I Can scarce ever read our Saviours famous Parable of the Noble-man's making a great Feast, send­ing out servants to invite guests, the unsucces­fulness of their invitation, and the silly unwor­thy excuses framed against it, till at last the Lord was constrained to arm other Servants with power, and to compel them to come in, but my mind is still run­ning a Parallel between these things, and our own present circumstances, with respect to the Holy Sacra­ment of the Lord's Supper, as well as some other things.

God Almighty hath been in this, as gracious to us, as ever he was to his own people the Jews. He hath provided all things necessary to our Salvation; and par­ticularly, hath furnished a Table with the precious Sym­bols of his own Son's Body and Blood; That bread that [Page 2]came down from Heaven, and is meat indeed; and that wine that would chear our hearts, and fill them with a joy that the world is a stranger to; the lushious and sweet Feast in which we antedate Heaven, and make seisure of, and receive pledges for the happiness of it.

But alas, our folly and madness is equal to theirs al­so: we turn our backs upon these Heavenly provisions, and frame Apologies and Excuses against them. We let every silly occasion supersede our regard to them, and seek for Arguments to furnish us with Reasons of keeping from them.

God keeps up a race of his servants the Prophets, whose standing employment and office it is, to strive with us, and to perswade us to accept of that mighty Salvation that is provided for us, and to partake of this service which is so greatly conducive to all the purposes of it; and I think it may modestly be said, they are faith­ful to their charge.

Yet alas, how few will hear their report, so as to com­ply with the end of it? what a few can they perswade to become guests to their Lord? and how long will it be e're his Table be so full, that they may not say as the servant in the Parable did, It is done, Lord, as thou com­mandedst us, and yet there is room?

What shall we say to this neglect of men! shall we stand bewayling, and inveighing against the folly and madness of it? we have done that long enough, even till our throats are dry; and yet to very little purpose, God knows. What have we now left, but to get us to our great Master, and tell the sad story of mens obsti­nacy to him? how justly might we beg him to take the matter into his own hand; to send out other servants more noble than we, and arm them with power to com­pel men to come in? just as that Master in the Parable [Page 3]did in the like case, command his servant to go out into the high ways and hedges, and compel them to come in, that my house may be filled.

And so it is, the wisdom of Authority hath prevent­ed us, and saved us the labour of making this request; it hath thought fit to take the matter into it's own hand, in a great measure, and to revive the Laws that the Piety and Wisdom of our Fore-fathers have thought fit to make, to ingage men to a due care and observance of the Services of Religion: and I would men would consider, whether this can be thought less than necessary, and whether they have not been fairly proceeded with.

Hitherto all fair means have been used; nothing but love and kindness, and all possible condescension. Men have been indulged in their petulancy, and time allow­ed for their prejudices and prepossessions to wear off in. The Rod of the Law hath been only held over them, but not suffered to fall on them. Authority hath been pleased to wait, till the common objection of one great Party among us, is taken wholly away.

The great Plea against Conformity, for twenty years past, hath been the obligation of the Solemn League and Covenant, which some of the Leaders of that great Party had taken; and it hath been publickly declared, that were not the renouncing of that required, they would conform.

The time that this was required for, is now expired, and they are at liberty from that which they counted grievous to them: but now, instead of the promised Conformity, there are new Arguments started against it, and all the old ones furbished afresh; the oppositi­on against the Church more sturdy and obstinate (if it be possible) than before, and all the pretences of Con­science in this matter, shewed plainly to be meer trick and artifice.

This therefore hath forced Authority to take other measures, and to try what the stricter hand of Law will do with them, upon whom indulgence and kindness have been so ineffectual; and whether they may not tye men to that duty, to which they cannot perswade them.

They have sadly seen how little lenity and kindness can oblige, and how far favour is from endearing some men; yea, that it hath unhappily rendred them worse, more bold, and more extravagant in their Separation; made them only more keen and eager against the Church, and given them the fairer opportunity to wreak their malice upon her; which they had so dili­gently improved, that they had brought her near to a Crisis indeed, and were in a fair way of effecting their purpose, when as gross Hereticks as ever were, yea, when black Atheists were called the only True Prote­stants, and such a Jargon of different and contrary Sects Marshall'd in one Body, as well as under one Name, to fight against her.

Yea, they have seen and felt something more than this, that tender Consciences have too commonly hard hands, and that the pulling down the Church, hath been but a Prologue and step to dissolving the State. Some men have begun with the Supremacy and faults of Aaron, only that they might the more successfully cast down the Government of Moses; and fright men from the Communion of the Church, the more easily to muster them against the King: and therefore made it necessary for the Government to provide against the one, if they intended to secure and preserve the other.

They have thought it high time therefore now to change their measures; and to exercise Power, when Mildness and Clemency would not prevail.

And this is one thing that hath raised the clamour, and enraged men to inveigh against Proceedings so lowdly at present: What, must men be driven like beasts? must they be compelled to that Service which ought to be free and vo­luntary? is this Christian dealing? or the way to make Con­verts? can this bring men to Church, or engage them to offer a reasonable Service to God there? it may possibly make Hypocrites, and cause time-servers to come in; but sure the Faith of men cannot be forced, nor they ever brought in love with Religion and the Service of it, by such means.

These, and such as these are the common clamours of men against these Proceedings of Authority; and the truth is, (by the way) it lets us see how strangely frow­ard and peevish some men are. But a little while ago, the common cry and objection was, want of Discipline among us; but now, that we are too strict in it. Here­tofore we were derided and censured for slackness and remisness, for taking too little care of Religion; but now we are blamed for taking too much. So very contrary pretences can some men make use of against the Church and Government, and wrest every thing that they do, or do not, into an Argument against them.

I am not willing to reflect farther upon this petulan­cy; my Province at present is to shew the injustice and unreasonableness of it, and to vindicate this proceeding of our Governours from those aspersions and reproaches that are cast upon them. And I shall lay the founda­tion of this Apology upon that passage of our Saviour, in the Parable I have been alluding to; Go and compel them to come in.

It is probable, it will be said, that this is only a by-expression, and far enough from the purport and design of this Parable; and therefore to argue from it, is against [Page 6]that common rule that Divines have agreed upon, that Parables are not to be argued from, but only in the main thing intended by them.

To this it will be easie to answer, that though it be indeed so as is urged, yet our collection relies upon a certain reason, and that is the Decorum and Propriety of speaking that our Saviour observed in all his Discour­ses, and how far he was from expressing any thing in unjustifiable or unbecoming Phrases, though it were a thing purely incidental, and were never so much colla­teral, or beside the great matter that he intended to say.

To be sure, he would never have ascribed such a thing as this to God Almighty, under the person of this great man, though never so much by the by, had it been so unbecoming, and contrary to his dispensations with men; nor ever have mentioned his commanding his servants to compel men to come in to Religion, and the Ministries of it, had it been unlawful, and contrary to the temper of the Gospel (as is pretended) to use any force at all, either to restrain men from evil, or tye them to that which is good. We may rest assured, that no such expression had ever fallen from him, had he inten­ded that every man should be purely at his own liberty in Religion, to do, or not to do what himself pleased.

So that I think this expression will favour our purpose, and be a good foundation to superstruct an Argument upon. In the prosecution of which, I shall do these two things.

1. Propose some general and more abstracted Consi­derations, for the justifying the present proceedings in this case.

2. And secondly, inquire immediately into the Me­rits of the Cause, and examine it by the rules and mea­sures of the Gospel.

1. The general Considerations I intend, are these that follow.

1. That whatever is done of this nature, is done by our lawful Governours.

2. It is done by those whose Authority reacheth to these things, and who are accountable to God for them.

3. It is done in a matter which is in it self lawful, and plainly justified by the Laws of the Gospel.

4. It is in a matter which is greatly gainful and ad­vantageous to those that are commanded.

5. It is occasioned only by our selves, and our own unreasonable neglect of our duty.

6. It is nothing else, but what those very men that complain, have done in the like, or lesser cases.

7. It is no harm or injury to these men, upon their own common Principles.

1. Whatever is done of this nature, is done by our lawful Governours. I shall not need I hope to have any controversie with men about this, nor will any (I believe) dare to dispute the truth of it: though we possi­bly may have enough to question the Government of the Church, yet certainly that of the Kingdom is un­questionable with any, but men of desperate and rebel­lious Principles, and impatient of any Government but that which themselves manage.

Now this alone is one good step towards vindicating what is now done, and one good argument for mens Obedience and Submission unto it. For it is scarce be­coming men to dispute and question the actions of their lawful Governours in any thing; but to revile and re­proach them is lawful in none.

Subjection is tyed immediately upon the Consciences of men, and obedience in all things (not essentially evil) [Page 8]is a duty of Religion. By the same right that a Parent commands his Child, and a Master his Servant, by the same doth the King govern us; and we have no more right to quarrel the commands of the one, than Children and Servants have to repine and murmur at the precepts of the other; which they never have, but when either Parents or Masters exercise an authority that doth no way belong to them.

2. Which in our case is not done: for Secondly, it is done by those whose power reacheth to these things, and who stand accountable to God for them.

The power of Kings in Spiritual Matters, was never questioned (that I know of) in the Christian Church, till Pride and Ambition began to corrupt it's Faith, and poison it's Doctrine, and till Rome began to aim at a Spiritual Empire, as well as it had had a Temporal one.

