione magna illis exhortatio fiat, & invitentur ad melius. So also the hope that the Unbelieving Husband might be sanctified by the Believing Wife, that is converted, as Augustine, Theodoret, Lira, Carthusian, Hammond, Lapide, etc. Or, the assurance that he was sanctified, that is, not polluted, or defiled; as chrysostom, Anselme, Paraeus, Calvin, etc. was a stronger motive with the Apostle, 1 Cor. 7. to keep them together, than the fear of being leavened, or corrupted, or made partaker of his sins, was a persuasive to departed from each other. And there is beside more danger of Contagion from them in ordinary Conversation, which is more frequent, and insinuative, and where they are less strict and composed, and where the virtual Contact may disperse the Contagion; and therefore to keep at distance there rather, may be a wholesome caution. That of 1 Cor. 5.11. with such a one, no not to eat, I hope to show in due place, to be meant only of common and civil eating; and therefore to strengthen and maintain the Nerves of that Argument, à minori ad majus, such as they refuse to communicate with at the Lords Supper, they should not participate with at Common Meals. En rogat ad coenam melior te Classice rectam, Grandia verba, ubi sunt si vir es, ecce nega. The unclean persons under the Law, were not only suspended from the Passcover, but also proscribed the Tabernacle; yea some of them put out of the Camp, Numb. 5.2. and they collect an argument from that precedent to exclude men from the Sacrament; therefore the force of the same Reason will require that they be propelled out of the Church also; and seeing those who once have swollen into a Wisdom beyond Sobriety, and have strayed beyond measured and fixed Bounds, Unde discedant fortasse faciliùs sentiant, quàm ubi consistant inveniant, these arguments perchance be at length dilated and expanded, to infer not only a necessity of exiling them from all Fellowship in any Sacred Ordinance, but of interdicting them of all Secular Commerce, and of having any compliance with them in civil usages, and transport some not only to like superstition and stubborness with the Donatists, who would not sit in the Assembly of the Orthodox, because it was said Psal. 25. (as the Vulgar Latin reckoned it) Non sedi consilio impiorum; and who as Optatus told them, would scarce have had Heaven and Earth in common with them: but to like inhumanity and desperateness with Mr. Gresnold (whom Mr. Ball mentions,) who of a Separatist turned more than an Anchorite, and would neither commerce, nor speak with, or receive ordinary food or help, from those whom he thought wicked, or not called, and which might pollute him, till he and his Children were starved or perished for want of necessaries.  
But they have in readiness a Reason, why the Wicked more defile the Sacrament, than the Word, because God's Word allows a visible mixture at the one, not at the other; but we expected they would have brought forth some Arguments to have proved, that ex natura rei, a Communion with wicked men (though this he eccentric with our present subject, which is not of men manifestly wicked, but not evidently godly) had been more influxive and apt to pollute at the Sacrament, than at the Word; but at this Obstupuit retróque pedem cum voce repressit; and it seems only that the difference resulteth not from the contagion, but the unlawfulness of the one, more than the other; which unlawfulness they say was plainly proved before, but sure, if they made any plain proof, that any which were put from the Sacrament, lest they might else have polluted it, or the partakers thereof, were yet allowed by God's Word to have public communion in the Word, without any danger of such pollution, their Book hath met with the Index Expurgatory before it came to us, for there are now no such passages therein legible.  
The Errors of Novatus, and others, the distinguishing of the Church visible from the invisible, the estate of the Church here, all this they yield, and yet can see nothing gained upon them. Resp. A dangerous symptom, for Hypocrates tells us, that quibus cerebrum concussum fuerit & doluerit, percussis aut aliter lapsis, statim privantur voce, non vident, non audiunt ac ferè moriuntur, but they will not so easily purge themselves of Donatism, while they suppose a Communion in Sacraments with evil men, without consent in evil, doth pollute or commaculate; for Cur Ecclesiae non communicat pars Donati? saith Augustine, videlicet ne à peccatoribus polluatur— orbem christianum per communionem sacramentorum maculatum peccatis criminabantur alienis; 
Contra Crescon. l. 3. c. 65. & l. 4. c. 1. etc. 28.  but he tells them, Etiamsi vera atque peccata sunt, bonorum societatem maculare non possunt, neque enim boni communicant peccatis alienis, quibus utique faciendis non consentiant, quamvis cum ipsis qui ea faciunt, donec areâ dominicâ, sicut palea, ventilabro ultimo separentur, non eorum peccata sed Dei sacramenta communicent. We shall howsoever endeavour that they may not only recipere totum telum, but also be sensible of the stroke and the wound.  
First, they grant what the Paper proposed, that to forsake the Assemblies, or to make a separation, because of the mixture of evil men, was the Heresy of Donatus, Audius, etc. But what it tacitly assumed, that they were guilty of a like separation upon like grounds, that they think they may be confident to deny. But although perhaps there be not such an exact agreement between them and those Heretics, as they say there was among the 72. Interpreters, who though in several Cells, yet punctually accorded in the same Translation; yet that there is some conformity in judgement and affection between them, as they writ there is among those, between whom there is a Synastry, and who have the same common Stars and influences at their Nativities: if themselves will not see, we hope to make others to discern; for first, they separate from those which by no judicial process are separated from them, so did those Heretics. 2. Their separation is carried on by the same motives, for they confess that divers of their members have forsaken Communion with their proper Congregations, 
Centur. Magd. cent. 4. c. 5. p. 208. L. de unic. bapt. c. 14. S. 9  because they were offended with the grossness of the Administrations at home, where no separation was made, just as Theodoret tells of the Audians, Recederéque à communione Ecclesiastica dicebant quòd in illa ferrentur faeneratores & impuri; and right as Augustine, and others (elsewhere alleged) show us of the Donatists, that they separated from other constituted Churches, because of the mixture of godly and wicked persons in one Communion, and because some whom they thought of right aught to have been so, were not in Fact excommunicated. 3. That Reason the Apologists have backed with a second, adding, that the commixture of the Wicked with the Godly, defileth and polluteth; and therefore they refuse Communion with them in the Sacrament. And these were the very Dictates and Arguings of the Novatians and Donatists, 
Centur. Magd. cent. 3. c. 3. p. 71. ubi supra.  as Cyprian and Augustine inform us, In communione sacramentorum mali maculant bonos, &c. so as plainly the lives of the one and other are parallels, though in a different Meridian. If to excuse themselves from symbolising with those Heretics, they shall allege that they do not suppose the Church either should, or can, be constituted of such as are free from all sin, but such as are clear of Crimes, not who are really, but only who are visibly worthy: We shall remind them, that those Heresiarches were pure from so gross an error, as to think there were no Hypocrites in the Church, or that all of their Societies were pure without mixture, or perfect without defect; neither did they pretend to have read the Book of Life, to know who were Elect, nor presume to know the hearts, (Gods peculiar) and to discern who were Hypocrites; but they would admit of communion with none whom they could distrust to be culpable in any sin; or that had not a visible worthiness (as the Apologists would qualify their members) they would not communicate with those they judged to be impure, as is mentioned of the Audians, though they were not yet cast out, nor thought fit to be so.  — Mutato nomine de te Fabula narratur.— 
Secondly, If to vindicate themselves they shall suggest, that they admit such to Church-fellowship in other Ordinances, and only deny it in the holy Supper (besides that some men may build higher upon the like Foundation, and run farther in the same way) we must remember them, §. 9 that it hath been elsewhere showed, that the Fathers have described Ecclesiastical Communion by Society in Sacraments, and have asserted evil men with the good, Sociari, cohaerere, fratres esse, misceri, in and by a Communion of Sacraments; and St. 
Cont. Ep. Parmen. l. 3. c. 2. tom. 7. p. 12, & 13.  Augustine tells us, that Cyprian & alia frumenta Dominica, quòd in illa tunc unitatis Ecclesia cum avaris & rapacibus, cum his qui regnum Dei non possidebant— panem Domini manducabant & calicem Domini bibebant, (which frustrates any interposition that this Communion of Sacraments was only in the one Sacrament, and not in the other,) and that they were together not only unam cum iis intrantes Ecclesiam, but also in una Congregatione paria tractantes sacramenta; for quia non poterant ab iis corporaliter separari, ne similiter eradicarent & triticum, sufficiebat iis à talibus corde se●ungi, vitâ moribusque distingui, propter compensationem custodiendae pacis & unitatis, propter salutem infirmorum & tanquam lactentium frumentorum, ne membra corporis Christi per sacrilega schismata laniarent; and as it is not Ecclesiastical Communion, but Schism, rather in the judgement of Mr. Ball, to use the one Ordinance, and not the other; 
Cited before.  and they are not to be reckoned of the body of Christ, which are unworthy to eat the Body Christ in the Sentence of Chamier; so Casaubon tells us farther, 
Exercit. 6. S. 52. p. 145.  Eos ' qui ad Christianismum adspirarent, priusquam sacramentorum facti essent participes, neque esse, neque dici posse, Christianos, neque ad Ecclesiam pertinere,— aditum,— per baptismum, sed neque satis hanc semel esse ingressum sed— oportere & conjungi Christo— per sacramentalem ejus manducationem. 
L. de Pastorib. c. 13. p. 221. tom. 9  They were not by Antiquity held or named Fideles, that did not partake of the Eucharist, the Celebration whereof was therefore called Missa fidelium? Quaeris, saith Augustine, nè fortè Catechumenus irruat sacramentis? Respondet, fidelis, which implies, that every of the faithful (which was a member contradistinguished from the Catechumen) and only those that had the name of Faithful, used to communicate; neither were they esteemed Brethren that were not partakers of the Sacrament; 
L. 1. obs. 19 p. 141.  for so Albaspinus tells us, that the Penitents and Catechumen were not called Brethren by the Faithful; so as the denomination being taken à fortiori, it cannot be absolutely called Church-fellowship, that is without Communion of Sacraments, which is employed and tacitly assented unto even by themselves, who call those only the Church, whom they admit to the Communion of the Body and Blood of Christ.  
Thirdly, if to defend themselves, they shall interpose that they separate not from the Catholic Church, but from corrupt Congregations, I shall admonish them, that seeing the public Worship is not sinful; but it is only pretended that sinners are admitted to a Communion therein, and those that are pure may join in that Worship, without concurring in any sin, save that which they suppose is contracted only by a Communion with such men, though not in evil (but rather in that which in itself is good) and formally as it is a Communion only with those that are evil; That to separate on this account, was both the root and pith of the Schism of the Donatists, who did not own any separation from the Catholic Church, but impropriated that Church to themselves, and held Communion with many Churches of their Model, but separated from others, and therefore might have put in the same Plea with this; but seeing those Churches from which the Apologists separate, are Members of the Catholic Church (as till they be cut off juridicè aut jure they are so) and in this consideration, §. 9 Eadem est ratio partium & totius, and all Members are conjoined to the Body; 
See more of this  therefore if they separate from any such particular members, they divide from the body of the Catholic Church, as I have before proved by the authority of Junius, §. 24 that it is schismatical, so to be torn off ab hac illáve Ecclesia, i.e. membro particularis corporis ex infirmitate particulari.  
Next, that they remove the ancient Landmark of that distinction between the Church of the Called, and that of the Elect, may be discerned by any that passeth by their way. There are many externally called, who are only relative and notional Saints; Saints in the judgement of Charity, because they have given their names to Christ, entered into an outward Covenant with God, and do make profession of their Faith, but such as are effectually called, and are united to Christ in virtue, as well as profession; and in whom the Spirit of Christ is operative by influence of grace and salvation, such only are Elect Saints, real Saints in verity. Now if they will admit none to an entire Church-fellowship (which is not, as was said, without Communion of Sacraments, others that communicate not, being not owned by themselves to be of the Church) save such as give demonstrative signs that they are elected, do they not (quantum ad hominem, though it be impossible quoad rem) contract the Church of the Called, and make it no more extensive than that of the Elect, and turn those many that are called, into a few that are chosen: sure I think this cannot but be visible to any, unless to one Cui lumen ademptum.  
And by this means also there may be multi hirci intus, multae oves foras. 
Hom. Deonibus tom. 9 p. 224.  Since as Augustine meekly, scit praedestinatione & praescientiâ oves, & hircos, ille solus, qui praedestinare potuit, qui praescire— si autem multas oves foras errare plangimus, vae quorum humeris & lateribus & cornibus factum est, non enim haec facerent nisi fortes oves; quae sunt fortes? de suis viribus praesumentes; quae sunt fortes? de sua justitia gloriantes— humeris audaces ad impellendum, quia non portant sacrinam Dei, latera mala, conspirantes amici, societas pertinaciae, cornua erecta, elata superbia,— mitte foras quod non emisti, certe ipsa tota causa est, quia tu justus, & alii injusti, & indignum erat ut justus esset cum injustis, indignum scilicet ut frumenta essent inter zizania, indignum ut oves inter hircos pascerentur, donec Pastor veniret, qui in separando non errat; ita tu angelus eradicans zizania, non te agnoscerem angelum zizania eradicantem, nec si jam messis venisset, ante messem non tu sed quisquis fuerit, non est verus, qui designavit messem, designavit & tempus— angeli tibi nomen potes impoere, tempus messis non potes breviare, ita falsum dicis qui sis, quia nondum venit quando sis— noli velle zizania eradicare, quando tempus non est, sed tu ipse intrò redi cum tempus est,— cornua sunt ista ventilantis, non mansuetudo pascentis— non expectas finem, nesciens quando tibi sit finis, unde hoc? nisi quia & ipsos tanquam hircos accusasti, falsò accusasti, nam si verè accusasses, non te separasses, tua separatio illorum est purgatio.  
Lastly, for the state of the Church, 
Exponere similitudinem istam ne conati quidem sunt— illam similitudinem— omnino attingere nolucrant— Brevic. collat. cum Donatist. tom. 7. p. 117. Cont. Donat. post. collat. c. 7. p. 122. tom. 7.  which is a floor where chaff is heaped with Wheat, a Field where Tares grow intermixed with Wheat, a Net where bad Fish is involved with good, etc. most of those similitudes Quibus Dominus suorum servorum tolerantiam confirmavit (as Augustine) they, like the Donatists of old, (whose Copy it seems they have chosen to write after) will take no notice of, as any way concerning them; but I doubt it is only nihil ad nos, because supra nos; and they do not answer it, because they cannot, durum, sed levius fit patientiâ quicquid corrigere est nesas; for seeing Ecclesiastical Communion is described by a Society in the Sacraments, and therein principally is constituted; and if there shall be a commixtion of evil men with good, not only in the Congregation, but also in Una Congregatione paria Sacramenta tractantes, as was even now alleged out of Augustine; and not only in the Word, but as idem verbum Dei simul audiunt, so also simul Dei sacramenta percipiunt: than whatever they suggest to the contrary, thus much is gained hereby, (which will be on their part the loss of the question.)  
First, that none ought to be so offended with the grossness of their Administrations at home where no separation is made; as thereupon to remove, S. 9 or desert to have a Communion of Sacraments with such Congregations, 
August. de verb. Dom. in Evang. Matth. Serm. 18. tom. 10. p. 18.  and separating from them, to gather themselves into another Church, (which yet they confess to be the case of divers of them) the Corn lay fast in the same Floor with the Chaff; and that only was volatile, Non vos seducant perversi, paleae nimis leves avolant ante adventum ventilatoris ex area; and therefore he directeth elsewhere, ex eo ubies, disce quid es, and consequently adviseth, nemo ante tempus ventilationis deserat aream, 
In Psal. 25. tom. 8. p. 26. Brevicul. collat. cum Donat. 3. die. tom. 7. p. 117. Cont. Donat. post collat. c. 6. tom. 7. p. 122. In Psal. 149. tom. 8. p. 360.  quasi dum non vult pati peccatores, nè praeter aream inventus, priùs ab avibus colligatur, quàm ingrediatur in horreum, the good Fishes break not the Net to get out from the bad, Commixtos bonis malos intra retia suorum sacramentorum; And this commixture will continue while we are in the Sea of this World, intra eadem retia, donec ad littus perveniant, pariter divina sacramenta percipiunt, then shall the separation be, when the Nets shall be without hazard of breach of Schism; the Wheat grows still in the midst of the Tares, so the Vulgar reads it, (Nunquam in parte triticum, in parte zizan●a, per totum triticum, per totum zizania, saith Augustine; and again, Unius communionis sunt— & communione Sacramentorum participandorum coherent, as is elsewhere alleged) and this Wheat transfers not itself into another field, and that field where both grow together, is the Church, as the Catholics asserted in their Disputation with the Donatists; for the Commons of the World will bear no Wheat, 
Quaest. in Mat. tom. 4. p. 78. q. 11. C. 28. tom. 1. p. 11.  that grows only in the Enclosure of the Church, extra exclesiam soli sunt mali; and the Angels shall gather out of his Kingdom all Scandals, and them which do iniquity; therefore they were in that Kingdom, which is the Church, as Augustine acknowledgeth in his Retractations; and though our Saviour interpret the Field to be the World, it was (saith Calvin) only by a Synecdoche, transferring that to the whole, which agreed only to a part, and especially Quoniam passim aratrum suum ducturus erat per omnes mundi plagas, ut sibi agros excoleret in toto mundo: and because, saith Estius, Ante jactum bonum semen non potest intelligi Ecclesia, quae constat ex fructu seminis, 
Annot. in Mat. 13.  i.e. tritico, propterea dicitur semen jactum in agrum, id est, mundum, non in Ecclesiam ex semine construendam; and therefore out of those Premises it was, that St. Augustine concluded, (as is formerly rehearsed) Cùm ergo sive per negligentiam praepositorum, 
De fide & operib. c. 105. tom. 4. p. 13.  sive per aliquam excusabilem necessitatem, sive per occultas obreptiones invenimus in Ecclesia malos, quos Ecclesiasticâ Disciplinâ corrigere aut coercere non possumus, tunc non ascendat in cor nostrum impia & perniciosa praesumptio, quâ existimemus nos ab his esse separandos, ut peccati● eorum non inquinemur, atque ità post nos trahere conemur, veluti mundos sanctósque discipulos ab unitatis compage, quasi à malorum consortio segregatos; and as the motive hereunto, he adds, Veniant in mentem illae de Scripturis similitudin●s etc.  
Secondly, 
De fide & operib. c. 105. tom. 4. p. 13.  it is consequent from hence that the mixed communion in Sacraments of the evil with the good, doth neither (as they suggest) defile the Sacraments, nor corrupt or commaculate the Assemblies, nihil bonis in unitate & participatione Sacramentorum qui eorum factis non consenserint obfuturos, as Augustine infers, they were still good nets and good fishes though evil fish was included in them; it was the Lord's floor, and it was corn though compiled with chaff; it was wheat though interserted with tares, and it was to be gathered at last into the barn, Quibus parabolis & figuris Ecclesia praenunciata est usque in finem seculi, bonos & malos simul habitura, ità ut nec mali bonis obesse possint, cum vel ignorantur, vel pro pace & tranquillitate Ecclesiae tolerantur,— si eos prodi, aut accusari non oportuerit, aut aliis bonis non potuerit demonstrari— non itaque polluunt mali bonos in eodem agro, in eadem area, in iisdem pascuis, in iisdem retibus constituti, quia non iis communicant boni, sed altari & Sacramentis Dei, as it follows afterward, Custodit D●us innocentiam sanctorum & fidelium suorum, 
Coatra, Donat. post Coll. c. 4.5.10. p. 12, 21 23, 124. tom. 7.  sicut piscium bonorum, sicut pinguium frumentorum, ut intra ista retia non iis noceant permixta genera reprobanda, & in ista area non iis nocent permixta palea ventilanda,— quia nec causa causae, nec personae poterit praejudicare persona— non corporalis sed spiritualis contactus, qui sit per consensionem, ipse polluit homines quorum causam unam facit ipsa consensio.  
3. Although nec emendationis vigilantia quiescat, nor those acts of discipline be laid asleep which may be exercised saluâ unitatis pace— sicut enim & disciplina servat patientiam, & patientia temperat disciplinam, & utrumque refertur ad Charitatem, ne forte aut indisciplinata patientia foveat iniquitatem, aut impatiens disciplina dissipet unitatem, and therefore that Sinite utraque simul crescere usque ad messem, is no supersedeas for any particular man, whose crime is known to all, and appears execrable to all, as Augustine speaks, 
Cont. ep. Parm. l. 3. c. 2. Annot. In Matth. 13.  but that such rank overgrown and notorious tares, may in due manner be weeded out, Excessus peccatorum justâ severitate plectantur (as Estius,) aswel by the Ecclesiastic as Civil powers, when metus iste non subest of rooting up the wheat, and where per culum schismatis nullum est— sed omnino de frumentorum c●rta stabilitate certa securitas manet, 
In Matth. 13.  yet it is a prohibition for the generality of wicked men, saith Deodate, prohiberi extirpationem malorum omnium in genere, saith Jans●nius, restraining either power, ut semel et simul omnes malos separet, saith Estius, many whereof are not so perverse, but their salvation may be hoped, and many belonging to God's Election are to be converted in due time, neither is it possible or expedient, corporally to separate all evil men from the good, all endeavours in order to such forestall the Angel's work by a perfect separation and taking away all scandals, will be frustrate in the success, and superstitious and unwarrantable in the undertaking, In reformatione Ecclesiae nimiam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sectantes plus nocent quàm profint Ecclesiae, 
In locum. Ecclesiast. l. 3. c. 2. tom. 1. p. 1967.  saith Paraeus, quòd si per severitatem censurae Ecclesiasticae periculum superventurum Ecclesiae videatur, presbyterium patienter ferto, quod cum pace Ecclesiae nequit corrigere, ne cum Z●zaniis triticum extirpetur, adds Junius, Colligere volens Zizania simul cum iis eradicet triticum, et nec sic quidem quod volet efficiet, ut Zizania à tritico separet, sed magìs triticum, id est, 
Contra ep. Parmen. l. 3. c. 2. Tom. 7. p. 13. De verb. Dom. in Evang. scrm. in Matth. Serm. 18. tom. 10. p. 19  seipsum & alios in Zizania perverso separationis studio convertet, as Estius infers, agreeably to what Augustine long before had taught, non per diligentiam segetem dominicam purgant, sed per temeritatem potiùs inter purgamenta numerentur, and therefore cum ipse dixit, Sinite utraque crescere, cum ipse dixit messores angeli, ipse cujus est ager, qui sevit bonum semen,— non te permittet Dominus interpretari quod vis, ipse qui exponit hanc parabolam claudit os tuum, os sacrilegum, os impium, os profanum, os tibi contrarium, qui contradicis testatori, etiam te ad haereditatem vocanti; quomodo claudit os tuum? dicendo, Sinite utraque crescere usque ad messem; and elsewhere, ipse nondum separat, tu vis separare, ipse mixta tolerat qui seminavit,— servi si vel in ipsis zizaniis evellendis aliquid suâ sponte facerent, ipsi zizaniis annumerentur— tolera, ad hoc enim natus es, 
De ovibus tom, 9 p. 223.  tolera quia fortè toleratus es, si semper bonus fuisti, habeto misericordiam, si aliquando malus fuisti, noli perdere memoriam— si ego, qui semper rectè judico & qui falli non possum, differo judicium meum, tu ignorans, quemadmodum judicandus sis, audes tam praeproperè judicare— modò ergo tempus separationis non est, sed tolerationis.  
And consentiently with all those, 
Annot. in Mat. 13.14.  judicious Grotius, Quanquam verò certissimum est hoc Christi dicto, non magistratibus publica judicia adimi, quae malos formidine poenae coerceant, neque Ecclesiae jus segregandi à suis coetibus eos qui Doctrinam adulterant, aut vitae turpitudine maculant Christianum nomen, tamen quia levitas & patientia divina aliquâ saltem ratione omnibus hominibus, atque inter cateroes, etiam Magistratibus & Ecclesiae praepositis imitanda proponitur, minime dubitandum— quoties magnus erat peccatorum numerus atque inter eos, ut fit, multi excusabiliter prolapsi, remissum aliquid de rigore Disciplinae multis exemplis probari possit.  
Clearly therefore, while they unchurch the generality of their People, suspend them (and as they say, in effect, because they suspect their lives) from the Lord's Table; any so by denying them to eat of his Bread, imply them to be none of his Family, and hold them unworthy of a Communion of Sacraments, which is the Bond and Knot of Church-Fellowship, since they raise such tempestuous Winds and Storms, as blow away the whole heap at once, Chaff and Corn together, and so fall under Augustine's Censure, Tuo vento pessimè ventilaberis, and will not suffer their Net (that hath too narrow a Mash) to gather out of every kind, 
Ubi supra de evibus.  good and evil, saith Deodate, Tam ex putridis quàm ex bonis piscibus, as Piscator, but will be gathering Churches only of approved Saints, and out of an unwarrantable zeal (stomachati adversus zizania) to gather up the Tares, have rooted up all the Wheat, save five or six Blades in their large Fields, where were used to grow so many Hundreds: indubitably therefore this practice of theirs, is so diametrally opposite to those Parables in the scope and formal part of them, which is unquestionably argumentative, 
Estius.  (of all which I may say as a learned man hath said of one of them, Videtur haec Parabola dirigi contra futuros haereticos, qui tantae essent superbiae ut nullorum malorum communionem, in Ecclesia admitterent, dicerentque solos bonos esse in Ecclesia, & si qui mali in eam irrepsissent, continuò ojiciendos esse, ut Donatistae & alii similes) and doth so sensibly clash with those Rules and Consectaries, which Augustine hath extracted from them; who as it is said of Aristomenes, that he being judged by the Oracle to be the best man of Greece, was the best man of the World; so he being Preceptor Chori, and Prolocutor of the Church in their Contests with the Donatists, was as congruous and as competent an Interpreter, as any whatsoever, of the sense of these Scriptures, so much agitated and disserted among them, (and therefore I have chosen to speak so much from his mouth) Os d'gnum aeterno tinctum quod fulgeat auro,) that for the Apologists to face it out, that nothing is hereby gained upon them, is but a piece of craft taken up of such Merchants, who being like to break in their Credits, dissemble their losses.  
That of the Net they touch not with, lest they be taken with it; the heap, they leap over, being not to be removed out of the way, but that of the Tares they think to tread down or pu●l up, and tell us, That Tares signify not profane men but hypocrites, such as come so near Christians as they cannot distinguish them, 
De plantis sacris, c. 46. Cum fructum fecisset, id est, cum Ecclesia ministri malos bonis admixtos esse ex pravic eorum actionibus deprehon-dissent. M●n●c. annot. in loc: Brevical. Collatine 3. die tom. 7. p. 118. Offendicula tam in doctrina tum in moribus. Beza. Quos vocat scandala & qui qui faciunt niquitatem quia nempe sua impia vita & doctrina sunt & sibi & aliis scandalo. (i) Offendidiculo & ruinae ex hac expositione quae est est Christi patet non hic agi de solis hereticis— agitur in genere de omnibus peccatoribus. Tirin. Serm. 233. the temp. etc. tom. 10. p. 229.  which are like the wheat in growing up, but scandalous men are not like believers. It is not clear what kind of weed Zizania is, some say the word is originally Arabic, others Syriack, and indeed the Greek Etymologists are not very happy in the derivation, many tell us, it is the same with infoelix Lolium, Cockle or Darnel,, and because some of the Fathers thought those Tares to be Heretics, some would fain fetch from hence the origin of that name Lollards, whereby the Papists called such as opposed their errors, superstitions and usurpations. Diodate thinks it was a kind of hurtful plant which spoilt the corn in Palestine, and was great and grew in branches, and is unkown in these days. Lemnius, he sacred Herbalist tells us, Ziz aniorum nomine designatur omnis inutilis, vitiosa, noxia fruticatio, ●uae sementi & frugum incremento officis, and correspondently Castalion translates it, malas herbas. It is not like than that it was like wheat, but if we should allow it to have been so in the growing up, yet we must remind them, that it was after the blade was sprung up, and brought forth fruit, and appeared to be Tares, and they were discerned plainly to be such by the servants who would have pulled them up; that after this it was said by the householder, Let both grow together, etc. had they at first stood there under the protection of hypocrisy, yet now that mask was fallen off, and that varnish lost, Nec latere sed cerni, saith Augustine out of Cyprian.  
It shall be superfluous to show that Hierom, Augustine (though sometime they think heretics set forth under the umbrage of Tares) some other Fathers, and the generality of modern Interpreters understand those Tares to be Emblems of wicked and scandalous men, Ad zizania reseruntur omnia scandala, saith Hierom, scandala tum doctrinae tum vitae, as Piscator agreeing in sense with Beza, the children of the wicked one, that is, Heretics, Schismatics, Hypocrites, wicked and profane men living in the Church, as the late Annotations out of Theophylact, Euthymius, Augustine: when beyond all those we have better testimony from the Word and Truth, Christ himself interpreting this parable, who expoundeth the Tares to be the children of the wicked one, and them which do iniquity, which is too comprehensive to be restrained only to hypocrites, and seeing that which the Angell-reapers shall gather at the last great harvest, is the same that the servants discerned to be tares, and would precipitously have plucked up; that being expressly said to be scandals in the original, and the same word is retained by the vulgar and Tremelius, and Offendicula, whereby others render it, is the same in sense, though not in sound, those Tares must be concluded to be scandals, and though they come near Christians bearing the name, and owning the profession, and therein indeed like believers, yet they may be distinguished from sincere Christians, otherwise they could not be scandals, and though they may be denominated hypocrites in a large and general notion, because their actions give the lie unto their profession, In Ecclesia Christi ficte intrantes, promittentes & non facientes, voventes & non reddentes, renunciantes malo & iterum idem facientes, as Augustine, yet the falsity of that profession, and the difference thereof from their actions, was as discernible as the Tares from the Wheat.  
But it seems the Apologists will allow none to be in the Church save such only who appear to be godly, and will cast out all whom they dscern not to be sincere, he that had imbibed the Philosophy of Pythagoras, would suspect the souls of the Donatists had made a transmigration into their bodies, for had they with Aethalides been dispensed with for drinking of Lethe, they might have said with Pythageras' (remembering when he was first Aethalides, and after Euphorbus) Cognovi clypeum l●vae gestamina nostrae, and have owned the Shield of this answer for the same with that of the Donatists, 
Contra Donat. post Collat. c. 8 p. 123. tom. 7.  or very like it, who being pressed by the Catholics with arguments drawn from those similitudes, chose to answer to that of the net gathering of every kind; malos in Ecclesia usque in finem seculi permixtos esse confessi sunt, sed occultos eos esse dixerunt, quoniam sic à sacerdotibus ignorantur, quemadmodum pisces intra retia, cum adhuc in mari sunt à piscatoribus non videntur, to whom Augustine the then speaker of the Lords house (his Church) replies, 
C. 10.  Propterea ergo & arcae comparata oft, ut etiam manifesti malicum bonis in ea pronunciarentur futuri, neque enim palea quae in area est permixta frumentis, etiam ipsa sub fluctibus latet, quae sic omnium oculis est conspicua, ut potiùs occulta sint in ea frumenta cum sit ipsa manifesta. As also in that Conference where were 306 orthodox Bishops, 
Brevical. Col. lat. 3. die. tom. 7 p. 118. Quamvis debeat vigilare Ecclesiastica disciplina ad eos non solum verbis sed etiam excommunicationibus & degradationibus corripiendos. Contr. Donat. post. Collat. c. 10.  and no fewer than 296 of the Donatists, it was asserted that i● was not destructive to discipline, nor incompatible with the watchfulness thereof for correption of evil men, not only by words, but also by excommunications, although, mali non solum in ea latentes nesciantur, sed plerunque propter pacem unitatis etia neogniti toleremur, and therefore this gloss being in the judgement of the ancient Church so corruptive of the text, Augustine tells them, Quanto melius seipsos corrigant, quam Euangelia sancta pervertunt & ad vanum suae mentis errorem eloquia dominica detorquere conantur.  
Though the beauty of holiness (which like the Sun gilds those that look toward him though with squint eyes) may give some specious advantages to those Declamations which are made against mixed communions, as spots to that beauty, yet this is rather paint or colour laid on, than any true beauty, and as they say, the use of the artificial fucus despoils the native candour, so real spots are contracted by those assays to cleanse the imaginary, and by those separations to make the Church more pure, it becomes nimio candore deformis, & propter venustatem invenusta, and the face of the Church more blemished, by being made not only lean and hollow, and withered, but also defective in many integral parts, and were they all only parts superfluous, yet is there more peril in their removal, than their remaining, as Surgeons tell us, that sometimes the cutting off of a Mole as an alloy to beauty, hath occasioned the cutting off of life. It is a grave censure given by Calvin (that Augustinus redivious) cum sub studio perfectionis imperfectionem null●m tolerare possumus in corpore aut in membris Ecclesiae, tunc diabolum nos tumefacere superbia & hypocrisi seducere moneamur.  
What was the judgement of the ancient Church in this case of mixed communion, may be seen by the verdict of Augustine, who in the Controversies with the Donatists, as well as in the contests with the Pelagians, was the Foreman to say for them, and that judgement as it was never reversed in after Ages by any Writ of Error, so it is as direct to our issue, as can be conceived, for we have heard expressly, that evil men are to be permixt with good in the Church till the great day of judgement, and in one congregation, (in una Congregatione) and not only in hearing the same word of God, (idem verbum Dei simul audiunt) but also communione sacramentorum (they receive the same sacraments, paria sacramenta tractantes, simul Dei sacramenta percipiunt,) not only participating of the one Sacrament of Baptism, but also of the other of the Supper of the Lord, 
De verb. apost serm. 23. tom 7. p. 76. Cont. Donat. post coll c. 20 p. 125. tom. 7  quid si communicares cum illo (malo) mensam Domini, and omnes ad unum altare accedebant, and they did eat panem Domini, and drink calicem Domini, and those evil men are not latent, or undetected hypocrites, but known to be evil, etiam cogniti and manifest evil, manifesti mali, and this is as full and as express as can be wished or imagined, so that as the Fathers in a Council against the Pelagians, form their Canons out of the very words of Augustine, so we in this controversy need say no more, than he hath said before us & for us, and as he that to avoid the shot of an enemy, took up his son in his arms and held him there as a shield against his darts, so we close with Augustine, that none can strike us but through his sides.  
But whereas the paper set forth that the Pastor of Corinth was not reproved for permitting of a mixed communion, and admitting such as did partake unworthily, but they only were reprehended that came unprepared, the Apologists answer, That he whole Church is blamed for it, Dic quibus in verbis & cris mihi magnus Apollo. Why 1 Cor. 4.21. this rod was (they say) for abuses, and their negligence in this might be one. Resp The Canonists call the Gloss upon Gratian comparatively Palca, but sure this gloss is absolutely and purely chaff, and the offer to catch us with it, implies they overvalue themselves or despise us, as if any thing would take from them or pass with us, secure defacilitate credentis, as Tacitus said of the Orators in Nero's time. We are disputing what was, and they alone tell us what might be: but if only it might be, than also it might not be, and so Suillus his si ita est ibis, is no better than Trochilus his, si non est redeo, for fear one fallacy might not be a snare strong enough to hold us, they have twisted a twofold cord, that it might less easily be broken, here is first an argument a genere ad speciem affimative, things are eprehended, go. this thing. 2. petitio principii, abuses are increpated, but this is an abuse, go. We argue this was not reproved, therefore it appears not to be an abuse, they conclude this is an abuse and therefore it was blamed.  
A text in this fashion glossed, will prove like a Delphic sword to serve for any occasion, a common place, or general repertory, from whence to fetch an argument to confute or condemn any thing, it is but to say, it is an abuse, and therefore might be in this or that place reprehended. Even such a catholicon & panacea, and common retreat do the Papists make of their traditions, for they say whatsoever the Church believes or practiseth, and is not contained in Scriptures, must be presumed to have been derived from and confirmed by tradition, and so also this rod will serve the Apologists to whip any thing, and such arguments may not only become rods, but axes too, both the ensigns and the instruments of their power to cut off whomsoever, for whatsoever they shall call abuses, but the rod which the Apostle here shakes over them, (in the judgement of A Lapide) threatens them for their elation and vain confidence, which he taxeth them for in the foregoing verses of this chapter, or rather properly respecteth the execrable crime of incest, and their conniving thereat, which he increpates in the consequent chapter, as is the consonancy of most Interpreters, that they might see there was just cause of so severe a menacing, and that they were such, as merited to feel the rod, 
In locum.  rather than to be handled with lenity, he now lays to their charge this notorious and detestable offence, saith Hierom, Aquinas, Calvin, Paraeus, Piscator, Cajetan, Estius, etc. 
Cont. Ep. Par. men. l. 3. c. 1.  and Augustine seem also of the same judgement, and therefore (as Calvin and Piscator admonish) that this last verse of the fourth, ought aptly to have been the first of the fifth chapter, so Estius tells us, that the Greek Scholia's do so dispose and institute it. But I believe scarce credet Judaeus Apella, that the Apostle should here in a general reproof, tax them for a fault which he particularly mentions not until seven chapters after, or that he should blame them for it here, where the matter was not mentioned, and when they could not understand what it was which he meant, and yet cast no censure upon it, where he specially recites it, and when they might have known what it was that he censured; or that he should increpate abuses, and yet not tell them in any the lest word expressly, or involvedly that this was one of them; or that though Paul is said to have been seen infusing into Chrysostom when he preached, yet neither he, nor any other understood this to be the Apostles sense in this place, till the Apologists found it by I know not what inspiration, surely these painted grapes are so badly coloured that we cannot be so fare tempted as to pick at them.  
To that which was offered from the parable, that the servants were not checked for bringing in one without a wedding garment to the nuptial feast, but only himself was cast out: They oppose,  
First, That this is a parable and proves nothing but only in the scope of it, Resp. Dicimus inficias, 
De civet. dei. l. 16. c 2. tom. 5. p. 192. In parabolis multa dicuntur non ad significandam, sed ad implendam narrationem, non quasi parabolae partes sed quasi emblemmata & ornamenta, non quod unicuique parti sua apodosis sit reddenda, sed quod cum illis adjunctis ita apud bomines sieri solet. Menochius in Matt. 13.26.  sed vox ea sola reperta est. We may say of raising arguments from parables, as Tacitus doth of a kind of Mathematicians, In civitate nostra & vetabitur semper & retincbitur, but for my part I am sufficiently conscious, that as in pictures, so in parables (which are pictures for the ears, & picturae sonantes) the design and scope, which is the formal part, is only to be observed, the parerga and accessories (though without them the other could not well be set forth) yet signify nothing: what Augustine elegantly writes, of the types & prophetical histories of the old Testament, is as applicable to parables, Non saue omnia quae gesta narrantur, aliquid etiam significare putanda sunt, sed propter illa quae aliquid significant attexuntur, solo enim vomere terra proscinditur, sed ut hoc ficripossit, etiam c●tera aratri membra sunt necessaria, & soli nervi in citharis atque hujusmodi vasis musicis aptantur ad cantum, sed ut aptari possint insunt & caetera in compaginibus organorum, quae non percutiuntur a canentibus, sed ea quae percussa resonant his connectuntur, ita in propheti●a historia dicuntur & aliqua quae nihil significant, sed quibus adhaercant, quae significant, & quomodo religentur. I shall therefore take my aim only to the scope of the parable lest I miss my mark.  
Secondly, They make a great question whether this is to be understood of the preaching of the Gospel or the Supper of Grace at large in the Word taught, not in this Ordinance. Resp. Promissa est nobis recta, at data sportula, to tell us liberally of a Supper of Grace at large, and then to straiten and contract it to one dish as it were, viz. the Word taught, is such another kind of contradiction in the adject, (save that it differs in the transposition) as we deride the Papists for about their Roman Catholic, an universal particular; a totum pars. But that the Sacraments are part of the entertainment at this supper, though their calling that proposition into doubt (yet without pretence of any reason) might make it a problem, 
Dona piorum c●tui destinata significantur. Grotius annot. in Matt. 13.41  yet it is passed a question, and is become a conclusion in the consentient judgement of Interpreters, who thus give us the bill of fare (if I may so speak) at this Supper, nuptiae sunt desponsatio & copulatio Ecclesiae cum Christo, aeterno quidem consilio electionis praeordinata, in tempore autem ministerio verbi & sacramentorum manisestata, in the words of Paraeus, Corporis cibo animi significat alimenta, 
Nuptiale conviviumest mensa doctrinae Evangelicae, sacramentorum (praesertim eucharistiae) & omnis generis gratiarum inquit Origen. Author imperfecti etc. & Euthymius, apud Tirinum Annot, in locum. Serm. 2. de verb. apost Centur. Mag. Cent. 5. c. 4. p. 215. Chrysostom Epist. ad Ephes. homil. 3. tom. 4. p. 356. Bonos & malos sine discrimine, Sa Annot. in locum. Cont. Donat. post coll. c. 20. p 124. De fide & operib. c. 17. tom. 4. p. 16.  quae Deus nobis praebet, videlicet Evangelicam doctrinam, sacramenta caelestesque divitias, saith Barradius, and if they will have it from the mouths of their witnesses, nuptiale convivium quo Deus in hac vita mentes fidelium pascit; jucunda & salutaris doctrinae Evangelicae praedicatione & variis sacramentorum &. spiritualium charismatum serculis, adds Jansenius, and without contradiction whatsoever the Church of Christ is here nourished or comforted with, in order to a conjunction with him, is part of this feast, and therefore though we should consent with them, that the Sacrament did not ingenerate, but only nourish faith, yet without all question, they are some of the provision served up at this Supper: Boda thinketh that the Eucharist is allegorically set forth by the vitulus saginatus, that was prepared for this feast, and Augustine by way of excellency (as it were caput coenae or coena coenae, as Athens was called the Greece of Greece) or perhaps by appropriation (because that is most proper and suitable to a Supper which is per modum gustus & nutrimenti, as there is an Asia propria in Asia) saith nuptiale convivium (i) altar domini, and so also Chrysostom applies it, mensa regia apparata est ti●i— accumbe mensae & esto particeps dominici corporis.  
Thirdly, They do not find that the servants brought in that man, for than they might have been questioned too, Resp. This seems to me an implicit concession, that this part of the parable is then argumentative, and therefore of the scope, and since if they think it reason to argue, that the servants brought not in the undeckt man, for than they might have been questioned for being therein culpable, I suppose we may raise a more rational argument, that if they did bring him in, and were not blamed for it, that in so doing they were not faulty, though whether they brought him in or not, will not lay any turning weight in the scales, for the beam will be swayed as much by their not casting out, as by their bringing him in, yet it very manifest that he was brought in by the servants, who being sent out, gathered together as many as they found both good and bad, (and we meet with none of the bad but this one) where though pauciores boni in convivio dominico viount, yet one is mentioned because in illo uno grande corpus figurabatur omnium malorum ante domini judicium convivio dominico permixtorum saith Augustine, and though they were bad yet if a mortuis operibus poeni entiam non recusant, they are to be admitted to the Supper, only qui recusant & non intrare cupientes repellantur, as Augustine; and so if this man should have been such an one (as the spirit of the Donatists hath inspired them to think) as ab invitatoribus videri non poterat— & in turba latenter irrepisse ignaris, (howsoever Augustine be of contrary judgement, saying, neque enim & ipse sicut piscis sub fluctibus erat, & sic ab invitatoribus, quomodo piscis a piscatoribus, videri non poterat,) yet it is farther hereby evident, that other bad ones were gathered by the servants, who had no power of discrimination, nor of gathering Churches consisting only of good, and upon their gathering of good and bad, the wedding was furnished with guests, (such guests as they had gathered) and then comes the King, and taketh notice of this man, not they that had invited him, saith Augustine, 
Cont. Donat. post coll. c. 20. In locum, so also the late Annotations.  (who therefore implies he was brought in by the servants) sed ipse dominus cujus erat convivium ligari jussit & projici, and he calls him friend, only because invited to the wedding, (saith Hierom) but who brought the invitation but the servants, he was as it were a friend, by reason of his faith (adds the same Father,) viz. a common or dogmatical faith, for to come to the Feast is so to believe, dicuntur venire ratione fidei & sacramentorum fidei quae suscipiunt, as jansenius) and they that came not, being invited, did not come because they believed not, 
Rom. 10.14, 15.  therefore on the contrary, they that came believed; but now how could he believe, unless those that were sent had invited him by preaching, and if he were called he was brought in by the servants, for themselves make calling and inviting synonomous, but that he was called is apparent, for otherwise it were no apt or rational inference, to conclude from his casting out, that many are called but few are chosen, and we know no ordinary way of bringing into the Church, which is the Palace where the King makes this feast, 
Ephes. 4.11, 12.  but by his servants whom he gives for this work of the Ministry.  
They think he said well (whose echo they are) that parables are like spectacles, they help some men to see, but others see the worse for them. We all see the worse for them in signo, for it argues an imperfect knowledge to see things in aenigmate, as only dim eyes need spectacles, so our dull apprehensions introduce a necessity of adumbrating heavenly things by earthly, spiritual by corporal, that what is scarce intelligible in itself, by disproportion of the subject apprehending and the object apprehended, may be perspicuous in another; if any see the worse by occasion of them, it is vitio subjecti, non objecti, aut medii, yet we shall easily yield, that parables are like the infusion of Borage, whereof the first extractions are cordial, but if too much be drawn forth, it is seculent, or like the Pyrhite which may be gently cut and form, but pressed too hard it burns the fingers; but the Apolegists would have us look only on this parable through their spectacles, and would like Praxiteles break our glasses, because they show forth their deformity; but weak eyes may without any spectacles discern, that the scope of the parable, which is confessedly argumentative, 
Maldonat.  is the same with that which our discourse aims at: some Interpreters tell us, that the same thing is signified by this parable, which was set forth by those of the tares and the net, the scope whereof we have (we think) evinced, is to manifest that evil men will be, and may be permixt in the Church with good, 
Ubisupra.  in the communion of Sacraments, or permixt (as Augustine) convivio dominico ante domini judicium, by which Feast, that he especially understands the Feast of the Lords Supper, appears by what immediately follows, A quibus se boni interim cord & moribus se separant, simul & manducantes & bibentes corpus & sanguinem domini. And from the servants gathering here good and bad, Gregory collecteth the same Corollary, which Augustine extracteth from the other parables, in hac Ecclesia nec mali sine bonis, nee boni fine malis esse possunt, bonus autem non fuit qui males tolerare recusavit, and as in the parable of the tares, the zeal of the servants was expressly controlled, 
Jansenius.  that would root up and cast them out, so here their charity is tacitly approved, that brought in the bad. Others find a special aim that this parable hath in some parts thereof, viz. admoneri fideles, ne satis sibi esse putent quod credant, & baptismate abluti sunt, atque intra Ecclesiam recepti, iisdem participent sacramentis, eodemque nutriantur doctrinae pabulo, sed opus esse ut vivant vitam sua vocatione dignam, and then it were frustrate to admonish them, not to confide in perception of the Sacraments, unless they were admitted to partake of them  
But whereas they are jealous that if the utmost be made of each branch of the parable, to advance sacramental liberty, not only admitting but even constraining of the worst, might be inferred, which every one might see to be a sandy foundation. We take not our timber for building from the branches, but the stock or stem, which is the scope, and we suppose the sand is in their eyes, not in our foundation, as sometimes that is insite in the organ which seems inherent in the object, we think it will stand firm and unshaken if we say, that the worst of those that only have no wedding-garment, may not only be admitted but constrained to come, constrained by the power of the word and force of persuasion, as the Shunamite constrained Elias to eat bread, 2 Kings 4 8, and Lydia constrained Paul, Acts 16 15. 
Alexand. ab Alex. Dier. gen. l. 5. c. 21.  and as Hercules Gallicus constrained men to follow him by chains issuing from his mouth, and hitcht in their ears, for their coming may be a means to obtain a wedding garment, as the master of the wedding often conferred vestments on his Guests that were invited, 
Annot in Mat. 22.10.  and he that hath but a common or dead faith may be often eating at this Feast, improve it to the growth and strength of a special and lively faith. They are not invited because good, but are made good upon his invitation? and it was not his coming without the garment that occasioned his condemnation, but his continuing devested after he was come, 
Vocari omnes sine discrimine ad nuptias jubet & mali simul cum bonis veniunt, vecato quidem bonos efficere debet. Hilarius apud Quistor pium. annot. in Mat. 22.14.  none brings his robes with him, but they only are cast out which will not put them on when the Master of the feast holds them out to them. The Apologists if they would rub their eyes from this sand, might see that we put a difference between having no wedding garment, and having a foul nasty garment. We approve the casting out of those few that are notoriously and obstinately wicked, but not the keeping out all that are not manifestly gracious. For the honour of the Church, the reformation of offenders, and admonition of others, they have power to throw out the scandalous, but have no warrant to gather Churches of those only which they shall upon trial find good, (the serva●●s gathered good and bad) they may cast out those that have garments abominably defiled, not take in none but such as they have tried to have them accuratly neat and shining, they are judges to take cognizance of the apparent stains and spots, not search to make inspection into the substance of the clothes, much less of the linings, lest of all to reject them because they are not of their fashion.  
The servants in all probability could not be so blind or incurious, as not to observe before the King came, that the man had no nuptial veste, 
Vbi supra.  but saith Augustine, Non illi qui invitaverunt (where by the way take notice that he was brought in by invitation) sed ipse Dominus cujus erat convivium ligari jussit & projici, and among modern Commentators he is not only è grege, sed egregius, that hath given us this observation, Hic qui regis oculis displi●uit, satis placuit reliquis convivis, à quibus ejectus prius suisset si perturbatorem se molestum exibuisset, 
Jansenius.  quemadmodum & Ecclesia eji●ic ante diem judicii manifeste criminosos, aut Ecclesiae pacis perturbatores, reliquos peccatores occultos, aut non ita scandalosos relinquens divino judicio, and from him Diodate runs no great discord (and with both is Piscator symphonous) for whereas it is said, that the servants gathered good and bad, that is (saith he) indifferently worthy and unworthy, as well in regard of their condition, base or honourable, as in regard of their goodness or badness, to signify that in the Assembly of those that are called, which is the external Church, many hypocrites and wicked men are gathered together with the good and true believers.  
They conceive that the Gospel way of inviting all sensible sinners (to be sure of the sense of which expression we my say as Cajetan in another case, non ingenio sed divinatione opus esse) suits the parable well, but no sacramental liberty can be there inferred, the unsealed may be called or invited, but the uncalled may not be sealed. Whether the administration of the Sacraments be not one tract of the Gospel-way, and those that are sensible of their sins, and would take that way as well for the obtaining of faith, as the strengthening thereof, and remission of those sins by faith, may not have that way free and set open for them to go in, he whose own reason doth not apprehend and dictate, may perpend whether what we have formerly offered for proof thereof, do not look like reason: as none else will think the objection, so neither can we suppose the answer to be among such things, quae decies repetita placebunt, but if the unsealed may be called, if they be not only actively but also passively called and come in, why may they not have the seal of their calling, and being called to believe, partake of the Sacraments, the seals of faith? And though we think it not proper to say that men are sealed but the promises to them, yet like Mercury to battologize with Battus, and use their forms, we are not so foolish to think, whether or no they be so fond to imagine, that any that are uncalled should be sealed, for the Sacraments being the proper cognisances of Christianity, are not communicable to any but Christians, and the profession of the faith is as tessera hospitalis, without which none must eat at the Lords table. But if the uncalled may not be sealed, doth it therefore follow that the called may not be sealed? we rather think the contrary to be consequent. It is not only denoted by the Greek name of the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but warranted by the constant Idiom of Scripture, that the Church and the Called are confignificant, Rom. 1.6, 7. and 9.24. 1 Cor. 1.9, 24. and 5.11. and 7.18. Col. 3.15. etc. and therefore though none but of the Church and called, yet all that are of the Church and called may be sealed, but it seems still they will have none but the chosen to be called, and so make the Church of the called to be of no more latitude than that of the elect, which we observed before, though they would take no notice thereof, like the Ostrich which when he hides his head and sees no body, supposeth no body sees him. But to speak properly, men are not sealed, but the promises to them, and the Sacrament by sensible things and actions assures their faith, that if they believe in the death of Christ, they shall be saved by it, which is to them only a conditional sealing also. And then likewise as is their calling, such will their sealing, an external calling takes only the outward conditional seal, an inward hath the internal and absolute seal also. And beside, before any come to the Supper of the Lord, he is not only called but sealed too, with one of the seals, viz. Baptism, for that seal hitherto they impress upon all them and their children, as many as the Lord our God shall call, so that many are sealed that have no inward call, and though upon another account, of other qualifications more requisite to the Eucharist then necessary to Baptism, all that are baptised do not communicate, but only those who being intelligent, are capable of a Dogmatic faith, yet formally as the Sacraments are seals, why any one should be susceptible of the one, that is not capable of the other, my ignorance cannot apprehend, and I doubt their learning cannot prompt me.  
But whereas they say, They like a free Pulpit, but condemn a too free Table; Sadly they and their friends have made their pulpits too free, suffering others to intrude there as Ambassadors for Christ who had not his commission, and of their Table have been too parsimonious, and the Stewards have grudged the liberality & abridged the allowance of their Master, 
In 1 Cor. 11.  for oportet communes mensas esse communes (saith Oecumenius) atque illam dominicam imitari quae omnibus aeque prostat, in the former they have been carried away with an epidemical stream, occasioned by the common shower of folly falling in those times, (where preacher seem to be bred) as the best Meteorologists tell us, those frogs are, which though some may vainly imagine to be reigned down from heaven, yet indeed are generated of the dust of the earth, diluted and levened with a little humour and spirit of the rain that comes from cloudy meteors, and yet crawl about and croak in every corner, when they are not yet perfectly form, for what ever the inward parts may be of any of them, they are but half made up without an external calling) but whether in the later (of no free Tables) they have some resemblance with Philoxenus, who being a Musician and defining the soul to be the harmony, was said to put his own affection into his Philosophy, I will not determine.  
To that serious caveat given them which might challenge a more prolix and intentive consideration, Not to hazard their own souls while they are scrupulous about others (the paper had it legible thus (while they fear accidentally to lose or hazard souls, whether they do not more endanger them and their own souls too, by withholding from them the Sacrament, the likeliest means of full, and perfect recovery of them?) they answer, that unworthy comers do directly quoad corruptionem actus, defile and destroy themselves, nor is the Sacrament a proper or likely means to recover such as they keep back, but rather likely by accident more to blind and harden them, and to prevent men's sins and damnation cannot hazard their souls, but will comfort their consciences; under this buckler they fight.  
The things which they here answer were alibi damnata priusquam hic nata, and do but resemble vagrants, which being whipped in one town, will in another still be begging (viz. the question.) Of this subject we have elsewhere (we hope) said enough to satisfy discerning and equanimous men, to those that are not such we have said too much, the one we trust will be satisfied, of the other we are satisfied why they will not be. We have copiously showed, That if unworthy persons eat and drink damnation, it is s●bi non aliis; That it is one question who may come, another who may be admitted, and they are not warranted to proceed in doubtful things who are not commissioned to be judges save only in things manifest; That though another cannot comply with his duty in worthy receiving, yet the Minister may not cancel his, in not giving the Sacrament, nor dispense with a certain duty for an uncertain danger, nor hath any warrant, much less precept to withhold that which is good of itself, upon fear or suspicion that it may do evil by accident, for upon this score may all good things in the world be inhibited; That though indifferent things being abused, may be denied or removed, yet what is good in its proper nature and direct effects, may not be laid aside or withheld for any accidental abuses; and that seeing he doth as much evil as he might do good, which neglects to do it, & he kills that might help to save and omits it, therefore there is equal danger in withholding this food of life from those that are or may be worthy, as in exhibiting it to those that are or may not be such, yea rather more danger, because it is sarer to err on the account of charity, then on the score of unmercifulness and censoriousness, and where is hope of doing good, he cannot be excused of the omission to do it, upon a lesser fear of evil, and the fear must needs be less than the hope, because the later is grounded on the certain goodness of the thing, and the good that may be either in fieri or facto esse in the person, and the fear is only founded in the evil that may be only in the person; That inability to make due performance of the duty, cancels not the debt; that he which dischargeth the material part only, doth some part of that duty, and doth better than he that neglects all. As it is said of some in Scripture (as particularly of Amazias, 2 Chron. 25.) He did that which was right in the fight of the Lord, though not with an upright heart, for faciunt illi rectum, sed non rectê, as Piscator on that place, who also observes, Etiam hypocritarum opera externa quae cum lege Dei consentiunt, ei placent quatenus legi ipsius conformiasunt. And the very coming to the Sacrament is a real or virtual acknowledgement that the death of Christ is the fountain of life, and is an external profession at least of dependence upon him for salvation; and therefore seeing those that are not against us (by any scandal) are on our part, Mark 9.40. they should not be denied to partake with us, and it is our part rather to draw them nearer by cherishing and countenancing that little good they have, than to lose them by contempt, and let their spark expire for want of fomenting. Conceduntur (saith Paraeus on that place of Mark) esse extern, & aliquo modo cum Christo qui Christum non oppugnant: jutelligit (adds Calvin) quatenus non nocent, prodesse; est enim proverbialis sententia qumonemur; Non esse movendum bellum donec simus lacessiti: It is as if Christ had said, In this furious hatred which the world beareth me and my Church, you ought to hold it as a favour; And again; If any one be not against us, if God himself rewardeth small benefits done to his, you ought likewise to accept of and love those who make profession of my Name (as Diodate paraphraseth it.) It hath been also disputed, that the same peril of damnation is impendent on wicked men in refraining as well as approaching, and the same hazard is contracted by their partaking of other ordinances of the Word and Prayer, as well as by their communicating at the Sacraments, for the word by accident doth harden and also blind men, and therefore upon like account men may be driven or kept back from the Word as well as from the Sacrament, which is but a visible word, and represents the same premises though in a different manner, and which by the ordination and rendency thereof is a means to convert and meliorate those who have yet only a common and Dogmatic faith; and though in firm eyes may in some degree be blinded by great light, yet light is the means of seeing, and they do not see better by being kept in the dark, and it will seem strange if men should be blinded by having this light made surer, or clearer to them, he that believeth in the death of Christ, shall have life by it (which is the conditional promise that the Sacrament sealeth) and that therefore to seek to prevent their sins and damnation by not permitting them the Sacrament, is to endeavour to advance the end by withdrawing the means. And lastly, that of those who are kept back, such as are in any degree good, are deprived of the means which might better their graces and comforts, and such as are not notoriously wicked, are rather irritated than humbled.  
This and much more was otherwhere laid open and spread abroad, and therefore shall not farther be brought forth here in packs, and therefore if they fight under this Buckler which they talk of, although it be such a Buckler as was Agamemnon's, wherein Pausanias tells us, terror was portrayed with a Lion's head, and with this inscription, High pavor est hominum, and perchance is such a shield as the Emperors at their inauguration were set upon, and lifted up to be shown forth to take the acknowledgements of their Sovereignty from the Soldiery, and others, yet surely it is not like the brazen shield of Liberius Mimus in Agellius, which dazelled men's eyes, for we may yet see where to strike and wound them, notwithstanding this shield, and whether they have not lost this shield (which was ignominious among many Nations, and therefore according to a particular punishment for this offence, among the old Gavies, where they did arcere à sacris those who did lose their shields) they should not henceforth be kept from those holy things (which they have withheld from others to reserve for themselves only) Doctorum arbitriores dirimendajacet.    

DIATRIBE. SECT. VI  
Whether this Discipline suit with Rom. 14.1. and 10. or check not with Charity; relish not of the Pharisees. Whether it sort with the qualifications of the high Priest, Heb. 5.2. or the example of Hezekias. Whether it smell not of Diotrephes. Of examining persons set beyond suspicion. Whether their way were cast in a like would with Popery. Of their Elders. Their way is Independent. A complaint of our Schisms and Heresies. Persuasions to mildness and moderation.  
WE first (though preposterously to the Roman order) brought forth our Triarii to the shock, and considered the authorities of Scripture; next we lead up our Principes, and examined the testimonies of the Fathers, afterward we drew out our Hastati, and surveyed the force of reason on both sides (though herein unsuitably also to the Roman discipline, for they put more confidence in their Principes than their Hastati, as being better men and better armed, whereas we cannot but attribute more to reason than any humane authority) we shall lastly in the same unconformable method, produce our Velites, which are a militia not altogether of different kind from the former, but a lighter armature and skirmishing at more distance.  
I should be glad that the Architects and Modellers, or patrons and propugners of this discipline, would by any strength of reason remove the prejudices which some prudent and moderate and godly men have concerning it, and with any clearness and liquidness of evidence satisfy them that there were no cause to doubt  
First, Whether it suit with the rule of the Apostle, Rom. 14.1. Him that is weak in the faith receive you? Whether it be not a judging and setting at nought of thy brother, and so contrary to verse 10? and whether it check not with the precept, Phil. 2.3. esteeming others better than themselves?  
Secondly, Whether this oeconomy that seemeth to hope or believe nothing, but suspecteth all to be ignorant or hypocrites, and therefore of necessity to come to probation, resent of that charity that hopeth, believeth all things and suspecteth not?  
Thirdly, Whether it savour not much of the old Pharisees, (who had their name from separation) touch me not, for I am bolier than thou? as if they would not touch with the rout, and it were the hazard of vitiating their pureness, to have a mixture with Congregations of people, that know not the Law (being ignorant) or break it (being unholy) or whether it relish not of that Pharis' standing and praying by himself in the parable? where Beza notes a singularity and sequestering himself from the Publican, who must stand a far off and pray, which, as one saith, was not supplicatio but superlatio, so that he turned proditor virtutis and by his pride and censoriousness and singularity became worse than the Publican, so verifying at last what he formerly said, that he was not like this Publican, who was indeed better than himself: unasuperbia destruit omnia, which occasioned St. Augustine to say, Observe brethren that humility in evil deeds, pleased more than pride in well doing.  
Fourthly, Whether it smack of that character and qualification of the high Priest, Heb. 5.2. to have compassion of the ignorant? Si deus benignus est, ut quid sacerdos ejus austerus? vis apparere fanctus? circa vitam tuam esto austerus, circa alienam benignus; nun melius est propter misericordiam rationem reddere quam propter severitatem? (saith Chrysostom) or carry a conformity to that tenderness and moderation of Hezechias, who prohibited not them the Passover, that were not cleansed; but prayed for them, that the Lord would pardon every one that prepareth his heart to seek God, the Lord God of his Fathers, though he be not cleansed according to the purification of the Sanctuary, which affection had the stamp and seal of divine approbation, for the Lord harkened unto Hezechias and healed the people, 2 Chrens. 30.18, 19, 20.  
Fiftly, Whether it smell not strongly of the spirit of Diotrepbes that sought the pre-eminence, and be not a Lording it over God's heritage? It seems to tend to a reducing every one to an awful and servile subjection to his Minister, lest his reputation be blasted by being repelled from the Communion, and this is the more suspected, because not only persons which they may suppose they have cause to doubt to be of incompetent knowledge, must pass this tried by examination, (and so likewise is it when persons without crime and unrebukable must be Probationers) but generally every one, not only such of whom they might be doubtful (and yet in dubio melior est conditio possidentis bonam famam, (as I said before) but those of whom (sure) there can be no such violent suspicion, as to make the thing morally so much as probable, which only (by the opinion of the Casuists) may warrant such a trial, but even those that perchance were more susceptible of Catechising the Elders, and whose shekels are known to be double to those of the Sanctuary, which makes it look more like a design than duty, and may render them suspected of that which Augustine saith in a case not unlike, 
Cont. Epist. Parmen. l. 3. c. 1. tom. 7. p. 11. Instit. l. 4. c. 12 S. 12.  and Calvin mentions, Non odio iniquitatis alienae, said study suarum contentionum infirm as plebes jactantia sui nominis irretitas, vel totas trahere, vebecrte dividere affectant— ne luce veritatis carere eos pateat, umbram rigidae severitatis ostendunt, and to think there is cause to suspect every one's insufficiency, is to imply (as the Papists have abusively perverted that of Gregory upon Job) that while the Oxen laboured, they were all Asses that fed by them.  
If it shall be replied, That persons of conspicuous knowledge and approved abilities are therefore called under examination to be exemplary unto others, and to prevent and remedy their opposition and repining at this course; I answer, That this is to make Aemilius suffer because Rutilius hath deserved it, to enlarge an impost and burden extensively, to lessen the sense thereof intensively, and might as well excuse a Justice of Peace to require sureties of the good behaviour of all the honest men in the Parish, lest a suspected person should repine, whom he hath thought fit to bind to the good abearing, or oblige a person of honour patiently to suffer his house to be searched for stolen goods, and a man of unquestionable innocency and integrity, tamely to permit himself to be taken up and examined upon an hue & cry for a Felon, only to be exemplary to suspicious persons to submit to, & patiented the searching of their houses, & to undergo such Arrest and examination: In a word, it is to provoke some men without just cause, lest others be irritated for doing that which, in respect of them, may not be unjust.  
And since this way is obtrued to the world under the Notion of Presbytery (which sure is a misnomer, for by the proper principles of that Discipline, it seems that Children only are to pass examination) it grieves some, that suffrage for the Presbyterial Government, 
Bayly dissuasive, p. 164.  to hear others hereby take a specious advantage to suspect, that it was cast in the like mould with that of Popery, whose main, if not only principle, was the advance of the power and grandeur of the Prelates and Priests: as they among other things would seem to have a power to damn any man, while they taught a necessity (necessitatem medii) of partaking the Sacraments, as absolutely medious to Salvation, and the efficacy of those Sacraments to depend on the intention of the Minister, 
Gr. Valentia l. 1. c. ult. de missa.  (for it was no Sacrament if he intended not to consecrate the elements) and that also in the Mass (which is a sacrifice for sin) there is a certain portion belonging to the Priest which he may dispose of for he behoof of whomsoever he by his Memento shall think good; so this Discipline vesting a power in the Pastor, (without any notorious offence and without any such judicial proceeding as the Presbyterial way requires, and that very justly, because exclusion or suspension being an Ecclestastick punishment, requires and Ecclesiastical Judicatory) to exclude from the Sacrament, ad libitum & placitum, empowers him to put men by from the ordinary means of salvation, and so coacts an awful servile dependence upon him and subjection to him.  
If they shall interpose, that the Pastor acts or undertakes nothing solely or arbitrarily, but hath always the concurrence of the Eldership, I shall answer them as we do the Papists concerning the worship of Images, What ever we hear of their doctrine, their practice is otherwise, and (as he in Tacitus, quid verba audiam cum facta videam?) the experience of the contrary falls within our Horizon, and if some of their Symmists mistake not, or misreport not their model, not the Elders only but the whole Church are the common Judges of men's sufficiency (though rarely notwithstanding convened upon such occasions, as I think) which is more suitable to the Independent way, but were it so, as they allege, yet (though perhaps having talents proportionable to private Christians) how uncapable and how incompetent those Elders are, ad hic & nunc, to be set up as Judges, being of such parts and education, I need not say, who as little dare to undertake, as they are unable to act any thing without the infusions and conduct of their Pastor, and though I will not say, as the Italians do of the Cardinals in the conclave in relation to the sense of the Pope, That they do assentari non assentire, yet others cannot but observe, that the Elders of those Churches (which be spoken without any odious extension to all of that Notion) are but Ciphers, serving only to add the more of number, and like Mercury in conjunction with the Sun, lost in the light, and having no influence but what is derived from him, and as in the Consulship of Julius Caesar and Bibulus, because the one carried all the sway and honour from the other, they dated writings, Julius and Caesar being Consuls, no mention being made of Bibulus; so notwithstanding the conjunction of the Elders, the Ministers are virtually and in effect sole in the action, and act arbitrarily too, for any rule or Canon that ever I could take notice of to regulate their proceeding; but in whomsoever the power be vested, yet, nec unquam satis fida potentia est, ubi nimia est; and whatsoever the men may be that exercise it, yet, Vespasianus moderatus, sed imperator, non libertas.  
Lastly, Whether this be not more than half way towards the Independents, and symbolise not with the Congregational way? for what substantial difference is there between their gathering a Church, and this collecting together of Communicants, some out of one place, some out of another? What material disparity is there between this admitting none without profession made, and satisfaction rendered of their sufficiency both in faith and manners, and then entering into fellowship, and the Independent Covenant? As their way of gathering is the same, so their way of governing the Church is very like; the Independents admit any to the hearing of the Word, not to the Communion of of the Body and Blood of Christ, so do these; they have further conformity in admitting and countenancing their gifted brethren to pray publicly, and though not in their public places of convention, nor in the formality of preaching, 
Bayly diswas. etc. p. 174.  yet to teach in their private Assemblies and Meeting-houses, according to the medious way excogitated by some Independents, to reconcile the different opinions among themselves upon that matter, and it is said, that not the Elders only, but the whole Congregation doth occasionally make judgement Are not both (they and the Independents) equally guilty of an Allotrioepiscopacy, of removing the ancient Landmarks, and confounding of Churches and limits, and taking in such, of whose souls they have by no law nor consonancy to good order any proper or special care? and of a resemblance with the Partridge, Ier 17.11. which gathereth the young which she brought not forth, as was the ancient, and is still the marginal reading? and of that magic which Furius Cresinus among the old was slandered with, of charming and bringing other men's fruits into his field, contrary to holy Scripture, Acts 20.28. 1 Pet. 5.2. Heb. 13.17. 
Can. 17. not. in quosdam Canon's Council, Gal. p. 160. Can. 20. Can. 6. apud Magdeburg 7. apud Caranz. L. 1. Epist. 5. Epist. 6.  contrary to that rule of righteousness, what you would that men should do unto you, even so do unto them, Matt. 7.12. contrary to the ancient Canons of the first Council of Arles, Ne quis Episcopus alium Episcopum conculcet, hec est involare in vicini sui diaecesim, saith Albaspinus, and the third Council of Carthage, Vt●a nullo Episcopo usurpentur plebes alienae; and the first Council of Carthage, nequis vel clericus vellaicus sine literis Episcopi in aliena Ecclesia communicet; and contrary to the judgement of Cyprian, singulis pastoribus portio gregis est adscri ta, quam regat unusquisque & gubernet, rationem sui actus Deo reddat, oportet eos quibus praesumus non circum-cursitare: and again, sine spe sunt & perditionem maximam indignatione Dei adquirant, qui schismata serunt & rolicto Episcopo alium sibi foras pseudo-episcopum constituunt?  
So as they must excuse me to think that they only take magni nominis umbram, when they sometimes assume the name of Presbyterial Churches, at best they can be but blended, and by mixture constituted of some of the principles of the one way, and the other, Amphibii, Zoophytes & Epicaenes, like the Chemical nail in the Duke of Florence his cabinet, part Iron and part Gold, like the Amphisbaena that hath two heads, and moves two divers wales, that have a Crow for Caesar and another for Anthony, or as the Angel in the Revelation, that flew between heaven and earth, is by a learned man interpreted to be Gregory the Great, who was the last of the good Popes, and the first of the bad; so they may pass for the worst kind of Presbyterians, though the best sort of Independents. But surely as Aristotle said of the Milesians, That they were not fools, but yet they did the very same things that fools do; so if these be not Independents, yet they have the same actions and ways. There may be and are some differences perchance in opinion and practice between the one and the other; but that impedeth not, but that they may pass under one notion and denomination. The Churches of France and Spain are in many points Antipodes each to other: Azorius will tell us, that what is the common opinion in the one kingdom, is not so in the other, (as concerning the immaculate conception of the virgin Mary, and the worshipping the Cross with Latria, etc.) yet both are Papists, and so are all they among whom Bellarmine himself by the account of Pappus, reckons up above three hundred different opinions, and perhaps we might find far more among those who properly and professedly pass for Independents, and so many perchance as are not to be reduced to a fixed & certain number, except by a second Clavius, who hath in one sum set down the number of the sands that would fill up all the concave space between the Earth and the eighth Sphere, or peradventure so many as there are Indulgences in that one Church of Lateran, which a Papist saith none but God can number, and he Indeed at his great day of account will be sure to number both the one and the other.  
And as these men's ARguments are most of them Arrows taken out of Independent Quivers, and sharpened on their Anvils, so let assay be made by some skilfuller hand, more versed in these controversies, whether the forces mustered against separation, fight not most of them against this new model, which I know nor how to blanche or palliate with any other name than a Separation, a separation of themselves as the purer part, from the dregs of the common sort, as if common and unclean were still synonomous in relation to all subjects, for though it may differ gradually from other separations, yet magis & minus non variant speciem, especially survey that rich Armoury which St. Augustine furnished against the Donatists, and try if most of his weapons may not be appositely and properly made use of in this present controversy against our Antagonists.  
It were indeed a more humble zeal and better placed, and more discreetly regulated, for those Ministers to engage their endeavours to frame and constitute their several Towns and Parishes according to the way of Presbyterial Churches, where they have a more warrantable call, where their special work lies, and where they receive their maintenance, and to take heed to those Flocks whereof the holy Ghost hath made them overseers, rather than to be gathering and forming (without obligation or warrant) of new Churches out of Churches, of such persons as by remoteness of place are not susceptible of any frequent communion together in the ministry of the word, and have one pastor for the Word, another for the Sacraments, at least if any body can tell who is the Pasos of some of those Churches, in which are so many Ministers, that have several pastoral charges elsewhere, and some other of these (in like manner) gathered Churches, who have stepped farther, and stand at greater distance in their separations, have only such Teachers as can be called Pastors not otherwise than the Idols of the Gentiles were called Godsn, uncupatively or ironically, or by antipbrasis, so that by a Charientisme we may say of them as the Athenians did of Alexander, If he will be a God let him pass for one. And I would have those that are lawfully ordained Ministers, abstracted from Self and Interest, (for pessimum veri affectus venenum sua cuique utilitas,) to consider with what right they can take tithes from them whom they will not own to be of their Church, & seeing officium & beneficium sunt relata, with what conscience they can exact the whole tithe as their due, when they omit a great part of their duty? And for such as are univocally and completely of the Independent way, I would, gladly know how it is coherent with their principles to receive tithes at all; for to say they take them not immediately, while yet they do by mediation of their Farmers and Agents, is such a palpable imposture as the Capuchins gull the world with, who may not touch with silver themselves, but they have their boys at hand to purse up all they can carch  
Lastly, I shall hold it forth to the serious consideration of prudential and godly men, whether this setting of the Sacraments in an elevation of purity and holiness above the Word, as a lower and higher story, or sphere, have not been the spring or source of those manifold schilmes and heresies which of late years have made the Church of God as an heap of sand, without unity or communion, and whether that opinion have not been fomented by an ambition of pre-eminence of power in some men, and singularity of holiness in others.  
Episcopacy like a tree not bearing good fruit, hath been howen down and cast into the fire, but is it seasonable, or ●uits it with prudence, or is it of the Interest of religion, in the ashes thereof to be like Archin edes, drawing of lines and circles, and figures of Church-government according to our several models, while the enemy is at the gates of our Syracuse, or in a more proper Allegory, like the factions of John and Simon and Eleazar, to be at feud among ourselves, while the Romans have laid siege to, and are like to surprise our Jerusalem, to divide and break our Ranks, when we should stand close and conjoin ourselves to withstand the impression and charges of our enemies? To ravel more threads in the coat of Christ, when it is more than time and need to stitch up the rents? In these unstable and ensnaring and lapsing times, to quench the smoking Flax, which being not tenderly cherished, either will altogether expire, or catch after strange fites, and new lights? to hazard the blasting of the blossoms of Aarous Rod with sharp and nipping censures at their first putting forth?  Hoc I thacus velit & magno mercentur Atridae. 
They are prudent principles and worthy of reflection, Novum imperium inchoantibus utilis clementiae fama: Potentiam cautis quam acrimoribus confiliis tutius haberi: Remissius imperanti melius paretur.  
Numa built a Temple for Faith and Peace under one roof, and Charity and Peace must have some Sacrifices, if it be not with neglect of the Altars of indispensible truth, lest we have daily more cause to exclaim passionately with Nazianzen, Loving Peace, loving Peace, loving Peace, where didst thou leave us? Some things also may be just, in Ecelesia constituta, which in constituenda are not fit. It rendered a complacency to wise Solon to have given the Athenians Laws, the best of those they would have received, Excellentissima animdvertenti, ne mediocria praestare quidem rubori oportet esse: And he was a judicious Physician whose Maxim it was, Frustra disputamus utrum satis tutum sit remedium quod est unicum. The wisdom of God himself hath taught us, That no man puts a piece of new Cloth into an old garment, otherwise the rent is made worse, nor puts new wine into old bottles, else the bottles break and perish, and the wine runneth out, and no man having drunk old wine, strait way desireth new for he saith the old is better. Quid jugum vestrum super eos aggravatis quorum potius onera portare debetis? saith Bernard; and he was the greatest propagator of the faith, and advancer of the truth that ever was, who was made all things to all men that he might by all means save some. Seraphins which have their name from love, are an higher order in the Scholastic Hierarchy, than Thrones, Dominations, Principalities & Powers; and Doves whose wings are anointed with sweet ointment (the Emblem of love) draw all others to the house, as it is in St. Basil; not only Tacitus commends Agricola that rarissima moderatione maluit videri invenisse bonos, quam fecisse, but when St. Paul questioned Agrippa concerning his faith, he anticipated his confession and answered for him. And when the King acknowledged that he did but almost believe, the Apostle by a Charientisme presumed to know that he believed: That great Fither of men knew it was the best bait to catch souls to gra●ulate our brethren in their weak beginnings, and to pretend a confidence they are such as we desire they should be, to take hold of such as are coming forward, and to draw them farther with signs of love and indulgence, and to seem to hope well of them, not to discourage or set them out of countenance, or to distrust or disparage them, ctiam fictilia vasa confringere domino soli concessum, saith Cyprian. And surely there is no more obliging way, or more apt or expedient to excite or quicken men to the acquiring of any ability, than to account and commend them as having in some degree made acquist thereof, for as 
Qui monet ut facias quod jam faeis, ille monendo  
Laudet,—  so convertibly, Quilandat quasi secisti, te sic monet, ut quod jam laudat, facias. And Bernard sweetly tells us, Si non est itasicut dicitur, fit ita quia dicitur; most men are like the herb Basil, (as the Genoans told, Sforza's Ambassador, that themselves were) which struck it gently, it yields sweet, hardly, an unsavoury smell, or like the Colossus at Tarentum, which you may move with your finger, but not wag it if you you put all your strength to it: gentle instruction is more effectual than rigid censure, Moses was blamed for striking the rock (which might have produced fire) when he should have spoken to it to bring forth water. Some Chemics think the mild warmth of a Lamp is fit to improve and transmute other metals into gold, than the violent heat of fire: the same arrow dipped in Median oil, shot from a strong Bow, loseth its force, if from a gentler is more efficacious: Ne excedat medicina modum, lest as he said in Tacitus, Non medicina sed clades est, moderation and clemency are virtues more proper to our times, and indeed at all times more subservient to edification, than rigour and austerity: It is sometimes true that molesta sar●ina vir bonus, & quaedam virtutes odio sunt, severitas, obstinatio, & invictus adversus gratiam animus: discretion (tolle hanc & virtus vitium erit) perpends not only what is good, but what is fit. It was said by Tully to be Cato's fault, that he was too strist and severe, as if believed in Plato's commonwealth, not in the dregs of Romulus, Nocuit (faith the Historian) antiquus rigour & nimia severitas cui jam pares non sumus. If they think there be a general unfitness in men for this ordinance, (which we concede not) yet not to produce that of Tiberius, Praestat omittere praevalida & adulta vitia, quam id assequi ut palam fiat quibus vitiis impares sumus, let them only remind the wise counsel of Bodin, Though it be wholesome if one member be putrid, to burn or cut it off, for the safety of the whole body, yet we m●st not therefore use cauteries or cutting off, if all the members be putrified and infected with a Gangerne; or rather let them take cognizance of the advice of the judicious and meek-spirited Augustine, who tells us, Siex separationc vel schisma metuendum, 
Contra Parmen. l. 3. c. 2. p. 13. tom. 7.  vel contagio peccandi etc. If through separation a schism be to be fearad, or the contagion of sinning have invaded a multitude, the severe mercy of divine discipline is necessary, because the thoughts or counsels of separation are then vain, and pernicious, and sacrilegious, because they are impious and proud, and do more porturb infirm good men, than correct stubborn evil And a little afterward, Let a man with mercy rebuke what he can, & what he cannot, let him patiently suffer, and with love grieve, and lament, until he from above dee amend and correct, or defer until harvest, to root up the tares, or winnow the chaff, and yet as Christians of good hope, secure of their own salvation, among desperate ones whom they cannot rebuke, let them continuc imunity, let them put away the evil from themselves, if they cannot put away evil men from the midst of them.  
And in conformity to & in the pursuance of the same principle, writing to Aurelius Bishop of Carthage, with complaint of the rifeness and impunity of drunkenness in Africa, he adviseth that some remedy be applied by a Council of Bishops to be convened, but addeth, Non ergo aspere, quantum existimo, non duriter, etc. Not sharply, (as I think) not with rigour, not in any imperious way, let these things be taken away, but more by teaching then commanding, by admonishing than threatening (monendo quam minando) for so it ought to be done with the multitude of offenders, but severity is to be exercised toward the sins of a few.  
There is much dispute whether the Martyrs shall be raised up before the last and general resurrection, 
Epist 64.  but we have lived to see the old heretics to have a kind of resurrection in the reviving and now raising up of their abominable heresies, so that what Prosper Aquitanious wrote in reflection upon Pelagius, Pestifero vomuit coluber sermone Britannus, might now be amplified and extended to the plural number, we having whole nests of those Adders spawning through the whole land, the venom of their damnable heresies, destructive to the very fundamentals of Faith, and all this while we are quartelling about trimming up the house, while the foundations are shaken. It was St. Augustine's advice, that in the time of an heresy, every one should write, yet how few uncase and impress their pens against the enemies of our common faith, or are valiant for the truth, and contend earnestly for the faith once given to the Saints. 
— Vix totidem quot  
The barum portae, vel divitis ostia Nili,  But many (and perhaps too many that Ante leves volucres censebis in acre.) are disputing of Church government with that acrimony, as if Fortunae Graeciae in hocsitae, and we had no other arae & foci to contend for. Sylla could say, Ante frangendus hostis quam ulciscendus civis, but we engage our forces against our brethren, and let the enemies of God's truth enlarge their conquests through our distractions and diversions, every man is erecting a Kingdom for Christ, that himself with his model may sit therein at his right hand, and we hear of this man's Church, and that man's Church, as if by the revolution of a Platonic year, we were come again to those old Emblems and Idioms of Schism, I am of Paul, and I of Apollo, but every one claims to be of Christ; but it is an acute observation, Christus noluit ficri judex ad divisionem, and with what hearts others do resent it, I know not, but I look on it with sadness and astonishment, that this and that form of discipline is cried up, (in a manner antonomastically) for the Kingdom of Christ, as if he had new made his Sceptre of late, which we have been formerly catechised to be his word; discipline may be subservient and adjumental to the Kingdom of Christ, but how it should be a part thereof properly, either integral, subjective, or potential, I confess I am yet to learn.  
And yet howsoever notwithstanding, he that shall declare against, or be not satis fied with, or complies not with their ways, is forthwith blasted with the airs of being an enemy to Godliness, as if (as the Gracchis said,) apud se esse rempublicam, and Eudemon boasted of the Jesuits, Penes se esse imperium literarum, so these men's opinions and practices were the rule and measure and touchstone of things, and they had the monopoly and mintage of godliness, and nothing must pass for currant but what flows from them, 
Sedul. Apol. pro libro conform. l. 1. c. 20. & c. 13. & l. 2.1.6.  and carries their stamp. The Book of conformities blasphemously tells us, that St. Francis was deified, that he was made one spirit with God, and that God did obey him at a beck in every thing, and that he knew the secrets of all hearts, but I will not, nor dare not so to aggravate the greatness of their presumption, nor yet at all urge, how bold they make with God, that set his stamp upon all they coin without his Letters patents, and vouch him to warrant all their deeds, and make him their second in all their duels, without his leave or consent, but I shall only say, as that Spartan did before the approaching battle of Lectra, the day is coming, that will show who is good (or a godly) man, in the mean time it shall more suit with godliness to make an arrest of judgement. But vir bonus est Sejus sed tantum Christianus; the Waldenses are without blame and unrebukable, only they blaspheme the Church of Rome, the inflexibleness of some men to move along with them in these eccentric orbs, is the only rotten grain in their Pomegranates; would they but strike in, and be carried about with them, for that only stamp sake, without any melioration or refinement of their metals, perchance they might pass currant too for precious pieces, now they are only bitten because none of theirs; As they say the Snakes in Syria sting all foreigners, but never any of the Inhabitants, and the Hedg-bore hath sharp prickles without, and is smooth and soft within, so they have pondus & pondus, and balance their own party and their opposites with several weights and in divers scales. Let me add also, that the pretence of godliness cannot give things their pass port, for Luther tells us of a proverb, In nomine Domini incipit omne malum, nor can the reverence and esteem due to some men's persons, seal all their opinions and practices, for the same man hath a smart saying, Nunquam periclitatur religio nisi inter reverendissimos; neither can the aim and intention of doing some good, or greater good to some, protect or countenance a consequent train of greater evils intensive or extensive, for the Apostles rule checks with such designs, and Salvian tells us of some that do errare bono animo, & Lactantius of others that honesta voluntate miscri sunt. The Church therefore (according to the Italian proverb) had need to pray especially to be defended from her friends, and it is no new thing to receive wounds in the house of friends, Zachary 13.6. and for the Spouse to complain, that the Watchmen that went about the City have smitten her, have wounded her, the Keepers of the walls have taken away her veil from her, Cant 5.7. And surely such as are Heteroclites to their rules and Anomala's to their ways, would more patiently bear the harsh censures they are aspersed with, did not the Church of God suffer; but as when Alchemists under pretence of multiplying metals and improving and transmuting them into Gold, do decoct, consume and turn Gold into nothing; and as the Woman in the Greek Fable that was mortally sick, telling her Physicians her symptoms, who answering her, all was good, she cried out, That good had undone her: so the Church is in danger of being ruined under the Notion of being better built, and not only hereby, that utque ante hac flugitiis, ita nunc legibus laboratur, but some are like Pompey, gravior remediis quam delicta erant; and as if things were like the Hebrew to bespeld backward, instead of Godliness, profaneness, and not neglect alone, but contempt of Ordinances, Schisms and Heresies not only creep, but break in, grow, and spread among us, and while we hear all will be now well, we see and feel that stark naught could scarce be much worse, 
— pudet haec opprobia nobis,  
Et dici potuisse, & non potuisse refelli.  And although the effect hereof like those of an eclipse, are like to be more felt long after, yet we are already but too sensible of the fruits which these grounds bring forth, wherein some men have prepesterously thought so great a part of God's husbandry doth consist, fruits indeed wherewith our teeth are so set an edge, that we can have no great stomach to them, and I dare say with some confidence, that were the Laws of this Church Government (whereunto some perhaps will shrewdly apply that of Demonax, quibus boni non egerent, mali fierent nihilo meliores.) to receive a comitial rogation, more Romano, the fare greatest part of Intelligent men (except such as are biased by interest, & jurati in verba sua; so as to sacrifice Troy to their Helena, and as Demetrius of the table of Protogenes, to be more tender of the draughts of their own pencil than of the City) would give their suffrage with A. rather than V R. As the Wolf said in Plutarch when the Shepherd slaughtered a Lamb, At si ego id fecissem, if I had done it, the whole Country had been raised against me. But it falls out sometime suitable to what happened at the battle of Montlchery, where Comines tells us, that some lost their places for running away, which were conferred upon others that fled much further.  
And sadly, while some men of one sort of principles, have shut up the Church door, by intermitting, or restraining and contracting Baptism, the Sacrament of Institution (januam Ecclesiae as one calls it) and some of other principles, have walled up or new railed in the Communion table, and either omit, or confine and enclose the Eucharist, (which hath almost lost its name of Communion and Synaxis, and by a denomination taken from the greater part may be rather called an Excommunion or Apaxis,) the greatest part of men are left excommunicate and made as heathen and Publicans, and being not added to the Church become such as shall not be saved, and God only knows, (for who else can give a stop unto, or predefine the bonds of fancy and singularity (Quo teneam vulius mutantem Protca nodo? whether as the Chemists also by frequent sublimations & separations reduce the substance of things in a manner to nothing, so whether these separations and gatherings out, (which may perchance to grow one out of another (like a line which is divisibilis in semper divisibilia) and the later pretend to be upon as good reason as the former) may not reduce the Church unto a very small cantel, and really expose the greatest part unto a kind of paganism, and so the zeal of those men may become antipodes to that of David, and eat up the house of God, (for experience aswell as philosophy tells us that omne divisibile est corruptibile, and the Church is like the controverted Ship, si dividas perdes) and so the new ways of gathering Churches may in the end be patible of the description which he gave of Chemistry: a multiplication of the whole by nothing 
Et quod praesenti vix tempore credimus, auni  
Sera diesque decent.   
I shall close up all with a signal and excellent passage of the incomparable St. Augustine, 
— Cui doctior orbis,  
Submissis desert sascibus imperium:  a piece of discourse flowing with mild and honey, or rather melle dulcior, lacte candidior, which as it holds forth the whole state of the controversy, so it may aptly and oppositely serve for the decision and up hut of the same.  
Fortè in populo Dei stat juxta te avarus raptor, inhians rebus alienis, 
De verhis Apostoli Ser. 23. tom. 10 p. 76.  quem nosti talem & sidelis est vel potius sidclis vocatur, non potes eum de Ecclesia pellere, non habes aliquem aditum castigando & corripicudo corrigere, accessurus est tecum ad altar, noli timere, unusquisque proprium onus portabit, memento Apostoliut scurus accedas, unusquisque proprium onus portabit, tantummodo tibi non dioat, porta mecum, nam ficum illo communicare volucris avaritiam, onus non minuitur, sed duo gravabuntur, portet ergo sarcinam suam, & tu tuam, quoniam quando ex humeris tuis dominus tuus talem sarcinam excussit, alteram imposuit, excussit cupiditatis, imposuit charitatis,— non vobis fumos vendant qui dicunt, sanctisumus, non portamus sarcinas vestras, ideo vobis non communicabimus, majores-isti portant sarcinas divisionis, majores isti portant sarcinas praecisionis, sarcinas schismatis, sarcinas haeresis, sarcinas dissentionis sarcinas animositatis sarcinas falsorum testimoniorum, sarcinas calumniosarum crimina ionum: has sarcinas conatisumus & conamur deponere de humeris fratrum nostrorum, illi amant tenentes illas ad se, minores esse nolunt, quia ●psis sarcinis tumuerunt, nam & qui povit sarcinam quam gestabat collo quasi minor fit, sed pondus posuit non staturam— nun melius i●sum serres quàm te foras efferres— ecce quomodo serres si attenderis Apostolum dicentem, unusquisque proprium onus portabit, liberet te ista sententia, non enim cum illo communicares avaritiam, sed communicares cum illo Christi mensam, & quid tibi obesset si cum illo communicares Christi mensam? Apostolus dicit, qui enim manducat & bibit indignè judicum sibi manducat & bibit, (sibi) non tibi, sanè si judex es, si judicandi potestatem accepisti, Ecclesiasticâ regulâ, si apud te accusatur, si innumeris documentis testibusque convincitur, coerce, corripe, excommunica, degrada: sic vigilet tolerantia, ut non dormiat disciplina.   


