examin their fitnesse and suspend them from the Communion they have by divine retaliating Iustice or Providence at least and I desire them to observe it sodeinly unexpectedly beyond all humane probability by an unparalleld sacrilege lost most of their Church revenues Tithes Duties either seised or detained from them by their people from whom theâ— detain this Sacrament yea lost both their intended Presbyterial Government Classes Iudicatories Reputations Credits Reverend esteem the love and affections of the Generality of their Parishioners and rendred their Persons Function Ministry generally odious contemptible opprobrious throughout the whole Nation as themselves experimentally feel complain of and all intelligent men observe Which being an undeniable experimental truth there can be no better speedier means used to regain their former honor love respect and reduce their straying flocks from their several Schisms Sects Conventicles unto their Parochial Congregations Assemblies Ministry but to renounce those Anabaptistical Errors Practices they have unadvisedly taken up and strenuously defended to restore the frequent weekly monthly use at least of the holy Communion the principal bond of Christian Amitie Peace Vnity * serving instead of ANOATH to bind them all together in the true Profession of Christianity to re-gather their people together and re-unite and keep them close to themselves and one another and to grant a free admission unto all visible Church members able to examine themselves to the holy Communion as well as to all other Ordinances as Christ his Apostles the Primitive Fathers Christians did and the premises undeniably manifest they are bound to doe and to endeavour by preaching writing exhortations and all good Christian means to prepare and excite all persons capable to the frequent participation of this Sacrament and not dehort deterre any such from it as they have done of later years and thereby driven them both from their Churches and Ministry Remember what f Bishop Jewel in his forecited words replies to Mr. Harding O miserable is that Chdrch wherein no man no not so much as one is well disposed and fit to communicate at the Lords Table What conscientious zealous Christian can with comfort continue in such a Church or what Minister with comfort or conscience continue in his Pastoral charge over it and not remove or separate from it to some other Church and people better qualified for Christian Communion at Christs heavenly Feast Such Churches these Ministers declare their own to be by their practice to whom they pretend they cannot dare not administer the holy Communion at all as having no right unto it to the peoples scandal and their own And how many such Parochial Churches have we now in England who have had no Sacrament of the Lords Supper publikely administred in them for divers years last past though the more sinfull and worse they are the more they need this Soveraign Medicine this Sinne-clensing Soul-recovering Antidote to cure their Spiritual Maladies and diseased Souls the with-holding whereof from them instead of working their Spiritual cures hath f but only lengthned increased their diseases and made them more sinfull obstinate vicious irreligious sacrilegious prophane undevout atheistical neglectful contemptuom of this and all other sacred Ordinances than before and banished the serious frequent meditation of Christs precious bloudshed and benefits of his passion quite out of their remembrance As therefore the h Anabaptists and Independents seclude none from their Sacraments whom they deem visible members of their selected refined gathered Congregations upon this account That none are or ought to be members of their Churches but such who have an equal right and free admission to all Gods Ordinances So let our Presbyterian Ministers now upon the same account either separate from their Churches as no true visible Churches of Christ or else admit all the visible actual Members of their Parochial Congregations to this holy Communion as well as to all other Ordinances wherein they have all an equal interest as Church-members lest all their people withdraw and separate from them as many thousands have lately done and will do must else doe more and more till this Sacrament be restored to them That being no true visible Church of Christ nor true Christian Congregation wherein the Sacraments are not duly frequently administred as well as the Gospel preached as all i Protestant Churches Confessions Writers unanimously resolve And those Churches must needs be full of Schisms factions Contentions Animosities hatreds void of Christian love unity and in a most desperate sad condition where the Supper of the Lord the k sign and bond of the love peace unity amity that Christians ought to have amongst themselves and Sacrament of their redemption by Christs death is wholly cast aside kept from them by their Ministers Which the Lord give all such obstinate Church-distracting Church-destroying Ministers grace now timely to consider reform for their own their peoples the Churches benefit union Peace and future Settlement upon serious perusal of all the premises compiled published for this much-desired end alone For a close of all I shall desire all proud Pharisaical supercilious over-severe Ministers and other Christians puffed up with such a swelling conceit of their own transcendent Holinesse worthinesse and most others unworthinesse that they think them altogether unworthy to communicate with them at the Lords Table to consider seriously with themselves these few particulars which may abate this their spiritual pride and uncharitablenesse and reform their erronious practices in this kind 1. Advisedly ruminate upon Christs own parable of the boasting Pharisee and humbled sinfull Publican who went both up together into the Temple to pray and which of these two Christ himself justified Luke 18. 