The Doctrine of discarding Kings and Emperours from any intermedling in Religion, was first hammered in the Conclave, and thence our Classical Divines have fetched it; and I wish it were the only instance, in which they symbolize with those, that they so lowdly declaim against.

I am sure the Kings of Israel supervised, and when oc­casion was, reformed matters of Religion and the Church; and the better that they were, the more they interested themselves, and employed their care about them; and embalmed their Names more by that, than all their Arms and glorious Atchievements. And when the Apostle commands Christians to pray for Kings, that they might live honest and godly (i. e. religious) lives un­der them, he certainly thought their influence might be greatly helpful thereunto.

And the truth is, I do not well see how Kings and Governours can blast their honour more, and more blacken their own name, than by looking only to their [Page 9]own grandour and honour, without any concern for his, whose Vice-gerents they are, by living themselves in glorious and Ceiled Houses, but letting that of God lye neglected and wast, as the expressions in the Prophet are.

Certainly, when the great and final Audit comes, and when the Kings and Princes of the world come to stand before him by whom they Reigned, who is King of Kings; and Lord of Lords; one great Inquiry will be, how faithful they have been to him their great Master, and how much or how little they have consulted his honour and interest in the world: and those doubtless will give their accounts with most joy to themselves, and most acceptation to him, that have been tender of his Church, and consulted the benefit of his Religion; that have been nursing Fathers to the one, and tender of the other, and used their power to keep men in their duty to him and his Laws, as well as to their own.

And the Governours in the Church, and those that are over us in the Lord, they watch for our Souls (says St. Paul) and must give account for them, Heb. 16.17.

So that we must not think that our Governours ex­ceed the bounds and limits of their own power, when they make Laws about Religion, and tye us to observe the services of it; or that they do these things arbitra­rily only, and to exercise their power over us; no, nei­ther of these are true; their power reacheth to these things, and they are bound by their great Lord to take all the care they can of them: and therefore we must excuse them; they do but their own duty to God which they compel us to do ours.

3. And that this is really our duty, and tyed upon us by the Laws of the Gospel, is the third Consideration; and will adde another reason to vindicate them in com­pelling us to it.

If this thing were contrary to the Gospel, then we might justly complain of their rigor and severity; or were it left wholly indifferent, then we might raise ob­jections, and pretend invasion of our Christian liberty by these Laws, as tragically as we do in the like cases.

But when it is a thing plainly and expresly comman­ded by our Saviour, and tyed upon us as a constant and standing service of Religion, to be observed and practi­sed by all Christians until his second coming again, (as it is most plain it is, if we will either consider his own words, or St. Pauls after him) then certainly there cannot be the least room for an objection in this matter.

Those that say the least of the power of Kings and Temporal Governours, do say they are obliged to see that the precepts of God be observed and kept by men, and that they are to inforce the Laws of Religion by their own; and when it is for their purpose, will boldly call for this exercise of their power; summon the Tem­poral Sword and Arms, when their own Spiritual ones are too weak; and be ready to anathematize and curse those powers, that in this come not to help the Lord against the mighty.

It it be their own [...] of Religion, why then it is the Scepter of Christ, whom all Kings are bound to sup­port; and if it be any thing that they lack to have ob­served, why then it is the Lords cause; and the support­ing of it, is no less than fighting the Lords battel, for which the highest Praises and Panegyricks are too little.

And therefore methinks men of this temper, and who are yet known to have acted still upon this principle, should for shame cease to complain & cry out against the Government, for using their power in that, which they themselves allow the exercise of it lawful in; and not condemn it, when it compels men to nothing, but what [Page 11]the Laws of Christ have made their necessary du­ty.

4. Yea and fourthly, which is as really their interest and advantage, as it is their duty; for so it is in this as well as in all other precepts of the Gospel; they are real instruments of our happiness, as well as instances of our obedience.

I cannot now stand to enumerate all the benefits and advantages of receiving the Holy Sacrament of the Lords Supper; and I need to do it the less, because the Church hath done it for me. I will only re­cite the words in her Catechisme, which are sufficient at this time: The strengthning and refreshing out Souls by the Body and Blood of Christ, as our Bodies are by the Bread and Wine.

And certainly, if any thing can be an Apologie for the present exercise of power in our Governours, in constraining men to an observance of this service, this may; that it is a matter of pure kindness, and nothing but their own gain, that they are compelled unto: they are severely dealt with indeed in this, and a mighty wrong sure is done them, when they are compelled to be made happy and good!

All the world hath ever granted it lawful and inno­cent, nay, prudent and wise, to direct and govern those who are not able to govern and choose for themselves: Parents restrain the ignorance of Children, and think it no crime to whip them to that duty and exercise which they know to be good for them: and Guardians do the same thing too for their Minors; what they are assured is for their benefit, they compel them unto, though it be never so irksome to them, and spare not for their much crying: just as Chirurgions and Physi­cians consult the good, and not the ease and palate of [Page 12]their patients; and forbear not the caustick or the sawe, or the bittetest potion, though perhaps the Patient must be bound in one case, and be even constrained in the other.

It is just the same case here; only so much the grea­ter benefit, by how much the spirit and it's Salvation is better than the body; and if there be any to complain of, eertainly 'tis only our own selves.

5. And that's the fifth thing I proposed to considera­tion; for all this is occasioned only by our own default: and it is not very easie to say, whether men be more condemnable for their wilful falling into such an evil, or their complaining that means are used for their recove­ry. It is imprudent to hurt and mischief themselves, but it is much more to quarrel with the charity of those that would help them.

Would men be pleased to live so like Subjects, as not to occasion any fear or jealousie to the Government, and would they please to keep themselves in the Communi­on of the Church, and a regular observance of the Services and Ministries of Religion; they would never hear of any trouble, nor need to complain of any force or violence against them.

But if they will be heaving at Government, and will be factious, and innovate in Religion, the more easily and successfully to accomplish their other evil designs; they must thank themselves, if the edge of the Law be turned on them; and if they be a little stricter held to their duty, they must blame only their own wilful neglect and disregard of it. In this case they have none to complain against but themselves: for Authority, if it have any regard to it self, or any concern for them, can­not do less than it doth, without betraying it's own trust, and casting off all concern for those that God hath given it the charge and care of.

6. But sixthly, there is another consideration to ren­der mens complaints and murmurings against this pro­cedure unjust; and that is, that they themselves have done the same thing, or worse, in the like or lesser cases.

Time was, when any one that did not swear as fast as they would have them, and count their Covenant Re­ligious and Sacred should not only be Excommunicated, but Out-law'd, and put immediately from under the be­nefit and protection of Law.

And we have lately seen how forward these very persons that now complain, have been to put Tests up­on all others; and to injoyn all in any Office or Place of trust, to receive the Sacrament, upon forfeiture of the Place, and a great sum besides.

And I wish I could not say, to the shame of some, and their unanswerable reproach, how readily they could receive it, when their profit and interest invited them, though they complain and grumble, when it is made their duty; and labour to scare others from it under the notion of Superstition and Idolatry.

Interest (we may see) will easily answer all Objecti­ons, and be able to do more, than all the best arguments in the world besides: and were but the Sacrament now a Band and Cement of Union among themselves a con­federating the more closely to carry on their own pur­poses, or any way subservient to their design, we should hear of no complaints, nor invectives against any, but those that refused so holy and saying an Ordinance.

This is the plain truth of the thing; and if men be offended at it, we cannot help it, nor ought much to be concerned; and therefore it is a stark shame for those to complain against the present proceedings of Authority, who have gone before them in the same, and much worse. It is a hard thing for us to be judged by them, who do themselves the very same thing.

7. And lastly, the complaining will be the more un­reasonable, when it is no injury at all to them, upon their own principles; nor doing any thing to them, which they do not wilfully to themselves.

It is too evident what little respect these men bear to the Church, and how little they value the Communion of it: they separate themselves from it, and avow a downright Schism against it: and therefore what inju­ry (I pray) can Excommunication be to such men? It is they that anticipate Excommunication, thrust them­selves out of the Church, and defie it, and persist in plain contempt of it; and what Authority doth, is little else than barely declaring what they have done be­fore.

And I am verily perswaded, were it not for some con­sequences of it, and some prejudice that might redound from it to their Temporal concern, they would as little regard it, as they do the Church; deride it as brutum fulmen, and no more dread it, than men do fire painted upon a wall.

We that can hear men ridiculing the notion of a Church, and laughing at all the discourses about Com­munion with it, do very well know how little they va­lue, or think themselves hurt, by being Excommunica­ted, and turned out of that, which they never desire to be of: they that can so lowdly confront all Antiquity, and in spight of all the Fathers of the Church, and Maxims of the Apostles too, teach Salvation to be at­tainable as well out of the Church as in it, certainly can never think themselves injured by being cast out of it; and all their Tragical complaints of Persecution in this, are but artifice and hypocrisie.

Men may be driven, indeed, to that which they do not love; but they are but compelled by that, which they do not much dread or fear.

2. The second thing proposed, is to inquire into the nature and measures of that compulsion, that the Laws and Precedents of the Gospel do warrant in this case; and then to try, whether the present proceedings of Authority against men, may not be justified upon them.