DEFENCE SECT. XVII.  
They misrepresent their Churchway. Whether the Quaeres of the Diatribe were doubts of Friends or Enemies. What are properly Scruples.  
THe Apologists hope their Principles and Practices will carry their Passports, if they be not mistaken. Confidence is indeed a kind of Charm upon others of weak wit or spirit, and as Calumniare audacter, so also Gloriare audacter, aliquid haerebit, but why then (quasi caeco loquuntur, audienti quid dicunt, non videnti quod agunt, as Augustine speaks of the Donatists) do they seek to lead men into mists and mistakes of those principles and practices, with specious pretences of their suspending only some persons convict to be scandalous, as if this were the hinge of the controversy which we had with them, and palliate their casting off whole Congregations, whereof the far greater part are not garbled with scandal, & gathering new Churches of such as are offended with the grossness of their administrations at home, where no separation is made (as they speak?) Perfect wares never use to be held forth by false or half lights, and therefore it seems they would withingly have their principles and practices mistaken, being such (that as Cardan saith, Qui acutè vident minus amant,) so men must like them the worse, by how much better they understand them,, 
— Si non videare  
Tota places, neutro si videare places.   
The Doubts and Quaeres made in the Paper seem to them the hard thoughts of Enemy's rather than doubts of Friends. But first, it greatly matters not which, for Antisthenes' well said, Ad tuendam sanitatem opus est aut ingenuis amicis aut acribus inimicis, and as honey enlightened the eyes of Jonathan, so gall did those of Tobit.  
Secondly, but why of enemies, unless they are become such because they tell them the truth? Veritas (quae assentatione gratiam non parat) odium parit. But I suppose rather as Hypanis is sweet in the Spring, but bitter falling into Exampeus, so what is odiously resented, may be amicably meant; Non amo nisi offendero and he that was the harbinger to a Prophet for recovering of life, was neither to salute or compliment with any by the way, but to lay on the staff.  
Thirdly, 
Scrupus est proprie lapillus levis qui pressus sollicitudinem create, undescrupulus dictus. Servius in 6. Aeneld.  Enemies perchance they are to their separation, not to their persons, and are like that skilful Archer Alcon, who when the Dragon was complicated with the child, could strike his arrow in the one, and not hurt the other, Qui vitia odit homines amat, and Augustine pithily, Hoc est perfecto odio odisse, ut vitia non homines oderis, nec vitia propter homines diligas.  
They pretend not to be willing to contend about words, yet fall into a Logomachy and aucupium verborum, Scruples (they say) are men's doubts in their own way, that much impedes and entangles their conscience in their own actings, that is their Scruple.  
Scrupulus, which originally and properly signifies a little stone in the shoe, 
Azor. moral. tom. 1. l. 3. c. 20. p. 97, 98.  or otherwise troubling any in his going. ●is metaphorically transferred to denote any doubt or suspicion whatsoever. The Casuists define a scruple to be in anima solicitudinem, suspicionem, & dubitationem hominis, conscientiam pungentem & cruciantem, instar lapelli exigui in calcco latentis, qui●edem laedit & vexat as Azorius: but though this be the Ecclesiastical sense of the word, it doth not follow, that it may not be used in another notion, no more than because Idolum and Sacramentum (and the like may be said of sundry other terms) are in the Church Idiom appropriate, the one to an Image worshipped, and the other to an outward sign of an internal grace, therefore the one may not be used for the visible species, or a vain imagination, nor the other for an oath or gage: in the former sense I had neither occasion nor meaning to use it, for scruples are there understood to be leviuscula argumenta & fundamenta (as Azorius and Filiu ius;) leves rationes, as Balwin, but we are not persuaded the reasons and arguments alleged are of that kind, 
Filiucius' tract. 21. c. 4. Sect. 175. p, 11. Baldwin Cas. cons. l. 1. c. 10. p. 24. De Instit & jure, l. 2. c. 29. Dub. 2. Navar. Manual. c 27. Sect 280. p. 1037.  (though by a Meiosis or Charientisme we styled them so) until they have better convinced us thereof; and scrupulus est tenuis suspicio mali circa rem bonam vel adiapheram, saith Lessius, and only makes the conscience assenting and adhering to one part of the question, lightly to recede and a little to doubt thereof; but the judgements which we desired might be satisfied, are rather more fully persuaded by other reasons, and not a little by those, not to assent or adhere to this way, which seems evil, though they affectionately wish, for some of their sakes that trace it, that it were not so evil, as upon these reasons it seems, or may be suspected to be: so as whereas Conscientia scrupulosa contra id quod judicat habet argumenta (as Navarre) these arguments are rather contra id quod non judicat.  
But whereas they say, Scruples are men's doubts in their own way (where sure they use the word Doubts as improperly and incuriously in respect of the Theological sense, as they suppose we do Scruples, (for a doubt and a scruple are different no●ions amongst Casuists) we shall grant in Ames his words, Scrupul messe formidinem animi circa suam praxim, but we cannot yield that we used the notion in any other sense, for that which by extenuation we called Scruples (●ut we shall not from henceforth use so much indulgence and compliance among those that have not learned inter bonos been agier) are arguments, which though opposed to ●he way of the Apologists, yet make men more fearful and solicitous to concur and cooperate with them in that way, and so are concerning their proper ways and actings likewise.  
But that you may see the Apologists are not unlike some fierce men, 
Ames Cas. Consc. l. 1.6. p. 15.  which they say will sight with their own madow, and that they quarrel with an expression which is but the shadow or image of their own, cast back your eyes but upon the close of the precedent Section, and see if the word Scruple be not used by them in the like sense which they carp at here in us, for expressly they say, While we are scrupulous of others, which necessantly infers, that scruples may be in their conception, as well of other men's ways and actings as of their own. Yet for my part, let them call them what they please, Nihil apud me distat in verbo quod non distat in sensu, as Ambrose, I shall not strive in words to no purpose, which is as Augustine interprets, Non curare quomodo error veritate vincatur, sed quomodo tua dictio dictioni praeseratur alterius, for I have also learned from Plato, Nos ditiores ad senectutem perventuros fi nomina neglexerimus, and if they think I have been guilty of a misnomer, and this Scruple (which is but the third part of a grain) can add to their weight, I shall readily put it into their Scales, yet I doubt it will not much ponderate, where any other thing is in the Balance, or discretion holds the Beam.   

DIATRIBE. SECT. XVIII.  
Rom. 14.1. & 10. discussed Whether they judge or despise their brethren. Psa. 15.4. vindicated. No other qualifications required in order to communicating in a Church member having a Dogmatic Faith, but to be without scandal. Whether they reject only the wicked. Whether their way render them not guilty of temerarious judgement. Of judging the heart. Of bearing infirmities of moral men.  
THe first Qu●re which the paper sprung from Rom. 14 1. & 10. they think as light as the paper, ludibrium venti, easily blown away with the least wind of their breath. But though we did not pretend to fetch those arguments from the Peripatum, but rather from the Academy, and brought them forth not as demonstrative but considerable for their probability,, and as arguments minorum gentium & senatores pedarii, yet how weak soever they may seem in the faith or belief of any, we shall strive they may be received, and will seek to fetch them off from doubtful disputations.  
They say, The Apostles scope is far from the business in hand, he speaks of eating herbs, not the Sacrament, and it is only a not receiving the weak to doubtful disputations. But may not the same arrow that is shot to one scope or mark, be aptly aimed and sent forth toward another? If they have forgotten that the same principle is pregnant with many conclusions, and by the virtue and officacie of the same middle term, or probative medium, may sundry conclusions be inferred, or if they recognize not that natural notion and principle of discourse (one of those two feet whereupon all syllogisms stand and move) de omni & nullo, viz. quodcunque affirmatur aut negatur de toto & genere, affirmatur aut negatur etiam de parte & de specie, and therefore consequently any truth derived out of another truth must be therein contained, or if they remember not that Canon in Divinity, quod particulariter dictum est universaliter applicandum, yet we must remind them, that neither the Sacrament, nor any preparation or trial in order thereunto, is the scope or subject of those places of Scripture, from whence they have laboured to draw and form all the arguments for defence of their Church way (that one of 2 Cor. 11.27. only excepted) as without any further light held forth by us, will be obvious to any that shall make inspection into the texts which in due place shall be considered.  
We do not pretend that this precept of the Apostle doth directly or expressly command a receiving to the Sacrament, yet (according to Diodate and Hammond) it enjoining a receiving of the weak in faith to the Communion of the Church, we opine that it consequently requires the reception to the Sacrament, Church-fellowship chief consisting in, and being described by a communion of Sacraments (as hath been declared) and Church-Communion being comprehensive of all other special acts, and parts of common and public Christian duties or privileges; if that be prescribed to be afforded in general, the other are so commanded, as being included under, and contained in that, and we do propound, that by force of this Canon, it is clearly enjoined, that qui robustiores sunt operam impendant insirmis sublevandis, & qui magis profecerunt safferendis rudibus— as Calvin, the●e is commanded nolite ahji●ere— cujus nondum confirmata est fides as Gagnaeus, qui nondum erant in fide satis instructi, as Menocbius and Tirinus. Fraterne agendum cum rudioribus, caveantque ne eos a professione Euangelii deterreant, as Piscator. Ad conversationem vobis adjungite & habete ut fratrem, neque repellite tanquam a●ienum in Christo,— tolerandus est ne forte resiliat ah incapto, as Estius. Affectu cbaritatis vobis conjungite ad supportandum, as Aquinas, and therefore none may judicandae fratern ●conscientiae licentiam ad se trahere, as Calvin; de se potius quam do aliis solicitos esse oporteat, as Paraeus, the reason being rendered, quod potestas julicandi de aliorum conscientiis, propria sit Christi, quod unusquisque illi ratiovem de scipso redditurus s●t, as Piscator. And then we assume, that for them (as if there were no other way to rectify their Assemblies than as Candiot corrected Ficinus his translation of Plato, with one common sponge:) to put from the Communion whole Congregations (which is not to improve the health or growth of the Church, but to reduce it to an atrophy and consumption by such continual violent purge) and t● do thus, not for gross and palpable ignorance or notorious offences and scandals, but because they have not approved their knowledge or holiness to those Censors, and like Procrustes to rack and draw them to the length and measure of their bed, is not to support or animate, but cast down and dishearten, not to assure and evidence, but to irritate and embitter men, not to bear with them, but to bear them down or overbear them, since most men carry some an logy to the leaves of the arbour tristis, whereof Nieremberge tells us, that being roughly handled they scarce smell, but gently touched do spire forth an excellent odour, nor is this to hold, or converse with them, as brethren (the ancient Church calling none brethren that communicated not) but rather as aliens from Christ, being not by the Apologists reckoned of the Church; aliens, because not of the faithful, for the ancients named those only fideles, which did receive the Sacrament; and aliens from Christ, because not worthy to partake of his body, and when men manifestly discover not themselves by scandals, yet to reckon them unworthy of the Communion, is  
First, To judge their consciencies by determining of things occult (whereof the Church never pretended to any judicatory) for they have not manifested themselves by crimes that are notorious.  
And is secondly, to despise them, not only speculatively to esteem them evil, 
22. q. 60. art. 4. in c. in 22. disp. 5. q. 4. punct. 5. p. 865.  but practically also, to deal with them as evil, for qui habet malam opinionem de alio absque sufficienti causa, injuriatur ei, & contemnit i●sum, saith Aquinas, and in dubio per malam opinionem de proximo, indigne is contemnitur, adds Valentia, and there can be no sufficient cause, nor indicia vehementia, nor can their condition be otherwise than doubtful, where the actions are not scandalous, and if when they call them dead and bastards (as here) and account them Dogs and Swine (for upon that score and in that notion they say elsewhere they administer not the holy things to them) they shall yet deny that they despise them, I think they shall despise our reason also to hope to make us believe so, and they have as much reason to say this is not contempt, as the Gloss in Gratian hath to deny any may be called a Whore till she have been culpable with 23000 men.  
But whereas they insinuate that the 4 verse of the 15 Psalms will warrant and bear them out to contemn vile persons, I shall say if they are not scandalous for notorious crimes they are not vile, and if they be not vile they are not to be contemned. Junius and Piscator tell us that according to the Hebrew it should be translated, contemptus est spreius, and they render ●●reprobus, as the vulgar doth malignus, 
In locum.  and to contemn, is not to flatter, (as Junius;) or voluntarily to honour vice and impiety for flattery or any worldly respects, (as Diodate;) to cover or excuse their vices by filthy adulation, 
Quantumvis opibus, potentia, gloria florentes— non veretur peccantes redarguere & impedireubires & occasio postulat. Tirinus' in locum.  and seek friendship and have commerce with the impious and slaves of Satan, (as Molle;) and it would seem prodigious if it should more check with this duty to admit into Communion those that are not notoriously flagitious, then to reject them shall clash with that property in the former verse, that taketh not up a reproach against his neighbour, dictis aut factis (as Junius;) non admisit ad aures suas vituperationes, detractiones, susurra iones, calumnias contraproximum (saith Bellarmine;) Omnem proximi contumeliam & injuriam avertere conatus est, as jansevius  
And we think we may therefore take up for a conclusion that Epiphonema of Paraeus upon this text, stolidus fanaticorum error improbatur, qui Ecclesiam veram non putant subsistere, nisi ubi emnes sunt pariter firmi fide, pariter sancti in vita, & nulla Zizania cum tritico in agro domini pullulare conspiciantur.  
They say the Apostle speaks of not receiving the weak to doubtful disputations, and he doth so, but he doth not only speak of that, but first prescribes them to be received, and afterward prohibits their reception to doubtful dispu●a●ions, but as the Ganonists say that fictione Canonica, Saturday and Sunday are all one, so i● seen●s the Apologists would said have receiving and not receiving to be the s●me; they infer therefore, men are not to be called is such exercises as may be hurtful to them; and we grant it of such as have a direct tendency unto, and natural efficiency of hurt, but not of such as may indirectly and by accident only become hurtful, for than they may not be conv●cared to the hearing of the Word, which by accident doth blind and harden, and is the savour of death unto death, In since the inhibition to receive them to doubtful disputations is bottomed on this apagogical reason, lest they should be disquieted with troublesome: questions (as Diodate) we suppose the reason to be as illative to forbid their examinations and trials, whose questions do occasion and produce as much of trouble and disquiet as can ordinarily result from disputations, but they unwittingly mistake or would willingly take others in a mist, while they with as much solemnity, as little pertinency discourse, as if by weak in the faith, were to be understood only such as had a sound lively and saving faith though feeble in a remiss degree, such as have a true Godly fear and some degree of graciousness; whereas by the very light that naturally beams from the text, and is reflected also by Interpreters, it is meant of such as are not yet full in knowledge, nor persuaded of Christian liberty (as Diodate) qui in doctrina Euangelii rud●or est, nondum satis edoctus & persuasus de libertate Christiana, (for here fides est persuasio de usureram indifferentium per synechochen generis as Piscator, and Calvin in effect consenting with him, and however they rebel against this light, yet it strikes on their eyes to make them see and say also in this very Section, that the Apostle speaks of those who were not of a pure gospel judgement, about ceremonies. Paraeus only by a proportionable accommodation extends it to those that are infirm, circa mores & studium pietatis,— qui languidius profecerunt & saepius hallucinantur in vita, such as are carnal, not simply but in some respect, and therefore concludes (in opposition sure to their principles) tali inaequalitate domesticorum dei non est quod offendamur.  
But they here part hands with their brethren, who they confess go beyond their warrant when they take Saints of the first magnitude only into fellowship. But sure their warrants are brethren too aswel as they, and they can pretend no better warrant to exclude all, save of the second or third magnitude, than their brethren can show to reject all save of the first. We think that though one star differs from another in glory, yet every the least star while it stands in the firmament of the Church, aught to be in fellowship and Constellation with the rest, and till he prove a falling star, a nebula, or plain nebulo, it will be only a by blow of the tail of the Dragon to cast him to the earth. I is God's prerogative to tell the number of stars, there are many pure stars more than we can see, the Galaxi is but a Congregation of them, and some stars that are eclipsed toward earth, shine upward to heaven, and to own none for stars, but those that will move concentric with them, and borrow all their light from them, is a false astronomy, and fits none but those that would set their nest among the stars.  
The judging of others estate and condition, the ways and cautels of doing it, are but perergas and heterogencals to our question, for it is not men's goodness or regeneration, which is the foundation of their right or interest to the Lords Supper, bu● Church membership with a dogmatical faith completes a title to Ecclesiastical Communion, and consequently to the Sacrament, and it is a contradiction in the adject, and a mere bull, (though such an one as Mariana saith are sometimes let lose in Spain in solemn places, which gore and overturn and trample on the people) that a man should be a member of the Church, and yet not be recelved to Church fellowship. Whatsoever other qualifications are requisite to the person in order to his coming to the Sacrament, yet they are to require nothing more in foro exteriori for his admitting, cum enim quilibet Christianus, ex hoc ipso quod est baptisatus sit admissus ad Dominicam mensam (saith Aquinas) non potest jus suum ei tolli, nisi pro aliqua causa manifesta, 
3. q. 60. art. 6.  they need look for no other positive thing, if they discern nothing privative (viz. no notorious crime) that may forfeit that right; if they see nothing to disprove it, they may spare to seek for what may farther prove and verify it, charity carries with it an obligation, practically and negatively at lest, to judge all those to be good that are not manifestly evil, and therefore he that is not visibly unworthy, is visibly worthy, because a visible member, and if worthy of a Communion in other Ordinances, (as hath before been argued) why not in this also? unless as the Orators exalted eloquence that themselves might rise therewith, so they elevate the Sacrament to a higher sphere, because themselves pretend to be the Intelligences that must only make it move or rest, and I should desire them to show me any Scripture ground whereon they can build this bypothesis, That those intelligent persons, who are worthy to have Communion in the Word and Prayer, are unworthy of fellowship in the Sacrament.  
It is granted they may make judgement of such as actually discover themselves by scandal, or perhaps potentially by a violent suspicion, but to make discoveries of others, in order to judge of their state or condition, they have none but a forged warrant, that bears not the Teste of heaven, nor is exemplified in the Rolls of the Scripture, and therefore whereas they say, That Calvin affirms that judging in this place, Rom. 14.10. is to bring men under our own laws. Though I find not that he makes that interpretation, yet it being true secundum quid, because a divine truth, though perchance not simpliciter, because not proper to the place, yet supposing it were so, we cannot but conclude they judge their brethren, because we find their laws under which they would bring them, but they are yet to seek of those of Christ, unless they will do as the Gloss on Gratian hath done, to cite a whole sentence for Scripture which is not where, or will have us to think of them as Hosius teacheth of the Church of Rome, 
Dist. 43. Si quis verb. postulat.  that what pleaseth them, is the express word of God.  
If (as they profess) they exclude not, but take the weakest, than they ought to admit all those that are not guilty of scandal, for other sins are but weaknesses, and so denominate their subjects.  
If (as they say) they refuse none but the dead, and bastards, and contemners of God's waeyes. It is a sad topical fate which hath befallen the places they settle in, if all those grounds they cultivate bear no other fruit but such as that near Sodom Lake, which how specious soever it seems, yet proves to be but dust and emptiness when they take them in hand, and it is no personal felicity to have the luck of the worst harlot, that theirs is always the dead child, and after all their fishing for men, they rather have the fortune of those (which indeed is just about their proportion) that do fish for pearls in Mare del Sur, where Acosta relates that there is scarce one round pearl found for an hundred rags, and their people so desperately evil, that nothing else could rectify them but that which Antonius Augustinus borrows from Martial to apply to Gratian, una litura to blot them all at once out of the communion; but if they refuse none but such as are dead and bastards, they cannot pass this dreadful verdict upon them, unless they have convicted them to be scandalously wicked, and yet they tell us we pass an uncharitable judgement upon them to account that they judge so uncharitably of those they receive not, whereas it cannot but be clear, that all are wicked whom they reject, if they refuse none but such as are wicked.  
Yet as truth is like light, which cannot be hid, but will find some cranny to show itself, and was anciently (saith Pierius) described Hicroglyphically by a Peach, which is like an heart, and a leaf hanging thereon in resemblance of a tongue, to show that the tongue should adhere to the hear●, and utter the truth thereof; so truly we have found their heart hanging on their tongue in this matter, and however they would else blanche the business, yet they have dropped a confession elsewhere, that it is nonconformity to their discipline, which is the ground of their exclusion, and here they reply that scandal is not that alone for which they reject, but they must see some measure of true godly fear, some degree of graciousness in those they admit, it is not enough that they have nothing against them, to defeat that title which as Church-members they have to Church-fellowship, but they require from them a farther proof and verifying thereof by signal demonstrations of sound grace. And though we shall grant as they say, That it is a smoky house where ordinarily the smeak breaks out, yet it doth not follow, that they make break into every house to examine whether it be sullied with smoke or not, but rathertarry and tie up their judgement till the smoke break out, and rather suspend their censures through charity, than men by precipitation, which is noverca justitiae, and seeing they pretend to judge of men by their actions, what need is there of other examination, when they may be sufficiently read in those real characters, and till they can charge them with offences in particular, instanced, and evidenced in their circumstances, they should supersede the notion that they here give them of offending Brethren.  
Besides, Though Smoak shall break out of an house, there may be other ways to rectify it, then by pulling down the chimney, admonition or reproof may be a means to amend what was a miss, and perchance the fault might be in the present ill-laying of the wood, or some violent storm, as few chimneys but smoke by such accidents, as a strong tentation and sudden passion may overbear or transport a man contrary to his constant course and frame of spirit.  
But though they read not as they writ, nor sing as they prick (as it is said of the French) but fit the Notes according to the Ears, and to the interest of the occasion, yet let them say or unsay it, we know that very many of those whom they reject or lay aside, are not justly aspersible with notorious crimes (which only constitute scandals) and very few or none that we know, have been duly or judicially convicted for such, and therefore not only speculatively to esteem them criminous, but practically to deport themselves toward them as such, seems to ly● within the precincts and bounds of temerarious judgement.  
To stave off and evade the charge of rash judgement, 
— illis robur & aes triplex  
Circapectus crat;  they make a Threefold Defence, saying, 

1. That they judge not men's hearts, Nor  
2. The●r final estate but present condition.  
3. They make judgements by their actions.    
If we should gratify them with a concession of the Hypothesis, yet the brush will not white the Wall, nor wash out the stain; we may allow their Ple●, 
In 22 q. 60. art. 3. Ubi supr. Baldwin, l. 4. c. 12. Cas. 7. p. 1177 Lessius l. 2. c. 29. dub. 2. p. 296. Azor. par. 3. l. 13. c. 11, pa. 1150. Filiucius' tract. 40. c. 1. sect. 2. p. 386.  and yet they will fail of their issue, and a Writ of Error lie against their judgement, temerarious judgement taken generally, being assensus ●ve certus ●ve incertus vel etiam dubitatio de malo proximi, quae oritur ex levibus indiciis, atque adeo insufficientibus, as Silvius delivers it (from whom the School and Cas●ists descent not) and thereof Aquinas (and Baldwin, Lessius, Azorius, Filiucius out of him) make Three degrees, 

1. In ipere dubitare de bonitate alterius.  
2. Certò aestimare ejus malitiam.  
3. Procedere ad aliquem judicialiter condemnandum;    
And those may be light and insufficient reasons to warrant the 3 degree, which may justly prompt us to the 2, and those that may induce us to the 1, may not justify the 2; therefore though they neither judgements hearts, nor final estate, yet if they make judgement of the present condition by such actions, 
Aims cas. cons. l. 5 c. 11. p. 295.  as are an insufficient foundation for such a superstructure, it will be rash judgement formally, although it be true judgement, as a true assertion may be a lie (as Ames observeth:) But to interpose our exceptions to their plead in particular,  
First concerning the judging of their final estate, I think that it is such a fault as covetousness was to Luther, contrary to his nature, he was never tempted with it; so I think few men do offend in this, or presume to judge of God's eternal counsel, but only according to men's present justice, not to censure others abselutely but conditionally, as they shall repent or go on in their trespasses, none being ignorant that God can raise children to Abraham out of stones, and perfect the new Creation as he did the first, out of nothing; and unless therefore they could also create something out of nothing, this part of their answer will little fa●isfie or conduce to their excuse.  
2. Though they deny it, yet they do judge the heart, if they judge the man and his estate, for the heart is the man and makes the estate, as Apollodorus his heart told him in his dream, when he seemed to be in the boiling choldron, that it was he that did him all the mischief: If they shall think to salve that sore by the second part of Physic, which th●y prevented not by the first, and shall say they mean that they judge not the heart immediately or by intuition, but mediately by the actions and by discourse, and judge not the intentions when the actions they cannot, Then  
Secondly, If the actions cannot give result and bottom to such a judgement, if more be put in the Conclusion than flows from the Premises, and the branches sprout farther than the root can bear them, the heart is judged without or beyond the actions; but seeing every man's heart is conscious of that which Augustine saith, Totam vitam humanam circumlatraripeccatis, 
In Psal. 129.  our justice consisting not in perfection of virtues, but remission of sins, (upon which place of Augustine Vives well n●teth, boni sumus, non quod bene vivimus sed quod commissorum scelerum nobis fit à Deo gratia, for as our corruptions are (as the Historian said of the Germans) triumphati potius quam victi, so also consequently all our righteousness here is in ficri, non facto esse, being neither pure but mixed, (as those we call pure Elements have much impurity, only the celestial bodies are fully purified) nor perfect, for there sometimes want parts as always degrees, and the best men are imperfect not only in latitudine entis, or in genere, but in specie also, as the learned distinguish and aliter hic non potes esse perfectus nisi scias hic te non posse esse perfectum, saith the same Father, 
In Psal. 38.  for every regenerate man is two men, like that monster Camerarius speaks of, which was two above the navel in every part, though one beneath, which would often be at disagreement and contention, and like a Plantanimal, having some sense of heaven, yet like a vegetative drawing much from the earth, like the flying Fish, that can one while fly toward heaven, and anon is under water, and therefore as it was said of Seneca, he was inter Christianos ethnicus, inter ethnicos Christianus, so a sanctified person though in respect of the men of the world (as Ambrose speaks) he be a righteous man (the denomination being taken from the better part, and the inhaerent quality denominating the subject, though together there be an inhesion of the contrary quality) yet in regard of pure and perfect righteousness he is sinful: therefore as long as any is free from peccata sauciantia, grievous and exitious crimes, I think there is no sufficient sign or rational cause to judge and conclude him a wicked man, for they must sure be beams whereby to build such judgement, moats will not suitain it, and he that without other premises concludes him such, I think judgeth the hear: None knows so well the things of a man, as the spirit of a man which is within him, and seeing it is no easy or sudden work for a man to discern and determine of his own estate, it must consequently be more difficult and deceptious for any other to undertake it, and therefore considerately Augustine saith, 
Tract. 90. in johan.  we ought continere & prohibere firmas defini iones & sententias de proximo, and however some have designed and limited the signa pathognomonica, or the proper characters of what are the spots of God's Children, and what are not, yet they are rather characters whereby a man is to make trial of himself, whereby the spirit in man only can judge, and are rather signs in abstracto than in concre o, what makes a righteous man, than who is such; and though the rule be right, yet there may be error in the application, the proposition may be true, and yet the assumption be so false as to vitiate the conclusion: 
Cont. 2. Epist. Pelag.  Nos silios diaboli non faciunt quaecunque peccata (saith Augustine) peccant enim & filii Dei, if a man therefore I've without scandal, I suppose other faults can render his condition at most but doubtful, and though they could beget or foment a probable suspicion of his evil estate, 
22. disput. 5. q. 4. punct. 3. p. 862.  yet since opinio est asser sus sed vacillans propter conjunctam actu vel potentia propinqua formidinem, as Valentia,— unde suspicio dicitur quasi sub-aspicio qua debiltter videatur per suspicionem res, tanquam si videret●r la ens sub altera, and Lactantius could say, Id opinatur quisque quod nescit, and Bernard, Opinio si habet asscrtionem temeraria est, a probable suspicion sufficeth only ad generandum dubium, non ad judicandam simpliciter, as was formerly alleged out of Suarez. And since, Honesta sama est alterum patri, enium, and fame is weighed in the opposite se●le against life, Et quisque habet jus naturaliter ad bonum nomen & famam, quae est b●maopinio de virtute alterius in menten stra— & proprium bonum depositum anatura in aliorum mentibus, (as Ames and Filiucius, 
Vbi supra. Sect. 4, ) and then also me ior est conditio possiden is, and therefore qu●mdiu aliquis nen sufficienter probatur malus praesumendus est bo●us, as was also cited out of Suarez, 
22. def. 5. q. 4. punct. 3 p. ●. 60. Suarez. ubi supra. uhi supra. Conclus. 4 p. 316. De Serm. dom. in monte l. 2. tom. 4. p. 258. L. 2. the serm. dom. in monte c. 28. Vbi supra. art. 4 p. 315.  and seeing cjusmodi bona existima ione continetur cujusque fama, (as Valentia,) therefore visque apud omnes debet esse bonae existima●i nis quandecunque ma●ifeste malum de ipso non constat, (as Azorius and Lessius,) but non constat de illo, (saith Silvius,) quamdiu solum est dubiam— sufficiens ratio ad bene jud candum de proximo, est ipsum jus qued habeat ut bona de se opinio concipiatur quamdiu contraria manifeste non probatur, and in this very reason, among others, is that Theorem rooted, which is unanimously delivered lie he Schoolmen and Casuists, Dubia, (de personis) sunt in meliorem partem inter retanda, which St. Augustine thinketh, (though perchance too rest ainedly) was that which alone was commanded, Matt. 7 1. and though it be not necessary to interpret all doubts positively in the better part, but the act of judgement may be suspended, yet even dubia rationabilia positive in meliorem partem interpretanda sunt, ex suppositione, hoc est, supposito quod re utrirque dubia aliquis actus sit eliciendus, ille debet ferri in meliorem partem, for ubi non apparent, saith Silvius, manifesta inditia de malitia alterius, si ea quae dubium movent non interpretemur in meliorem partem, non habemus ipsum pro bono, hoc autem non fine ejus injuria & contemptu est, quando non suppetant sufficientia argumenta; & confirmatur, frater habet jus ut de illo bene judicetur donec legitime constet contrarium, ergo suo jure fraudatur, si quis dubia non inter●retetur in moliorem partem, and however we may (saith he) by such a positive act expose our understanding to some error, yet it is such an error, as is not adverse to prudence, 
Ita etiam Caietan, & Valentia, etc.  nor the perfection of man, or the practical understanding, but only the speculative, quamvis enim actus quo judicamus hunc hominem esse bonum, possit esse falsus, quia fortassis ille homo est sceleratus, actus tamen quo judicamus talem aest imationem hic & nunc esse formandam, est verus; prior namque pendet ex conformitate ad rem, 
Nocere potest intellectui ut cognoscens est, pro quanto falsam cognitionem quandoque ingerit sed prodest intellectui ut dirigens est, quia facit ipsum dirigere conformiter ad appetitum rectum, atque per hoc intellectum ut dirigentem esse verum. Caietan in Thom. Aquin. 22. q. 60 art. 5. Vbisupra.  posterior ex conformitate ad rectam rationem; prior actus si erretur, est aliquo modo malus, sed tantum secundum quid, quia neque appetitum respicit, neque ad mores pertinet, quorum tamen respectu aliquid dicitur simpliciter bonum vel malum; posterior etiamsi erretur in persona, quae judieatur bona cum sit mati, est absolute bonus, ideoque alterius actus errori praeferendus, cum enim bonum morale consistat in recto ordine voluntatis ad finem, voluntas autem ad fivem dirigatur per dictamen rectae rationis, illad judicium est simpliciter bonum quod dirigit voluntatem ad sequendam rectam ratienem, ejusmodi vero judicium est dictus posterior actus, dirigit enim voluntatem ad quod prudentia justitia & haritas dictant, ad eligendam scil●cet bonam opinionem de proximo hic & nunc, quando non licet habere aliam, ne alioquin faciamus ei injariam; And however in order to cautel, to avoid a damage, or apply a remedy, doubts may be interpreted in the worst part, not definitively judging one to be evil, but suppositively searing he may be evil, and deporting ourselves so, in respect of caution, as it he were such, yet in all punstive acts (saith Caietan) because they so low the judgement, the former rule holdeth, and therefore he concludes with this Epiphonema, Exista regula praelati debent subditos subditasque ex dub is factis non malitiae arguere, aut punire, sed bonam de iis opinionem ut prius de iis habere, & tamen cantelas, cu●●odias, remediaque adhibere, ac si mali essent, provide tamen ne aliquid fiat quod famae proximi deroget, hoc exim esset injuriari illi, quod in dubiis vitandnm est.  
Thirdly, and howsoever other faults may rationally suffice to raise or support a speculative judgement that such is an evil man, yet practically to judge of him in this special respect of debarring him the Sacrament, all other offences beside such as for their greatness, obstinacy and notoriousness are scandals are levia indicia, light either in respect of the matter, or the vehemency, and cause a temerarious judgement in the third degree, and that also as well by taking the liberty of contradiction as of contrariety: for as to the matter they ought to be excessus peceatorum, that are punishable by such a just severity, as was produced out of Estius his Annotations on the Parable of the Tares.  
Dr. Willet out of Zago zabo, relates, that the Aethiopians forbidden none the communion for any sin save murder, 
Synop. Contro. 13. q. 7. p. 6, 8.  and though they too much restrain the matter, yet they shall too much enlarge it, that shall extend it to any thing save seclus aut affine sceleri; other sores, though they may need the Epulotick of admonition, or the Cathaereticks of increpation, yet merit nor knife, nor Caustics, and such lapses I suppose the Snuff-dishes should be of purer gold, that shall cover them in order to the communion, 
In Psal. 99 ●om. 2.2. p. 23.  Quid si & ipsum (saith Augustine) antequam proficeret, nemo vellet pati? si ergo quia proficit, nullum hominem vult pati, convincitur quod non profecerit; intendat charitas vestra, sustinentes invicem (ait Apostolus) in dilectione, etc. non babes quod in te alius sustineat? miror si non est, sed ecce non sit, co robustior es ad caeteros sustinendos, quod jam non habes quod et in te alii sustineant; non sustiner is? sustine caeteros: non possum (inquis) ergo habes quod in te alii sustineant Even Seneca could say, Iniquus est, qui common vitium singulis objicit, non est Aethiopis inter suos infignitus colour— quicquid itaque in alio reprehenditur, id unusquísque in suo sinu inveveniet, mali inter malos vivimus, una res nos facere potest quietos, mutuae facilitatis conventio: Church-censures should not be like Cobwebs (as Gonsalvo said of a Soldier's honour) that every small Fly should stick in them, nor must they cut off men for such small faults, (so as (they say) in Italy with a pocket stone-bow held under a Cloak, they will shoot needles to pierce a man's body, yet leave a wound scar discernible) for if they be suffered to get over this hedge, and that to be free of scandal shall not be a fence sufficient against such censures, we shall scarce know where to find them, nor where they will drive us; perhaps not only small practical errors, but speculative differences may at length be looked upon through such multiplying glasses, as to be thought meritorious of excommunication, and whether or no Mr. Broughton and Mr. Ainsworth proceeded so far in their controversy about Aaron's Hood, whether it were of blue colour, or Sea-water green, or if Johnson Pastor of the Brownists at Amsterdam (some of whose blood runs in the veins of these men and their brethren) and his brother had not advanced to that height about the Lace and Whales-bone in his wife's gown-sleeve, yet we know wiser and better men have broken out into such inordinateness, for as small a matter as an inconformable keeping of Easter.  
And then also as the matter must be flagitious, so also it must be notorious; that which in other judgements and estimations of men, may be vehement signs, in this case will not be such, as in no occasion we may pass judgement upon a fame; (for famae nemo credit nisi inconsideratus, quia sapiens non credit incerto, saith Tortullian) and therefore in famy (as was recited out of Vasquez) is only sufficiens principium inquirendi) nor upon suspicion, for that is insufficiens ratio condemnandi, for it being, as Aquinas defines out of Tully, opinio mali ex levibus signis, (and to judge upon light signs, 
Rivet. Explic. decal. tom. oper. 1. p. 1445.  is that which constitutes and denominates the judgement temerarious) or according to others is acceptio unius partis cum formidine alterius, so as it leaves the matter uncertain, for ita uni parti assentitur ut tamen credit se falli posse, & verum esse contrarium ejus quod opinatur, but we must judge none evil, unless it manifestly appear he be so, and it appears not as long as it is doubtful, for there must be no more in the understanding than was in the sense, neither can the stream (as we find in Aqueducts) be elevated above the fountain, we can have no certain knowledge resulting from uncertain principles; so also in this case the private certain knowledge of the offence by the Minister, or one or two other single persons, is no sufficient or rational ground for such a censure, because none may be condemned but by a public and notorious knowledge of his crime, for every man hath a right, that no public punishment be inflicted on him, but for a public fault, and it is a moral principle, That benefits are publicly to be dispenc●d and distributed according to the merit of particular persons, not according to the private, but public and notorious knowledge of the dispenser and distributer, which to instringe or clash with, would open a gap to innumerable scandals, 
Sect. 15.  troubles and injuties; all which hath been more clearly and copiously declared and asserted, and therefore I need but to touch it here tanquam canis ad Nilum, and go on.  
Lastly, not only when a man cries guilty and says he will amend, yet until he gives himself the lie by a relapse, practically to judge him a wicked man, because his conversion cannot be sudden (as they declare their judgement in the subsequent Section) I fear is a judging of the heart, but when men are harmless and blameless, and yet are denied to be the sons of God, and being allowed only the title of Moral men, cannot be afforded the attribute of Godly, I think this is not only a judging of the heart, but the very dregs of temerarious judgement, for whereas Augustine thinks that the prohibition of judging Matth 7.1. 
De serm Dom. in monte, l. 2. p. 258. tom. 4.  doth first forbid to reprehend that which it is uncertain with what mind it is done, and charity (as Bernard saith) should excuse the intention when it cannot the action, this contrariously is to condemn the intention when the action cannot be reproved. And why only Moral men? do they perform the duties only of the second Table, and make no conscience of the first? The love of our brethren is the ordinary Diagnostic sign of our love toward God, yet because the rule rather holdeth negatively than affirmatively, to disprove that love to God to be unfeigned, which is not verified by our love to our neighbour, rather than to prove that he truly loves God, who performs external acts of love to his brother, with an affection of humanity, (unless it be also understood of true Christian Charity, whereof though our neighbour be the Material object, 
Estius in 3. Sent. Dist. 27, Sect. 5. p. 29.  yet God is the formal, and so since in all that are so loved, there is one reason and respect of loving, viz. God, as the chiefest good, who as such is loved above all, and to whom other things loved being considered in that respect and for such reason are referred, therefore it is one and the same love according to the habit whereby we love God and our neighbour, Vnus amor, duplex objectum, & thence it is evident, that since nothing can separate from itself, the love of God and our neighbour cannot be separate one from the other: but because thus to understand the love of our neighbour, were to beg the question (this being the thing controverted) therefore let them then be arraigned for the wilful neglect and breach of the Commandments of the first table, (though the observation of the first is in most of the particulars not to be discerned by intuitive but abstractive knowledge, where the conformity of our actions to other the precepts, is the medium to prove it) if there appear no evidence to convict them, than they must necessarily suppose, that their outward actions flow not from a principle of grace as their efficient, nor are directed to God's glory as their final cause, which since none can see but he to whom the heart is transparent & pervious, do they not by thus judging the root, when they cannot blemish the fruit, not only forestall the judgement of God, but usurp his peculiar throne, and are guilty of laese Majesty to entrench upon his royal prerogative?  
But as it was said by Erasmus of the times about the Nicaene Council, Ingeniosa res est esse Christianum, so it seems it is now a fashionable thing to be a Christian, as he that wears rich stuff, yet if his clothes be not also of the fashion, he seems ridiculous, so if men trim or suit not their religion according to the mode (though the fashion is very changeable) yet however like the new Moon, they may shine toward heaven, yet the earth looks upon them as without light; but I do seriously with, that since most men love to be in fashion, there be none that took up religion as a compliment, in conformity rather than conscience looking losser qu● eundum est, quam quò itur, and were not like some Boats on the Danew, that can only row with the current, and as the full-bellied O●●er, that alone doth swim with the stream, like Mercury, whose influences are only borrowed from those greater planets he is in conjunction with, and like the inferior Orbs, are carried about by force of the superior, and only dance to the tune, and keep time according to the music which the Spears make above. For the greatness of thy power shall the people lie unto thee, so Junius, Piscator, and the Vulgar read Psal. 66.3. and so the Greek Fathers expound it.  
But though we have sufficiently disputed and evinced it against the Papists, that the keys were not given to Peter alone, but in him to the whole Church, yet some men will nevertheless seize and appropriate them to themselves, as if no other but those they hold in their hand, would set open the gates of Heaven, where is no going in, unless in such and such a party, nor admission, but under such or such a notion, and as the Statute of 11, H 7. appoints that the Standard of weights and measures shalt he kept in some certain Towns only, so also it were constituted, that no weights or measures of the Sanctuary (or rather Sanctity) could be allowed, unless sealed and afficred according to the Standard of such a Town or such persons, hoc sanctum est si ip, e velit & non aliter, & quos volumus sancti sunt, and perchance as the Carthusian said to Comines of Galeazo, Nos in hac terra solemus omnes appellare sanctos qui bone faciunt nobis, if to other gists he add not this, to have one of some sort of men, that — erit sibi magnus Apollo, from whose Tripos he shall fetch his Oracles, and to whose Altar he bring his offering, tam bona cervix simul ac jussero demetur (as Caligula was used to say.)  
But howsoever some are not forward to purchase credit with them at the price of their consciences, by concurring in a separation, (for nihil charius emitur quam quod conscientia emitur, quae dum integra est facile consolatur famae egestatem) nevertheless let them judge as they list, this is the source of others comfort, 
De Pastor. c. 7.  that as their hearts are not men's Senate (as Chrysostom speaks) and therefore they should not judge them, so since oportet nos omnes exhiberi ante tribunal Christi, non te timeo, non enim potes evertere tribunal Christi & constituere tribunal Donati (as Augustine pathetically) and elsewhere, homo sum de area Christi, palea si malus, 
Cont. lit. Petil. l. 3 c. 12.  granum si bonus, non est hujus areae ventilabrum lingua Petiliani— quicquid autem in ipsa frumenta maledictorum calumniarumque jactaverit, fides eorum exercetur in terris, merces augetur in c lis.  
Augustine (they say) makes it pride to contemn discipline, and we assent to it, so it be a discipline that doth not bring some men into causeless contempt and carry a suspicion of, or a tentation to pride in others. When it is said in the Gospel, Jesus answered, when none spoke to him, some interpret it, that he answered to truth speaking in his conscience: Whether the Apologists in the excuse of themselves for pride, answer to their own consciences, I know not, but (as I conceive) that the paper never taxed their persons with pride, so here in this place it did not impute to their way, that it did bear appearance, or might prove an occasion of pride, unless as pride is the root of every sin (since none turns away from the chiefest good but out of an inordinate affection in some thing or other of his own excellency (which is the essence of pride) or as more specially it is the source of judging and despising others, or may be a symptomatical disease consequent to this other. Pride therefore like itself usurps and takes place of other things here, and we shall bid it sit lower, and shall trasfer that consideration to the 21 Section, when we come to dissect Diotrephes, whereof pride is the very form or proper passion.  
In the mean time, to tell us, First, that religious courses have been usually branded with pride, and rigour and sullenness, (which is but common argumentum) since such misprissions are not the proper passions of religion, and this being held forth in relation to themselves and their defence, doth  
Secondly, imply, that they are humble and godly, and that we say the contrary, which is ignorantia clenchi, for we desire not to beat down Plato's pride with pride, nor think Satan can cast out Satan, and therefore will not commit the fault while we are decrying it, that is, to judge others while we dispute against judging others, we are not tempted to think the Apologists ungodly, we define not of their state, we only by way of admonition tell them their way and actions have the appearance of evil.  
And thirdly doth insinuate, That their separation is an holy and not an humorous singularity, (which is but petitio princlpii,) and  
Fourthly is but an appeal for the truth of all this to their consciences, which is only testimonium domesticum. And besides, in propriis caecutimus omnes, and as the reflex beam is weaker than the direct, so we see ourselves more partially than we do others. And also Augustine adviseth, curemus etiam nihil facere quod veniat in suspicionem, and elsewhere renders the reason, duae res sunt, conscientia & fama, conscientia necessaria est tibi, fama proximo tuo, qui confidens conscientiae negligit famam crudelis est; yet in all this, if they will sit down like Narcissus to contemplate their own image, we shall not here trouble the water, nor bring up truth from the bottom to represent them another face, (not of their state, but of those actions) though elsewhere we suppose we have held them forth a glass that may better show them their feature, which I hope will not find the like fate with that in the fable, which the old woman cast away in anger for showing her more odd and ill favoured than she pleased herself with a conceit of; all this is but shooting at Rovers not at Pricks, and therefore if the arrows did fly as thick as to darken the sun, (as they are more like to bring darkness than light) yet we may securely not fight (as Diaeneces said by occasion of the boast of the multitude of the Persian shafts) but sit down in the shadow.   

SECT. XIX.  
1 Cor. 13.7. considered Whether they suspect not much evil, believe or hope little good of their People. Of examining the knowing, to be exemplar to the ignorant, or to manifest their humility. Whether it be their duty to submit to such a passive examination. Whether to call them to it, be not directly to detract from them, or interpretatively to defame them. Small matters are often great in consequence. 2 Cor. 11.2. examined. The properties of charity in hoping and believing. All the ignorance charged, is not to know it to be duty to submit to their commands. Whether conversion may be sudden. Whether the Church have loss or gain by these Ways of pretended reformation.  
THese Sections of theirs, which like the Gemini, when one goes out the other appears, are twins indeed, and very like, ovum ovo non similius (as the Poets sable the Gemini were produced out of eggs) 
— facies non omnibus una,  
Nec diversa tamen, qualem decet esse sororum.  All these are but lusoria tela, non decretoria, wherewith they do ventilaze non pugnare, (as Seneca,) and flourish rather than fight: They scornfully upbraid and despise my writing, as being Rhetoric only; I wish I could say that theirs were such, the Palm may give a shrewd blow (the Emperor Maximinus therewith struck down a Tribune to the ground) and if it reach home and fall with force, makes greater impression than a lose and half clinched fist of a weaker armo, but let an equal Arbiter judge, whether they deal not here with me, as Tissaephernes did with Xenophon, who followed him where ever he marched, yet at distance, and came not to any close Encounter, but only raised fire and smoke about him.  
The Scripture hinted at by me, they say must be 1 Cor. 13.7. but they might have pleased to have took notice also of the 5. verse, and to have taken in totum telum, those texts fully and plainly demonstrate, (as is liquid enough by the words without clearing thereof by consent of many Interpreters) that it is the property and character of charity, Omnia tolerare aut continere, est enim, saith Menochius, metaphora sumpta a tignis, pondus aliquid fulcientibus, vel a vasis quae nihil exudant liquoris— valde proprium charitatis aliorum defectus tolerare, & silentio premere quae aliis nocitura sunt, aut famam denigrando, aut alia ratione incommodum aliud afferendo, not to suspect the worst of any man, not to reckon or impute evil to any man, as the Greeks, Vatabius, and Dr. Hammond, thinks the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies; in melius omnia interpretatur, as Aretius; non facile mali quicquam suspicatur, dubia in partem accipit meliorem, as Grotius; & omnia meliora credit & sperat, as A Lapide; etiamsi in speciem vita & mores minus respondeant, imodiversum praese ferant, etiamsi parum spei conceptae respondeant mores, as Marlorat out of Meyr; meliora semper defiderat & subsecutura sperat, as Bulliuger, and inverts the verse, saith Martyr, and saith Qui non est hodie cras magis aptus erit, and it inclines a man to believe without prejudice all the good that he hears or can have any ground in charity to believe of him, to hope what he believes not, 
Cas. Consci. l. 5. c. 15. p. 296. Ames. Explicat. decal oper. tom. 1. p. 1445.  and never so far to despair of his repentance, as to give over the using all probable means that may reclaim him, as Hammond paraphraseth, & therefore Ames, upon this sole ground that charity thinketh no evil, layeth the foundation of that conclusion, that doubtful things concerning persons are to be interpreted in the better part, and Rivet infers, that evil suspicions, though they break not out into full judgement, are condemned by the Law, because charity which is the end of the Law is not suspicious, as appears 1 Cor. 13.5. and how then can it suit with this eulogy of charity, or be conformable to this character, to suppose and believe the worst of so many, rather than to hope the best, and to have them in suspicion, when of all doubtless it cannot be a violent suspicion, and for all of them there cannot be vehement signs to warrant it, and when of the most or a considerable multitude, their condition can at most be but doubtful, yet to interpret that doubt in the worst part, and to improve and pursue that suspicion, so as to suspend them of the Sacrament till the light of further trial have dispeld this cloud of suspicion under which they lie, for ignorance or sinfulness, and in the interim to frustrate them of that means which might make them better, and to renounce the hope that they may be imbettered by it, even when the conversation of very many, if not the most, holds forth nothing that might be obstructive to such hope? if they be charitable, why do they suspect so much, believe and hope so little? Vt quisque est vir optimus, ita alios sui fimiles facile suspicatur, only evil dispositions are of evil suspicions, (as to eyes vitiated with the yellow jaundice all things appear yellow) and in this sense also, quicquid recipitur, recipitur ad modum recipientis: If they suspect not, why do they seek to make such trials and researches of men? for who makes any inquisitive examination for discovery of that which he hath not some doubt and suspicion of? this was that which the paper sought to be satisfied of, 
— fari jubet, & responsa reposcit,  
Ordine cuncto suo.  
— Quaerenti talibus Illi,  The particulars of 1 Cor. 13.7. are in the judgement of the learned to be referred to God not man: I wish the Apologists which are so eager to examine others, did better know how to express themselves, that we needed not so often to examine them of their sense and meaning, so ambiguously do they here deliver themselves, as to leave it as flexible to a construction, that God believeth and hopeth all things, as that a charitable man (or charity concretively) believeth and hopeth all that is to be believed of God and hoped from him. But because we are persuaded the Apologists are no way soured with the leven of Vorstius, and because the later sense is that which is delivered by the Interpreter they quote, we shall so also understand them, and concede that several Expositors (especially the Latins of the middle ages) do so expound it, but they are notwithstanding born down by a stronger current of Interpreters, and ciearly outshined by the light of that truth naturally beaming from the context, and though the Apologists have a Velleity, yet they have no will to contradict it. They deny therefore, that they are without hope of all, or suspect all. And that may be a truth if there be but one whom they hope well of, and suspect not; but do they not suspect the most, and the far greatest part of their people? else why do they not admit them till probation have cleared up and set them out of suspicion? And however the general rule may have s●me exception, and whatever blanche they give to their trial of some particular persons, whom (they say) they examine to be examples to others, not to take satisfaction to themselves, yet the general reason whereupon that examination is bottomed, is a suspicion and unsatisfiedness they have of men, and those few are brought forth to be tried to give a slide unto, and to facilitate the trial of the rest, and so in the last resolution and remote and mediate impulsive, suspicion is the cause of their probation also, and is causa causae, quia causati; And if they suspect not all, yet if that suspicion of some be not violent, or the signs vehement, it is as sinful to suspect their people distributively, as well as collectively; for eadem estratiopartium & torius, as sinful aeque, though not aequaliter, the same formal and intensive sin, though not the same gradually and extensively, and though a probable suspicion may warrant a trial, and a Metaphysical evidence, (as Suarez speaks) be not always necessary whereupon to give judgement in moral things, yet a moral certainty is pre-requisite for censuring any to be debarrred the Sacrament, and the crime that shall merit it must be public and notorious, and so consequently be past an ordinary or probable suspicion.  
Such as are removed beyond suspicion of ignorance are examined, say they 1. For example to others; but they that profess to be satisfied with nothing but Scripture, might have remembered, that omnis homo exse aestimat alterum, and conceiving us be of the like principle, they should have therefore offered us some precept or example out of Scripture for examining such as are elevated above all doubt of ignorance, only to bring in those of a lower Form: (for so they phrase it) If when persons of greater elevation in the world; may probably be suspected to be grossly ignorant of the things of God, they had called such under examination for example and encouragement of those which are of lower station, yet obnoxious to the like suspicion, this were free from exception and worthy of commendation, but when there is transitio à genere in genus, that knowing men must be brought under the discipline to endear it, and to make it more receptible with the ignorant, this is to do an apparent wrong to some, that others may appear not to be wronged, and calls to my remembrance the history which Seneca relates of Piso, who though he were à multis vitiis integer, ye● being one cui placuit pro constantia rigour, and having condemned a Soldier upon suspicion to have slain his fellow whom he brought not back, and upon the point of execution his fellow returning, and the Centurion bringing both back to Piso, to manifest the innocency of the condemned person, Piso as if the extending and multiplying the injustice, could lessen the odium thereof, condemns not only those two, but the Centurion also, because his commands ought not to be disputed whether right or wrong, Honestior illi pertinacia videtur quam poenitentia: which that can warrant a notional examination, & give it any firm root, is a suspicion lest men should be ignorant, as that which can warrant and support excommunication, are crimes notorious, obstinately continued in after admonition, if therefore they will examine, and suspend until they have been examined, such as they are not ignorant of to be knowing, to smooth and levigate the way by their example to the examination of those that are ignorant, by some proportion of like reason, why may they not excommunicate innocent persons to persuade and induce such as are flagitious, patiently and humbly to submit to those censures?  
2. The more pliant such men are, the more they think their humility will commend their knowledge; As it was answered of old to him that persuaded a democratical government, That he should first begin to set it up in his own house, so we shall desire they would rather manifest their own humility in not exacting this subjection, than to persuade others to demonstrate theirs by undergoing it. But it seems as Brennus, when the full weight of money was made up for the ransom of Rome, put his sword in●o the Scales, and would have that weighed out also; so though men have their knowledge to the full weight, yet they must also acknowledge the power and authority that these m●n have to impose upon them a farther load. But certainly to lay needless burdens upon men, and then persuade them that it becomes their humility to undergo them, comes somewhat too near that of Julian, when he struck the Christians upon one cheek, and told them they were commanded to turn the other.  
3. The trial of such may be necessary (but if it only may be, it is not certain that it is so) relatively to the Church and the work of reformation, but I have elsewhere examined this reason for examination, and I hope have showed cause sufficient to suspend and cast it out, but h●ving already perchance too long troubled the Reader about it, I will not here seethe, Kid in his mother's milk, that is, as Philo moralizeth it, add trouble to trouble.  
4. They do in the 21 Section bring forth another Reason, Because such as are able and godly, so know not their abilities as to oppose them against their duty. But he must have very poor abilities whom they can without better Arguments impose upon, that it is the duty of any knowing man to degrade himself from one of the Fideles to be one of the Catechumeni, and to make so low a stoop to that which hath an appearance of evil, viz. of ignorance, and to be accessary to the stealing from himself the reputation of a man of knowledge, and suffer himself to be practically taken for an ignorant person: As it hath been said of Women, That their comportment is a better fence to their Chastity then their negative, which denies without denial, and secures even from tempting, and that she hath forfeited somewhat of modesty, that hath not forestalled all solicitation; as that he comes too near that comes to fetch a denial, so here in this case he is somewhat garbled, that is only questioned, and though he pass the trial, yet it is a diminution to be put to it, and a disparagement, that (as Socrates said to one that excited him to defend himself against the calumnies of Aristophanes) his Conversation had not made his Defence beforehand.  
It cannot (unless per antiphrasin) be their duty subiici humanis praesumptionibus, when as religionem, quam paucissimis & manifestissimis Sacramentorum celebrationum sacramentis misericordia Dei liberam voluit, 
Epist. 120. c. 19  servilibus oneribus premunt, as Augustine speaks; nor so cheaply to give up their liberty, in a kind of blind obedience (for we cannot see any reason in the commands, and it is an obedience that befits only the blind and ignorant) and to let them build high to dam up other lights, and as the Papists at one part of Summer Masses (though for another mystery) do put out all the Candles save one, so to permit them interpretatively to conclude at the celebration of the Sacrament, that only the Pastor hath light, and the rest of the people have none, nor are they engaged in duty to bow down that these may go over; and as was said of Pompey the great, to let them become great by their diminution, & like Valerian to Sapores, to become their footstool to mount on horseback, and when they are in the saddle, and hold the reins, who knows how far, or how fiercely they may use their spurs to ride? For though the things at first aspect seem but small, yet like some seeds, they are great in the virtue and consequence. A Deed of Gift of all is executed and perfected only by the delivery and giving up of one parcel of the Goods, and there may be livery and seisin had and taken of a great Lordship only by the giving and receiving of one turf of Earth; if we give way to remove the old Landmarks, who can either foresee or undertake where they will fix their bounds? As long as none may be shut out from the Sacrament, but for palpable ignorance or notorious wickedness, we know what gives us a good and indefeasible estate of Free hold, and what can forfeit it, but if we must all be sequestered before we have pleaded and proved our title in their Courts, and at their Bars, and until our fitness and worthiness have been weighed in their beams, without any certain standard set down and determined, but the Laws are only in scrinio pectoris, sure we are all but Tenants at will, or hold only by the copy of their countenance; and if we so far resign our liberty, and subject ourselves to such a power (as Philip the 2. said of his Father Charles the Emperor) the second day of our resignation will be the first day of our repentance; and if this people will be so deceived, I will not say with Cardinal Caraffa, let them be deceived; but only, if when the Priests will bear rule, the people will love to have it so, what will they do in the end thereof? And whatever moderation they may pretend, or for a while practise (although sufficient for the day is the evil thereof) yet who can bind the influences to be sweet, or lose the bands if they should be cruel, of those stars that shall arise to morrow, 
Quenquam posse putas mores narrare futuros?  
Hic mihi si fueris tu Leo, qualis eris?  Neither are we apt to believe that their government which gins so roughly, will commence more sleek and smooth, or be like that Viper in Chiaca, which is poison in the morning, but not at night. It is a most impolitic and unstable security which is not rooted in the limitation of the power, more than in the tempers of those that manage it, cui plus licet quam par est, plus velit quam licet, for men are too apt to be like those little Crabs Carinades, which first get into little shells, and prospering there to more growth, remove still from less into greater, and are too often found like the Indian Taddy, which is sweet in the morning, but being shined upon and warmed by the Sun, turns sour.  
What concernment can it h●ld with duty to take Physic enforced upon them when they are not sick, and to receive a Salve that is proper for another sore? that which may be a wholesome medicine for curing a disease in one, may cause it in another; this may be a proper recipe for an ignorant person, but renders a man of knowledge interpretatively ignorant; like as Mirth stops a bleeding vein, & makes a sound to bleed; and Trifolium laid to a wound made by a Viper heals it, but put to whole flesh causeth the same pain that the stinging of a Viper doth What obligation of duty can it have, to give proof of that which cannot be doubted, to satisfy those that are already convinced, and to translate the Stage into the Church, making some Histrionically to personate that which they are not, and a knowing man to play the part of an ignorant, only for a show and in a kind of pageant? And the Marcionites who used to give Baptism to men after they were dead that had not received it in their life, and set one under the bed to answer interrogatories for him, might have defended their pageant (which Chrysostom and Epiphanius so deride) with this specious pretence, that it served to set forth the necessity of Baptism (in respect of the Precept) and to excite others that were alive to partake it, as well as the Catechising of men grounded in and approved for knowledge, is here supported by this counterfeit colour, that it conduceth to supple others that may need to undergo this trial.  
They cannot by overmuch Charity be prodigal of Church Privileges, and therein of Christ's blood. 
Aquinas 22. q. 119. art. 3.  I shall not remember them that it is determined not only in the Ethics but in the School, that the Covetous man is more deteriorate than the prodigal, and that upon this score of reason, because prodigality is beneficial to many, and more approximate to liberality, a more plausible and endearing habit, and more easily to be rectified, though these circumstances perchance might not ineptly be applied to this case; but I shall first deny, that there is any inordination of giving beyond the measure of reason, to whom, and for what, and as it ought not, for time, place or manner (which carries the definition of prodigality) when the Sacrament is exhibited to those that are not cast out for notorious wickedness, but is rather an act of justice, as it respects their debt, and of charity, as it regards another's good, and to prove this, this whole discourse is a medium.  
2. It seems then that Baptism is no Church privilege, 
Dr. Morton, Cathol. appeal for Protest. l. 2. c. 22. sect, 15. p. 108.  and that Ambrose affirming that in Baptism there is the invisible blood of Christ, and Augustine saying that every one Baptised, before he eat of the Bread of the Eucharist, is notwithstanding by virtue of Baptism partaker of the body and blood of Christ, were both grossly mistaken (though our Divines have alleged those testimonies against the Papists to show the Fathers spoke the same of the Sacramental Element of Water, which they did of those Bread and Wine) Or else in Baptising all the Infants of their Congregations, they have a commission to be prodigal only of such Church privileges and of Christ's blood also in such manner, as they shall think fit and expedient, and as it shall be subservient to their ends and interests.  
3. Not to insist on here, what hath been considered elsewhere, how fare the partaking of the word and prayers, is a Church-privilege, yet the blood of Christ, is as well held forth and offered to us in the word preached, as in those visible and tangible words, the Sacrament, and we drink the blood of Christ, when we hear his word (as Origen expresseth it) it is the same thing in both, though in a different manner, as hath been formerly demonstrated.  
Paul was jealous and afraid, 
Diodat. Annot. in utrumque locum. In locum. Ardenter vos in Deum depereo. Menoc. annot. in loc.  yet not uncharitable. Paul had indeed a jealous care of the Corinthians, 2 Cor. 11.2. but it was not so much a distrust as a desire to keep them in union with Christ, Ambio vos Dei zelotypia, metaphora à zelo paravymphi, pro gloria sponsi, & salute sponsae (saith Piscator) non patier aemulos pseudo-apostolos qui vos quasi virginem meam ambiunt (as A Lapide) and consonantly Aquinas and Estius, and Ostendit (saith Calvin) cur desipiat (gloriando) nam hominem zelotypia quasi transversum rapit, and he was afraid of the Galatians, Gal. 4.11. for declarat pro iis suam solicitudinem, saith Estius, and solicitudo is only rationabile sludium ad aliquid consequendum, but let it be properly fear, which is any expectation of an impendent evil, or ex imaginatione futuri mali corruptivi 〈◊〉 dolorem inserentis perturbatio quadam ac dolour, there was evident ground and cause sufficient for such a fear, and we do not dream that a just fear cannot be compatible with charity, but nevertheless that fear did only move to an admonition or reproof, and there did rest, it did not transport him to divine of their estate, and suspend them from the Sacrament, we impugn not all doubtings or suspicions of others, if the signs from whence they result be not light, nay we have conceived that in order to cautel, or admonition, for avoiding a detriment, or applying a remedy, even doubtful things may be interpreted in the worst part, 
Silvius in 22. q. 60. art. 4. p. 317.  not definitively judging another to be ill, but suppositively fearing he may be such, and demeaning themselves externally in these respects as if he were such, for such acts neither are nor include a judgement of another as evil, but involve only a judgement that they ought to be cautious, and wary and tender of them, but we only limit & prescribe them to abstain from what may be defamatory and poenall, for else they will go farther than the Apostles example, or any line of Scripture will reach or extend unto.  
What they say of the Angel of the Church of Ephesus, his trying some, we have elsewhere made trial of, and shown it can be no Angel tutclar for them or their course.  
Charity (they say) is not blind, but sure it is so dul-sighted in nothing, as in prying into, and censuring other men's faults, and especially their state and condition, it hath eyes clear from all vitiating humours which receive the species according to their tinctures and dispositions, it hath no close nor contracted pupil whereby (according to the Optics) men's faults seem bigger than they are, but large and dilated, whereby they rather appear less, and is contrariwise affected toward their graces.  
They are not bound to hope contrary to their knowledge and experience: than it seems they have broken the bands in sunder that Charity laid on them, for it is the property and Eulogy thereof to hope that good of men (that it may in future be obtained) which they cannot discern at present, to hope that which they cannot believe, Etiam si in speciem vita & mores minus respondeant, imò diversum praese ferant, as was formerly alleged.  
But we know not by what lights the Apologists behold them (as there are lights of such composition as set off all that are seen by them in ugly and monstrous shapes, nor through what glasses they look (as there are Dioptrics which represent things in other postures and forms than in truth they are) or what suffusio notha may be in their eyes, which so depraves the sight, that the clouds and vapours within, seem to be motes without: but unless they can see things invisible, or that which no man else is capable to discern, they can see nothing in the greatest part of their people which may retrench or forbid, not only a charitable but a rational hope, that they are such as are admissible to the Sacrament. And whatsoever they may pretend to know by some of them, yet as long as it is only by a private and no public and notorious knowledge, it is no sufficient cause to debar them of the communion.  
But how many of them have been judicially censured for notorious wickedness? How many of them have they convinced of any great inordinateness in their ways, persisted in after admonition? Nay how many have they privately admonished of this or that exorbitancy, before they have rendered them as heathens and publicans? and yet this is evident to us aught to be the method of their duty, and that the lightning should precede the thunder, and fulmen monit●rium go before discutiens, and however it seems they think them, (as Aristippus said to Aeschines) so insanable, that they deserve not to be admonished, yet be their heart's Rook, they should first be spoken unto to bring forth the waters of repentance, before they be stricken with the rod.  
But that which follows renders it evident, that their suspicion is not founded in any wickedness or ignorance detected in them, which may be privative of the Sacrament, but because they have not discovered in them some signs positive of grace, for they say it is not against charity to suspect ignorance and unfitness when the contrary is no way discovered, but we hope it is sufficiently confirmed in the precedent Section; Vt quandiu aliquis non sufficienter probatur malus, praesumendus est bonus, & sufficiens ratio ad bene judicandum de proximo est ipsum jus quod habet ut bona opinio de se concipiatur, quamdiu contraria manifeste non probatur, since supposito quod re utrinque dubia aliquis actus sit eliciendus, ille debet ferri in meliorem partem, and as in other things, so especially in order to admission to the Sacrament, doth this rule hold.  
But what ever goodness may be in men, yet if they walk not in their way, it is to no end, for they have such an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here, as might make Archimedes leap out of the Bath again; let a man be as learned as Abulensis of old, of whom it was said, Hic stupor est mundi, qui scibile discutit omne, or Scaliger of late, of whom Casaubon saith, Nomen absolutissimae eruditionis, non hominis, yet he is but an ignorant if he submit not to the trial of his knowledge in their way, for he (they say) shows his ignorance of his duty. Socrates said he knew this one thing, that he knew nothing, and some have been very ignorant of one thing especially, viz. wherefore they should be accounted so ignorant, but the mystery is now unravelled, probus, innocens, etc. cujus unum est, sed magnnm vitium quod est poeta, this is that primo cognitum, that which — Si nescis nihil est si caetera noscis, and perhaps — si noscis nihil est sicaetera nescis, and perchance a lesser mass of knowledge (and sanctity too) will pass for full weight in one that knows this point of obedience, when a greater will not, where this hath not been learned, as the same Counter in one place stands but for one, in another for an hundred. This must be a thirteenth Article added to the Creed, such as the Pope's supremacy is called by Bellarmire, Summa totius rei Christianae, and therefore if Queen Elizabeth would have acknowledged that, she might have had content by indult in other things from Pius 5. other matters may be connived at, but saith Pope Boniface we declare, affirm, define and pronounce, that it is altogether necessary to salvation, to be subject to the Bishop of Rome; and as he told Philip the fair of France, they that maintain the contrary, we hold them madmen.  
If they know any to be an often swearer or guilty of those debauches they speak of, let them be duly cast our, if they go on still in their trespasles, obstinately after admonition, for admonition, veluti est quadam diaeta aegrotantis animae, as Clement, and it is an aphorism of Hypocrates, Cuicunque potest per alimenta restitui sanitas fugiendus est penitus usus medicamentorum, but till a man be cut off for immedicable, if he approach the table, and cry guilty and say he will amend, (as they speak) they have not yet shown any warrant to reject him, and I think to receive him is more suitable to that which God (our righteousness being but an inchoative imitation and weak resemblance of that in our heavenly father, whose indulgence infinitely furmounteth ours) commands us to do towards our brother, who if he sin against us seven times in a day, and seven times in a day turn again to us saying I repent, we shall forgive him, Luke 17.4. Quomodo ergo (saith Bullinger) fideles ministri adeo facile (ut Anabaptistae volunt) a caena excluderent & separarent homines peccatores, 
Advers. Anabapt. l. 6. c. 9 p. 231.  sed tamen petentes gratiam dei? & qui hoc testantur eo ipso quod accedunt ad canam, quandoquidem dominus ipse qui optime potuisset hoc faccre, in Juda proditore hoc non fecit, nos autem miseri homines ex depravatione naturae nostrae alioqui suspiciosi sumus & saepe hominibus nullam habemus fidem? etc. And we find in Scripture also such precedents as may warrant an admission in such a case. The Jailor from a purpose and attempt to have destroyed himself, came immediately to know what he should do to be saved, and was received to the Sacrament of Baptism, without time taken to make trial of the sincerity of his conversion, and such or worse we have showed was the condition of Simon Magus, who yet found a present reception: besides to doubt of their repentance till the insincerity thereof be manifested by a recidivation, is (I conceive) to judge the heart (which they protest against) seeing there are no internal actions from whence that judgement can result, 
August. de fide & operib. c. 17 tom. 4. p. 16.  Qui seculo saltem ver bis etiamsi factis non renunciant (saith Augustine) veniunt quidem & inter triticum seminantur, & in area congeruntur, & ovibus aggregantur & retia subeunt, & convivantibus admiscentur, and he there thinks, both that an external profession that they will amend, doth render susceptible of Baptism, and that here is the like reason for admission to the Lords Table as to Baptism.  
As I have no propensness to quest after that point which they have sprung here, whether sound conversion may be suddenly wrought, so I have no incumbency to pursue it, not only  
First, because though they seem absolutely to deny that it can be a sudden work, yet they again mollify this hard saying, and affirm that commonly it is not so, and that implies it sometimes is so, and therefore may possibly at any time be, and therefore at no time can they either infallibly or safely conclude that conversion is not sound because it is sudden.  
And secondly, because this carries no aspect or reflection upon the point in hand, for they need not in order to admission, require more in any intelligent person than to be free of scandal, and therefore well may suspend their further disquisition whether he be truly converted, the title to the Sacrament being not founded in regeneration, but Church membership with a dogmatical faith; yet since they put this upon our account, that to believe a wicked man may be suddenly made good, is a neglect of Gods revealed will, and a flying to his absolute power, we cannot but summarily tell them, that by their asserting the contrary, they presumptuously limit and contract his power, and falsely pretend and impose upon his revealed will; his Spirit like the wind blows where (and how) it listeth, and though Naturalists teach us some signs and presages of approaching winds, yet often they rise suddenly without any Prognostics, and so the Spirit comes suddenly in a sound from heaven as of a rushing mighty wind (and that as well in respect of charis as charisma) the dispensations of God are various, and his workings unlimited, neither doth he always take the same way to the same end, he is a most free Agent and restrained by nothing but his proper will, and if we look for the revelation of that will in his Word, we find conversion there set forth under the notion of such things as are not only subitous but instantaneous: It is called a creation, 
Aquin. 1. q. 63 art. 5.  and not only the School resolves us, that creatio est in instanti, but Paraeus adds ad creationem tres conditiones requiruntur,, 