9. to 15. Which Parable he spake unto certain who trusted in themselves as being righteous and despised others v. 9. This alone methinks should at least abate if not fully cure this their overweaning self-conceit Compared with those Isay 65. 5. Which say to others stand by thy self come not near to me FOR I AM HOLIER THAN THOV These are a smoak in my nose a fire that burneth all the day Behold it is written before me I will not keep silence even recompence into their bosoms Let all such pure Justiciaries take heed they come not within the verge and censure of Prov. 30. 12. 13. There is a generation that are pure in their own eyes and yet are not washed from their fillhinesse O how lofty are their eyes and their eye lids are lifted up with spiritual pride Withall let them remember that of Jam. 4. 5. and 1 Pet. 5. 5. Yea all of you be cloathed with humility for God resisteth the proud and giveth grace unto the humble With that of Phil. 2. 3. Let nothing be done through strife or vain-glory but in lowlinesse of mind let each esteem other BETTER THAN HIMSELF And then they would seclude none from the Lords Table especially before a legal conviction trial and sentence of
A SEASONABLE VINDICATION Of Free-Admission and Frequent Administration of the HOLY COMMVNION To all Visible Church-members Regenerate or Vnregenerate From the Institution Precept President of Christ himself the Doctrine Practice of the Primitive Church Fathers Councils Christians the Confessions Articles Records Chief Writers of our own and other reformed Churches the dangerous Consequents Effects Schisms arising from the Disusage Infrequency Monopoly of this Sacrament to visible or real Saints alone and Suspension of all others from it till approved Worthy upon trial And that upon meer Anabaptistical and Papistical false Principles Practices here discovered unadvisedly embraced imitated asserted exceeded by sundry over-rigid reforming Ministers to our Saviours dishonour our Churches great disturbance their own their peoples prejudice and the Common Enemies and Seducers grand Advantage By Will Prynne of Swainswick Esq a Bencher of Lincolns Inne 1 Cor. 10. 2 3. 16 17. And did ALL eat the same spiritual meat and did ALL drink the same spiritual drink c. The Cup of blessing which we blesse is it not THE COMMUNION of the Bloud of Christ The Bread which we break is it not THE COMMUNION of the Body of Christ For we being many are one Bread for WE ARE ALL PARTAKERS OF THAT ONE BREAD Aug. Epâ—st 179. Non bonum est homini hominem vincere sed bonum est homini ut eum Veritas vincat volentem quia malum est homini ut eum Veritas vincat invitum Nam ipsa vincat necesse est sive Negantem sive Confitentem LONDON Printed by F. Leach for the Author 1656. To the over-sadly divided misguided Ministers of the miserably distracted undermined almost ruined Church of England especially such who in Theory or Practice have swerved from their Duties in casting off the Frequent Administration of the Holy Communion with their peoples Free-Admission thereunto and in other particulars of moment here briefly touched DEar reverend Christian Brethren whom I cordially honour for your a high and heavenly Calling give me leave with that Christian Liberty which becomes me without any fear or flattery to inform you that I have for many years by-past with a bleeding soul and mournfull spirit taken special Notice of some offensive Deviations from and Negligences in your Ministerial Function whereof many of you are guilty which have given great Advantages to your Common Romish and Sectarian Adversaries and just scandal to divers of your best-affected Friends some whereof I formerly endeavoured by seasonable timely b Publications to crush in the very shell and now deem high time to remind you of being grown Epidemical yea almost destructive to your very Ministry as well as perillous to our Church and Religion Not to inlarge upon your own manifold intestine c sad Divisions between and against your selves which have separated you into several Opposite Squadrons that I say not Factions and Battalioes of Presbyterians Episcopalists or Royalists Independents Interdependents openly secretly warring against and seeking to supplant each other by the extravagant power proceedings of illegal Arbitrary Committees and new coyned Orders Ordinances Covenants Engagements with other Machiavilian Devices whereby you have endeavoured to eject sequester suppresse vex ensnare ruine one another under our successive late