This is a thing the more needful to be stated with heed and caution, because the great Clamour is upon it. And two things with great confidence are urged by men, upon which they take upon them to censure the present proceedings of Authority, as wholly contrary to the Doctrine and spirit of the Gospel.

1. That it is not consonant to the Gospel to use any force at all to men in matters of Religion; and that nothing but Papal usurpation and cruelty hath introdu­ced the practice of it.

2. That however, if there be any footsteps of force and rigour then, or that the Gospel mention any such thing, yet that rigour was purely Spiritual. Church-censures were her only Arms, and Excommunication the only punishment that she did inflict; but the Body and Estate, and the external concerns of men were un­touched.

But (so say they) these are not now: did Authority content it self only to go thus far, we should bear it, and should have nothing to object against it; but now mens civil interests are touched, mens persons or purses may pay for it. There is a Writ de Capie [...]do Excommu­nicato, and there are sharp Laws for punishing the con­tumacy of those, that obstinately refuse submission and compliance.

These are the popular, and (in some mens appre­hension) very plausible exceptions against these things. It will the more concern me therefore, clearly to state this matter. And if I can make these two things clear [Page 16]in opposition to what is objected. I shall do enough in this.

1. That the Doctrine of the Gospel doth warrant the Exercise of force and rigour, in matters of Religi­on, where men will not be governed, and kept within due bounds, by the precepts and rules of it, and a conscience of their duty: and the History of it, and the Primitive times, do furnish us with examples and prece­dents enough of that rigour; and therefore that this was not introduced by Popish usurpation, as is preten­ded.

2. That these punishments were not purely Spiritu­al, but extended and reached to the persons, and exter­nal interests of men; both which suffered as much, or more than they do now.

If I can clear the truth and certainty of these two things, I shall fully satisfie the Objections, and lay a cer­tain soundation to justifie the present proceedings of Authority upon.

To this therefore I now address my self, with all the plainness and clearness that I can: beseeching any, espe­cially that are under any dissatisfaction in these things, to consider honestly and impartially what I am going to say.

1. And first, that the Doctrine of the Gospel doth warrant the exercise of force and rigour in matters of Religion, where the Conscience of duty will not keep men in order And that we are furnished with precedents and examples of this, I think is very clear, to all that have either considered the constitution of the Christian Church, or taken notice of those Remarks of the Go­vernment of it, which they meet with in the New Te­stament.

1. If it would be sufficient conviction to some men, to argue this from principles of true reason, or from [Page 17]consequences that fairly and naturally offer themselves from premisses that are certain and uncontroverted a­mong all men, it might be enough to put the matter upon that issue.

And then I would only consider what is granted on all hands, viz That Christ hath founded himself a Church in the world; not contenting himself only to have per­sons come to the knowledge of the truth as it is in Je­sus; to become Proselytes to the Christian Religion, and to be won over to the Faith of the Gospel.

But that he hath formed all these persons into a Socie­ty, cast them into one common Body, of which him­self is the Head; made his Church a Spiritual Politie, and united all Christians as Members of it, by proper and strong bands and ligatures; and made the greatest part of their duty to consist, not so much in acting in a single and independent capacity; as in the discharge of those Offices that become them as members consocia­ted, and united together in one common body.

For so we know the greatest part of Christian Reli­gion consists in the publick worship of God and Christ, with one heart and one consent; the glorifying God with one mouth, and in meekness and love; in condes­cention and charity one to another, and a strict union and peace among themselves.

I need not stand arguing the truth of this; it is plain of it self in the New Testament, and confessed by all Sides and Parties of men at this day: though I must needs say, the serious belief and consideration of it, would alone umpire and issue most of the disputes that are among us, about Conformity, and Schism, and Separation at the present.

But I am sure it is a sufficient foundation for what I am undertaking to prove; and there are these two things that do most naturally and necessarily follow from it.

1. That therefore Christ hath vested this Church of his, with all that authority and power, that is absolute­ly necessary for the conservation of it self as a Body and a Society, i. e. for the preservation of order and agree­ment, and for their keeping all its members in a due regard to the Laws and Constitutions of it.

And this is so certain, as it is that Christ Jesus is good and wise, and one that would never defeat his own designs, nor command order and unity to be pre­served in his Church, without induing it with that power which was absolutely necessary to that purpose.

It is so reflective upon the wisdom of a man, to cast men into society, and unite them under any Govern­ment, without contriving some effectual means for the preservation and maintenance of order among them as such, that we can't think it competent to the Son of God, without the highest blasphemy.

2. That therefore he hath vested his Church, and the Governours of it, with a power of inslicting punish­ments, and using rigour against its members, where the sense and conscience of their duty would not keep them in order.

There can be no doubt of this, nor any reason to question the certainty of it; for this power is also en­tirely necessary to the preservation of the Church: un­less we do suppose that all the members of it are, and ever will be so conscientious and good, us to be kept with­in their compass, by a sense of their duty, and a respect to the great arguments that the Gospel useth to that purpose.

And I readily confess, that were all Christians such as they should be, and as the Laws of the Gospel require them to be, this power that I am contending for, might be thought unnecessary for the Church, and thereupon be argued not to be granted to it.

But alas, we see too clearly, that it is quite otherwise; and he that better knew what was in man than we, hath plainly told us, that it always was, and will be other­wise; and that he doth in representing it as a mixed multitude, as a parcel of ground wherein was stony, and barren, and thorny uncultivated land, as well as good, and well prepared; as a field wherein there were tares and weeds, as well as wheat and good grain; as a net cast into the ses, which brought up of every kind, and wherein were refuse and vile, as well as good and whol­some fish: all which you may see illustrated clearly, Matth. 13.

And we have clear Specimens of this truth in his own first collection of Disciples and followers; of the one of which we read of a great many at one time going off, and forsaling him; and of a Judas and a Devil even a­mong the small company of his twelve Apostles.

And also in the first foundations of a Church that his Apostles laid after him, in one of which you read of an Hymeneus and Alexander, in another of a Demas; in one, of an Incostuous person, and Schismaticks, and in another, of those that walked [...] disorderly, breaking their ranks, forsaking their proper station, and enter­fering upon anothers Office and Place; and St. John speaks of a great many of Apostates that went out from them, 1 Joh. 2.19.

And the Apostles frequently warn us of false bre­thren and Apostates, of Seducers and Deceivers, and of men of the very worst Characters, that should yet have a form of godliness, and put on the name and vi­zor of Christianity.

And the truth is, as long as men are men, and con­tinue in this imperfect state, we cannot expect it should be otherwise. There will be Hypocrites in the Church, and men that make Religion a design, and receive not [Page 20]the truth in love, but have by-ends and purposes of their own to serve, and when it serves these, will be ready to destroy, and cause Factions in the Church, and betray Religion, as well as at other times to profess great kind­ness to it: and for any thing I can see or learn from the Histories of the Church; it hath been as much pester'd and troubled by unruly disorderly members, as almost any other Collection or Society of men whatsoever.

Now to these it is plain, such a power as this is abso­lutely necessary; and it is not possible to keep them in order without it. Men that act not by Conscience, and a sense of duty, and whom the arguments of the Go­spel, and the sense of immortality will not hold, nothing but the rod and external correction can take hold of.

And therefore the Church must either have power to punish them, and inflict such severities upon them as they regard, and can be restrained by; or else it must be left defenceless and unregarded, exposed to all their malice, and without any remedy against those mischiefs that Faction and unruliness always produce: i. e. it may at any time be in the power of her wicked members to work her ruine and disorder, and she be wholly desti­tute of any remedy to help her self against them.

Which if any man can believe to be according to the mind and constitution of Christ, he must at the same time believe, that Christ founded his Church in vain, or out of the greatest malice to her, in exposing her cer­tainly to the assaults and injuries of her wicked and rot­ten members, without any ordinary means of defence against them.

2. Or secondly, if it would be sufficient to argue from those precepts and charges that are in the Aposto­lical writings, yea in the Gospel it self given to the Go­vernours of the Church in general, of feeding the flock, of keeping out those ravenous and greedy wolves that [Page 21]would strive to break in upon it, of watching over it, of silencing gain-sayers, of stopping the mouth of those that taught any other Doctrine, of convincing gain-sayers, of sharply rebuking the disorderly and unruly, &c. many of which are written in almost all the Epistles.

I say, if we might argue from them, we might in­fer not only the lawfulness, but sometimes the expedien­cy and necessity of this power: for otherwise the mem­bers of the Church were commanded to do that, which were impossible to be done, and forbid the exercise of that power which was absolutely necessary to the do­ing of that, which they had an express charge to see to the doing of; which were something worse, and more tyrannical in their Master, than Pharaoh's exacting brick of the Israelites of old, without allowing them straw to burn them with.

These Considerations, and these Arguments from them, might be enough to issue this question, and to convince all men, that act by Reason, and upon the prin­ciples of it. But to others, plain matter of fact will be more affecting; and those that call upon us so loudly, to produce any example of this under the Gospel, will be more satisfied by shewing them plain precedents of that, which we are pleading for, or express places of Scripture to warrant the same.