1. Ut aliquid fiat ex materia nulla  
2. Vel ex materia indisposita.  
3. Absque motu, in instanti.   It is named Regeneration, and generation is by consent of all Philosophers in an instant: 'tis true though the introduction of the form be in a moment, 
In Gen. c. 1. v. 1. p. 26.  yet there are praevicus dispositions thereunto, and so we grant there is in regeneration, though the form of the new man be produced instantly, and such a disposing hability is the general vocation and common graces in such as they dispute of, what other preparations there may often be, yet as it is not necessary that always there should be some, for God can raise Children out of stones to Abraham, so neither that they should be the same, for the subject and manner of operating is divers, and if the spirit of bondage do always harbinger the spirit of adoption, yet it doth not follow, that he must enter very long before him, or come with any great noise or public notice, and therefore neither also is it certain that those preparations cannot be short and sudden, for grace is an habit infused by God's Spirit, not acquisite by multiplied precedent acts, and Nescit tarda molimina Spiritus sancti gratia, saith Ambrose, Ubi deus magister est quam cito discitur quod docetur, as Leo, and good dispositions as they are but grace in fieri, the Aurora thereof and preludial beams of the Sun of Righteousness rising in their hearts, so they are properly preparations to the manifestation of grace rather than the existence thereof; 
Arg. in disp. advers. thes. p. 356. 1.2. q. 112. art. 2.  operantur ex justificatione non in justificationem, so as we may hold with Camero, Darimedium non inter naturam & gratiam, sed inter naturam & ultimum gratiae complementum, and affirm with Aquinas, praeparatio hominis ad gratiam habendam quaedam est simul cum ipsa infusione gratiae— cum homo ad gratiam se praeparare non possit, nisi deo cum praeveniente & movente ad bonum, non refert utrum subito vel paulatim aliquis ad perfectam praeparationem veniat.  
It is thirdly styled Illumination, light being the first thing in the new creation of the little World, and Aristotls hath taught us, that lux momentanea actione se explicat.  
It is fourthly entitled a Resurrection from the dead, which is no successive motion, nor hath any precedent alterations. Camero defines conversion to be velle bonum quod noluisti, nolle malum quod voluisti, and Volition is ranked by Philosophers among those mutations which are instantaneous.  
And if we shall inspect into the works of God in converting men, and for that consult with the sacred sheets, we fall upon examples of Matthew and Zaccheus the Publicans, of the Thief on the Cross, of Paul and (him from whom some think he borrowed his name, as Scipio the African did his cognomen from the Country he conquered) Sergius Paulus, Lydia, the Jailor, etc. and not only single stars but Constellations of 5000, (whereof some doubtless were converted to a special faith, as all were to a common) that cast beams of light upon this truth, and we cannot suddenly convert ourselves to behold the vocation of any, but it was a sudden conversion, and if we shall research for the witness of time and light of truth in other histories, we shall encounter so many instances of conversions wrought even in an instant, as make caena dubia, where we are less troubled where to find examples than which to choose, being so many 
— quot flores Sicula nascuntur in herba,  
Quotque ferat dicam terra Cilissa crocos.  But as tria sunt omnia, so I will only crop three of the flowers of the spring of the Church, which history, as the Herald or Ambassador of antiquity, hath recorded.  
First, that lapsed Scholar of St. John, whom he Apostle with one word, when he was turned thief upon the high way to damnation, made to stand to deliver up his heart to God.  
Secondly, Genesius who in a full theatre under Dioclesian scoffing at Christian Religion, at the same time became a confessor of the faith, and a Martyr of Christ, and with his own blood washed out the aspersions he had cast on Christianity.  
Thirdly, Anthony, who travelling upon those occasions of the world which engrossed all his heart, passing by a Chapel and hearing that portion of Scripture read, If thou wilt be perfect go sell all that thou hast, and give to the poor, and thou shalt have treasure in heaven, and come and follow me, instantly took up a resolution neither to follow on his journey, nor the world, but only to go after Christ, and to enrich the poor with his wealth (forthwith distributed) and himself with heavenly treasure. And if we reflect on later ages, and autumnal flowers of history, we may refresh our memories with the examples  
First, of Waldus, who had a sudden rise to life by seeing one suddenly fall dead.  
Secondly, the marquis of Vico, who by one elegant simile in a sermon of Peter Martyrs was persuaded to lay down all his honours and interest at the feet of Christ.  
And thirdly, Junius, unto whom the reading of the beginning of St. john's Gospel, without any previous dispositions, was the corruption of an Atheist and the generation of a faithful servant of God.  
Not to mention what a malignant influence their contrary doctrine hath to blast all hopes of a death bed repentance, whereof yet as none ought to presume, so none should despair, and whereof we may perchance fitly say, what the Cardinal perversely said of the doctrine of justification by faith, It was a good supper doctrine, but not so seasonable at breakfast; yet I shall offer to be considered, that since our Divines who have listed themselves in defence of Freegrace against the Pelagians (distinguished by their several regiments) to beat down merit of congruity, the power and good use of freewill, the acquist of the habit of grace by frequent virtuous acts, have made use of this argument; that God very often doth not only call those that are furthest of, even the greatest sinners, but stops them in their fiercest carreir, and suddenly turns them in their full course, when they had neither hability, nor promptness, nor inclination to any good, whether then the Apologists their cancelling this Hypothesis, and rasing the foundations of this argument, by denying such sudden conversions of wicked men, be not an imbeseling of armour and habiliments of war provided for those soldiers, which is Felony by Statute.  
What is more raked together in this Section of the prostituting of God's Ordinance, (sure they have made a prostitute of this reason, 'tis so commonly abused) Of ●ampling the blood of the Covenant, (of which no account is made when it is done thereunto as held forth in the word) Of the incompatiblenesse of loving men and suffering them to drink damnation, (but it may consist well enough with love to let them hear damnation, & to withhold from them that which in itself conduceth to salvation, and to damnation only by such an accident as they can neither foresee nor prevent) That the work is not good unless the men be good, (the work is good in the kind and object, though not effectually good to him that doth not do it well in respect of the end and circumstances, as no other good work is, and he that doth the material part without the formal, is somewhat more in his way, and not so far off from his end, as he that doth not, nor is permitted to do either, and upon like motives as they keep him from the Sacraments, he may be kept off from all other ordinances and duties) all this is scarce like the entertainment which Flaminius had of his host, for that, though i● were the same Pork, yet it had a various dress and different sauce, but this is still se● before us cooked in the same nauseous manner, and is more like that African Beast called Dubh, that for some days after he hath been formerly killed, his flesh being heated at the fire will move again; only whereas they add in the close, that a freer admission is against charity to the Church, lying under loss and reproach through neglect of Order and Discipline, some separating absolutely, others staying with grief, I must tell them, that as improper Physic is often more destructive than the disease, Quot Themison aegros Autumno occiderit uno, so the Church was never at more loss and reproach, than since they have intruded upon this way of cure, unless it be neither loss to shrink it from an hundred to one, nor reproach to have but one of an hundred fit or worthy to partake of the Sacrament; and as Egubinus tells us of melancholy, plerique hoc morbo medicina nihil profecisse visi sunt, & sibi demissi invaluerunt, so I presume that not only many in their Churches, but of their Churches many also, might have like Pausanias been the better, if they had not used these Physicians, and what Hypocrates in his Aphorisms saith of Physic, will be more verified of theirs, quicunque pharmacatur in juventute, deflebit insenectute, who when they should cut off an immedicable member, hue the whole body in pieces, and with Catiline do extinguere incendium ruina, but it is very pretty that they separate to prevent a separation: Physicians sometimes Vt curent spasmum procurant febrim, but I do not find that they induce one kind of Fever to prevent another, as to cause an hectic to remedy a causon.  
But it seems the Apologists will take in with the Paracelsians, who though Curatio sit motus à morbo ad sanitatem, & motus fit per contraria, yet they affirm that similia similibus curantur, and as the Romans to preserve that Target which fell from heaven, in the preservation whereof the incolumity of the City depended, made many others by that pattern, so like it, that none could discern the original; so to preserve others from separating, they go along with them and make themselves like them; and as for those that stay with grief, perhaps it may far with them, as with Standels in a wood, which scarce ever prosper when their fellows are cut down, and themselves left naked, but if there be any scandalous persons, that spring just sorrow to them by their communion, let them be duly cast out if they merit excision, si sine labe pacis & unitatis, & sine laesione frumentorum fieri potest, but if without checking with these, that cannot be effected, let them take that which is their own, nihil aliud bonis restat quam dolour & gemitus, they must de peccato dolere for a time, but will de dolore gaudere in the end, grieve they may but stay they must, it is better to be passive in grief than active in schism, Eligerent potius fortes esse in tolerandis malis, quam impii in deserendis bonis, as Augustine: But when they tell us of such as stay with grief, they forget how many they have cast out with sorrow, like Empirics that are still recounting the few they have cured, and make no account of the many they have killed, whereas though the Sun must see the one, yet the Earth cannot cover the other: the Romans used to tithe men for punishment, saving nine, and executing the tenth; but they contrary centuriate men or choose one of an hundred to save from schism and sorrow, and cut off ninety nine from the means of salvation and comforts of the ordinance.   

SECT. XX.  
Whether the Apologists are charitably suspected, or can be justly charged with Pharisaisme. Whether their actings proceed out tenderness of conscience. A parable between the Apologists and the Pharisees in some things.  
EVil fame takes the revenge of evil courses, and irregular ways are made odious by the footsteps they leave behind them, it being just that the complacency in doing ill, be lost in hearing ill; and therefore many that conceit themselves to be fair and are not, are angry with the glass, like Holena that grown old oftered up her Looking-glass to Venus. 'Tis true indeed, though fame and other men's testimonies are a Mirror wherein men see themselves; yet as is the glass, so is the reflection. And we will also promptly take in the Allegory of the Apologists, That sometime things savour according to the disposition of the palate, and the stomach mars the taste, but shall then desire them to consider, whether the unsavouriness and loathsomeness which they seem to relish in others, and for which they spew them forth, may not be as much in the organ as in the object, and persuade them first to purge themselves of some affections, and then perchance they will not find the distempers of the Church to indicate such vehement purging, Prope est ut iniquè puniat. qui nimis.  
What taste, say they, have the godly ones among them, that so deadly a weed as rank Pharisaisme should be shred into their pot, and yet they find their food savoury, and eat it with blessing. This Coloquintida it seems brings death into the pot; but by bringing meal (whereunto some have allegorically resembled the Sacrament) there had been no harm: If they aim their Preface against those that suspect their way of Pharisaisme, and insinuate their palates and stomach to be embued & vitiated with Pharisaisme that taste or savour any such thing in their courses, alas! those are the Publicans not the Pharisees, such as must not be touched because unholy, not that will not be touched because holier; but as they tell us, that the stomach mars the taste, so we know by experience, that in marring it makes it conformable to its own ill humours, as those which have the Pica, can well relish, and greedily swallow things not only not nutritive, but abominable; and therefore Pharisaisme may be in the pot, and yet some may well enough relish the broth, if the stomach by distemper be comformed and assimilated to such a taste; if there be an intus existens there will always be a prohibens alienum, and there can be no great disrellish where the aliment is suited to the element, and that is true which Dousa commends out of Plautus, Qui amat, quod amat si id habet, id habet pro cibo.  
This saying, Touch me not, hath been the old attendant of that nickname Puritan, the label of profane lips. 'Tis possible they have heard so much, though I have not, who desire not to have my ear so near in fellowship with profane lips. But this rather shows the odium of the name, than the innocence of those that are aspersed with it: all men are not alike guiltless, that lie under one common accident, neither doth it follow that some may not wear this livery, because it hath been unjustly pined upon others sleeves, or because Cato was 46 times accused and acquitted, that therefore Verres may not be condemned. I wish they had more of the old Puritan, and less of the new Separatists; and than though this charge hung heretofore as a label at never so many lips, yet it should now have had a seal set to it. We know the old Purritan was a maul to beat down, or (as Photion to Demosthenes) an hatchet to cut off, not a trowel to build up Separation.  
But if they may not suspect others of hypocrisy, why are they suspected? Are they fallen below all good thoughts and hopes? At the worst, the case would be the same as betwixt Alexander and the Pirate, the one pilfered with a small Bark in a little Creek, the other roved with an Army to rob all the world; but nevertheless we must tell them, that first it is their suspicion only that was suspected, Autores ferunt tela retorta suos. They had not been passive, but for having been active, Oculos rapuit, reddat de sua caecitate solatium; (saith Quintilian) in nullo mortalium praeferre possum secleris sui impatientiam; brevissima est justiciae vindictae cum facinus mensura poenae est: Yet because that may be justly suffered, 
— neque enim lex justior ulla est,  
Quam necis artifices arte perire suâ,  Which yet may unjustly be done, illi quod meruere, sed quid tu ut insurgeres?  
Therefore secondly, 
Comment. in 22. q. 60. arte 4. ad 2.  they not only went before, but go beyond others, who suspect not their estate or persons, but their actions; not that they are unrighteous men, but lest they do some unrighteous things. And Cajetan tells us, that if we think an action evil, not for the intent of the actor, but absolutely because such an act is evil in its kind, that judgement respects not persons but things, whereof we are to judge according to what they seem to be; and though some of his ways are not warrantable, yet a man may be denominated good, though checked with some evil actions, as we say the Moon shines when a good part thereof is not enlightened; and that it is bright when yet it is blemished with some spots; and that it is round when notwithstanding not only the perspectives but other observations show that it is indented with gibbous and hollow parts.  
Thirdly, it is a suspicion of such a fault as themselves have publicly taught us is one of the spots of God's children: for such they say are pride (together with anger and worldliness) though some did think they were not duly cautious to define and limit those spots, so as might farther tempt some to a suspicious inquiry, whether as that famous Carver form jupiter to the similitude of his own Amasius, and the Negroes depaint Angels to their proper colour, and they say, if a beast could limb God himself, he would draw him according to his shape, as superstitious men also do: so in determining what spots might be compatible with the beauty of holiness, they selected such as perchance might be visible in their own faces.  
Fourthly, though they be suspected, yet they are not suspended, nor thought worthy to be so: suspicion that leads only to admonition may be charitable, when that which is carried on to suspension may be Pharisaical; as Galvano tells us of a tree in India, the one side whereof, which respects the East, is antidote, and that which looks to the West is poison: and as the Dates in Egypt which ripened beyond such an height, inebriate, but are otherwise wholesome. 'Tis such a suspicion as a Physician may have that observing the symptoms warns of the disease to persuade to use of remedies; not such as the Spaniards had towards their slaves, who when through faintness they could not answer expectation, they strait knocked them in the heads, to prevent more trouble with them: 'tis like bath col or the filia vocis among the later Jews, which though it came with thunder, yet it was always for instruction, and never attended with a thunderbolt.  
Fifthly, all of this way are not suspected to walk with the same affections, there are some haply who (as Whitaker was wont to say of Bernard) do follow Absolom with a simple heart. Finis operis & finis operantis are not always concentric: there are some callings which sonant in malum, & vergunt in malum, yet some men haply contract not all the evils whereunto all callings are a tentation, and wherewith many are ensnared that manage them; the grapes may be sour, yet all teeth may not be set on edge with them: And howsoever a good intention cannot make that to commence good, which in the kind and object is evil, as an evil end or efficient vitiates that which is in its proper nature good; yet the actors of that evil may not all have the same impulsives and affections, and therefore it may have divers accidental qualifications and degrees. When the Donatists propped up their heresy with the authority of Cyprian, Lyrinensis tells them, that the authors of the opinions are judged Catholics, but the followers thereof are Heretics; the Masters are pardoned, but the Scholars condemned. But peradventure we may invertedly say, that the first projectors and prime leaders are more culpable than those that take after them, who in the mixture and compounding of this discipline may have added some ingredients and infusions, which to the others are not discernible. It is an happy ignorance in those of shallow judgements, that they know not these depths. Clavius hath demonstrated, that in a man walking, his head moves faster than his feet. The superiors and masters have farther reatches & comprehensions than those of lower form, and the chief heads go farther than others follow, and there may be implicit Pharisaisme where is no explicit; as those charmers who undertook to cure distempers by words, or by such applications as have no natural influence upon the effect, are therein successful only by a compact with the Devil, yet the most of those that practise this sorcery know nothing of this covenant, yet proceeding in that way and method which by the first contract being used in order to those ends, the effect followeth by the operation of Satan, and therefore they are said to work by an implicit compact.  
St. Jerom tells the Pelagians they are worse than the Pharisee, for he gave God thanks, which they seemed not to do. And Saint Augustine puts the same on their score, because they ascribe to their proper strength that good which the Pharisee attributed to the favour of God.  
Some of our Divines, (and particularly Humfries and Gerhard) have laid the Pharisee at the door of the Papists: 
Pharisaism. vetus & novus, loc. come. tom. 5. sect. 6. p. 393.  yet Pelagius (they say) was otherwise a man of an humble spirit, and if he were not, yet I am persuaded that many both among the Remonstrants, and the Papists, who have been soured with this leaven, have not much swollen therewith, and are Pharisees not without that righteousness wherewith they may enter the kingdom of heaven. As Bibliander said of Erasmus his Enchiridion, there was more devotion in the book than in the Author; so sometimes also there may be pride in the opinion, which hath no influx or diffusion into the person.  
And therefore when they say, 'tis possible their actings may as well preceded from the tenderness of their consciences, and love of holiness, as an overweening conceit of their own pureness, and that they are persuaded a man may be humble, and yet wary in his society in God's Ordinance: we shall concede it is possible, and it may be actually so in some, but we cannot be persuaded that it is therefore consequent hat it is so in all: for the argument follows not à posse ad esse. It's possible the Milesians may be no fools, yet they do the very same things which fools commonly do, and if they be not sick of such a malady, the symptom belies the disease, 'Tis possible that Alpheus, one river among a thousand, may pass from Elis under the earth and sea unmixed to Arethusa in Sicily, and the Danow and Savus may stream together in one channel, without blending of their waters; but he that shall suspect the contrary of all other rivers, will rather assert the strength of his reason, than betray the weakness of his faith.  
But would not this Apology have suited with as much handsomeness, and sounded with as great grace in the mouth of the Pharisee? (which indeed seems to be of purpose fitted for him;) Might not he have asked why his complacency in not being as other men, might not have proceeded from an heart raised up in thankfulness to God who had made him to differ, as well as from a spirit lift up in pride? (Proditio est ea tacere quae quis studiosè perfecerit.) That his scoring up his good works might have flowed as well from a desire to have advanced the honour of God, that men by seeing his good works, might have glorified his Father in heaven, and to have excited them to imitate his example, as from an affection to make some sacrifice to ostentation, 
Camero ad Matth. 19 v. 3.  and turn the house of God into the temple of his own honour (Author est bonorum sequentium qui relinquit exemplum.) That in his praying by himself fare off from the Publican, seorsim (as Beza and Camero render it) he was humble notwithstanding, but wary in his society in God's ordinance of prayer, and his despising of him was only a contemning of him that contemned Gods ways, and a contempr of a contemner, (as they speak Sect. 18.) It is great pity that the Pharisee had not retained such an Advocate, or found out such a plea; perhaps he had then never been cast at his arraignment, si — Tali auxilio & defensoribus istis non eguisset. But with what parget soever men may daub, or with what colour they may depaint those things, seriously when we please ourselves too much, we please God nothing; even in this, his ways are not like our ways, we condemn ourselves, he acquits us, and condemns us when we applaud ourselves; not only other men's eyes, but our own as much, are latrones praemiorun. And as they say Hunters lay glasses for the Panther, that staying to behold himself in them, they may the better overtake and destroy him: so he that knows that the contemplation of his own excellency with too great complacency was that which cast him down from heaven, useth the same snare as most effectual to entangle others. And to despise our brethren in our eyes, makes us most desplcable in the sight of God: in other things we ought to imitate God, but in this he imitates us, & in this respect is made in the likeness of Men. Facilius parcit his qui in ipsum offendunt quàm qui in proximum, saith chrysostom. Lines the nearer they approach the centre, come the nearer to each other, and they are at greatest distance from God, who are farthest off from each other in pride and uncharitableness.  
But neither is the beam so upright between tenderness of conscience and love of holiness, and an overweening conceit of pureness, or betwixt humility and wariness in society in God's ordinance, as that a cast of charity may turn the scale to to the better part. Conscience (saith Aquinas) is the order or application of our Science to somewhat, or (it being to be taken intransitively) our science or knowledge applied to particular acts: but truly we have yet seen no scientifical demonstrations for this way, which may beget such a firm and certain assent to the goodness or truth thereof: ex mero motu it may be, but not ex certa scientia; and what principle soever it be, that directs our actions in good or evil, if it have not the force of some law justly obligatory, whereof it is but the crier or proclaimer, it is not conscience, but fancy it may be (which is an irrational animal conscience, fancy in bruit creatures being (as Aristotle tells us) that which supplies the place of reason) or humour it may be (and then according to the Hebrew proverb, behold it is Leah, or consonantly to the Greek, it is to court the maid in stead of Penelope) or passion it may be (and that is, as in an Egyptian Temple, a beast instead of a Deity.  
We doubt if that be true which they say, That in Peru is a plant called Drakena, whose root is alexipharmacous, and the leaves venomous; but it is impossible that so sweet a root as conscience and love of holiness, should give spring to so bitter and intoxicating a fruit as Separation. True moral virtue, and the grace of holiness, have only some formal difference, and a right Conscience is near allied to both, and virtue (to which the Synteresis, Quae est notitia principiorum moralium, 
Lessius de justit. & jure, l. 3. c. 1. dub. 3. Sect. 20. Malderus in 1, 2. q. 55. dub. 2. memb 3. p. 182, 1. 2 disp. 5 q. 1 punct. 2 p. 405. Vasquez in 1.2. disp 84 c. 2. Sect. 12. p 579  praescribet fines, so as virtue considered according to her essence, supposeth no other dictamen of Prudence, than that of the Synteresis) is that quâ nemo tanquam principio malè utitur: and if an act be thought good which indeed is evil, virtue concurres not to that act, because being materially evil, it remains also formally evil; in that case, neither can prudence dictate it to be done, because that is not circumspectly enough judged to be good, whose evil may be deprehended by a just indagation; for virtue tends to no act but prudently and formally it ought to be good, that it may be within the latitude of the object of virtue. As in natural things (saith Valentia) we animadvert, that the cause produceth no effect but such as is endued with the persection thereof: so virtue which is sometime defined to be dispositio perfecti ad optimum, can be productive of nothing either formally or materially, which bears not its image in perfection. And Vasquez observes, that virtue can never be a principle of an evil operation, because it is an habit of doing things promptly and delectably; but when a man doth an evil thing ignorantly supposing it to be good, since no vincible ignorance can be with full inconsideration, but it must needs be attended with some doubting of the less safer part, wherein is sin, in this respect, that such a dubitation emerging, yet nevertheless he judgeth that not to be sin which he ought so to judge, and so the affection is retarded, and prosecutes not its object promptly and defectably. 
De bapt. contra Donatist. l. 1. c. 13. epist. 162.  But then Separation is such an evil, that Augustine can scarce find colours black enough to paint it out suitably, Separationis immanissimum scelus: and again, levati altaris horrendo scelere maculati: and more, prepter ipsam separationis sacrilegam iniquitatem innocentes esse non possunt. And he rather assures us, 
Contra ep Parmen. l. 1. c. 4.  that origo pertinaciae scismatis nulla sit alia nisi odium fraternum. And however they may blanche it yet in the very notion of gathering a Church out of another, is a separation implied from those whom they gather not, 
De bapt. contra Donat l. 1. c. 11.  as Divines argue, that even in the decree of electing some, there is included the negative reprobation of others.  
Besides, to say that their rejecting of so many from the communion, results from the love of holiness, insinuates, that to communicate with them will not suit with, but pollute or blemish their holiness. And this is the very spirits and extract of the Pharisee, which they therefore hug closer to them while they seem to thrust him off, and are like Ovid, who when he said he would make no more verses, made one in saying so. It cannot spring from wariness of their society in God's ordinances, for than they would be as cautious of their company in other ordinances, since as we have elswere argued, Quod dicitur per se dicitur de omni. They admit those men to fellowship in other ordinances, whom they separate from in this of the Sacrament; nay, to a communion in the other Sacrament. And to say it may flow from humility, (though they give it forth without the least colour of reason, which yet had been very necessary to persuade us that the course and stream of that virtue, should be upwards, which was not wont to come down to the lower grounds) St. Augustine will stop or turn that current (as well as the other of holiness) by saying Qui si verè justi essent, 
Contra Epist. Parmen. l. 3. c. 4. tom. 7. p. 15 Filiucius Cas. Tract. 21. c. 4. Sect. 124. Vasques. 1.2. tom. 1. disp. 60. q. 19 c. 3 p. 421.  & humiles essent; si autem humiles essent, etiam si verè malos in sum evicinitat is congregatione paterentur, quos ab unitate Christi expellere non valerent, charitate Christi tolerare diligerent. From an erroneous conscience probably it may proceed, and such a conscience the impurest and most blasphemous of all heretics, even the Gnostics, and the wildest and most desperate, even the Circumcellions might have pleaded and pretended to: In such a notion conscience is become the greatest malefactor, or Sanctuary for malefactors in the world, and a tender conscience plays the part of Davus in the Comedy, (and I wish it acted not in Tragedies too) It is the Saviour which inordinate men have set forth in the likeness of their sinful flesh, who must justify them, and bear and answer for all their irregularities. But as it was the law of Pittacus, That he which offended in his drunkenness should suffer double punishment, one for his offence, and another for his drunkenness: so it seems as rational, that he that perpetrates any fault by an erroneous conscience, which is a spiritual drunkenness, should incur a twofold penalty, one for his error, another for the fault: but however, if it dye not aggravate the evil, yet error in the conscience cannot make the matter commence good: For every vincible error is voluntary, and he acts imprudently that follows it, and he that is imprudent is not good; and that an action be good, the cause ought to be integrous, but the cause cannot be entire although the object be apprehended as good, but it is also necessary that in the understanding there be an integrous reason of the apprehension of it as good, that is, that it be judged good in the understanding, and that in no manner it may be judged, or aught to be judged evil, which cannot be as long as the error is voluntary, because vincible.  
But because, Jam tua res agitur paries cum proximus ardet. And as in the Taliecotion rules, when the man dies whose flesh was cut off to be fitted and fastened on another, to supply and repair a mutilated member, forthwith the new part corrupts and perisheth, and as in Burgravius his pretended Lamp, composed and kindled of the blood of a man, when he expires, the Lamp also goes out: so therefore as Moncaeus undertook to purge Aaron from Idolatry, because the golden Calf and popish Images of God made to that pattern must stand or fall together; so the Apologists seek to reverse the judgement against the Pharisee by a Writ of Error, doubting it seems if he be attainted as principal, that they may be indicted as accessary: they tell us therefore that Esay. 65.5. Touch me not for I am holier than thou, is spoken by the people to the Prophets, who had reproved them for their corrupt worship, and this the best think, but they quote only Musculus for this interpretation, who though a good one, is but one Expositor, neither Des nominis hujus bonorem that he should be as Scaliger said of Aristotle, Unus super omnes, singulis qui omnes fuit; Yet I shall not deny that there are some others that go in consort with that sense, but it hath little verisimilitude, that persons so abominably should conceit themselves so much holier than the Prophets, as to be in danger of being polluted by their contact, and it carries fare more probability that this referred unto, and was directed to the Gentiles, (as Sanctius, a Lapide, Sa, Menechius, Tirinus, etc.) whom those Jews contemned, though themselves were more contaminated; which interpretation suits aptly with the context, the Prophet foretelling the conversion of the Gentiles in the first verse, as Sanctius saith is the common judgement of Interpreters; and then upbraiding the Jews in the following verses, who notwithstanding their odicus defilements, had such proud opinions of their own sanctity, and detestable thoughts of those Gentiles. But however it were, as we should not fail of our end, so neither did we miss our direct way, for the paper did not quote nor refer unto this place of Isaiah, to prove this was the supercitious humour of Pharisee. Many indeed both ancient and modern conceive that the Pharisee was the mark against whom that sh●t was directed, but it seems the Pharisee is not of so ancient descent and extraction; for the great learned Scaliger affirms, that the Hasidees had their original but from the times of Ezra, and the Pharisees were the issue of those Hasidees, Dogmatists, who reduced their formerly free and voluntary observations unto Canons and necessary injunctions, 
Ipsi impuri cum essent alios ase ut impuros arcebant sicut Samaritas Geographus Arabs clamasse ait, ne attingas. Grotius. Annot. in locum.  and thereupon called themselves Peruschim, separated both from the other Hasidim and from the vulgar. And besides it is observable that those here inveighed against are charged to eat Swine's flesh, which to the Pharisee was abominable, but like enough it is (saith Sanctius) they were guilty to do the same, quod postea feccrunt hypocrita illi, qui cum bonamente pudorem deposucre— et ingredi praetorium noluerunt ne gentilium consuetudine contaminati, etc.  
But though these were not formal and professed Pharisees, who thought their holiness would contract a stain by a society with those whom they looked upon as sinners; and that which they hold forth were the more genuine sense, yet it cannot set us at any loss, if we find this doctrine from thence however to result, that they are fastuost arrogant●sque hypocritae, to whom not only the sincere Prophets, but also Germana ecclesiae membra praeipsis fordent, as Junius delivers i●; 
Late Annotat.  so whether they were Pharisees or not, yet the Pharisees were like them, and Interpreters take notice of it upon the place, and though it be not colligible from this text, 
Origen, Tertullian, Epiphanius, Ambrose, Scaliger, Drusius, Pagnin, Montanus etc.  yet it is otherwise evident, that the Pharisees thought their sanctity in danger of being defiled by any commerce with or contact of these whom they thought not so holy as themselves; and therefore had their name, as the learned carry it by vote, from Perushim, because of that separation they made from the vulgar, tanquam egregii Judaeorum, saith Augustine, and they were called by the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Separatists. That they held it piacular to eat with sinners, appears Matt 9.14. Luke 19.7. It was one of their Canons, He that eats a Samaritans bread, be as he that eats Swine's flesh: and it was one of those six approbries to be avoided by the Disciples of the wise, viz. eating with the vulgar, populus terrae. That they held the touch of a sinner pollutive, is manifest Luke 7.39. 
Camero ad. Matt. 19.3. p. 175. Hall. pharis. and Christ. Purchas pilgri. l. 2, c. 8. Sect. 3.  And therefore when they came from the market they washed, because having there to do with divers sorts of people, they might unawares be polluted, they baptised themselves as the word is Mark, c. 7.4. which implies washing the whole body: upon this account it seems the more zealous did constantly wash themselves before dinner, and this occasioned the wonder of the Pharisee toward our Saviour for not washing, Luke 11.38. And so superstitiously did they tie themselves to this observation, that Drusius and Buxtorfius tell us, 
Godwin Moys. and Aaron, l. 1. c. 10. etc.  that in case a man had not water enough to wash and drink, he should rather choose to wash than drink, though he died with thirst.  
We are fare from any odious supposing that there is a symbolising and conformity between the Pharisee and the Apologists in all parts or degrees of their separation, much less in the System of their opinions: there may be a similitude and resemblance though it hold not in all things, but in some; as we say such a man is like another, though he resemble him but in some parts of his face, not all. Neque enim omnis imago habere debet quaecunque illud cujus est imago, saith Plato. Things may touch though but in a point, and hang together by a string or two, and Morea is as well a part united to Greece, though but by an Isthmus, as Thrace that leans upon it with the whole side.  
That spice of the Pharisee which their way seems to carry a smack of, was their separating themselves from a Communion of Sacraments with those men who continue members of the Church, and are not judicially or justly cut off or cast out, and upon this express account, that both the Ordinance shall be polluted, and themselves defiled by their society.  
The original of this sin we think was from the Pharisee, and from him derived, not by propagation, but according to the mode of Pelagius, by imitation. Thcodoret speaking of the Andian heretics who separated themselves from the communion of the Church, because Usurers and impure persons were there tolerated, adds, 
Apud Gerhard loc. Com. Tom. 5. p. 230.  Ipsum institutum arrogantiae plenum, et quaedam Pharisaicae doctrinae posteritas est, nam Pharisaei accusabant animorem et corporum medicum, dicentes sanctis Apostolis, cur Magister vester cibum capit cum Publicanis et peccatoribus? et per Prophetam de talibus ait Deus, qui dicunt, Purus sum, ne attingas. Indeed the note is now changed, and is not, Why eats your Master with Publicans and sinners? but, Why do they eat your Master (Sacramentally?) St. Augustine tells the Donatists, Nec mali bonis obesse possunt, cum vel ignorantur, vel pro pace et tranquilitate ecclesiae tolerantur, 
Contra Donatist. post Collat. c. 5. Tom. 4. p. 122.  si eos prodi aut accusari non oportucrit, aut a●iis bonis non potuerit demonstrari,— ista cum fiunt à bonis, none inquinantier à malis, quia nee corum peccatis consentiendo communicant, & ab eye eisi non corporali segregatione, tamen spiritali vitae dissimiliudine & morum diversitate discedunt,— nam qui hec non spiritaliter observandum pu●ant, arrogantia vanitatis in illud incidunt, quod per eundem prophetam dominus detestatur, dicens, Qui dicunt noli me tangere, quoniam immundus sum, etc.  
I might perchance draw out these parables to a greater extent and multiply them to fill the whole Charte, but three or four will be enough to make up a Climate wherein to set them together near about the same height or elevation, and much about the same distance from the Aequator of truth and peace; as first, that the Pharisees would have every holy man of the precedent ages to have been a Pharisee, of one kind or other (whereof there were divers) as Abraham to be a Pharisee of love, Job of fear, etc. So the Apologists will have us believe, that the ancient Fathers have scored and beaten out this way before them, as their guides, or to stand as Mercuries to point them to it. But as Cymon was used to increpate his Athenians with, At non tales Lacedaemonii: so we have showed the Ancients were not such, they are not of the lineage of the Fathers, not derived from any line of theirs, — Vana fides genus esse Deorum. Had the Fathers in the fervour of their conflicts with the Donatists fallen asleep, and had not awaked until this interval of so many Ages, (as they say some in a Cave slept for many years in the heat of Dioclesian's persecution, and awaking conceived they had taken but a short nap, and to have found things in the same posture they left them, though they saw them in a different condition) so would the Fathers contrariwise think that after a long sleep they found things in that estate wherein they left them, when they expected they should have been altered, and that they still hear the Donatists arguing, whom they must again address themselves to follow in fresh suit, and continue to encounter with.  
2. The Pharisees thought none holy but their Sect, and if the Apologists do not speculatively judge so, yet others not of their way, although such as they cannot tract in wicked ways, they look upon only under the notion of moral, not godly men, and like the men of Pontus, that thought there was no more Sea but that which washed their shore, and therefore denominated the Sea from their Country, so it seems they fancy holiness to be entailed upon their way, not to be discontinued by a recovery by any other, and practically esteem the rest unholy, while they give them not holy things, and judge a communion with them to be contaminative.  
3. The Pharisees despicably called the rest of the people of God populus terrae, This people that know not the Law are accursed, so the Apologists scornfully name them the dregs of the people, and the rout, with whom they will not partake, and Bastards, and implicitly and interpretatively account them Dogs, Swine, Canaanites, and the like, for under these notions they argue that they may and do exclude them. Barradius borrows this colour from Gregory to paint forth the Pharisees, Dum se omnibus praeferunt, alios quidem de fatuis sensibus, alios autem de indignis meritis reprehendunt, id est alios censent nihil scire, alios non bene vivere. And who that looks on this Table would not take this to be drawn for the picture of the Apologists, who if they did not suspect, what needed they to examine, and therefore bring all under examination, have all in suspicion, and shut out such a multitude from their communion, upon the account of ignorance and wickedness, per vanas suspitiones, ne dicam factiosas calumnias, as Augustine of his Donatists? as if like the men of China, they thought all the world blind beside themselves, and be they never so learned (yet as they say of the men of Europe) they have but one eye, and that not the right, that show their ignorance (they say) in this very thing, that they refuse to submit to the trial of their knowledge, but saith Maldonat speaking of the Pharisee and the Publican, to the four sorts of pride reckoned up by Gregory and Beda, this was a fifth kind in him, Quod tanto studio aliorum vitia & suas virtutes enumeraverit, non enim est tam ingeniosa & subtelis humilitas, nec aliorum vitia nec suas virtutes videt.  
4. Jansenius tells us, it was the Pharisees fault to condemn him whose heart he knew not, and in whom he might have adverted signs of penitence and amendment, because he saw him enter the Temple with him, and by external gestures declaring his repentance; and would not the Apologists have contracted the same guilt, had they met the Publican in that place and posture? And are they not still culpable of the same uncharitableness, who in the former Section inveigh against those who having lately beheld a man in his sins, yet if he cry guilty, and say he will amend, can next day believe a change in him? and themselves profess to credit no conversion that is sudden, 
Homil. de Davide & Saul, tom. in p. 156.  whereas though the Publican ad summam progressus erat malitiam, yet notwithstanding simplici verbo omnem deposuit iniquitatem,— a●sq●e longa temporis mora, saith chrysostom; and Jansenius to the glory of God's mercy adds; Quanta sit Dei benignitas qui tam brevi oratione támque paruâ poenitentiâ s●peratus, mex p●niteniem in gratiam recepit!  
They wish every Pharisee had hypocrisy written with a Sunbeam on his forchead, and then many a worldling and politician would be detected; but since now fronti nulla fides, there may be yet light enough to read Pharisaisme in the characters of some men's ways and actions. What is legible in men's hearts, will not appear till the Son of righteousness with the brightness of his coming manifest it to all the world, in the interim they suspect hypocrisy visible in the hearts of most men, or else what need their spectacles and perspectives of farther examinations and trials, whereby to discover more than is obvious to the eye? But as things written with Allom water, are to be read only when the paper is heated by the fire: so the fire of trouble would give some light to forestall the beams of the Sun, and we might then find some to be Pharisees, Sichemites, that are such only for the advantage of the times, who like the herba mimosa do send forth their blossoms but in the eye of the Sun, & shed them when he withdraws his light; or like the Heliotrope, which expands & turns herself always towards the Sun, & closeth at his setting. Perchance some that like the Eastern people worship the rising Sun, would then like the Asrican Nations, curse him when he scorcheth them: and perhaps if by the motions of superior bodies their aspects should be changed, hypocrisy would not only in some Politicians be written in Court-hand, but in others in text-letters, and with a running hand after the world as much as in the most.  
When they sent forth their Sphynx, they should have given us an Oedipus also, I know not how to unriddle the close of this Section, when they say, Many like those in Esays time stand off from them as too holy. By propriety of construction it should seem to be, that they from whom is the standing off, should be those that are thought to be too holy, for holy should refer to that which went immediately before, and this seems more suitable to what follows, that they yet blame them for standing off from these as Publicans, but to carry analogy with those in Esay, they which are too holy, should be those that do stand off: for those that thought themselves holier, forbade the other to touch them. And this I rather divine than judge to be their sense. But who those are besides their brethren, (we have built a story higher upon the same foundations) others being driven off from them as not holy enough, I cannot divine by inspection into any other entrails: indeed they are as much Publicans to these, as others are to them; and therein is seriously considerable  
First, the irradiations of justice, Lex recta est cum quis patitur quae fecerit ipse, as others are not permitted to sit with these Adenibezeks at table, but to gather their meat under it, so others requite them as they have done 〈◊〉 and this was the case also of the Pharisee too: for as he would not touch with the people of the earth, so the Samaritan, if he met the Pharisee (saith Drusius) cries to him, touch me not; and if casually he had suffered a contact, would dip himself under water for expiation. And to the late Dippers the Apologists are also intangible, (viz. the Anabaptists) as well as to perfect Independents their brethren, (yet they are a strange kind of brethren with whom they have no communion of Sacraments) and those though not Anabaptists, yet seeing they baptise none but the children of those of their own Church, if others did not wash those children whom they leave in their blood, when they grow up to a desire and capacity to be of their Churches, they must before they admit them, become Epibaptists, and postbaptise, though not rebaptise them.  
Secondly, as remarkable is the influence of Separtion, which having broken the banks, knows no bounds, 
Nec scit quà sit iter, nec si sciat imperet illis.  
— Quoque eat aut ubi sit piceâ caligine tectus  
— Nescit, et arbitrio voluerum raptatur equorum,   
And when there hath been a distillation by one part, yet another thinks that extract to have some impurity, and so resolves of a rectification (as the Chemists term it) and thus one separation grows out of another, and such multiplied soparations of the parts are like in time to be the destruction of the whole, the proceeding of all things from their principles, being resembled to a Pyramid, but the destruction of things obumbrated by an inverted Pyramid, which by degrees lessening itself, determines in a point, and that in nothing: Of whose making is the distance between them and others, we hope we have formerly made it so clear to every man's understanding, that be it said as of him as in the Poet, — Arbitrium litis trajecit in omnes.   