publike Revolutions of Government By which you have now at last made your selves meer Tenants at will both in respect of your Benefices Tithes Ministry to every New upstart power a derision to your Popish a prey to your Anabaptistical and other Sectarian Adversaries who infinitely increase their Numbers Proselytes by these your unbrotherly feudes and have no special Committees to restrain eject suppresse them but are crept into most Committees and places of power to vex molest discountenance persecute eject sequester many of you at their pleasures and secretly encourage countenance abet our last insolent spreading Romish Sect of Quakers to disturb affront revile your persons Doctrine Ministry both in the Church Streets and all other places and to publish their most rayling scurrillous Invectives against you to accomplish your speedy extirpation by these Instruments of the Pope and Devil which they dare not immediately attempt by themselves In which prosecuted design of your utter speedy extirpation all Anabaptists Sectaries concurre and unite their forces with the Jesuites and Popish party as Iohn Canne demonstrates in his Second voice from the Temple p. 2. where he excites The Supreme Authority of the Nation the Parliament of the Commonwealth of England to whom he dedicates it utterly to extirpate the National Church Ministry Worship Government of England and to starve famish all the Ministers thereof whom he stiles Antichristian Idols by taking away the food and maintenance whereby hitherto and at this present they are â—ourished fed and kept alive In regard of which joynt desperate Coâ—federacy against you by these your combined common Adversaries I shall now exhort and advise you First of all To lay aside and abandon all private animosities factions feuds contests and persecutions against each other as not only unbeseeming the d Embassadors Ministers of the God Prince Gospel of Peace but as the most probable unavoidable means of your own speedy destruction as these two Gospel Texts will assure you Mat. 12. 25 26. And Iesus said unto them Every kingdom divided against it self is brought to desolation and every City or House divided against it self shall not stand And if Satan cast out Satan or one Minâ—ster another of a contrary party he is divided against himself how shall then his kingdom or Christs where his Ministers are thus divided and cast out one another stand And Gal. 5. 15. But if ye bite and devour one another take heed that you be not consumed one of another Among all the evils that afflict the body politick of the Church or State there is none so pernicious as division especially amongst the Ministers and chief Officers thereof e because it strikes at the very foundation of their being and poisons the original of their life and strength Wherefore I beseech you most especially to avoid detest this destructive sin 2ly Seeing all Ministers and Christians are specially obliged by the f command and will of their Master and by their own welfare safety salvation to continue inseparably united one to another and all together to make up but one harmonious Body I shall exhort beseech advise you all to g live and love like Brethren h To be all of one mind and of one Spirit striving together for the faith of the Gospel i To keep the unity of the Spirit in the bond of peace k To manifest to all the world that you are Christs disciples by loving one another And to pursue this pathetical exhortation of the Apostle to cease the Contentions between the Minister and people in the Church of Corinth 1 Cor. 1. 10. Now I beseech you Brethren in the name of our Lord Jesus Christ that ye all speak the same thing and that
He addes y The Feast saith Mr. Harding is common all are invited They shall be received that are disposed and proved If this feast be common it must needs be common to very few for the provision is very little to serve many That all be called in the Latin Mass is a great and manifest untruth for neither the Priest nor the Deacon either by word or by gesture calleth them nor have they any preparation for them if they were called Yet are not these men ashamed to say They shall be received that are disposed and proved Every man ought humbly to prepare and dispose his heart before he presume to hear or receive any thing that toucheth God For God is Spirit and we are Flesh God is in heaven and we on earth Pythagoras being but an heathen was wont to say We ought not to speak of God without light that is without premeditation and good advisement who it is of whom we speak And the Pagans in their sacrifices were wont to remember their Priests with these words Hoc age the meaning whereof was Dispose thy mind it is God unto whom thou speakest The wise man saith z Before thou pray prepare thine heart and be not as a man that tempteth God Likewise in old time they that were called Catechumeni were warned afore-hand to prepare their hearts that they might worthily receive Baptism as it is decreed under the name of Clement a whose words be these Let him prepare himself in all things that after three Moneths ended upon the Holy day he may be baptized Also b St. Augustine exhorteth the Catechumeni likewise to dispose