And first, for a place of Scripture to warrant this up­on. I think that of our Saviour, Matth. 18.17. suffici­ent, where he directs us, as the last remedy against a Brother that injures us, to tell the Fact to the Church. Which though I confess it may intend only his higher conviction and shame, and a more probable way of in­ducing him fairly to repair the wrong; yet I doubt not but it means more, and is in effect an appealing to a higher Tribunal, whose commands should he so dis­regard, as to cause them to pass censure upon him, [Page 22]afterwards he should be reputed a Heathen and a Pub­lican, forfeit all that respect and charity that he might otherwise expect and claim from us. And this inter­pretation I am the more confirmed in, because I find the same thing injoyned to an Excommunicated per­son, 1 Cor. 5.9, and 2 Thes. 3.14.

And that this was our Saviours meaning, may be strongly concluded from the consonant directions of his Apostles, who injoyn the exercise of such a power, in cases of Scandal and great Offences; as is plain in St. Pauls command to the Corinthians, in the case of the In­cestuous person, 1 Cor. 5.3, 4, 5. For I verily have judged already concerning him that hath done this thing, in the Name of our Lord Jesus Christ when ye are gathe­red together, and my spirit, with the power of our Lord Jesus Christ, (i. e. that power which he hath given me) to deliver such a one unto Satan for the destruction of the flesh, &c.

And this power he would have exercised also, not only against that single person, but equally against any other that is an incorrigible Fornicator, or Covetous, or an Idolater, or a Rayler, or a Drunkard, or an Extor­tioner, 1 Cor. 5.11.

And much what the same to this, he recommends to the Thessalonians, to be done to those that walk disor­derly, as was just now hinted, and did not obey the di­rections of the Apostle to them, 2 Thes. 3.6.11.14.

And consonant directions he gives to Titus, Cap. 1.11. and particularly concerning a Heretick, Cap. 3.10. A man that is an Heretick after the first and second admonition re­ject, i. e. Excommunicate.

And that the Apostles did themselves act according to this rule when occasion was, you have clear instances, in St. Peters censure upon Ananias and Sapphira, Acts 5.5.10. which example became of most excellent effect, [Page 23]saith St. Luke, to restrain all men from any the like sins, v. 11. Great fear came upon all the Church, and upon as many as heard these things; who plainly perceived that the Apostles had a power to correct and punish them, if they did amiss.

The like you read done by St. Paul against the In­cestuous Corinthian, the case but now mentioned, 1 Cor. 5.6. and also against Hymeneus and Alexander, 1 Tim. 1.20. whom I have delivered unto Satan, that they may learn not to blaspheme.

And I think few things can be plainlier spoken of, than this power is in several places in his Epistles to the Co­rinthians; particularly in these that follow, 1 Cor. 4. ult. What will ye? shall I come unto you with a rod, or in love, and in the spirit of meekness? where by the Rod, Gro­tius and others understand the power of inflicting death, as upon Ananias; blindness, as upon Elymas the Sorcerer, or other diseases; making the word [...], the same with [...], or [...]. which signifie punishment, and corporal inflictions; for so, saith he, God then supplied the defect of that which Civil Magistrates ought to do against ob­stinate offenders; and which was not done then, because the Government was not become Christian. 2 Cor. 10.6. Having in a readiness to revenge all disobedience: and 2 Cor. 13.10. Therefore I write these things being absent, lest being present, I should use sharpness, according to the power which the Lord hath given to me, i. e. that power of punishing obstinate offenders with diseases, and cor­poral punishments; as the same Grotius, and others with him, expound it.

So that if either plain directions for the exercise of such a power, or instances of the actual execution of it, will convince men of the lawfulness of it, we shall not hear it any more questioned.

And it is so well known, that the Primitive Church thought these so good and full warrant for their doing the like, that it was commonly in all such cases exerci­sed then, against notorious and scandalous offenders; and continued since in every age of it, even unto this day. And some Councels have expresly ordered it against the wilful neglect and contempt, nay the disuse of the Lords Supper in particular: which gives us a plain ex­ample and president of it, in that very particular case of ours, which we are now speaking of.

This I think is enough upon the first thing proposed, and sufficient to convince all, that the Gospel doth not allow every man in Christian Religion to act as he list, and to be under no rule but his own pleasure; but that it requires men to be subject to the Constitutions of the Church, and hath vested it with a power to com­pel men to observe the Institutions of Christianity, when the arguments thereof will not perswade them thereunto.

But this is the lesser part of my undertaking; for I believe few, when they consider better, will deny me this: for all sides allow it, and all sorts practise according­ly upon their own members. There is not the wildest and most confused Sect among them, that have come to any head, (no not the Quakers) but will exercise a power over their own members, and use rigor and con­straint, where gentle means will not do. And therefore cannot quarrel with the exercise of Excommunication, without condemning themselves, as well as taxing the plain directions and warrant of the Gospel.

2. I have observed therefore, as an addition to this Con­sideration, and a full Answer to the Objection, that these penalties were not purely Spiritual, but did reach to the persons and external interests of men, both which did suffer as much, or more, than they do now; and if I can [Page 25]make this good, I suppose the Objection can desire no more, in order to its full answer and satisfaction.

To this therefore I shall now, address my self; and in order thereto, I shall do these two things.

1. I shall consider some punishments inflicted in the Gospel, which were not only Spiritual, but did reach the body, yea the very life, and all other external inte­rests of men.

2. I shall consider the nature of Excommunication in the time of the Apostles, and endeavour to prove that it was always attended with external corporal punish­ments in those times.

1. To begin with the first: there is mention in the New Testament of punishments inflicted by the Apo­stles upon offenders, that were not only Spiritual. Of this there is a most remarkable instance, Acts 5. the full story and all the circumstances of it are related from v. 1. to 12. The sum of the case was this. Ananias and Sapphira his wife sold an Estate, and pretended to bring the price of it into the common Fiscus, and Bank, to be imployed for the use of the whole body of Christians, as the manner then was; but it seems kept back part, for their own private use.

Some men perhaps in this age would be apt to think that it was no such great crime: and certainly it had not, had they dealt sincerely in the case, and not dissembled and cloaked it with a peremptory lye; without which, such an act of Charity now, would be thought so far from deserving a censure, that it would procure men the highest character for Religion, and insert their names into the golden Dypticks of the Church.

Yet notwithstanding this, St. Peter not only censures them highly for this, but punisheth them with death. And that you may be sure this was not Gods own imme­diate infliction only, & besides the intention and thought [Page 26]of St. Peter, you may see him threatning it immediately to Sapphira, v. 9. The feet of them that carried out thy Husband, shall carry thee out also; upon which, straight­way she falls down dead.

This was a startling instance indeed! to let men see what a dangerous thing it was to violate the instituti­ons of Christianity, and to act contrary to the practices of the Church, (for this failure, bating the hypocrisie and lye; was but in such a thing) and accordingly it did greatly affect men, and cause great fear to come upon all the Church, as you are told, v. 11.

Another instance something like this, you meet with, 1 Cor. 11.30. For this cause many are work and sickly a­mong you, and many sleep: i.e. because of your profaning and contemning the Lords Supper, many of you suffer punishments and weaknesses in your body, and have di­seases inflicted upon you, and some actually dye.

This is the more considerable, and ought to be the more affecting at present, I because it is in the very in­stance, and for that particular fault, which our present Question is about, and for which men pretend it to be contrary to the Gospel to be punished; and that is in the neglect of the holy Sacrament, which certainly is every way as unchristian as the profanation of it; it be­ing rather worse to neglect and disregard wholly an in­stitution of Christianity, than to fail only in the way of performing it.

I do not understand why it should render this in­stance the less convictive, to reply, that we do not read that these punishments were inflicted by the Apostle, but immediately by God himself: for howsoever that were, yet

1. It lets us see, that such sailures did deserve all these punishments, by whomsoever they were inflicted; un­less we dare say, that God causelesly and unjustly afflicts the Sons of men.

2. It lets us understand, that th [...] Apostle also was privy to the design of this providence, acquainted with the reasons of it; and so, in some kind of sense, of coun­sel with God in it.

3. And thirdly, it is plain he useth it as an argument to deter them from such things for the future; which had been very precarious and at randome, unless he could assure them, that such punishments should, as well as they had been, be the effect and consequences of that sin: for if these things were wholly out of his power and cognizance, and depended solely upon the will and pleasure of God, he could not with any good rea­son and certainty, threaten them with them for the fu­ture; for we can't draw certain conclusions from Gods former dealings, nor conclude, Because God hath done thus, therefore he will do the same in the like cases.

These two instances of punishments relate to the body and life of a man plainly. I will only adde to them one, which extends as well to his Estate, and interests a­mong men, and that is, 1 Cor. 5.11. But now I have writ­ten unto you, not to keep company, if any man that is called a Brother be a Fornicator, or Covetous, or an Idolater, or a Rayler, or a Drunkard, or an Extortioner, with such a one no not to eat.

Where it is plain, by not keeping company, and not eating, the Apostle means to forbid all familiarity, all intercourse and dealing with such a man, all buying of, or selling to, and all manner of trading with him; shun him as a plague, and have no more to do with him, than with an infected person and a devil: and how dismal and cala­mitous the case of such a man must needs be, and how destructive this would be of all his interest and concern in the world, you will easily see.