SECT. XXI.  
What was Diotrephes? What his ambition? Whether the Apologists exceed not the bounds of ministerial power by bringing all under trial, excluding and not for scandal, and that so many, and by common continaall practice? Whether this check not with 1 Pet 5.3? Whether those they reject are scandalous themselves, separated and left the Church behind them? Of Ecclesiastical power, what it is, and how far extensive? The duty of Stewards. It is Christ's honour to have an universal Church. 1. Their actings not commanded or warranted by God's word. 2. They act solely. Of their Elders. Of ruling Elders in general: not by divine right, yet a prudent constitution, requisite to be continued in some way. The interest of the whole Church in Censures. The Elders representatives of the Church. Whether the ancient Church knew any such? 3. They act arbitrarily. Of the former Bishops. The Flowers of the Apologists canina facundia, which they cast on the Opposites of their way. The aspersions wiped off, and some of them reflected. Of small things, and whether their Injunctions are such? what may be the consequences thereof, viz their own power and greatness in the intention, which yet in effect may be thereby lessened. Whether their promiscuous examination be to prevent respect of persons. Of examining persons known to be knowing. Of the Shekel of the Sanctuary. Of their aviling of their people, and thereby giving advantage to the Papists to upbraid us. Of the former Bishops. The lack of light in some places through want of some to hold it forth. Whether the Diatribe aspersed Presbytery to be modelled, like Popery. The Apologists no friends to Presbytery. Their way hath some analogy with Popery, and accidental tendency thereunto.  
THey first give us a taste of a new dish of Philosophy. As the other section tasted, so this (say they) smells; insinuating that this is more odious than the former, and that implies that the object of smelling is more abominable than that of tasting. But truly he that shall be of such judgement, I shall not envy him to receive a nasty thing into his mouth, rather than take it in his nose. But Nasutus sis usque licet, sis denique nasus, what other smell hath it than such as rotten ulcers do always exhale when they come to be lanced and opened? and deal never so gently with such, etiam mel ulcerata mordet. Such hard thoughts they are more grieved to read than troubled to answer. The truth is, they do not much trouble themselves to answer, levamentum aliquid est miscriarum, non reniti. And perhaps the Pard hath wounded the Dog, that though he open, yet he cannot bark. But they may perchance be grieved to read what doth Auriculas teneras mordaci radere vero, and are as impatient to hear the name of Diotrephes, as Caligula that was rough and hairy could not abide the mention of a Goat.  
They next give us a smell of their flowers of Poesy, Pudet haec opprobria dici, & non potuisse refelli, (say they,) but this is the ill luck of it (to borrow their phrase) that having in all their walk made but this one step on the feet of verse, it falls out to be lame and maimed, and only thereby have made it more their own, Nam malè dum recitas incipit esse tuus.  
The Camel (say they) troubles the water that his own deformed image may not be therein conspicuous; so the Papists to set the Pope out of suspicion of being Antichrist, have painted forth that man of Sin with such lines and colours as carry no resemblance with the Bishop of Rome, and so the Apologists give us a false copy of Diotrephes, lest they should appear to be his counterpart. But as the Coryphey of our Judges and Oracle of our Laws was wont to say, that if a Pursuivant should be sent forth to fetch up Antichrist that were described by such characters as he is held forth in Scripture he would doubtless seize upon, and bring in the Bishop of Rome, if he had power to do it; so if a hue and cry should issue for such persons as carry the marks of Diotrephes, I doubt if some men would not be apprehended, and though Apelles convened many beautiful Virgins the better to limb the picture of Venus, yet perchance fewer would serve from whose comportment to draw a perfect image of Diotrephes.  
They say, we are mistaken of Diotrephes, his ambition rather crossed John than oppressed the people, he was an heritick that depressed John, and would be in the Church above him, but was no rigid imperious Presbyter toward the people; and for this interpretation they allege Estius  
Not to make any reflection how incuriously they take Authors in hand, or credulously receive them on trust, who might else have known that Estius carried on his Commentaries on the Epistles no farther than the seventh verse of the fift Chap. of the 1. Ep. of St. John, & what is additional in that and in the following Epistles, was the continuation of Bartholomaus Petrus; nor to step out of our way to inquire whether Diotrephes were an heretic, because it hath no tendency or aspect toward our end, (there are no records of him more than are extant in this Epistle, and howsoever some have opined, Justinian notwithstanding effers very rational arguments to vindicate him from the guilt of heresy) it beams clearly from the text that he did, 
Idem Menochius and Tirinus.  parvi facere apostolum, se malevolum et infestum praebuisse Johanni Apostolo, munus Apostolicum et Iohannis authoritatem contemnere, in the words of Petrus which they refer to, but there are as bright irradiations that show us this was not all his sin or inordinateness. Petrus also tells us, Amat primatum gerere in iis, 
In locum. — seize in praefecturam illius ecclesiae ingessit (observe, he intruded, he had no call to it) eaque praefecturâ delectatur tanquam magno q●odam bono— gau det praeesse non ut prosit, sed quia grande aliquid putat pr●esse, but justinian, — paulo majora canendo, sets it to an higher key, insolentius et arrogantius principem in ecclesia locum appetivisse, & Aretius, in sua illa ecclesia solus videriet excellere voluerit, he assur●ed a power greater than john, comparatively, but upon the Church, objectively, he was ambitious to be above john, but only over the people, to have pre-eminence beyond him among them, inter eos qui tunc erant in ecclesia, as Aquinas (or he that bears his name) with whom Menochius, Tirinus, and others consent. A Bishop and a Presbyter I fin● synonymous in that age, and to say they read nothing in him over the people above the state of a Bishop (or Presbyter,) and that he was a rigid and imperious Presbyter, is an odious aspersion on that Office, as if to love to have the pre-eminence, (praesse non prodesse) as Petrus, Se tanquam principem genere, (as justinian) insolence, arrogance, the exercise of tyranny, and abuse of the power of the keys, were but the estate of Presbyters, and therefore they might be, and do all this, and yet must not be accounted rigid and imperious, Citiùs crimen honestum quàm turpem Catonem effeceris, and this is somewhat like that of Valentia, who when he could not well deny the Church of Rome to be idolatrous, he tells us some idolatry is lawful, because the Apostle: eter only condemns abominable idolatries; and upon this account Vasquez thinks a man may with good intention worship a Stone, or a Stick, or a Straw: so it seems like courses to those of Diotrephes being not easily to be denied to be taken by some of the Apologists or their friends, they must boldly therefore be justified, and avowed not to be rigid or imperious.  
If this were so, they need not wince so much, for they could not then be galled though Diotrephes were clapped on their backs, if he were only a Presbyter, and not proud, rigid or imperious, (for here is no St. john that they can despise or exalt themselves above, they must needs be clear of all suspicion of that now.) But Whitaker expressly saith he exercised tyranny; the Centurists impute to him an abuse of the power of the keys, and we need fetch no reflected beams, 
Contro. 4. q. 5. tom. 2. p. 685. Centur. 1. l. 2. c. 4. p. 116.  the text directly yields this light, that he was inhospitable, (he receaves not the brethren,) Imperious (forbidding them that would,) using the keys to open a way to his own designs, and shutting out those that oppose them, (casting them out of the Church,) Exemplum excommunicationis injustae, saith Aquinas.  
But the glisse explains the manner, Ejicit non de consortio fidelium, sed de loco in quo conveniunt, but Tirinus supposeth, tum de loco et coetu— Neque suscipit vel in hospitium, vel ad Euch●risti● distributtonem, and such also as would in that way receive them, (and permit them to receive the Sacrament) he did eject also, De coetu et congregatione fidelium, (saith he,) Diotrephes would not admit such into association, all which look with an ugly aspect upon some parallel courses. And Aretius hence gravely observes, Proprium est primatûs alios aspernari, nec aliud quàm sui pectoris judica admirari et magnifacere, reliquos facilè damnare, et ut ineptos exsibilare— meminerint igitur ornamenta quoque ecclesiae qualis est disciplina, et ipsa sacramenta etiam ab impiis saepe rapi, ad suer●m affectuum patrocinium et muniendam tyrannidem. This was the dir● wherewith the Apostle shows the face of Diotrephes to be defiled, whereof if the Apologists can no better clear themselves than they have purged him, they will haerere hec luto.  
To lord it over God's heritage is (in their sense) to go beyond ministerial power and infringo the liberties and privileges of the Sairts. And if we shall receive this description, it will serve as a weapon (though as they have pointed it, it is somewhat a blunt one) wherewith to sight against them, and wounds made by a blunt weapon are worse than those which are caused by an acute one.  
Not to controvert here whether there be any such ministerial power to keep off from the Sacrament these who are not cast out of the Church, but continue members thereof, nevertheless that which falls within ministerial power for the kind, may be an excess in respect of the number & condition of the objects whereupon, and the manner how and the meritorious and final causes for which it is exercised.  
First, they constrain to come under examination, not only such as might justly be suspected to be ignorant, but all indiseretely, even those which are in every man's, and in their own judgement, elevated above any such suspicion, which therefore cannot be intended to prepare them for the Sacrament, but rather for subjection, and only to render them as Tiberius said of the Senate, Homines ad servitu em paratos, and to make a trial, and take an essay and earnest of their obedience, and to receive their homage and fealty for the Sacrament, which they must hold of this signory or Lordship of theirs, and cannot be allowed to sue forth their livery or O●●stre le mane till they have acknowledged upon examination what they hold in Capite.  
Sec●ndly, they exclude not those only which have first shut out themselves (as Augustine speaks) by the scandal of nefarious crimes, evident in the fact, or confessed, or judicially evicted; hitherto they should come and no further, and here ought their waves to be stayed, we might then know with what banks to bond their power, and where to keep a secure station, that the water floods might not overflow us, quid potest esse foelicius quàm homines de solis legibus confidere, et casus reliquos non timere, saith Cassiodore. The saying is good, if Shimei dwell in Jerusalem, and go not forth any whither, let him live; but if he will be straying to Gath among the Philistines, let him surely die. If (as it well appears and is legible in the draught and copy of Presbytery) the Communion be as Chatter Land and Boock Land, which we hold as granted for a certain estate, under express covenants and conditions, we know our term and interest, we cannot lose or forfeit our Tenement, if wilfully we break not our covenant nor fail of the condition. When men are cast out for scandal, they are convinced of all, they are judged of all, every one, even the parties themselves (being left without excuse) sense the cause to be just, while the merit is manifest; but they reject in a general notion of being unfit and unworthy, and that unfitness and unworthiness is determined or limited by no Canon but their will or opinion, and the Laws (as Wat. Tyler said those of England should do) come out of their mouth, that not only horned beasts must be driven from the wood, but every one which the Lion shall say hath an horn; and when there is no Law for what they do, yet (in analogy to what the Persian Magis told Cambyses concerning their Kings) they have a Law that they may do what they list, and that Themis must sit as near and as constantly by them, as An●xarchus told Alexander that it did by jupiter, the pattern of Kings, to show that whatsoever they decree is just, so as this can tend only to make all men Villanos sock●nannos (as Bracton speaks,) or as it was of old in Ireland, one Freeholder in a Country, and the rest his vassals, and to make all fall prostrate before their rods and axes; for every one that will not lose the fruit of the Sacrament, must comply with the Dragon that watcheth & guards the Hesperideses, and he that will not forfeit his reputation, must sell his liberty to purchase their favour, whereon his credit dependeth & not only espouse all their opinions, but by all manner of compliances strive to merit their good opinion, which is his title to the Sacrament; and therefore he may not dare do any thing but by their conduct, lest offending these Censors he be motus tribu and put in Ceritum tabulas, ignominiae causâ, and he made aerarius (pendere aera) sit to pay tithes or duties, not to partake of the privileges, and therefore must surrender up his will and intellects to adopt theirs, and have no affections or actions but such as are borrowed, with like superstition to that of Zene his Scholars, who (as Athenaeus tells us) thought that the broth could not be good, that was not made after Zeno's direction, whose use also was to prescribe to the twelfth part of a Coriander seed.  
Thirdly, they shut out not some few only that may be peccant, but in a manner all, which cannot every one be culpable, and multis minatur, qui uni f●cit injuriam, and have obtained what Caligula wished, that all their people have but one neck, which they cut off at once, nor do they like Surgeons only launch tumours, or cut off dead flesh, but like Mountebanks do wound and flash the whole and sound flesh, upon pretence to heal it again, and to bring themselves and their salves into more request and practice, and whereas the terror only should come to all, they make the punishment (proper for a few) to be universal, not punishing only those that are necent, but like Theodosius at Thessalonica (for which Ambrose thought he merited excommunication) cut off all promiscously without discrimination, the innocent as well as the guilty, that when one man perhaps hath sinned, they are wroth with the whole Congregation, (and then notwithstanding Irae suum stimulum, Zelum vocant;) so as the generality and commonness of the punishment, taking away the sense of shame and fear thereof, frustrates the end of it, as it is no odious deformity to be black among Negroes, where all are of that colour, a white man (and some such they have born there) is more monstrous to them, and therefore as Physician: say, that the disease which all or most men commonly have, must spring from the same common cause, and our Divines tell us, that the corruption of the Mass cannot be the cause of reprobation, negative, because that is come, but that which makes to differ is peeuliar; so it cannot be any crime or incapacity in the persons wherein their exclusion is rooted, for all are not incapable or criminous, but there is some cause that is common to all, and that can be no other but that they may have a preheminent power over all, whereinto this is their Inauguration.  
Fourthly, they exercise not this power only occasionally and upon an exigent, but make a common and continual trade thereof, and consequently making the Church such a meadow as Lewis 11. said France was, which he mowed not only when it was rank grown, but as often as he pleased; nor do proceed as Arnoldus saith a wise and a modest Physician ought to do, which is never to use medicines but upon urgent necessity and that sparingly too, but their constant practice is to keep men under this purging physic, which were it cordial, would ferfeit its virtue by too frequent use, but being purgative medicines must not be used as familiar as meat, when there is no purgative (as physicians confess) but is contrary to nature, and consumes the very substance of our bodies, so as qui medicè vivit, miscrè vivit, and this is to make the Church, as he said of the State of Thuscany under the Medici's, like a body exhausted with continual purge, the blood and spirits consumed, and nothing left but weakness and melancholy, and we may say of them as Seneca did of others, Moverer si judicio hoe farerent, nure morho faciunt, faciunt non quod mercor, sed quod solent, and judge of their course as Demosthenes did of calumny, Aliquantisper audientium opinionem confirmare, progressu verò temporis nihil eá imbecillius.  
Upon these considerations, that which they call ministerial power is Tempestas, non potestas (as the Lawyers speak,) potentia ruinae et incendii (as seneca.) Corn●a sunt ista ventilantis, non mansuetudo pascentis, (as Augustine.) And if this do not border upon that of Ifidor, which he saith of some, that they bear themselves upon their Priesthood as if they had a tyranny, yet whether it be not the second part of Diotrephes, and the playing over again his ambition of pre-eminence, and whether these probations and suspensions be not a kind of hunting of men thereby to make themselves mighty ones in the earth, and instead of the old paternal government to introduce a Lording, 
In 1 Pet. 5.3.  (which is the same thing which Diotrephes practised) (as Aretius,) alios vobis imperiose subjectos esse volentes, (as the Commentary ascribed to Aquinas,) to be imperious masterly persons, ruling roughly and harshly, (as Hammomd,) by which prohibition the Apostle reprehends severity, tanquam ab ecclefiastica mansuetudine alienam, (as justinian,) and lessoneth Parstors and Governors in the Church, magis apparere humilitatem et mansuetudinem quàm potestatis ostentationem, ac severitatem, et amorem magis quàm terrorem, (as Estius,) and if their course clash not with this precept, so interpreted, yet whether it check not with that which he thereby prescribeth, ut absit non solùm animus sed species dominandi in plebem subjectam, as Estius, the Apostle saying, Neque ut deminantes, non solùm non dominantes, quia nihil debent exterius praetendere per quod possit de iis opinari, ut videantur velle dominari (as Aquinas.) Though they may be somewhat in passion to hear the quaere, yet we shall not be much out of reason to make it, and we are sure without question, that this rejecting of all till they be proved and approved by them, as Musculus ranks it with the withholding of the cup from the Laity by the Popish Priests, so it is that dominion, which if otherwise it cannot be redressed ●he saith God will restrain.  
And whereas they say, To Lord it over God's heritage is to infringe the liberties and privileges of the Saints. Whosoever is a Church-member I have formerly demonstrated to be in Scripture ideom and general acceptation, a Saint, and to debar any intelligent member of the Church of communion in the Sacrament, is to infringe his liberties and his privileges, in the crown whereof that communion is a rich jewel; but the learned ●unius tells them, Vtriusque communionis cum Deo inquam & Ecclesia ad sanctos omnes promiscue pertinentis, (I might set● an asterisck on that for the observation) indici. à Deo data, certáque E. clesiae verae documentá, eculis omnium exposita sunt ea, quae communis usus Sacramenta nuncupavit,— atque haec quidem communionis genera, quà sunt spiritualia, semper & ubique ab hominibus sanctis percipiuntur, quà autem sunt ●orporalia coluntur in templo, id est ad to 'em Ecclesiae corpus conju●●ctè pertinent, neque ullus ex Ecclesia Dei esse putandus est, qui se ab ullo istius communionis genere ultro subtraxeri, a passage like the pillar of a cloud and fire, which gives light to us, and casts them under darkness.  
To keep away ignorant and scandalous persons, exceeds not Ministerial power, is no Lording imperious thing. But first, were they whom they keep away such delinquents, yet the number of the guilty should manacle the hands of the Judge, and periculum schismatis send an injunction from the Court of equity. If the one member be gangrened, the excision thereof may be just and necessary, potiùs pereat unus quàm unitas, (as Bernard) but if the body be infected with a scab, other medicines may be applied without disjointing or dissecting the whole. They plead for Ministerial power which they have as governors of their Churches, and we should check the thoughts (if any could arise in us) that should oppose or repine at it, while it is regular and limited, and while the head doth not drop acrimonious defluxions to emaciate and waste the body, for than caput malum est caput mali, and the head is the parent of all diseases, as Physicians say. Defer Deo in nobis, & deferemus Deo in te, as Symmachus in Augustine. But as Furfidius counselled Sylla, Sinendos esse aliquos vivere ut essent quibus posset imperare, so they should not unchurch so many that they might have some to govern; and as he said in the patrocing of women, though they could not live so contentedly with them as was desired, yet without them they could not live at all: so though their Church should be less pure by the communion of those they reject, yet it will be scarce a Church without them, and the spirits which they shall extract by separation, will not quit the cost of the turning of so huge a substance to caput mortuum; and if we should grant their separations could produce gold, yet it must needs far with them as Pliny tells us it did with Caligula, Invitaverat spes Caium principem avidissimum auri, quamobrem jussit excoqui magnum pondus, & planè fecit aurum excellens sed ita parvi ponderis ut detrimentum sentiret,— nec postea tentatum ab ullo est.  
Secondly, to whom are they scandalous? Some four or five are scandalised by four or five hundred, for about that proportion their Church bears to their Congregation, and those hundreds are more scandalised by their separation, than the units can be by their comportment or condition. Quos projecerunt video, quos unuerunt ipsi dicant, saith Augustine to his Donatists. These centuries were never judicially cast out, but separated from, and how could they regularly be cast forth, when the rest are hardly members enough to constitute and organize the Body? They were rather the Body of the Church from which the separation was made, the denomination being taken from the major part, and what Livy saith in another case is appliable to this, In duas partes discessit civitas, aliud integer populus, fautor et cultor bonorum, aliud forensis factio tenebat, 
Contr. Ep. Parmen. l. 1. c. 6.  and as suitable is that which Augustine tells the Donatists. The Nations are given to Christ for an inheritance, you would appropriate it to your party, Quasi propter vos Christus apud nos haereditatem perdidcrit suam. Philosophers say, Omnis motus est super immobili: that was the Church rather which stirred not, when they moved a way in their separation, not that which removed, and they were the whole, the separatists but a part; and though one member may be cut off to preserve the whole, yet it is a wild and desperate way of cure to dissect the whole to conserve a part. 
Ecclesiast. l. 3. c. 5. tom. 1 p. 1978.  Cum Ambro●o●statuaut, (saith grave and learned Junius) Non tanti esse homines pauculos ut propter eos dejiciantur ecclesiae dei, pluris esse aedificationem omnium ecclesiarum quàm praesentem unius conservationem in officio deflectentis, and the same may be said of persons in the Church.  
Thirdly, Wherein are they scandalous? Non pejores erant judâ traditore, cum quo Apostoli receperunt primum sacramentum coenae, cùm tanti sceleris reum inter se jam scirent esse, as Augustine; 
Cont. part. Donati. Psal. tom. 7. p. 2.  as their ignorance lay in not knowing it to be their duty to submit to trial, so in all likelihood their scandal consists in their unwillingness to be subject, and standing fast in their liberty. Perchance pro parte Dorati tolerarent, quos pro Christi unitate tolerare nolunt: would they acknowledge their power, and submit to their discipline, by this relative without other real thange, the scandal were removed, as the dogs in the Dictaean Temple at Crete, and the birds of the Diomedes in the Adriaticke, they are only infestous to those they account Barbarians, but gentle enough to their social Greeks; the Livery of their Church, like the name of Alexander with Caracalla, would frustrate all accusation; like the papal Chair, if it find not men good, it makes them such. Ex codem naturae utero continentia nata est, & Cato, holiness and their discipline are twins, and must according to their Hypothesis stand and fall together. Cum hoc Aristide ipsa sanctitas emigrabit, and it will be true of their party compared with others, what Bellarmine baith of his Catholics in comparison of Heretics, 
Praefat. ad controvers.  Si catholicus quispiam labitur in peccatum,— nihilominus quoniam adhuc aliquis vitae sensus, adhuc adificii sundamentum, adhuc lumen aurorae, multa et magua praesidia ad salutem habet, non ambulat in tenebris, n●vit medicum suum— Neque deest illi maternus ecclefiae sinus, et patent quoque officinae omnes spiritualium pharmacorum, at homo haereticus nihil horum habet, etc.  
Fourthly, What evidence is there of their crimes that should produce this scandal? Nam quo eccidit sub crimine, quisnam delator, quibus indiciis, quo teste probavit? nile hotum, — Verbosa et grandis epistola venit. 
August. count. Ep. Parmen. l. 1. c. 7. Idem Epist 162. tom 2. p. 142.  (I would have said Apologia, sed tu syllaba contumax repugnas.) It seems sufficit accusasse, and therefore quis erit innocens? and they cast them out suspicionibus suis sicut semper damnando, as Augustine of the Donatists, and whereas Incerta crimina pro certa pace dimitterentur, nisi magis falsa factio fingentium quàm ratio vera convincentium praevaleret: We rather find that objiciuntur crimina malorum hominum,— et ipsa partim incognita, 
Idem con. Ep. Parmen. ubi supra.  quae si etiam vera et praesentia videremus, et Zizaniis propter frumenta parcentes pro unitate toleraremus, non solum nullâ reprehensiene, sed etiam non parva laude nos dignos diceret quicunque Scripturas sanctas non corde surdus audiret, but they rather frumenta falsis criminationibus insectantur, dum ipsi ab ecclesia potius tanquam levissima palea variis tumorum flatibus sep●rati sunt.  
That which is usually termed the power of the keys, Polanus thinks aught properly to be called Ministry, 
Polanus syntag. l. 7. c. 18. p. 544. In Bell. de translat. imperii. tom. 2. Sect. 27. p. 897. Aims cas. consc. l. 5. c. 24. p. 310.  and Junius tells us, Quae potestas propriè appellari potest aut Politica aut despotica est, ut rectè in politicis distingunt Politici; Ecclesiae non propriè potestas sed administratio, vel ministerium; But yet as it is called power, 2. Cor. 13.10. so they that carry and exercise it, however considered in themselves and in their manner of acting, which respects their persons, they are ministers, yea servants of all, yet considered as delegates of Christ, bringing and executing his Command, they act with authority (as Ames distinguisheth.) A power therefore it is, yet nevertheless the sword must not be the bound of their power, as it was sald to be of the dominion of Sparta; nor is it to be extended as fare as they have strength to carry it, but rather as Pompey said, to be terminated by justice, and not to make that Law which is of the advantage of Sparta, and that honest which is profitable: 
junius in Bell. cont. l. 3. tom. 2. p. 497.  their power is, as Junius, Legatiovis, non imperii, nam domini non servi imperium est, mandatoris non mandatarii— et Legatus exhibebit literas legationis suae ad hoc ut credatur ipsi; it is no Dictatoria potestas, neither Praetoria that hath power jus dare, but only dicere, being restrained to the prescript of divine Laws, 
Ubi supra Sect. 28, 29.  and they to be only praecones et interprete, and not imperare aut dominari, ne in spiritualibus, sed docere, monere, hortari, obsecrare, minari, terrere, as Paraeus: They say, They are Stewards in Christ's house, and we wish they would remind themselves to be so; for a Steward hath no dominion in the house, Non veluti Dominus res tractat sed veluti aliena et herilia dispensat, non sua esse dicens quae sum heri, sed è diverso quae sua sunt heri esse, as Theophylact takes the hint from Chrysostom, he may not smite his fellow servants, and shut them out at doors at pleasure, he must give their meat to those of the household, not keep them hungry to draw dependencies upon himself, by dispensing it only to such as can evidence and merit his good opinion; this is not fidelis dispensatio sed crudelis dissipatio, this cannot be compatible with that faithfulness to the people's right, which they speak of, and as little is it subservient to the dignity of the Sacrament, (an argument borrowed from the Popish School, who blanche their private Masses and maimed Communion with regard to the reverence of the Mysteries.) The dignity of the Sacrament is not (as the Abyssive Princes supposed of themselves) to be shut up from the people (major è longinquo Majestati reverentia,) it consists in the use thereof to those ends it was instituted, to be Communem caenam, et communem mensam, et communes mensas, (as I have brought forth the verdict of the Ancients) and it hath the more honour by being accknowledged, by a greater multitude reforting to it, to be a divine institution, which it is their duty to attend upon the partaking of, and to be a moral instrument of gracious effects: And as the honour of the King is in the multitude of his people, so Christ the King of Glory is more honoured, when so numerous assemblies acceding to the Sacrament do thereby witness their faith in the death of Christ, which is there represented: and as God gave unto his Son the Nations for his inheritance (as Augustine tells the Donatists;) so it his Glory that his Church is Catholic as well as holy, and is signal for the extent as well as the purity; and that all that have entered themselves into his household shall be fed at his table, 
In Mark. 9.40.  while they remain in the house, and that it shall be only their proper fault if they do him not faithful service.  
Did they impose any thing not commanded of God, or act Bishop-like in a sole jurisdiction (they confess) they could not avoid this blame; And then first I doubt, — Manet indelebile crimen. For as for any authority from God, though they have framed and brought forth a draught, Grant and Conveyance, yet whether it have the Testo of the Court of Heaven, and be signed and sealed by the Spirit speaking in Scripture, is that which is in issue between us, and after our traverse and pleading let the godly and learned give their verdict. What their Scripture-evidence is, we shall farther examine in due place, and make experiment; Whether or no perverso corde scripturas non eas faciunt obesse nobis sed sibi, as Augustine to Parmenian, and if or not remanet iis nisi sola infirmitas animositatis, quae tanto languidior est, quanto se majores vires habere aestimat. We know that sometime the clouds seem form according to men's imaginations, and the Organ makes the species; sometime affection makes promptly credible that which agrees and suits therewith: Quicquid amatur imposturam facit; sometime wit makes a Mercury of a Log, as Carneades having plausibly argued for a thing, could suddenly convert his discourse with as much energy against it; sometime audaciousness that transports themselves, fascinates others, as Appollonius pretended to understand the language of birds, which not others could discern or find out, but yet all these elegant frauds or cunning impestures or deceptions of sight are but like a Magician's feast, which takes the eye with speciousness, but gives no strength nor nourishment; or like the house and furniture of the Lamia at Corinth, which vanished when Appollonius (a judicious man) entered and surveyed it. If they can produce out of Scripture any command to enjoin, or warrant to justify to decoct a Church from an hundred to one, to break into pieces and demolish an established Church, so to patch up a small one out of the ruins thereof, with such parts as they shall approve and be well satisfied of, and so the Pastor to choose his Church that was wont to be chosen by them; to gather new Churches made up of those which had formerly entered into the Church by the door of Baptism; to drive men in herds from the Communion, that the fare greater part of those adult persons that communicate in the one Sacrament, and the Word and Prayers, do not in the Lord's Supper; to cast out any that is not convicted of some positive special crime that hath rendered him scandalous, and accordingly is duly censured; to constrain those to come under examination of their knowledge, that cannot justly be suspected to be ignorant; or to debar any such from the Eucharist that will not submit to be examined: If they can produce such evidence, surely I shall not so much gratulate the felicity of this age, 
Quod genus humanum ingenio superavit, et omnes,  
Perstrinxit stellas,  which can read and understand it, as cendole the blindness of former days, 
— quantum mortalia pectora coecae,  
Noctis habent!  which could not see or comprehend it: and though it be nothing strange that I — (Oculis qui lippus injunctis,) cannot discover and observe it, yet it is admirable that not one of elder times, though 
— tam cernit acutum  
Quàm aut Aquila aut serpens Epidaurius,  should discern or be convinced thereof.  
Secondly, whereas they disclaim to act in a sole jutisdiction, we know indeed that they have such as they call Elders also, but we have as certain knowledge, that they are not held so necessary to the conduct and management of their Church affairs, as good works are determined to be to justification, wherein they have their presence, but no efficiency; but these are not always so much as present at their Counsels, or of the Qaorum at trials, and hereof we can render particular instances. And however they may set off those Elders to those at distance, — (Ignote reverentia major.) And as it is said of the Athenians, That by the advantage of the feathers or quills of their countrymen, they flew higher in fame than truth; and however they being beheld with the advantage of the Basis they are set upon, and conjectured to hold out the weight that some others carry of that like notion; yet the truth is, those Elders being so inconsiderable for number, and weight too, in respect of parts and influence, are but as images which seem to bear up the roofe of Churches, but are only for show, and serve not for support; or like the Characters, which Magicians and Charmers make use of, that have no real influence into effects, but serve to amuse & delude men, and fortify imagination: and as Charles of Burgundy was said to carry all his Council behind him on horseback, so all the powers sit in the same Chair with the Minister.  
I am not so insensible or inconsiderate to strike at, or move against the standing of ruling Elders in the Church, (rebus sic stantibus) which are an excellent composition for the attempering and restraining the power of the Ministers, which else might become arbitrary and unlimited) and who may perchance serve them in like stead as Gracchus his servant did to his Master Cui orami à tergo adstabat, fistuid concinnatâ— tonú●que 
Plutarch de ira cohibenda.  suggerebat, quo heri asperitatem, & iracundiam vocis delinitam auferebat; Prudence will prompt us, that it is not safe to entrust so great power in the hands of a single person, and it not only lessons us in the words of Plutarch, Nimis periculosum est velle quae non decet eum, qui quae vult facere potest; but it also cautions us by the voice of Cyprian, Nemo divautus est periculo proximus. And divine wisdom hath prescribed in censures,, Tell the Church, and if he hear not the Church, 
Aug. de verbis Dom. serm. 16. in locum.  &. And I hope the Minister will not assume to be as the Pope, the Church virtually. Augustine will check such presumption, who tells us this correption is to be Coram omnibus, and Paschasius, Coram omni Ecclesia inspectante, or, Tota Ecclesia, as Eucherius, and the Gloss. And Dic Ecclesiae being (in the sense of Hierom) multis dicendum est, and Aquinas interpreting Dic Ecclesiae i totae multudini, 
Cypr. Ep 27, p. 62.  and Cyprian stating the Church to be in Episcopo & Clero & in omnibus astantibus constituta: And when the incestuous person at Corinth was to be cast out, the Church was to be gathered together, and (they) were to put him away, (they) to whom he wrote, which was not the Ministers only, but the Church collectively, 
Chrysostom in 2 Cor. c. 2. hom. 4. tom. 4. p. 167.  Universis in nomine Domini congregatis, saith Theodoret, and chrysostom very sully, assumpsit illos in ejus sententiae consortium, dicens, Congregatis vobis tradere illum, duas res maximas accurans, ut & proferretur sententia, & ne ne id fieret absque illis ne videretur hoc illos facto laedere, ac neque solus pronunciat, ne videretur Apostolus esse praefractus ipsosque contemuere. And certainly it appears very liquidly that in Ecclesiastical concernments and agitations, the whole Church was consulted, and consentient in the deliberations and resolutions: for when Judas was gone home to his place (whose demrits had made the place of damnation to be his) and another to be chosen in his, which he had unworthily occupied, the election was carried on by common consent of the Church. 
Idem in Act. c. 1. homil. 3. p. 138. tom. 3.  Erat turba nominum (saith Chrysostom) simul ferè centum & viginti— Considera quàm Petrus agit omnia ex communi discipulorum sententia, nihil authoritate suâ, nihil cum imperio. And when Deacons were to be ch●sen, that serving of tables might not be a snare to the Apostles to tie them up from a better work, in the institution and choice of them, the Apostles proceed in the same method, Acts 6.2, 3, 5. Non propriâ sententiâ faciunt (saith the same Father) sed priùs rationem reddunt multitudini; sic & nunc fieri oportebat; whence the interlineary gloss took the hint, consensum quaerunt multitudinis, & quoth in exemplum debet ●ssumi; so conformably it pleased the Apostses and Elders wi●h the whole Church to send chosen men, Acts 15 22. who being come to Antioch, when they had gathered the multitude together, delivered the Epistle, v. 30. from whence Calvin concludes, Cum tota Ecclesia communicare debent ipsi doctores quod ex verbo Dei statuerint.  
The like course may be traced down the succeeding Ages, the footsteps whereof appear not more conspicuously then in Cyprian, who, as it was his resolution Nihil sine consilio vestro & sine consensu plebis meae privatâ sententiâ gerere, 
Cyprian Epist. 6 p. 17, cp. 14. p. 41. Ex editio. le Preux secundum Pamel. & Goulart. epist. 12. pag. 37 epist. 31. p. 70.  out of the sense he had that Hoc verecundiae & disciplinae & vit● ipsi omnium nostrae convenit, ut Episcopi plures in unum convenientes, praesente & stantium plebe, quibus & ipsis pro fide & timore suo honor habendus est, disponere omnia consilii communis religione possimus; so it was his constant practice, Examinabuntur singula praesentibus & judicantibus vobis. And correspondently, pariter & stantibus laicis lapsorum tractare rationem, and he asserts and ratifies the course by this reason, quoniam nec firmum decretum potest esse quod non pl●rimorum videbitur habuisse consensum.  
Yet nevertheless as the consent of the people is requisite to those laws whereby they are to be obliged, yet that consent is usually, as most expediently, given by their Representatives; so because the integral Church now grown to a greater body, cannot always be so easily or fitly convened upon such occasions, nor so well contained together (〈◊〉 Rondoletius his fish, which being little, could be comprehended in a small glass, but afterward waxed too great for i●,) and some considerations may persuade that they should not be all congregated; and though the head were of gold, and the whole primitive Church was invested with those excellent gifts and graces, 1. Cor. 12.9. Rom. 12.6. which rendered them susceptible of a share in the regiment; yet the feet are part iron and partly clay, 
Mede Diatribe in locum. p. 207.  and the community of Christians are now too apt to be embased with the alloy of violent factions and carnal affections, and so less capable of such undertake, that therefore Elders should be chosen as Representatives of the Church, is a very prudential Institution.  
And truly beyond that height I cannot derive their offspring: 
Chrysostom. in 1. cpist. ad Cor. c. 1. hom. 3. tom. 4. p. 59  for as for that Argument extracted from 1 Tim. 5.17. to prove them to be of divine right, The Elders that rule well are worthy of double honour, especially they that labour in the word and doctrine, besides what hath been offered by the most learned Mede, to enervate the force thereof, it is clearly and fully defeated and profligated by that passage in Chrysostom, Siquidem nuncsenioribus quidem qui inutiliores sunt, hoc munus (baptizandi) tradimus, verbum autem quod doceant senioribus, hic enim labour & sudor est, quamobrem alibi inquit, Qui bene praesunt Presbyteri duplici honore digni habeantur, maxim qui laborant verbo & doctrina; whereby it is evident that in Chrysostom's time the Church supposed that text to imply two parts or duties of Presbyterial offices, but not two sorts of Presbyters, neither did the Church know any such duplicity; and there is very pregnant reasons in-laid in the context; which will evince that this is spoken only of such Elders as received stipends, as an honourable maintenance from the Church, which it is evident that Lay Elders now have not, nor can it be ●asserted that they ever had: For that doubie honour should he given them is confirmed from Scripture saying; Thou shalt not muzzle the Ox that treadeth out the corn, 
De subsidio victûs interpretantur veteres Pamel. annot. in Cypr. Epist. 66. sect. 10. p. 196.  and The labourer is worthy of his hire. Both which texts are applied in Scripture to prove a maintenance due to the Ministers of the word; the one so interpreted, 1 Cor. 9.9. the other produced Mat. 10.10. and therefore these Elders here mentioned, can be no other than such as were to have maintenance, which were only Ministers of the word.  
Therefore neither dare I to assert, that in the way of the ancient Church any plain tracks may be discerned of such Elders, formally, in such a small defin●e number, and in office specially designed to such undertake and actings. The characters thereof are so obscure, as not legible to the best eyes, without a supply from imagination.  
That which seems to me to carry the fairest species, 
Blondel de jure tleb. etc. p. 37.  is what Blundel citys out of the Epistle of Purpurius to his felow Bishop Sylvanus (and Albaspinus mentions the like in his history of the Donatists,) Adhibete conclericos & seniores plebis Ecclesiasticos viros & inquirant diligenter quae sunt istae dissentiones, but it is not evident whether these were called Ecclesiastical persons for their office or affection, having animes saccrdotales, or for their experience in Church affairs, wherein occcasionally they had been interessed, The Elders of Israel so often assembled, were not all men in office, specially seposited for the occasions whereabout they were convened, and wherein they engaged, 
Rom. Antiq. l. ●. c. 5.  Elders denoting the principal men for age, wisdom and piety, power and honour, (as Homer useth seniores for optimates, and as Romulus called his great Counclll the Senate, because saith Rosinus, it was composed of such Qui per aetatem maximè superent, & genere praecellerent, and as the old Saxons in this Nation entitled some Eldermen, not say the Laws of King Edward, propter aetatem sed propter sapientiam & dignitatem, cùm quidem adolescentes essent, jurispcriti tamen, & super hec experti: And in ancient monuments of the Church, when we read of Elders, for the most part it is intended of Bishops or Ministers, though by misprision some places have been construed otherwise: and when we find Elders distinguished from those of the Clergy, very often they signify civil Magistrates, as in the Council of Carthage holden Au. Dom. 503. de conveniendis per Magistratus & Seniores locorum Donatistis Episcopis etc. And in another Council there Anno 407. Maurentio reo judices dari decrevit, universas cunctarum provinciarum curatores, magistratus & ordinis viros, nec non & auctores & procuratores vel seniores singularinm locorum, etc. So An. D. 458. A Basilio praefecto principales vel seniores urbium singularium quàm reliquorum corporum compelli jussit Majorianus Augustus. And such acception the word hath in many Counsels, where Lay men assisted and subscribed under the notion of Seniores, 
Verbo Aldermanuas, p. 28. Selden. titl. honour. fol p. 605.  which is most abundantly verified in those Synods held in this nation in the time of the Saxons (as it is every where obvious in them, as they are fet forth by Sir Henry Spelman) who also tells in his Glossary, that Aldermen (whose appeilation was derived from Seniores) did signify principes, provinciarum comites, praefides, senatores, tribunos, generali nomine; so that where it is read, Matth. 20.25. Principes gen ium dominantur suis; the Saxon renders it, Aldcrmanni dominantur, as Mr. Selden likewise shows, that Pri●cipes Judae, Psal. 68.27. are translated A●dermanni Juda, as the Emperor Charles the Bald, and Lewis the second, are either of them in ancient monuments called Senior, and from that appellation is Grand Seigneur among the Turks, and Shaughsc●h, &c among the Persians, originally deduced.  
Yet nevertheless, ut jam sunt res humanae, the same prudent reason which introduced, is of force still to keep up the continuance of those ruling Elders, and there wants not sound reason to persuade that they should be more than two to assist and concur with the Minister, that more safely so great a trust may be deposited with them, and that there may be more health in the multitude of such Councillors, unless possibly there should be some design to have them so few, that the Minister might more easily have an influence upon them, and with more facility govern them, or carry the more considerable weight in the counter-scale against them; and if he can make one of the two to be one with him, they two may be all in all.  
Besides, seeing they are Representatives of the People, no man that hath not forfeited or enslaved his reason, but will judge it most rational, that they should be only and freely chosen by them whom they represent, without any interposition or Insinuation of the Minister, Cujus nutus pro imperio est, who it he do not immediately choose the Elders, yet mediately he useth to do it, and in alio, while he selects his Church that elects them, and who are commonly so awed in their elections, as Piso seemed to be by Tiberius in the Senate, Quo loco censebis C. sar? si primus, habebo quod sequar; se post omnes, vercor, ne imprudens dissentiam. But it is all the reason in the world, that I only and not another should elect him, whom I must intrust to represent me and speak for me, and we should rather do it in this concernment, because we see some by design to cause a choice only of such for Rulers as will be tamely ruled by them, and which will serve only as Organs to sound by that breath which they infuse by drawing them, and to such a tune as they shall set and play upon them, so that indeed as among the Zaini (those Indian hogs which Nicremberge mentions) the weakest and poorest are chosen to be chief of the Herd; so they pick out such Elders as having no eyes of their own, must borrow theirs, and be gladly led by them, and having no substance in themselves, hope only to purchase some esteem by being their conformable shadows.  
Which consideration is seconded by another, that notwithstanding all former pomp and solemnity of a ●us divinum regiminis ecclesiastici, yet some of them have of late publicly asserted, That the ruling Elders have no foundation in Scripture, but are only a prudential constitution (which however it be truth, yet the world hath been born in hand with the contrary, that the discipline might enter with a smother slide,) and then seeing what seems to some to be prudence, and in some circumstances we may be told it may appear to others, and in other circumstances not to be so, therefore this constitution will in effect be arbitrary, and only accidental, quod potest adesse et abesse, and like the Pope it will be the Ministers only that have the authoritative power to determine of things whether with or without a Council: This renders much cause of suspicion that this conjuncture and consent of Elders, however they have pared it to lessen and lighten it, is yet such a yoke, as they would be eased and exempt of (and which the Apologists, since they have new modelled themselves, have quite laid aside, as fare as I can understand) that so like Lewis the 11. assuming an arbitrary power, they may bring the Crown out of ward, & they have begun to study that politic Aphorism in Tacitus, Eam imperandiesse rationem ut non aliter ratio constet quàm ut uni reddatur, and those ruling Elders are like to run the same fate and upon like motives with those (whatsoever they were) which are mentioned in the Commentaries upon the Epistles, by some attributed to Ambrose, by others to Hilary the Deacons Ecclesia seniores habuit quorum fine consilio nihil agebatur in ecclesia, quod quâ negligentiâ obsoleverit, nescio, nisi forte doctorum desidiâ, aut magis superbiâ, dum soli colunt aliquid videri.  
Next, as they are sole, so also arbitrary in their proceeding; as Bodin relates of the Tartar King, that at his Inauguration he tells them, Mea vex prosecure et pro gladio erit, and Caligula said to the Consuls, Quid nifi uno meo nutu jugulari utrumque vestrum statim posse? so are they lose and absolved from any certain rule, Nos penes arbitrium est, et fas et norma regondi: Their Will is their Law, and their Ipse dixit the Oracle, 
— Credant de sonte relarum,  
Ammonis;  for they have not yet (that we know) form any Canons to regulate their judgements, nor determined what is the minimum quod sic, which may render men capable of communion; but they that speak of sealing men, though they must be Keepers of the Seals (and so let them, if they keep them not too fast, and make them Privy Seals, not the great Seals of the Church, nor apply them to wax great, and seal the Patents of their pre-eminence) have yet sealed no certain standard whereby to measure men in order to their admission. A visible worthiness they require, but as Aristotle uncertainly placeth that mediocrity wherein Virtue consists, in the judgement of wise men; so this worthiness hath no other determinate weight or measure but their judgement, and this visibleness is intended to be their eyes; for it is all one, not to be, and not to appear to them: so that as the Caxonists say, If the Pope should draw innumerable souls unto hell, no man must say to him, What dost thou? and Bellarmine tells us, That if the Pope should err by commanding vices and forbidding virtues, the Church were bound to believe vices to be good, and virtues to be evil: so when they clavae errante drive innumerable souls from the Communion, and censure those to be vicious that are godiy, seriously I do not know what remedy they can find, nor where they can fetch their redress, 
— nil fecerit, esto!  
Hoc volo, sic jubeo, stat pro ratione voluntas:  Which is certainly a condition as requisite to be retrenched, as dangerous to be incurred; Miscra scrvitus est ubi jus est vagum aut incognitum, is a Maxim of Law, saith the great Lawyer Stanford, and therefore Non sinimus imperare hominem sed rationem, saith Aristotle in his Ethics, and no less prudently in his Politics, Qui itaque hominibus unà cum legibus imperium tradunt, etiam deo tribuunt imperium; qui vero solum hominem sine legibus imperare volunt, ji quodam modo belluae tradunt imperium, nam cupiditas tale quippiam, et ira eos qui praesunt, etiam viros optimos, detorquet.  
And therefore whereas only, — Praecedenti spectatur mantica tergo; and though anciently the place stricken with thunder was not afterward trodden upon; and Pliny tells us, That icti à Scorpionibus nunquam postea à crabronibus, vespis apibúsque seriuntur: yet to exonerate themselves they transfer this Lording (as other inordinatnesses in this Section) on the Bishops, 
— Sequitur fortunam, ut semper, & odit  
Damnatos:  (Though perchance 
— Idem populus si Nurscia Thusco  
Favisset, hâc ipsá Sejanum diceret horâ  
Augustum)  I must say, 
Maevius absentem Nevium cùm carperet, heus tu●  
Quidam ait, ignoras te? an ut ignotum, dare nobis  
Verba putas? egomet mî ignosco, Maevius inquit,  
Stultus & improbus hic amor est, dignúsque notari.   
How culpable soever the Bishops were, or meriting reproof, yet only Just alios reprehendit qui non habet quod in se alius reprchendat, saith Augustine, Et ille potest facere, qui non meretur audire, as Ambrose: and therefore cum mali accusan● vitia, alienas partes agunt, themselves have still a Bishop in their belly, as Luther used to say, every man had a Pope, and as the Pope complemented the Duke of Florence, that he should be King in Thuscany not of Thuseany; so though they are not Bishops of this or that Church, yet they are Bishops in them, and act as solely and arbitrarily, and suspend more and for less, than the Bishops used to excommunicate: if they assume not the pomp, they usurp the power, and as Favonius told Pompey (or as some) Caesar, it makes no difference whether he wear the Diadem on his leg or his head, and while the Cailiph wears the Crown, it is no matter though he cover it with a black cloth: like the Sibyl's Books, when one or two are destroyed, yet there lies as heavy a price upon the rest, and the weight presseth more, because we expected to have found it more easy and light. As he that had never lain in Plato's cave, did not so much regret it, as he that having seen some light, and hoped to enjoy it, yet was again remanded to darkness: and as a new wound where there is a Cicatrix, is more dangerous, and recidivations are more destructive than the first lapse into a disease, so it fares with us in our condition, and did not the equanimity and moderation of some that are of other principles redeem from this infamy, and like a perfume take away the ill odor, we might say, that the lopping off the luxuriant stem of Episcopacy, was only to let many suckers and sprigs gtow up as exorbitantly out of the same root. And as Lodovieus Suessanus told Adrian the sixth, that if he demolished the statue of Pasquil, and burning it cast the ashes into the river, they would turn to Frogs in the bottom thereof, and croak worse than before; so the continuous quantity of that enormous power is not abated, but the discrete is enlarged, and not so much the power as the subject was quarrelled at, nor have we changed our bondage, but the efficient thereof. So true is that which Dio Cassius delivers, Long proclivius est alios reprehendere quàm sibi moderari; saciliúsque fit, ut quarum rerum causâ poenâ alios dignos judicant, has ipsi easdem admittant.  
I hope they will be facile to give pardon to any comparisons (much more allusions) which need to receive it for their own, that are so odious: and if they receive any irritation, will with Dionysius, when he waited long at another's door in Corinth, recognize whether he had not made others formerly do the like. Those that conform not to their model of government, they expose under ugly notions, to be bitten dente canino, as the persecutors leapt the primitive Christians in beasts skins, to be devoured by dogs, and other beasts.  
They first bundle up their opposers with Anabaptists, but I wish they had no more analogy with them in their separation, than we in despising government. Anabaptism is the heretical Metaphysics, and the principles of other modern heresies are, I cannot say, there demonstrated, but derived from thence, and sure their doctrine of pollution by a communion with persons unsanctified, of administering the Sacraments to none but those that give demonstrative signs of holiness, and the like, are but grains of that golden Calf, some sprinklings of that fountain 
— Cujus de gurgite vasto  
Combibit arcanos erratica turba furores:   
Secondly, we are packed up with the Erastians': but as we have showed that our Elements symbolise not with those of Erastus, so we compassion that Godly learned man (for that stamp Bullinger and Gualther, and others have impressed upon him) for being still enroled in the black band of heretics, and every one that comes by him (as the Jews and Mahometans do when they p●ss by Absaloms' pillar in Palestine) cast a stone at him. He confined and limited indeed all Ecclesiastical government to doctrinal direction, and the force of persuasion, and would not have it extensible to censures or coercion, and the tender and timid man, as he thought Antimony rather a poison than medicine, so he had the like suspicion of excommunication in order to purging of the Church, and thought neither the power lawful, nor the exercise profitable. This was the heresy the good man was guilty of, wherein Bullinger and Gualther, and the Divines of Zurich came in to be his Hyperaspists against Beza; yet for this misprision in every Bulla exnae when heretics come to be excommunicated, he is thrust into the herd, and for denial of excommunication, doth as it were suffer it. The Apologists are well reconciled to the Independents, whom they call Their dear brethren, and yet Independency hath been the dung-gate and Port Esquiline not to carry forth, but to let in filthy heresy, but with the Erastians' 
Nullus amor néque faedera sunto,  
But rather  
Dum terra coelum medialibratum feret etc.  
Nunquam meus cessabit in poevas furor:  As if when many more precious truths lie in their blood, this were more worthy to have its wounds tendered and dressed: which shows how much apt men are to take a tender resentment of things, as they clash with their proper interest, than formally, as they check with God's truth. So that Father gravely told the Emperor, who reproved him for observing his son with no more reverence, That he had more respect to his son's honour than to the glory of the Son of God, whom he suffered to be dishonoured by heretics; and so Demetrius lest the other Idols, (which to him were Gods) to shift for themselves; but Diana which brought great gain, merited the engagements of all their powers in defence thereof. So the Pope also in his taxa camerae Apostolicae rates the Absolution of falsifying his Apopostolicall letters at 17 groats, but incest with a man's own mother is taxed but at five groats only.  
Thirdly, we are mustered among them that opposed Luther's reformation, and professed they had rather live under the dominion of the Turks. But Luther's reformation pleaseth not the Apologists, they must reform the reformation, and gather new Churches, as if we had none before, and theirs are the only reformed Churches. But whereas they speak of living under the dominion of the Turks, let them consider if their dear brethren do not use those of their Congregation that are not of their Church like Turks, and they themselves deal but little better with them: for though indeed they baptise their children (which the other do not, who therefore practically repute them as heathen) yet they receive them to no other communion than they would do Turks, 
Vectigal quod per occasionem aedificationis templi fuerat impositum, etiam obsoluto tempio exigcbatur & jam non in res sacras sed profanas expendebatur. Menochius annot. in 3 Reg. c. 12. v. 4  for those they would admit to hear them preaching for instruction, and suffer them to partake of their prayers, if they would with reverence be present (as the Apologists tell us, That the godly have prayed in the presence of the unbelievers, as Paul in the ship in the presence of the passengers.)  
Fourthly, we are resembled to the factious Israelites, which regretted at Solomon's government, and causelessly complained of their burdens which were only subservient to the building of the the Temple; but it seemeth to us, that they rather demolish the Temple to build a poor Synagogue, or rather (the major part denominating, if I may so speak) an Apagogue, for they drive away more than they gather, and we have rather had a sadder sense of our burdens, because they are imposed only to build that which hath more analogy with Solomon's Throne, than with his Temple. And it seems they have taken a wrong aim in their example as well as in their application, and are as wide in their protasis as in the antapodosis, for the burdens that the Israelites complained, and sought to be exonerate of, were in the judgement of Interpreters, 
Conseruntur so pressos jugo quia cogebantur ministrare Solomoni per menses singulos expensas regiae familiae— Valde grave quia Solomonis mensa sumptuosa admodum erat & magnifica— propter fastum inexplebilem tot reginarum idololatrarum sumptúsque immensos. Estius Annot. ibid.  not those laid on them towards the edifying of the Temple (Tulerant usque tempus extremum Solomonis impositum vectigal, tum quia minus grave, tum quia ad templi sabricam, & Israelitici imperii praesidium & ornamentum, & ad alios communes & publicos usus conferebatur, saith Sanctius:) but this yoke was either the bringing in Corn for nourishing his family and horses, as Junius and Piscator collect out of the sourth Chapter: or this grievous service was either inflicted on the Canaanites only, and they only sought to be alienated; or the service, which before was common to be done by them to all the people, was now reduced to the King only, wherein they were wronged (as Diodate:) or they were immania tributa, which they could not patiented, because suas potiùs spectaret delicias delirus senex. & faeminarum, quibus erat supra modum addictus, usibus non semper honestissimis extortas a populo divitias impenderct. (Quomodo enim aliter cum regio fasta 700. reginas & delicatum genus, & 300. concubinas aleret?) far non potuit immanes illos & impudentes sumptus, as are the words of Sanctius, and consent of Serrarius, and Estius.  
Fiftly, They set us in the tents of those wicked men, Korath, Dathan, and Abiram, and they have opened their mouth to swallow up our name, as the earth opened her mouth and swallowed them: But as we shall hearken unto Moses in all things, only the Lord our God be with him, and we do not murmur against Aaron, nor shall break his Rod, though we cannot worship his Calf, nor are we ambitious to share any of his powers, but desire he should keep them, so as they keep their regular limits; so with these wicked men the quarrel was not concerning the power, but the subject that should be invested therewith. The sons of Reubcu thought the principal sovereignty of right appertained to their Tribe, whose Progenitor was the first borne, and the Children of Levi envied the appropriating of the Priesthood to Aaron and his offspring, which they would have had common to the Tribe, or to the first borne, whereof Korah was one, as Theodoret, Isidor, Ab●lensis, Menochius, Tirinus, and others mentioned by Lorinus, and A Lapide. That which our Translation reads, Ye take too much upon you, Junius, and Tremelius, and Piscator read, satis esto vobis: The Septuogint, Onkelos, the Samaritan and the Vulgar, Sufficiat, nun satis dominati estis? as the Arabic: that is, satis diu cum gubernastis rempublicam, alter politicam, alter Ecclesiasticam, definite nunc, & aliis quoque ad gubernationem idoneis locum concedite, as Piscator wherein Junius concurreth: so as they did not opposed the power but the persons, and sought not to subvert but to divide the dominion, which the Bishops were wont to say was the design of those that oppose their pre-eminence, who when they were told, ye take too much upon you, in the words of Korah and his complices, they used to answer in those of Moses, Ye take too much upon you ye sons of Levi, 
Ep. 164. & alibi contra. Ep. Parmen.  and St. Augustine makes frequent use of this example against the separation of the Donatists, being more applicable against Schism, whereof I shall remind the Apologists.  
Lastly, We are yoked with the sons of Belial hat are impatient of Christ's yeake, but we desire to take his, though we cast off theirs, we would bear the old yoke, for old yokes are light and easy, not their new one, for new yokes are hard and heavy, 
Willet in 1 Sam. 1.16. R. Kimchi. apud A Lapide in 2 Cor 6 15. & Jansen. in Proverb. 6.12. Pineda. in job. 34.18. So the Pentateuch lately set forth. Menoch. in Deutro. 13.13. Hierom in Ezekiel l 11. c. 34. tom. 4. p. 979.  neither can we yield to be yoked; so that we must either draw their Blow, or be pricked with their Goad. As some derive Belial from Beli●ol, without yoke, so others do from Beli jaal, which is to be without profit, and others from Galath to ascend: We have no tentation to retort that attribute of the sons of Belial upon them as it signifies the sons of iniquity (so the Thargum of Onkelos renders it, Deut 13.13.) but perchance it may be applicable to them as being without the yoke of law or rule in their arbitrary precedings, Filii Belial (1.) exleges, saith Menechius, and so going on unyoaked, Forts, lateribus & humeris suis impugnant, atque collidunt infirma pecora, & cornibus ventilant, nescientes in lege taurum cornupetam debere puniri; impingebant autem lateribus & cornibus, ventilabant donec dispergerent et ejicerent oves foras: Superbiâ enim majorum & praepositorum i●iquitate frequenter pelluntur de Ecclesia ut dispergantur quos ipse salvavit, as Hierom complaineth. And whether their way be not then a child of Belial, as being unprofitable to any good end, and conducible only to make themselves ascend, if the truth be not yet apparent, time will bring it forth; but the sons of Heli are plainly called sons of Belial, because they exacted and took by force from the people what they pleased, when they drew near to sacrifice, and thereby made them to abhor the offering of the Lord, and they may try how that parable and resemblance may fit them.  
But when this heat is rebated and the vapours spent, what is the extract and quintessence that can be distilled from this argumentation, save merely a complication of fallacies? As that because there must be a government, therefore it must be theirs; Because some powers are just, therefore theirs are not exorbitant; Because some have causelessly repined, therefore we have no cause to complain; Because some have been reluctant to all government, therefore we will have none that contradict theirs: And also their arguments are not proper to their case, but common to the opposite, like the tragedian buskin, subservient to any foot, and those very arrows have been shot by the Episcopal party against the opposites of Prelacy, and they have sung the same ditty, but whether in the one, with better aim to the mark; or in the other, with an apt tune and fit cadency, and a righter conformity according as truth hath pricked the lesson, 
— tantas componere lights  
Non opis est nostrae.   
But we regret not government, — neq, enim libertas gratior ulla est: We assert and plead for it, but we would pluck up the weeds that the corn might flourish, and cut down the Ivy that the Tree might prosper; for he that spares what is evil, hurts that which is good: We shall ever rise before the hoary head of ministerial power, and honour the person of that old man, but we cannot with Rehoboam consult with those young men that are grown up with us, and stand before us: their counsel will but provoke Israel to rebel. When the sons of God espouse the daughters of men; when divine Institutions are perverted and degenerate into a subserviency of humane interest: when the keys of the Kingdom of Heaven are abused to open a door to secular dominion, then are Giants in the earth, and they be the Prologue to a flood, and of those Giants saith Baruch, c. 3. v 27. Non hos elegit Dominus, neq, viam disciplinae invenerunt. Water being confined within its proper channel runs pure, and is fit to cleanse others; but if it overflow its banks, it contracts filth, and bears down all before it: and fire restrained within the hearth is of necessary use and comfort; but if it get up to the top of the chimney, it puts the whole house in danger. Too much power is always a treacherous and ensnaring thing, especially in some professions; like Helena of old, and Bru●halt of later times, it ruins all that court it, and is like that Sejan Horse, which all that mounted fell unfortunate.  
To tell us of small matters and small things that are exacted, besides that it is Petitio principii, is a net vainly spread in the sight of nay bird; as Hiltenius said of the Romans, Est proprium Romanae potestatis ut sit ferrea, et licet digiti minoren ur ad parvitatem acûs, tamen manent ferrei. A small needle may prick mischievously, and small things may be great in the effects and consequences. A great Oak is virtually in a small Acorn; an huge sum may be granted in a little earnest. Nullum vitium definit u●i incipit, saith Seneca, Et non ibi consistunt exempla ubi caepere, sed quamlibet in tenuem recepta tramitem latissimè evagandi viam sibi faciunt, as Paterculus. If the serpent gets in his head, he easily works in his whole body. He that lays his foundation in the Conscience, shall soon build as high as he will, and he that hath the mintage of same and honour, hath nothing privileged from his purchase, for not only Honestus rumor alterum patrimonium, but Fama & vita aequiparantur, as Civilians judge: and we have elsewhere touched the abuse of Excommunication was that which lifted up the foot of the Pope to be set upon the necks of Emperors, and was the stirrup which raised him to that height of power, as to compel them to hold his stirrup; the unbuttoning and getting into the bosom of men (which whether effected by examinations or confessions will spring no vast difference) and the putting of them under arbitrary penance, was the very stairs to that throne (which like solomon's was over laid with gold, in the effluence of riches, and guarded with Lions for the terror thereof,) whereon the Roman Clergy was exalted; And Cajetan advised Adrian the sixth, That this was a sure way to get an absolute Command over the People, Scire volunt secreta domus a●que inde timeri: Suarez, who they said speaks more for them than they would have, yet affirms, that if the Sacrament should be dispensed according to the private knowledge of the Minister, 
Cited before.  it would occasion many troubles, scandals and injuries, and Ministers might defame whom they list, and fain a sin and unworthiness where there is none, and the faithful must often fear and be afraid lest they should be defamed by the Minister. Quòd si ergo novam in Ecclesia tyrannidem his principiis stabiliri posse metuimus, quis nos absq, causa id timere dicet? saith Gualther: and he produceth this reason, 
Epist. ad Bohem. Epist. ad Co. mit. de Witycustem.  Est equidem insatiabilis hominum ambitio, & rari inveniuntur qui potesta●e sibi datâ non insolentiores fiunt: and in another place, Quid ergo fore sperabimus, si quando regnum suum stabilierunt, cum hae disciplinae ejus primi●iae pro qua illi tantopere digladiantur? And if a power guided and limited by a certain rule, and exercised so rarely, as scarce upon one of an hundred, was so suspicible and destructive to him, how tenderly would he have resented, and with what indignation declaimed against this arbitrary proceeding, whereof scarce one of an hundred but complains to be wounded by the paws thereof? And do but seriously perpend what the judicious assertor of Infant Baptism delivers, That it would turn all into confusion, 
Bax●er p. 131. — and put the greatest power and opportunity for lordliness and tyranny into the hands of the Ministry that ever did any doctrine in the Church, if the Minister only must judge who shall be baptised,— so that if the Minister be not pleased neither Prince nor People shall be Christians— we must all then stoop and couch to Ministers, and give them what they would have, lest we should be no Christians, nor be baptised. If the Fable of Purgatory drew so much lands and revenues to the Clergy, how much more would this be like to do it?— the Ministers would be indeed as men that carried the keys of Heaven and Hell under their girdles. So he, and verily as Passus in Lucian bid turn the table and the horse with his heels upward would be passant; so for aught I can discern, the same in some degree and proportion might be applied to the other Sacrament, and said of Ministers, if they should dispense it only to those who had approved themselves fit and worthy in their judgement, and what Nauclerus falsely said in another case of the voice heard from Heaven would then fall out true in this, That now poison is cast into the waters of God and his Church.  
They may therefore please themselves and impose upon their Prosylites by those species, that theirs are Gods ways, (by decree and permission indeed, not precept and approbation, his providence so sweetly disposing and governing all things, that that which falls out against his will, happens not without it:) that they study to preserve the privileges of the Saints, (as the Duke of Florence takes up and keeps safe the commodities of his Country to issue them at his own rates,) and raise a fence that they may not he trodden done by wild beasts, (rather to let no Sheep to enter, but such as they fancy and bear their mark,) that they gather out the stones of God's Vineyard, (and leave a great one in their hearts to so many of their brethren:) that all that is down is by voluntary agreement of those that freely submit, (true, of them that are in favour to be received, not by agreement of those that are wrongfully excluded, and who deny submission, and are no parties to the contract, this may make it somewhat equitable to the one, but their agreement cannot make it cease to be an injury to the other, no more than when the Anabaptists harrowed and plundered all the Country about M●nster, it could excuse them for stealing from others to say, they do nothing but by mutual agreement between themselves, for the injured people agreed not to be rob of their properties:) they excommunicate none (it were wholesomer and better reguled discipline to excommunicate those that merited it, and to entertain communion with the rest, but that they have mistaken the boxes where the Antidote lay, and made use of those wherein was the poison, and have pulled up God's threshold and set down their own, over which to go in & out of the Temple & house of God:) that they redress abuses, (just as he that should tear the whole Ship in pieces with the broken planks thereof to build and trim a cabin:) and promote the national engagement, (which was never so much vilified as by their brotherhood, who have made it as the bridge of Caligula at Pu●zol, Quo fine structum nisi ut destrueretur? as Lipsius, or like Scaurus his Theatre, Temporarium & vix uno mense futurum in usu, or as Cardinal Cusanus profanely speaks of the Scripture, that it was fitted to the time and variably understood, so that at one time it is expounded according to the current fashion of the Church, and when that fashion is changed, the sense also is changed:) that theirs are Essays of rule and order, (or rather a rule beyond their order:) 'tis a fallacy à benè conjunctis ad malè divisa, dividing ruling from well, (which the Monk said spoiled the text,) it is a ruling not ut profint, sed ut praesint, as Augustine.  
But notwithstanding all these daubings and pargeting, as in that famous Tower in the Isle of Pharus, the ambitious Architect engraved thereon in Marble this Inscription, Sostratus of Gnidos built this, which he covered over with plaster, inscribing the same with the name of the Founder, Ptolemy Philadelphus, that that soon wasting, his own name might be legible to posterity: so though on this high Tower of Discipline they have set the Name of God, as if it were built by him and for him, yet when Time, and Truth her offspring hath washed away this plaster, it will be visible and apparent, that for themselves only, and their greatness it was medelled and raised, and all this contention and stir which they have started about it, is not so much pro aris quàm pro focis, they have sought their own things, not the things of Christ, and as Vignier said of Baronius his Annals, he should rather have entitled the book De Primatu Romani Pontificis; so they might rather have named their writings, An Apology for their Lordliness, than an Apology asserting their administration of the Lord's Supper in a select company.  
And yet as of pride, Prima est baec ultio, that it frustrates its own ends, and hath a natural influence to defeat itself of what it intentionally drives at, which is honour and esteem, (pride being a most despicable and disobliging quality:) so the Apologists in seeking too much, find too little of Sovereignty, and that which is like to be less permanent, and by grasping too much at the Corn-heap, hold less, 
Vis te Sexte coli, volebam amare:  
Parendum est tibi; quod jubes, coleris;  
Sed si te Sexte colo, non amabo.   
If the Angel of the Church stand at the entrance with such a flaming sword as turns every way (not only against the scandalous but others also) it is only to keep out and fright men from approaching that Paradise, not to invite or offer admission: and he that is an old man in wisdom and experience knows that he shall not have the people servants for ever, that doth not serve them this day (of new establishments) and answer them and speak good words to them. Soft drops pierce and enter into hard stones, when impetuous billows are broken without effect upon rocks, You may gently bow and inflect that plant, which per vim manibus reflexa resilit, saith Naz●anzen. 
Flectitur obsequio curvatus ab arbere ramus,  
Franges si vires experiare tuas.   
When one told the Emperor that he had made his Sovereignty by some condescensions less absolute, he replied, But more safe. And when a Roman Senator asked the Carthaginian Ambassador, how long the peace should last? That saith he will depend on the conditions you give us; if just and honourable, they will hold for ever; if otherwise, no longer than till we have power to break them: Moderata durant, but Nec diu potest, quae multorum malo excercetur, stare potentia.  
To excuse the calling of all to examination, (a promiscuous examination by them that deny all promiscous Communions,) even an examination of such as are more knowing than their examiners, they answer, That duties of Religion are to be used without respect of persons, which is as if when a felony is committed, a Justice of Peace should send to the Goal all the inhabitants of the town, as well those of unsuspected integrity, as those that are suspected to have committed the fact, and justify the proceeding by saying, That acts of justice are to be used without respect of persons: 
Aquinas 22. q. 63. art. 1. Valentia disp. 5. q. 7. Punct. 1. Silvius in 2.2. q. 61. art. 1. Lessius de iustit. & jure. l. 2. c. 32. dub. 1. Aims cas. l. 5. c. 5.  Acception of persons is when in any distribution the merit of the cause is not respected, but some condition of the person, impertinent to that distribution, as the School and Casuists: But when m●n are reduced under examination to make trial whether they are ignorant, and those are exempted who are sufficiently known to be knowing, it is the cause that is respected, not the person: Consistit enim aequalitas distributivae justitiae in hoc, quòd diversis personis diversa tribuuntur, secundùm proportionem ad dignitates personarum: Si ergo aliquis consideret illam proprietatem personae, propter quod aliquid quod ei confertur est ei debitum, non est acceptio person● sed causae, as Aquinas. And Valentia therefore resolves, that if in distribution of come good things the condition of the person be not attended which makes him worthy of the good that is conferred in that distribution, that it is respect of persons; and the same reason holds in distributing punishments also, so at it here will follow, that they rather accept persons, who in examining those that may be ignorant, except not those that are removed beyond all doubt of their knowledge.  
They think it possible, but not so usual, that the Pastor may be exceeded in learning by some of his congregation. If it fall not out often, yet if it sometime happen, that supports the Hypothesis, and in such a contingence, if Phormio were accounted so delirious to dispute of military discipline before Hannibal, it were greater madness for a less knowing man to take an overly and suspicious examination of one of more knowledge, and some would unhappily think sus fi●ly joined with sacerdos, if in such a way sus Minervam,  
But doth learning (they ask) exempt from obedience? No, but from a Tyronical or rather a Tyrannical examination, and from that obedience which is proper only for the unlearned. Ministers though less learned, must be obeyed by more scientious auditors, when they speak in his name, and upon his embasly in whom are hid all the treasures of wisdom and knowledge: but they are not to expect such obedience of any when they speak of themselves, and seek their own glory. Conscience is the only forum divinum, and in that Court they are not Praetors but publishers and interpreters; we call no man Master, 
In Matt. 23.8.  Quasi penes quem esset scripturam pro suo arbitrio exponere & intelligere, as Calvin, or, ut verum putemus quicquid ille docuerit, quia ab illo prosectum est, as Estius. It is the slavish superstition of the Papists, that (as Gratian tells us) they rather desire to know the ancient institution of Christian Religion from the Pope's mouth, than from the holy Scripture, and they only inquire what is his pleasure, and according to it they order their lives: and it is the ambitious tyranny of their Prelates to teach, That if the consent of divers Divines affirm such a doctrine to be the sense of the Church, the people are bound to believe it though it be a lie, (as Valentia) and they shall commit a meritorious act by believing such a falsehood, as Biel and Tolet: but nobis non licet esse tam indiscrtis, they might then justly account and deal with us as ignorants indeed.  
They must be obeyed in what they derive from God's Word, not in what they teach as it were inspiredly and voluntary, and in things within the sphere of their power to command, and i● what is proper and proportioned to the subject whereon the command is imposed; but it no less exceeds the limit of our obedience, than the extent of our patience, to suffer men to bring us into bondage (we cannot with these Barbarians in Ap●ian desire to be rid of liberty and spoil ourselves potiore metallis Libertate,) and to permit them to devour us and take of us (even our other patrimony, our reputation) by an interpretative rendering us simple ignorants and making us per gradum Simconis to commence catechumen, when we have long been in the degree of the faithful, and to exalt themselves, to make us the Basis, and to render us as Jacks in Virginals, to fall down that their usurped keys may go up. Non bona patientia, saith Bernard, Cumpossis esse liber servum te permittere fieri, nolo dissimules servitutem, in quam certe indies dum nescis redigeris; hebetatis cordis indicium est, propriam non sentire continuam vexationem. Vexatio dat intellectum audi●ui, sed nimia non fuerit, nam si sit, non intellectum dat sed contemptum. The most learned we grant must still be kept under teaching because we know in part, but not be put under examination if he knows in part. Every Christian must be a disciple, and in Christ School his Ministers are the Ushers, and those of the highest form that know most, the more do know that they know but little, the greatest part, as one saith, of what we know, being the lest part of what we know not, and all humane understanding being like the vial of Oil which Xerxes found in Belus sepulchre, which after continual infusions could not be filled up: and besides, he that is skilled in the doctrine, yet is too often to seek of the application and the use, which is to set home by continual exhortation, and thereby are the affections to be reconciled to reason, and charmed into a compliant subserviency, and those sails (for affectus sunt vela arimi,) to be spread and trimmed and filled with a continual breath to carry on the mind to the port designed; but there is no such necessity of our being examined by them, the Church must receive edifying, and they are given for the edifying of the body of Christ, but if they will be wise Master-builders, they will not be still laying again the foundation in those that have gone on unto perfection, nor levelly the walls after they have been built to some height to try how the groundwork was settled, for as it is said to be the madness of jealousy to seek that which it is loath to find, so it is, if not a madness, yet a mockery, to seek that which is found already.  
A Wife may have more knowledge than her Husband, some subjects more policy than their Governors, yet this cannot justify disobedience nor nats' authority. Neither do we dream, that he that hath a richer stock of Knowledge than his Pastor, may despicably extrude or renounce him, or proudly detract his obedience to Gods Commands in his mouth, or presumptuously usurp upon his office, and be dealing with his stock and laying it forth in public teaching, but can only claim his privilege to be exempt of such a derogatory examination, and not be apprehended and stopped in his access to the Lords Table as a poor suspected person, till he have gotten their Let-pass. We do not imagine (however it sometimes may be true in some respects, Tu major, tibi me est aequum parere Menalca, and Cyrus was wont to say. Neminem debere s●scipere principatum nisi melior his in quos susciperet,) that every superior must be higher by the head than all those subject to him, and that it must be among men, as it is they say amongst Angels of light, that every one of an higher Order is more illuminate than any one of an inferior; the title to superiority hath often another root than an absolute deturdigniori; but yet an Husband, if he will dwell like a man of knowledge, must net deport himself toward his Wife as if she were a fool, or interpretatively and implicitly make her such, if she be a woman of knowledge; nor a King that will be just, deal with wise men as with idiots, and practically make them such, for justice partly consists in giving every man his own, and to be so despicably examined is not proper to a knowing but an ignorant person. A King may seize the lands of an idiot, and issue a writ de leproso amovendo, but may not hold every man out till he plead and approve his soundness of body or mind, and obtain his charter of allowance thereof; and though he may remove or keep out a manifest Leper, he must not deal so with every one that hath some other less sore.  
And though (as they say) it be not usual that any è grege of the Flock for knowledge be egregious in respect of the Pastor, yet it is exceeding frequent that they are more knowing than to be degraded from the Temple to the School by an examination proper for tyroes and novices, 
Ecclesiast. l 1. c. 4. tom. 1. p. 1939.  and so be set to School again, Duo instituta s●nt conventuum sacrorum publicorumque genera, (saith Junius:) Unum totius Congregationis, cujus locum docendi causâ Templum nominabimus, veteres Ecclesiam dixerunt, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. Alterum puerorum tyronumq, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, cujus locus Schola appellatur graeco vecabulo, Acts 19 The ancient Church knew but these two ranks or degrees of her members, so that he which was not placed among the one, had his station with the other, the one the Catechumen, the other the Congregation of the faithful, and to all the later promiscuously the Sacrament appertained, as was before alleged out of the same Author.  
That an humble man may submit (the question is not the facto, what he may, but de jure, whether he must,) to one of meaner abilities to avoid exceptions, (theirs only, that their commands may be general rules without exceptions; but to avoid just exceptions, pride should rather not exalt itself, than teach that it is humility to condescend,) and to encourage others; (rather to encourage them to carry on and go through with their designs, when some yield to be as decoys to lead on others into the snare;) that the able and godly know not their abilities so as to oppose them to their duty, (the more they know, the less they know it to be their duty to follow their triumphal Chariot, and to become accessary to their usurped Lordlines, and their own bondage; it is only ignorance that can be the Mother of this devotion;) that being tried it will add to their esteem to be found knowing, (it is sure more estimable never to have been questioned and reduced to trial, as Aeschines justly thought it a greater glory to Shafalus never to have been accused, then to Aristophon to have been 75. times acquitted.) All this, which hath often been set before us, 
— eadem cantabant versibus jisdem,  
Occidit miseros crambe repetita magistros,  we have elsewhere as frequently (we trust) made manifest to be only painted and carved dishes, like those of Heliogabalus, which cannot satisfy, and like those seeming fat hogs which Del. Rio cut of Dubravius tells us that Zyto the Magician sold the Baker, which though forbidden, he brought to the water to be washed because they looked filthy, and then all proved to be but waddes of Straw. — Cum scclus admittunt superest constantia. They disdain with Aristippus to die of the biting of a Wezel, they provoke the teeth of a Lion, they will not pusillanimously excuse one fault, but boldly avow another, Pudor veluti vestis, quanto obsoletior est, tanto incuriosius habetur.  
They think we mistake that their greatest suspicion is of ignorance, it is men's hearts not their heads which they suspect; but they are mistaken of us, not we of them; we know, and through this discourse have taken notice, that they not only suspend such as are palpably ignorant, but also all which have not upon examination satisfied them of their knowledge, nor those alone that are scandalously wicked, but all that have not upon trial convinced them of their holiness, and this later we look upon as their axes, on the other but as their rods; that as the chastisement with rods, and this with Scorpions. This we dispute against as the superlative obliquity and inordinateness of their way, that they will allow no man's title to the Sacrament, till upon inspection they have confirmed his evidences, and do disseise every man of his possession, till he do suit to their Court, and acknowledge to hold of them by homage and fealty. So the right is rooted in their favour and approbation, as the next and nearest cause.  
But whereas they say, that the greatest part that stand off from them, do it upon suspicion of their practice, and their not living as they expect, they do but transfer that blame which themselves have contracted, and exprobrate to others their proper faults, they accusing those to stand off, whom they drive or keep off, and like men putting off from land to sea, they conceit the shore passeth away from them, while they go off from it: They say we mistake their suspicion to be of one thing when it is more of another, therefore the suspicion harbours in their bosom. Those which (stand not off, but) are kept out, know not of scandal by themselves, yet are not thereby justified with them, and therefore if they suspect any thing, it is only that they are suspected by them, and are therefore passive, not active in the suspicion: yet when the water is troubled, the lamb must be accused, though he stand below, and can have nothing come down to him, but from the wolf at the head, and they deal with their flock as those did with King Richard the 2d. who having meat set daily before him, was not permitted to eat a bit, and being thereupon starved, they gave out that he was felo de se, and killed himself by a voluntary abstinence.  
If they knew any susceptible of catechising them (which was only spoken comparatively and by hypothesis,) they might in policy (the great wheel of their motions,) for bear to call them forth, (lest like Mercury near the Sun, they might be eclipsed by brighter rays, and receive less veneration,) and would in ingenuity say as one said to an eminent man in like words with John to Christ, I have need to be taught of thee, and comest thou to me? It seems counting one by one it was but one of a thousand they have found, and one swallow cannot secure us that it is a summer, there may many storms yet be impendent. One Anacharsis cannot redeem and expiate all the barbarism of Scythia, 
— Catilinas  
Quocunque invenias populo, quocunque sub axe,  
Sed nec Brutus erit, Bruti nec avunculus usquam.  If one did not abuse this power, others may, and our security is to be rooted in the limitation of the power, not the goodness of the person that exerciseth it: Though we hope the best, that he will not hurt us, yet we ought to provide against the worst, that he may not be able to hurt us if he would. And the neglect of this provident principle hath set open the widest door to tyranny, and hath made good Governors to create the worst precedents, and if in this one this were commendable and exemplar, why do they not all follow the pattern, not only toward such as have ascended to eminent degrees of knowledge, but in some degree to those also who have stepped above the flat of this puny and elementary tractation, unless like the Athonians in the Theatre, they know what is just and fit to be done, but can be content the Lacedæmonians should do it? But what can this select example pretend to? Ei●her that he was like King Ste●hen and Richard the third, of whom our Chronicles say, that they moderately used that power which they usurped; or else that he deserved such thanks as Anytus said Alcibiades did merit, for taking but a part when he might have catcht all; Or else that he did only receive with a particular compliment him, whom their general command had laid hold of and brought unto such submission, as the Lord we know did yet use to kiss his tenant, when he h●d constrained him to kneel uncovered, with his hands jointly together between the hands of the Lord, and so to do him homage. Did he disclaim the principle that all must come to be examined? Did he plainly profess and constantly practice to call none but such as were under just suspicion of ignorance? If otherwise, all this was but mendax humilitas, (as Hierom;) only a Nolumus Episcopari, (as is the mockery of the Canon) a dissembling to be willing to do that which was his drift and design to have done; a looking one way and rowing another, and is but as if that Indian serpent which Ni●remberg mentions, when by his breath he forcibly drewes a goodly Stagg into his mouth, should turn his head aside, when he takes in his prey to swallow it.  
In expressing That they honour the Graces above the Muses, they recite what one said of the present estate of Oxford, That there had been more Muses heretofore, but never so many Graces. I could repay them with the saying of another, That the present Graces to the former Muses, hold the same proportion that the Graces dee to the Muses, which is Three to Nine: but when ever that famous University is any way to commence, I shall not dare to deny her Grace, and if that which they repeat be not historical, I wish it may prove prophetical, and that her present Graces were multiplied by her former Muses, and her modern Muses by the number of her ancient Graces: and however, yet for my part I should rather dormire M●coenati, and abhor with Nero to dissect my mother, lest the womb where I lay might not prove so fair as I expected.  
They found no occasion to discuss, and we see no reason to determine, Whether the Shekel of the Sanctuary were greater or less than the common, though we suppose both to be equal, which they forget to consider of, though they might have been prompted to it by A. Lapide (if they had looked no further) in the place they quote, and that it was called the Shekel of the Sanctuary, because kept there as in a safe and sacred place, to be the Standard whereby the common Shekels were to be weighed and tried, (as at Rome the Amphora of the Capitol was that which was there reserved to the like ends.) But whether the common Shekel & that of the Sanctuary were of equal or different weight and price, it matters not, since an Allegory may be bottomed upon a common opinion of things, and requires not a precise truth to found it on, and to deny this liberty, were to make destruction in the Sylva Allegoriarum, & to root up a great part of Sylva Moralium. 
Sanctius in Isaiam, c. 13. v. 5. n. 11.  It is the Rule of a learned Commentator, that the Scripture itself accommodates its speech oftentimes not to the truth of things but opinion of men, which he demonstrates by several instances and more might be added, as Psal. 5.8.4. and 5. Eccles. 10.11, etc. But I think it n●i●her suits with truth nor common opinion, what they seem to imply, That there were any Shekels of Iron, or Brass, or Gold, though some pieces of either of those metals, and so also other commodities might weigh a Shekel, or be a pi●ce of so many Shekels (as a Shekel had its name from Shakel, to weigh, or put into the balance) but a Shekel as a gold or brass coin, there was none so called, none but of silver; but whether there were any such or not, yet sure the Bells of Aaron were neither to be of sounding Brass, nor hard and dull Iron.  
But this is dolour ubi digitus, they cannot take it for currant payment, that any common Shekel should be greater than that of the Sanctuary this is insufferable, and not to be allowed to pass at their beam, for if the one scale rise up, the other will as much go down: Pompey can endure no equal, Caesar no superior, Ille sapit solus, volitant alii velut umbrae. As the vulgar Muscovites say, The great Duke knows all, and as the Pasquil said, That the King of Spain had gelded and devested all others of their honourable titles that he alone might be most high, 
Nil majus generatur ipso,  
Nec viget quicquam simileaut secundum;  so some men must be as the Phoenix that hath no other of the same kind: For envy is always the proper passion of pride, 
Estius in 2. Sent. c. 6. sect, 4.  for dum affectus alicujus tendit in aliquid ●ppetendum consequenter renititur opposito, id est ciper quod impediatur ab co quod appetit assequendo, dum ergo quis a petit excellentiam singularem quod est superb●ae, staim reniti ur excellentiae alienae ta●quam suae excellentiae, quam singularem esse vult, impedimentum obji●ienti; and therefore there is aliquod malum propter vicinum bonum, as the arbour Tristis sheds all his flowers, and seems withered at the rise of the Sun, Claro invidens, tabescit obscurus videns.  
But why should it be odious in us to propound such an Hypothesis, when they acknowledge that it is possible that the Pastor may be exceeded in learning and gifts by some of his Congregation, and themselves make an ostent of an example of one that confessed he had need to be taught of an eminent person under him, which I hope was neither lying humility, nor complemental hypocrisy, only perchance they may be of like mind with Cardinal Langius, that what Luther said was true, but it was not to be suffered that such a fellow as he should have to do with it?  
But the allusion, they say, every one sees reflects on the particular Ministers; rather none can see it, not those to whom it is visible that those Ministers fall short of the parts of some of their congregations, none but only they to whom my breast is diaphanous and my heart transparent, but from my herat I profess that without any such reflex I writ Mathematically, and abstracted my lines from all subjects: but if they will needs have an inherence to be of the essence of this accident, and that this must needs refer and be restrained to certain particular persons, and they will rack me to confess what I should be contented to conceal, I shall yet only say, that such a reflection had been no such heinous or piacular offence, and that the Hypothesis (as I meant it though they will perforce make it a Thesis) is as fare from disparagement as impossibility. He that by discourse hath poised and felt the weight of their Shekels will be easy to believe, that no great mass need to be laid in the counter-scales to balance them, that some common Shekels may aequiponderate the most of them, and some perchance may need their allowance of some grains to make them pass the Standard of the Sanctuary. And if in any degree they shall be madded at this, sure it is not overmuch learning that makes them mad. But be their Shekels whatsoever, yet let them be like those old Israelitish coins, which had on one side stamped the pot of Manna, as well as on the other Aaron's rod blossoming, whereas they are all for the one, and forget the other.  
We run in comfort with them, while they sing that not the largest Shekels, (I suppose they mean for extent of knowledge) BUT THE HOLIEST are best, for we prefer the tree of life before that of knowledge, since the one always makes to live for ever, the other sometime casts out of Paradise. But though Gold be more precious than other metals, yet Iron is more regardable at a Muster, and when men are examined whether they be ignorant, knowledge is that which is chief looked after. And so also though in the definition of an Orator, vir bonus be a better attribute than dicendi peritus, yet that which is proper and formal to a good Orator, is to be skilful in the Art of speaking, etc. And so it is likewise constitutive of a good Minister to have his Shekel of full weight as well as of pure metal, and to be learned as well as godly.  
And what they say, That knowledge adorned with humility, and engaged to advance piety, of any what ever measure or extent, is after the Standard of the Sanctuary, is not true, if applied to a Minister, for as Gregory pithily, He that is the Pastor ought so far to excel his flock generally, as compared with him, they may seem but of the herd; the Well should be of more capacity than the Bucket, and for the sheep it is enough to drink there, but Jacob ought to be of greater strength to remove the stone, and open the well, (according to origen's allegory) but if in themselves or others so few grains of knowledge may make up a Shekel of a passable weight, why are they so rigid at other times in the trial thereof in their Scales? and whereas they require that knowledge be adorned wi●h humility, and engaged to advance piety, we shall so far second them, as to confess that where there is a weighty Shekel, it depresseth the scale, and sets it lower, and also that all the gold and silver which hath been brought out of Egypt, and all the Earrings (what ever the ear hath learned) ought to be subservient to the building of the Tabernacle, and no Shekels (as too many are) should be (like those of Micah) converted to the making of a Teraphim, but we cannot consent, that only that piety is pure and passable metal, which hath the touch of the Tower which they are building, or is currant coin which hath their stamp and mintage, or that as Eagles are tried by looking against the Sun, so that it is only genuine piety which can endure their new light.  
To that of the paper, That to suspect the knowledge of the generality of their people, is to imply (as the Papists have abusively perverted that of Gregory) that while the Oxen laboured, they were all Asses that fed by them, they answer, They need a pair of tongs to deal with so odicus a comparison. And perchance they need them indeed, lest it be felt so hot as to burn their fingers; but if non dico nugas esse, sed esse puto, if they do not expressly call them Asses, as they implicitly call them Dogs and Swine, which is worse, yet virtually and practically they judge them such, and deal with them as if they were no other, and make them such by an interpretative declaring them to be so (as in common acception they are said to make a man a fool that use him as if he were one, as also magnifacere is but magnum dicore;) for if they think them to be of knowledge and understanding, why do they doubtingly examine them? Who inquires after that whereof he is already satisfied? if they suppose there is reason to bring them under such a suspicious trial, than they are not persuaded but that they are (at least may be) these simple ones whereof the Ass is the hieroglyphic, and if they did not imply them to be Asses, they yet hold forth themselves as Lions, that will have all beasts of the Forest, others as well as Asses to prostrate themselves in such obeisance. But perchance the quarrel may be, that as the Pope said of England, Etiam asinus meus recalcitrat; so the Ass will no longer lie down under his burden, and sure as it is said, nothing will hold the water of Styx, that perforates all other things, save the hoof of an Ass; so perhaps it may be well supposed, that this doctrine of submission to their trials can be only proper to those whom they suppose that animal may emblem.  
But they will leave the comparison to those from whom it came, Popish Priests and Episcopal spirits, who advanced themselves by the ignorance of the Laity. And indeed in the Church of Rome, this was among the Arcana Imperi●, and part of the mystery of iniquity too: and as to vent false wares they darken the shop; and to rob the house, extinguish the candle; and to reign like Nahash, put out the right eye; so did they upon this account both canonize ignorance (which Hosius affirms is in most things best of all, and to know nothing is to know all things,) and by inhibiting the Scriptures, (wherewith not, only great Doctors of Physic were unacquainted, as Julius Alexandrinus Physician to the Emperor Charles the fift, hea●ing Divines alleging S Paul, replied, Profectò oportet me aliquando legere vestrum istum Paulum, but Bishops themselves were ignorant of them, as Justus Ionas tells us of one that reading the Bible, and being asked what book it was, answered, He could not tell, but it was a book contrary to their Religion) and deterring men from reading thereof. (Thyraus saith, He knew some men possessed with the Devil only because they reasoned and disputed of the Scriptures) and anciently (for of late in divers things Rome itself is become a reformed Church) neglecting all other ways of teaching in effect save reading of the Legends to make men laugh, which Beleth commendeth, and asserting, that if a man were asked of the greatest Articles of the faith, he might sufficiently say, he could not tell, but believes as the Church doth, and that would save him: but that their Church is that people which obey the Pope who is Christ's Vicar, must be explicitly believed. But we cannot henceforth with that confidence lay this at their door, when they will be apt to retort it back by recrimination and tell us, that notwithstanding what ever we judge of them who know them not, yet their people are not so ignorant as we confess ours to be, whom we have better knowledge of, whereof one of an hundred by our own account, is not capable to partake of the Sacrament; and though Campion said most falsely of our Ministers, Eorum ministris nihil vilius, yet they will say with colour of truth, Eorum plebe nihil vilius, if they are so wretched and unworthy. Erubui, gremiòque pudor dejccit ocellos.  
Whether Episcopal spitits were parcel guilt with this close design, I shall say little in their condemnation or defence, but this is manifest, that many of them were like the fish called Lucerna, whose tongue Pliny saith did shine as a torch, so did their tongues cast forth light, and they shined by preaching, 
Ut pura nocturno renidet,  
Luna mari, Gnidiúsve Gyges.  And as the same Author saith, that those calami or reeds whereof paper was made, yielded flowers whereof crowns were form; so their calami or pens put to paper, brought forth such flourishing works, as shall crown their names with immortal honour,, and though they are fain and gone, yet the monuments of their learning (which help to make others learned) shall stand for ever, 
— nec Jovis ira, nec ignis,  
Nec poterit ferrum, nec edax abolere vetustas.  It is true that some of them, when they lighted the Lamps did not burn incense, they having no good odor for their indiscrete Ordinations, setting up rusn candles and sometime smoking snuffs, and withal blowing out and puffing off some clear lights of the Sanctuary, and so might in this consideration seem to favour ignorance, as he that gives a blind or drives away a good guide doth causally or antecedently tumble into the ditch: but this was paucorum crimen, and nevertheless there was not darkness upon the face of the deep before the other lights were created in the firmament of this Heaven; but where is Plato's Numnam & ego talis sum? rather it is true what Salvian tells us, Multi horrent sed paucissimi evitant, in aliis quip borrent quoth in se semper admittunt, mirum in modum & accusatores ecrundem criminum & excusatores, execrantor publicè quod occultè agunt, & per hec dum damnare se caeteros putant, ipsos se magis propriâ ammadversione condemnant.  
It was said of Isocrates and Quintilian, That they pleaded not, yet made many Orators, but contrariwise though others do teach, yet have they not made others become no teachers, and left several places without teaching, and so consequently furthered and promoved ignorance; Let them be lights in the firmament, yet they are but topical stars, and their beams and influences are limited and confined to certain places, and in many other Orisons the stars are as thin set as about the Southern pole, and I doubt others beside the Bishops may be culpable in an accidental and consecutive diffusing of dark ignorance by casting down many stars to the ground and stamping upon them, so as more than a third part of them in some places is darkened, and let them put their hands into their bosom, and see if they come not forth leprous by having been hands in this, if not per se, tamen per alios, if not directly and immediately, yet whether not by the guilt of consilium, consensus, palpo, recursus, Nutans, non obstans, etc. according to the several ways of partaking sins, and so have been some part of the tail that hath drawn this third part of the stars of Heaven, and hath cast them to the earth. However those stars were not pure in their sight, and some gave not their light, yet neither are all those in Heaven free from spots, yet are permitted to shine, and some apparently shine not to us, yet doubtless have their light and influence; and if some men have forgot that, Quàm saepe veniam qui negavit petit! and that Eutropius was haled by Chrysostom from that Sanctuary which he would have had the Emperor shut up, yet they should remember that if the lights burn dim, it is a wildness instead of snuffing to put them out. The Indians when they have no candles are glad of an Cucuji; where there are Ministers, though perchance non Ex meliore luto, nor — nati faelicibus ovis, yet there is a face of public worship, a convening at the places appointed for it, men are kept in the recognition of their duty, taken off and inhibited from other tentations, not only in loss of time, (negatively in doing nothing, but positively in doing evil) but loss of acquaintance with Ordinances, and degenerating into a kind of paganism. All cannot resort to places very distant to supply the want in their proper Churches, and sometimes the distance is so wide, as few or none can be accommodate for recourse. In a twilight a man can better see his way than in the dark, and if the prodigal had not a while sustained himself with husks, he would not have lived to have eaten his father's bread. Let the stinking snuffs be trodden out, but my weakness is apt to think, that better suffer weak lights in every angle, than set up a few in a vast room, which must needs have many corners under much darkness; better suffer some tares than to root up much wheat, and perchance only to change the weed but not cleanse the field, as where the corn stands thin, weeds will rise, either empty husks, who (as Hierom speaks) loqui nesciunt, tacere non possunt, docéntque Scripturas quas non intelligunt, priùs imperitorum magistri, quàm doctorum discipuli, or (as Bernard saith,) Priùs effundere quàm infundi velint, loqui quàm audire paratiores, docere prompti quod nunquam didicerunt, or else venomous and contagious plants, qui pro alicujus temporalis commodi & maximè gloriae principatusque sui causa, falsas & novas opiniones gignunt vel sequuntur, as Augustine. We should like it well, if as Pacuvius told his Capuans concerning the Senators, they could be provided of new, before they satisfied their anger upon the old, but else we think it better to spare them for the time in hope of amendment hereafter, and that as Aristides advised, Laconico & Perfico more parva multis & minora majoribus condonarent. A good Master (said that Father) may be honoured in a bad servant, & mihi accusatio etiam vera contra fratrem displicet, as Hierom, and though Noah were drunken, yet Cham was accursed for discovering his nakedness, and however perchance illi quod meruere, sed quid tu ut adesses? and Lactantius tells us that we murder him in whose death we take complacency, though executed by a righteous sentence. But though in the natural body the blood and spirits run to cherish any wounded part, yet in politic bodies we find it is rather as in an Arch, where if a stone be lose the whole frame sets upon it with all its weight, and most men are too ready to seethe a kid in his mother's milk, that is, as Philo interprets, to add affliction to the afflicted, 
— turpes instant morientibus ursi,  
Et quaecunque minor nobilitate fera est.  We wished it were the worst thereof, that some men, like the unspunne silk of Chies, would draw and suck up all moisture; we more fear lest this he some of the teeth of that worm that lies at the root of Ministry, and that this pretended sweeping and garnishing of the house is only to make way for seven more wicked spirits, and that some men are so blind like Samson unawares to grind for the Philistines, and are deceived by the wooife in sheep's clothing to seek to hang up the dogs upon pretence they are dumb or mangy: and are so fascinated like him at Constantinople whom Nicetas mentions, that supposed he had been pushing upon a Serpent, when he broke in pieces his own earthen vessels; so some may think they are strising at the old Serpent, when they are breaking vessels of the Sanctuary. Certainly the Jesuits will not be decieved or discouraged from attempting upon this Church by a supposal that because we cast out so many, we had Ministers enough to defend the truth against their machinations, as the Gauls were disanimated to pursue the siege of the Capitol, as not reducible by famine, because the Romans cast out over the walls all their provision of bread.  
Lastly, They bear false witness against us by misinterpreting our words, and then spi●in our face and buffet us, they accuse us to say that they shape Presbytery to Popery, and this they say is the dregs of this bitter Cup. And this had been dregs indeed, yea, — crassi gutta veneni, had it dropped from our pen, and had made it a cup of abomination, if this had lain in the bottom thereof, but sure it is the dregs of the cup of their fancy, and like to Alexander the sixth, the cup they have mixed for us, will envenome themselves, Nihil est Antipho quin male narrando possit depravarier, tu id quod boni est excerpis, dicis quod mali est.  
The Apologists carry some analogy with the Samaritaus; when the Jews prespered, than they were brethren, but if they were under water, the Samaritan would drench himself in water if he had but touched a Jew; so if the Presbyterians be about the Zenith, they are calculated also for the same Meridian, so as (in their own words) to be nearer to them than to Independents, but if in the Nadir, they are Antipodes to them, having fitted their Church way in such a latitude as to suit with every elevation & form it like the Giraffa made up of a Libbard, Hart, Buff, Camel, that none can well know what to call it of late (though intruth they are only dow-baked Independents) and like the frogs generated of dust after it is fermented with certain showers are but half made up, part earth and part conformed) yet most often they take the livery of Presbytery, and the paper upon that supposition, inferred that their way being obtruded under that notion, gave occasion to some, that took that for the face which was but a vizor, to suspect that Presbytery was modelled and cast into the like mould as Popery, 
Sands Europae speculum. p. 3.  where the Prelates made their greatness, wealth and honour the very rules whereby to sovare out the Canons of faith, and then set Clerks on work to devise arguments to uphold them, and this odious suspicion in others, was a spring of grief to the friends of Presbytery, who could not without indignation hear some say of Presbytery as that Cardinal did at the bustling and factions Elections in the Conclave, Ad hunc modum fiunt Romani pontifices. Of this pinch of the inference they will not be sensible, nor do seek to clear their way of this stumbling block, viz. that it is a way which leads only to their own ends of power and greatness, but turning out of the way, extravagantly tells us, that men that like not the restraint of their lusts (and we must needs be those men) or whosoever else they be perchance, they cannot think fit that their lusts be restrained by giving liberty to others lusts, and letting them do what they list, as Vives saith Philostratus corrected Homer's lies by greater lies,) by any Church government, (for if they like not theirs, of necessity they will not abide any,) cry out of Popery, Covetousness, Ambition, Praelacy, etc. which are but fig leaves to cover their nakedness. But their paper leaves are not worth a fig to veil that cause which they have left naked of defence, for— si hac Pergama dextra, if this plea may defend a government, than all— una hac defensa fuissent, this might be pleaded in defence of any the most tyrannous governor's, & they might also infer, that because some like not the restraint of their lusts by any government, therefore themselves do not govern according to their lusts, and Bellarmine might with as much reason conclude, that whereas Cyprian saith Heresies and Schisms have no other spring, but only because the Priest of God is not obeyed, nor one Priest and judge for the time in the Church is reminded to be In the stead of Christ, therefore the Bishop of Rome usurps no unjust authority, nor is a tyrant in the title or exercise of his power.  
A man that is not fond of Presbytery (that is such a man as themselves, so coldly and disaffectionately they speak it,) may say this for Presbytery what ever it be else, (a suspicious Aposi●pesis as if it were somewhat else which 
I'll quidem caelare cupit, turpíque pudore,  
Tempora purpureis cogit velare tiaris,)  is the strongest bar that ever was set against Popery. We shall plead nothing in bar to that supposition, being fare from going about to lessen their good opinion of Presbytery, which we would rather cherish, and do wish they did like and love it better, and were more Presbyters, but we cannot illis dare nominis h●jus honorem, and may rather expostulate, 
— quid pulchra vocabula pigris  
Obtendis vitiis?  or complain with Cato in Sallust, I am pridem equidem nos vera rerum vocabula amifimus, so as Aristippus said of precious ointments, malè sit Cynaedis qui diffamarum, beshrew them, that by incrusting their way with that notion have brought Presbytery under such suspicions and censures. We therefore cannot suffer Ahab to set Josias disguised in his habit and chariot, and to expose the King of Judah to the hazard of those arrows which were intended against the King of Israel, or permit another (as in the Roman story) to be vested with the vestments of Panopio when he was proscribed, and to be slain in his stead, nor allow Zopyrus that his maims and wounds were inflicted by Darius only for his love to the Babylonians, when his design was to insinuate into their favour and compassion, that he might more opportunely betray them.  
They deal with Presbytery as the Athenians did with Aristides, confess him to be just and then banish him; as Caracalla with his brother Geta, Sit inter divos, modo non inter vivos, and when if they did affectionately espouse and keep faith with Presbytery, they might be happy in a fruitful issue, and see their seed, which should become a multitude and be established, they rather choose with Pygmalion to fall in love with a dead image of their own forming. Presbytery may be a bar to Popery, yet the corruption of Presbytery may not be so, the liquor which was sweet in the wine is sharp in the vinegar, and that which is pure in the top, may yet have dreeggs in the bottom; the verdant Juniper Tree gives a cool shadow, but being inflamed yields the hottest coal; the basis may be the same in several medicines, yet the addition of other ingredients doth change the nature and the operation. He shall not limb a man that doth, Humano capiti cervicem jungere equinam; Christian Religion checks with many things, which Popery which is a degenerate Christianity, doth countenance; there may be in their model somewhat thereof, but it is not all or only Presbytery, and they say of Cantharideses that the whole body is Alexipharmacous, but some parts single are deleterious, and some do prescribe ex cochlearum et testudinum carne multum edendū aut nihil; so Presbytery in the entire frame may uphold a Church though when some parts thereof be mixed with other compositions, yet may the lump be destructive. No hook will take without some bait, in lotteries their are some few prizes among many blanks to keep up the game, and Alchemists bring forth commonly some true and real gold out of their furnaces, pretending it made there, which was secretly conveyed thither, to bring their impostures into credit; and so they have given their discipline some tincture of Presbytery to set it off with more plausibleness.  
But we say not that their way (though the corruption of Presbytery) carries an omnimodous or multifarious similitude with Popery, so as that Sic oculos, sic ille manus, sic ora ferebat. They are like not as ovum ovo, but as Humani existet simulator simius oris, not like simpliciter sed secundum quld, not in respect of all or many, but some one part, as an Aethiop is white in regard of his teeth. Their way hath a like tendency with Popery to the greatness and pre-eminence of the Prelates, both steer by the same point of the compass, and are upon a like voyage to the Levant (so called ab elevando) the one sailing for Majorca, the other to Cephalany.  
And though Popery be not much of the constitution of their way, we fear it may be of the consequent, and by accident, if not directly, may introduce it. As Constantine by removing the Legions and Colonies from the Northern frontiers to the Eastern, made way for the inundations of the barbarous Nations, and his translating his impetiall seat to Constantinople, left Rome exposed to their fury: so the digladiations about discipline, have laid open doctrine to those destructive wounds it bleeds under, the discountenancing and depressing of so many learned Champions of the truth, hath been the leaving it without a guard, and with Justinian in the case of Aetius, the cutting off the right hand with the left, the horrid heresies which have entered at that door of liberty which Independency hath set open, do scandalise and confirm Papists in their errors, and the desperate schisms animate them to assault us, and render us less united in our strength to resist them, as a house set on fire is sooner rob by a Thief. The unchurching of so many, and separating from them, may tempt men into a facility of being reconciled to that Church, which seems to have a larger and a gender bosom, as in a besieged town the scarcity of victuals constrains some to eat unwholesome food, and prompts others to be fugitives into the enemy's quarters, where they are like to find a more favourable reception & a freer communion. I pray God their keys do not help to open the pit for smoke to arise, and out of the smoke those Locusts the Jesuits to come amongst us: for as persons of honour and integrity have undertaken to assure the world, that actually divers Jesuits have passed incontroulably under the mask and notion of Independents, so it is obvious to any that probably it may be so; for Independency is an apt disguise for a Jesuit, since he that takes on this Livery, may under that Cloak suit himself with other clothes for stuff and fashion as he list without further question, and may use his liberty of contradiction to believe or not, to come to Ordinances or not, as well as his liberty of contrariety what he will believe, or what Ordinances he will resort unto: So that what was once said of the Jesuit, That he was every man, may now be verified of the Independent, and while the Jesult dresseth himself like birds of this feather, he may safely fly together with the flock, and find means and opportunity to decoy them in the snare of Popery, and so like Penelope unweave in the dark what they seemed to have woven in the light, and only with the adversaries, Ezra 4. weaken the hands of the people and trouble them in building, while they pretend to build with them, and seek their God as they do. Of all those evils Independency (which is the major part that denominates the Apologists) is that Trojan Horse which they have broken down the walls to bring into the City.  
They stand not much upon the saying of them that voted for Presbytery, and we believe it (because they stand obstaculous in their way, who stand not for Presbytery) and not man's say must be stood upon, that will not fall down with Dionysius his flatterers, to lick up whatsoever fails from their mouth, 
Martius' anguis erat cristis prasignis & auro,  
Ac mediâ plus parte leves erectus in auras,  
Despicit omne nemus.   
Some, say they, perchance voted and acted for wrong ends, (and all did so doubtless that would not be carried towards their ends, nothing was just or good that was not of the interest of Sparta.) Perchance some might do so, yet charity should prompt tather to excuse the intention, if they could not the work, rather than to accuse the intention, when the work they cannot, and rather to hope the best until worse be evidenced: Perchance those which the paper intimated were not such, and without perchance aught to be believed certainly to have been such.  
But they are sure some were once in a nearness to act in that way, who were unmeet for the work. It is possible that some might indeed not be fit, for every log, though it be sound timber, is not fit to make a Mercury. But they have more certain knowledge of their own hearts, and might be sure of their proper unmeetness, and perchance (as well as they may) they speak this first of themselves by the light of a reflex beam, they had no heart to that work, & quod cor non facit, non fit, they had no love to it, did not set about it con amore, as the Italians say, it was not for their turn, some other way was aimed at, like fierce Racers in the impetuousness of their course, they did overrun and go beyond their Goal: and like the Tiger which Pimenta speaks of, that pursued his prey with such violence, that he over-leapt it, and fell into the mouth of a Crocodile, it being no new thing to fall from one extreme to another, as an eager opposition to the heresy of Manes, occasioned the rise of that of Pelagius. Errand homines non servantes modum, 
De fide & operib. c. 3.  & cum in unam partem procliviter ire caeperint, non respiciunt divinae authoritatis aliae testimonia quibus possint ab illa intentione revocari, & in ea quae ex utrísque temperata est veritate & modera ione consistere, as Augustine.  
Or secondly, they say it of those that were of their choice and recommendation, whose Icarian wings being not natural, but set on, soon would melt with their shameful fall when they soar high, or come into much light; or like Barschocab the pretended Messiah, who, saith Hierom, had gotten a trick to kindle straw in his mouth, and breath it forth as if he had spit fire; so they for small matters talk with a fervent zeal, but are as incompetent to carry on the work of reformation and settlement, as he was to accomplish the deliverance of the Jews.  
Or thirdly, perchance that sum which they cast up to be unfit, were indeed not fit for their spurious and suppositious Presbytery, and unfit for their ends and interest, who would approve of, or like none that were not like those in Tacitus, Qui veri copiam non faciunt, sed suspensa & quo ducuntur inclinantia respondent, and none to act as Church Governors which would not in acting be governed by them as the prime agents, and were unwilling to set up any Oracles that would not Philippize, and sought to have no planets in the Spheres that will not move concentric with them as the Sun, and receive all their light from them, and if not like Mercury that shows himself but once in thirty years, yet like the other planets when they are in a diametral line with the Sun to seem retrograde, and give place and way to him; for those whom they assume to assist in the work, they called with the same intent, with which Xerxes convened the Lords of Asia when he designed the invasion of Greece, to give more lustre and countenance alone (as he said) to the expedition, and only to obey and not to advise him.   

