Antiquere 1.

Whether is there any excommunication or no? For the Vindication questions it, in calling it an invalid thing; and if so, How can any such thing be setled at all as an Ordinance in the Church?

Whether ought Authority to joyn it self with any thing so questionable as the Vindication would have it? Since nothing hath proved more fatal.

Whether excommunication being granted, be any such bare thing, as the Vindication speaks on, so impotent, invalid, and in∣effectual, without being Authorized from a power from men? Page  27 And whether the Ministers are to strike with the Magistrates Sword?

Whether all the differences about Excommunication, be not from the want of true Church-constitution? And whether a National Church be not too wide for the Ordinances, and the Scabberd too big for the Sword?* And whether Solomons Tem∣ple and Christs be all of a largenesse, so that one golden Reed will measure both? Whether the old Temple that had Win∣dows of narrow Lights, be any pattern for the new?

Whether any thing of Prudence, As admitting scandalous persons to eate their own damnation, as the Vindication saith, Rather then to deprive them, to whom it really belongs, be any Scripture-way of arguing; which forbids us not to do evil that good may come thereby?

Whether any sin or offence be committed in such cases of de∣privation of scandalous persons, seeing, though it may really be∣long to them, yet the Church nor Dispenser not knowing any such thing, nor judging, but onely by the Rule of visible walk∣ing to the Word, and the Rule of evidences there, for Admini∣stration of Ordinances, can faithfully administer but accord∣ingly; for they that walk according to this Rule, peace be on them, and on the Israel of God.

Whether the Law of God in this, be not as equitable as the Law of Man, which judges not of secrets, nor takes cogni∣zance of things unknown?

Whether it be not rather the scandalous persons onely sin, who if he have a real interest, will not live in the evidence of it, nor walk by the Rule of Administrations, that he may par∣take?

Reasons.

1. Because that such persons are more hardned by it, totall exclusion onely working shame.

2. Because against their receiving like Italians in Lent, they will be holy for a day or two, and make vows, &c. and may be so converted.

3. Many then will read, &c. which would not do so be∣fore, in an Hypocriticall conscience; and the Sacrament is a Covenant which binds all receivers to reform.

4. The Sacraments are so accompanied with Examinati∣ons, Exhortations, &c. that ten to one would be converted by such admission rather then by suspension;* therefore Christ when he came to save sinners, permitted them familiarly to him and his Ordinances.

Antiquere 2.

Whether Excommunication according to the Vindication grounds, being a questionable Ordinance, as well as suspension, one of them may not be as well made use on, as the other; Suspension as well as Excommunication upon his grounds?

Whether the Admonitions, Exhortations, Reprehensions, Ex∣aminations, be such as Christ appointed to make the Sacrament an Ordinance for all scandalous sinners to come to, or rather to quicken and spiritualize the worthy receivers, who receive according to the visible Rule of Administrations, as the whole strain of Scripture precept, and practise speak?

Whether all the three first Reasons presuppose not such a Church-constitution for Ordinances and partakers, as the Scrip∣tures never speak on? For where is there any such constituted Church of scandalous and Italianated persons, who were constituted according to the rule; and for Corinth, and the rest, that had such bad Members, they are not examples in that of gathering, or constituting, or administring, but reforming, as the Apostle who calls them to the rule of the Word:* This one mistake hath deceived many.

Whether Christ in permitting scandalous sinners to con∣verse Page  29 with him familiarly, when he was here in the flesh, be any rule of admitting all such sinners now to the mystery of his spiritual Ordinances? And whether there be not a spiri∣tual difference betwixt Christ not offered, and offered, betwixt his conversing in the flesh, for making up the mystery of Redemp∣tion; and the mystery of Redemption made up, and finished by the eternal Spirit, in which he offered himself; betwixt Christ in the flesh, and in the Spirit, or Ordinance?

Whether did Christ intend his ordinary or occasional conver∣sing, to be any rule for his Church or Kingdom in its Admini∣strations or Ordinances, which is a work of another form? And whether this intermingling of carnal and spiritual notions be a Scripture way? Whether ought we to force any conse∣quences or inferences upon the Word for practise in administra∣tions in things neither clearly, nor intentionally, for ought we see, nor mystically directed, appointed, or instituted by Christ? And whether such a ground once granted, will not let in one kinde of will-worship, as well as another?

And for that ten to one, being converted so as he sayes; Quere, Whether it is not ten to one any will be a converted, but rather hardned?

Antiquere.

Whether did not Christ intend, that all should receive or communicate in outward admistrations by an external right? Page  30 And if so, then what ground is there for the visible, impenitent, or known scandalous?

Whether if true saving faith were the one part of the In∣terest, and the external right the other part of it, there be any ground left for the other Communicants? And whether that the Scriptures rule, and purer practise of all Churches in the Gospel, excepting when faln, or beside the rule; and the Scrip∣ture Cautions do not wholly exclude such scandalous impeni∣tent persons pleaded for, against all other forrain, probable, possibl, rational, or Rethoricating consequences and conclusions to the contrary.

Whether the glory of Gods justice in the judgement upon unworthy receivers, be any ground to take in Communicants for condemnation, since it is full against other Scriptures, that Christ came not into the world to condemn the world; and to save mens lives, not to destroy them; and he would not the death of a sinner? And whether, though finally condemna∣tion be ordered for all such, yet no such thing being formally, externally, dispensatively ordered, any persons ought to be called in for condemnation in such a way?

Whether this be not quite against the nature of the Gospel dispensation; Christ under the Gospel dispensing himself, and giving out himself as a Saviour, a Redeemer, and in all the Gospel declining judgement; I come not to judge the world, re∣serving that work till he appear in his own day to condemnation of sinners, this being onely his day of reconciliation to them.

Whether the Apostle in Rom. 3. where he saith, But if our righteousnesse commend the righteousnesse of God, is God unrigh∣teous, who taketh vengeance? And not rather as we be stande∣rously reported; and some affirm that we say, Let us do evil, that good may come thereof, doth not parallel this; For the Apostle here, though Gods righteousnesse and justice was set forth by his justice upon sinners, yet he did not say as in the Quere is said, Let us then do evil, that God may be glorified, or good may come thereof.

Antiquere.

Whether any such consequence of admission or suspension from Ordinances, ought to be grounded upon damnation or judgement, but rather upon words of command and institu∣tion, and Scripture practise? And if any such appeared, all these Consequences which the Vindication draws forth, wring∣ing blood, and not milk from the Word, might be saved; and he need not go so far about, which when all is done, brings a soul, but at best, upon a probable, specious, or real coloured Ar∣gument.

Whether,* since the Vindication pulls down clear Scripture Texts and grounds in this controversie, to weaken the building of his adversary, he ought not in conscience first to have had a clear Word or Institution for the contrary practise, and not onely probable, and literally conclusive grounds, that souls can stand at surest upon;* but like men upon Ice, who are in as fair a possibility to fall, as stand? And whether having taken away the Scripture Texts for Presbytery it self, he can well hold up any upon his grounds? And whether is not this scep∣tial or doubtful way of reasoning upon Scripture; neither pulling quite down, nor building up, a way rather to fill all the rooms with rubbish; and at length, neither to have new build∣ing nor old. What man going to build a Tower, sitteth not down first, and seeth what it will cost him, lest having begun, and not able to finish all, men begin to laugh at him, saying, &c. But whether is not all this ado about Ordinances, rather for want of a right and purer constitution of Churches, which would Page  32 save all this controversie about scandalous and impenitent sin∣ners, when the Church were not troubled with such, where the Ordinances are.