I am very confident, that if punishments equal to any of these that I have named, were inflicted upon the [Page 28]contemners of the Sacrament now, there would be strange outcries of cruelty, and tragical complaints of persecution; and the Governours of the Church would be rayled against, as unchristian, and men that did not act according to the rules of the Gospel: and yet you see these things were done in the purest times of the Gospel, and by those men too, that were immediately acted by a Divine Infallible Spirit.

2. But secondly, to these I shall adde another Obser­vation, that will bring the matter home, and close to our present case; and that is, that Excommunication was not purely a Spiritual punishment, but attended with external inflictions, as great and terrible, or much more so than it is now.

That Excommunication was a common and ordina­ry punishment inflicted upon those unruly Christians, whom Conscience and a sense of duty could not keep in order. I have proved already, and I suppose shall not have it disputed or questioned by any, that I have now a controversie with.

The only question is. Whether this was any more than a spiritual punishment, and went any further than to cutting men off from the Communion of the Church, and from those hopes of future Salvation that the mem­bers of it did expect; Whether it were not enough to exclude men from all hopes of Heaven, and consign them inevitably to Hell and eternal damnation, with­out the weaker terrors of corporal and external mulcts and punishments.

Our Adversaries contend vehemently, that this was all that was in Excommunication of old, and that no thing was suffered after it. That this weapon of the Church was according to the language of St. Paul, spiri­tual only, and in no sense carnal, or affecting the flesh; and that therefore any prosecution of Excommunicate [Page 29]persons, after that sentence, any inforcing the terror of it by external punishments, is wholly unscriptural, and contrary to the rule of the Gospel.

This part of the controversie therefore I am now go­ing to undertake, and do not at all doubt but to prove, that this is a very gross (though I hope not wilful) mistake, and that Excommunication was attended with as great and terrible external sufferings then, as it can be now, nay much greater.

And this I shall endeavour to prove,

1. From the phrase and language in which this pu­nishment is expressed in Scripture.

2. From the testimony of Antiquity, and learned men, in this instance.

1. I begin with the first, to consider the phrase under which the matter of Excommunication is expressed in the New Testament: and there are but these two places that at present I remember, in which this is purposely and fully done; and they are 1 Cor. 5.5. & 1 Tim. 1.20. in which the expression is exactly the same. In both places Excommunication is expressed by delivering unto Satan; only the end of this is a little variously expres­sed; in one it is added, For the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus. In the other it is, That they may learn not to blaspheme. I shall consider these apart. 1. What Excommunica­tion is here said to be. 2. What the end and purpose of it is. Both will be pertinent to my purpose, and be good proof of what I am contending for.

1. I consider the phrase that this censure is expressed in; and that is, Delivering up unto Satan; To deliver such a one unto Satan, and Whom I have delivered unto Satan.

By which expression we are to understand, not only the cutting off from the Communion of the Church, [Page 30]the body of Christ, and the society of Men, that he hath Impaled to himself, and over which his extraor­dinary protection and providence watcheth.

But it means the putting men from under that com­mon providence and protection of God, that guards all men; and the not only exposing them to the incursi­ons and power of the Devil, but consigning them ine­vitably and infallibly to his malice and fury, to be tor­mented and afflicted by him.

For if it were only the first of these, then it were only the putting men into that estate, which all that em­brace not the belief of the Gospel are in, and that which all Hereticks, Schismaticks, and Apostates inflict upon themselves; over whom yet the common provi­dence of God watcheth, and saves from many evils, which through the malice of the Devil, and their own folly, they would certainly fall into. It would be ab­horrent to Christian charity to say, that all such persons and Nations are thus given up to Satan, and that Divine providence neglects, and takes no care of them.

It means therefore the execrating and devoting per­sons immediately to the Devil, the putting them from under God's common providence, and not only expo­sing, but consigning them to the power and fury of that malicious mischievous spirit. And accordingly is in­terpreted by all learned men; from whence we may most certainly conclude, what external corporal tortures and buffetings and miseries they must fall into.

1. For were it only a pulling down the hedge of com­mon protection and providence that guards all men, and exposing them to the incursions of the devil, to be dealt with as he pleasesh, we might easily presage the misery they would fall into.

We know what the malice of the Devil against poor Man is, and we read enough of the effects of his [Page 31]cruelty and spight upon those, he hath been let loose upon.

Malice and spight is the very nature of the Devil, in whom it is in the most extream & consummate degrees, and therefore can never be glutted with less than the ut­most misery that Man is capable of suffering. And it is most certain, that could that cursed spirit have his will, men should not only be miserable in the o­ther world, but in this too; and in this as well as that, to the extremity of what their natures are capable of undergoing.

And we read enough to satisfie us of this, in those unhappy and miserable persons that he hath had liberty of afflicting. You may read what he did to poor Job, when God put him into his hands; and you may read also, to what astonishing measures he afflicted and per­secuted the bodies of those poor Daemoniacks that are mentioned in the Gospel; now torturing them in one sad fashion, and then in another; now casting them in­to the fire, and then into the water; sometimes bowing their bodies, and binding their head and neck even to­gether; sometimes casting them down upon the ground, and making them miserably to tear, and gash, and cut themselves; and all of them to become sad and misera­ble spectacles unto all that looked on them.

Nay, we read his malice and envy against Man is so great, that nothing belonging to him, or for his comfort, should escape is fury. Job's Sheep and Oxen are con­sumed; and the story in the Gospel tells us, that not so much as a herd of Swine (might he have his will) but should be drowned in the sea, by his Legion of apostate malicious spirits.

2. But lest we should think it not to be for the De­vils interest to torture all that were Excommunicated, and cast out of the Church, that being one likely way [Page 32]to make men more careful to keep in it, and that his interest in this might possibly over-rule his malice, and therefore to expose men only to his incursions, would not prove a certainty of his tormenting them present­ly.

Therefore secondly, we must know that this delive­ring over unto Satan, was not only exposing, but con­signing them over unto his power, with a command to torture and afflict them; not only like a Kings out­lawing of a Rebel, but following him with a Procla­mation, in which every man that can, is commanded to seize and apprehend him; and consigning him over in­to the hands of Justice, to be punished according to the demerits of his crime.

The Devil doubtless is ready enough to do mischief to any person, whenever he can: but here in this case, he is not only at liberty, but under a command to do it. It is delivering to him, as to a common Lictor, whose very place and office it is to scourge and punish Male­factors, and who is under obligation to inflict on them that punishment, that the Law hath sentenced them unto.

In this case the Devil is Gods Executioner; and what restraint soever his subtilty and spight against God might lay upon his ill nature, yet in this, he is under au­thority, and can no more not punish when God com­mands, than he can punish when he forbids.

Thus the very phrase in which Excommunication is expressed, doth sufficiently imply, that it is not only a spiritual punishment, it being a delivering over unto Sa­tan, whose spight and malice vents it self against the bodies, as well as the Souls of men, who, might he have his will against man, and the utmost that his devilish malice could desire, would leave no part of Man un­touched, nor any thing to be the least comfort to him; but would even antedate his Hell-here, and render him [Page 33]as compleatly miserable now, as he shall be hereaf­ter.

But who (to be sure) will do this, when the Almighty lays this burthen upon him: for he is under the command of God, (as 'tis happy for us that he is) and can no more forbear doing what he commands him, than do any thing which he restrains him from.

But this will be more clear, from what is said to be the end and purpose of this delivering unto Satan, which in one place is said to be for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus; In the other, that they may learn not to blaspheme.

From whence it is plain, that this punishment was medicinal, and intended, as the same Apostle speaks, 2 Cor. 13.10. to edification, and not to destruction; not barely a punishment to revenge the reproach and inju­ry done unto Religion upon the offender, but designed to a merciful and good end, to effect his repentance and amendment, as all Gods punishments in this world are. Lest being present I should use sharpness, according to the power that Christ hath given me, to edification, and not to destruction.

Now this being clearly declared to be the end and purpose of this infliction, it will be easily apprehended that there was something in it proper to effect this end; which cannot be thought to be any thing else, but some external Corporal punishment, which is the only thing that is of any force and efficacy with men of such tempers.

For I would fain know, what other thing we can ima­gine to be in this punishment, so probably and directly effective of this good end, as this.

Shame and sorrow for being cast out of the Congrega­tion of Christ put from under Gods common providence and care, exposed to the incursions of the Devil, and [Page 34]cut off from all hopes of future happiness, are things very proper to bring a man to repentance, and such as Excommunication may possibly effect in men, i. e. if they do seriously consider and reflect upon their condi­tion.

But to imagine that this was all that was in this pu­nishment towards the destruction of the flesh, the saving of the spirit, and the learning not to blaspheme, is very unreasonable, upon many accounts.

1. For first, these effects were but barely possible at most; it was possible such a man might be ashamed and humbled, but it was as possible that he might not be so: and to think that the Apostles would inflict so great a censure upon so great an uncertainty, or that the last remedy the Church had against obstinate and profli­gate Christians, was only fortuitous, might possibly do some good, and as possibly none at all, is a conceit that many great reasons combine together against.

2. And secondly, there is nothing in Excommunica­tion directly effective of this sorrow and shame, but on­ly by the mediation of a sober consideratio, and re­flecting upon a mans present condition. It's true, did a man well weigh what a condition he was then put in­to, it might by the grace of God, effect sorrow and shame, and great remorse in him, which might issue into repentance.