SECT. XXII.  
Of Independents their godliness, their schism. The confessed imperfection of the way of the Apologists, the desire of an union with the Independents. An admonition to the Presbyterians. The confounding of Churches and Parishes by the Apologists. Their gathering of Churches. Whether they are guilty of disorder against Laws. Whether Magic were laid to their charge. Whether they are culpable of schism or sedition, or injury to other Ministers. Of their hatching others Eggs like like Partridge.  
AS Arminius thought it a good Quaere why Semipelagianisme might not be accounted true Christianisme, because if that were false and counterfeit coin, Arminianism could not be currant, both being of like metal though of different stamp: so the Apologists having generally been willing to pass under the vizard of Presbytery, yet being researched, & like to be detected for Independents, when they can no longer keep on the mask, they seem to own the face, at least suppose it need not be disowned, and tell us, That Independents are no such formidable creatures to them.  
First, and to them indeed they need not seem fearful, Cognatis maculis parcit fera, And Junius tells us out of Pliny. Animantia in suo genere probe degunt, congregari videmus & starc contra dissimilia, 
Eiren. part. 1.  Leonum feritas inter se non dimicat, serpentum morsus non petit serpents, nec maris quidem belluae & pisces nisi in diversa genera non saeviunt.  
Secondly, they are not so formidable indeed to any as the Spaniards were to the Indians, that they could not think it an happiness to go to heaven in their company, nor to consort with them in any good way that leads thither.  
Thirdly, neither are they so terrible at any Scholastic encounter, as that if — Crispinus minimo me provocat. none should dare with them — tentare peri ula belli; Or that their names like Warwick's at the battle of Banbury, should strike terror enough to win a victory; but I doubt when the light of truth shall hereafter ascend nearer to her meridian, and dispel these mists which now hinder men to see clearly, they will seem Nomina quae ipso sunt pene tremenda sono.  
Many godly men, say they, lie under that distinction of judgement, and I wish it were only a distinction without a difference.  
But first, I doubt the Independents will account this opprobrii loco, because it is frigida & tenuis laudatio: for all of that denomination must needs be very godly, who usurp that definition for their way, which the Chemists arrogate to their Art, puri ab impuro separatio. As all that fire which is spheared on high and separate from commixture, is a pure element; so their Churches are questionless pure and clear like Egypt's sky, and have not a black cloud in them, and Adam in them seems not to have sinned.  
But secondly, if we take Independency in the lump, not in some parcels that may be extracted, and take the denomination from the major part, the notion of Godly and Independent are not only at distance, but Diametral opposition: for as in tempering medicines, there is somewhat which they call the Basis, whereunto they add other ingredients that have their several qualities and operations: so Independency is the Basis of most modern heresies, and the fertile Africa of these Monsters. And as ubi definit Philosophus incipit medicus: so where Independency ends, there other heresies begin, who are generally Independents, & aliquid amplius, and as after the battle of Salamis, in honour of the victory, every man gave the second place to Themistocles, though he named himself first; so if one be an Antinomian, another a Socinian, another an Antiscripturist, yet every one is an Independent, that as Pacianus said, Christianus mihi nomen, Catholicus cognomen, illud me nuncupat, istud ostendit; so Independent is the praenomen, what ever be the agnomen of heretics.  
Thirdly, but I cannot truly deny, nor shall unwillingly grant, that there are some godly men of that notion, yet though I shall not say as Vopiscus relates it was said of good Princes, In uno annulo posse praescribi & depingi; at contrà quae series malorum? nor altogether with Eubulus the Comical Poet that checked himself for declaiming against wom●n, for if this were naught, yet that was not good; but soon found, himself at a stand, not being able to find more of the good, but multitudes of the evil, yet I believe those godly men are Rari nantes in gurgite vasto, Like the Israelites, as two little flocks of Kids, but the contrary kind like the Syririans fill the Country.  
And then 4ly, it was no great honour to Sodom that one Lot was their Citizen, there are some white men among the Negroes, yet is that the land of Blackmoores. Even Mercury, a desperate poison, hath some parts which being separated from the whole, are Antidote.  
Fiftly, Those purely mere Independents which have no mixture of other heresies or profaneness, and are godly men, yet their light doth not shine so bright, that as in the Sun those lesser stars that move about him do seem as spots, so their holiness should be defiled by a communion with others less holy; neither are they like the Sun which by his matchless light perstringeth and eclipseth all other stars and attracts all eyes upon his pearless beauty. Their godliness may only be an apology for their station and immunity, as Photius tells us, that those which made Synesius a Bishop before he believed the resurrection, made this defence for so doing, that they found many excellent graces in him, and that they could not but think them useful to the Church of God, and hope that God would not let them all perish.  
Lastly, as some of them are purged from filthiness of the flesh, so I wish they were also as much from that of the spirit, and were holy as well in spirit as in body; yet as heresy, so schism is ranked also among the works of the flesh, Gal. 5.20. where if it stand not under the notion of heresy, (as indeed Tremelius out of the Syriuck reads Schisms where we do Heresies, and betwixt these two there is such an affinity and complicition as betwixt the Midiavites and Ishmaelites, that one is taken for another, or each intermixed with other, and Schism saith St. Augustine, is sometime called Heresy, not that it is Heresy but because it disposeth to it,) yet it falls under this comprehension of variance, emulations, wrath, strife, etc. and as Schism springs from pride, and an overweening conceit of themselves as the efficient, whereof the signum pathognomonicum is a fastidious contempt of others, so the impulsive thereof Gerson tells us what it is, propter quaestum & propter vanam gloriam, suitably to that whereby Augustine defines an Heretic, qui alicujus commodi temporalis & maximè gloriae principa●ùsque gratiâ falsas & novas opiniones vel gignit vel sequitur, and I wish Independents could acquit themselves of these Imputations, and should be glad if they would set off themselves clear from those exceptions, who in one respect like the clove tree, drink up all the moisture of the Land, and aswell pretend to engross the very dews and showers of heaven to themselves, as they really intercept the fat streams of earth, and in another respect are like the tree in Ferro (one of the Canaries) from whence must drop all the water, and from thence only to be conveyed to the whole Island.  
And therefore what ever may be said of the godliness of Independents, yet since they cannot well traverse or plead not guilty to an indictment of Schism, I think as the Greek proverb saith, That a good Goat, a good Cat, etc. are bad beasts, so the best Independent is in this respect evil, 
Contra Donat. post Coll. tom. 7. p. 122.  if in no other; for as St. Augustine, Quantumlibet laudabiliter se vivere existimet, yet being separate from the Church, hoc solo scelere quod a Christi unitate disjunctus est, non habebit vitam, Schism in his judgement being a sin of deeper grain than idolatry, for Qui fecerunt idolum usitata gladii morte perempti sunt, 
Epist. 162. ions. 2. p. 142.  qui vero schisma facore voluerunt, hiatu terr principes devorati, & turba consentiens igne consumpta, diversitate paenarum diversitas agnoscitur meritorum.  
But dissentiunt inter se, contra unitatem omnes consentiunt, (as Augustine of his Donatists,) they see some imperfection in the Independent way, (and they see very little that discern not much imperfection therein,) and they know not their own to be altogether free, (and how can the stream be clear when the spring is corrupt?) the one and the other are parallel ways, trodden out by the same line, and leading down the same precipice, and diffet but as iter, actus & via in the Law, the one is a little larger and more extensive than the other, there may be some little didst inction but no material difference between them save in this only, that the one Baptise the Infants of those that are not of their Churches, which the others deny to do. They here acknowledge, they agree in the greater and differ but in the less things, which I think may be restrained and limited to discipline especially, and they confess both parties to have the self same interest, or rather it should be, the same self interest; and therefore when they accuse the Independent way of Imperfection, In tabulam Syllaejam dicunt discipuli tres: and as we see it truth which Tully saith, ut oculus, sic animus Je non videns alia cernit; so it is as true that they are dim and decaying eyes which can better discern things at some distance than nearer hand, and apprehend other men's imperfections more clearly than their own. And if they know not their own way to be altogether free from imperfections, why can they not patiently abide to hear that which may make them know it to be imperfect? how do they so confidently assert that way, & in malis suis defensionis fomitem quaerunt, as Gregory speaks? Non semper corrupta est mens male operantis sed emper corrupta male desendentis: wherefore so violently enforce it, unless as the Pope said he would write Fiatur in despite of Grammar, so they will have a Fiat for their imperfect model in defiance of truth, and usupre a like power to that which Stapleton arrogates to the Church, that even fabulous and apocryphal things, by their authority may become canonical?  
But the imperfection is scored up upon their inability to do more, their reformation being not the measure of their will, but their power. Although they otherwhere left weightier things untouched, yet in the 17. Sect. they cannot let a scruple pass without handling the poise thereof; but however careful they be of weight, they are injurious of measure, or else they would never have said their reformation was not the measure of their will but power: Though they may suppose themselves so pure as necessarily to be separate from the common Mass, yet their language is not pure from impropriety. But not to run descant in so poor a ditty, I suppose they would have said passively, their reformation is not measured by, or is not according to the measure of their will, but their power, and perchance should more truly have said, their will seconded with their power is the measure of their reformation. But if they are conscious that they ought to do otherwise than they have done, but cannot do it, than they should have said they knew that their way is not free from imperfection, not that they knew it not to be free. But as it impresseth wonder to hear that their reformation is measured by their power not their will, since it is with them as the wanton Emprosse said to her lustful Son in law, quic quid libet licet, so it strikes fear to consider it, seeing they have power enough to receded and remit somewhat of their rigour, and if they want power to carry it higher, and go further, than we are in a sad case that are secured only by that which kept the Christians (as Bellarmine tells us) from deposing heathen Emperors, quia defuere vires.  
They next set forth their Eirenicon, and first wish an accommodation between them and their dear brethren of the riged Independency. But they agree too well already to divide and rend the Church, for as the peace of Heretics is the war of the Church, & the war of the one the peace of the other; so the Ceraunia of our quietness might be bred in the midst of their thunderings one against another, & we shall less fear and better deal with their rods and axes if they were single and not in a bundle.  
Secondly, They profess what they would do propter unitatem Donati, that will do so little propter unitatem Christi, they would go many miles barefoot, to meet peace with them, but I wish they would go with their feet shod with the preparation of peace toward their people.  
Thirdly, They give their sense of the calamitous consequences of the discords in the Church, and we are as conscious, dissidia nostra sunt amicorum dispendia, hostium compendia, (as Hierom) & publica irae divinae incendia, as Junius, and to sacilitate an harmony between them.  
Fourthly, They propound the opinion of Mr. Baxter in some branches (it seem; some others of them bear such fruit as set their teeth on edge:) what passage they reflect upon I cannot divine, the page quoted by them having nothing of that concernment in that last edition, but to make even with them, I shall desire them to peruse and perpend what is formerly cited, and which he delivers in his Saints everlasting Rest, Part 321. Sect. 7. p. 3. and Part 4. Sect. 3. p. 104, 105. of the edition of 1653.  
I have elsewhere set down by these waters of Siloam, and not hanged up, but sounded there my poor harp, and I may therefore here — Claudere jam rives, seeing elsewhere I hope, — Sat prata biberunt, I will only say that however I affectionately vote for unity, (for as Chrysostom, Integrum si in multa dividitur, 
In 1 Cor. 1. Homil. 3.  non modo non multa fiunt, sed unum absumitur, as the Pumice stone swims being whole, and sinks when broken into parts,) and passionately bewail our divisions, who when we are on a light flame, and half burnt to ashes, yet like the flames raised by burning the dead bodies of Eteocles and Polynices we cannot unite and conjoin; yet I should as passionately regret to see an union made up at the only cost of the Presbyterian, & that their coalition with Independents should be like the conjunction of Rivers with the Sea which falling into it lose their names and course, and vitiate their qualities; or that they should become one, as the Picts did with the Scots, where the former were as it were eaten up and digested by the later Nation. Let the Independents return to them, not they turn to those, nor to be like Pisistratus the tyrant of Athens, who when some of his party had revolted and fortified Phyle against him, he came to them with his baggage, and professed that if he could not persuade them to return to him, he was resolved to abide with them. I know not whether it gives impression of more wonder or indignation to see old Tragaedies once played between the Orthodox and Arians acted over again, under other names and in another Scene, whereas at the Councils of Ariminum and Seleucia, the worse and lesser party outwitted and overacted the better & greater, and they that at first pretended only to desire Churches for themselves, grew at length to that powerful insolence to deny them to others. And as much ingratitude is observable in it, that those which like the Ivy grew up by embracing the tree, should exhaust the sap and strength thereof, and like Quicksilver should eat out and consume the metal they closed with; so perchance somewhat of justice may be considerable therein, that as it was said of Henry the fourth of France, That he fell by that Religion to which he fell; so all the compliances of the one party have only occasioned them to suffer from those whom they have too indulgently suffered: and as when that King was wounded in the mouth by castle, he received an admonition, That having denied the truth with his mouth, he was there wounded, and if he cast it out of his heart, he was like to take in the knife there also; so I shall humbly remind those Presbyterians which have varied and lapsed toward an Independent model, that since such applications and condescensions have been only paid with contempt, and have borne no other fruit but obstinacy in the one part, and danger to the other, that they would adhere unto and cherish their proper principles, which need covet no other likeness than their own, (because truth is incomparably fairer than the Grecian Helena, as Augustine,) nor pray in any support from carnal prudence, (because honesty is the best policy,) and remembering whence they are fallen would do their first works, lest their Candlestick be shaken, aswell as their light hath been somewhat contracted and obscured.  
They would persuade us they comply not with riged Independents, but than it seems they are to be ranked among the gentle Independents. The digladiations of Sects are sometime as eager among themselves as against the truth; the Maximinianists did virulently contest with the Primianists, yet both were under the denomination of Donatists; they may be all in the same way, which yet run faster and go further one than another. As the Schools say, that every Angel is a several species, so if some difference or singularity might constitute a several form, we should have among Independents almost as many Religions as men. It is like enough they render no complacency to the rigid Independents, and do yet find no pleasing reception among the right Presbyterians, such a Catastrophe is the result of a middling indifference, and it fares with men of that temperament as with the hypocrite, the world hates him because he seems good, and God abhors him because he is not truly such.  
They leave the rigid Independents to answer that charge of confounding Churches, and then it seems they depend upon them to be Advocates for them also, aswell as to plead their own cause. For however self love may transfer the guilt, and censure that in others what it will not see in itself, (as Demosthenes said nothing was so hard as to know, or so easy as to deceive one's self;) yet this charge hath a thou art the man for them also, for he is somewhat confounded in his judgement that cannot discern, or will not confess, that to constitute, as they do, 
Polydor. Virgil. de inventoribus rerum. l. 4. c. 9 p. 268. Quo quisque suis finibus limitibusque contentus esset. Platina in vita Dionys. Selder Histor. of tithes c. 6. p. 8.  one Church of persons gathered and extracted out of twenty or thereabout, is to introduce a confusion of Churches, and what is that else but to defeat that ancient and laudable constitution of dividing parishes into several Presbyteries, as proper cures, and making them definite and appropriate, which if not instituted by Dionysius about the year 260. in the Roman Patriarchate, and soon after in other Dioceses by his example, or rather the institution by him revived after the disturbances of persecution, as having been first settled by Euaristus at Rome within little of the first Century, yet profound Antiquaries acknowledge, that in the very first times, Parishes were divided to several Ministers according to the conveniences of Country Towns and Villages, which division and distribution, hath been constantly ratified and supported by our municipal Laws as necessary to order, and subservient to many expediences. And also the violation of this order, and such appropriation was forbidden by the Canons of ancient Councils, neque confundito Ecclesias, decreed the first Council of Constantinople, 
Constant. can. 2.  & neparochiam cujustibet Episcopi, alterius civitatis Episcopus Canonum temerator invadat, 
Avernus. 9  was the determination of the Synod of Avernus.  
And this is also to remove those ancient landmarks & bounds which was not only piacular among the Romans (Si quis transerre ausus fuisset aut a●tollere, 
Rosin. Antiq. Rom l. 2. c. 19  lege terminali caput ejus his diis devovit, interfectori ipsius tanquam sacrilegi impunitate promissâ & puritate à scelere) but obnoxious to a curse by the Law of God, Deut 27. & 17. 
In Prov. 22.28.  and coming under frequent prohibitions, Deut. 19.14. Prov. 22.28. & 23.10. Sub hoc autem literali sensu, parabolicè intelligendum est— ne quis rectae vitae praescripta, à patribus laudabiliter constituta pro concordia & ordine ac politia inter homines conservanda, violare & immutare nouâ doctrinâ & impio contemptu praesumat, saith Jansenius.  
And if it hath not much of confusion, yet not little of irregularity to communicate with one Church in the Word and Prayer, and only with another in the Sacrament, to be common hearers of the Word among those with whom they deny to have communion in the Sacrament, and to partake of the Sacrament with them amongst whom they do not constantly hear the word, to pay their Tithes to them who serve not at the Altar whereof they partake, and to yield no Tithes (whatsoever offerings they bring) to those that officiate at those Altars where they participate. And yet Ignatius tells of the ancient Christians, Omnes ad orandum in idem loci convenere— quemadmodum ad unum Altar (they had not then several Altars that had one common place of prayer) and a Bishop and an Altar were made correlatives, 
Mead hCurches in and since the Apost. p. 50.  so that every Bishop had an Altar, and but one, and not one Altar among many Bishops, which interfeers with their practice.  
Those aspersions wherewith they complain to be bespattered, were not (the most of them) cast by the paper, neither were they so blotted by any drops shed there, yet let us try whether it fall not out with them, as we have not only read in story, but seen by experience, to have happened to some, who commenced suits and brought actions of slander, and upon the traversing thereof, have been convicted of those crimes which they sought to clear, and to get recompense for being accused of, and have contracted those penalties, whereas they might have been quit, if they could have been quiet. They say they are falsely impeached.  
First, For disorder against Law: And we suppose indeed this confounding of these Parish Churches whereof Law hath determined the limits, and made the appropriation, comes under that denomination. Our laws have forbid, and do inflict penalties for using any artifice to entice and withdraw Pigeons out of another's Dove-house, and Bees out of others Butts, and therefore doubtless cannot allow the tolling and seducing other men's natural sheep from their folds.  
Secondly, For Magic: I think it will rather prove to be for silliness, or uncharitableness; the paper only said that their tempting and withdrawing the fruits of other men's labours, and those committed to their culture, to make up their Churches, did carry some analogy with that magical transferring of other men's corn into their fields, whereof some Romans were falsely accused. A man might suspect that they were indeed passive in Magic, and thereby fascinated hereupon to think, that this Allegory lays Magic to their charge, and therefore while they suppose that we question them properly for that crime, they cannot but leave not only their wit and temper, but their charity and innocence under greater question, Vlcera ad levem tactum, etiam ad suspitionem tactûs condolescunt; nunquid sine querela aegratanguntur?  
Thirdly, For Schism; Though their way be not schism in the achme, yet it is more than in the Embryo; and though it be not ripe in all the fruit, yet it is more than in the seed, and if not schism, yet somewhat schismatical: They separate from a communion in part of the ordinances, and so it is in part schismatical (but the part is of the same nature with the whole.) They refuse to communicate or associate (as they speak) with those Churches wherein is a free admission to the Sacrament of all those that are not duly cast out, and they will not admit any of those Churches to have communion with them in the Eucharist, until they be new modelled, and entered into their Churches. But that Church-fellowship consists especially in communion of Sacraments, and is principally defined by it, 
Sect. 9 De unit. Eccles. c. 13. Schismaticos facit communionis dirupta unitas, Aug. quaest. ex Matth. tom. 4, p 78. Camero oper. Field of the Church, l. 3. c. 5, p. 80,  and that the commixtion of evil and good, is intra eandem sacramentorum communionem & connexionem, and that to desert and to deny such a communion with those that are Churches of God, is the dregs and sediment of schism, we have formerly showed out of Augustine; that to detract to receive the Lords Supper with any, is tacitly to renounce their fraternity, was instanced out of Altingius; and that to separate from this or that particular Church, that is a particular member of the body (of the Catholic Church) is schism, we have instanced out of Junius, as it is also to make a separation from that congregation, Ubi Deus colligit Ecclesiam, as may be added out of Camero. Schism (saith a sound Writer) is a breach of the unity of the Church, which unity of the Church consists in three things; First, the subjection of the people unto their lawful Pastors. Secondly, the connexion and communion which many particular Churches, and the Pastors of them, have among themselves. Thirdly, in holding the same rule of faith. But they rend and infringe this unity in the first respect, by gathering those into their Church that have other lawful Pastors. Qui schismata faciunt, saith Cyprian, 
Epist. 76. p. 247.  & relicto Episcopo alium sibi foras Episcopum quaerunt. And in the second, by denying to have a communion with other Pastors and their Churches in this Sacrament of the Lords Supper: and it cannot sow up this rent, nor make up this fraction, to say, they communicate in other ordinances with them, for not only Church communion is chief communion of Sacraments, but (as was cited formerly out of Mr. Ball,) to use one ordinance and not another, is to make a schism in the Church. Frustra sibi blandiuntur qui panem cum sacerdotibus Dei non habentes, obrepunt & latenter apud quosdam communicare se credunt, as was alleged out of Cyprian.  
It is schism, saith Valentia (and truly, 
22. Disp. 3. q. 15. punct. 1. p. 690.  if he misapplied it not) Nolle se gerere ut membrum hujus corporis in aliquo vel aliquibus spiritualibus actionibus ad hoc Ecclesiae corpus pertinentibus, atque adeò nolle subesse visibili hujus corporis capiti, neque aliis ejus membris communicant, ut illi capiti subjecta sunt, sed velle agere scorsim ab hoc corpore, & independenter ab ejus capite. And since anciently a Bishop and an Altar were made Correlatives, and a schismatical Bishop was said constituere aut collocare aliud Altar, 
Mead ubi supra  (saith a learned man) therefore they that erect other Altars for them to partake of, which have lawful proper Pastors, and they that participate at other Altars than those of their own Pastors, tread too near upon Schism. Nay also, they that separate from a true Church to partake of an Altar in a Church apart, do not participate of the Table of the Lord, for in una domo (saith Rivet.) 
In Exod. c. 12 tom. 1 p. 916.  quae est Ecclesia Dei viventis, commedi debet agnus— carnes ejus quatenus cibus noster sunt extra illam domum non efferuntur.  
And then as the Act of separation, so the Reason thereof denominates schismatical, while they affirm the separation to be occasioned by the grossness of administrations elsewhere, where no separation is made by exercise of Discipline; which very thing, (viz. that any corruption of manners or want of Discipline (which is among corrupt manners) to expurge those that were corrupt, was a sufficient ground of separation) brought forth and gave rise to the schism of the Donatists, and was that which rendered them schismatics, & that which S. Augustine impressed himself especially to fight against, as is liquid through the whole torrent of his writings against them, some drops whereof our former discourse hath been sprinkled with. 
Cited by Mr. Baxters' Saints everlasting rest, part. 4. p. 105. marg.  I shall here only say as learned Davenant professeth (speaking of the Divines of Germany) Haud dubitem affirmare, illos qui falluntur, & tamen communionem fraternam cum aliis retincre parati sunt, esse schismate coram Deo magìs excusatos, quàm qui veras opiniones in hisce controversiis tuentur, & mutuam communionem eum aliis Ecclesiis, etiam desiderantibus aspernantur; so I think those Churches more excusable which have not the exercise of discipline in casting out offenders, yet lack not a desire of a fraternal connexion, and mutual communion with other Churches, than those that set up discipline, and lay down communion and unity.  
To say, That they separate nor from true Churches; First, as it can no more palliate their guilt, than it could cloak that of the Donatists who made the same defence (and indeed this is the Catholicon, the common place and plea of all Schismatics, that if they forsake one Church they go into another;) so secondly, they do make a separation from true Churches, seeing they separate (as was said) from all Churches that give a free admission to all that are not duly cast out, and if those are no true Churches, than they are not in the state of salvation, for all that shall be saved are added to the Church, and all that may grow capable of admission into their Churches out of the other, it may seem requisite to baptise before they are admitted, baptism being a note of the true Church, and therefore agreeing thereunto, as proprium quarto modo. They were such Churches wherein many of them received ordination to the Ministry (who are not yet reordained) and by the Ministry whereof faith was wrought in them (wherein I hope they were built up before they laid the foundation of their new Churches) and to believe is to be added to the Church, which is Synonymous with the household of faith, and wherein if they had suffered death for the profession of that faith, they would have thought themselves entitled unto martyrdom, (and yet out of the Church are no martyrs;) neither can they pretend to reform the Church, if they acknowledge not those from whom they separate to be true Churches, for than they rather form a new Church, and it is not an alteration which is Motus à qualitate in contrariam qualitatem, but a generation, motus à non esse ad esse; and is not mutatio statûs sed essentiae. But this is that root bearing gall and wormwood, which being shrunk and dried up among the Brownists, hath been watered and cherished by them to repullulate and spread its branches and is grown now to this height, that we are now no true Churches till new gathered.  
Fourthly, For Sedition, if any laid that upon their score, he may perchance have put them to a heavy reckoning; but if he charged them with it before repealing or antiquating the Statute of 35 Elizab. c. 1. I believe he should neither have contracted any great Fine pro falso clamore, nor they have obtained much damage upon any Action of the Case; and however things yet stand, whether the setting up a new Legislative power in the Nation, by arbitrary Conventions forming Obligatory Canons, putting out of their communion or association all those that will not comply in a conformable obedience, if it have not some spices of Sedition, yet whether it grate not with the Statute of 25. H. 8. c. 19 is only for wiser Lawyers and deeper Statesmen to give judgement of.  
But perhaps he that imputed sedition to them, only juged sedition to be inherent in, or complicated with every schism, 
Contra Epist. Parmen l 2. c. 18. tom. 6. p. 11.  according to the sense of S. Augustine saying, Cùm id facere per seditionem schismatis voluit, priùs à bonis spiritaliter quàm à malis corporaliter separentur; or else considered that as (Camero saith) Sedition is a Civil schism; so schism might also be said to be an Ecclesiastical sedition.  
But seditious they cannot be, because the present Authority is for them, at least not against them, and they are no underminers of them. First, I know not what they mean by (them,) for in short time Ego non sum ego, They are not They, who like the Tornadoes have in short time shifted many points of the Compass, and like the Indian plant which Nieremberge mentions, have every year different leaves and fruits. They have not now altogether the same way & model of discipline, which first started this controversy between us, and wherein they walked when the book came forth: so as in some things they have confuted themselves, and might supersede me to do it; but yet I dispute against them as they were and acted at the first, and for several years together. And those that favoured them all that time, cannot favour them so much now, if they still are favourable to one and the same way, save that they have this help for it, that as inferior bodies depend on the motion of the superior; so they aim to conform themselves to the higher revolution, to be more capable of benigner aspects and influences, and when there is a tempora mutantur, there follows also, nos & mutamur.  
Secondly, I understand not what they intent by the present Authority; that which was present when they writ this, being passed when they printed it, unless they intent that all the spokes of Sesostris wheel, turn how they will, cannot but be good spokes in their wheels, and as Nigidius Figulus demonstrated by his wheels, that the higher spheres had speedy revolutions, and therefore did suddenly change their postures; so it becomes not me to be so saucy as to inquire into the aspects and influences of the superior bodies, who am not skilled in State-Astrology, but am procul à Jove, and therefore longè à lumine, and desire not to be propè fulmini, by having to do (save in reverence and obedience) with them that command the Legions; only it is enough for us to know no established laws that are for them, or that authorise their way, and whether the present Powers favour them, or only connive at them or not. Yet I presume first, as they would have us believe that they are indulgent to them, that so every one else might be Contra libertum Caesaris ire timens, So secondly, I suppose themselves conceive their way is plausible with the higher Powers, or perchance else they might take another, and they being supposed to be shadowed by Greatness, even that shadow (as the Hyaena's doth a Dogs) might shut up every man's mouth from barking at them, for temporal prosperity is a note of the Church with them, (however they are not Papists) which they form somewhat like that Venus, which as Apelles told the Painter, that though he had not drawn it fair, yet he had painted her rich. And like him at Athens they are still falling in love with the Image of Fortune, and like Cassale the famous Painter at Sienna, that drew his own Image in the eye of a great Prince whom he limbed, they would fain be still in the eye of Potentates. And thirdly, I suppose indeed their way needs the support of some great powers, being not like to take much or continue very long, unless it be held forth like the Alcoran with a sword in hand.  
Fiftly, For being injurious to other Ministers, I answ. It is some injury to modesty aswell as truth, to outface so palpable a wrong, for is not their course and way of practice in gathering Churches an equivocal or analogical plagium, to rob the spiritual Fathers of their Children, & c? Is it not the coveting of the stones of their neighbours spiritual house which he is building for God, or of his wife, (for the Canons say there is matrimony betwixt a Pastor and his Church,) or of that which is his? Is it not the promoving, occasioning or countenancing many to waive and renounce their own Pastors, and to forsake the assembing of themselves, to adjoin and unite themselves to their Conventicles? Can it be other than a dishonour to those Ministers both by a tacit disparagement and despising of their parts or pains, (and so a kind of bearing false witness) and a lessening of their people in the multitude whereof is some honour, and discouraging of them both in contracting their harvest, in the largeness whereof is the labourer's incitement? and can this be other than an injury? It is that which the old Canons call Conculcare episcopum, and to trample upon another is to injure him, Et tamen alter si fecisset idem, caderet sub judice morum: They would sense it injurious if done unto themselves, and they did so resent it, not only in the tailor (who going beyond his measure hath cut out in another fashion and stitched up a Church more strait laced out of some shreds of their Congregations;) but in them also who have outraced them, and gone beyond the goal which they have set up, and separating further from them, have adjoined themselves in a Church fellowship with them that are full grown Independents. They plead they constrain no man, but  
First, That is not sufficient, they ought not to persuade or invite any to desert their own Pastors and Churches to engage with theirs, they ought not to receive them if they came voluntary, they are guilty of that evil which they do not hinder and prevent.  
Secondly, He that entertains another man's servant that hath forsaken his lawful master, and hath no certificate of his legal departure, is obnoxious to the penaity of the Statute, though he neither constrain nor persuade him to relinquish his former service, and by a parity of reason and equity, they are as culpable that admit to their communion without those literae formatae & communicatoriae, such as are under another's Pastoral charge.  
Thirdly, The Donatists' coacted none to associate with them, (they decried all constraint, and complained of the Imperial Edicts made for their coercion;) yet this excused not the leaders of that Schism.  
Fourthly, But they do constrain men, and in such manner as any other absolute and imperious powers use to do, who constrain men only by reward and punishment, and such constraint they practice, for he that will go with them in their way, may come to the Sacrament, and he that will not, must (for them) go without it.  
They say, they clock no man's chicken, but to deprave and vilify other men and their practice, to magnify their own, and hold it forth as the only reformation and best advantage of godliness, and theirs as the alone pure Churches and discipline, and their catching after all that they can thereby decoy, and draw in by these like baits, what is it other than a call for the birds to divide them from the flock, and lime twiggs to hold them fast from flying back, and a virtual (if there were no other express and explicit persuasion) clocking of others men's birds from their proper nests, to take their flight with them? Honesta lucra quibus nemo laeditur, saith Cassiodor, & bene acquiritur quòd à nullis adhuc dominis abrogatur, whereas they trim up their Church like Aesop's Crow, with others feathers, for they have mewed almost all their own, and are like Antiochus surnamed The Hawk, who patched up a Kingdom out of what he wrested from others. They think they only hatch some Eggs of their nest for them; but I had thought they are full grown and high flying birds of Paradise before they can be admitted into their Aviaries, or received under their wings.  
But secondly, if they have such a dexterity in hatching other men's Eggs, how happens it they bring forth so few of their own, unless they resemble Archymists, that can make gold for others and have none for themselves?  
Thirdly, if they hatch other men's Eggs, 
Hieroglyph. lib. 24. c 41.  it is but like the Partridge mentioned Jerem. 17.11. Fovit sive congregavit, as the Chaldee, Hierom, and Augustine; or incubuit, as Vatablus, O ca quae non peperit, and it may fall out with them, by the bringing forth of truth by time into more light, which Pierius tells us out of Hierom and Ambrose happeneth to the Partridge, Vt cum pullos eduxerit, illos amittat, high siquide● auditâ illius voce quae ova pepererat, naturae vegetatione perculsi, hac voluti nutrice desertâ, ad eam se conferunt, quae ova illa unde exclusi essent ediderat.  
And who they are that hatch others Eggs like the Partridge, Saint Augustine will tell them, even heretics, who saith he, Christianos, 
Contra Faust. Manich. l. 13. c. 12. tom. 6. p. 59  quos maxime Christi nomine seducant, cum per ipsius Christi Evangelium natos inveniunt, & faciunt illos divitias suas, non sane cum judicio, sed cum temeritate inconsiderata; non enim intelligunt ibi esse veram & salubrem & quodammodo germanam atque radicalem Christianam societatem undeastas separarunt, quas ad suas divitias congregarunt,—— in novissimis suic erit insipiens, id est, qui primò tanquam perpollicitationem & ostentationem excellentis sapientiae seducebat, erit insipiens, (i) apparebit insipiens. And Pierius adds also, that Adamantius per perdicemaliena ova confoventem, intelligit haereticos, genus quippe hominum perdicis instar malignum, fraudulentum, callidum, quódque decipiendis venatoribus multum insumit operae, ubi tamen verae matris sanctioris quippe institutionis, vox audita fuerit, eos deseri atque ità poenas suae insipientiae luere; so that then by owning this comformity with the Partridge, in that wherein he is the hieroglyphic of an heretic, they have contracted another similitude with that bird which Augustine also mentions, Perdix nimis contentiosum animal, notum est quanta aviditate contentionis currat in laqueum.  
But to answer this comparison which the paper took out of the ancient reading of that in Jeremy, of the Partridge gathering the young which she brought not forth, they produce only a resemblance borrowed of another, which though it be an elegant one, yet is no more pertinent to the matter in hand, and hath no more of answer to what the paper insisted on, than if they had rehearsed any of Pierius his other Hieroglyphics,   

SECT. XXIII.  
Why they have not the Sacrament in their own Churches. Why only at Pyworthy. Whether it be no great matter to be called or drawn thither. Of their return to their own Churches. How they stigmatize their people and judge their hearts. Of serving the times. They confess the Word and Sacrament to be the same thing. What thereupon follows.  
HAving thus defended my own works, I might spare to make any sallies, and having born out and repelled their assaults, I need not fall out to attempt upon their lines, and think of storming their Forts; but I might now sit down at rest, and enjoy that which Archidamus wished the Elians when they were upon their march, bona quies: For he that is silent, shall every way hold his peace. But I remember it was a politic and successful counsel that Achmetes Bassa gave to Mahomet the Great, that when he could not take Scodra by forcible assaults, he should block up the City with Forts built about it, which would so distress it for want of relief, as it must finally surrender itself: so perchance though we might defend the ground we have undertaken to make good, notwithstanding any of their former storms or batteries, yet as long as so many appearing Fortresses, pretending to be built upon Scripture grounds and foundations, stand about it undemolished and inexpugned, it may seem straightened and distressed, and the ways of any further access and more aids will be retrenched. I shall therefore examine with what brain they have stuffed these Heads, as they call them, and what they hold in capite, and Qua nitidum tardâ compserit arte caput, which they say (after they have followed the Author step by step (though it be rather sometimes per saltum, having leapt over many steps and not touched upon them) they have purposed to pass over, though I think it had been better to have stood and insisted upon them with more weight and circumspection.  
And however as Plato teacheth, De prolixitate vel brevitate scribendi curare nimis ineptum est, non enim brevissima aut longissima, sed optima sunt eligenda. Yet being conscious that my discourse, though it hath been my care with Sydonius, potius causam implere quam paginam, may for the length thereof have already as much exceeded the reader's patience, as my intentions, and remembering what the same Plato admonished Amisthenes, Orationis modus non est penes dicentem sed audientem, I shall henceforward endeavour to be more concise and succinct, and begin etfis tacere necdum, certe taciturire, and say but little, for breviloquium silentio est finitimum, said Lycurgus, only I shall aim at such brevity (which Ammianus Marcellinus saith alone is laudable) quae nihil subtrahit cognitioni justorum.  
Indeed as the wise man tells us, The beginning of strife is as when one letteth out water, Prov. 17.14. And as rivers let lose out of a Dam, stream forth at first with a great flood, and afterward more sparingly; so being enforced to break forth from that restraint which I would willingly have put upon me, my discourse (the subject, whereof also I found like that lake in Sicily, quem si quis ingreditur in latum extenditur) was easily carried into such a profluence, as like Demosthenes, I was more troubled what to take off from it, than to add thereunto, and the rather because I desired that (according to what Gregory adviseth) as a river also, Si valles cavas ex latere contingit in eas protinus sui cursus impetum divertit, ●umque illas sufficienter implepleverit, repent see in alveum resundit; so that my discourse juxta positam occasionem congruae aedificationis, quasi ad vieinam vallē se retorqueat; but hereafter I shall endeavour it shall rather stillare quam fluere, and with Photion, shall be solicitous to abridge or cut short what I shall say, yet so as to reconcile the care not to say so much as may beget fastidiousness, with the study not to speak so little as may argue negligence  
I profess I was never of Laelius his mind in Seneca, Dic aliquid ut duo simus, I love not to start or multiply quarrels, nor to catch at every thing that may be capable of exception; De minimis non curat lex (sive charitatis sive prudentiae) though I have nothing of the lofty wing or quick sight of the Eagle, yet I desire to resemble him in not making a stoop to Flies: Yet because the Apologists have made this part of their game (though I hope without making any great prey, or fastening on any Flies that make the ointment stink) I have sometimes sought to make them sensible that such Flies stick upon their sores, and rather than remain in their debt, I would pay them with the like coin as themselves have both minted and lent out, but henceforth I shall forbear to be an Aristarchus upon forms of speaking, and to beat the clothes in stead of the body, as Artaxerxes was wont to do in clemency, and I shall be more sparing to trouble myself, or attediate my reader with any thing that is not of concernment with the controverted subject, and be cautious to leave nothing unhandled that is necessary, nor yet touch with that which is not pertinent; but however other may be questionable, yet shall give them their passport, interdum non minùs est Oratorum tacere quam dicere; even a golden Ball, if it come a-thwart me like Atalanta, shall not tempt me to turn out of my way. Fantúmne est abs re tua otii, aliena ut cures câque nihil quae ad te attinent. If the Apologists shall only beat the air, not strike home at me, I shall quietly stand by to hear the sound, while I feel not the stroke; I cannot fear they shall have that power over me which they say Witches have over others, that when they prick an image of their own making, the party that they malign pines away by it. And when also I meet with any broken troops, which I think I have formerly beaten out of the Field, and yet they will appear again upon some hill, or supposed advantage ground, only to Alarm, not to Charge, I shall not advance toward them, but march on, and shall speak very little in answer to such passages as have formerly come under discussion: for as Epaminondas told the Spartans', when his successes had set them at a loss, and cast them behind hand, That he was glad he had brought them to long speeches; so contrariwise when we hope we have done the work before hand, we may speak short and Laconically, and may be excused to expend no more spice to correct the flatulency of twice sodden Coleworts; so neither shall I sprinkle much upon those that are fresh, if they arise from the same ground, and are of like substance, though growing up in different form, especially seeing as the same Recipe often is subservient to several maladies, and one true proposition may be destructive to many false, so out of what hath been delivered upon former occasion, may an answer be fitted to refute or frustrate that which comes in as a second or reserve; so as what I take no notice of, I shall say with Augustine, 
De fid & operib. tom. 4. p. 18.  Tale esse arbitratus sum, cui mea responsio necessaria non fuisset five quod ad rem de que agitur non pertinet, five quod tam leve esset, ut a quolib et redargui facillime posset.  
The first head which they show forth, is, Why not the Sacrament in their own Congregations? From which head, (upon the former account) cutting off that which is superfluous to it, as the hair to the head, though it may seem to deck or set it out, and which we are deceived, if they have not already been discussed all to an hair; it is first to be considered what they answer, viz. That it is in some, but then that answer is only for some, and leaves the most without defence. I do not know that before their Book came forth the Sacrament was publicly administered in any of the proper and peculiar Congregations of those of this association, save in the Cathedral or Mother Church, as I may call it, at Pyworthie, unless they take all that be of their communion to be also of their combination. But if it be in some, why not in all? if not in all, why in some, if the reason why it ought to be in some of them, is common to all? and what special reason can they produce why it cannot be in all?  
They say, because at home after their intendment and desires of such a work spoken of in the pulpit, there appeared not a competent number to carry it on, which when there shall be found, they are resolved to return; in the interim they were enforced to adjoin themselves to a Church which was form in one of their Congregations, viz. at Pyworthy.  
But the covering is narrower than that he can wrap himself in it; the standers by, who commonly do not see less than they that play the game, cannot discern that there is a greater number of persons at Pyworthy fit and willing to receive the Sacrament, than might have been found at Holsworthie; and it will seem strange to us that where there hath been a succession of topical Stars of greater magnitude, that there should be still less light, and less effects of a quickening and fructifying influence; neither can it but eclipse the dignity of those Stars, seeing causes are best judged by their effects. But perchance they were only not so fit or willing to come to the Sacrament in their way, and to leave their liberty behind them, surrendering up that right which they had to the Sacrament by the character of Baptism, and being Church members with a Dogmatical faith, to take a new grant thereof by the copy of their countenance, and a tenancy at their wills, and when the Statute Quia emptores terrarum forbids the creating of new civil tenors, to suffer them to erect new holdings in Spirituals. Their pulpit discourses were directed only to dispose them for this way of subjection, and for their ends, not for the right end, the Sacrament.  
But secondly, If they at Pyworthie were more malleable free stones and easier to be wrought, yet seeing the stones whereof this Church was to be built and constituted, were drawn forth out of several places, and were brought first to be form and fashioned at Holsworthie, and some of them hewed out of that rock, why should they be carried thence to be laid in Pyworthie? 
Quod petis hic est,  
Ut U lubris, animus si te non deficit aequus.  As St. Hierom said, Heaven was as near Britain as Jerusalem; so they had been as near to Christ in the Sacrament in the one place as in the other. He was the master Architect of the frame at Pyworthie, who first prepared for the edifice at Holsworthie, Ubi Imperiator ibi Roma, 
— & Vejas habitante Camillo,  
Illic Roma fuit:  that was the more signal place, why should Pyworthie be the Patriarchal or Metropolitan Church, and as I may say, the Rome, from which Church all must be denominated, of what place soever they were, and Catholic must be joined to Roman, or else it is not right, so they must be named of the Church of Pyworthie, of whatsoever Congregation else they be, and why should this be so, especially seeing the Pontisex maximus that hath the greatest influence upon the members of the Church, was the proper Pastor of another place, unless also that be here applicable in the resemblance which Bellarmine tell us, that the Apostolical seat may be separated from the Bishopric of Rome, and what Cameracensis saith, that the Papacy and Bishopric of Rome are two distinct things, and not so necessary conjoined but that they may be separated? There might be some reasons of thrift in the conduct thereof, which is a principle that hath more influence upon those of the Independent principles, than on the more hospitable Presbyterians; or of Policy, that their own peculiar Churches might be kept for a reserve, and to be modelled according to the mode of the time and exigence of emergencies; for whereas they talk of their being a Church form at Pyworthie, in the choice of a Pastor, etc. as they were the efficients by whom; and the matter of which it was form, so though at their first sitting down there was a Pastor duly (I think) ordained, yet when he removed his quarters (the phrase is not improper) he that next assumed that charge, was not for divers years after in Orders, and all that while sure they had no Church form there according to the rules of God's Word, in the choice of an appropriate Pastor, etc. and therefore than not to have reverted to their proper Congregations, and rechurched them, is without excuse.  
Thirdly, Since there are some of every of their own peculiar Congregations aggregated into their catholic Church at Pyworthie, had it not been, not only more orderly and decent, but more just and necessary to have modelled them into special and proper Churches at home, where their proper work lay, and which was the sphere wherein they ought to move, and the Sparta which they should adorn? and though by a figurative polygamy ●hey have taken another wife, and the later is beloved, and the former hated; yet since the first borne son was hers that was hated, he should not have been disinherited, but have had his double portion; and If these Churches would perchance at first have been diminutive, yet should they have been augmentatives of their honour and peace, which as they complain, do suffer for neglect hereof, (I fuge, sed poteris tutior esse domi.) and those little Churches have been likelier to grow by apposition of parts contiguous, the corporeal contact facilitating the agents in assimilating, and the sticks lying in the same pile easily kindling one the other, which they cannot do being separated. As opportunity sometime tempts to evil, so also often doth it prompt to good, and though Bellarmine have falsely thought, That the only efficacy of discriminating grace consists in the annexed congruity, or as Fonseca, the due application thereof, yet it is a truth, that the external means of grace are more effectual by the congruous and fit application thereof, and the circumstances of convenient place and facility of resort have some conducency to that congruity and fitness, for wise men have been taught by experience to conclude, that what is little in the cause, may be great in the effect and consequent, and the day of small things is not to be despised.  
They deny that they had a competent number for the work, but they leave us to divine what they judge to be a competency, 
Suarez 3 q. 8. art. 6. disp. 67. sect. 5. Item Vasquez. Junius Eccles. l. 1 c. 4. tom. 1. p. 1936. Maimonides saith, Where ten men of Israel were there ought to be built a Synanagogue.  for they determine it not. The School tells that ten suffice to make up a Parochial Church, and this is also the judgement of the Canonists, the Independents contract it to seven, and think so few may constitute a Church. Ecclesia (saith Junius, Grammaticis quoque testibus, vox est sylleptica quae non unum aliquem spectat, sed plùres complectitur, divinitus in unum Caetum— in privatis quoque domibus Ecclesia, & ita vocat Apostolus, Rom. 16.5. 1 Cor 16.19. sed ea constat ex familia justa, in qua non minùs tribus animis esse oportere omnes noverunt Oeconomi, ac omnes Philosophi & Jurisconsulti docuerunt. Correspondently Tertullian, Vbi tres sunt, ibi est Ecclesia, & neither of them unsuitably to what the Lord Christ hath promised, Where two or three are gathered together in his name, that he will be in the midst of them. There was a Church in Paradise where there were but two persons, and they had Sacraments there, for such was the Tree of Life, and I suppose that to help forward the saving and supporting but of one soul, is a matter of more honour and comfort, than to engage and lead a Sect. I know they had, (some of them at least) more than three in their appropriate Congregations, that were sealed with their approbation for the Sacrament, why then was it not administered to them at home? I hope they can give spiritual Alms without sounding a Trumpet, and are not like the Nightingale, which they say cannot sing well unless she be overheard; or as they say of the Tortoise, that she hatcheth her Eggs with her eyes; so others eyes (I trust) are not that only which must quicken and bring forth their duties.  
First, they suppose it No great matter that is required, for men to go out of their Parishes to participate the Sacrament: 
In Epist. ad Ephes. c. 3. serm. 14. Seneca.  but saith Chrysostom, Propter hoc magnum est malum, quod nihil esse videtur: etenim quae nihil esse videntur facile contemnuntur, q●ae vero contemnuntur, augentur ae multiplicantur etiam, quae autem augentur redduntur ●●iam incurabilia, and therefore upon this account the great Moralist adviseth, Non negligere minimum ne si●tibi inter minima. Not to remind them of a frustra fit per plura quod potest fieri per pauciora, when a necessary obedience and submission is exacted in that which they have no power to enjoin, and others have no obligation to observe, his dat qui cito dat, it creates a precedent, and begets an encouragement to command more and greater things, and he that once quits his freehold to be a Tenant at will, though at first he may fit at an easy rate, may at length be enforced to raise his rent, and hold upon such terms as his Landlord please, or lose his Tenement. Quae nunc virgulta sunt, crunt si negligantur robora; ista quae modo facili avu●sione dirimantur, postea vix securibus succumbunt, saith Cassiodor.  
Secondly, they think it no evil, no not in appearance, for them to require it. An appearance of no little confidence and no great ingenuity! however they may struggle to prove it not to be such in reality, yet who can deny, and not first send a denial to Modesty, that it hath an appearance, First, levati Altaris, or of a schismatical separation of themselves from a sacramental communion with their peculiar Churches? And whereas they say they are joined to the society of a Church form in one of their congregations, that doth not stave off or frustrate the appearance of schismatical separation, for else the Donatists might have cleared themselves thereof by the like defence, saying, that though they divided themselves from other Churches, yet they adjoined to the Churches form in their congregations, to wit, those of Parmenian,, Petilian, Gaudentius, Emeritus, etc.  
2. It hath an appearance of Allotrioepiscopacy, of being busy in other men's Dioceses, and incurious and negligent in their own. And which also appears to be a desertion of their old Spouses, and seeking after new Loves.  
Thirdly, Of Injustice, 1. toward their peculiar and appropriate Churches to whom they do not the office, yet from them receive the Benefice. 2. 
Cum Episcopo portionem plebis dividere (l.) à pastore oves, filios à parente separare, which Cyprian condemns in Felieissimus, epist, 38 p. 90.  Toward other Ministers, whose sheep they allure to stray away to enlarge their fold.  
Fourthly, of breach of that Canon, whose observation was kept up so religiously in the ancient Church, that none should communicate in another Church without the Form and Communicatory letters of his own Pastor.  
Fifthly, Of violation of order, established in the defining and limiting appropriate Churches.  
Sixthly, of transgression of that Rule of Righteousness, Quod tibi fieri non vis, alteri ne feceris; for I know they would regret another to put his sickle into their crop, though they make up their harvest of other men's corn, and therefore unless that must seem good in them which appears evil in others, as Quod in alio audacia suerit, in Catone fiducia erat, this must needs have an appearance of evil.  
Though they proclaim that they are likely to walk in that society to which they are joined, till they see truth and reason against them yet incoherently they profess, that they have still resolved to return to their places as to this Ordinance, when a competent number shall appear fit and willing to carry on so great a work.  
And then it seems more light hath arose upon them, and some Collyrium hath cleared their eyes to see the truth and reason against them, and perchance as Epaminondas told the Spartans' after the battle at Leuctra, That he was glad they were brought now to make long speeches; so some such like occasion may have brought their Prolocu or to return and carry back the Sacrament with him to his proper Church, that hath so long stood under Interdict, and to say expressly that all is Null which was done at Pyworthy: yet I do not find the number increased of those that are visibly fit and willing more than at the first, nor hath he yet to this day taken into participation above one more at home than followed him abroad: so as he might have at first found as competent a number as he hath since made, if not a greater number, since it is possible that some perchance may have found some more irritation and animosities by having all this while been left lying under contempt and neglect. As Pyrrhus in the judgement of Cyneas might have been as happy before he left Epyrus, as he could expect to be after he had traversed Italy & conquered Sicily and afric; so I think they might have found the work as facible, and their undertake as successful before their going out from them, as they are like to do upon their coming back. If their return be upon the score of resipiscence, far be it from me to be such an one as Beza complains of, Hic homo invidet mihi gratiam Jesu Christi; but if it be upon any other account, or if when they are come home to their Congregations, they yet come not home to the ancient Ecclesiastic discipline, but only Coelum non animum mutant, I shall say as the Turk did to Gentlemen whom he saw walking several turns up and down a Cloister, Are you out of your way, or out of your wits? If your business lie here, why go you thither? If it be there, why come you here? and I shall conclude, Levis est malitia, sapè mutatur, non in melius, sed in aliud.  
In what account they set their people, and how they are obliged to them for their good thoughts and report, is very legible in those blots wherewith their pen hath here aspersed them, putting their noncompliance with their way upon the score of their worldly fear, doubting state-changes, want of zeal, and boldness in the matters of God, and for worse reasons, (and that carries the worst ignominy, for 
Simpliciter pateat vitium fortasse pusillum,  
Quod tegitur majus creditur esse malum.)  Whether those are endearments and Charientismes likely to charm and win upon their affections; (Ignosci aliquatenus iguorantiae potest, contemptus veniam nou meretur;) whether this be not a provoking of their children to wrath; (graviùs contumeliam ferunt homines quam detrimentum;) whether this be not obloquious to themselves, that they have not meliorated nor licked them into a better shape all this while, since by the law Falcidia, the parents were punished for the continued faults of their children; whether this being a judgement, not of men by external actions, but by the hidden causes thereof and their secret intentions, which cannot be evident to them by any violent signs, and at most there can be o●ely a probable suspicion that the actions spring from such a fountain, be not temerarious judgement and a judging of the heart, since such a suspicion is sufficient only to spring a doubt, not to support an absolute determination, which must be founded only upon manifest grounds, and as long as things are but doubtful, they are not manifest, and the most rational doubts are to be interpreted in the better part, (as hath been formerly demonstrated;) and then whether the Apologists have just cause to complain of, or can have hope to be condoled for the hard thoughts and untempered words which th●y say they suffer from others, since Judicium si quis quae fecit perferat aequum est, as Vespasan thought it punishable, Senatoribus maledici, but not regardable remaledici, of all these, if the Apologists will not consider, others will take notice.  
What they diaper their margin with out of Mr. Baxter, of the desperate opposing and villfying, and scurrilous railing at desired discipline, is but as Urias his letters in the sacred story, or Bellerophon's in the profane, which are destructive to themselves, for their dear brethren, and such as are german to them in principles, are most engaged in that guilt, which in that place is most reflected on, who have endeavoured to make that Oath of union, (according as they have called it,) an old Almanac, fitted to the interest of State, or impiously (as Cusanus saith the Scriptures are) fitted to the time and practice of the Church, so that one time according to the current the they are expounded one way, and when that rite of the Church changeth, than the sense is changed.  
They conclude the Section with intimation of fear to suffer in their estates aswel as their names and quiet, for adhering to those principles and proceeding in this way. As they have not hitherto felt any detriment, so we cannot see any imminent danger thereof, but whether the pluralities of a Church and a Congregation, which springs an income aswel of offerings as of tithes, have not brought some advantage and improvement; or whether a pastoral Church and a gathered Church may not countervail two Benefices, or the Semestrian visitations of some of them, may not balance the Triennial visitations of the Bishops, especially since as he said of Grotius, Odi sapientem qui sibi non sapit, and also, In steriles campos nolunt juga ferre juvenci, I shall not pretend to know, though I am not ignorant — quantus tota rumour in urbesonat. I shall only say, They accuse their people to be time-servers or observers, but can they say soberly as Pope Paul the 3d. did of his son Petrus Aloysius, Haec ille vitia non me commonstratore didicit, for though they suspect them, yet it is manifest of itself and very obvious, that there is much Quicksilver in the composition of them, and that metal doth never endure the fire, and being liquid is conformable to any mould, and I hope therefore they will as did the Romans, make fortunam fidei comitem, and as the King of Navarre professed to Beza, not advance beyond the possibility of a safe retreat: Hectora non nosset, si faelix Troja fuisset, and it is adversity can only try what friends they will be to their way, and whether they affect Alexander or the King. Sure I am their undertake are not like the Ceraunia, a Jewel only bred in a storm. They suppose and publish that authority is for them, or not against them, but if the superior bodies should have different aspect and influence, whether they would then turn tables again, or not; and whether they would be like the regina aurarum, quae obsistit ventis immobilísque contrà nititur adversantibus, as Nieremberge, or like the hedge Bore that having many hoses to his den, doth always stop that which is toward the bleat wind, that would be the question, and in order to some (perhaps) no very difficult question. 
Contra Ep. Parmen. l. 3. c. 6. Cont. lit. Petil. l. 2. c. 98.  But whatever they would undergo, (as St. Augustine to his Donatists,) let them take heed lest perchance Coecis vendatur reprobus lapis pro gemma pretiosa, (l.) carnalis duritia pro spirituali patientia, and that non fortiter sed pertinaciter non timetis,— Quoniam qui pro pace Christi omnibus terrenis caruerit, deum habet; qui autem pro parte Donati vel paucos nummos perdiderit, cor non habet.  
But I shall for conclusion remark, that to excuse the omission of administering the Sacrament in their Churches, they say it hath been supplied by holding forth Christ in the word, and giving souls to eat and drink his flesh and blood in the word: whence it follows, that it is the same thing that is exhibited in both, but in different manner. All to whom Christ is offered in the word receive him not, nor are qualified to do so, aswell as all embrace him not 〈…〉 he is propounded in the Sacrament, nor are conditioned to do it; those 〈…〉 we not perfect understanding in the word, yet to all them it is preached, that they may understand and believe, for it is verbum practicum; why then by a parity of reason should not the Sacrament be administered to those, who by the word have attained an historical and dogmatical faith, & are intelligent of the nature, use & end of the Sacrament, without further scrutiny whether they have a true faith? seeing that true faith may be wrought by reception of that which is signum practicum, why then should the one be the privilege of Saints more than the other? why should it be prodigality of Christ's blood in holding it forth to all in the Sacrament, and not when they tender if to all in the word, seeing the same blood is offered in the one and other? unless this be even such another crotchet as the Papists grate our ears with, who tell us that the blood of Christ represented by the cup is also exhibited with the bread, which signifieth his body, by a certain concomitancy, but yet the Laity that partake of the bread, may not for some great mysteries participate of the cup, the blood may be some way administered, but they must not drink it.   

SECT. XXIV.  
Whether they are Butchers or Surgeons. Whether guilty of Schism. Of negative and positive Schism. What are just causes of separation. Whether our Saviour separated from the Jewish Church, for instance, in eating the Passover. They condemn what they practise by confounding Churches, and by separation. They grant Professors to be visible Saints, which destroys their Platform. Their reasons why all sorts are to be admitted to the word and prayer. Whether there are not better reasons to warrant a like admission to the Sacrament: whether the same conclude it not. Whether the Churches of England are all true Churches. Sacraments notes of the Church, and therefore communicable to all Church members. They grant discipline enters not the definition of a Church, yet they separate for want thereof. Whether they may not aswell deny Baptism to the Children, as the Eucharist to the Parents.  
Why they separate not in all Ordinances, is an head that looks not directly toward us, but respects their brethren of the separation, who have outrun and gone beyond them, and stand at a distance as much further from them, as they from us. For as when Apollo's had drawn a fine small line, Protogenes cut that in 〈…〉 another, and the former halfed that again; so when one sort have cut 〈…〉 from communion with the rest of the Church, they divide themselves again, and some of them think themselves not refined enough, and as the Chemists say of sublimation, sapius repetenda est operatio, neque enim prima sublimotione res mox satis depuratur; so one separation grows out of another, like the tunal which Nieremberge speaks of, mira frondium facunditas, solium supernas●itur solio, si decid●t aliquod radices rursus agit surgitque altera arbos. And so though as sand contained in a vessel hath one general figure in the whole Mass, conformable to the continent, yet every grain is inechaerent with other; so though they all come under one common notion of Separatists, yet they are as much separate from 〈◊〉 other, as from us, and as little agree among themselves as with us, though when they come against us, like Themistocles and Aristides going on Embassy, they lay down their enmities to be afterward reassumed. And as Aristides said, It will never be well with Athens till both the one and the other be shut up in the dungeon; so they intimate in the close of this Section, that in such a condition they were most likely to close in a mutual agreement, but their present quarrels with the other, occasion here the diverting of their arms, which offers us a little truce, who might now stand a loof and behold the fight among themselves, whom that happily may befall, which Tacitus relates of Apronjus soldiers, dum singuli pugnant, universi vincuntur, and when they fall out, good men may come by the truth. Discordia in malis tam bona, quàm concordia in bonis; only we shall gather up some of those arrows which they let fly at others, to shoot back upon themselves, and if any of those shot at random seem to fall near us, we shall endeavour to repel or avoid such, as we have not already broken.  
They separate not in other Ordinances, because they are for Surgery, not Butchery. It seems than they now somewhat odiously set their brethren in the rank of cutthroats, who will shrewdly resent to be degraded into the company of Butchers.  
Secondly, How little conformity or resemblance their practice hath with the rules of Chirurgery, hath been frequently instanced.  
Thirdly, Surgeons neither use nor are able to cut off any one member from an union with the rest in the influence and benefit of one vital faculty only, but exscind altogether from the whole body; whereas they make exscision of men only from a Communion in one Ordinance alone, not all.  
Fourthly, Let this reason have the most favourable pass, yet it only can argue absolutely, why they should separate not in all Ordinances, but in some alone, not comparatively why in this Sacrament rather than in other.  
Fiftly, It is a strange method of Physic or Chirurgery, to seek to preserve life by withholding the means of life, and the medicine of life and immortality (as the Fathers call the Sacrament;) and if all means must be sought to cure before they cut down a Church, we think they have deserted their own Aphorisms, for they have not sought to cure it by this medicine, yet they have cut down their Church, not only by gathering another, but by a practical judging of them to have no present interest in the body and blood of Christ, nor worthy to have the truth of God's promises in him to be sealed unto them.  
The learned (and they quote Camero) distinguish of a twofold separation, positive and negative, the first they condemn unless upon just and weighty grounds, the second they are acting, in making a separation in their Congregations, not separating from their Churches, but some corruptions in them in order to reformation. 
De Eccles. p. 325.  Camero in that place disputes of Schism (whereof secession or separation may be the genus,) and Schism he distinguisheth into negative and positive; the first, Schisma quod non exit in coetum, & societatem aliquam religiosam, quae simpliciter secessio & subductio, cùm non instituitur ecclesia facto Schismate: Schisma positivum tum fit, cum instituitur ecclesia, hoc est, cum fit consociatio quaedam, quae legibus ecclesiasticis & Dei verbo atque sacramentorum administratione utitur separatim, quod quadam formula desumpta ex Scriptura dicitur, str●ere altar contra altar: But as the men of Bengala are so afraid of a Tiger that they dare not name him, through fear if they should do so, they should be torn in pieces by him; so it seems the Apologists are so conscious of Schism, or fearful to be blasted with it, that they decline the mention of this, and passing over the description he makes of Schism, they only barely and without any distinct explication tell us of a negative and positive separation. Abstine epistolis quae sunt instar Edicti, saith Symmachus, facessat omne studium ex quo nascitur cura compendii. Me thinks they should have been able to have understood Camero, had they looked into him themselves, but whencesoever it results, there is an ignorant and wilful mistake in alleging him, for they seem to quote him as if he determined that a negative separation were absolutely and universally lawful, whereas he affirming that a positive Schism is that which Antonomasticè and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is called Schism, he renders this reason, because often (he saith not, always) a negative secession is lawful, that justly and piously it may be free to departed from some Churches, but it will not be so if it grow into a positive: As for example, some may be cast out by the fault of the Church-Governors, and yet without the Church's fault: If they then gather a Church apart, they shall be guilty of Schism. He speaks here of a secession where a man is passive and cast out, not where he goes off; when there is Anathematismus, excommunicatio injusta & iniqua, certè qui excoetu aliquo ejecti secedunt & se subducunt, secesserunt quidem illi, attamen non fecerunt schisma (as he speaks in the former page) but a negative secession, wherein a man is active, he saith is Schism, (being not only a Decession but a Discission) if the cause be either temerarious or unjust, and it is temerarious, if it be upon a light occasion, and the occasion is light, unless there happen first an intolerable persecution (for if it be tolerable the secession is unjust.)  
Or secondly, 
Communion is not to be broken but for Fundamentals. Mead. p. 622. tom. 3.  that congregation be infected with heresy (for if it be a tolerable error, if the rite, though superstitious, be sufferable, there ought to be no separation.)  
Or thirdly, be addicted to idolatry. Now then, seeing they confess they make a negative separation, as Camero defines it, if they can prove and convict their Congregations to be guilty of such persecution, heresy, or idolatry, they may acquit themselves, but if they cannot (as they do not attempt or pretend to accuse them thereof) they are then culpable of schism in the judgement of Camero, to whom they refer, and their separation is not only temerarious, but also unjust, (& separatio injusta veluti extrema schismatis linea, 
Camero ibid. à pag. 322. ad 327.  saith he) having not so much as a light occasion by any tolerable persecution, or error, or separation, and the scandals being few or none, which were they more or greater, might perchance make the separation more just, but could not excuse it from being temerarious.  
Besides also, their separation is rather positive then negative, having gathered and constituted a new Church, whereof there can be no just cause, saith Camero, but malum insanabile, lethale & contagiosum, reigning in that Congregation which they desert, or res gravis & momentosa, quae si negligatur tanta est, ut de salute & gloria Dei actum sit,— néque enim quicquid verum est, id ipsum continuò necessarium est, ut qui salubres cibi sunt, non sunt continuò necessarii. And it is also a separation from their Churches, though in them; not of notorious evil members from the body of the Church, but of a Church in and yet from a remaining Church, which separation in a Church from those who remain Church-members, and of the Church, is a principle only of independent Divinity, and hath no dependence upon Scripture, Reason, or Camero's or any good authority.  
And theirs is likewise a separation not only by secession in place, but from persons who were never duly cast out by any judicial process for notorious crimes, and therefore is not heterogeniarum partium discessio, sed homogeniarum, and therefore a Schism (as Camero sentenceth) and they are besides very few that separate; so as though the cause had some weight, 
L. 3. contra Crescon. c. 36. Idem contra Parmen. l. 3. c. 21. tom. 7. p 11.  yet si pauci sunt, videtur nihil esse moliendum, sed expectandum patienter tempus Domini (saith he.) And whereas they say, they separate not from their Churches but from some corruptions,  
First, they might separate from their corruptions by keeping themselves pure, Non enim qui se castam servat communicat peccatis alienis, saith Augustine, and elsewhere, Mixtus reis & obnoxiis nisi per conscientiae maculatam consensionem nullus recte dici potest. They may and must separate from the corruptions, but they do (which they ought not) farther separate from the Assemblies with whom they will have no communion in the Sacraments, which are Gods Ordinances and not corruptions: And corruption of manners also is no just cause of separation, for (saith Camero) wheresoever purity of doctrine flourisheth, God in that assembly must needs have a Church, though overwhelmed with multitude of scandals, and therefore they that separate from such a Congregation, doubtless departed from thence where God gathereth a Church, and therefore saith Augustine, Vbi mihi licet in melius commutari, 
Contra Crescon. l. 3. c. 36. Eiren. part. 1. p. 706. tom. 1.  non mihi opus est indeseparari. And Junius resolveth, Non posso quenquam Christianum bona fide renunciare communioni alterius, quem Christus aut adjunxit sibi aut se adjuncturum spem facit,— nam qui fratrem suum, servum Dei, membrum Christi proteruè abdicat— is eo ipso facto Christum, authorem communionis salutaris nestrae abdicat. And with these or like arguments have their Pulpits sounded a retreat to those of their Town which have separated from them to associate with such as have gone farther in their separation, as if their sight were in this respect also extra mittendo, that they can see the faults of others not their own, nor discern how the same weapons wherewith they fight against others, may be turned back upon themselves.  
And if they shall say, that the very communion in Sacraments with such congregations is a corruption, besides that this is petitio principii, a begging of the question, it is Donatism without question.  
And whereas Augustine after the precedent words, Non enim qui se castum sir vat communicate peccatis alienis, adds, quamvis non eorum peccata, sed illa quibus ad judicium sibi sumunt Dei sacrament acommunicet cum iis à quibus se castum servando fecit alienum, might not Cresconius with as much truth and reason (as they do) have replied, That the very communicating with such was the contracting of their corruption and sin?  
Our Saviour (say they) lived in unity with the Jewish Church in necessary ordinances, yet separated in regard of cerruptions. Let them then be followers of Christ and we shall no farther pursue them, for the sacrament is a necessary ordinance, and not a corruption, and there may be a nonconformity in a corruption unto them, with whom there may yet be a communion in worship: The Lord Jesus lived and died in communion with that corrupt Church saith Mr. Ball, and was so indulgent and graciously applicable to sinners, that the Pharisees called him a companion of sinners, Ipse Dominus Jesus, 
Aug. contra Epist. Parmen. l. 1. c. 17, Dub. Evang. part. 3. Dub. 41. p. 153.  nullâ cogitatione malignitatis in Judaeorum gente pollutus est neque cùm illa prima sacramenta secundum perfectam humilitatis viam factus sub lege sus●epit, néque cùm postea discipulis electis cum suo tradito●e usque ad extremum osculum vixit. And it hath been elsewhere mentioned, that one reason why Christ would be baptised among the common sort, is rendered by Spanheïm to be this, Sic etiam jugulatus & confutatus error eorum qui Catherorum, & Anabaptistarum recentium imitatione, ad S. Domini coenam accedere detrectant, si eandem flagitiosis sua opinione peccatoribus administrari videant.  
But whereas in the score of these corruptions wherein Christ separated, they set down washings and misobservation of the Passover,  
First, they cannot but know, though perchance they could be content that others were ignorant, that there is a vast disparity and unsuitableness between superstitions or humane traditions, and divine Ordinances.  
Secondly, when those that keep themselves pure, do partake of that sacrament whereof they also participate that in some thing are corrupt, they do not communicate with the evil men, but with the Altar and Sacraments of God, as Augustine speaks.  
Thirdly, that there may be a communion without uniformity, and Church-fellowship without a social compliance in accidental Rites and Circumstances.  
Fourthly, that to differ in things speculative or practical, is not to separate, as there may be variety in a garment yet no rent, In illa veste varietas sit, scissura non sit.  
Then secondly, for Christ his not washing, among other reasons rendered by Interpreters, why he declined and omitted those lotions, these also are recounted.  
1. To show that things though decent, yet ought not to be imposed as necessary, or holiness be constituted therein.  
And 2. That no pollution could be contracted by a necessary converse with those whom they supposed sinners, if there were no consortship in sin, (the contrary superstitious conceit whereof was that which occasioned the Pharisees often washing:) And as the former reason may excuse us for non-complying with their institutions, which some of them may perhaps be conformed to without sin, yet none of them ought to be enjoined of necessity; so the later may convince them, that no communion with such as they are not convinced to be righteous, can defile them, unless it be a society in unrighteousness.  
3. But whereas they Magisterially and Dictator-like affirm, that Christ observed not the Passover at the same time with the Jew●s, I see, Qui ad pauca respiciunt de facili pronunciant.  
When the Churches of Christendom, as the Greek and Latin, (for from this difference about the time it comes to pass that the Greek Church celebrates in leavened and the Roman in unleavened bread) and the best learned men in the Churches both ancient and modern (for there were indeed some of the Fathers that supposed Christ and the Jews did eat the Passover at different times, though not upon that reason whereupon the later Writers do assert it, viz. the translation of Feasts, 
Exer. 16. Sect. 13. p. 335.  whereof Paulus Burgensis was the first author, as Casaubon opineth, and he flourished so lately as 1430. but upon this account that it was deferred by the Jews through their solicitude and encumbrance about the crucifying of our Lord:) When I say the Senate of the learned have divided themselves, and stand at difference about it, and Casaubon (though himself be of the contrary judgement) yet confesseth it is the common opinion of the Roman Church, that Christ and the Jews did keep the Passover the same day and hour; and three Evangelists seem to minister arguments in favour of that opinion, and but one that checks therewith, and that Enantiophany or seeming opposition between them, is very plausibly to be reconciled without receding from this opinion, and the arguments whereby it is supported (which on that and the other side (whereunto he propends) are very hand somly dressed and tricked up by Maldonat) are so considerable for weight and number, 
Hammond. annot. in Mark 14.12. And resolute. of ●. Quaries. p. 223.  that even those learned men who settle in the other scale, do it not without some vacillation: And besides all this; some very learned me● (as Grotius & Hammond) supposing that Christ kept not at all the Passover by eating of the Lamb which was to be slain, as they suppose, by the Levites, 2 Chron. 35.6. and sacrificed in the Temple, Deut. 16.2, 6. but only a commemorative Passover, (which they that were not able to come up to Jerusalem to sacrifice, were wont to eat at home, as a memorial of the afflictions and deliverance out of Egypt, such as was eaten in the time of the captivity of Babylon, being only unleavened bread and bitter herbs, and nothing else, and eaten always at the beginning of the Paschal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and which the other was to follow, and to be eaten the next evening:) therefore I suppose it might have been a greater honour to their modesty, than disparagement to their learning, to have less confidently shot their bolt. Verum nihil securius est malo poeta. But Ludovicus Vives relates of a Jew, that going over a dangerous bridge in the dark, next day fell dead when he had light to see the hazard he was in; so when they have better considered the knots and intricateness of the question, they will have some resentment of their praecipitous determining it, and holding this forth as a principle that needed no proof.  
Omnes in admonendo sapimus, (said Euripides) sed cum ipsimet aberramus, haud advertimus. The Apologists are like men in the dark, they can see nothing about themselves, but discern what others do in the light: they have here good principles, and they can apply them to conclude against others, but they are not ware that in some measure they are applicable to condemn themselves. 
Sciunt vera esse, sed furor cogit sequi  
Pejora, vadit animus in praeceps sciens,  
Remeatque.   
They declaim against renouncing Congregations destreying and confusion of Churches, scattering flocks, forsaking Assemblies, which God hath not forsaken, and they decry and protest against Schism and rigid separation, and say they tremble at the destruction and confusion of tree Churches: But are they not like that Hannonian faction at Carthage, which still complained of those miseries which their only Counsels had brought upon the State? If they can see a beam in the eyes of others, they should not be so blind as not to see a rafter in their own; and though they are but little thiefs upon the Bench (to invert that proverb) yet they cannot with a just confidence condemn the greater at the bar. They maintain the same principles of Schism from whence all the particular conclusions are deduced, though some extract them in a gresser thread and spin it out farther; they think mixed communions unlawful, and make separations in the Church from those that are not cast out from it. And whereas in their preface they tell us, [that they are deceived if ever Church reformation and constitution prove comfortable and successful, unless holding communion with other Churches come to be a matter of more weight] nevertheless they deny to hold communion with their own Churches, yea they have renounced their Congregations interpretatively, while they have gathered another, which by appropriation they call their Church, and in part have directly forsaken them, viz. in order to the administration of the Sacrament, though they are not forsaken of God, for I hope they are in a capacity of Salvation by the means, and of necessity God must have a Church, where the purity of doctrine flourisheth, although almost overgrown with scandals, (as was mentioned out of Camero,) and though they have not wholly demolished their Churches, they have pulled some stones from union with the rest, and transferred them elsewhere, and left the rest he more instable and tottering; and they destroy them negatively, & ut causae deficientes, while they edify them not by the Sacrament, and though they lay the foundation and build the walls by a communion in the word and prayers, yet they do set on the roof by the Sacrament, which would keep the rest more firm together. It must needs be a confusion of Churches, when they support not a distinction of parochial cures and charges, and do fabricate one Church with pieces rend out of many; and they scatter these of their own flock which they do not gather, and those of other men's folds which they do gather. As there are potential parts of virtues, 
Aquin. 2 2. q. 48.  which are Virtutes adjunctae, quae ordinantur ad aliquos actus secundarios vel materias, quasi non habentes totam potentiam principalis virtutis; so we may say analogically of their vice: and though it be not ripe and full grown Schism, yet we have showed it hath somewhat of Schism, seeing they separate in somewhat, and that wherein the external communion of the Church doth mainly consist, the Sacrament. He that is departed from one City, and is advanced but one mile, is gone off as well as he that is removed to the distance of ten; and one drop of the Sea is water aswell as the Ocean, and he that picks my pocket but of sixpence is a Thief, aswell as he that robs me of my whole stock, and he that out of malice prepensed puts out a man's eyes, as well as he that takes away his life, is a fellow in the outward Court, and a murderer in the interior.  
If Professors be visible Saints, (as they say here) than the exhibiting of the Sacrament unto Professors, (as such are all Church members) is not prostituting the privileges of the Saints; 
Sect. 5.  and there is no great harm done to make them Saints, by affording them the Sacrament (as they would have it elsewhere) who are already Saints by being professors, yet they will heerin seem insanire cum ratione, for they say,  
All sorts are to be admitted to the word, because the Apostles were sent to preach to the world; and it is wonderful that they did not observe in the words following in that text, that they were aswell sent to administer the Sacraments as to preach the word, to baptise as to teach the nations: and as we have showed that the ancient Church did immediately upon baptism admit men to the Sacrament; so there is the same reason in relation to persons adult and intelligent for the administration of the one Sacrament as the other, as St Augustine fully declares in his book, de fide & operibus. 
Tom. 4. p. 13.  Besides, though the Apostles had a general rule to teach all Nations, yet it was not without an exception, of not casting pearl before Swine, or giving holy things to Dogs, and under that notion of pearl and holy things the word is principally, and as it appears by the context, most properly understood; and why then they should be eager in withholding the Sacrament, and so careless in preserving the Word from those Swine and Dogs, they are still as mute in giving any sound reason, as a Swine laid on his back, or a Dog bitten by a Pard.  
And to make them free partakers of their prayers they think they have warrant, because Paul gave thanks in the presence of all the passengers: but as the wheat which sometimes falls from the clouds, is good corn, but was not naturally generated there; so though their conclusion be true, yet it doth not naturally flow from their premises. Paul they say gave thanks, that is, prayed in the presence of them all, Acts 27.35. but it is not said that all did pray together with Paul: to pray in the presence of them, and to conjoin with them in prayer, are different things: they allow others to be present at the celebration, yet admit them not to partake of the Sacrament. The Author of the imperfect work on Matthew, thinks because here is mention of breaking of bread and giving of thanks, which in the Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that Paul here administered the Sacrament to his brethren in the faith, yet though all the rest were present, yet that Author did not imagine they did participate.  
That Elisha prayed with Gehazi is as irrationally collected from 2 Kings 4.33. He went in therefore and shut the door upon them twain and prayed unto the Lord, and therefore Gehazi it seems must needs be one of the twain; but by common construction it ought to relate to him that was but last mentioned, and that is the Child in the former verse, the child was dead and laid on the bed, he went in therefore and shut the door upon them twain; super se & super puerum, 
Scholar in locum.  saith the vulgar translation, post utrunque, ità ut ipse & puer soli in conclavi essent, adds Piscator, and consonantly the late Annotations. Besides, how is it known to them that Gehazi was a wicked man? one or two sinful acts could not so denominate him, at least at this time he had not lapsed into those sins, which are recorded in the subsequent Chapter, and had he been leprous at that time, the Law had not permitted Elisha such a commerce with him, and had he been then notoriously wicked, the piety of Elisha could not have permitted him that wrought deceit to dwell in his house, or him that told lies to remain in his sight, 
In 2. Reg. c. 5. v. 27.  and though after his sin he be mentioned c. 8. v. 4. under the notion of the servant of the man of God, non tamen cratoum Helisaeo (saith Sanctius) & capite sequenti minister Helisaei, non videtur fuisse Giezi, sed alius aetate minor, quique non videbatur satis nosse quam à Deo Propheta virtutem accepisset, but for the Kings talking with a Leper, 
In locum.  studium sciendi molestiam facilè levavit, saith Sanctius, & regem impium legem illam neglexisse, adds Piscator; though others say the Law no way forbids one that is clean to talk with a Leper. But if he after his sin and punishment returned to the Prophet, (as Abulensis supposeth,) it gives the stronger persuasions of his repentance, and upon the sight of God's displeasure (say the late Annotators, 
English Annot. on the place. ) and judgement upon him for his sin, he might repent, and upon his repentance have his judgement removed and he cleansed; this was an evidence of his good disposition, that notwithstanding the punishment inflicted on him by his master, he spoke honourably of him. But we may here as standing upon the advantage ground, take a prospect, that any arguments, though beggarly and vagrant, shall have their pass, yea and letters of recommendation, if they carry but any hard face or weak colour to serve their turn and interest; and we may farther consider, whether they that are so flexible upon such arguments to assent to a free reception to prayer, had they not been blinded by affection to their interest, might not have found, or whether we have not prompted them with fare more convincing arguments in Scripture, to persuade them to a free admission to the Sacrament.  
But if Scripture lend them no stable foundation, they will buttress it with Reason, — cognati semina coeli. They say we may pray for wicked men; but to pray for is more than to pray with, and this is an arguing à majori ad minus indeed, for they are fallen from a greater to a less forcible argument, for we may pray for those with whom we do not pray, but we cannot pray with any, but we must needs pray for them, and therefore the former comprehending the later, this must be the greater and that the lesser, to pray with containing the other to pray for, & aliquid amplius, for he that prays is the mouth of all the rest, and the hearts of all aught to move with his lips, in a concurrence in the same common petitions, and it is more specially vetified here what is delivered by Ambrose, Dum singuli orant pro omnibus, sequitur ut omnes orent pro singulis; so that we cannot pray with any but we must pray for them.  
We ought to love all men, that have a capacity of eternal blessedness, which is the formal reason of charity; to love is to will good to another, and this consists much in wishing well to him, and a Christians wish is prayer, and upon this account we must pray for all without question, but it is not universally true that we may pray with all, without some exception. The ancient Church did not admit persons excommunicate, nor all degrees of penitents to a participation of all their prayers, and though such others as shall compose themselves to reverence may be received, yet I think there will be a combination of piety and prudence to exclude a scoffing Lucian, that shall deride our petitions, or a profane Julian, that will blaspheme that holy name which we invocate.  
They remind us that Simon Magus was bid to pray, but as it follows not that though he were prescribed to pray, that also others were enjoined to admit him to a communion in their prayers, for he might pray alone; so they might have remembered also that only upon the external profession of faith he was received to Baptism, without any further trial or inspection. Baptizatus est (saith Cyril) sed non illuminatus, & corpus quidem lavit aquâ, cor autem non illustravit spiritu; and it is not improbable, that he might also partake of the other Sacrament of the Lords Supper, since it was then the practice, that those who were baptised and continued in the Apostles doctrine, (which was in hearing it preached by them continually, as Chrysostom, Piscator, and Sanctius, and in professing thereof, as Diodate adds,) and fellowship, (viz. of holy Assemblies, as Diodate, and mutual conjunction, as Calvin) did also continually, and perhaps daily, hold communion in breaking bread (the Lord's Supper being so called by a Synecdoche membri, à potiori ritu) and from this Exemplar in the primitive ages, Baptism was but as it were a spiritual washing before meat, for such as were adult, who forthwith were admitted to the Lords Table: And we read of Simon that he continued with Philip, and he made an outward profession of believing, as Diedate, and Piscator, and they judge not right (saith Calvin) who say he feigned to believe, who believed as other faithful did, as Sanctius affirmeth, and therefore in that time of his countinuance with Philip, it is likely did partake the Eucharist, which was then so frequently administered.  
Their presence at prayer can be no sin, (they say) while it is no more than they are commanded to do, though their own evils at present make them unable to do as they should. It seems there may be perverse judgement aswel in an acceptation of things as of persons, when the same judgement is not given of things, of which there is the same reason, and in those which have no difference between them; why else should not this be as applicable to the Sacrament as to prayer, and the same reason be as apt and subservient to plead for their admission to the one as the other● The Apologists in the next precedent Section tell us, the command of Christ (for receiving the Sacrament) is peremptory and the duty incumbent on all Believers, which perchance they will limit to sound Believers, yet we have (we trust) manifested, that as they need not research, so they cannot discern who are true Believers, the soundness of faith being only necessary to partake the fruit and virtue of the Sacrament, 
Explicat. cateches part. 2. p. 221.  but the sound or profession of faith, (if not disproved by notorious sins) is sufficient for admission to receive the Elements, and therefore Altingius as he determines that of the Lords Supper, the subjectum recipiencs sunt omnefideles, five Christiani adulti & finguli, (making Christians and faithful univocal;) so elsewhere he defines, that though fides objectiuè spectata, hoc est quatenus in verbo praescribitur, & praecipitur, pertinet ad essentiam sacramenti, tanquam conditio essentialis, yet nevertheless, fides subjectiuè spectata, h●e est quatenus est habitus vel actus credentis, non est sacramento essentialis,— sed est necessarium organum ac medium percipiendi rem sacramenti.  
We have formerly produced out of Chrysostom that what indisposeth men and rendereth them unfit for prayer, doth no less for the Sacrament; and we have seconded that testimony with the suffrage of Chamier, 
Andrews worship imaginat. p. 36.  and what a third learned man saith of those exceptions, which we commonly allege to disturb ourselves from that action, (viz. communicating,) may also be verified of those which others make for our disturbance, viz. that they make us no less meet for prayers than for i●: there are dispositions and qualifications required in him that prayeth as well as him that receiveth, which no unregenerate man (in sensu composito) is capable of, 1 Tim. 2.8. James 1.6 2 Tim. 2.19. and without those conditions, there is a denunciation that their prayers not only will not be heard, Psal. 66.18. Isa. 1.15. but that they shall be abominable, Prov. 28.9. aswell as that when they eat or drink at the Sacrament, it shall not only be to no fruit, but to condemnation; and they lie unto God with their tongues when they pray, Psal. 76.36. aswell as others (in their judgement) seem to lie or give false testimony when they give them the Sacrament. And why those reasons than should be of weight to exclude from the Sacrament, but not to debar from prayer, 
A Lapide in Levit. 19.36.  I know not where to lay the cause, but upon the divers weights and divers measures, which the Hebrews say pollute the Land and profane the name of God, and that more truly than they can prove the free admission can pollute or profane the Sacrament, only when they are resolved to assume a power to keep whom they please from some Ordinances, that they may better keep them in awe and hold them in subjection. To exclude from prayer, is neither so specious to attempt, (since as among the Heathens to what Deity soever the sacrifice were intended, yet there was an invocation of Janus and Vesta also; so among the Christians whatsoever be the Ordinance attended upon, it is seconded with that of prayer and invocation of God, and this is the Salt that must season all other sacrifices, disposing to and attending on them for improving their fruit and effect, and therefore this species carries away the name of the genus from the rest, and the Hebrew and Greek aswell as the English call this by the name of Service, not without warrant sealed by God himself, who calls his house, an house of proyer, (denominating it from the chiefest service) but also to withhold them from prayer is less possible to effect, for men may pray without concurrence of a Minister, but not receive the Sacrament without it be consecrated by him.  
But they have laid an obligation on the Church of England, Perpetuúsque animae debitor hujus erit, in undertaking to prove that some of the particular Congregations are true Churches. 
Non tali auxilio nec defensoribus istis  
Tempus eget,  we cannot allow them to be auditors of that sum, nor to cast it up with their new Counters, who it seems suffering none to come to the Sacrament without their Let-passe, would rise higher to permit none to pass for true Churches, which have not their Communicatory letters, 
— Seminibus jactis se sustulit arbos,  
Exiit in coelum ramis soelicibus;  but which are those that are true Churches, and what is that which is constitutiv● or destructive to either of them? As Adrian Turnebus used to hit more right when he set down predictions of the weather clean contrary to the Prognosticators; so perchance he may aim nearer to truth that denominates some of those not true Churches which they so call, and some of them true whom they name not such, but seeing they allow the Word and Sacraments for notes of a visible Church, 
Field of the Church, l. 2. c. 2. p. 51.  (whereunto some of our great Divines have appended another, which admitted, might also perchance disfranchise some of those that usurp and appropriate the name of Churches) viz. an union and connexion of men in this profession and use of the Sacraments, under lawful Pastors and guides, appointed, authorised and sanctified to direct and lead them, 
Contro. 4. de Eccles. l. 3. c. 2.  in consonancy wherewith Bellarmine himself defines the Church to be Caetus hominum ejusdem Christianae fidei professione, & corundem Sacramentorum communione ligatorum sub regimine legitimorum pastorum. But indeed the other two being (as they grant) the Inseparable, absolutely proper, peculiar and essential notes (for scire est per causas scire) and therefore being both the formal cause of a Church, giving Being thereunto in constituting and conserving it, while it is taught by the Word, and by the Word and Sacraments is gathered together to God, and being the effect of the Church constituted, while it teacheth others, they cannot but demonstrate the Church à priori & à posteriori, and therefore being adequate unto the Church, 
Gerhard loc. come tom. 5. de Eccles. c. 10. p. 306. 309.  and inseparable from it, it may firmly and immovably be collected (saith Gerhard) that where the Word is preached and the Sacraments administered, there is a Church, and reciprocally where there is a Church, there is the Word preached, and the Sacraments administered: upon this ground therefore as the Church of England was a true Church, so were also all the particular congregations, being similar parts of that national Church, as that was of the Catholic; and if in respect of that common nature found in them, they were not Species of the Church in general, yet they were members thereof, as it is an integral body, for they had all of them the Word preached and professed purely without any error in the foundation, which only nulls a Church, and the Sacraments legitimously administered for matter and form: and had there been some corruption in the doctrine and administration, (yet as totas Ecclesias non esse aestimandas ex solis pastoribus, 
Whitak. Cont. 2. de Eccles. q. 5. c. 17. p. 541. junius Eirenic. part 1. tom. 1. p. 715. 716. Animad. in Contro. 4. Bellarm. l. 4. c. 2. p. 1132. Ibid. p. 1131.  (nec ex qui busdam paucis (as Whitaker and Gerhard;) so these corruptions had only made a cease to be a pure Church, not to be a Church; so long as the foundation had stood, it had been the house of God, though hay and stubble were built thereupon, saith Whitaker, (it had continued to be a Church until Deus renunciaverat iis testificatione publicâ as Junius in the like case) the Word and Sacraments simply and absolutely distinguished a Church from profane Assemblies and the incorrupt preaching of the Word, and legitimate administration of the Sacraments, from heretical congregations: though properly (as junius observes) the preaching of the Word being actus hominum est Index illius notae, non nota primaria, jam enim ante habuit notam Ecclesia Dei veritatem & verbum veritatis à Deo quàm praedicatio exstiterit, so as sure our Congregations were lately all Churches. 
— Fuimus Troes, & fuit Ilium & ingens  
Gloria Dardanidum   
But since their brethren in principles sought to undermine our Churches, and having made the match, and their zeal giving fire to the hidden mine, by a new powder-plot have blown up these Churches, and thereby not only rend and dissipated them one from the other, but scorched and mortally wounded them with fundamental errors, I think now it is not without due caution and circumspection that they say, only some of our Congregations are true Churches, for as Diogenes sought a man with a Lantern at noonday at Athens, so amidst all the late new light, we have more need than ever of that lamp unto our feet, to find a Church, and they do therefore ingenuously call themselves of the Congregational way, for they are many of them out of the way of a true Church. And though all that be of those principles are not vitiated with such heresies, yet they are culpable in causa, as he that pulls down the Dam is guilty of all the inundations and breach●s made by the flood.  
But then seeing the administration of the Sacraments is a note of the Church, Oportuit esse signa aliqua sacra quibus distinguerentur cives Jerusalem à civitate Baby. 
Cit ab Ames. Bell. Ener. tom. 2. c. 3. p. 63.  lovis (saith Alexander Hales) sicut videmus in aliis rebus, oves enim unius gregis discernuntur ab ovibus alterius gregis proprio signo, & sacrae aedes à non sacris proprio signo discernuntur, & civitas nobilis aliquo signo donari consuevit, ut civitas Romana penula & dignitas militaris accinctione gladii, & officium traditione virgae vel clavium, ex quibus omnibus colligitur quod sacramenta homini sunt necessaria post lapsum, ad hoc ut discerneretur esse civis spiritualis Jerusalem, & de●g egg Domini & de militia cius. 
Vbi supra.  And although (as Whitaker affirms) Sacramentorum usum non esse semper & simpliciter necessarium, sed possead tempus intermitti— sunt enim sigilla tantum eorum bonorum quae nobis in verbo proponuntur, sigilli vero appositio ad rem nihil addit, sed ad rei duntaxat modum, si sigillum deperdatur res non continuo amittitur, non enim nobis est negotium cum callido aliquo mercatore, ut fraudem motuamus, sed cum Deo qui sallere non potest, non est ergo quod de salutis premissionibus nobis ab illo factis dubitemus eisi sigilla n●n h●bemus. Yet notwithstanding as this seems only to comfort those that cannot have them, not to excuse those that will not give them, and therefore he adds, Sin●llum necessarium impedimentum fuerit— nec esse ullo modo omittenda, yet I say, if the Sacraments be notes of the Church, how can that be a Church to whom these notes are supposed not to belong? How can these be Citizens of jerusalem, sheep of the Lords flock, Soldiers of his Militia, who not only have not, but are affirmed not be in capacity of having the proper signs of such? 
Vbisupra. p. 1131.  And seeing, as junius asserts, those are notes of the Church, Professione Dei & nostrâ Deitradentis Scripturâ, professione, Sacramentis: nostrâ profitentium recipere Scripturam, professionem, Sacramentáque ipsius; qua Deus profitetur jam Ecclesia est; quà homines jam Deum Ecclesiámque profitentur, & se Ecclesiae membra, tota haec professio not● Ecclesiae est; sed prima illa Ecclesiam constituit & notam essentialem ipsius in se, haec notam Ecclesiae in membris ejus particularibus ostendit, how can they be yielded to be members, that are not allowed this profession? And how can these be notes by their profession in receiving whom they profess uncapable to receive? and if as the same famous learned man delivereth, 
P. 1133.  the word Saltem vocatione communi facit divinae consortes naturae (ut ita loquamur) omnes, quamvis non singulari internáque vocatione singu os, how can they that are partakers of the divine nature, be unworthy to participate of the signs of his body?  
They fairly confess, That discipline enters not into the definition of a Church, but only of a sound and healthy Church, and to put all or most on this, is unwarrantable. In deed it is disliked by Whitaker in Beza and Danaeus, that they make Discipline a note of the Church, Si per disciplinam, certam quandam & perpetuam gubernationis Ecclesiae formam per Presbyteros & excommunicationem intelligant, 
Vbi supra.  falli eos existimo; but we then assume, if it may be a Church without discipline, and all or most is not to be put on this, 
Sect. 9  how can they excuse those fellows of theirs in the separation who secede from their proper congregations, through offence at the want of Discipline (as they confess) and thereupon renounce their brotherhood? For as we alleged out of Altingius to refuse to partake the Supper with them, is a tacit renunciation of their fraternity; or how can these justify themselves that permit none to be of their Church, that will not submit to their Discipline?  
I doubt whether Divinity will not as little warrant that assertion as accurate, That the form of a visible Church is the union of the body with Christ, 
Polanus Syntag. l. 7. c. 2. Bucan. Instit. loc. 41. sect 15. Ames. Medulla theol. c. 31. Altingius l c. come part 1. loc. 11. part. 181. aliiq. Epist. ad Bezam.  which visibly is by living under Gospel Ordinances (for this is not properly and immediately vocation, and profession of faith, which is generally determined to be the form of the Church,, and hence it is that the Word and Sacraments which are appendages thereunto, being visible words, are the essential notes of the Church) as Philosophy will own that saying, That the form of a man is the union of the soul and body, for the soul is the form, though the union thereof with the body, as the matter, make the man, but that the union of the form with the matter should be the form, checks as much with good sense as Philosophy.  
As the Word and Prayer, so Baptism also, they think, to be more communicable, and plead for the free admission of Infants, only the Lords Supper which Christ instituted ad congregandam Ecclesiam, ad communionem societatémque must be drawn (as Bullinger compl●●ins) ad Ecclesiam dispergendam, excommunionem (ut sic dicam) & soparationem; but that most of the mediums which they use to entrench the one Sacrament, will be subservient to reclude and restrain the other, we have endeavoured for merly to lay open.  
They ask, Whether they can deny Baptis●● to the child of any member how off ensive soever, before the sentenceof cutting off poss upon him? Sic tu●sic breviter, positâ tibi Gorgone Pallas. You cannot justly make such denial, but then we shall take leave to ask, Whether they can deny the Lords Supper to any member before the sentence of cutting off pass upon him, or some notorious crime done by him that may demerit that sentence? And (if they will cut off all partial and prejudicious sentencing) they must be sensible that the same reason will command them to give like answer as they receive, viz. that in justice they cannot deny.  
The children, they say, are not baptised in their own right, but in the Churches; but what interest in the Church's rights have those infants which is not rooted in their parents, and their relation to them? And the soederall holiness which they speak of, is by the virtue of the promise made to the seed of these parents that are in covenant with God. I know they take not the Church Metonymically, for the Town or Country that contains it, for upon such an account the children of Infidels born within that verge, might have right to baptism. Neither do I understand how the right which the Church hath to baptise them is derived, but only from the Church membership of the parents, or one of them. Now as our Laws tell us, that the derivative right cannot be greater than the primitive; so the Laws of Philosophy assure us, Quod facit tale debet esse magis tale, and therefore if the child be received unto one Sacrament in the right of the Church, why in the same should not the parents be admitted to the other, the right for the one and other being founded in the Church-membership of the parents?  
They look to see so much as may persuade them in charity to take a man's profession to be serious, before they think him fit to come to the sealing & distinguishing Ordinance. Not to reflect on what we hope we have formerly demonstrated, that they only ought to look (unless they will look asquint upon their own ends and interest) upon their being Church-members, having a Dogmatical faith, and not cut cut off by just sentence, nor meriting to be cast out for notorious crimes, and that it is the proper duty of Charity to take every man's profession for serious, whose life is not scandalous: I shall only inquire into the reason why they appropriate the attribute of a sealing and distinguishing ordinance to the Lords Supper, as if that notion distinguished it from baptism, which were not capable of like denomination. Are not both the Sacraments seals of Faith? 
Contra Parmen. l. 2, c. 13.  Are they not equally Signa sacra quibus distingucrentur cives Jerusalem etc. as even now I alleged out of Halensis? Doth not Augustine call them joynty Characteres Ecclesiae, and the Fathers ordinarily t●sseras & signamilit, mis Ec●lesiae? And therefore what argument they extract from their being sealing and distinguishing ordinances, suits with, and may be accommodated to the one Sacrament as well as the other; but if they fancy that both Sacraments equally distinguish the Church from Infidel assemblies, but the one Sacrament only makes a distinction in the Church of holy persons from those that are not evidently such, we may perhaps for this find their dictates, but look long enough for their arguments, 
Epist. ad jonuil.  Nec à quoquam hactenus (saith Gualth●r) idoneis & firmis argumentis demonstratum fuisse vidimus exclusionis aut separationis symbolum ex ea sieri debere qua Ecclesia colligi, & ejus unitas conservari atque foveri debet quo nomine illam veteres 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●ixerunt.  
A remote right may serve to bring in the child; but what is this remote right in this case, is as remote from our understanding as from any clear explication by them. If they mean a right derived from his parent's profession of the faith, then that which is a remote right in the child, is a near right in the parent; and if the one may open a way to one Sacrament for the child, it may smooth the way for the parents to the other. If they understand a possibility that the child may hereafter be a serious professor; so may the parents, if at present they be not, and if such a possibility may entitle to baptism, the child of a Turk possibly may put in his claim thereto.  
The Apologists might forbear more Essays of their Philosophy, unless they were more lucky in venting them. I doubt they will have as little fruit and as poor an Issue by Hagar as by Sara, and be as successlesse in courting the maid as Penelope. They tell us a nearer right in actu primo, that is present and visible, is necessary to a man's self.  
It seems they fancy that the first must needs excel the second, and that therefore Actus primus is a nobler and perfecter act than Secundus, but as the first act is not so near as the second, (as principium quo is more remote than principium quod) and the first act also cannot be known to be present and made visible (as is their language) but by the second, for actus primus, (saith Scotus out of Aristotle) est facultas aut potentia rei antequam operetur actualiter, res in habitu, secundus actus dicitur operatio ejus▪ so the second act is more noble & perfect than the first, that being but as potentia in respect of this, and upon this ground when the Neopelagians affirm, that prima radix ex qua gratia vocatur effican in actu secundo, sumenda est ab eventu, seu libera hominis cooperatione, Deo operante tantum posse convertere, sola voluntate dante ipsum velle convertere; 
Warde gratia discriminans p. 314.  we thus argue to the contrary, that then potiores partes erunt voluntatis quàm gratiae, dei quàm hominis, and to infer this we assert, that potiores sunt ejus partes qui dat operari, quam ejus qui solum dat posse operari, est enim actus secundus nobilior & perfectior quam actus primus vel habitus, praesertim in spiritualibus & moralibus quae praxin respiciunt, cum habitus tales sunt propter actus, & ordinentur ad actus tanquam finem. Besides, as an Infant hath reason in actu primo, though he cannot actually exercise it, so even a baptised Infant hath in actu primo a right to the Eucharist.  
Their instance of a father sequestered whose ●on hath the right of an heir, is nothing opposite, for during the Father's life the son hath no actual right, whose title gins when his father's life ends, and then the sequestration also I think determines, or else the heir must compound for enjoyment of his right; I conceive a more apt and parallel resemblance in our controversy might be taken from a father executed upon an attainder, 
Quaest. in V T. q. 39 in Deut.  and then he hath no heir, nor his son any thing inheritable, & hoc nunc agit in Ecclesia excommunicatio quod tunc agebat interfectio, saith Augustine, though with this difference, non datur a morte regressus, at datur ab excommunicatione.  
It is a question, Whether formal excommunication itself, cut off the seed from all Church privileges, and some think there is a dormant and virtual right still: I suppose their is little question of a dormant or virtual right (especially in order to those qui communionem interuam animo, fide & resipiscextia retinent,) they are still in occulto membra, & jus manet integrum, they being not east out, absolute, praecise, & finaliter, sed ad tempus & sub conditione, otherwise I think it would be requisite to rebaptize them at their readmission: but what is all this to an actual right, which we are disputing of, Ego postulabam rutra, sarcula hi negant, (according to the Greek proverb:) for a virtual dormant right he may have, that yet cannot get this possession, and a Child may have a virtual right thereunto without being actually to be baptised, but when the parents are clearly ●ut off from all actual outward communion, even those qui internam retinent, exclusi communionis signo externo, 
Junius in con●ro. 7. Bell. l. 3. c. 6.  actu & usu, though they have a right, the use is provisionally taken away, they are cut off materially, & excommunicatione signi secundum quid ordinata, though not formaliter,, and absolutely by the definite sentence of God, secundum ordinem ab hominibus, non secundum finem consilio Dei, Let him be to thee an Heathen, to thee, modum externum homini praes●ribens, etsi internam formam sibi & veritati reservans; so as though excommunication shut not out from the mystical Church, nor clean from the visible, yet it doth exclude from fellowship with the visible in holy duties and privileges, and therefore when this should be the case of the parents, it is very questionable whether the Child should not be in the same condition with them, for the right and interest which the Child hath unto the privileges of external communion, are rooted in the parents, and are traducted from them, and that also in the immediate parents, 
Eccles. pol. l. 3. p. 87.  for else, (as Mr. Hooker observeth,) many Children of Turks and Pagans might have right to Baptism, whose mediate parents from whom after some descents they issued, were Christians. And though not sins, yet the punishments aswel as privileges are traductive, as in Attainders.  
And seeing they are rules of the Law, the one delivered by Ulpian, Nemo plus juris ad alium transferre potest, quàm ipse haberet, and another by Paulus, Non debeo melioris conditionis esse quàm auctor meus, a quo jus in more transit; wherewith also the rules of Logic and Philosophy are consonant, nihil dat quod non habet, therefore unless one of the parents were a visible Church-member, (for in that case the matter would have some analogy with that mentioned 1 Cor. 7.14.) it may well be disputed, that if the parents be actually excluded from the act and use of Ecclesiastical Communion, 
Godwin, Moses and Aaron, l. 5. c. 2. p. 223.  the Child also should be actually suspended from the privileges thereof, for if they be as heathens, sure the Children of heathens have no right to Baptism, and among the Jews (from whose pattern some would extract more reverence to Church Censures) the male Children of those that were but under Niddui were not circumcised.  
Yet I am not ignorant that the ancient Church brought Infants to baptism, 
August. Epist. 23. Chamiertom. 4. l. 5. c. 15. Sect 2.  which had been cruelly exposed by their parents unknown, as also à dominis servuli offeruntur; which the French Churches have justified by a Canon before remembered; but as it was to be presumed that those found within the pale of the Church, were begotten of Christians; so the susceptors and sponsors undertook and engaged for their education in the faith, were their parents as it were by adoption, as the master was a father to his family. And I shall confess that in this question concerning the baptising of the Children of persons excommunicate, there is no little reason, and much authority in that scale which propends to the affirmative, but as the case seldom comes to be discussed, seeing it rarely happens that both parents stand under such Censure; so for my part (who desire to carry more conformity to the Spartan, in quibus fidit vix aggrediens, than to the Athenian, audax supra vires,) I shall only give in a special verdict, and leave the case to be argued by more learned judges, for if I therein go beyond a sceptic, yet I advance not further than an Academic, and in this Academy I had rather proceed than determine.  
But in all these velitations against their dear brethren, surely the Apologists have been pii inimici, they have not drawn much blood, non metuo ne doleat quòd tu ferias, they have only faced the enemy, and given a pop or two, and raised a smoke, and then retreated without charging through, or engaging any close fight, and indeed have resembled Caligula, who when he should have cut the deep to the conquest of Britain, sounded his trumpets and gathered a few cockle shells on the shore, and sent them abroad as the spoils of the Country.   

SECT. XXV.  
Their great abuse and distortion of Scripture. With what a train of consequences their arguments are fare fetched. They are borrowed from the Donatists, Papists, Brownists, Independents. None of them conclude the question as themselves have stated it. The argument raised from 1 Cor. 14 40. examined. Whether it be a glorious and comfortable practice, that none approach the Lords Table, save holy persons. Whether their way be warranted by the Laws. The moderating of Censures. Whether their way have like ground with the ancient discipline in receiving in Penitents. Whether there be order and decency in mixed Communions. The lesser good to be omitted to acquire the greater. The confusion and disorder of their way.  
REs venit ad triarios, This is their third head, and their capital fortress, viz. their pretended Scripture proofs, for pro divisione & discessione non solum loquuntur ips, sed etiam divinos libros loqui persuadent, as Augustine, but to this head which speaks Scripturas sine sensu, (as Hierom hath it) we may justly apply the motto which he set under the head whereby he represented the world, Capu● hellebore dignum, for it is stuffed with such wanton fancies and erroneous wild notions, that Nescio an Antyciram ratio sibi destinet omnem.  
First, They declaim much against polluting and profaning of the Sacrament, but I wish they had had a more religious care not to have polluted and profaned holy Scripture by such a lewd and abusive misapplication thereof, so as to make us ashamed and abashed henceforth from upbraiding the Papists with calling the sacred Scripture, a nose of wax, a leaden rule, a delphic sword, a shoe fit for every foot etc. when those that pretend to be the great reformers among us, are so guilty of that vitiosissimum dicendi genus (as Hierom calls it,) 
De inventor. rer. l. 4. c. 9  depravare sententias, & in voluntatem suam Scripturam trahere repugnantem, and as P●lidor Virgil speaks by occasion of a misinterpretation of Hostiensis, detorquent sacras literas quo volunt, ac sutores sordidas solent dentibus extendere pelles, for I do sadly profess to think, that scarce in that great Martyrologue of Scripture, the Pope's Decretals, shall you find it put to much more torture, or set upon a more violent rack, than sometimes you may see it here in this new body of Extravagants, 
〈◊〉.  so that an equal and unprejudiced Reader will be facile to imagine, that upon some other motive they first pitched upon the opinion, and then set their wits to work to find out arguments the best they could to maintain it, and so fell upon that magna & usitata hominum perversitas which Augustine complains of, 
In Psal. 48. coucio. 1. tom. 8. p. 93.  (eloquia divina) qui volunt ad sui cordis perversitatem detorquere potiùs, quàm suum cor ad eorum rectitudinem corrigere— & cum debent ipsi vivere secundum voluntatem dei, deum volunt vivere secundum voluntatem suam, & cum ipsi nolunt corrigi, illam volunt depravari, certum non arbitrantes quod ille vult, sed quod illi volunt, but the doctrine must needs be of the generation of vipers, that to be brought forth rents and tears the bowels of that which it pretends to be its mother, and as Architects say a crack in the foundation of the largeness of half a Barley corn, makes a huge cleft in the superstructure; so when the foundation is so rend and broken, the fabric can have no strength or stabillty.  
Secondly, As Thrasyllus in his distemper at Athens thought every Ship that arrived in the harbour to be his; so what they find of Separation, or of trial, or of eschewing evil company, they catch after it and appropriate it to be in order to the Sacrament, and upon such account, I more wonder that their proofs are no more, than that they are so many in number, especially while they are of so little weight, that I think I may say without disparagement of some of them, what Augustine says of the world, Mundi facies tantâ rerum labe contrita est, ut etiam speciem seductionis amiserit. As few, very few of their arguments have any reference to the matter, (viz. the Sacrament) which is neither mentioned nor meant in almost any of the texts alleged; so some of them have no agreement or conformity so much as in words or terms, not so much as the old Priests paveant illi had to have the Chancel paved by the parish, or the late Quakers, lay hands suddenly on no man, to forbid an arrest: that a man might be tempted to doubt whether the Apologists were of the same mind with Joseph Stephanus, who after his abuse of the Scripture for kissing the Pope's feet, concluded, gaudeo five per veritatem sive per occasionem Romanae Ecclesiae digni atem extolli, or with the Author of the tumultuary Apology, who professeth in the case of Bernard, It is no fault to interpret Scriptures bejond their meaning, as long as it is done to confirm (that which they suppose) Godliness. And whereas they may suggest, that though the Sacrament be not expressly mentioned or directly meant, yet by consequence it may be applied thereunto; I shall answer, (besides the denial of the hypothesis, the falsehood whereof shall be evidenced in examination of the particular texts) that when the consequents are of so many links, and the difficulty such to discern how they hitch and hang together, they cannot bind our understandings in any strong chains, for if one link lip, nothing holds; & as in ancient pedigrees if in any one descent the mother played false, the stream of succession is stopped or turned, a vitiated blood enters the veins and channels, and that issue is not of the first noble off spring; so if one consequence be not genuine but spurious, it is not the issue of the first principle, nor descended from it, but a bastard generation, and who will not say of this discipline of theirs (which they pretend to be of divine institution, and press to be so necessary to reformation) as Ames tells the Papists of their Sacrament of penance; Magnum praejudi●ium ex co patitur sacramentum paenitentiae, 
Bell. enervat. tom. 4. p. 202.  quod paers ejus primaria (confesso) non potest Scripturae ullo testimonio probari sine tam prolixa circuitione consequnetiarum, & ratiocinationum, quarum vim si firma esset, ut vulgus fidelium perciperet, non esset tamen expectandum.  
Thirdly, They have forgotten that rule of Pythagoras, Ne gusts quibus nigra est cauda, and with more blame remind not the example of the Prophet, not to eat of the dainties of the workers of iniquity. They will have no communion in the Sacrament with men that are not evidently good, but they will have communion in arguments with those that are manifestly evil; if they cannot flectere superos (and therefore they disparage and decline the Fathers) they will Acheronta movere, and fetch auxiliar forces from the Donatists and Papists, Brownists, and (though they will perhaps take no shame at that) the Independents; and like Amazia will hire those Armies to go with them, which the Lord is not with, so that Noscitur ex●comite, and we may guess for whom they sow, and who will reap the harvest, by seeing whose heysers they blow withal: and though I do not think that albeit they are symbolizantia elementa, that therefore they are facilè transmutabilia in respect of all those parties; yet as he is in a desperate case that goes to Witches for help, so also — timeo Danaos et dona ferentes, 
1. Aug. l. cont. Donatist. post coll. c. 20. & alibi. 2. Contra ●●p. Parmen. l 3. c. 2.3. Ibid. l. 2. c. 21 & count. lit. Petil. l. 2. c. 106. 4. Brevio. collat. cum Donat. 3. diei. tom. 7. p. 118. 5. Cont. Donat. post Coll. c. 8. & 20. 6. Apud Whitak Contro. 1. q. 2. c. 17. p. 308. & Chamier tom. 1 l. 10. c. 8. 7. Bellar. de Rom. Pontif. l. 4. c. 16. Chamier. tom. 3. l. 2. c. 12. 8. Bellar. de penitent. l. 3. c. 3. Lorinus in locum. 9 Bayleis disswas. c 7. p. 172. Mr. Bal. answer to Can part 2. p. 67.  and as that splayfooted Grecian when he had lost his shoes, wished they might be fit for his feet that found and detained them; so it cannot be doubted, that it is no right foot which a crooked shoe will so well suit with.  
First, That which is the substance of the Argument deduced from 2 Thes. 3.6. viz. The necessity of a corporal withdrawing ourselves from every brother that walketh inordinately.  
Secondly, That of 1 Cor. 5.11. With such a one no not to eat.  
Thirdly, The 1 Tim. 5.22. Neither be partaker of other men's sins.  
Fourthly, That of Nahum. 1.15. The wicked shall no more pass through thee.  
And Fiftly, That of Isa. Non adjiciet ultra per se transire incircumcisus & immundus, (which is materially the same with those texts which they allege, Joel 3.17. and Zachar. 14.21.) all those were used by the Donatists to confirm their Schism, and separating themselves from those whom they supposed evil, and were not cast out by excommunication: for though some of those portions of Scripture, have been alleged by the Orthodox party, to prove that scandalous and flagitious persons ought to be excommunicated, yet the producing of them to assert a separation from those that are not duly so censured, and from others for a culpable neglect, or prudential omission of such censures, upon pretence of an else inevitable participation of sin, is a symptom of Donatism and a symbolising therewith.  
Sixtly, That of Matthew 7.6. Give not that which is holy unto Dogs, etc. is upon like account alleged by the Papists to forbid men the reading of the Scripture, as it is produced by them to exclude others from the Sacrament.  
Seventhly, That of Heb. 13.17. Obey them that h●ve the rule over you, etc. serves Bellarmine as suitably to prove the Pope may make Laws to bind the conscience, and others to support a blind obedience as it can help them to, or establish them in that power which they claim and exercise.  
Eightly, That of Leviticus 13.5. is brought forth by Bellarmine and Lorinus upon account of the like reason, to justify auricular confession, as they produce it to ratify their examination.  
And Ninthly, That of 2 Chron. 13.19. is a protrite Argument among the Brownists and Independents to enforce an exclusion from Church fellowship, at it is used by them to evince a repulse from Sacramental communion. Therefore as King Richard the first when he sent the armour of Philip the martial Bishop of Beavoys to the Pope, (who demanded his son of the King when he had imprisoned him,) said, This we found, see if it be thy son's coat or no; so I shall say, those Arguments we found, see if they are proper to Orthodox Divines, or not.  
Fourthly, they are so set upon suspensions and castings out, that they have excommunicated their question, and will not touch or have any communion therewith. They in the ninth Section stated the question in those terms; Whether in the reforming of a long corrupted Church, it be necessary, that all the members thereof do submit to some examination or trial of their knowledge, before they be admitted to the Lords Table.] It seems the question is grown suddenly a Leper, and therefore is shut out, and not to be touched. It hath been showed in answer to that Section, that this question is concluded in none of their Syllogisms, That none of the texts from which they conclude, mentions or intends examination or the Sacrament divisively, much less conjunctly examination precedaneous to the Sacrament, (one excepted where the examination is active, not passive, a man to examine himself, not to be examined by another.) None prescribes a withdrawing from, a noting, a not eating with, shutting up, or giving out, not casting pearls, giving holy things to men ignorant, but scandalous, and all that can be with the strongest heat distilled from those Texts, is only the casting out of notorious sinners, not the taking in of any until upon probation they have demonstrated their true holiness. Most of the texts forbidden a familiar and social unnecessary conversation with wicked men, not a communion in the Sacrament. Those which may seem to prohibit their partaking of holy things, do deny them generally, and absolutely, there is no limitation or restraint of the prohibition to the Lords Supper, and as there is no restriction in relation to the matter, so neither any determination or fixing of the time and special occasion, as that it must be done only in the reforming of a long corrupted Church. Many of the commands are negative, and whatsoever their obligation be, obligant semper & ad semper, not only in times of reforming, and the affirmative commands are indefinite and absolute, binding always upon all occasions, they are sure, and stand fast for ever and ever. So the Apologists have herein dealt like the French, who when they have pricked a tune, do not sing after it, and like the Ostrich, when they have laid their eggs, they leave them in the earth, and only warm them with dust.  
But as we have viewed the general affections of their arguments, so let us take a survey of what agrees to them in special.  
Of those Texts which contribute more or less to warrant their practice, (it seems they are conscious that some pay in but a little contribution, and we are confident that none do much) the first in their (no doubt but) decent order, is 1 Cor. 14.40. Let all things be done decently & in order. But if this be the capital proof (as justine speaks of Epaminondas, slain at the battle of Mantinaea, The head of the spear being taken off, the trunk would do little hurt; so if this head of their argumentation be so blunt, and the edge thereof so easily rebated, we may more boldly venture upon the residue: for sure this proof might not only have been removed from the tribe, and been debarred its suffrage, but it is not capable to be among the very Aerarii, it can pay no contribution, it is so poor, only they will set it among the proletarii to beget one argument the more in number.  
First, I might rationally enough, if I would raise arguments ad hominem (only art perire sua) retort their own words, that the Apostles scope is far from the business in hand, for as is the judgement of Aquinas, Estius, Piscator, Menochius; etc. all things here mentioned are only the things spoken of before, Decency referring to the habit and silence of women, Orders relating to the use of spiritual gifts, and their speaking not together, but one after another, first one than another for exercise of them, but I shall acknowledge that general Rules are applicable to all particulars of the same kind and nature, and whatsoever can be derived from any thing was contained in it.  
Secondly, 
In locum.  itis well observed by Musculus, Non est universalis vocula trahenda ad omnia quae temere sunt in Ecclesia introducta— sed quae legitimè & necessoriè gerenda sunt in Ecclesia, decenter & ordine competenti gerantur; So as first they should have proved the matter to be lawful and necessary, and then suit the manner of doing it to order and decency.  
Thirdly, from this proposition, All things should be done decently and in order, they can never extract any conclusion for them, but by an Assumption, (which will be whipped away for begging the question) that their do are decent and orderly; the first is as cheerfully as necessarily conceded, the later no less strongly denied by us than asserted by them: this is our controversy, and the issue we have joined upon them, and the determination of the question depends upon what hath been produced on either side, and to give in a verdict, there had need be a view of all the plead, and an examination of all the evidence produced.  
Fourthly, the Text alleged is but a remote and mediate principle for proof of their practice, the order and decency thereof is to be the proximate and immediate ground of its approbation; for the Scripture only saith in general, things ought to be done decently and in order, but that such a particular way is orderly and decent, depends upon the considerations of rectified reason, and godly prudence, and things have their chief dependence upon their nearest causes and principles, and upon this reflection it is that they deny that those humane laws do properly bind the conscience, which oblige not in respect of the matter thereof, because they bind not primò & per se, sed secundariò atque mediatè, & per accidens ab ordinatione Dci, not in their proper nature, but in another, viz. that principle, Let every soul be subject, etc.  
Fifthly, this is an itinerant Topick, and a common argument, and may be impressed to serve me against them, and will muster among my Forces, who am as certain to have made it evident, that their way is not decent nor orderly, as they are confident to have proved it to be so. 
Eccles. l. 3. c 4.  And if order be as junius out of Augustine, Per quem aguntur omnia quae constituit Deus, and the rules & directions which now or at other times had or should be given by the Apostle, and the Rule of Decency be the custom of the Church, (as Dr. Hammond noteth,) (not the singularities or innovations of private or particular men) than we are yet to seek of any such rule or direction of Scripture, and by no search can we find, that the Churches of God had any such custom.  
Sixthly, if they had evidenced their way to be decent and orderly, yet that could only rise to justify itself, not reach to condemn another, it might warrant the setting up thereof, not condemn the pulling down of all beside, another way might be as orderly and decent as that, for these have some latitude, and consist not in a point, though unum & verum convertuntur, yet one and orderly or decent are not so convertible, 
In locum.  and Ordo Ecclesiasticus aliis atque aliis locis non modo diversus sod saepe contrarius ad aedificationem facere potest, saith Paraeus. Every lawful or good thingis not by and by necessary, as was before recited out of Camero, qui salubres cibi sunt, non continuò necessarii, there is no necessity incumbent on any man to eat all or any one determinate meat that is wholesome, especially when he hath no stomach to it, or is already satisfied with it.  
Seventhly, when this text was produced by the Episcopal party, to warrant some ceremonies, I know who denied the argument, 
T.C.  and asked why we should hang our judgement upon the Church's sleeve, and why in matters of Order more than in matters of Doctrine? But however this be a rule by which things belonging to the policy of the Church, are to be regulated in Discipline and Rites, and things indifferent, not specially determined by Scripture, yet the matters that fall under such regulation bind not the conscience of themselves, and with such constitutions God is not worshipped, saith Paraeus, 
In locum ibid.  and they are left free and alterable to the will and pleasure of the Church to constitute or abrogate; and that also which this power determines, is not de re aut substantiâ, sed rei externa precuratione, 
Camero de verbo Dei. p. 463. Contr. 4. de Eccles. q. 7. tom. 2. p. 715.  and the determination binds only quia oportet unumquemque stude epaci, and they are to be observed, non ut his conscientia implicetur nisi propter scandalum & contemptum legitimae authoritatis, alias res ipsas esse medii generis, as Whitaker affirmeth. And therefore though they bravingly avow, That this text well managed will justify against all the world such courses (as have an excellent and holy use in the Church) (which use that their course hath, is a principle that needs no proof) for want of better managery, that which they have setcht to fight for them, doth convert its arms against them, and surrenders up that strength which they set it to keep, for now their Discipline which they held out for the express will of God, so great a part of the kingdom of Christ, and so essential and necessary to reformation, and for the introducing of this their order have put the Church so much out of order, is yet become only a matter of Decency and Order, which owes its spring to the Churches will, and may take its fall at her pleasure, — sic transit gloria mundi. And thus like the Dolphins in an eager pursuit of their prey, they dash themselves upon the r●cks.  
They conceive, and say it is confessed, That it were a glorious and comfortable thing if none but holy persons did draw near to this holy table, and they assume, A general Rule will bear up a glorious and comfortable practice in the Church. And if that be the Proposition and this the Assumption, what I beseech you is like to be, or what is likely they intent should be the conclusion, which among so many terms we can upon no terms make out? This may be some of Chrysippus his Logic, which the Gods would have used, but men were too dull to understand the use thereof. If they intent that a glorious and comfortable practice will be born up by this command, to do all things decently and in order, I suppose it would be better supported by its proper strength, formally as it is a glorious and comfortable practice, more than as decent and orderly, but than what is this practice? viz. that only holy persons draw near the holy table. Be it so, let that be a glorious and comfortable practice, as they can take no glory, so neither can we any comfort, if they should thence infer, therefore they may debar from coming all those of whose holiness they are not convinced. We have elsewhere showed, they are several questions, and of sundry latitudes, who should come, and who ought to be admitted; none may be excluded but for crimes notorious, but it is enough that they are not scandalous to make them capable to be received. And I hope we have sufficiently demonstrated, that all that having a Dogmatical faith are members of the Church, which is Christ's family, have a right to eat at his Table, and common sense will show, that those that are not cut off from Ecclesiastical communion, cannot be kept off from the main part thereof, communion in Sacraments. If than none but holy persons shall draw to the holy table, all Church members must be holy, really I mean, for relatively they are so, but all the whole visible Church collectively shall be sincerely holy, when any the parts thereof distributively are perfectly holy, and that shall be only when we come to eat and drink at his table in his Kingdom. An holy and blameless Church without spot or wrinkle is indeed glorious, but it is gloriae patriae, non viae, a glory reserved for the triumph, not bestowed during the warfare, and it is now so glorious only in the hope it shall be; here her falrness is but comparative among Women, in respect of the rest of the world, inter animas terrenas, non autem inter evangelicas beatitudines, saith Bernard. The subject matter therefore of glory and comfort bears resemblance with that of vows, things possible, lawful, and acceptable to God; but to put all from communion in Sacraments save the truly holy is neither possible, Boni nunquam soli sunt nisi in caelo (saith Gregory,) there will be tares still among the Wheat, even Vsq, ad messem, & messores angeli, nor lawful, because contrary to the command, sinite crescere, and saith Augustine, Vsurpant sibi homines ante messem, quod angeli in mess facturi sunt; nor acceptable to God, because it cannot be fine eradicatione tritici, sine labe unitatis, sine corruptione vinculi pacis, & periculo schismatis. Many things may seem glorious and comfortable, which yet are not possible to be effected, nor may sometimes be lawfully attempted. It were a glorious and comfortable thing that Philosophers were Kings, and Kings Philosophers, yet it should be piacular to pull down Kings and set up Philosophers. It were glorious and comfortable that every man which had a title to an estate in the exterlour Court, had also a right in the interior, and that dominion were founded in grace; yet it is not lawful to disseise or out any man of his freehold, that holds not over by fealty of the high Lord of all. It were a glorious and comfortable thing if there were an harmony of spirits between a man and his wife, Nec malè inaequales veniant ad aratra juvenci, but if a man be unequally yoked and shrewdly matched, yet I think the Apologists (whatsoever their lot be) do not suppose it lawful to turn the wife to grass, and blow with a tamer heifer. It were I should think, a glorious and comfortable thing, if every one that assumes to be a wise man in print, could justly pretend to much art, and that every one that serves in the Tabernacle had not only bells of pure gold, but also jewels of Egypt, wherewith to adorn and furnish it; but though the Apologists say they pretend not to much art, yet they would have sensed it an injury to have been suspended from the Press, and much more (and I confess more justly) resent the wrong to be repelled from their office and Benefice.  
Lastly, it were a glorious and comfortable thing, if all that were planted and watered in the Church by baptism, were only the branches in Christ bearing fruit, and themselves purged to bring forth more fruit; that all that hear did receive the word with faith, and all that did pray did pray in faith, and lifted up their hearts with their hands to God in the Heavens, but yet the Apologists are not advanced to such a latitude of separation as to admit none to these Ordinances, but such only whom they have tried to be thus conditioned and qualified.  
It is such another argument that is used by Tapper for merit, It is, saith he, glorious for the Saints to demand heaven as victors and triumphers, as a palm due to their sweats. That diminutive of nothing, Man, will still rob God of his glory, not only by want of people, in the multitude whereof is the King's honour, (as Augustine to this purpose applies that of Prov. 14.28.) 
Contra Ep. Par. l. 2. c. 19  but in undertaking to define what is glorious, better than the King of glory, and as if a Noli altum sapere were not sufficient to restrain and bond their presumption, they will be sapientiores Altissimo.  
Is their way so glorious and comfortable, as that among them none but holy persons draw near to the holy table? Si verum est, non invideo, atque utinam id perfectè fiat, as Augustine to his Donatists; but sure if they say that their society is free from all vice, not only pride (as the same Father,) but untruth will be greater vices. Is there no way so likely as theirs to cause more persons, with more holiness to approach to that holy table? we suppose the contrary, and that 
— peragit tranquilla potestas  
Quod violenta nequit.   
It is (as they say is confessed) the Minister's misery that he must admit all; he is then miser but not miserabilis, for he may in a regular way repel the scandalous and obstinate: but if he will assume a power to exclude those which are not such, he will translate the misery upon the people, yet if the tares stand so thick that they cannot be eradicated without hazard of the Wheat, without losing of the bands of unity, or breaking those of peace, Let him take up my Cross (saith Christ,) it is Crux Christi, non sua, imposed not contracted, in such a case nihil aliud boni● restat quàm gemitus, saith Augustine, and 
Levius fi patientia  
Quicquid corrigere est nefas.  As the Prophet Shemaiah told Reboboam, ye shall not go up nor fight against your brethren, for that thing is of me; so the sinite crescere is from God which binds them to peace; Non ergo quaerat quis separatos justos, 
Contra Parmen. l. 3. c. 5. tom. 7. p. 15.  sed cum ipsis potiùs in malorum tem, orali commixtione concorditer gemat— justi gemunt & moerent ob iniquitates quae sunt in medio corum. And therefore whereas they say, it could be no misery but as it is sin, they might have reminded that they were remarkable good men which mourned for that, which though they could not correct, yet it was another's sin not their own, yet had been their sin also if it had not been their sorrow, 
Ubi supra. l. 2. c. 3.  Quia eos corrigere non potuerunt, nec ab unitate dei se ullo modo separare volebant, pro merito innocentissimae tolerantiae suae signari meruerunt, atque in illorum perditorum vastatione atque interitu liberari. 'tis true every evil of sin in another, that becomes not an evil of pain to us, converts into a sinful evil, but while there is a generation of unregenerate men in the world, though they approach not to the holy table, yet we must go out of the world, or else we shall eat among them the bread of tears, and drink tears, for the dishonour done by them to God; and in the Church, why should it be a greater misery to have fellowship in the Sacrament with men not really holy, than to hold society with them in the Ordinances of the Word and Prayer, I am yet to seek, and the Apologists to show the reason. Such as are not really holy are the immediate Objects of the first grace, and of the Ordinances of Christ, the conveyances of that grace, and if God will have them saved voluntate signi, and hold forth the fruits of Christ's death unto them in the promises of grace and salvation, which death is represented, and which promises are sealed, and which graces promised are exhibited by the Sacraments as moral instruments, they (as long as they are relatively holy, and in external Covenant with God, and members of the visible Church,) how can they be thirst out from the inheritance, that possibly may not be the sons of a strange Woman, or be denied the seals, when they have the writings of that inheritance, unless only by those whose eyes are evil because Gods are good, and such eyes as cannot abide the son of righteousness to arise upon them, who are but as bad as once the best of them were: Meminerint sanè, 
De Civit. Dei, l 1. c 35. Luke 13.7, 8.  (saith Augustine) in ipsis inimicis suos latere cives futuros. When the Master of the Vineyard commanded the tree to be cut down that bore no fruit, the servants interceded, that it might stand longer to be digged about and dunged, but now when the Master would keep it under longer culture, the servants think it cumbreth the ground, and Ionas is fierce when God is patiented, and had rather Niniuch were destroyed then his late sprung gourd should be blasted.  
They are sollicious to legitimate their practice by a warrant from the Laws which are in force, but as we dispute not now what bears the Teste of the Common-Pleas of men, but the upper-bench of Heaven, and what hath Commission from him, that is Deus essentialiter, not them that are Dii nuncupative; so we are assured, there is no established Law that was the Mother to bring forth, or the Nurse to cherish this Discipline, which is the Son of a strange Woman, which the Law will not allow to inherit, there being no good Law that hath begot this evil manner of proceeding: For as for the Ordinances which they say authorise the keeping back of the ignorant and scandalous (which are not dismounted (as they pretend) with those that made them) they do no more fortify their works, nor descend their way, than the Law that commands to hang a thief justly convicted upon a legal trial, warrants them to hang any one without a judicial process that hath not satisfied them with some evidence that he is a true man. And therefore that the Phantasms or judgements of any particular men should become the Law of Order and Decency (as Hicrom saith of Origen, Ingenii sui acumina putat Ecclesiae esse Sacramenta) is neither orderly nor decent, and for every man to do that which is right in his own eyes, is rather the consequent of no Law in Israel; and anomiam habet omnis autonomia, saith Herodotus.  
But they hope the higher powers howsoever will satisfy the just desires of the godly herein; and so they do, and yet not comply with their desires which are not just, nor are they the only godly. Perchance such hopes made them like the Tamarynd, to look toward the Sun and disclose themselves, and like Lions to be fierce in a warm Sun; but why should they forestall and outrun the Law which is only in hope, not yet in being, unless they are like Diogenes, who at the rise of the Macedonian Empire, would be buried with his face downward, for when things should be turned up side-down, then should he lie right.  
They will not undertake to speak the mind of the higher powers; nor dare we to pry into, or re-search it; only we know that annucre is one thing, connivere another: that voluntas signi & beneplaciti are things different; that when men are taken up with chase the wild Boar, though they have no vacancy, nor can be distracted to hunt the little Foxes, yet hay do not allow them, and that in the first clearing up and forming of things, though 
— Congestáque codem,  
Non bene junctarum discordia seminarerum;  yet Hanc Deus & melior litem natura diremit. And then 
Et quae pressa diu massa latuere sub ipsa,  
Sydera caeperunt toto fulgescere coelo.   
But let them have the power of excluding, yet are they sensible of no considerations that may suspend or restrain the act and exercise thereof? 
— Desaevit in omnes,  
Dum se posseputat.  Not to mention the judgement of the wisest among the Romans, Cato, though not altoge her impertinent to this concernment, Potentes parcè suâ potestate utantur, sic diuturniores cam habituros, & invidiam evasuros aut restricturos; And what the Poet could say. Vtatur toto fulmine rara manus: Saint Augustine had a different sense who hath set up several boundaries, and brought forth some fetters for the limiting and binding up the very power of binding and losing. Non eo usque progrediatur dementiae potius temeritas, 
De fid. & operib. c. 27. tom. 4. p. 18.  quam severitas diligentiae, ut quasi bonos à malis per nefariaschismata separare praesumat; and he warrants us, That ubi hoc facere pacis & tranquillitatis gratiâ non permittimur, non tamen ideo Ecclesiam negligimus, sed toleramus quae nolumus, ut perveniamus quo volumus, utentes cautelâ praecepti dominici, ne cum voluerimus ante tempus colligere zizania, 
Contra. Don post Collat. 20. In concord. Evang. c. 72. p. 457.  simul cradicemus & tritieum, utentes etiam exemplo & praecepto beati Cypriani, qui Collegas suos saeneratores, fraudatores, raptores, pacis contemplatione pertulit talis, nec corum contagione factus est talis And what Jansenius delivers concerning fraternal correption, I conceive to be applicable to this way of correction, that it being an affirmative precept, Secundum naturam & conditionem talium, non obligat pro omni tempore, sed pro eo solum tempore & loco quo opportuna & utilis est ejus observatio & executio.  
The ancients had no particular warrant from the word as to their orders of paenitents and courses about them, besides this general rule of doing things in Order and Decency. We are fully atoned with this opinion, which yet will not advantage the Apologists. For  
1. The Church had a power, founded in Divine Institution, to cast out of the Church such as continued obstinate in Scandal, and to restore them upon their repentance; but the Apologists usurp a power to shut out from the Sacrament such as continue Members of the Church, and are not duly censured for any notorious crimes.  
2. When the action was thus warranted, the time of undergoing their penance, the manner thereof, and the steps and degrees of their restitution, was but the formality and circumstances of the Action, which lying without the comprehension of Order and Decency, fell under the determination of the Church, whose power regularly moves in three Spheres only, 1. To publish the Commandment of Christ. 2. By their Censures to punish Offenders against the same. 3. In prescribing things that pertain to comeliness and order. 
Field of the Church, l. 4. c. 31. p. 396, l. 2. obs. 22. p. 319.  Ecclesia (saith Albaspinus) ut ligandihabet, & solvendi potestatem, dubitat nemo quin rationem quoquo pacto solui posset inire prorsus suo jure potuerit— quip adjuncta haec sunt & circumstantiae, ipsa paenitentia non sunt; But that which we dispute against in the Apologists, is not any formality or circumstance, but the action itself, and which properly comes not within the list or rank of things of order & decency unless perhaps in a general acception, as whatsoever is agreeable to rule is orderly, & what is contrary thereunto is out of order; Ordini contrariatur quicquid inordinatè agitur, as Tully long since said, Et quicquid peccatur, perturbatione ordinis peccatur, accordingly Quod decet honestum est, et quod honestum est decet; justa omnja decora sunt, injusta contra; but taking order and decency in this notion, the Church hath no power to make Laws in things of such concernment; but Order in this place of the Apostle comprehendeth the circumstances of season, time, and place; and comeliness includes that gravity and modesty in the performance of the works of God's service, which beseems actions of that nature, 
Field. Vbi supra.  and such Rites as may cause respect unto the things performed, and thereby excite men to greater devotion, or express such spiritual affections and motions as are or should be in them, but the pretended order and course of the Apologists is of a far different kind and nature.  
3. The ancient church held not forth that manner and degrees of penance as a Divine Institution, nor necessarily implicating the conscience, but as an act of Discipline of a medious and indifferent nature (when abstracted from their positive Constitution) and therefore it was transitory in respect of time, and ambulatory in regard of place, not always nor every where observed. But as their Discipline hath no Ecclesiastical Constitution like a great sum to obtain its freedom in the Church, so they pretend it was free born, and is of divine not humane Establishment; and therefore they prevaricate and betray their Cause when they compare it to that Model of Discipline for the Paeniten's, and do interpretatively and virtually acknowledge it hath only a like foundation with that, which also they confess had no particular warrant from the Scripture, save this general rule of doing things in order and decency, which was no special or immediate command for the same, but only a Precept, That the Church should do what seemed orderly and decent, and in this very particular what seemed so in one age and place, did not in another.  
4. There is yet a greater difference between their Discipline and that of the old Paenitents, this being only in a thing not specially determined by Scripture, and theirs is against what the Scripture hath determined, as we conceive we have sufficiently evidenced.  
They have now distilled the Spirits of this Argument into a Syllogism, and we must taste the strength thereof. Where is no due order in Sacramental Administrations there Gods Will is not observed; but where all are admitted, there is no Order; Ergo.  
If we grant the whole, we part with nothing, nor get they any thing; we shall only make them a Magician's Feast, which costs nothing to prepare, nor will any way strengthen them to take; for where are all admitted de facto (infants, madmen, excommunicate etc.) or who saith all are to be so the jur●? It is only Church-members who have a Dogmatical Faith, which have neither torn the Evidence of their Title, by being cut off, nor bloated it by any such scandal as merits cutting off, whose admission we plead for The Minor (and their Arguments are all minors) they prove; Where there is mixture, and confusion of good and bad, fit and unfit, there is no Order: but where all are admitted is this mixture. They do not well see what can be denied here; and lest we should disparage their eyesight, we shall deny nothing thereof, but they may put all their gain in their eyes (according to the proverb) but least as bad eyes infect one the other, so some others also be like Tychonius of whom Augustine speaks, Statim quippe amore sententiae suae contra veritatem oculum claufit, and may seem to see this Argument to be unanswerable also, as it looks with an opposite aspect and adverse influence upon our Thesis, and that to admit all in that qualified and restrained sense is in consistent also with order and comeliness, therefore to undeceive them, advertant, ea quae oculos etiam caecos sergeant, intueantur.  
●. Let them borrow the same Proposition, and advance it to a Major; Where there is mixture and confusion of good & bad, there is no order, and then yoke it with a Minor, where the subject only is changed, and render it thus, Where all are admitted to Church-membership, to the Word and Prayer, there is such mixture, etc. And then see what a conclusion it will draw after it, and if they be not now as mute as a Fish, but have any piece of answer found in their mouths, let them give it for me and them.  
Let them remind what we have often mentioned out of Augustine, Mixtus reis & obnoxiis nifi per conscientiae maculatam consensionem nullus recte dici potest, and that bonus malis nullo modo misceripotest, so as then first here can be no mixture of good and bad.  
Thirdly, men may be said to be bad and unfit simply and absolutely, or respectively, according to their sense and construction; if simply and absolutely such as are guilty of gross palpable ignorance of the very principles of the faith, or of notorious crimes, scandals obstinately persisted in, though we should grant them their conclusion, we yield nothing of the cause, but if they understand all those to be bad and unfit, who though Church-members and Dogmatic believers, have not approved by trial their sound knowledge and sincere holiness unto them, we shall deny what they have not proved, and we have now had proof that they cannot prove, hat such are bad or unfit, or that where all in this accommodate sense are admitted, there is no order, all such are relatively though not really holy and fit, (and many of those to whom they give admission, are not really worthy.) If they are worthy to partake of the prayers, 
Quoted before  they are not unworthy to communicate of the Sacrament in the judgement of Chrysostom And if they are not unworthy, saith Chamier, of the peace of the Church, they are not unworthy of the Sacrament, and if worthy to be reckoned to be of the body of Christ, (●hat is members of his Church) th●y are not unworthy to feed on him.  
Besides, although simply the casting out, or non-admission of persons criminous, may be consonant to order, yet respectively to the procuring or conserving a greater good, or avoiding a more mischievous evil, it may not be orderly. Although we may not do evil that good may ensue, yet we may and must pass over or omit a l●sser good to acquire a greater; And since malus bonum vehementiùs excitat, movet, impellit voluntatem, therefore regularly non potest voluntas inserius bonum eligere quia electio non est nisi ex consultatione rationis, consultatio vero non fit nisi fact â collatione inte multa, ut eligatur quod utilius exc●teris. & malum quà malum voluntas velle non potest, at minus bonum cum majore collatum habet mali speciem & rationem. And we see that not only in rational creatures, inferior reason which presenteth to the mind of man some circumstances, may incline him to that, which superior reason, that looks into things with all circumstances, diverts him from, and yet there is only a diversity, no contrariety between the one and other, because they are not in respect of the same circumstances, and only a subordination no repugnancy, because the one yields to the o●her; so even in natural things we find that particular natures deny themselves in obedience to the universal, and parts renounce their proper interest for conservation of the whole, as we see air to descend, and water to have an ascent to avoid a vacuum; so lest the Church should suffer a vacuity by rooting up the wheat, among such a multitude as are pretended to be pulled up for tares, 
August. count. ep. Parmen. l. 1. c. 11. tom. 6 p. 9  and to prevent Schism which may arise from the animosity of one part, and the faction and singularities of the other; inferior order in things of lesser concernment, must strike and veil to superior order in things of greater consequence. But apparet facile non esse quicquam graviùs sacrilegio schismatis, quia praecidendae unitatis nulla est justa necessitas, cum sibi nequicquam spiritualiter nocituros malos ideo tolerant boni, ne spiritualiter sejungantur à bonis, cum disciplinae se veritatem consideratio custodiendae pacis refraenat, aut differt.  
And whose device it is under pretence of severity of Discipline to introduce and foment divisions, 
Ibid l. 3. c. 1.  St. Augustine tells by occasion of that 2 Cor. 2.11. ut non possideamur à Sathana, etc. saith he, Ipse est qui per imaginem quasi justae severitatis crudelem saevitiam perfundit, nihil aliud appetens venenosissimâ versutiâ suâ, nisi ut corrumpat atque dirumpat vinculum pacis & charitatis, quo conservato inter Christianos vires ejus omnes invalidae fiunt ad nocendum, etc.  
But that we may not be left, as Cicero saith of himself in the quarrel betwixt Caesar and Pompey, Nosse se quem fugere, ignorare quem sequi debeat, as they have showed us the wrong way, so now they hold forth the right, and that is their way, That course which doth naturally and directly set up order and holiness in the Church, is warrantable by this text, but their way doth so tend, Ergo. And the Minor is proved, Where only such are admitted, and all such are admitted as can challenge right to the Sacrament by the word of Christ, there due order and decency are observed: But so it is with them. Not to bring them under shrift for the Peccadilloes of their Logic, as in the Major of the first Syllogism, where they say, That which tends to set up order and holiness, they should have properly said Decency, to have suited it with the conclusion, and in the Major of the second Syllogism, when they tell us, There due order is observed, if they would have concluded aright, it should have been, That course naturally and directly tends to set up order etc. But because the least prayer for pardon will expiate such venial sins, I answer  
First, the Minor of the last Syllogism, though they have too much faith to believe it will shift for its self, and carry its own pass, yet we think they have somewhat of the Infidel that provide no better for their own, but leave it to go a begging for the question.  
Secondly, if we concede there is order and decency in their way, the Major of their Syllogism pretends only to prove that it is thereby warrantable, but not that it is necessary and obliging to the exclusion of all others, another may be as warrantable as that, because different fashions may be orderly and decent, one as well as another.  
Thirdly, a course may be orderly and decent in some respects, and so be regular relatively to order and decency, and yet not simply and absolutely good: order may may sometime be in things that are evil, and Physicians tell us, That order in evil pulses are worse than disorder in good, for bonum ex integra causa; the argument may perchance hold negatively not affirmatively.  
Fourthly it appears not to us, no nor to them, that all those whom they admit are really holy, and it is too apparent that all which are relative holy they admit not; howsoever seeming to themselves so pure, 
Contra Lit. Petiliani, l. 3. s. 81.  they justly fall under that Sarcasme of Augustine to his Donatists, Novum genus arcae vos fecisse gloriamini, aut quae solum triticum habeat, autin qua solum triticum appareat, cui non fit necessarius ventilator sed perscrutator, and yet notwithstanding it is also as true of these, what the same Father said of the other, 
Contra 2. Epist. Gaudentiis, l. 2. c. 27.  Habetis res magnas quas inter justitias vestras ventiletis, divisionem Christi, rescissionem sacramentorum Christi, desertionem pacis Christi, bellum contra membra Christi, criminationes in conjugem Christi, negationem promissionum. Christi.  
Fifthly, But how intolerably and how many ways doth their way (via devia) check with order and decency? to gather a Church out of a Church, and to admit into the Church those who were added to the Church already; to set up a Church beyond a Church, (like a little England beyond Wales, as was said of part of Pembrookshire) and a Church more than a Church, as if were like the fire at Liege, which they say is hotter than fire; that some should be members in their Church, and yet not be members of their Church; or if of their Church, yet not of their Chancel; that they own themselves to be their Pastors, and yet they are not their own particular flock, so destroying the nature of relatives to bring in a confusion of parishes, and their Churches to have extension into and penetration with other Churches; first pulling down the limits and hedge to make all common, and then to set up a new enclosure, and thereinto draw others flock, and build their Churches by such a confusion, doing by others what they would not have done by others to them; and as the limits of Sparta were said to be as far as their spears could reach, so the bounds of their Churches to be as wide as their tongues can extend, and to make no less confusion of Ordinances, while some have one ordinary Pastor for the Word, another for the Sacrament, others have a Pastor for the Word, and none for the Sacraments, and they to take the whole Fleece that minister not the whole food, contrary to the equity of the Statute, which proportions Tithes according to the corporeal pasturage; to be admitted to one and excluded from another Ordinance; not to be cut off from communion, because not excommunicate, and yet to be denied to communicate in the Sacrament, wherein Church communion mainly consisteth; to enter upon their Churches as it were by conquest, and seize all men's right to the Sacrament (when they have not forfeited it by scandal) and to admit none into possession, that will not hold of them, and at their will, and without any orderly proceeding or censuring men for special scandals obstinately continued in after admonition; to shut out whole Churches because they have not merited their approbation; to admit none but those that shall watch one over another, while some of the Society live twenty, and perchance more miles asunder; to forbid those to do their duty, who they suppose cannot do it so well as they should, when the duty is essentially good and necessary, and the abuse but accidental and doubtful, and the hope of good is founded in the certain goodness of the thing, and the fear of evil raised in an uncertain suspicion of the indisposition of the person which is evil, may be corrected by the good he is to partake of: Saepe mihi ignota est humana conscientia, 
Aug. Contra Lit. Petil. l, 1. c. 7.  sed certus sum de Christi misericordia; to dispense also with themselves in a certain duty for an uncertain hazard, and to deny others a good thing for fear it may do evil, upon which account all good things in the world may be suppressed, those and a multitude of other inordinatenesses in their way we have formerly showed as things came in order in our course, and it will not be decent here to repeat, and to make this Section an Index of the whole Treatise.   