But so would the considering and reflection upon his obstinate and scandalous life have done the same before, without Excommunication.

Considering after-Excommunication could tell him no more of his dangerous condition, than it would be­fore: for if he had any sense of Religion upon him before, he could not but know, what the effects of sin, and a vitious life, would certainly be; and if he had not that sense of Religion, he would as little believe them, or re­gard them, after Excommunication, as before it.

3. Nor thirdly, do I see any thing in Excommuni­cation and delivering to Satan, were there nothing but this in it, much more likely to awaken these thoughts and reflexions upon such a man, than what he enjoyed, and was used to him before.

For he did live under the ministration of the Go­spel, where the terrors of the Lord were made known to him, and where he heard what the fate of obstinate and flagitious sinners was sure to be. Nay, and farther than this, he usually (at least) did injoy the benefit of both private and publick advice, and admonition, was often told of his wickedness, and warned of the dan­ger of it (for in that method it is certain the Primi­tive Church did proceed with offenders, and the Church doth imitate the same to this day). And if all those things could not occasion these thoughts, I do not see that there is any thing in this punishment (supposing it to be only Excommunicating) more likely or power­ful to do it.

4. For fourthly, the persons upon which this punish­ment was usually inflicted, were obstinate and notorious offenders, such as had fronted and braved all former re­proofs and methods used for their amendment.

Thus it more than probably was in those two first in­stances of those delivered to Satan; but thus it certain­ly was in all others afterwards. The incestuous Corin­thian had avowed his sin, and persisted in his incestuous cohabitation; for had he confessed the guilt, and sepa­rated from her whom he had incestuously taken, he would doubtless have been pardoned before this delive­ry to Satan, as well as he was upon these things absol­ved afterwards.

And so (it's very likely) it was with Hymeneus and Alexander, one persisting in his deriding the Doctrine of the Resurrection, and future Judgment; and the o­ther [Page 36]in the trouble that he gave to the Apostle in his Ministry, notwithstanding milder ways of reforming both of them.

And it is certain, this was the usual method of the Church with such persons; first to try all fair means, exhortation, reproof, and admonition, first in private, and then publickly; and when these failed, then to fly to this as the last remedy.

And what a little this was likely to effect upon men of such daring and obstinate tempers, (were there no more in it) may easily be conjectured. They that could defie and brave all the exhortations and threat­nings of the Church, and its power, would easily do the same to the execution thereof; nor be much moved by being cast out of the Communion of that, which they so lightly regarded the power and constitution of.

5. Nay, I adde, fifthly, that this was so unlikely to effect this Repentance and Salvation, that it was the most probable and certain way to the plain contrary.

If delivering over unto Satan signified no more, but only casting out of the Communion of Christs Church, putting from under Gods protection, and the influen­ces of his grace, and exposing them to the Devil to be dealt with as he pleased;

Then, instead of being saved, they should more cer­tainly be damned; instead of learning not to blaspheme, they should be put upon doing it so much the more. And this, instead of being medicinal, and to their edifi­cation, would be the more certain consignation of them to eternal damnation.

For sure no man can think, that the Devil when he is left to his own will, will be instrumental to any mans Happiness and Salvation; or that he will turn a prea­cher of Righteousness, and an instructer in the paths of [Page 37]vertue and amendment, whose malice against mankind is implacable, and all whose study is, to betray men in­to vice and wickedness, and to render them as uncapa­ble of eternal happiness as himself, and to plunge them remedilesly into damnation that is prepared for the De­vil and his Angels.

Might the Devil have his purpose upon Man, the flesh should always be rampant, and captivate the spirit, and both should be damned in the day of the Lord Jesus; and mens Tongues should be set on fire by Hell, and they should blaspheme the God of Heaven, with as black and rankerous a malice, as his Apostate Legions.

And delivering up to Satan, were this the only mean­ing of it, were the direct way to put him into a power of effecting that with ease, which he is at so much trou­ble and artifice in endeavouring to accomplish: instead of being an act of saving, it were the surest way of de­stroying men, and so far from being an act of kindness and discipline, it were an expression of the greatest ri­gour and severity in the world; it would finally defeat its own purpose, and put men into a desperate condition, even before the great time of despair commenced, which is very rarely, or never until death.

6. But now in the last place, if we interpret the de­livery unto Satan in the sense that I have been contend­ing for, i. e. that it was a putting men into his power to be buffeted and afflicted with Diseases and corporal punishments, (as Job was, as St. Chrysostome interprets that expression) then we both see, that this was used to edification; and what a great propriety and direct effi­cacy there is in it to produce the purpose it was design­ed unto.

There is nothing so fit for obstinate men as a whip, nor any thing so likely to reclaim them, as smart and suffering: a bridle is for the mouth of the Horse and [Page 38]Mule, and a rod for the back of an incorrigible fool; reproof is lost upon a scorner, and so are all sober and gentler methods to a man of a perverse mind.

This hath always been the way of Gods Providence, and strivings with man: those that make themselves beasts, must be reclaimed in a way sutable to beasts, which is with hardship and stripes.

And as this seems proper, so it is often seen to be accordingly successful. As God speaks of the wild Ass in the wilderness, that snuffs up the wind, and scorns to come under the discipline of any, yet in her month we shall find her, Jer. 2.24. so it is commonly with the most obstinate men; affliction often makes them stoop, who scorned all gentler means of reformation; and cor­poral smart and punishment, often reduces that man to sober thinking, who hated a serious thought, and was as far from it as the sole of an Ass.

We see this experienced every day; pains and suffe­ring pull down the proud and haughty tempers of men, correct the wild and extravagant gayeties of their spi­rits, intenerate and soften their spirits, clear their eyes from the mists that prosperity cast before them, let them see the truth of things, and like the great Assyri­an, to bow to the Almighty, who a little before were apt to rival both his power and glory too.

This therefore was the method that God tryed with obstinate offenders in the Primitive times of Christia­nity; & therefore while the Church wanted the favor of the Civil Magistrate, & had not power to inflict punish­ments upon men, God was pleased to supply that defect this way, and make Satan the common Lictor and exe­cutioner of punishment upon those, whom gentler methods would not restrain, and prevail upon.

These things I think are sufficient to the purpose I have spoken them, to let men see, how terrible the effects [Page 39]of Excommunication were in the times of the Gospel; St. Ignatius in his Epistle to the Romans, calls his suffe­rings [...]. St. Chryso­stom in Hom. 15. in primam ad Corinthios, [...]. To the destruction of the flesh, i. e. as was done to holy Job. And a little after, [...] That he might afflct him with some sore Ul­cer, or other Disease. St. Ambrose, lib. 10. de poeni­tentia, inqui­ring how the Incestuous Co­rinthian was delivered to Satan, answers thus: Sicut Domin us in animam sancti Job non dedit potestatem, sed in carnem ejus permisit, ita & hic traditur Satanae. St. Hierome, in cap. 5. ad Galatas: Precepit eum tradi poenitentiae in interitum & vexatio­nem carnis, per jejunia & aegrotationes. The Author of the Commentary upon the first to the Corinthians, commonly (though as some say falsely) ascribed to St. Hierome, upon cap. 4. ult. hath these words: Quali vigâ ve­niam ad vos? &c. Quali Petrus venit ad Ananiam & Saphiram, & Paulus ad Magum. And this expression, The destruction of the flesh, he renders by carnis angustias, & detri­menta membrorum. And Pacian in Epist. 3. ad Sempronium, hath the same words. Theodoret in locum, &c. [...]. Cajetanus in locum: Hinc apparet punitionem hanc fuisse venationem corporalem, etiam usque ad mortem non tamen repentinam. In which perhaps he may be mistaken, and as to the Incestuous person, certainly was; yet herein he follows St. Augustine, who lib. 6. de Sermone Domini in Montem, seems to question whether this did not extend unto death. Answerable to these, you will find these following Learned persons, as you have them in the large Criticks printed at London. Vatablus in primam ad 1 Cor. 5.5. ut carne afflictus resipiscat. Clarius in locum terminum prefigit satanae, ut corpus tantum tangeret, uti in Job factum erat. Jacob. Capellus in locum, who gives an instance of the like punishment, and immediate seizure by Satan, out of the Life of St. Ambrose, written by Paulinus. Grotius in locum: Nempè ut per eum morbis vexetur. To these may be added Aquinas in locum, if we think he can add any moment to the judgment of those that we have named before him. In the close of which, I may add the Authority of our own Hammond, whose Judgment is, and will be valued, as long as sound Learning flourisheth in the world; and he in his Note E on 1 Cor. 5. contends for the reasonableness of this Exposition. And because Calvins Authority may be of credit more than they all, with some men, I therefore produce him in the last place, who both in his Exposition upon this place, and in his Institutions too, doth not deny these to have been the effects of Excommunication in the Apostles time; only contends that that was not all that was intended in this expression, as he chargeth St. Chrysostome and others (though I do not see for what reason) to have said was. and that whatever evil consequences the Laws of our Nation have made appendant to it now, are not so terri­ble as these were, and consequently that there is not so much cause to cry out against this procedure with men, as unchristian, and contrary to the rules or practice of the Gospel, and Apostles of Christ.