SECT. XXVI.  
Jeremy 15.19. Discussed and vindicated.  
THe second proof is from Jeremy 15.19. If thou takest forth the precious from the vile, etc. but those res secundae, will not be the prosperity of their cause; and if they would separate precious Arguments from the vice, they might lessen and decrease the number of their proofs as they have done of their Church. We may give them what they conclude out of the premises in this Section, and yet it will be but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (according to the Greek proverb) A giftlesse gift, and be worth them nothing. For after all their vapours what do they lymbeck out of this Text, but this conclusion? More is their duty then a doctrinal separation in applying the word And if this would keep them quiet, they might have this without more crying, either as a duty or as a power. We never have denied them all authority to separate men from the Church by excommunication, as well as from the world by preaching the word, the question is not of the act of Separation, but of the manner and the objects, who are those vile, and how the separation must be made, but to infer, a separation is warranted by God's word, therefore their way of Separating is warrantable, is an argument A genere ad specicm affirmatiuè. Did they put none into the account of vile, but such only as had given scandal by notorious crimes, and not those also which had not by submission to their discipline, merited their appobation, and become precious alone at the price of their freedom, and to cease to be vile, must contract a kind of villainage servilly to hold at the will of another; did they separate in a judicial way such particular persons from the Congregations, and not whole Congregations by an arbitrary sentence, or rather not separate themselves from the congregation, we should not interrupt, nor check with them in their way, though it be not drawn out by any line in this Text, and we should grant it were right Discipline, though not rooted naturally in this Scripture, as it might be right Ivy that as Nicremberge tells us, grew out of a Stag's horn, and a right blade of Corn that sprung from a Woman's Nose, yet neither was naturalll to that place.  
What they writ therefore of Excommunication, is but as the shedding of ink by the Sepia to escape discovery. It argues the deformity of their way that they dare not show it in its own face, but with such paint, and under this dilguise; for Excommunication is that which we neither oppose nor they contend for, and for their part there is an observable testimony thereof in that they produce very few of those Scripture proofs which are usually alleged for, and do pregnantly assert it; but because those are not so aptly conducing to their scope and purpose, they bring forth others little or nothing pertinent to that matter, and from whence it cannot be otherwise deduced then as the Metaphysics say, that by long circuit any truth may be derived from another, and perchance they withhold those stronger Arguments lest they might disparage theirs by comparison, as the Painter that had grossly portrayed a Cock, set a Boy by the Tub to stave off all living Cocks that they might not discredit his rude draught.  
They enumerate sundry kinds or ways of Separation, but it had been as proper to their undertaking, as suitable to the expectation of reason, to have demonstrated how all of these were founded in this text, or supported thereby; for when they simply and nakedly affirm them to be so, in magna sermenis latitudine uno brevissimo verbo quod dicitur, proba, in arctissimas coarctaris angustias, as Augustine to Petilian.  
Though some streams turn another way (as Maldonat expounds the words thus, If O people (to whom he thinks the Lord to speak) thou pick out and make choice of the true Prophets from the false; and others (whom A Lapide mentions) interpret, If thou sever my precious Word from the vile Doctrines of the Jews, 
Prcciosum à vili seperat qui verum & falsum bonum & malum non codem loco habet. Quistorpius annot. in lec. Chrys. in Gen. c. 1. hom 3 tom. 1. p. 4. & in Math. c. 25. h. 27. tom. 2. p. 169. Gregory l. 3. Moral. Willet in Levit. p. 363. Cateri in loc.  A verbis Judaeorum minacibus sed levibus, vilibus & infirmis, quia ipsi invalidi sunt, & minas suas explere non poterant, si fortiter & animosè adhaeseris verbo meo, & contempseris Judaeorum minas, as Menochius; or Si verbum meum divinum tanquam pretiosum thesaurum amplexus fucris & custodicris prae vili acervo rationum humanarum ad pusillanimitatem te excitantium, as Tirinus, from whom Sanctius much dissents not, Si discrimen aliquod agnoscas statuasque inter ca quae vilia sunt, quaeque ludus & nugae existimari debent, inter ludentium nimirum consilia & ludrica, & inter me meaque mandata; and this Piscator saith is a fit interpretation, and Diodate assents to it: yet the main current of Interpreters runs toward a Separation of Persons rather than Things; If thou shalt separate or draw out of the vile world the precious people of God, converting them by the Preaching of the Word; and into this Channel flow the Expositions of Hierom, Chrysostom, Gregory, Theodoret, Hugo, Thomas, Lyranus, Willet, do Castro, A Lapide, Sa, and Sanctius also; Piscator and the English Annotations think this the more genuine Exposition which Diodate also mentions, viz. If in thy teaching thou put a difference between the godly and the wicked by confirming and comforting the one, and by sharply reproving, convincing, and menacing the other: But this still is only a Doctrinal Separation, and though of Persons, yet of them alone in reference to the Word preached, and however some men may happily apply this text in an accommodate and transumptive sense to a Separation from the Sacrament, yet that this should be here properly meant, or ought literally so to be understood, or especially that it should be so contracted and restrained, to command only a Separation from the Sacrament, and from no other Ordinance, (which though it might better suit with their Model, for otherwise as it might countenance their Separating from one Ordinance, so it should condemn their not separating from other; yet sorts not with their marginal quotations out of Mr. Stock who speaks of excluding from Prayers also, so that they can make no Mercury for themselves out of that Stock:) as for all or any of this they have produced neither reason, nor the authority of any Interpreter (and if they will have their interpretations imitate the Spider's Web, spun only out of their own bowels (nulli debeo) they will also resemble it in this, that they will be soon swept down, and in the mean time serve only to catch flies) so as well Reason as Authority forbids this sense, for Separation from the Sacrament of persons unfit, is the separating the vile from the precious, not the precious from the vile, and to say they separate themselves from others, is in effect to say they Excommunicate themselves, not others. Separate and Excommunicate being anciently the same, and passing under one notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, unless perhaps they rather separate themselves as the Pharesees did, who indeed had their name from Separation, and were also called by the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And therefore also whereas telling us elsewhere of a Negative Separation in a Church, not from it (which we have formerly showed is negatively separated from Reason and the Authority pretended) they speak also here of a Church separating from scandalous Members of her own Body, or separating such as are scandalous from her; the latter we acknowledge may be rightly done, but know it not to be that which they do, but that this and the former expression should be consonant in sense, or the former consonant with sense, viz. That the Body should separate from the Members, the whole from the parts, will be very strange for any sensible man to opine; but indeed it suits not altogether amiss with their way, where they pretend to separate into a new Church from the other Members of the Church, so as Hoc non secundum veram sed secundùm vestram seutentiam vobis rectissime dicitur, as Augustine to Petilian.  
If the text alleged allows only a Doctrinal Separation in Preaching and denies any other, than Excommunication falls. Quae nondum data sunt stulte negata putas? Must the text needs deny what it doth not affirm? If Excommunication be not here asserted, can it not where else be ratified? But surely if Excommunication expect no other support, if it here find none, it hangs by as frail a thread as Dionysius his Sword over Damocles his head. It may be a Plant which the heavenly Father hath planted, yet not grow out of this ground, and it disparageth the strength thereof to suppose it hath no better root; and they give it no firmer fastening when they tell us That Church Censures were under the Old Testament, and ask Who knows it not? But because we are so ignorant as not to know it out of Scripture, they might have done consultly if it were so obvious, to have brought forth their evidence, and to have shamed our ignorance; Non semis in conflictu in quo veritas quaeritur, cùm probatio non sequitur, quàm vana & inepta fit narratio? said Augustine to Petilian. We hope we are not forgetful thereof through carnal liberty, but rather think they have forgotten themselves to use such carnal liberty to censure us, but till they reflect some of their new light upon us, we cannot see any Precept or Example of Excommunication in the Old Testament, or of Suspersion in the New, and we think it as likely that in this place Suspension (which is their only way of process) was Prophesied of, and a Canon made for regulating the administration of that one Sacrament, when it was not then instituted, nor any other Sacrament expressed or employed in the context, as that the Society of the Jesuits was (as some dream) foretold in that of 1 Cor. 1.9. God is faithful by whom ye were called into the fellowship of his Son Jesus; 
1. q. 32. art. 1. & q 46. art. 2.  And we shall commend to the Apologists a good rule of Aquinas, Cùm quis ad probandam fidem Christianam adducit rationes quae non sunt cogentes, cedit in irrisionem infidelium, credunt enim quod hujusmodi rationibus iunitamur, & propter eas credimus; so as whereas they suppose we limit and straiten the text for our own ends, we think upon such account it had been more subservient to their ends to have forborn to insist upon such non-cogent Arguments, for some might have been facile to believe that men so eager and confident in their way, had better Arguments if they had not produced these, and they might so also have redeemed themselves from that which Augustine calls Haereticorum cavend● calliditas, 
De unit. Ec. l. c. 13.  volentium convertere Dei verba à veritate propter quam dicta sunt ad perversitatem in qua ipsi sunt.  
But lastly whereas they conclude That if some separation must be made, than examination and such proper means must be also, these are not only ten times sodden Coleworts, but grown so fetid and rancid that the very stirring of them, though but to remove them, may offend, and therefore we shall refer the Reader to what we said to correct them, when they were brought forth fresh.   

SECT. XXVII.  
2 Thess. 3.2. and 6. opened, and redeemed from their misapplications. Whether anciently the Commerce with any, not Excommunicated, were avoided. What Soc ety Excommunication cuts off from. How Suspension might be used, and is abused.  
AElian tells us of one Mizaldus that was so light, that they were constrained to hang Lead at his heels lest he should be blown away by every puff of wind. As light verily is that Argument which appears in this maniple, drawn from 2 Thess 3.2. which the least breath will easily fan and winnow, and suddenly dissipate. Baptista Porta relates of Candles made after a certain Composition, which will make things seem to be, that are not, and to appear otherwise than they are: and sure it must be some such strange new light that can make it apparent, that to be delivered from unreasonable and evil men, is to suspend them from the Sacrament, as if deliverance could be no otherwise obtained but by suspension: Can they produce any one Interpreter that ever thought this to be the meaning of the Apostle, or sense of this place? Or is it consonant to the phrase and idiom of Scripture, or indeed of common understanding, that to be delivered from men is to separate them from the Communion? They are so set upon Separation, that it seems they will be divided in their Expositions from all Interpreters. Hath not this somewhat of Bernard his Abelardus? Omnes sie, Ego autem non sic; 
In Joh. 6.62.  or perchance as Maldonat confesseth, though he had no Author for his Exposition, yet he embraced it because it checked most with the sense of the Calvinists; so they without any Authority take up this sense, because it will serve to oppose against their Antagonists.  
The Synod of learned Interpreters by unreasonable and evil men, 
Calvin. Aquinas. Diodate. Slater. Estius. A Lapide. etc.  think the Apostle meant the contradicting and persecuting Jews, who were not capable of being driven from the Communion, that were never received thereunto, vagrant or vagabond Jew's, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as in the word in the Original, that need not be kept off, being still running about and no where settled, and Dr. Hammond conceives the villainous Gnostics to be here understood, as others also do Heretics in general, as Gagnaeus out of Chrysostom, and that to be delivered from them, was to be rescued out of their malicious hands (cripiamur, as the Syriack, Beza, Piscator; defendamur, as Castalio; (it is not ut illi cripiautur,) that his Preaching might be successful and prosperous, meeting with no such obstacles as might hinder the progress thereof, and Calvin supposeth that the Apostle being now on his journey to Jerusalem, and having been Prophetically admonished of the persecutions there attending him, desired their Prayers for his deliverance, etc. This is the only proper collection from the text, and therefore when they would impose upon us such irrational and impertinent Arguments, we had need wish to be delivered from unreasonable men, and evil Disputers.  
But that which they lead up in the next rank may seem to be gravioris armaturae, the proof taken from the 6, 14, and 15 verses of that Chapter, which they say the best Divines expound of Church Censures. And I will not be refractory to that Exposition then, nor shall it be said of me 
— Direxit brachia contra  
Torrentem.  Notwithstanding there is a strong and deep current tending the other way, for others think the 6. verse not pertinent to Church Censures, non ad publicam excommunicationem pertinet, sed ad consuetudinem privatam, vetat enim ne quid familiaritatis babeant, etc. saith Calvin; and Chrysostom hath a singular conceit, that by subduction should be meant a withdrawing of Eleemosynary relief from the lazy and idle, whereupon the subsequent verses reflect some colour: The 14 and 15. verses are by Sa and Menochius interpreted also only of declining Commerce and Conversation with such as are evil; and Grotius (in which sense many concur) supposeth that to note is not immediately to censure, but to depaint him out by his marks in an Epistle to be written to the Apostle; and others interpret both verses to be only such a command to abstain from all voluntary, open, and pleasing conversation and communication with scandalous persons, as Aretius, A Lapide, Diodate, etc. And this interpretation is not without some roots in the text, from whence it may spring; As  
1. It is said, Withdraw yourselves; but in Church Censures the innocent do not withdraw themselves from the criminous, but drive out these from them.  
2. The command is to have no company with him, which in propriety of the phrase and immediately seems to resent a familiar conversation and consortship in civil things, though I am mindful that such refraining of commerce also is the consequent of the greater excommunication.  
3. The Apologists themselves do not extend this Censure to a withdrawing of themselves in all Communion from every one that walketh disorderly and obeyeth not, or having no company with him in any case, or noting him universally, for they admit those whom they note for such, not only to a civil society, but to a fellowship in the Word and Prayer, and that this with drawing, not companying, and noting, should be restrained and appropriated only to the Lords Table, hath no colour of ground in these Scriptures; and if this duty of withdrawing and not companying and noting may be complied within any other possible lawful and convenient way, it is not necessary that it should be only at the Sacrament by Suspension.  
Erastus himself allows privati convictûs & commercii interdictionem, but whereas amongst the Reasons rendered for this precept of withdrawing, not companying and noting, one is expressed in the text, That he may be ashamed (and thereupon amend,) and another rendered by interpreters, to avoid contagion: For the first, Erastus supposeth, that a brand inflicted by some punishment from a civil Magistrate, would strike and impress more shame than any note by Church censure, which profligate persons will little reckon of, and that it were a more prompt and effectual expedient in order to amendment, to impart unto them the means of Grace, rather than to withhold them. And for the second, A man that will stand in an higher place, and signify more in their account than Erastus, viz. Aretius' interpreting those texts, affirms, That private familiarity corrupteth the manners of those that converse together, but the common use of the Sacraments doth not so.— I must eschew his familiarity, whom I ought not to avoid at the Sacrament, for at the Sacrament he will not corrupt me, that may do so at a private supper. And this opinion is fortified with pregnant Reasons which we have elsewhere produced, 
In the diatribe  and which may be farther backed and seconded; for at the Sacrament evil men take truce with all examples of evil influence, from whence others may contract or suck in contagion; and Saul himself did prophecy whiles he was among the Prophets, and there we converse (externally at least) and have to do with God, not men, and we may choose and must discreetly make choice of our familiar companions, but it is neither in our power nor of our duty to make such discrimination of our company at the Sacrament, for we find only a command that every man should examine himself, in order to communicating, but if we were patible of any insection to be attracted, or pollution to be incurred at the Sacrament, we should have been put under a command of examining every man one another; but themselves do not think it an incumbency upon every man to try another, but only that they or the Elders should make this trial of all: but as when Brasidas was slain, his Mother said, That though he were a good man, yet Sparta had many better; so if these texts were taken off from the support of Church censures, yet other Scriptures would better bear up and confirm them; and also though Hierom, Augustine, Castalio etc. read, signify that man by an Epistle (which is the marginal reading of our Bibles) yet, since that indication to be made to the Apostle, was only that he might thereupon inflict the censure, and so would finally and in effect be the same thing with note him in their sense, therefore let it be yielded that these texts are properly to be understood of these censures.  
And we grant (what they allege) that Augustine so interprets them, though they mistake the place, as if they had not had inspection into the text, but as he there approves only coertiones licitae and allowed (which we deny theirs to be) so he also permits such censures salva unitatis pace in ecclesia, 
Cont. Donatist. post. coll. c. 4. not lib. 4. as they cite in words at length  and there assures us that as the Church unto the end of the world is to have good and bad, Ita nec mali bonis obesse possunt cùm vel ignorantur, vel propace & tranquilitate ecclesiae tolerantur, si eos prodi aut accusari non oportuerit, aut aliis bonis non potuerit demonstrari. And so also he elsewhere saith, Long aliter vitiosa curanda & sananda est multitudo, ne fortè dum plebs separetur per scismatis nefas etiam triticum eradicetur; 
Ibid. c. 20.  and in such cases (which is clearly and evidently their case) we (saith he) understand the withdrawing to be only spiritual, and the Donatists (as do the Apologists) take it for a corporal, the contact forbidden is Cordis non corporis, 
De verbis dom. in Evang. Mat. serm. 18. tem. 10. p. 18.  the separation enjoined is factis non locis, animo non templo, moribus non altaribus, and thus men may be in uno permixti & separati, permixti quippe corporali contactu, separati autem voluntatis abscessu.  
Augustine also expressly in the place they alleagè affirms, That the text respects Excommunication; and such is the judgement of many interpreters, the School, the Casuists and Modern Divines, who have laid this as one stone in the foundation of excommunication, even the greater; but because this current will not run to their Mill, nor this stream make glad their City, they work out another channel and turn the sense into another course; It cannot (they say) be a casting out by Excommunication; For  
1. That is too much at first, but what the text commands to be done, doth it enjoin to be done at first? Or may we not do, what we may not first do? Or have they forgot that Canon of the Apostle which they so lately produced, That things are to be done in order? Or do they not know, that excommunication may not at all be inflicted until first admonition precede, and obstinacy in sin follow after.  
2. They say the excommunicate is to be accounted as an Heathen, not as a Brother; but he may be both in sundry respects, as an heathen and yet a brother too, a brother formally not materially, in secret not apparently, in right not in possession; as an heathen because provisionally excluded from the sign, external act and use of communion; but a brother because not absolutely, precisely, simply and finally cut off, but only for a time and upon condition, and secundum quid in some respect; and therefore saith Ames, 
Cas. cons. l. 4. c. 29. sect. 28.  Idcirco ex ordine (excommunicatio) singulari spe resipiscentiae adhibetur & aliquam differentiam ponit inter excommunicatos & meros ethnicos; As an heathen, he may be forbidden the Communion of Believers as heathens were among the Jews, the consequent being here put for the antecedent, as Paraeus and Camero observe, 
In 1 Cor. 5.10  habeto illum eo loco quod ad exteriorem conversationem pertinct, quo Judaeihabent ethnicos & publicanos, as Estius, and yet a brother in respect of that tender care we have of his good and salvation; 
Paraeus in loc.  and therefore saith Camero, Eos velit haberi pro exofis sed non haberi exosos; Valemia tells us, that Ecclesia erga ej smodi ethuicum ita solet se gerere, 
Camero praelect in loc. p. 155. 3 Disput. 7 q. 17. punct. 1.  ut cum illi communicet bona quaedam spiritualia communium suffragiorum, neque etiam cam cum illo consuetudinem conversationis externae habeat; and Camero affirms, Ita subductio est, ut non sit simpliciter subductio, nam hortatur nos Apostolus ut eum moneamus cum quo non vult nos habere commercium, quî autem monere possumus nisi adeamus hominem, & studeamus eum in viam reuccare? and therefore out of the proper signification of the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he concludes only too much familiarity is forbidden and all commerce, save when and where it shall be necessary. And therefore saith Chrysostom, the Apostle having said, 
In Psal. 100 p. 234. tom. 8.  Withdraw yourselves, have no company, veritus ne hocipsum è fraternitate illum excidat, he subjoins, yet hold him not as an enemy, &c And Augustine, Nos quidem fraires propter correptionem aliquam tenemus, nos etiam à fratribus nostris & nen cum iis convivamur ut corrigantur, and then he citys this of 2 Thess. 3.14. they are brethren still whom we may not accompany or be familiar with; 
In Psal. 54. p. 111.  à quo indixit separationem, non praecidit dilectionem; and to the like effect other interpreters, though they expound the text to be meant of excommunication.  
It cannot be meant of leaving his society in civil things, that is too little, and hardly to be done, such may be his relations. Those Censures being acts of justice, and justice consisting in an equality, who can determinately conclude a punishment to be too great or too little, but relatively to the special offence for which it is inflicted? Yet I shall not be hasty to suffrage with them, That Interdiction of all Commerce in civil things is a lesser punishment than Suspension from the Lords Table.  
A very learned man that contents not himself with the Dichotomy of excommunication into the greater and lesser, 
Estius in loc.  adds a middle kind, viz. to be proscribed the company and commerce of the faithful, which was less than a delivering over to Satan, by precision from the body of the Church, their crimes being not so enormous to merit that, and was greater than the lesser excommunication, which only removes from the Sacraments, but not from the society of the faithful; and to this opinion inclines Dr. Sclater, who is therefore here quoted by the Apologists, Fide Independenti, 
In locum, p. 284, 285.  and to no other effect but to make us Independents upon their fidelity, when they produce his authority to prove that this is meant of a withdrawing in sacris, when he demands, Quid boc ad sacra? 
Epist. 64. tom. 4. p. 61.  Whether there were anciently such a kind of censure in the Church, and whether such thus censured, were those with whom they might not eat bread, yet might take the body of Christ with them, (as Augustine affirmeth of some) I shall not dispute, and though Estius tell us that chrysostom complains this censure was antiquated in his time when the greater excommunication was in use, yet let the learned advice if some such thing be not hinted at in Augustine to have been practised in his time, when he saith, 
Contra Donat, epist. allat. c. 2.  Quos acrius corripimus etiamsi in corum possessione sumus nihil ibi apud eos contingimus, ut sentiant quan. 'em peccata corum doleamus.  
And whether it may not be confirmed by the first Council of Toledo (which if it were held An. Dom. 402. 
1 Tolet. Can. 7  (as Marianus affirmeth) was six years before Chrysos●oms death, for N●uclerus tells us that be died An. Dom. 408. or if it were celebrated Anno 420. (as Cassiodore and Prosper would have it, was twelve years after his decease) where it was decreed, Vt si quorumeúmque Clericorum uxores peccaverint (ne fortè licentiam peccandi plus habeant) accipiant mariti corum hanc potestatem, praeter necem, custodiendi ac ligandi in domo suâ ad jejunia salutaria, non mortifera eas cogentes.— cum uxoribus autem ipsis quae peccaverint, nec cibos sumant, nisi forte ad timorem Dei, acta poenitantia revertantur. And that this was not always done by the public sentence of the Church, but sometimes upon the pious discretion of private Christians, (as may seem to be insinuated by Augustine, where speaking of the Apostles prohibition, not to ear with a brother tha● is called a fornicator, he saith, 
Contra Epist. Parmen. l. 3. c. 2.  Quod multi boni Christiani faciunt, de iis de quibus familiarius curam gerunt, ut a quorum confortio se potueriut separare, and afterward Nam in domibus suis quique boni fideles ita disciplinam s●orum moderantur & regunt) I say therefore this could not be accompanied always with suspension from the Sacrament, which could not be inflicted but by public judgement of the Church, and which doth not debar commerce in civil things, and I do still profess myself to seek of all evidence in antiquity, that any man was kept from the Sacrament that had not been cut off from the body of the Church: for however they might withdraw themselves from men that were evil, yet they did not withdraw the Ordinances, whereby they might grow better, but what ever be the sense of the Senate and people of learning's Commonwealth in this particular, yet it shows it to be the judgement of learned Estius, That interdiction of all civil lociety and conversation, is not a less punishment than suspension.  
And whereas they say, That because of men's relations their society can hardly be left in civil things, by the same reason it will be as hard to proceed to the greater excommunication, 
Baldwin. Case Consc. l. 4. c. 10 p. 1131. Davenant determinat. q. 48.  whereof the abrenunciation or desertion of civil commerce is a consequent. But they might have understood, that as neither excommunication makes any divorce of those whom God hath conjoined, but only a separation from some particular Church, nor cancels or looseth from any bond of Divine, natural, or Civil Law, nor any Pollticall or Economical communnion founded upon either of them, but prohibits only undue and voluntary commerce, and that also alone by positive Law, and by general consent allows a mutual conversation in those cases which are summed up in that verse mentioned almost in every Schoolman and Canonist (who I wish had had commerce with some bettsr Poets, and not to have given us, as Virgil said of Ennius, their gold in dung) Vtile, lex, humile, res ignorata, uccesse; so though a contaglous person may be prudently eschewed by the generality of the faithful, so as to have no open, voluntary and familiar converse with him, yet this hinders not but that those which have special relations may be conversant with him, and generally any one may be so in things profitable and necessary.  
But are the Apologists as light as the leaves they write upon? 
— sententia vobis  
Versa retro, non sic incerto flamine Syrteses  
Mutantur.   
Just now they told us, this withdrawing, noting, not companying, was casting out by excommunication, now presently they conclude, it must be excommunication the greater or the lesser: or have they more than an omnipotent power to make both parts of the contradiction true? for omnipotence itself cannot do this, but the greater indeed it may be (& the Apostle here useth the same word which he h●th, 1 Cor. 5.9 viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) And if there it be meant of excommunication, it is probable it ought to be so understood here, and if not so in the one, then in neither, but the lesser it cannot mean; for that doth not exclude from the company of the faithful, but only à sacris, and that is contracted too, and it now deprives only of the Lords Supper. But if we should bestow this alms upon them in their necessity, and concede that the lesser excommunication is here intended, yet it will not suit with their intent, nor contribute to their advantage, for this censure is an act of justice, and therefore must proceed in a judicial way, Proculdubio mens Apostoli est, saith Estius speaking of this Text, and that of 1 Cor. 5.11, Id quod hîe praecipit agendum ordine judiciario, there must be some crime particularly charged, Nominatim exprimendum, saith Baldwin, and sufficiently proved, and the sentence must come forth ex foro contentioso, as the Casuists speak, a man must plea for himself as well as others against him, and particular persons distinctly, not multitudes confusedly and indiscriminately are to be thus censured; and that after admonition, after due knowledge is taken of them by the Church, and they being admenished remain disobedient still, say the late English Annotations on the text. And then the Apologists will get as much advantage by this as he doth wealth when he awakes that dreams of golden mountains, for their way and this method do as much differ as a Bristol stone and a perfect Diamond, and are no more the same, than the suppositions Relics shown forth among the Papists, are really the same things which they are held out for, for they suspend not single persons, but a multitude, withdrawing not from a brother, but the brotherhood, so frustrating the end of the Apostle, (that they may be ashamed) while the number and quality of those that are expelled, defeats the shame of expulsion, and not because they have forfeited their right, but because they have not satisfied them in proof thereof; not those that walk disorderly, but all that will not walk according to their new orders; not for not obeying the Divine Word, but for not yielding obedience to their word as to a law, not in any judicial order, but by an arbitrary sentence per saltum without admonition, proof, or other due process, Et tamen ignorant quid distant aera lupinis.  
And therefore though we think Suspension to be no Cathartick prescribed by the heavenly Physician, which Ames, though a severe assertor of Discipline, 
Cas Conscient. l. 4 c. 20. Sect. 20.  confesseth non ex singulari Christi-instituto (only he saith in equality, and in the nature of the thing it is to precede excommunication) yet if the Apotheceries by well tempering the ingredients, had made a good medicine thereof, and rightly proceeded according to the indication, we should not prescribe it as Deleterious, but while these Empirics only prove practices, magisterially compound their Receipts as they please, purge-those that are not peccant humours, and by continual purging, bring the body into a consumption, and yet as Lewis the 11. his impostorous Physician assured him, that he could not live one d●y without his Medicines; so they would persuade us, 
Serrarius ex Nounis, & Plinio in l. 3. Reg. p. 266.  that all hopes of Reformation would die without their applications, no wonder then if we abhor the Physician, because we love health, and take no physic because we would live, because Insoeli iter aegrotat cui plus est à medico periculi quàm à morbo, and now we find that it is not without reason that Pharmaca among the Greeks, and Medi●amonta among the Latins, are sometimes taken for poisons.  
But the sting of the Bee is in the tail, and perchance their acuteness may be in the close, which is a Syllogism, Noting offending brethren, so as to shame them, is holy and necessary; but such is our suspension of misliving men, Ergo. [Saepe mihi dubiam traxit sententia mentem;] Is the Major universal? if they intent it so, we shall deny it, for the command of the Apostle will not warrant or bear out all kinds of noting, but only such as he specially intends; there may be a noting of men by some infliction upon their bodies, estates or liberties, which may impress shame, since every punishment carries a connotation of shame, Judg. 18.7. Acts 15.41. Heb. 12.2, etc. and yet be unjust or unfit; some other may be lawful also, and yet not be holy and necessary, such is the mulcting of offenders in Helvetia (where excommunication is not Civitate donata, hath no freedom to set up) by loss of some common civil privileges, as Bullinger informs us, and such was the Nota censoria among the Romans, where when a Senator was removed, a Knight had his horse taken off, or a man was thrown out of his tribe among the Aerarii, he was said to be noted, and to this usage Piscator thinks the Apostle here hath reference or allusion. If they mean it particularly, that some kind of nothing, etc. is holy and necessary, they check with the law of Syllogisms, which owns no particular Major in the first Figure, and if some kind be holy and necessary, they are to seek for proof that theirs is of that kind, some other may be so qualified as theirs is not. If they shall dilate the proposition, and extend it to such an accommodate universality, [All such noting as the Apostle prescribes is holyct necessary] yet than the Assumption, that their way is such, will be only Petitio priucipii, and so still they will show themselves noted Disputers.   

SECT. XXVIII.  
1 Cor. 5.11. Ventilated, and the chaff of their interpretation dispersed. Whether we may have communion in sacred things with such as we may not have society with in civil.  
WE need here only glean and gather some few ears, having formerly cut down the harvest, not only because elsewhere we have ventilated the argument drawn from this Text, but because also the answer shaped to the argument of the former Section, will sult in great part for a reply to this, as if it had been cut out for it. If we should concede, that the eating, 1 Cor. 5.11. were of that kind, which I confess it tastes and relisheth to be in many learned palates, yet it will not give fat and strength to their cause, but will prove to them like Zeuxes his painted grapes, which will do those high flying birds no good.  
Many judicious men indeed understand this of casting out of communion, and avoiding the excommunicate, but the Apologists unjustly add a Bias to them, to bring them to their mark, when they restrain and limit it to an exclusion from the Sacraments, which the very Authors they cite (as the Centurists, Aqulnas, etc.) do affirm of an expulsion from Ecclesiastical communion in general, and some of them in terms expressly speak of excommunication.  
But is the power of excommunication the subject matter of our controversy? or are those whom they debar the Sacrament actually excommunicate, or so much as formally suspended? Can they — vitiis nigrum praefigere Theta? convince them to merit to be inscribed into the black Roll of either of them? the Sword or the Dagger (as Caligula called his mischievous Books?) are they all fornicators, covetous, extortioners, idolaters? will themselves call them so? 
— atrisque lapillis  
His damuare reos,  And not rather, — niveis absolvere dignos? The only crime that the most of them can be charged with, is somewhat like that of the Indians, who when as De las Casas tells us, the Spaniards made proclamation, that they should come quickly & do their homage, they came not under subjection, & therefore only were they fallen upon. Why do they then lurk under the subtersuge of excommunication, as if that were the thing controverted, which yet is neither practised by them, nor gainsaid by us? Quid obsecro quia incidisti in defensionem temerariae falsitatis, nebulas manifestis rebus coneris offundere? as Augustin to Cresconius; and from the lawfulness of that discipline to seek to legitimate theirs, is as if because the Lord hath created medicines of the earth, and he that is wise will not abhor them, therefore immethodical and ignorant Empyricks, Causifici & sanicidae may warrant their practice, qui per mortes agunt experimenta.  
There be also notwithstanding many learned palates that cannot relish such kind of eating here, nor digest this sense, Calvin, Bullinger, Piscator, Musculus, Paraus, Aretius, Hammond, Grotius, a Lapide, Menochius, Tirinus, etc. who rather suppose, that by a Trope under the notion of not eating, 
De pudicitia, c. 18. p. 738, 739. Ad uxor. l. 2. c. 3. p. 189. Edit. Rigaltii.  is signified the not having familiar conversation, or an intimate friendly society. Tertullian when he writ against the Church, understands it in the sense of the Apologists, non cibum, nedum Eucharistiam, but when his writing was in the behalf of the Church, be interprets it Arcendos esse ab omni communicatione fraternitatis, and clearly that it cannot be understood of eating at the Lords Table, there are irrefragable reasons.  
For first, This not eating is evidently consignificant with companying, v. 9 and the beginning of this verse, is only a redoubling of the prohibition with a kind of amplifying, Epanorthosis; not to company, no not so much as to eat, 
Muscul. come. in locum.  though it might seem no great or long society. Non simpliciter dicit, saith Musculus, cum ejusmodicibum non esse sumendum, sed nè cibum quidem, innuens omnem vitae consuetudinem illis denegandam esse, ita ut & id quod minus videtur habere periculi illis imputetur, 
Grot. Annot. in locum.  and correspondently Grotius, Cum talibus (id est) adcò vitiosis & Christianorum nomen usurpantibus ne epulas habere communes, quod●minimum est inter amicitiae signa.  
Secondly, Because there is nothing in the context that may incline and manuduce to such an interpretation, nor any such Scripture Ideom or parallel place where eating simply doth signify partaking of the Lords Supper, nor is there any mention of the Sacrament, nor any thing relating thereunto in that Chapter, for that to keep the feast, not with the old leaven, neither with the leaven of malice and wickedness, should be meant (as some would have it) of celebrating the Eucharist, without mixture of scandalous persons, our faith hath neither such an Ostrich dull appetite to swallow, or strong stomach to digest. The Sacrament is there no more reflected upon, or intimated, than any other act of a Christian lise, which only can be therein comprehended as particuiars are in generals, but is not especially or directly, much less primarily or chief respected. The Apostle had much shrunk and let fall very low the influence and efficacy of that reason or motive, Christ our Passover is sacrificed, if he had only inferred, therefore partake the Eucharist without the society of persons scandalous. And though the purging out of the old leaven, may consequently include the casting out of the incestuous person (as some Interpreters consent) yet that is not it which was principally or directly intended; for the purging out of such offenders could not make them a new lump; but rather the cleansing themselves from the old man, and the corruption thereof, Quicquid in iis superbiae de veteri homine remansisset, saith Augustine, and to the same effect Hierom, or, vitiosos naturae veteris sen corruptae affectus, as Piscator, and whereof their fornication, being puft up, glorying and not mourning, and relaxation of discipline was a part. That incestuous person, however he might be as leaven, yet why the old leaven? And as it would be a very harsh interpretation if by neither with malice and wickedness, should be meant, not with society of wicked and malicious men, and consequently to suit the Antithesis, the sweet bread of sincerity and truth, should signify holy or worthy communicants; so also the feast may not be kept as it ought, though the one were cast out, and the other only admitted, for this alone comprehends not all that is here commanded, other sins might leaven them, though this were reform; and since the Apostle saith, As ye are unleavened, the purging out of the old leaven cannot be the casting out of the incestuous person, for they had not begun to do that, they were in that respect not in part unleavened, but they were blamed for altogether neglecting thereof: but it suits well, and follows fitly according to our sense, purge out the vitlous affections of your corrupt old nature, as you have begun to mortify that old man, as Piscator expounds it. Beside, the leaven had but a little influence if it had leavened them only by a mixed communion at the Lords Table, and if the scandalous must be purged lest they corrupt others, it must be done universally wheresoever that corruption may be diffusive, which is in other kinds of communion and fellowship more than at the Sacrament. More rationally therefore Martyr (and Bullinger also) teach us, A singulari causa persuadendae excommunicationis orationem transfert ad generalem, quâ omnes hortatur ad innecentiam vitae, & abnegationem vitae prioris, and saith Piscator, Ex hypothesi deducit ad thesin, exspeciali exemplo admonitionem generalem, ut fugiant peccata & studeant pietati: And to the same purpose Calvin, Because Christ our Passover is sacrificed, let us keep the feast, saith the Astle, that is, be holy. Quantum superest temporis hujus vitae, saith Martyr, not only at certain times or occasions, omne tempus, epulationis esset tempus Christianis propter collatorum beneficiorum excellentiam, saith Chrysostom: and Musculus tells us, Habet autem mystica ista festi celebratio primùm ferias ab operibus mortuis, deinde publicum gaudium, as the Jews abstain from leaven seven days, so we must from sins, all our life; Est enim numerus septenarius perfectionis symbolum, donec advenerit dies octavus, qui futurae quietis est, saith Musculus, to whom Hierom gave that hint, which also Alapide, Gagnaeus, Sa, Tirinus follow, and this way indeed runs the current of Interpreters, and Paraeus in terms delivers himself, Neque enim de sacra coena hic agitur, sed de cultu morali seu vita Christiana; only some Papists, to whom our Antagonists, it seems, will lay a foundation to build upon, will needs understand this feast of the Eucharist, that some of them may thereby prove a proper sacrifice of Christ in the Mass, and others the celebration with unleavened bread, & certainly the expositions given by those that fight against us in this subject, must needs scandalise, and confirm the Papists in their opinion of the Scriptures obscurity, seeing the senses which they render, are involved under such dark expressions, and so much beyond common apprehensions, and drawn forth with so much hardness and difficulty; and doubtless they that can digest this interpretation of a Feast here, are so hungry after Arguments, that like the Prodigal they can think husks a Feast.  
Thirdly, This is such an eating as the Apostle did not altogether forbidden them to participate in with the fornicators of the world, but he could not but have prohibited them to partake of the Sacrament with those heathens of the world, though they had not been fornicators, etc.  
Fourthly, it is such an eating as if we should not have society in with the men of the world that are without, we must go out of the world; but we nee● not go out of the world though we should have no fellowship with them in eating of the Lords Supper, for no Christian in the world hath such a society in eating, since men of the world do not communicate therein.  
Fifthly, If to company and to eat are here identical, then by an Argument ad hominem, it cannot be eating at the holy Table, for they admit of their company there, (they may be present and look on) but will not permit them to eat.  
But they think it follows à minore ad majus, If we may not eat common bread then much less sacred with them, and they produce the judgement of Par●us, Quanto magis convictu sacro, 
Trial of grounds tending to Separation, c. 10. p. 200.  but we have over-balanced that testimony with the authority of others, and among them of Augustine in the precedent Section, who directly assures us that we may take the body of Christ with those with whom we are forbidden to eat bread, and we have there and elsewhere laid weighty reasons, beside in that scale to make it preponderate. There is not the same reason, saith Mr. Ball, of breaking off private familiarity with an offender, and separating from the Lords Ordinances, if he be admitted, whether respect be had to the glory of God, our own safety, the avoiding of offence, or the good of the party fallen. For in coming to God's Ordinance, we have communion with Christ principally, and with the faithful, with the wicked we have no communion, save external and by accident, because they are not, or cannot be cast out. Necesse est ut eam, non ut vivam, it is necessary that I go to the Sacrament, not that I live in any man's company; my communion with Christ and the faithful is not free and voluntary, but necessary, with the wicked in the ordinances unwilling, suffered and not affected, civil commerce with the wicked is lawful when necessary, and much more external communion in those things of God which must not be neglected.  
Every man till he be justly cut off from the commuion, 
Calvin. advers. Anabapt.  hath a title to that wherein Ecclesiastical communion mainly consists, but no man can put in a claim to my familiar society. I may choose my friends but not my fellows in that which God commands others as well as me. I am obliged to eschew evil company, lest I become evil by the diffusions of their example and insinuations, or be reputed evil by an argument taken from my consorts: For even the Heathen (a Charondas) enacted by Law, That no man should converse with wicked persons, lest they contracted a reproach, as if he were like them, or delighted in them; but no obligation is incumbent on me to separate from them in that which is good, and may help to make them better, and wherein they discover no exemplary evil, whereby I may be made worse, and where I have a command to examine with what heart I come, but none to make any examination with what affections others approach. 
Epist. 164. tom. 2 p. 144.  Manifestum est (saith Augustine) bòc non affici hominom quòd est malus quisquam cum quo ad altare Christi acceditur, etiamsi non incognitus, si tan 'em non approbetur & à bona conscientia displicendo separetur.  
Secondly, this argument carried from forbidding society in civil, to denial thereof in things sacred, is extensive to all sacred things, or some only: if to all, than themselves comply not with the duty, who hold communion in all holy things save the one Sacrament: if to some, where are they warranted to distinguish in that which the Precept distinguishe●h not?  
Thirdly, We conceive we have in the precedent Section made some discoveries that the ancient Church had no fellowship with some in civil things, to whom they denied not society in sacred, and that this was no strange or unusual thing among the Jews, hath some footsteps in the parable, where the Publican prayed with the Pharisee in the Temple, yet the Pharisee would not eat with or touch a Publican, and where conversation was forbidden in civil things, yet in order to the good of the parties, or any spiritual end, a commerce was allowed, as no man might come near the Leper, yet the Priest might have recourse to him, and when the Apostle 2 Thess. 3.14 willeth them not to have company with him that obeyed not his word, yet verse 5, 15. he adviseth them to admonish him as a brother, which could not be done without a society and converse together in order to that end; yea, 
L. 2. Observ. 4 p. 241. Observ. 24: & 29,  though in the primitive Church excommunicate persons were avoided as polluted, tantâ curâ tantóque studio ut ne quidem eos non dico alloqui, sed nec intueri satis tutum & honest●m iis videretur saith Albaspinus, yet he shows us, that they might at some times enter the Church, and stood among or near the Catechumeus, and might there hear some portions of the Word, and expositions thereof, and make their prayers.  
4. Though sometimes the same reason perhaps that may be a motive to their exclusion from our familiar company, may become also an inductive to their expulsion from Ecclesiastic communion, yet still they are thence duly expelled, though we decline them in the one, we may not divide ourselves in the other, simul edimus, simul bibimus quia simul vivimus, saith Augustine, while we live together in the same house of God, we may eat together at the same Table of the Lord, and also many emergent circumstances may sometimes prohibit such a casting out. Augustine tells us, 
Cont. ep. Parm. l. 3. c. 2.  Cùm mul os comperisset & immunda luxuria & fornicationibus inquinatos, ad eosdem Corinthios in 2 Epistola scribons non itidem praecipit ut cum talibus nec cibum sumerent, multi enim erant, saith Augustine; And farther he asks, Quemadmodum Cyprianus & caeteri similes implebant quod praecepit Apostolus, Si qui frater nominatur, etc. Quando cum his avaris & rapacibus— qui sundos infidiosis fraudibus raperent, usuris multiplicantibus foenus augerent, panem domini manducabant, & calicom bibebant? And he answers, Antiqui non poterant ab iis corporaliter separari ne similiter eradicarent & triticum, sufficiebat iis à talibus corde sejungi, vitâ moribusque distingui, propter compensationem custodiendae pacis & unitatis, & c? In those cases when as the Physician ut curet spasmum procurat sebrim, so the Physicians of souls, to prevent a schism suffer an offending multitude, or such as they cannot cast out without danger of schism, to retain communion and to communicate at the Sacrament. Though others may not without turning schismatics separate from their fellowship in sacred duties, yet I think not only by the dictate of prudent counsel, but by the force of a just precept, they ought to sever themselves from an unnecessary, pleasing, and intimate familiarity There are many persons, saith Mr. Baxter, 
Saints everlasting rest. part 4. p. 106. De Eccles. p. 316.  whom we may not avoid or excommunicate out of the Church, no nor out of our private society, judicially or by way of penalty to them, whom yet we must exclude from our too much familiarity in way of prudence for preservation of ourselves. And Camero reminds us of another case also, Saepenumero accidit ut illius consortio privatim abstinendum sit, cujus consortio in communione sacra non erit abstinendum, nempe nos eorum fratris pecatorum aliquando conscii sumus quorum Ec lesia n●n est conscia.  
But they finally deny the hypothesis, that hereby is understood familiar and intimate fellowship, and they will not swallow that opinion, or have company with those of this judgement, and they reason for sacramental eating  
1. From the Context, the whole Chapter concerns Church Censures, and gins and ends therewith. Suppose it did so, yet it is not consequent, that the eating forbidden can be only eating at the Lords Table, it may rather be a prohibition of convict and commerce, which is a part or appendage of excommunication: And though that also be a Church censure, yet seeing so great a part of the Chapter concerns the delivering over the incestuous person to Satan, if but one thing can be the subject of the Chapter, then sacramental eating is not treated of formally and immediately, as sacramental eating, there being a great disparity between that and tradition to Satan.  
2. How usual is it with the Apostle, especially in the Epistles to the Romars and the Hebrews, to enter upon a special subject, and then by a real kind of hyperbaton to transfer his discourse to some other that occasionally emergeth, and afterward to revert to his first matter, so oftentimes chequering his writings, and especially when there is some affinity between the things though not the same? And to abridge and confirm the research, we may find an instance hereof in the 7. verse of this Chapter, where we have showed that from a particular occasion, he passeth to a general exhortation, etc. This, saith Paraeus, is illatio generalis ex superiori, hortatio in thefis ad puritatem vitae; And Estius affirms, auforte malum ex vobis ipsis, diversum esse ab ea quae paulò ante dixerat, Si quis, etc. cum ejusmodi nec cibum sumere: and the abandoning the conversation of some offending brethren was prescribed by the Apostle, and may be by the Church, though they judge it not expedient to cast them out of communion, which makes it coherent and apposite enough to follow, what have I to do to judge them that are without?  
2. They pretend to prove it by the text, 1. If meant of common bread, they may not then dine or sup at an Ordinary, if an ungodly man be present, and this would be a snare to men's consciences. No more sure than that prohibition, 2 Joh. 10. not to salute an heretic; neither did the ancient Counsels intent to twist snares out of their Canons, when they decreed not only, That none should take meat or partake of banquets with Jews, as did the Council of Eliberis, 
Elib. can. 50. Constant. 6. can. 11. Matiscon. can. 15. Ilerdens. can. 14. & 4. Estius in 1 Cor. 11.27. Grotius annot. in Joh. 13.18. Alii in loc. Alexand. Dier. Gen. l. 3. c 5. L. Gyrald. Pythago. symb. tom. 2. p. 479. Mr. Balls trial of grounds tending to separate c. 20. p. 200. De pastor, c. 15.  and the sixth Council of Constantinople, when reassembled by Justinian, and also that of Matiscon; but also not to eat with any persons, rebaptised, or new dipped, as now the phrase is, as did the Ilerden Council, and the same Synod, forbidding to take meat with the incestuous, according to the Apostles command, declares they took not eatiag here for not eating common bread, and not sacramental.— But we understand the words rather Tropically than literally, and eating synechdochically, or symbolically, to signify a familiar, friendly society, and indearment, the Table being a symbol of friendship (as Bullinger, and Eplius) among the ancients, and a note of intimacy, as Paraeus, Etiam apud genies sacrum amicitiae signum, saith Grotius, and Alexander ab Alexandro instances in very many Nations, whose leagues and covenants were concluded, and ratified by the ceremony of eating together, and Lilius Gyraldus inteprets that symbol of Pythagoras, break no bread, to intent break no friendship, for (saith he) our of Jamblicus and Diogenes) ad panem veteres amici coibant; and the learned in the Hebrew tell us, that in that language a Covenant is derived from a word that signifieth to cat, which is also a token of love and friendship in phrase of Scripture, adds Mr. Ball; as Psa 41.9. not to partake of, or to be shut from the Table being a sign of familiarity broken off, and therefore those esserae hospitales which were the pledges of friendship, gave those that had them a right to comestion and entertainment, and fellows or associates had their name among the Latins from eating together, Latina lingua sic dicti sodales, quasi simul edales, quia simul edunt, saith Augustine; but it they were retrenched from sitting at an Ordinary with wicked men, yet they need not borrow Novatus (they might have said Acesius the Novatian) his Ladder to go to heaven alone, for the way to heaven doth not lie by an Ordinary, but the Lords Table is in the way, and there indeed they would take a ladder to go to heaven alone, or else turn that table into a ladder whereby to mount up to some other height above others. 3. He writes to the Church, and therefore intends Church eating, (Quàm arguto faciunt verba diserta sono?) Not withdrawing off civil society by particular persons in a private way; Videte quàm multa dicunt non habendo quod dicant. It seems then the Apostle writing this Epistle to the Church, nothing thereof concerned any particular persons distributively but the whole Church collectively, or else virtually, viz. the Elders, and in the 7. and 8. verses of this very Chapter, when he dehorteth them from malice and wickedness, and persuades them to sincerity and truth, this duty hath no reference to, or concernment with particular persons, by them to be done privately, but only belongeth to the Church in public.  
4 The nature of the recited sins shows he intends scandals calling for Discipline, and coming under like censure with incest. Whether covetousness not pregnant with, or waited on by other sins for explering the desires thereof, may merit either excommunication, the greater or the lesser I shall not now discuss with any Arguments ad rem, but I shall propound one ad hominem, that their Prolocutor hath publicly determined that worldliness (which is consignificant with covetousness) is one of the spots of God's children, and therefore cannot of itself deserve those censures. But, 2. Though all those crimes might render obnoxious to such censure meritoriously, yet the persons might not be effectively censured, the Church might have no public and notorious knowledge thereof; yet many might have private notice, and if the Church had such evidence, yet some obstacles from the number of the offenders, or the danger of schism and the like, might send a prohibition to proceed, and yet in such cases the avoiding of voluntary familiar commerce with such may be necessary or expedient. And whatever censure the offences might merit, it doth not follow, that in this place the Apostle must needs lay down his command for censuring the offenders, neither is it likely that incest (which the Ecclesiastical Canons have censured with excommunication without hope of absolution) was only sentenced by the Apostle unto suspension from the Lords Table.  
5. He had spoken of keeping company before; This last Argument is like the top-stone which children set on the Castles they build too high, whose weight casts down all the pile, and itself falls with them; for if the Apostle spoke of keeping company before, than the whole chapter doth not concern Church censures; This defeats the 1. Reason drawn from the context: 2 He then also writes not only of what is to be done by the Church, but by particular persons in a private way; this nu●lifies the second reason extracted from the text. And yet as this Samson pulls down the house upon the Philistims above, so itself falls under the ruins also, and this Argument cannot stand: For, 1. If the Apostle had formerly spoken of keeping company, may he not again second and reinforce that exhortation? 2. Doth he not in this very chapter prescribe the taking away from among them the incestuous person, verse 2. and 4. (and in their judgement also, verse 7) and yet ingeminates that command, vers. 13. put away from you that wicked person? and might he not vary his phrase and deliver the same matter under sundry forms, or explain what kind of company he meant; even contubernium aut interiorem convictum (as Bullinger) whereof eating together was a symbol, as was showed before?   

SECT. XXIX. Matth. 7.26.  
The sense thereof enucleated and shown not to be subservient to their purpose but odiously abused. Whether Ministers may act in Censures alone, and upon their own knowledge.  
WE have elsewhere taken off the sting of the Argument raised upon Matth. Sect 15 7.6. so as though it hisse here, it cannot hurt, and in truth they cast us no pearls here, they dive not deep enough to fetch them, but only gather us a few Cockleshells, which not only bordure but fill up the current of their Discourse throughout, which we cannot like the silly Indians take for fine things: such is that of their keeping pure the Ordinance and not prostituting it, and of exclading the scandalous, etc. Which fallacies of petitio princi two, fallacia consequentis, & ignorantia clenchi, they cannot part with, nor live asunder from, but are bewitched to dote upon, as much as Charles the Great was upon his old Hag.  
We looked they should have demonstrated that the holy things and pearls here spoken of, were meant of the Lords Supper, and that all those whom they admit not to partake thereof, are dogs and swine, but here — vox fa●cibus haesit, we expected Rachel, and behold it is Leah, according to the Hebrew Proverb.  
The Divines of our part, disputing against the Papists, argue that the eating of the flesh of Christ, John 6. cannot be understood of Sacramental eating, because the Sacrament was not then instituted, and by congruity of like reason, the holy things and pearls here mentioned, cannot be meant of the Sacrament, because it was not yet ordained, nor were the Disciples likely to be cautioned to whom they should administer that, which was not yet in actual being (non entis nulla sunt accidentia) neither had they ye● been disciplined what was the nature or end of the administration.  
There is a Diapason among Interpreters striking harmoniously together in one sound, that the doctrine of the Gospel is properly signified by these holy things and pearls, the mysteries of the holy or Christian saith or truth; so Dionysius, chrysostom, Euthymius, Eucherius of Lions, the Author of the imperfect work on Matthew, 
De adult. conjun. c. 27. Estius in 4. Sentent. d. 9 sect. 4. p. 123. Aug. de serm. Dom in monte, l. 2. tem. 4. p. 259,  all cited by Barradius, so Aquinas and Estius also, so Hierom expounds it of the pearls of the Gospel, and Paraus of the treasures of heavenly wisdom; and because the Sacraments are also among such mysteries, and usually so denominated, therefore Augustine contracts and limits it to the doctrine of the Gospel, Euthymius specifies them to be pretiosa dogmatae, Estius and Janscuius define it to be only the doctrine of the Gospel (exclusively to the Sacraments.) The holy and precious truth (saith Diodate) the excellent unsearchable riches of Christ opened in the Gospel— and those spoken (as the English Annotations.) And Augustine's reason of the Metaphor manifests it, that he only understood the word by these mysteries, Margaritae, saith he, quia in abdito lateut tanquam de profundo eruuntur, & allegoriarum integumentis quasi apertis conchis inveniuntur. 
Annot. in locum.  The learned Grotius informs us, Quod autemin universum de omnibus sapientiae praeceptis dici solebat apud Hebraos, id Christus suae sapientiae praeceptis praesertim interioribus applicavit, docens qua cautione ea aliis sine impertienda.  
And since Interpreters explain the sum of the command to be thus, 
hoc loco vult ne prodige effundantur etiam infidelibus abstrusissima mysteria sed pedetentim instillentur, ne mysteriorum sublimitate deterreantur, Quistorp. annot. in locum.  Doctrinam divinam non evulgantes, as Augustine; de mysteriis sidei non propalandis and ne pandite, ut occultentur, as Barradius out of the Fathers: if the Sacraments be the holy things and pearls intended here, then neither they comply with the command only by excluding men from partaking, for by admittting them to see and hear at the administration, they publish and reveal the mysteries, which clasheth with non evulgantes, non propalandis, ne pandite.  
That this place appertains not to the administration of the Sacrament, but only (or chief at least) to doctrine, and the dispensation of the word of God, Jansenius saith is apparent by that which precedes, Quoniam mox superius docuit qui non debent alios judicare, corripere docere, hîc etiam docet, qui non debent ●orripi & doceri, and also by what follows, for there is subjoined, ne fortè conversi disrumpant vos, but saith he, non est periculum, ne si petentibus peccatoribus dentur sacramenta, conversed disrumpant largitorem, sed contra potius periculum ne disrumpant negantem.  
It cannot be denied nevertheless that many learned men have referred this to the administration of the Sacrament in an accommodate sense, but none that I know have denied that properly and principally it is meant of the dispensing of the Word. chrysostom who in other places takes in the Sacrament, yet in his Homily upon the Text fixeth only on the holy Doctrine. But because it may be objected that the Genus includes all the Species, and quod particulariter dictum est universaliter applicandum, and therefore if holy things are to be kept so sacred, therefore also the holy Sacraments; I shall say howsoever, that since as the Echo is more faint and remiss always than the first voice, so while that which is properly and primarily intended in this text, may be dispensed to the people without violating the command, why must that which is not directly but secondarily and by consequence only reducible thereunto, be withheld from them by force of this very precept? May they do that which is immediately forbidden & not that which mediately only is prohibited? If holy things and pearls formally as pearls and holy things, are not to be given to Dogs or cast before Swine, then since quod convenit per se convenit omni, 
See before, Sect. 15.  no holy things, no pearls are so to be prostituted, therefore either the word is no holy thing, no pearl, or some pearls, some holy things may be so profaned. Are their people Dogs and Swine? Why are they admitted to the word? Are they not? Why are they excluded from the Sacrament? If they are not such Dogs and Swine, but that the word here properly and primarily forbidden to be dealt to Dogs and Swine, may be dispensed to them, they are not then such Dogs and Swine, but that the Sacrament, which comes in secondarily only, and by participation of the like holy and precious nature with the word, may be distributed to them. Nay, why are any admitted to the other Sacrament of Baptism until trial whether they will prove Dogs and Swine, 
De fide & operib. c 6. tom. 4. p. 13.  since saith Augustine, utrum ad percipiendum baptismum sic admittendi sunt homines ut nulla ibi vigilet diligentiane sanctum canibus detur. The Word is as holy and precious as the Sacraments, and one Sacrament as the other; and what Grotius notes upon the words (sicut horum solorum, scil. canum & porcorum, causâ non vult proponi sacram doctrinam, ita nec illorum causâ eam vult reticeri) may be in some sort applicable to the Sacrament: though it were not to be administered to such alone, so neither to be intermitted or withheld, because there may be such mixed in the Congregation.  
But though quid ad hoc dicis nisi non est sanctum, non est mundum nisi quod voluero? 
August.  as Augustine tells Cresconius, yet they have somewhat to say (though multa dicendo nil dicunt, aut nil dicendo potiùs multa dicunt) viz. That the reason is not the same, because the word is necessary to conversion, to make Swine become Sheep, and Dogs Lambs. But sepositing without farther reflection, that we have not only elsewhere retrencht their retreat thereto, but also demolished this fortress by demonstrating the Sacrament to be a contrary ordinance; since they pretend not to give Oracles, and we profess not to receive their dictates, they should have showed forth some warrant, that such holy things and pearls as may convert, may be exhibited to Dogs and Swine, but such as conduce not to conversion, may not be so. The text prohibits all holy things, and pearls to be made so obnoxious, and doth not limit this cautel to any one or more kinds, nor affords any countenance to this distinction.  
If this be the formal reason of the giving thereof, viz. the capacity and power to convert, than all such holy things and pearls as are effectual to conversion, may be dispensed to all, though Dogs and Swine, and only such and no other may be so dispensed. But they grant here, That some are so dogged and swinish, as this text will warrant their silence towards them, therefore all holy things and pearls, though subservient to conversion, are not to be distributed to all: and they admit to a communion in prayer those who are Dogs and Swine in order to the Sacrament, and those to Baptism who may prove Dogs and Swine, and are the litter of such, but neither prayer nor baptism in their judgements are instruments of conversion: therefore also some holy and precious things which conduce not to conversion, are yet communicated to all.  
2. Thirdly, if for this reason, because they are operative toward conversion, some holy things and pearls may be imparted to Dogs and Swine, perchance some other reasons may occur, & there may bosom other rational motives, why some other holy things may be also so dispensed, as if they do not perfectly turn men to God, yet they may somewhat reclaim and make them less evil, and if they exhaust or exsiccate not the fountain of sin, yet they may stop or lessen the current, and if they serve not to introduce the form, may yet nevertheless conduce to beget some subordinate and previous dispositions (as adjumentall things do) unto regeneration. God doth something also for for greater conviction also as well as conversion, and chrysostom tells us, 
August. Cited by Aquinas in Caten. aur. in locum.  Frequenter etiam benedictionem damus peccatorum more viventibus Christianis, non quòd merentur accipere, sed nèfortè plenius scandalizati dispereant, and as sometimes the word is preached even to those who are indeed Dogs and Swine, non propter eos sed propter alios in quibus fructus aliquis meritò speratur (as Estius, or as Augustine, chrysostom and Jansenius, propter electorum & bonorum utilitatem, aut propter Dei gloriam, and then also they say, non canibus & poucis sancta dantur sed potius Deo & electis ejus; so by proportion of clearer reason, 
Estius in 4 d. 9 sect. 4. p. 123  may the Sacrament be promiscuously administered to those intelligent persons who by a common faith are become members of the visible Church, though there be no evidence of their special sound faith, which hath incorporated them into the visible Church; and if that of Augustine will hold out weight at the standard of truth, Nos vero ad piam doctrinam pertinere arbitramur ex utrísque testimoniis tutam sententiam moderari, 
De fide & operib. tom. 4. p. 13.  ut & canes in Ecclesia propter pacem Ecclesiae toleremus, & canibus sanctum, ubi pax Ecclesiae tuta est, non detur, much more for peace and unity, (which cannot but be infringed or disturbed by the excluding from the communion near a hundred of their congregation to one whom they admit) should all those have their way free and clear to the Lords Table, who yet are not only free and clear from blaspheming and persecuting the truth (which are the proper passions of those Dogs and Swine that are here described) but from being convicted of any such notorious crimes whereby the Church might be scandalised.  
For secondly, though we should surrender what they cannot win by force, That the Sacrament not only falls within the notion of those holy things and pearls, but was properly, and primarily understood thereby; yet it is farther questionable who those Dogs and Swine are, and what constitutes and denominates them such.  
The main current of Interpreters runs strongly this way, and not to be withstood, that hereby are intended such as blaspheme the truth, which is set forth by trampling it under feet; and those that persecute it signified by renting them that propound it. 
Chamier. tom. 1 l. 10. c. 8. caetcri in locum p. 187. Bullinger advers. Anabapt. l. 6. c. 9 p. 229.  Let Paraeus be as Plato in hearing whom you hear all the rest; he speaketh (saith he) of the professed obstinate enemies of the Gospel, who being convinced of the truth thereof, yet cease not either to blaspheme or violently persecute the same; and the same way run Augustine, Chamier, Bullinger, Perkins, Diodate Grotius, the English Annotations, Jansenius, Maldonate, Barradius & Estius, who adds in his Annotations, Huic praecepto obtemperavit Paulus Apostolus quando Judaeos videns insua perfidia obstinatos reliquit eos & transivit ad genies. Art. 13.  
Such obstinate professed and impure enemies of the Gospel, and the Ministers thereof, persecuting them for their message, (as the late English Annotations decipher them)) we cannot but consent (Idem omnes simul ardor babet) should be kept not only from the the Sacrament, but out of the Church (at least if they would yet be willing to enter) and we suppose it imports them in duty to have no Dogs or Swine among their Flock, as well as it concerns them to have none at the Lords Table, and that therefore and if it were possible there could be any such within it which Vixisset cavis immundus, vel amica luto sus, that they ought to be cast out of the Church, which like the air of Arakia is too sweet to nourish any such swine, and which can give no admission to Dogs, which were not suffered to enter heathen Temples, as Minerva's at Athens, and Diana's at Delos, nor to be touched by the Flamen Dialis at Rome.  
But as Junius applies the text to those that voluntariè certáque malitiâ sunt inimici veritatis, 
Eirenic. part. 1. p. 727. tom. 1  so he gives us two cautions, Nè tomere judicium feramus de ullo homine, quòd certâ malt●iâ & deliberatâ— oppugnet Deum, & verit tem & Ecclesiam ejus; al●●era est, si judieandum est, ne ex frustu uno aut altero putemus arbores illas malas cegnoscere, sed potius ex fructibus plurimis & gravissimi diseamus cognoscere quod satis est ad cautionem nostram, non autem ad istorum condemnationem.  
But than next, 1. Are those whom they admit not to the Sacrament, to be stigmatised with those odious attributes, as being culpable of those desperate affections and actions? Do they reproachfully despise and revile the Sacrament, or not rather reverently prise it, and humbly desire it as precious, and the worst of them hath some devotion toward it, & qui possunt aliquam devotionem hujus sacramenti habere, non est iis denegandum, in the judgement of Aquinas? 
Part 3. q. 80. art. 9  Is there any danger of their doing mischief to those that should exhibit it, would they not rather thank and honour them for it? and is it not the rise of the quarrel because they cannot have it, and the rent is made for not distributing thereof, and they that should give, they turn away and rend those that would gladly receive? we may therefore assume, what Whitaker saith to the Papists, who allege this text to justify their withdrawing the Scriptures from the people, 
Controver. 1. q. 2. c. 17. p. 308.  as the Apologists do for withholding the Sacrament, Certè populus parum illis se debere putet, de quo tam abjectè & parum honorificè sentiunt, ut eos canum & porcorum loco habeant.  
Secondly, is not this as odious a dishonour to the Churches of God, as a disparagement to particular persons, that they should be made as kennels or hogsties by having about ninety nine dogs or swine to one holy Christian? How great a blasphemy is this saith the great Chamier to the Papists, 
ubi supra.  (upon the same occasion with Whitaker,) that whom God calls his sons, any one should name dogs and swine? to what end therefore do we believe the holy Catholic Church, if the far greatest part thereof be dogs and swine? We confess notwithstanding among Christians, not a few there are which lead a life too much depraved, but we deny any of them that are to be reckoned of the Church, to be in the number of those that are here signified by dogs and swine, although they live wickedly. So he. This will be indeed music in Gath, and a pleasant song in Askelon, and if the Apologists and their brethren, will not with some animals cover their excrements, the Papists will find it out by the strong scent, and cast it back in the face of our Church, and of the dung that such black birds do drop, they will make birdlime to catch and ensnare other birds.  
But they plead, that sin and contempt of God's ways make them deggs, the Scripture interpreting this expression to signify men of a profane life; 2 Pet. 2.18, 19 20, 22. Prov ●6. ●1. The very inspection into the text may check their assertion, for in that of Proverbs it is said, that as a dog returneth to his vomit, so a fool returneth to his folly, but may a man be denominated from every thing whereunto he may in any respect be assimilated? or can a likeness secundum quid warrant an appellation simpliciter? If so, then as the Chemist's fancy, that there is nothing in the great world, which is not represented in the little, and there is really nothing within the clasp of the universe, but man doth in some regard resemble it, then as Adam, once gave names to the creatures, so now they might denominate man, and man is all things, and you may call him what you will.  
That of Peter is but a rehearsal of that Proverb, with an enlargement concerning the sow, and if I should concede that here wicked men were called Dogs and Swine, yet let them recognize what those wicked men were, viz. Simon Magus and his Gnostics, the dregs and sink of mankind, Christians only in name, 
So Estius, Justinian, Hammond, etc.  and baptised Pagans, who had the name of Borborites, from dung and dirt saith Augustine, they were so filthy and contaminate with impurities (beyond all that ever the Sun discovered or darkness hid) which are like a dead carcase fit to be buried than stirred; such they may without offence to us call Dogs and Swine, and spare not, but have they no warrant to give any such appellations to those that appertain to the Church of God, the Dogs are without. But did they only drive from men to have their dwelling with beasts, those that by vice (the worst Circe) are transformed into beasts, we should not contest against it; but when by such false lights as Pliny and Porta speak of, they show forth men as beasts and monsters which are not such, (like the old persecutors lapping Christians in beasts skins to be the sooner devoured,) this we cannot tolerate, let them be justly convicted of flagitious crimes and be duly sentenced unto punishment, and then — mens omnibus una sequendi.  
But they deny it as a shift, that because Government is unsettled, none may be taken or looked on as Dogs or Swine, because in such unsettlemeut they are not such actuvel potentia. Omnis homo ex se aestimat alterum, saith chrysostom. Perchance they are not without reason to suspect, that those which have long conversed in their writings may contract somewhat of their dross, whose whole discourse is a shifting off the main matter in difference. But if they are not Dogs and Swine in actu, being not censured in any way of settled discipline, they may yet be such in potentia, because discipline may be settled, and upon settlement they may be censured, and that is in potentia passiva, which never may be reduced into act. St. Augustine was no shifter, 
Epist. 164. tom. 2. p. 144. Contra Donatist. post collat. c. 4.  and yet he affirmed cognitos m●los bonis non obesse in Ecclesia, si eos à communione prohibendi aut potestas desit, aut ratio conservandae pacis impediat, and in another place, Si eos prodi aut accusari non oportuerit, aut aliis bonis non potuerit demonstrari; but howsoever, on whom will they shift the non-settlement of discipline? why might it not have been established aswel in their proper Congregations, as in the Metropolitan Church of Pyworthie, by the same men, and the like undertake? was the air there such, as at Athens, that men's wits were not elsewhere so acute and elevated? or were their genii there more sublime and lively, as Anthony's was at distance from Augustus? but whatever the mystery be, all their sidling cannot make that small town a great city.  
But secondly, why have not those few that have submissively tendered themselves with desire of communion with them at Pyworthy, and yet were arbitrarily rejected, been duly proceeded against there, where their discipline is pretendly settled, and the rest of their Congregations from whom they have separated, been called thither to purge and vindicate themselves (if they could) from such exitious crimes as they could be charged with, who though they had not appeared, yet by such a countenance of regular proceeding, the world might not have been altogether unsatisfied, but that at lest they might lie under suspicion of such bestialityes and brutish acts, as that holy things might justly be denied them?  
They believe that Ministers of the Gospel may act by virtue of their Commission from Christ, upon their own knowledge or conscience as to censuring. But as we shall ever deny, so they have formerly disclaimed that any such commission was ever passed by the Keeper of the seals of heaven, (the holy Ghost that made them Overseers of the Church of God) In the eighth Section they renounce the censuring by the Minister alone, and in the fifteenth, they waive that power which they (falsely) suppose the Schools allow them to censure upon their proper judgement and knowledge, (notwithstanding we know this is that power which they pretend to of right, and practice in fact) but though at first they were like Pompey, occultior non melior; yet now at last they fear not to put off the mask under which they first walked, so confident they are become it seems in their command of Legions (of arguments) and like the humble Monk and proud Abbot, they look higher when they think they have found the keys, and now — Paulò majora canamus, and like the Turks in the Divano, presuming to carry on things by strong hand, openly debate of Arcana imperii: and as this renders our fears not irrational, that as they are cherished into more wramth, so like the serpent in the fable, they will put forth their sting, which pinched with cold they could not make use of; so it shows to what use and of what influence their Elders are, only to as much as false windows and chimneys serve in edifices, alone for ornament and uniformity, and their Elders serve but to make such things as children's guns, to shoot the pellets which they put into them, and give a pop sometimes with that breath which they blow into them, and that their Elders are but such wood as martials Priapus was, which if he answered not expectation, Alioq●i & ipse lignum es, for they can do all alone.  
Secondly, If the Minister alone should only put back such persons whose crimes were notorious and scandalous to the whole Church by evidence of fact, confession or sentence in any civil judicatory (where is no ecclesiastic) ubi crimina ità manifestantur ut nullâ possunt probabiliratione desendi, as Augustine speaks; 
Cont. lit. Petil. l. 3. c. 37.  and quando crimen notum est omnibus, & omnibus execrabile apparet, (as other times he expresseth it) such a man being jure, in fieri, actu signato & demeritoriè excommunicate, as this might have been warranted both by the Canon and Rubric in this Church, as it lately stood established, (and was then indeed more warrantable, 
Can. 26.  because if any one sensed himself injured there lay an appeal to the Bishop to whom the Minister was responsable, but now I know no such present way of redress) yet h● w●v●●others might fight against this course, and its day might come to die, or it might descend to battle and perish, yet my hand shall not be stretched out against it, but when they inflict a public censure upon private knowledge, and for a crime not notorious, nay, not for special crimes, but for non-manifestation of their worthiness, and of that worthiness they are the only and arbitrary Judges, and so divest men of their right not only to a good name, (a secundary patrimony, a depositum in other men's minds, whereunto every man hath a natural right till he forfeit it by offences manifestly proved) but also to the Sacraments, which the School told us before every man hath a right to demand, until he be by judicial order or evidence of his delicts deprived thereof; this is not only repugnant to the common good and convenient Government of the Church and Commonwealth, requiring that common good thing and public benefits, which are to be distributed according to the merit of particular persons, should not be dispensed according to the private but public and notorious knowledge of the administer; but also contrary to a principle of nature, which if it should not be observed would fill the world with scandals, troubles and injuries, and leave an inordinate, arbitrary and unlimited power in the Minister, subservient to exalt himself and trample upon others, as hath been fully demonstrated in the fifteenth Section, which I spare farther to recapitulate, because semper abundamia contumeliosa in semetipsa, and especially Si bis idem facimus, nimium tibi Stella videtur.  
But though no Dogs were admitted into Diana's Temple, yet her image had always a Dog chained by her, and so those whom they mark for Dogs may perchance be admitted, most of them, if they would be bound in their chains; but now they are Dogs because they bark at those that break the house; only at shearingtimes' they are not Dogs, unless perhaps such Dogs as are in Angola, where they bear wool, and so when they shear those Hogs there is wool with this great cry; Yet though they put the Dog on the people, it seems they keep the teeth to themselves, the dentem caninam, and such odious calumnies have nothing of the sweet influence of the Pleyades, but too much of the rage and malignity of the Dog-star.   

SECT. XXX.  
1 Cor. 11.7. and sequent discussed. Of eating and drinking unworthily. Whether there be a necessity of examining all because some cannot examine themselves. Whether any irregenerate man can examine himself. Whether this tend not to introduce auricular confession. Judas 3. opened.  
THis Argument is dead born, having been elsewhere strangled and suffocated before it was brought forth here, and though they produce it now as a sacrifice to that Altar which they have erected against an Altar, yet in the diffection and unboweling thereof, we have discerned no auspicious signs of any victory for them, but the contrary.  
We shall not here repeat what hath been formerly declared; to do the same things so often, Seneca thinks were enough to make life wearisome, and repetitions are more likely to make a Book disrelish, like meat twice sodden, for — sordet quicquid spectavimus olim; only Rara juvant, primis fit major gratia pomis. Neither shall we enlarge or add unto what hath been already delivered, lest 
— obstat nostris sua turba libellis,  
Lectoromque frequens l●ssat, & implet opus;  Yet as Amasa though wallowing in blood, as long as he lay in the way, caused those to stand still that came near him; so though (we think) we have mortally wounded the Argument, yet if it lie here unremoved, it may put some to a stand, therefore we shall only digitum ad fontes intendere, and deal like the Merchants about Smyrna who stive and press together their Cotten so close as to enforce a Sack as big as a Woolpack into a room at first too narrow for an arm. 
Sands.   
In that of 1 Cor. 11.27. the end of the Chapter, there is first a fiery danger represented and detected in unworthy receiving. 1. There is no less peril in unworthy partaking other Ordinances; an equal hazard challengeth an equal cautel, why then should not the ways of preventing thereof at other Ordinances be as subservient to remedy it at this of the Sacrament, yea, this one Sacrament? when as one tells us sicut qui manducat & bibit sanguinem domini indigne, judicium sibi manducat & bibit, sic qui accipit indigne baptismum, judicium accipit non salutem. Why then is not the Baptism of Infants suspended until trial of their Graces, and why do they not pursue their principles as far as those have carried them, from whom they borrowed them, viz. the Anabaptists? but they practise no such previous examination before admission to other Ordinances, why do they engage their prudence only in the one, not the other? why should the danger be common and the defensative be special and appropriate?  
2. He that eats us worthily, eats damnation to himself, sibi non aliis, as Augustine sets the Emphasis.  
3. That unworthiness in not rightly esteeming of, and duly preparing for the the Sacrament, would damn him if he eat not, and not eating would aggravate the damnation, because he neglects all his duty, the matter to be done, as well as the form and manner of doing; he that doth the one, doth part of his duty, and shall prevent part of the punishment; a frigid accession (saith chrysostom) is dangerous, but not to accede is death, and duties are not to be dispensed with, because they cannot be done as they ought, and as in doubtful things the safer part is to be chosen, so it is safer to do the duty where good may ensue, than to omit it upon fear least evil may happen.  
4. The unworthiness which the Apostle thus meaneth, seems not to be indignitas simpliciter sed indecenti● specialis, an indignity opposed to worthy receiving by way of contrariety, not of negation; not a personal unworthiness in the receivers, but an actual unworthiness in receiving, not only through lack of reverence and devotion, but a positive contempt of the Sacrament, making no difference between eating at the holy Table and common refections, and coming thither to drink the blood of Christ in their drunkenness, indigne Domino edit vel bibit, qui in hoc actu curat quae sua sunt, non quae Domini, saith learned Grotius; and therefore Gagnaeus out of Theodorus and Theodoret, interprets that of the Apostle, Let a man examine himself, unusquisque mentem suam scrutetur, qualem nimirum de his mysteriis opinionem habeat, ita participet & communicet, quod enim ait seipsum, positum est pro mentem & sententiam, vult enim nos recte sentire de hujusmodi mysteriis, ne carnale aliquid tantùm suspicemur inesse. Such an unworthiness, I cannot believe that any of our congregations are guilty of; where none approach the Table without an impression of some reverence, and come not thither in the act of other sins, howsoever they do in the habit, and they join in the confession of their sins and vows of amendment, & though like the serpent they afterward resorbe their poison, yet for the time they seem to lay it down when they come to drink of this cup, and they renew and quicken some notions of the death of Christ for the remission of sins, and however the heart answer not the face, and all this be only in a form (and perchance no very lively form) of godliness without the power thereof, yet as the Sacrament may be instrumental to enliven those that have this name that they live and are dead, and this smoking flax (though it have much darkness, and little warmth, and perchance no very good odor) by the breath of God's gracious spirit assisting his Ordinance, may be blown into a flame, and may make those truly faithful whom it finds not such; so in the interim, this outward reverential conformity, puts them into a capacity of the signs, though alone it cannot give them interest in the things signified, and though it will not be accepted by God, yet it should satisfy the Church, who only may judge of what is scandalous, not take cognizance of what is secret, de occultis non judicat Ecclesia.  
5. Whatever this unworthiness were, yet the Apostle gives neither command nor caution for any other save self-examination; he bids not the Ministers of Corinth to examine, nor wills them to admit no more without examination, though that Church were now corrupt, and he set about the reformation thereof, and when (as Gualther saith) there was great occasion for enjoining thereof, had it been necessary, when professedly he discoursed of the right administration of the Sacrament, to them who were polluted with numberless errors and vices, and had profaned the Sacrament with horrible abuses.  
But because men must examine themselves, therefore they must be examined, since for lack of knowledge and grace, unconverted men neither can nor will examine themselves, and that such ignorant and impenitent persons may be excluded, therefore they ought to examine them, for upon this ground, infants, fools, and madmen are not admitted, because unable to examine themselves; 'Tis well those whom they exclude have gotten one stair higher to be ranked with infants, fools, and madmen, for that is a degree above dogs and swine. But infants, fools, and madmen, have a natural incapacity, whereby we know they are not able to examine themselves, the rest we know may be able, and we are to presume they have that ability, unless their converse and comportment manifest the contrary, it being a rule among the Casuists, Quisque apud omnes debet esse bonae existimationis quandocunque manifestè malum de ipso non constat. But as to discover fools and madmen, we do not bring all to a special examination, so mens gross ignorance and incapacity to discern the Lords Body may be detected by their conversation, or at least violently suspected, and then only may be reduced under examination.  
But the Apologists are miraculous disputers (pro miraculo crit ipsos audire loquentes, as he said of Amalasunta) that can derive a conclusion from contrary means, as from a command to examine himself, and so to eat, to infer a precept that he must be examined by another, and if not so, not to eat. This is a kind of Antichristianisme to exalt their sense above Gods, turning the active into a passive, and himself into another. We find a command for a man to examine himself, none that self examination must come under another's examination, though here had been the proper seat of that Doctrine; but there is not only a silence thereof, but an expression of that which cannot consist therewith, for liberty of communicating upon self-examination cannot stand with a necessity of being examined by another.  
Let a man examine himself and so let him eat; if any other examination were requisite, than he that had examined himself could not so eat, this were not enough, somewhat else must be done, which the Apostle thought not of.  
An unconverted man cannot perform (they say) this duty of self examination; and should we consent with them, yet so neither can he hear or pray as he ought, nor take heed to his feet when he goes to the house of God about any part of divine Worship, why then should they not by parity of reason research, into men's abilities in order to the discharge of these duties, and the excluding them from partaking thereof that are insufficient? But if unconverted men cannot examine themselves, they are set under a perplexity that they can neither approach nor refrain the Lords Table, nor come there, nor yet stay away; for they may not refrain unless they find themselves unworthy, and they cannot so conclude of themselves if they cannot examine themselves; neither can they be warned to stay away upon want of Faith and Repentance, if they be under an incapacity of discerning this want. Besides, all men lie under the command to search and try their ways and turn to the Lord, Lament. 3.4. to prove their own works, Gal. 6.4. to prove all things, 1 Thess. 5.21. unconverted men are not more susceptible of this task that is requisite to repentance, which is a grace necessary to qualify men for the Sacrament; may they not then upon the like cogency of this reason reduce men under a necessity, not only of seeing all with their eyes, and balancing every thing by their weights, so as they must in effect prove all things for them, and they shall hold fast only what these shall think good, because themselves cannot sufficiently judge of it; but also of unlocking their consciences to them, & to make confession of all their ways as well as their faith, that they may make judgement of their fitness for the Sacrament, and repel the unfit? Do not the Papists set the necessity of auricular Confession upon this bottom? Doth not that bitter water of jealousy flow from the same fountain? However they may be startled or enraged to hear it, those are but hidden seeds, which fomented by success and quickened by any superior influence, will in the end bear such fruit. Did they not do their own work in this, they would sense the proper duties of their Ministry (that Ars artium & Scientia scientiarum, as Gregory calls it) of such incumbency, as being scarce idoneous for them, they would not fetch in and make perergaes and heterogeneal work to themselves. Suspension is a punishment which ought not to be inflicted but in judicial ways; self-examination is a secret work of the heart: who authorised them to set up any judicatory there, or to usurp that which the Church ever disclaimed to judge of. viz. occult things? They are open scandals only which they ought to proceed upon, but whereas they say, unconverted men have not knowledge to examine themselves, we shall concede they have not, so as to approve themselves to God, but they may have so much as to acquire an applause from men, and many truly regenerate Christians also may sense that in the heart, which they cannot yet make out plausibly through the mouth, as they say one kind of Cedars bears fruit but no flowers, and another brings forth blossoms but no fruit, and some may be like the Sentida which seems withered if you touch or come near it, and others like that Plant at Sombrero which above ground is verdant, and the root but a Serpent; and this may tend to set up the best talkers for the best Christians, and put those out of countenance that are less bold and talkative.  
For that of Judas the 23. Where (they say) is a duty toward them that are apt to run into this danger; I suppose it cannot suit with any pertinency to their purpose, unless to save with fear, were to be afraid that men should use the means of salvation; to pull out of the fire, be to repel from the Sacrament; and the garment sposted by the flesh, be those that are not compliable with a submission to be examined; In good earnest do they think that the Apostle here gave any command to exclude from the Sacrament those that might else receive unworthily? 
Hammond P. Paraeus. Estius. Justinian, &c  The Apostle speaks of that perverse — faex improbacoetûs, which was — seclere ante alios immanior omnes, the Gnostics, and though it be extensive to all such atrocious and profligate offenders, whose crimes in the kind and object of them, are abominable, yet it is not applicable to the withholding men from doing that which is good, and their duty, though they do it not duly. Such men are in Scripture only quickened to amend, but not forbidden to do the duty; they are reprehended for their defects, but not willed to give over, and told that in vain they do that work of whose fruit they shall be frustrate, that they may strive to do it better.  
And if this saving with fear be to affright men with the denunciation of God's formidable judgements, and especially of Hell fire (as interpreters expound it) and this to be done with making a difference, 
P. Paraeus. Estius. J●stinian. Gugnaeus.  those that were weak and infirm being gently to be reproved, but the contumacious and refractory only to be more severely increpated, or this to be done when they are judged, arguite judicatos, or arguite disputando, according to the Greek copies; or disputatoes, as Lorinus, that is disputationis rationisque vi convictos; if this pulling out of the fire be the bringing off from heresies, as Menochius; or the obscoenities of the Gnostics, as Justinian and Tirinus; or if it be Hell fire (as the most interpret) from which men ought to be hastily or forcibly rescued, as Lot was from the fire of Sodom, which typed the everlasting flames: and this garment spotted by the flesh be the manners, society, and filthy carnal conversation of the Gnostics (and consequenly of such like Heretics and impure wretches) and whatsoever belongs to them, whence contagion may be feared; (as we avoid not only men infected with the plague but their vestments, or as they declined the touch of their clothes that were legally impure because it defiled; or else be the external show of holiness which they carried, which was to be devested as a garment polluted with filth and impurities (as Justinian:) then this text can conduce to no advantage of their purpose, who are not pleading for the necessity of increpating and menacing sinners, by denouncing of Divine vengeance, nor do make any difference (among such as they suspect or hold to be sinners) but cast them all off, and neither duly judged nor charitably disputed with, and when also they are undefiled with such odious errors or impurities, and through Ecclesiastical censures may fall under the notion of redargution, yet ought they to be inflicted only on the contumacious, when they have been duly judged, and for the rest, to pull them out of the fire, is to take them off from acts in their kind and object sinful, nor from those which are good in their nature and matter of them, and which are men's duties to do, though they do them defectively, especially when the frequent doing of them may help to make the man better, and better able to peform the duty, and amend the defects: and lastly, no contagion can be contracted by a communion with any in what is good, and there where they render not any infectious examples, and when they suspend the practice of any whatsoever evils may be in them.   

SECT. XXXI.  
1 Tim. 5.22. interpreted and answered. Of Principals and Acessories. 1 Tim. 3.10. considered, not like reasons to examine those that are to communicate, and those that are to be ordained.  
WE shall need to make no great defence against this argument also, not oney because we have elsewhere grappled with it, but because it long since fell — Aeneae magni dexirâ, St. Augustine giving it so many mortal wounds in his disputations with the Donatists, who alleged that to partake of the Sacraments with evil men was to be partaker of their sins, and contrary to this of 1 Tim. 5.22. so as this argument being long since killed by him, it is only its ghost that walks in the Apologists, to make us know, that they in mere contrariety to the text, pyrtake with the Donatists in their sin of schism.  
And having already spoken so largely upon this Theme, perchance it will be rather necessary to cut off much of what is there, than to add more here, and therefore we shall with Tarquin only cut down some few heads of wha● grows copiously elsewhere, as well to further brevity as to prevent satiety, for as the second draught of fancy in picture never takes like the first, so quoth voles gratum esse, rarum office, saith Seneca.  
We shall close in consonance with them, That bore reproving sins is not alwayet sufficient; those that are culpable of such offences as the Civilians call Atrocitates sceleris et facinoris, wherewith the Church is scandalised by the notoriousness thereo, it may perchance be expedient to suspend, and if they continue contumacious, it is requisite to excommunicate. I shall fay in the words of Augustine, Neque ideo hoc dixerim, ut negligatur Ecclesiastica disciplina, & permittatur quisque facere quod volat, sine ulla corteptione & quadam medicinali vindicta & ierribili lenitate & ch●ritatis severitate— non malum est correptionis poena, cùm sit malum culpae, and shall confess, Vbi fieri permittit ratio pacis & non fit, ipsa negligentia trabit, & in periculo consentiendi est per desidiam corrigendi; But when the faults are not atrocious, when they are a multitude that offend, when they cannot be separated without the stain of peace & breach of unity, when their offences are only known to a few, not at all by public & notorious knowledge, when they are not yet censured for crimes evident in the fact, or confessed, or verified by a judicial sentence; to permit such to have access to the Lords Table, or to come thither to participate with them, is not at all to partake of their sins.  
To ratify this conclusion, we have not only the authority but the reasons of Augustine, who was the Champion and prolocutor of the Church against the Donatists. 
Contra Crese. l. c. 36.  Take a few rays of his light & sparks of that flame which elsewhere shines more amply Nec causa cansa praejudicat, nec persona personae, unusquisque portabitonus suum, liberet te ista sententia, Qui se purum servat non communicat alienis peceatis, immundum non tangit qui ad peccatum nulli consentit, and while men are non consentientes quibus haec placent, 
Contr. Cresc. li. 3. cap. 36.  sed tolerantes quibus haec displicent, non operantes per morbidam cupiditatem, sed tolerantes per pacificam charitatem, in communione sacramentorum, non participatione operum; he affirms that communicant Altari Christi, non alienis peccatis, non facta cum talibus sed Domini sacramenta communicant, and confidently gives this Corollary, Manifestum non contaminari alienis peccatis quando cum iis sacramenta communicant. 
Epist. 48. tom. 2. p. 36.  And as in answer to this text urged by Cresconius, he saith, Vt ostenderet quemadmodum quisque non commu●icaret alienis peccatis, ad hoc addidit, Te ipsum castum serva, non enim qui se castum servat, communicate alienis peccatis, quamvis non corum peccata, sed illa quae ad judicium sumunt Dei sacramenta communicet cum iis à quibus se castum servando facit alienum, alioquin etiam Cyprianus (quod ●absit) peccatis raptorum & soeneratorum collegarum communicabat cum quibus tamen in communione divinorum sacramentorum manebat. So elsewhere he tells the Dona ists upon this occasion, 
Contra lit. Petil. l. 2. c. 22.  Non dixisse Dominum praesente Juda, nondum mundi estis, sed jam mundi estis, addidit autem, non omnes, quia ibi erat qui mundus non erat, qui tamen si praesentia sua caeteros pollueret, non iis diceretur, jam mundi estis, sed diceretur (ut dixi) nondum mundi estis— certè si putatis apud nos similes esse Judae, haec verba nobis dieite, mundi estis sed non omnes, non autem hoc dicitis sed dici●is, propter quosdam immundos, immundi estis omnes.  
Whereas they say that as in Civil Judicatories there are Principals and Accessories, so before God there will be too, non-examiners are accessories before the fact. But the Law will supply them with as little aid as the Gospel, for in Law he is only an accessary before the fact, that abets, precures, consents to, or commands a felony or any evil act from whence a felony proceeds; but first as the lowest offences involve no accessories (as trespasses;) so by proportion where the faults are not exitious or scandalous, dalous, there should be no accessories by commuunion with such as are only so faulty.  
And secondly where the action is naturally good that is commanded, though in pursuance thereof a Felony may be committed, the commander of the act is not accessary to the Felony; so the receiving of the Sacrament being in its own nature a good and necessary duty, he that consents or should enjoin them to receive, who become unworthy receivers, is not accessary to the unworthy reception  
So thirdly, since participation of sin is only in those acts which are evil in the kind and object thereof, not in those acts which are good, and the deficiency is only in the well doing, and that defect neither caused or consented to by another, they therefore that suffer those to come to the Sacrament that partake unworthily, and participate with them but not in unworthiness, neither abet, procure, consent to or command the unworthiness, nor are accessary to the Ataxy but the act, not the formal but the natural part thereof, and the physical not the moral action, as long as he that administers or permits any to come to the administration, is not the cause of their unworthy receiving, nor the unworthiness of the person known to him in that way wherein it regularly aught to be, viz. 〈…〉 ●nd notorious knowledge, though it be evil of the part of the receiver, 〈…〉 ●he part of the giver, nor is any fault to be imputed to him, who cannot be 〈…〉 another partakes with an evil, 
Suarez as before.  what he distributes with a good intent and affection. And with the action of receiving, there is not conjoined necessarily and of itself, the unworthiness of receiving, for he may partake worthily if he will, so as there is no co-operation in evil but a permission, which morally cannot be avoided, the co-operation being only to the receiving, not unworthy reception, neither doth the administer do against his conscience in administering, for the Dictate thereof is not to be regulated by his private and speculative knowledge, that this man is unworthy, but by his practical knowledge, considering what he ought to do for time and place in concurrence of such circumstances; of the man's coming to demand the Sacrament, and his occult unworthiness, and the administer doth not dispense it in his own name, but according to order established by God, forbidding any Church-member to be denied his right to holy things upon the private knowledge or will of the administer, who is to distribute it not formally as to one worthy or unworthy, but to one undivided from the Church, and to exhibit that which is the witness of Christian profession, to them profess the Christian faith, the Sacraments being notes of the true Church; and the receiving thereof an act of communion with the true Church.  
And if this can support and justify the dispensing of the Sacrament to such as by private knowledge only are known to be unworthy, much more will it bear out the dispensation thereof to those that are only suspected, or have only not upon trial given demonstrative signs of heir being worthy. And seeing also unconverted men can neither hear nor pray with faith, and consequently sin in both, as well as when they partake of the Sacrament; it must consequently be as much a partaking of their sins to admit them and communicate with them in the one, as in the other.  
What they tautologize, (and thereby constrain us like Mercury reasoning with Battus, to conform to them because — admisso sequimur vestigia p●ssu) of the telling them that are unworthy, and yet are partakers, that they are ●aints interessed in Gospel privileges and promises, and justified persons by giving them the seals of the now Covenant, is neither pertinent to this subject of partaking their sins, nor as (hath been formerly manifested) is consonant to truth or sound reason; it makes them relative Saints, and so are all Church members, not effectively or meritoriously cut off. The Sacrament ●e●s not men but the promises to them, and upon condition of believing, and that they may do to those that believe not, and in the conditional promises all of the Church have interest, which are the same promises in the word and in the Sacrament, (though differently applied) and the one and the other hold forth justification in the same way of believing, and upon such condition and not otherwise. They are not assured that all those are justified to whom they impart the seals, and why are any made saints interessed, in the promises, and justified more by this Sacrament, if they should have it, than by the other which they have?  
That non examiners are accessories before the fact, is one of their Dictates, but none of their demonstrations. That those who are under violent suspicion of gross ignorance shall come under examination, we deny not; that those who are vehemently suspected of scandals may be examined, and witnesses may be so also concerning them, we grant, but that they may examine of the sincerity of grace, or soundness of conversion, such a power God never gave, nor can we suffer them to usurp. As what have I to judge those that are without, so to judge that) which is within, the Church judgeth only of scandal, not that which is secret in the heart. Suspension is a penal act, and therefore not to be inflicted but by judicial sentence, upon evidence of crime, nor for want of evidence of sound grace. Every one (as is the rule of the Casuists) is to be esteemed good, until some manifest evil appear of him. He that is a Church member, hath a right to holy things, & to admit him to partake them, it is enough not to know the contrary. We need not seek positively to know his worthiness, they must not set up their thrones of judgement in Gods peculiar, 
Contra Epist. Parmen. l. 2. ● 6. Contra lit. Petil. l. c. 23. Coutra Dovat. post. Coll. c. 4.  the heart. Had the ancient Church sensed or practised such a necessary duty, Augustine needed not to have feared the eradication of the wheat with the tares, upon a denial of communion of Sacraments with evil men, for such a curious examination would have distinguished one from the other, and the one might be pulled up and the other left standing, and there would scarce have been place for those expresses, Bonis malinon oberunt qui ignorantur, and also quandoquidem malos in unitate catholica vel non noverant, and likewise aut aliis benis non potuerit demonstrari, for they and their condi●ion might well then have been detected and manifested.  
The Apostle speaks of Ordination of Ministers, wherein by not examining the persons to be ordained, guilt is contracted, and when done without proving, as 1 Tim. 3.10. than it is sudden. That the words are to be understood of laying on of hands in Ordination, I confess hath better authority, but they seem to have more reason, who take it for imposition of hands in absolving of penitents, 
Abbispin. l. 2. obs. 31. p. 400 & obscr. 32. p. 412. See Dr. Hammond Annot.  as do Tertullian and Cyprian among the ancients; to which sense the context before and after is more suitable, and that part of the precept keep thyself pure is by some of this judgement thus paraphrased, that by knowing what is committed by other men, he be not corrupted or defiled and drawn into the like, but remain pure and undefiled, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying to commit the sins, not only to be blamable for others guilt. But let it be meant properly of Ordination, If they could give us such another text, administer not or admit not to the Lords Supper suddenly, they would as Scaliger saith of Mamonides, desinere nugari; but as there is no such like precept, so there is not like reason for the one or other, or else the Apostle doubtless when he gave directions concerning the administration would have held it forth.  
First, There is no command generally obliging all intelligent Christians to take Orders, 
Addit ad Aquinat. 3. q. 36. butt. 4. Nugnus ibid.  there is to take, eat, do this.  
Secondly, No man hath such a claim to Orders, but that it is not sufficient that the Ordainer knows not the contrary, but he must positively know his worthiness, but a Church member hath such a right to the seals of that faith which he professeth, and to the notes of that Church wherein he is incorporated, as to receive them unless he be publicly known to be unworthy, the one requires special Charismataes, the other only common graces to entitle to the signs (though special be requisite to obtain the things signified.)  
Thirdly, Often the persons to be ordained are not known unto or familiarly acquainted with the Ordainer, but the Pastor should be more conversant with his flock then to be ignorant of their condition.  
Fourthly, 
Filvicius Cas. tract. 9 c. 4. Sect 88 Part 1. dist. 25. nullus ordinetur.  No grace is now usually given by Ordination to meliorate the persons, but grace is conferred by the Sacrament adjumental to their amendment.  
Fifthly, Notwithstanding all this, those that are notoriously worthy the Casuists say are not to be examined before Ordination, and the gloss on Gratian tells us, Testimonium populi aequivalet examinationi, verum sufficit quod clericus ordinandus habeat famam pierce, & per hoc etiam patet, quod noti non sunt examinandi, sed tantum ignoti; but they exempt none though of known worthiness from examination before admission to communicate, which shows it is not their worthiness they seek to be assured of, but to make sure of them.  
Beside, the prohibition here to partake of other men's sins, in the judgement of Calvin and others, is only this, Although others break forth into this rashness (to ordain persons unworthy) do not thou follow, or have fellowship with them in such acts, not those of the ordained but ordainers. And whereas they allege 1 Tim. 3.10. That ordination was not to be made without examining or proving; we grant a proving was there required, but it was a probation by long experience, not by a personal examination, as Chrysostom expounds it, Multo jam tempore explorati, as Bullinger; Probatio constantis fidei & vitae inculpatae, as Estius; Praesertim quod Diaconis etiam dispensatio thesaurorum Ec lesiae committeretur; and a Lapide to the like effect, Quorum virtus diu spectata & probata; so as this arrow may be shot back against them to demonstrate that knowledge and proof of men may be had without personal examination, viz. by observing their conversation, and that therefore it is but a paralogism when they argue, The worthy must be admitted, and the unworthy excluded, therefore all must be examined.   

SECT. XXXII.  
1 Pet. 3.15 Heb. 13.17. discussed. What obedience is due to Ministers, and what power they have.  
WE have formerly also defeated the force of their Arguments levied out of those Texts, and we shall not actum agere, 
Diatribe sect. 3  since even the too frequent use of Cordials makes them less efficacious. Concerning that of 1 Pet. 3.15. I have elsewhere showed, that this is to be understood of a defence of the faith against despisers thereof, or disputers against it, or a confession thereof under persecution, opposite to dissembling, or as Grotius, 
Grot. Anno●. in locum.  of a preparedness causam reddere cur sitis Christiani: Sic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 habemus, Phil. 1.17. 2 Tim. 4.16. Acts 22.1. not so much to profess what, as wherefore we believe (as Tirinus also concurreth;) neither is it an answer subsequent unto, or drawn forth by any probatory examination, nor confined or contracted to a disposing men for the Sacrament, nor any way respecting or appertaining thereunto; it is so far from being to be done only there (as they obtrude it) as that thereunto there is here no reference at all, much less is there any command or warrant, that for neglect or refusing to do this, the Sacrament should be denied, and this answer is to be given to every man, not only to the Minister and Elders, and they are as much obliged to give as to take this answer, and by force of this Scripture are no more empowered than any others to examine, and are as much liable to be examined by every one, and Didymus thought that the Pastors of the Church were those indeed that were principally concerned to give this answer, as best qualified to defend the Christian faith, and most engaged to do it.  
Whereas they say, That if this were to be done before enemies, then much more and easier to be made before friends, it follows not, because there is not the like occasion to do it before the one as the other; there God calls us to be Confessors, to own and bear witness to his truth, 
Aquinas 22. q. 3. art. 3. Valentia, Silvius.  First thereby to glorify his name, from whom some honour would be substracted by the erubescence of him that should be silent. 2. To instruct or confirm our brethren, who by our tacitnesse might be scandalised, and either averted from the faith, or retarded therein. And 3. to covince the unbelievers and repress their Insultations. Here is neither call, nor need of such testimony, where we and they do all make open and constant profession of the faith without opposition; there not to give such answer, is (Interpretatively at least) to deny and disclaim the truth of the Gospel, and disown our profession, as if we had not faith, or the faith were not true and worth the suffering for or defending, or an instable and uncertain faith, which we might at pleasure profess or deny, and so to make ourselves obnoxious to be denied by the Lord Christ; here we only deny their usurped authority, 
Cas. Cons. l. 2. c. 1. Cas. 81. p. 13.  and disclaim subjection, and are out of any the former cases. When our faith is otherwise well enough known, there needs no iterate confession, saith Baldwin, which if, as he saith, it be vain boasting rather than a Christian virtue in us to offer it, it can be no less than needless, imperious usurpation in them to call as to it.  
That which follows, Of their desires to be helpers of men's faith, not upbraiders of their weakness, of their hope to show as much meekness and gentleness as they expect submission, is but a Fistula dulce canit, and only a — mittit in hamo, some music to make the Camel go on with his burden, and a clawing the horse the easier to mount into the Saddle. They have well helped their faith, when one of an hundred scarce is fit for the Sacrament, and they are like to cherish the weak that will not receive the strong, and do hold them in the account of Fools and madmen, yea Dogs and swine, and when they cast off an hundred for one they admit, their meekness and gentleness is somewhat of kin to the lenity of the Duke of Alva, too much whereof had lost the Low-Countries, and this profession thereof was learned from Domitian, Qui nunquam tristiorem sententiam sine praefatione clementiae pronunciavit; Non est fides ubi contrarium vides; But let their temper and frame of spirit be such as they would set it off, yet those are in a perilous condition that lie under an exorbitant power, from which they have no security but the goodness of those that exercise it, who are men neither immortal nor immutable  
Concerning that of Hebrews 13.17. they first tell us, That they forget themselves very much that construe this of the Magistrate (though chrysostom were one of those that here took a nap and forgot himself, — bonus hîc dormitat Homerus:) but that we may not be thought to sleep also, we shall grant that those that watch for souls, were the Pastors and Governors of the Church, and consequently yield, that we must be ruled and governed by them in all due obedience. Yet what we give them will prove like to the purse of Maravidis, which the Biscainers present to the King of Spain, which he shall be never the richer for.  
For first, had the Bishops alleged (as they did) this text for support of their Ordinances, let them contemplate what answer they would have rendered, and we shall beseech them to lend it to us upon good security that it shall be repaid them again with interest.  
Secondly, If those which they say are offended with the grossness of the administrations at home, and deserting a communion in the Sacrament with their own Pastors, are gathered into an association with the Apologists, contrary to the will of their proper Pastors, should be pressed with this text, and admonished, or increpated that this suits not with the obedience they own unto them, that they being that portion of the Flock assigned to them, and which they ought to rule in the words of Cyprian, I shall presume the Apologists would appear to be their Advocates, and we shall desire to retain them also to make the same plea for us, and if affection can make them cloquent in the one, the cause may in the other.  
Thirdly, this text doth give no immediate or proper confirmation to their way in itself, but only proves it in alio, and by a remote principle, but the effect is attributed to the immediate cause which contributes or disposeth to that form which denominates, as we say, Sol & homo generant hominem, yet the man is only said to be the father, though he be quickened to generation by the Sun's influence; so though Governors are animated with power by God to make Laws that must be obeyed, yet those Laws cannot properly be said to be commanded by God, but by men, only secundarily and by accident from God: and I may as well say, that every statute-law is to be proved by the word of God, because it enjoins obedience to Magistrates, as they can confirm their discipline by this text, because it commands submission to Pastors.  
Fourthly, If by force of this Scripture they are to be obeyed simply, absolutely, and without any condition (as the Papists say of the Pope) then truly we may say farther of them as the Canonists do of him, That God and he have but one Consistory, and we may not appeal from him unto God, and with Dr. Stapleton that we ought only to look not what is spoken but who speaks, and we must be enthralled to that servile faith prescribed by he old Rabbins who because the Law commands not to decline from the word which they shall show thee to the right hand or to the left, infer, that when they say of the right hand, it is the jest, & of the left that it is the right, we must believe them, or be modelled to that blind obedience of the jesuits, sicut jumentum obedit Domino, & si●ut baculus in manu senis and they may command what they list, and this text will be a common Repertory to fit them with proofs for it, as indeed it is such a Catholicon among them that usurp the name of Catholics, being urged by Bellarmine to prove the Pope may make laws to bind the conscience; by others, for blind obedience, and by some for the infallibility of Counsels; But the answer which Whitaker gives Bellarmine, may suit well to be returned also to the Apologists, Obediendum esse prapositis (i) Episcopis, quis dubitat? sed non proptere a sequetur licere illis sanctiunculas nescio quas excogitare, 
Contro. 4. q. 7. tom. 2. p. 722.  & easdem nobis obtrudere tanquam divinas & ad salutem necessarias, iisdémque conscientias nostras obligare: nequaquam obediendum ergo est, sed cum cautione, fi praeeant illi in Domino, & nihil suum tradant.  
That they may know what obedience to expect, we must tell them what power only they can challenge. They are not Mandatores, sed Mandatarii, and must first receive before they give the commands. Their power is not Imperii (nam Domini non servi imperium est) sed legationis, and must as Ambassadors show their Letters of Credence, and not go beyond their Commission, they have no Dictator-like, Praetorian or legislative power, 
Junius ut ante Anton. de Dom. de repub Eccles. l. 1. c. 2.  but Ministerial and executive only, jus dicere, & none dare, qualis est doctoris non judicis, nec imperii sed consilii, and have only a declarative not an effective sentence, and a directive not coactive, an accessary rather than proper jurisdiction, and Ministerial not authoritative, even in excluding from the Sacrament those that are scandalous, and therefore may not repel any according to their judgement but according to the sentence of the Lord the righteous Judge, they are therefore only to be obeyed as publishers and interpreters of God's word, and alone in what they speak according to that rule. If they shall confess it, and say they pretend to no more than this, than they might have spared to allege this text to prove they are to be obeyed, for we deny not that proposition, but if they assume that the obedience which they require in this particular is of that kind, we cannot by granting it give up our liberties, which as Alexander answered Diogenes, is a talon too great to be bestowed upon beggars (of principles.)  
And we shall be bold farther to remind them, That though they have now raised an inundation and an unlimited overflowing of their power, yet anciently it was restrained within narrow banks, and ran so sparingly, that it might be easily stopped or turned, and they that now renounce and cast off the Church, were of old, 
Cyprian Epist. 68 p. 201.  subject to be rejected and cast out of the Church, à peccatore praeposito separare se debent, saith Cyprian, nec se ad sacrilegi sacerdotis sacrificia miscere, quando ipsa maxime potestatem habeat vel eligendi dignos sacerdotes vel indignos recusandi, and they that solely and arbitrarily drive away the multitude from the Church of their choosing, it was then thought to have more of righteousness and charity for them to go off from the Church at the command of the multitude, 
De jure pleb. 2.24.  for so Blundel allegeth Clemens speaking to the Pastors of Corinth, Quis inter vos generosus, quis misericors, quis charitatis plenus? di●at, si propter me seditio & contentio & schismata oriantur, excedo, abeo; quocunque volueritis, quaecunque à multitudine praecepta sunt facio?  
Neither can we concede what they conclude, That Ministers must do all beside preaching and exhortation, which may conduce to the people's salvation, unless they restrain & limit it to that which ought to be done by Ministers, and for which they are empowered, (for Magistrates, parents, etc. have somewhat to do adjumentall to the salvation of others, which Ministers may not usurp or intrude into) and when we have granted thsi Thesis so limited and restrained, yet we shall deny the Hypothesis, that the course they thus plead for is conductive to salvation; we shall notwithstanding yield what they infer, That Ministers must give account of them which cannot be well done without taking knowledge of their estates: But we cannot farther concede, that this they cannot do by any other way without special examination antecedently to the Sacrament, or that because they must give an account of them, that therefore they must take a particular account from them, because they are to be accountable only for their teaching, not our learning; of the undertaking, not the success, pro cura non curatione, otherwise we should not at all wonder at that of Chrysostom, Miror si quis Rectorum possit salvari. The civil Magistrate must be also an accountant for the people under his government, yet though he may call them to reckoning for the manifest breaches of his Laws, yet he neither useth nor needeth to take an account of them how perfectly they keep them. And it will not much facilitate the Minister's account, nor help to perfect it to take this account of men, once alone (for so they pretend to do) and at their admission to the Sacrament, 
Whitaker contro. 2. c. 17. Gerhard. de Eceles. c. 10. sect. 126.  and to make trial how they are disposed for one ordinance only. Their Cardinal duty is to preach the word, ours to hear and receive it with faith, the Sacraments being but visible words and appendices of the word heard, and not efficacious without it, the word being as the Sun to all other Stars, which though they have proper special influences, yet all have their light from that, or as some Philosophers think of the soul of the world, which quickens and actuates all particular forms in their specifical operations.  
Why then should they not take account how we are prepared for, or do attend unto, or profit by hearing, (and so by proportion for praying) as well as for Sacramental communicating? They shall not give account for us as we are only at one time, viz. at our first admission to the holy Table, but for the constant course of our lives, and not for our discharge of that one act only, but for the whole series of our actions, and therefore by the like consequence of this reason, they should examine and take account from us continually of all our do, and reduce us under a necessity of auricular confession, for which all their principles are very pregnant with conclusions.   

SECT. XXXIII.  
Levit. 3.15. 2 Chron. 23 19 Joel 3.17. Nahum 1 15 Zechar. 14.21. brought off from the rack whereon they have set them. The difference between Legal and Moral uncleanness: what the former typed.  
AS he at Atheus that hearing the various Disputes of the Philosophers about Summum bonum, went to the Market and bought somewhat of all sorts he met there in an expectation to find it in some one thing or other; so the Apologists have collected and aggregated into one Argument sundry texts, in hope some among them may fit their turn, and help to prove their way, Vi si non prosint singula juncta juvent. But as he that bought a pound of Sugar to perfume his chamber, if he had doubled the weight, could not have meliorated the scent, because though Sugar was sweet, yet it was not proper for that sense, nor in that way to be used; so their multiplied texts will bring no advantage to their cause, because they are so extremely dissonant, and so infinitely wide from the purpose, that even the Cloak which Paul left at Troas (had that text been alleged) would have served as well to cover their nakedness, and it might justly be said of them, O miseros! qua vos necessitas huc adegit?  
That which first appears in this maniple is Levit. 13.5. but sure they might have dealt with this multifarious argument, as was used to be done to the Leper, even put a covering upon its lips (for it can speak nothing to the purpose) and have set it without the camp, for it will not militate for them.  
But they are either very forgetful, (Sccuros latices & longa oblivia potant) or very immutable, Non ita Carpathiae variant Aquilonibus undae:) For in the tenth Section they admonish us, That he that builds Arguments upon the Father's Allegories and Morals on Scripture, will come off weakly in his conclusions; And therefore unless they think their own Allegories & Morals to be a more stable foundation to build upon, then are those of the Fathers, or else have no beam whereby to weigh things, but their interest, so that as with them Tempus est mensura motus, and their motions are measured by the times; so also verum, bonum, & finis convertuntur, and that only is true and good which suits with their ends, I wonder they could now hope to raise any strong conclusions upon the weak ground of Allegories and Morals.  
But to answer ad rem as well as ad heminem; 
Rivet. in Psal. 19 tom 2. p. 74 & in Hoseac 11. p. 742. Sal. Glass. Philolog. sacr. l. 2. p. 1. tract. 2 sect. 3. p. 192. Idem Gerhard loc. tom. 1. sect. 139. and in answer to this very place alleged by Bellar. for confession, t. 3. sect. 113  First, Allegories which are not innate in Scripture, and there expressly delivered, but illate only, and raised and brought in by Interpreters, though if seberly used, have their profitable use in moral doctrines (and they were not otherwise made use of by me where the Apologists took up the exception) tamen horum documenta non sunt necessi●atis, sed tantùm contingentiae itá ue delectare & illustrare in docendo possunt, probare autem minimum, saith Rivet, and are only like to pictures (as Glassius affirmeth) which only serve for secundary ornaments to the house whose strength riseth from litetall expositions as from stone walls, and he commends a saying of Percrius, Sensus allegoricus praeterquam quòd non est ad decendum quippiam probandúmque satis idoncus. & firmus, est etiam varius, multiplex & incertus, tantáque in varictate constitutus quanta est hominum ad eos sensus singendos solertia & ubertas ingenii. And seeing a so it is a Maxim among Theologues, Theologia symbolica non est argumentative, we shall say to them as Augustine to his Donatists, Haec mystica sunt, operta sunt, figurata sunt, aliquid certum quod interprete non eget, flagitamus,  
But secondly, p●ssing over the Thesis, to consider the Hypothesis, they infer from this text, That if the Priests were made Judges of the people's fimesse, as to legal qualification, then may Ministers try and discern of men's fitness for spiritual communion. First, let them take that answer which Gerhard gives the Papists producing this argument to warrant confession, 
Vbi supra.  Epistola ad Hebraos Levitici Sacerd●tii typum diligenter exponit, nuspiam autem ex eo ministris Novi Testamenti talem judiciariam potestatem assignat.  
Secondly, Let them learn from Calvin what he delivers upon the same occasion, Translato sacerdotio necesse est legis translationem fieri, omnia Sacerdotia ad Christum translata sunt, 
Instit. l. 3. c. 4. sect. 4. p. 222. Willet. Synop. contro. 14. q. 6. p. 733. & Tetrastyl. pap. p. 299. Piscator obs. in locum.  in eo implera & finita, ad eum igitur unum jus omne & honour sacerdotii translatus est, and to the same effect may they hear Dr. Willet, Who knows not, saith he, that herein the Priesthood of the Law did decipher the Priesthood of Christ by whom our spiritual leprosies are discerned and cured? And both whose testimonies will be somewhat cleared and confirmed by Piscator's observation upon this Text, Quòd judicium de lepra attributum fuit summo sacerdoti, per●id videtur significatum fuisse Christum, qui per summum sacerdotem praefiguratus fuit, de lepra nostra spirituali, id est, de nostris peccatis recte cognoscere atque judicare, ita scilicet ut poenitentes quidem mundos pronunciet, impenitents vero immundos ac proinde societate poenitentium excludendos.  
Thirdly, though the leprosy may signify grievous and notorious sins, as not only Divines have applied it in Allegories, 
L. 58. c. 32.  but Pierius also hath put it among his Hieroglyphics, and though the removing of the Leper to dwell apart without the Camp, while they were in the wilderness, and out of the City when they came to fix in Canaan, may perchance type or shadow forth the excommunicating of the scandalous & impenitent, yet what Analogy hath the Leper with him that by submission to their Disciplinarian trial hath not approved to them his true grace or worthiness? and what resemblance hath the putting out of the camp (nay or keeping out of the Temple) with suspension from the Sacrament only? To conform their way to a similitude with thrusting out of the Lepers, they should shut those whom they suspend not only out of the Church, but the town also. Dr. Willet who puts this among the lose arguments of the Papists, (being produced to assert Confession) in answer tells them, That the Priests might not take knowledge of every infirmity or disease, but of that which was notorious or contagious And Calvin consonantly, Neque de morbo occulto voluit Deus sacerdotes cognoscere, they had no commission to search or strip every one of the people, to try if he were sound or leprous, as they would examine every man to make trial of his fitness.  
Leprosy as Fernolius tells us, 
Fernel. pathol. l. 6, c. 19 R. Riolan gen. method. medendi, c. 9  est morbus venenatus in terrena substantia totius corporis naturam immutans, and as Riolan affirms, Cancer totius corporis proinde insanabilis, which is called Elephantiasis, quia situt Elephas omnium animalium; sic Elephantia sis omnium morborum maximus, and so infectious, that qui bibit in eodem vitro cum Elephantiaco inquinabitur.  
And therefore though the judging of, and exterminating the Leper may perhaps in a more tolerable Allegory bear some proportion to the consuring and excommunicating nefarious and notorious sinners, obstinately persisting in impenitence, who do give scandal and may spread infection; yet what conformity carries it to the suspending of those who have not satisfied them of their fitness or worthiness, and who are innocent of such great transgressions.  
The Priest was to take curious view and to make several inspections, not arbitrarily and precipitously (as is their use) to pronounce men Lepers, and he was to distinguish between a Scab & a Leprosy, verse 8. for a scab did not shut out of the Camp, neither must small faults from the Church or Sacrament, Si quis suspect● sit infirmitatis (saith Ambrose) indulge aliquantulum; medendi periti cum vident notas aegritudines, non primò medicinam adhibent, 
Willot. in locum, Doct. 2. & 5.  sed tempus expectant. And again, Diu tractatur putrida pars, si sanari potest medicamentis, si non potest à bono medico abscinditur; sie Episcopi affectus boni est, ut optet sanari infirmos, serpentia auferre ulcera, adducere aliqua, non abseindere, postrumò quod sanari non potest cum dolore abscindere. But while they use a contrary method, sure the plague of leprosy is among the Priests, who have the signs thereof not in the rent of their clothes, but in the rent of the Church,  
The next Scripture is 2 Chron. 23.19. another Allegory (and therefore no Argument) as Hierom saith of Origen, 
Praefat. 10. Isai. ad Amabil. Episcop.  while he wanders in his free course of Allegories he makes his wit the Church's Sacraments; so they make their Allegories the rule of their distribution of the Sacraments in the Church: But if a clear and impartial judgement had been the Porter, this Argument drawn from Jehosaphats Porters, etc. had not been suffered to enter, not only because to reduce their practice of Discipline to a resemblance and conformity to what was done to those that were unclean under the law, they should not only debar those whom they think impure from coming to the Sacrament, but from entering the Church; yea from civil commerce, 
Instit. Moral. tom. 3. l. 10. p. 679.  for polluti praescripto legis arcebantur ab ingressu in templum & ab aliorum convictu & consortio, saith Azorius, comfortmably to Scripture, neither were either of the legal Sacraments made or given in the Temple, (for if the Paschal Lamb were there killed and sacrificed, yet it was eaten at home;) so that the keeping out of the temple was not the keeping off from the Passover, however that which did prohibit the entry at the one, might forbid the eating of the other; and though Jehosophats Porters suffered none that were unclean in any thing to enter the house of the Lord, yet this must be understood of evident and apparent uncleanness, and of such as were notoriously known to be defiled; for we do not find, nor can imagine that they searched any men or women, or made trial of them by denuding them, and some kinds of uncleanness contracted by contact were not discernible by any re-search.  
But chief because neither the Porters can rationally be supposed to Type the Church Officers, nor the Temple only to signify the Lords Table, nor indeed is there any colour or proportion for it (so as there can be no beauty in the Allegory) that legal uncleanness should be a figure of, or bear resemblance with moral filthiness contracted by sinful actions; Philo makes the Temple to be an image of the world; some more probably a Type of Christ's natural body; others of his mystical body, the Church: But if of the Church, yet whether of the true Catholic or the Visible Church, or of the Militant or triumphant Church, which, or whether of these is not clear and liquid, 
Mr. Ball. answ. to Can, part 2. pag. 67. August. contra 2 Epist. Gaudentii l. 2. c. 25  without some divine light; for as it is only appertaining to God to design a Type, so it is peculiar to him alone to expound and make known the signification thereof, Homo vobis dixit an Deus? si Deus, legite hoc nobis ex lege, Prophetis, Psalmis, Apostolicis & Euangelicis literis:— so autem homines dixerunt, ecce figmentum humanum, etc.  
But certainly it is evident that the Temple did not Type the Table of the Lord, no man ever fell upon that fancy, Tam vana nullum decepit imagine somnus: And therefore however this Argument might seem subservient to prove the casting out of the Church by Excemmunication, or might reflect a little superficial gloss on the Independent way of admitting none into the Church but manifest Saints, yet it bears no colour to paint over their practice, who permit them to be Members of the Church and partakers of other Ordinances, whom they exclude from the Lords Supper: And if hereby the Church had been figured, and also that no wicked person should enter therein, yet either the Church was thereby described, as women were by Sophocles, only what they ought to be, not what they were; or as they shall be in Heaven, that new Jerusalem, where no unclean person shall enter; for otherwise it can be no true Church whereof any wicked persons are Members.  
So likewise legal uncleanness is clean wide from figuring or obumbrating either scandalous sins, which may merit casting out; or irregeneration, for which pretendedly they let not in. For  
1. There might be legal uncleanness without any sin, as in some diseases of men and women, and in some necessary or casual contacts; and there might be odious sins without any legal uncleanness: sins did not make legally upclean, nor legal uncleanness always sinful, unless a man did wilfully neglect his cleansing. A holy man might be unclean, and a wicked man clean.  
2. All sin was forbidden by God, and no sin was necessary, but all uncleanness was not prohibited, and some was of necessity to be contracted, as that which grew from Burial of the dead, Numb. 19.11. or removing dead Carcases, Levit. 11.39. and making of the water of separation, Numb. 19 vers. 7.  
3. No man could sin unwillingly, every sin is in some respect voluntary, but a man might be unclean against his will, Leviticus 15.8. Numbers 19 vers. 14.  
4. The least uncleanness shut out from the Tabernacle and Temple, but the least sin excludes not from the Church or Sacrament, even our enemies being judges.  
5. Things as well as persons were liable to uncleanness, but only rational creatures are capable of sinning.  
6. He was clean that was most defiled, as he whose leprosy covered all his skin from head to foot, Levit. 13.13, 14. but the Analogy holdeth not in the most leprous sinners.  
7. He that sprinkled the water of Separation upon another for his cleansing, as well as he that confected it, became unclean, Numb. 19.19. and then to support the resemblance, they that by censure cast out the scandalous or restore the penitent should contract some of the guilt and punishment.  
8. He that was unclean was left to cleanse himself by absolution, there were no tryers to make judgement how exactly he had performed it, and then for correspondence, every man ought to be left to examine and judge himself.  
9 He that in many cases was unclean might soon and easily wash himself, and his uncleanness was but an Ephemeron, and lasted but till even, and he might not dispense with, nor be prohibited eating the Passeover, notwithstanding his present uncleanness, he only ought to wash before he eat, Numb. 19.10. But as we cannot suppose that sins are so easily absterst, so they will not grant, that their censures are so facilly to be removed.  
10. 
Bayly diswas. c. 7 p. 172.  There was no positive command to exclude the greatest sinners from the tabernacle or Temple. It is a question, (saith a learned Presbyterian) whether very scandalous sins did keep men ceremonially clean from the Temple and Sacrifices; but out of doubt the doubt of irregeneration alone was never a bar to keep any from the most holy & solemn services, but it is put out of question not only by Augustine, Illud Templum quod ab eo vocatur spelunca latronum, certe & boni intrabant & mali, 
Contra Epist. Parm. l. 2 c. 17  and elsewhere unum templum fuit quo universi utebantur, nec quenquam Prophetarum qui tanta dixerunt in malos, constituisse aliud templum, sacrificia, sacerdotes; and again Prophetas sanctos cuminiquis in uno templo sub iisdem sacerdotibus inter eadem sacramenta versatos, quia noucrunt inter sanctum & immundum (non sicut isti sentiunt) corporaliter populum dividendo, sed bene judicando & bene viven do discernere; 
Brevicul. collat. cum Donat. 3. Diei. p. 118. tom. 7.  but also this is made evident by clear evidence of Scripture, for we hear of the Publican praying in the Temple, and there we find the Woman taken in Adultery to be brought in, and though the Pharisees odiously condemned our Saviour for a false Prophet, a blasphemer, to have a Devil, and to work by him, yet they never pretended to drive him out of the Temple, In lege olim, saith Gualther, eos qui peccaverant non à tabernaculo, à sacris communionibus exclusos, sed potiùs jussos fuisse legimus, 
Epist. ad Bezam.  ut pro delicti retione sacrificia facerent, & cùm ob legalem immunditiem quae in corpore, haerebat, à sacrorum usu arcerentur, neminem tamen propter delictum aliquod rejectum fuisse constat— Prophetas quidem legimus graviter eos corripuisse qui indigne sacris communicabant, at censores constitutos fuisse ab illis qui sacrificaturos singulos vel publice vel privatim probarent, & prout ipsis videretur vel admitterent vel reji. erent, nuspiam me legisse memini. And as those that had finned, were so far from being excluded from the Temple, as that they were commanded to come thither to offer their Sacrifices for sin, and that without any censors to try their worthiness, and to admit or reject them as they judged fit, so that the Lords Supper succeeded those Sacrifices in signification and effect, is confessed by Beza, and elsewhere proved by ●s.  
To argue that if those who were ceremonially unclean, were in fact kept cut, that therefore much more those who were sinfully defiled aught of right to be excluded, is a fallacious Argument, because it carries a transition à genere in genus, and is as if I should reason, that because to keep my clothes from being smootted by a Chimnie-sweeper, or defiled by a Scavenger, I eat all contact with them, therefore I must also decline to touch any Drunkard or Adulterer thereby to preserve my garments clean, because Drunkards and Adulterers are more filthy than Scavengers and Chimnie-sweepers.  
That which Philo and others suppose of legal uncleanness carrieth more probability, that it figured and denoted the habitual pravity and corruption of our nature (as qualities are better signified by qualities than acts) and this uncleanness is always diffused and traducted, as legal uncleanness also was; for when nature is corrupt, that which is generated is also corrupt; a sinful man begets a sinful man, but actions are not so propagated, as a thief doth not always beget a thief, and this corruption of nature shuts us out of heaven, as the other did out of the Temple (which in this respect was a Type, not of the visible Church, but of that holy Jerusalem where in no wise enters any thing that defileth) until (as others have improved the Allegory) it be washed by the Blood of Jesus Christ.  
Concerning those other Scriptures of joel. 3.7. Nahum 1.15. Zach 14.21. we suppose we are at the building of another Babel, and hear such tongues as we cannot understand, for we know not in what language, or rather by what canting, a stranger or a Canaanite doth signify a person that hath not satisfied another of his worthiness, or will not conform to some men's way of Discipline, or trial, or that jerusalem, judah, and the house of the Lord, Imports only the Table of the Lord, and not to pass through, and not to be there, to be utterly cut off, denotes the not coming to that Table.  
He must have somewhat of Antiphoron in Aristotle, who by the distemper of the Organ, seemed to see his own image wheresoever he did go, or doth vainly suppose that every thing suits with his inbred imaginations, that can surmise that those Texts were Prophecies of the Sacrament, and that it was here promised what persons should approach thereunto, and he must have an imagination strongly fortified above all that magical helps can vainly pretend to for elevation thereof, that can hope to bind others thoughts to fancy, that the Stranger and the Canaanite who were not of the Church, much less were partakers of Sacraments, could type those who were afterward to be excluded from the Sacrament, & that they should be fitly said no more to do that, which they never yet before were permitted to do, viz. partake of Sacraments.  
That of joel 3.17. Interpreters determine to signify, that strangers shall no more destroy the Church of God, nor pollute or profane it, as formerly they had done, when it was given up as a prey unto them, Lament. 1.10. as the English Annotations deliver it, Quod extranei (1) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seu infideles & ipsius hostes eam non proculcant pro animi libitu, sed eos ab illa arcet vel abigit dum illam tuetur adversus vim & impetum corum, as Danaeus: And so in that of Isa. 52.1. There shall no more come unto thee the uncircumcised and the unclean, which is consignificant with this of joel, Cyril (as Bellarmine citys him, 
Bell. de Eccles. l. 3. c. 9 (i) Hostili exercitu simile loquendi genus Isai. 52.2. Grotius Annot. in locum.  and from whom he saith Hierom is not much discrepant) saith, secundum historicum sensum agi de temporali persecutione judaeorum, ut sensus sit, cùm à captivitate redieris, non adliciet ultra, id est in longum tempus aliquis infidelis persecutor per terr as tuas eas vastando pertransire, secundum mysticum sensum agi de Ecclesia, & praedicere Isaiam fore ut portae inferi non praevaleant adversus eam; and though others understand this of joel to be meant of the purging of the Church from Hypocrites or profane people, yet they think this to be the proper happiness of the Country, not the way, and the peculiar felicity of the heavenly jerusalem, and do adjourn the compliment of the Promise to the last judgement (as Augustine likewise doth that of Isaiah) and some discern some light thereof glimpsing from the precedent verses of the Chapter, 
Cont. Donat. post coll. c. 8. & 20.  telling of the gathering of the Nations, and bringing them down into the valley of Ichosaphat, where they imagine the last judgement shall be made, and most do conceive that this Chapter is as a counterpart to that of Revel. 20. and 21. where the blessed estate of the new and heavenly jerusalem is described, so Hierom, Piscator, Diodate, Montanus, Paulus de Palacio, Sanctius, A Lapide, Sa, Menochius and Ribera, which later also tells us, that this is the sense of Rupertus, the Gloss, and of the Hebrew Doctors, and Tirinus adds likewise of Remigius, Haymo, Hugo, Lyranus, A Castro, and himself concurs with them.  
That of Nahum carries only a description of the Church's joy at the news of the Assyrians ruin, (so the English Annotations) by means whereof she might in peace, security and mirth attend upon God's Service, and give him thanks, 
Nec ultra ad te perveniet ille ciequam Assyrius qui Deum despexit. Grotius Annot. in locum.  as Diodate enlargeth the Exposition, and the consort is augmented by the symphony of Hierom, Danaeus, Sanctius, Ribera, Sa, Menochius, Tirinus (who increaseth the harmony by bringing in Hugo and Vatablus) and Paulus de Palacio, though this man run discord concerning the person, and will have it be upon the destruction of Darius not Senacherib, whose Reign happened before those times. Piscator agrees in substance, but Montanus may well be preceptor chori, who by occasion of the former part of the verse, behold upon the mountains the feet of him that bringeth good tidings, etc. instructs us, that it was the use, what they would have published to the people, to take care it should be proclaimed on the mountains by the voice of a Crier, and of this the Magistrate took care, and thus the Festivals, new Moons, and Fasts were promulged, and that here the sense of the Prophet is this, celebra Iuda festivitates tuas— quas hactenus hostium metu perterritus per pagos & per oppida celebrare non licuerat, nunc publieos laetitiae dies cum summa hilaritate celebrare, etc. integrum erit, red vota tua, quaecunque pro optata ex horum hostium metu liberatione tibi fuerant nuncupata, illud autem indicendorum festorum & totius laetitiae annunciatae elogium eodem praeconio exponendum erat,— quia non adiiciet ultra ut pert● anseat in te Belial (quod nefastum quoddam vitiosum apud Hebraeos nomen) universus interiit, Senacherebi impium & sacrilegum genus prorsus entinguendum, nunquam amplius satrae Dei religioni insultaturum esse affirmat.  
That of Zachary 14.21. the late English Annotations interpret to be a promise, that though now in the sad estate and calamitous condition of all things, the Samaritan, Canaanite, and other heathens were mixed among them, who scorned them, and their religion, and opposed them, Ezra 4. and 5. chapped. and Nehem. 4. and 6. chapped. yet God would in that day cleanse and purge his Church of them. Others here take the Canaanite not properly but appellatively for a merchant, so the Chaldee, the Vulgar, and Hicrom (following Aquila) and Estius, and they render the sense thus, 
Silvius 22. q. 77. art. 4. p. 551. Nemo qui vendant sacerdotibus lebetes, phialas vinum, oleum, thus & similia omnia enim ista ab advemis dono dabantur plusquam satis. Grotius annot. in locum.  There shall not be in the Temple merchants, or those that traffic, as in the Temple at jerusalem were some that sold Oxen, Sheep, Doves, and the like; so this Scripture carries conformity to the fact of Christ, john 2. and Matt. 21. thus a learned School-man interprets it, and so do many Expositors, Diodate, Montanus, Sanctius, Ribera, Paulus de Palacio, etc. and the reason why there should be no merchants there, is rendered by some, because major impendetur a fidelibus templis honour, & ipsi ultro sine ullo precio vistimas impendent, maxim cum unum fit pro omnibus sacrificium, Christus etc. so Sanctius, de Palacio, etc. by others, because ingens evique sacrarum & spiritualium ad divinas laudes celebrandas copia affluet, as Montanus, (and Grotius, Tirinus, and Sa agreeably) & adorabitur Deus in spiritu & veritate— nemo propter inopiam offerre victimas desinet, as Ribera.  
And whereas some by the Canaanite in a figurative sense understand a wicked person, per synechochen speciei, as Piscator, or per metalepsin, the person being taken for the quality, as Danaeus, and so expound the promise to be, that no wicked person shall remain in the Church, (it is not, only not to approach to the holy Table) yet they refer the compliment thereof to the next life, and the state of the Church in heaven; haec promissiopertinet tantum ad futuram in coelis ipsis Ecclesiae statum, nam quandiu hic erit Ecclesia Dei, semper habebit malos bonis permixtos, ne in bis terris Ecclesiam puram putam mere Donatistarum, Circumcellionum, & Anabaptistarum frustra quaeramus, in the words of Danaeus.  
To fortify those feeble arguments they rivet and inlay them with a testimony of Camero, That however in the old Testament such as were Jews outwardly, though inwardly and really profane, were called God's people, yet never in the new is it so sound unless, as they add, by anticipation, Though I cannot upon research meet with this in Camero, for of that edition in the 3 Tomes (which they cite) neither of them hath so many pages as they quote, and that in folio hath nothing in the page quoted, yet in answer.  
First, To correspond with what they can here infer, they should permit none to be of the Church but such as they were convince, to be really holy, and not only admit no others save such only unto the Lord's Table.  
Secondly, 
Bayly, disswas. p. 157.  The Church in the days of Moses and the Prophets, was one and the same with the Church in our days, (saith a learned Divine,) the house of God, the body of Christ, the elect and redeemed people, the holy Nation, the peculiar treasure and spouse of the Lamb, and from thence he argues, what was not a sufficient cause to separate in that time, is no sufficient cause of separation in our days.  
Thirdly, In the old Testament profane people were not distinctly in themselves called God's people, 
August. de doct; Christil. 3. c. 32.  but the Church and society wherein they were permix was so called, quando Scriptura cum ad alios loquatur tanquam ad eosps●● ad quos leque bat●r videtur loqui, vel de ipsis cum de aliis jam loquatur: tanquam 〈…〉 propter temporalem commixtionem & communionem sacramentorum, and in the same respect and notion wicked men under the new Testament are also called the people of God, as the Church of Corinth is called the Church of God; they that were incorporate thereunto are said to be sanctified in Christ Jesus, called to be Saints, (which are attributes equivalent to the people of God) and yet that body had many rotten ulcers and odious excrements.  
They with some complacency or confidence in their undertake conclude, who knows what all these lights will do being set up together? But we must tell them, that their arguments have no other light than such as putrified wood hath, which only shines in darkness, and being brought into a clear light, nothing appears but rottenness, but if any take them for lights, and will be guided by them, they are like to do but what was done by the lights which Nauplius hung out at Euboea, for the Greeks in their return from Troy, which served only to draw them among the rocks thereby to suffer Shipwrak.   

SECT. XXXIV, XXXV, XXXVI, XXXVII.  
Their repeated Fallacies. The complacency of their close, which is destructive to their main discourse.  

CRebrescunt optatae aurae, portusque patescit  
Jam proprior.  I may now strike sail and cast anchor, not only because I may justly fear lest the Reader will no longer fill my sails with a favourable breath, being like to have been tired with so tedious a voyage; and even bonum & longum, minus bonum, therefore much more longum & malum, duo mala; but also because what occurs of concernment in the remaining Sections, are but the same forces which we have proffigated in another field, and here they rally them together again, either like some politic captains, who to set out the multitude of their Armies, when they are to march through a City, cause them to enter at one gate and go out at another, and then to pass round and come in again at the first port; or as Francis the first thought that the stile of King of France alone, being often repeated, would balance all the numerous titles of Charles the Emperor, so they think the same arguments reiterated may be instead of any other, or more that might be expected, and that if they pierce not by their force, yet they may by their continual dropping, — non vi sed saepe cadendo; or that if in one place or time they take not, they may in another, as Astrologers say some things work not their effects unless they be applied under such a constellation, and in such a juncture of time: and as the jesuits tell us that the same moral persuasion, that at sometimes is not, yet another's is efficacious in respect of ●●s annexed congrulty and due application: but upon what account soever they bring the Arguments, they have been elsewhere broken, and come here as Gonsalvo said of a Captain showing himself after the battle, That it was St. Elmo that appeared after the storm was passed.  
But however the Apologists may suppose the things very fair, & that therefore by the allowance of Plato they may be twice or thrice repeated, or to be as the works of Aristotle were to Alpharabius, which he had read forty times, and could as often read again without fastidiousness; yet we rather suppose with Plutarch, Ubique unius tenoris cantilena satietatem affert, & offendit, and are very sensible 
— sunt talis quoque taedia vitae  
Magna, Voluptates commendat rarior usus.  In the 34. Section are their arguments which they call Convincing (but sure if the convincing signs they require of holiness in men need to be no more forcible than their convincing arguments, we shall not much complain of their rigour in trying, or their strictness in admitting) as that this Sacrament belongs only to godly ones; That they which partake it without true grace, have the seal set to a blank; The inference from Christ's first administering only to his peculiar disciples; That an unregenerate person cannot examine himself; The similitude of the Legacy bequeathed to the persons of such a condition: That because the ignorant and scandalous are to be repelled, therefore examination is requisite, as a means in order to that end: And in the 35. Section, their motives drawn from the eating and drinking of their own damnation by the unworthy, from the abuse of Christ's blood by being too prodigal thereof, from obstructing the reformation, crossing the desires of the godly, and the actings of the State, from the degenerating from the primative times and all true antiquity. And in the 36. Section, what they answer to the objections of Schism (which constitutes) and troubles (that sollow) their way. And in the 37. Section, among their Queries, whether Ministers contradict not themselves in giving the seals of Salvation to those in the Sacrament, whom hey have damned in the Word? Whether ary other way than theirs or like it, can be walked in to answer the holy courses of the ancients? (But if any like it may serve the turn, it seems they have no such faith in their way, but that another may be as good, and therefore theirs not absolutely necessary, and another in most things different may in somewhat be like theirs, seeing as Synesius, In omnibus iis quae in se differunt, convenientia est & similitudo) and what Ministers should do while government is unsettled? All this, and much more of this sour and swelling leaven, is only like the trunks which Cardinal Campeius his Mules carried, being stuffed with old clothes, shoes, and rags, for all hath been formerly worn out, cast off and torn to pieces, as we met with it heretofore very frequently in their discourse.  
And if any rational and ingenious man shall prompt me to any thing among this frippery, to which I cannot prompt him to find a sufficient answer, in what I have delivered, I shall soon hoist those sails I have stricken, and weight that anchor I have cast out, and set to Sea again, seeing it is like to be no difficult voyage, nor to be imperilled by any acute solid rocks, or very quicksands: most of it I think could be only (in their intention) produced for what they slight in others viz. Rhetoric, and for such it may pass, by a favourable interpretation, Rhetoric in her old clothes and homely dress, being in truth words of vanity, without any great swelling, and all populum but scarce Phaleras.  
But upon an Anclysis, and reduction to argument of what is packed up, we may find them in conspiracy with almost the whole knot and pack of fallacles.  
Upon ignoratio clenchi dasheth all their discourse concerning the power of casting out of the scandalous, for this is not the thing in question, because it is not their way or practice, who content not themselves only with removing such, nor are any of those whom they exclude consured for scandal. As at Delphos usurpatum, ut cultro quo diis immolabant, de nocentibus supplicium sumerent; so it shall be an acceptable service to God when they offer this spiritual sacrifice, by censure to exclude such as are scandalous, for notorious sins obstinately persisted in, 
— truncentur & artus,  
Ut liceat reliquis securum vivere membris;  but yet we cannot patient those, qui per calumnias criminum alienorum sacrilegium sui schismatis excusant, and therefore we inquire into the justice of the censure and the mode thereof, and ask 
— meruit quo nomine scrvus?  
Quis testis adest, quis detulit? audi,  
Nulla unquam de (hac) morte hominis cunctatio louga est:  and we fear to grant that a visible unworthiness is a sufficient ground for exclusion, when their eyes only (however the organ may be distempered) must try that visibleness, and that alone must be unworthiness which they account such, when perchance of the same counters one may stand for one and the other for an hundred, according to the place wherein they shall please to set them; or when the medium may be only rumours and reports, 
Cont lit. Petil. l. 3. c. 59  for not only Quintilian warns us in rumore cujus probationes, cujus argumenta non habes, calumniae genus est prim●m mcredere, but Augustine also admonisheth, neminem rectè judicari puto nocentem, qui hominem non convict●m crediderit innecentem, and we think he determined likewise with as much piety as prudence concerning such power, in omnibus tenendus est modus, aptus humanitati congruus charitati, ut nec totum quod potestis exeratur, mansuetudo monstretur, 
Contr. Crescon, l 3. c. 5.1.  ubi vero nulla ex divinis humaxisque legibus po●estas con●editur, nihil improbè atque impudenter audeatur.  
And under this head we may incorporate what they suggest of the holiness and purity that should be in the Church, which looks altogether beside their scope, who dispute not for the holiness of the members of the Church (therein not coming sully up to their Independent brethren) but for the purity of those that communicare of the Sacrament, and retain those as Church members whom they exclude from the holy Table, and to prove that such holiness ought to be, if they argue from the holiness of the Camp, where was to be no unclean thing, I suppose by proportion of this reason, they should conclude to eject out of the town those also whom they repel from the Sacrament. And because Discipline is necessary and profitable in the Church, therefore to conclude the necessity and utility of theirs, and that because there is requisite some separation of the scandalous from them by censure, therefore they may separate from such as are not censured to be scandalous; and that because we have covenanted to endeavour a reformation, and establishment of Discipline according to God's word, therefore we must submit unto, and cooperate in advancing their Ecclesiastic Oeconomy: All these are Paralogismes à genere ad speciem affirmatiuè, and fallacies à dicto secundum quid ad dictum simpliciter, and also fallaciae consequentis, and is as if because both the harlots had children, therefore the dead child must be sentenced to be laid in the bosom of her that was mother of the living, or the living to be given to her that had over-laid her son.  
To non causa pro causa and petitio principii is reducible what they say of the good effects which the excrecise of their discipline will produce, and the evil consequences which the want thereof would introduce, and this concelt is not only like that of the Siennese (which Laurentius speaks of) who supposed his making water would save the town when it was on fire, but would have drowned it if he should have shed it at another time, but also hath somewhat in it of Cambyses, who would have Praexaspes to commend his skill in Archery when he shot his son at the heart; or like the daughter of Appius Caecus, who being troubled with the crowd at the Theatre, for her ease wished that her brother were alive again to have carried them to be slaughtered at Sicily,  
And under petitio principii also falls almost all those Harangues, That the Sacrament only belongs to the godly (whom they call Real Souls as if the souls of hypocrites were fictitious as well as their holiness) That free admission (of such as are not scandalous & justly censured for such) is to be prodigal of Christ's blood, and to cross the desires of the godly and actings of the State, and to degenerate from the primitive pattern, Tha the troubles and contentions attending upon their courses, are the effects of men's lusts only, not of their actings, with the rest of that bold strain, and those brass stamps. And after all their boasting of the clear prooss of their mode of discipline, and specious pretences to engage men to submit thereunto, yet so frequently to beg the question, is to hazard the contracting of such a censure on their way, as hath been cast upon Chemistry, Principium est jactare, medium decipere, finis mendicatumire.  
There be some things wherein they answer for us, and therefore we must rather second than contradict, Vereor ne quisquam in hoc opere nostro scriptorem arbitretur orrasse, & illic fecisse, Petilianus dixit, ubi debuit facere, Augustinus respondit, they say, the wicked eat papanem Domini, not panem Dominum, But I think e●e●y man will see that they could not eat the bread of the Lord, if they must not be suffered to approach at the Table.  
They tell us, that Men upon good grounds to be admitted, are supposed godly in the judgement of charity: and if upon such judgement of charity they are admissible, why do they trouble us with their probations to get a judgement of verity? Charity thinketh no evil, believeth all things, and presumeth every man to be good that is not manifestly wicked. But when they have dictated, that to say bare profession without evidence of the seriousness thereof, is enough to make the Church to own men for members, is in their conceit, not to speak sound. As their bare imagination without reason is not strong and mastering enough to bind and impose upon ours, (sequor te quo trahis, non quo ducis, as Scaliger to Cardan;) so their practice answers for us against them, for upon such profession they own many as members of the Church, and correspondently baptise their infants, though they shut them out from the Sacrament, which is appropriated only to those of their Church, not to others of the Church, for those are different in their language, as if that of Plautus must hold in mystical Shepherds and their Flocks, Etiam opilio qui poscit alienas oves aliquam habet peculiarem quá spem soletur suam.  
For their qualifications required in communicants, as it was said of Gregory's commentaries upon Job, They were good things, but might have been written upon any other book of Scripture as well as that, so these qualifications are as needful to other duties as to the partaking of the Sacrament, and other qualifications are as necessary to sacramental participation, as these.  
But that which sounds with most complacency and makes the sweetest music is the close, and therein we shall go in consort with them, for definite in mulierem formosam, and as the Historian saith, that Nerva having adopted Trajan soon after expired, lest he should by any less glorious speeches disparage or contaminate what he said upon that concernment; so they do very well to conclude suddenly after they have told us, that they place not the life of Religion in any outward way or more refined course of God's worship, and so much earnestness and confidence needs not in external fellowship, as to be members of Christ, for unless men take care how they live, it is no great matter how they worship. And this is in some degree to unravel Penelope's web, and is not unlike Bellarmine's Tutissimum est in the close of his books of Justification, which frustrates all his former dispute; for if they are sensible and really persuaded of this truth, how can they with any consistence herewith, lay down this course of discipline as the only ground of reformation, and that without which it cannot be carried on and advanced, as the way alone wherein holiness and peace can meet together, and kiss each other (as in effect they affirm Sect. 36.) and so earnestly and confidently drive on this way, as to separate from all such as will not walk therein with them, which consequently is (as we have showed in Sect. 24.) to conclude the want of this discipline of theirs to be malum insanabile, lethale & contagiosum, and so interpretatively to place much of the life of religion therein.  
But notwithstanding this it is hath been even the bane of peace and truth, and the matter of most earthquakes that have shaken the Church of God, that indifferent things have been with such animosity pressed as necessary, as well as that things deletorious have been held forth for Alexipharmacous, and too many like Augustus take on them to tax the world to pay tribute to their opinions and institutions, and (according to what Mindanes the mother of Cyrus dreamt) what is conceived in their womb must be a vine to spread all over Asia, nay their very urine to over flow the Citle, like Pope Alexander they must rule from Sea to Sea, though all they writ like him be but in chips, and like Charles Duke of Burgundy, they must fight it out to the hazard of all, though but for the tribute of a load of Calves-skins, yea though the fruit of the victory, if acquired, cannot be worth the Bits and stirrups of the armies they engage.  
And as Grotius in the like case observes, They call that peace when they have made a solltude, Si Ecclesia una (as Junius complains) si plures in circumstantiis, ritibus, ceremoniis non planè judicio nostro aut moribus conformantur, plerique omnes clamant de pietate, de Christianitate actum, atque ulinam clamarent solum, etsi hi clamores tot sunt infesta tela quibus imperitorum mentes obsirmantur & labefactantur infirmorum, sed cum accedunt contumeliae, proscriptiones, condemnationes & alia id genus, puidsne mi homo illud institutum à Christo esse aut à Christiano sui compote probari posse? non vides dum ordinem externum propugnas verbis, eundem ordinem à to ipso ante omnes ●ppugnari, destrui, quod ais extruendum.  
In going off from me, they justle with Mr. Teanes, that they may like Caetiana in Tacitus, majoribus inimicitiis ineirescere, but it is never the esse with a tender and gentle touch, reflecting happily on him (as Erasmas said of Luther) as a man too great for them to deal with. Every help lesseneth and detracts from him to whom it is contributed; so plenus extra quid cupiat? as therefore Quintilian said of Tully, Ad laudandum Ciceronem Cicerone opus esse, so there needs none to defend that learned man but himself.  
But they fall on Mr. Humfryes with a full carrier, and because two are scarce sufficient for such a Hercules, and 
Si vis celeri gloriari cursu,  
Tigrim vince, leuémque Passerinum,  
Nulla est gloria praeterire ascllos;  Therefore since it is like to be of little honour to vanquish me vix nomi e notum, they seek to improve their victories by encountering him Qui legitur toto orbe frequens, & dicitur hic est.  
It concerns not me to undertake his defence which can be much better made by himself. As the Vestal flame going out, was to be rekindled only by the like sacred fire; so if they would have damped that fire which hath reflected so much light, it is only proper for himself to revive and foment it; but I am apt to believe, that as Socrates being incited to vindicate himself from such aspersions, said he had done it already by his former course of life; so Mr. Humfryes will think himself superseded of his defence by the second book which he set forth, which it had been more opportune and handsome for them to have assayed to answer (Ecce tacent omnes, Naevole dic aliquid) then to be nibbling at this, and thereby to deal with him as Robinet de Bourneville did with King Henry the fifth after the battle of Agincourt, who when he durst not encounter him in his full strength, fell upon the Camp which the King had left less fortified, and formerly marched out of, to obtain a glorious victory against a braver enemy. And therefore however their ambition may be observed, yet their expectation may be frustrate of answer, 
Desperanda tibi est ingentis gloria fati,  
Non potes hec tenuis praeda sub hoste mori.  and even pity will withhold the laying of any violent hands upon such a faint and feeble object which will soon die of itself, and came forth into life only to add more credit to Mr. Humfryes Tract, and may serve as a foil to reflect more lustre upon that Jewel  
Though the Gentleman be known to me only by the image of his mind portrayed in his sheets, yet it is a due tribute of the mouth (like that of the fish,) to say of that picture (his b●ok) what Apollodorus did of that which he drew, facilius quis culpabit haec quam imitabitur, & however Catonem sua aetasnon intel. exit, and after he hath driven so well, his reward with many hath been a draught of wormwood, (which was upon another account given to those that won the Goal in Chariot-running at Rome) yet as Phidia's statues shown more beautiful with age, so future time may lay up that honour for him which the present envy, and perhaps be sensible, that as the Historian saith, Sicut Marcelli praelio ad Nolam populus Romanus primò se erexit, postea multae res prosperae consecutae sunt, so from the setting up this truth by him (though in some men's accounts a Samaritan) and his binding up its wounds, and taking care thereof, which the Priest and Levite had left half dead, it may recover life, and by some others, spending more beside his twopences upon it, acquire such strength as to flourish and beat down all gainsayers, and be fruitful in begetting more peace and union in the Church of God.  
FINIS.