2. And that this notion is true, might further be proved from the testimony and judgment of men of great Authority and Credit in the Church of Christ, both Ancient and Modern, were there any need of it. Such for instance are St. Augustine, St. Chrysostome, St. Hierom, of old; and such as Grotius, Capellus, Hamond, and almost all the most Learned men of late, who all unanimously contend, that this was the sense of de­livering up unto Satan, and these the effects that usual­ly followed Excommunication in the Primitive times, while the Church was destitute of the protection of the Civil Magistrate, and had not the power of making Laws externally to punish obstinate offenders.

The Learned Reader, for his fuller satisfaction, may at leisure consult the Quotations in the Margine.

And now after these things, I do not well know what is wanting to our purpose, unless it be to examine some Objections against this notion of delivering to Satan, and to satisfie some scruples about it; to which I shall address my self, that I may leave every thing as plain as I can. And there are three or four things that will require a particular consideration, in order to this.

1. And first, it may be demanded, Why are these ef­fects of Excommunication now ceased? there appears nothing of this nature now, nor hath for a long time; what's the reason therefore, if there were such things, why we see nothing like them now?

To which Question an Answer may be given out of what was hinted but just before; That these extraordi­nary effects lasted only till the Government of the Em­pire turned Christian.

Till then indeed it was necessary that the Church should have some such power, to inforce Excommuni­cation, and render it terrible and effective to obstinate offenders. But when the Governours and Civil power became Christian, then they might use the Temporal Sword, to back the Spiritual, and inforce these Censures of the Church with external punishments, and thereby do that, which God did by this extraordinary means.

And therefore, as when the Children of Israel of old, came into the plentiful land of Canaan, that Manna ceased by which they had been fed in a barren wilder­ness: so when the Church was protected by the Civil power, and the Laws of men could do that, which an extraordinary providence had done to that time, then God was pleased to withdraw the same, and leave men to their own conduct, when they were able to govern themselves.

For God was never so lavish and prodigal of doing Miracles, as some men would make him. As he never suffered a Miracle to be effected, but upon some very great reason; no more did he ever interpose, or use an extraordinary power to effect that, which the power of nature, and second causes were sufficient for.

When Kings and Emperours therefore became nur­sing Fathers to the Church, (according to the ancient Prophesie) made Laws for the Government and Prote­ction of it, and backed those Laws with Sanctions of grievous punishments, made the interest of Religion their own, and guarded the peace and order of the Church with the same vigilancie and care, that they did their Kingdoms; then there was no such great need of these extraordinary interpositions of provi­dence to this purpose, as was formerly, and therefore they ceased. Just as the power of Miracles, which was a long time continued in the Church, yet ceased after­wards, when the truth and Divinity of Christian Reli­gion was sufficiently attested, and could be maintained without them.

2. But then secondly, it may be demanded, Why there is so very little account, and so very few instances of this to be found in the History of the Church? sure a thing of this nature, must have been much taken notice of, had there been any such; and it is very strange that there should be so little account of it.

The truth of what is here objected must be acknow­ledged, unless there be more examples of this thing, than I have yet either by reading, or conversing with Learned men, been able to discover.

But yet this I think may fairly be accounted for: 1. For first, it is certain, and greatly lamented by Learned men, that we have but very little of the History of those early times of Christianity come to us; whether it be from the iniquity of time, or of men; whether from the rage of War, or spight of Enemies, the artifice of Hereticks, or the industry of those men, who can as easily suppress ancient Records, as falsifie and corrupt them; or from what other causes it hath proceeded, I know not: but the truth of the thing is too plain, and we might be assured of it (had our selves never made inquiry) by consulting the Labours of the best Antiqua­ries, and the most curious and unwearied searchers in­to Primitive times. Here and there some very great thing they have picked up, so as to be able to patch up a History of some great mens Lives; but alas, far enough from the exactness and fulness that they deserved: and any competent account of those times would have en­abled them to have done.

And therefore I no more wonder that we have so little account of this, than that we have so little too of many others, which it would much have advantaged us to have had.

2. And yet perhaps a good reason may be given for this, even more than for some other things. As for example: It may well be supposed that this punish­ment was very rare, nor was there much occasion to make use of it; those times were famous for Piety and zeal to Religion; those good men needed not to be whipped to their duty; their own fervours, and the rage of their Enemies kept them close to it; and they [Page 43]were so exercised with almost daily and continual suffe­rings for their Religion and their Lord, that they had no leisure or temptation to grow wanton against the Laws, and constitutions of either.

And they were so taken up with recording their own sufferings, and transmitting accounts of them (as they used) to other Churches, that they forget to record al­most any thing else: and the truth is, the giving ac­count of the brave actions, and glorious sufferings of their Martyrs and Confessors, together with some few Apologies for themselves and their Religion, is almost all that we have left us of those times.

3. But thirdly, it may yet further be urged, that we may point to a space in the Primitive times, before the Government became Christian, when some Chri­stians became very troublesome and Schismatical, when this punishment would have been proper, and in all likelihood of most effect to chastise those, whom all gentler methods were unsuccessful with.

And yet we do not read any thing, that this remedie, and these punishments were made use of. Such was the time in which that great man St. Cyprian lived, who was much harrassed and vexed with the petulancie and faction of some Priests, and others in their carriage to­wards the lapsed, (as they called those that fell in times of persecution) and in whose time the Novatian Schism broke out, which so troubled the Church. Now this was a proper time for this great punishment, and these effects of it would very likely have done much good.

This is an Objection which seems to come roundly up to the matter, and doth require satisfaction; which I shall endeavour to give to it, in these following conside­rations.

1. It is certain, that this extream and highest punish­ment was but very rarely used, or inflicted upon men; [Page 44]and (indeed I think I may say) scarce ever, but when the lesser intermedial censures of the Church were in­effectual and despised; such were excluding men from the full Communion of the Church, and imposing such Penances upon them, as they judged the nature of their offences to require.

2. St. Cyprian did use all fair ways to direct and in­form these erring Priests; yea, some of the Confes­sors themselves, nay even the Martyrs, who granted Letters of Communion to many to these lapsi, before they had satisfied the Church: and threatned to use the censures of the Church against them, if they did not reform; and by that means did happily effect his pur­pose on many of them; and the business of Re-bapti­zing of them, which this controversie after grew into, was a matter of question and dispute, but not of any ill manners in the Church.

3. It is plain, when all other means failed with Nova­tus, and he still persisted, or rather grew more Factious and Schismatical; St. Cyprian had Excommunicated him, and inflicted this highest censure upon him, had he not fled into another Country; which flight of his, shewed clearly what a mighty dread he had of that punish­ment.

And that being the common practice of notorious and great Offenders, of all resolvedly Factious and Schis­maticks at that time, as is plain in many instances, and particularly of Privatus and his followers, (in St. Cypri­ans time also) is to me a farther clear Indication of this thing, what a mighty dread and horror they had of this punishment: for otherwise, what needed they have fled away? for the Church had no power to punish them in their Estates or Bodies any other way; and therefore had they not feared this, they might have stayed, and defied all the Church could do to them.

4. And fourthly, if there be any instance produci­ble of this not being used, and these effects following, when the party was desperately fallen into sin, and yet might be reached,

It was perhaps for this only reason, because they thought Schism a sin so odious and provoking, and of such a monstrous guilt, that the committer of it scarce came within the compass of common charity: his case was hopeless, and his sin scarce to be forgiven, or pray­ed for; and therefore that he forfeited the charity of the Church, in using means for his recovery; and those were never to be admitted to the Communion of the Church again, who wilfully cut off themselves from it: they had given themselves over to Satan in one sense, and it was needless for the Church to do it in another.

And that this is not only a conjecture, may be con­cluded from the great sense that those good Fathers (and particularly St. Cyprian himself) had of the guilt and evil of Schism, calling it almost the impardonable sin, so extreamly slagitious, and its guilt so transcending, that nothing, no not Martyrdom it self, was able to expiate, or atone for it.

They had either no hopes that the guilt of it would be forgiven, or that the Schismatick could repent, and be reformed; and therefore did not use this last reme­dy, but left him off as desperate.

4. But yet in the fourth place, it may be farther ur­ged, Why was it, that afterwards this form was left off? yea, forbid to be used in Excommunication? for so learned men have observed, that this form of Excom­munication grew in some Centuries into disuse; yea, and tell us, that the Synod of Arles in France, did for­bid this expression of delivering over unto Satan, or that of Anathema Maranatha to be used any more in Excommunication.

But I do not sec any thing in this observation to weaken our former notion of delivering to Satan, but rather very much to confirm it; for there are two accounts that may be given of this.

1. That now there was no need of this, nor of those direful effects that were of old to inforce Excommuni­cation, and the terror and the effect of it.

As I said before, the powers of the world had sub­mitted to the Scepter of Christ, and the Government was become Christian. Laws were made for the pro­tection and peace of the Church, and backed with san­ctions of sharp punishments; which would supply the want of these bussetings from Satan, and effect that which they were designed for.

And therefore to do this now, and expect such conse­quences from it, would be to tempt God to do a Mira­cle without cause, and to effect that by an immediate interposition of his providence, which ordinary means would do without it.

And in the end to expose their severest censures to contempt and scorn, when these effects did not follow, which they threatned by them.

2. They left off this in pure compassion and chari­ty to the offender, and that they might not minister the least occasion of despair and despondencie unto him.

The Anathema Maranatha, was the severest form of their highest censures, and never used but against despe­rate offenders, whom they gave up as utterly hopeless, and never received to Communion again. And to have used this in Christian Excommunication, would have been contradicting the very end and design of it, which was the Reformation and amendment of the transgressor; and shutting the door of the Church, and of Heaven too, for ever against him, who by this means they intended only the better to fit and prepare to enter in at both.

And to have used the form of giving up to Satan, might (they were afraid) sound of too much severity, and perhaps render the man desperate, and hopeless of ever getting out of his clutches, who had always had too much power over him, but now by this penal deli­very to him, would have much more.

But the first reason for this is sufficient; and whether I be out in assigning this second or no, it matters not.

This is abundantly sufficient (I think) to the final clearing up of what I undertook to prove, That Ex­communication in the Apostles times, was not only a Spiritual punishment, but attended frequently with corporal external punishments, as severe, nay, more ter­rible than any that the Laws of this Kingdom have been pleased to back it withal.

I shall only add one thing farther, i. e. to give a form of Excommunication used after this expression of delivering to Satan was left off, to let you see how sharp and severe it was, and into what evil circumstances he that suffered it was brought. It is commonly taken notice of by Learned men, and was inflicted by Synesius upon Andronicus the Praefect of Ptolemais; and these are the words done into English. Let no Temple be open to Andronicus and his followers. Let every Oratory and Sanctuary be for ever shut against them. We warn all pri­vate men, and all Magistrates, that they sit not at the same. Table, that they come not into the same house with them, and that they shun all company or converse with them, as they would do infection and the Plague. And all Priests especially we charge, that they neither speak to them while they live, nor allow them rites of Christian Burial when dead.

This I think was severe and sharp enough; and when men consider that over and besides this, the Civil Laws took notice of them, and punished them, perhaps in­stead [Page 48]of rayling against the severity of the Church and Government of England in this matter, they may learn to acknowledge the great clemency and mercy of the same.

And now I come to put a period to this discourse, in some short Reflections, and Addresses, especially to those, that want information in these things.

1. That men would seriously consider what a mon­strous instance of degeneracy it is, to need Laws and correction to force them to such a service of Christiani­ty as the Holy Sacrament is.

Oh, how is the true spirit of Christianity lost! and how different is our temper in this, from those good men that have gone before us! they flocked into this service, just as Doves to their windows, (to use the pro­phetical Scheme of speaking) and needed no more court­ship to come to this Feast, than hungry men do, to still their sharp and croaking appetite.

Some of them called this their daily bread; and in the Primitive times it was almost as frequent as their daily repasts.

Those good Fathers of old were not put to the trou­ble of inviting or perswading men to come, but to re­strain them rather of the two. Men came fast enough of their own accord, and their business was to endea­vour they were duely qualified and fitted to come; all their work was to strike an awe and reverence into them, and to heighten their sense of what they went about. To which purpose there are such high and lofty things said of the mysteriousness and sacredness of this service above any others, and such great pains taken to direct men in all the methods of preparation for it, and inforcing the observation of those methods, by suggesti­ons of that mighty danger and guilt of unduely coming to that Ordinance.

Which things (by the way let me tell you) some guides of Souls in these later Ages of the Church, I think, have something unreasonably insisted upon, and thereby driven people into an extream on the other hand, and caused them to conclude it safer not to come at all, than to incur and hazard so great a danger by coming unworthily.

This is a sore evil indeed, and I dare not say but the imprudence (or at least unseasonableness) of some mens insisting so much upon these methods of the Ancient Fathers, hath been contributive to it.

The Fathers are excellent guides to us, and we may follow them; but then ought to consider the reasons up­on, and the purposes to which they spake many things, and not to make use of their sayings, till the same rea­sons and purposes call upon us.

Had they lived in our days, I am confident they would have spoken at another rate, and have been as earnest in perswading and convincing men of their duty, as they were in directing of it; been as sharp upon those that neglected to come so preparedly as they should.

I speak not this to remit any mans care in fitting him­self for this: God forbid! but we have a different task now upon us; and I tell you plainly, I would rather men should come, though they be not so exactly fitted, than that they should not come at all. I am sure it is better to do our duty, though it be imperfectly, than wholly to neglect and disregard it. I would (and by Gods assistance will) direct men as well as I can, how to come like Christians and good men, duely prepared for this, but I would not beat the aire in doing this, until I had convinced men that it is really their duty to come.

But to return to my purpose: what a symptome is it of a faint, and almost dying Religion in men, to need to be contended with, or compelled in this instance!

Those good Christians of old (that I have been speak­ing of) could not be restrained by the sharpest Laws from this service, but must daily ante-lucano tempore (said the great Pliny) rise before day to do it, though it was made death by the Law to do so.

Our good Fathers in the times either of Queen Ma­ry, or the late Rebellious Usurpers, what would not they have given for half that liberty that we enjoy! who ventured their lives, and whatever can be dear to men, rather than neglect this service.

Lord! what are we to these, who need Laws to drive us, and yet will not be driven neither? what a strange unhappy peevish temper are we of? we neglect to go when there are no Laws to compel us, and we resuse to go when there are: when we are indulged and left to our liberty, then we neglect and disregard it; and when the Laws are awakened, then we complain, and say we ought not to be forced, but left to our liberty. Nothing will please us, nothing shall work upon us; we refuse our food, or convert it into poyson; the means that should re­form us, make us worse; and what our Governours use as a method to perswade us, we use to a quite contrary purpose, and make an argument for our not being per­swaded and prevailed with.

2. What peevish frowardness is this? yea, what mighty folly and weakness! I would we would consi­der that in the second place. We have been told that this service is our necessary duty, and tyed upon us by asex­press and plain precepts as any other service in the Go­spel, & therefore it were folly to need any compulsion to it. But we are assured, it is as much our interest as it is our duty, and greatly conducive to all the interests of our Souls. What weak people are we then, that need to be beaten to our own good? and like Children, cry & make a stir when we are dressed, or called to our meat.

Consider it in the case of the Parable, that I have re­lated [Page 51]unto; it was a Feast, a Royal Entertainment that they were invited unto; nothing but kindness and be­nefit to them was intended; and yet we are much more our own enemies than they were; for perhaps they had meat enough of their own at home, and perhaps as good too.

But alas so have not we; what have we of our own to feed and support our selves upon? either nothing, or nothing comparable to what we have here, where our Souls may be feasted, with the surprizing and ravishing pleasures of God's love, and the love of our dear Lord, and nourished with the Divine Graces of the Ho­ly Spirit; to which any thing that we have at home, ei­ther in the entertainments of the world, or vice, are fi­ction and dream, yea Aconite and deadly wine.

3. Therefore instead of blaming our Superiours, and quarrelling with the Laws, that would compel us to come, let us see if we ought not rather to blame our selves, and reproach our own foolish temper, that needs all this adoe, and makes force necessary for us. Had we that sense of our duty that we should, and would we do it as became wise and good men, we should never hear of Law, or need to fear it.

But it is the neglecting, nay obstinate resolving a­gainst this, that makes us uneasie, or draws any ill cir­cumstances upon us; we have none to complain of but our selves, nor any thing done to us, but what is ne­cessary, unless our Governours must draw the guilt of our ruine upon their own heads, in neglecting to do what they can, & what they ought for the avoiding of it.

4. Whose care, I think, in the last place, we ought ra­ther to take kindly and thankfully, than stand quarrel­ling and murmuring against it; instead of repining and complaining against our Governours, fall down upon our knees, and bless God that such care is taken of us.

That we are not left only to our own arbitrary will [Page 52]and conduct, but that we have Fathers that consult for us, as we do for our own Children; who give them not up only to their own wild untutored passions and judge­ments, but consult for them, and tye them to those methods which we know good for them, though they do not think so themselves.

We have seen by too sad an experience, how unable most men are to govern themselves aright in matters of Religion; what the effects of indulging, and leaving men only to their own liberty are; and we should cer­tainly soon see the same or worse again. Lord! what extravagancies and follies are there so rank and wild, that ungoverned men will not run into, when they are indulged, and left wholly to themselves!

What then do we not owe to the Divine Providence, that hath set us under Government both in Church and State? yea, and what acknowledgments are big enough to be made to those, that consider our temper, and con­sult for our good, do all they can to save us, and to re­strain us from destroying our selves.

We pray daily, that God would not leave us to our solves, but keep us under the influences of his Grace, and guide us by his good Spirit; and truly, I think we have need too, to pray that God will keep us in his Church, and that those that watch for our Souls, may be still careful and sollicitous for us; guide us aright when we are unable to direct our selves, and tye us to that du­ty, that is so necessary and good for us, when we grow wanton and regardless of it.

That when the great day of the Lord Jesus commen­ceth, they may give up their accounts with joy, and bless God for the success of their labor and care; and we also may rise up, and bless God for them, and bless him with them, and all of us be eternally happy in the en­joyment of him, to whom be praise and honour and glory, now and for evermore. Amen.