their minds against the time of their Baptism Thus ought every man to examine and prepare himself before he hear Gods word Before he presume to open his mouth to pray unto God Before he receive the Sacrament of Baptism and namely Before he come to the holy Communion And therefore the Priest giveth warning unto the people with these words Lift up your hearts which words as c St. Augustine saith were commonly used in the holy Mysteries But I think Mr. Harding here by these words prepare and dispose meaneth privy Confession which many have used as a rack of mens consciences to the maintenance of their Tyranny d Peter Lombard saith Without it there is no way to heaven e Innocentius the third commandeth That whosoever is not confessed neither be suffered to come into the Church being alive nor to be buried when he is dead f Hugo writeth thus I am bold to say whosoever cometh to the Communion unconfessed be he never so repentant and sorry for his sins certainly he receiveth unto his judgement So violent the late Writers have béen in exacting things of their own devices Otherwise the old Fathers notwithstanding they sometimes speak of Confession yet they require it with more modesty and many of them require no such thing at all g Chrysostom saith Let the Court where thou yieldest thy self guilty be without witnesse Let God alone see thee And again If thou be ashamed to shew thy sins to any man then utter them every day in thy heart I say not go confesse thy sins unto thy fellow servant that may upbraid thee with them but confesse them unto God that is able to cure them And again thus he imagineth God to speak unto a sinner Open thy sin privately to me alone that I may heal thy wound And Theodorus sometime Archbishop of Canterburie saith h Graci totus Oriens confitetur soli Deo The Greeks and all they of the East confess confess themselves only to God Thus much I thought good to touch hereof lest it should be thoughs there is none other way for a man to prove and dispose himself but only by Auricular Confession The meaning of these words of St. Paul i Let a man examine himself standeth in two points in Faith and Repentance Faith containeth the truth of our belief Repeâ—tance cencerneth the amendment of our life which kind of examining endureth all our life long But to say or think we are all examined and disposed one only day in the year and that of custom not of Holiness and not one day before nor one day after it is childish it is super stâ—tious it is Jewish it is no persâ—asion meet for the people of God If k Chrysostom were alive he would cry out O what presumption O what a custom is this And l St. Ambrose would say If thou be not worthy evry day to receive then art thou not worthy once in the year 2ly He hath these observable passages out of the Fathers and School-men concerning the community of the Lords Supper belonging alike to all the Church People Congregation present whence it is stiled the Communion and not to the Priests elect or truly regenerated alone and concerning the end use of the Sacraments to unite Christians together into one body and Christian Communion and prevent all Schisms Discords Separations in the Church m Christ himself hath already determined the case For albeit he hath appointed no certain number of Communicants yet hath he by speciall words appointed a number Take ye Eat ye Drink ye ALL Divide ye among your selves n Do ye this in my remembrance Ye shall set forth the Lords death These very words I say cannot be taken of one single man but necessarily import a number St. o Hierom saith Dominica Coena OMNIBUS debet esse communis quia ille omnibus Discipulis suis qui aderant aequaliter tradidit Sacramenta The Lords Supper must be common to All And that he proveth by Christs example because Christ gave the Sacraments equally to all his Disciples that were present p Iustin Martyr declaring the order of the Church in his time saith Of the things that be consecrated every man taketh part The same things are delivered to the Deacons to be carried to them that are away And q St. Ambrose expounding these words Waâ—t one for another saith thus That the oblation of many may be celebrated together and may be ministred unto All r Clemens Alexandrinus saith Asâ—◠〈…〉 as the manner is have divided the Sacrament they give every of the people leave to take part of it Å¿ St. Chrysostom plainâ—y deâ—cribeth the very order of the Communion that was used in his time by these words The spiritual and reverend Sacraments are set forth equally to rich and poor neither doth the rich man enjoy them more and the poor man lesse They have all like honor and like coming to them The Sacraments once laid forth are not taken in again until all the people have communicate and taken part of that Spiritual Meat but the Priests stand still and wait for all even for the poorest of them all Again t he haith There are things wherein the Priest differeth nothing from the people as when we must use the
the Father through the Son his passion and death The custom of the Popes Church is that the people receive the Sacrament usually but once a year that is to say at Easter By which â—eans the Commandement of Christ is broken the Sacrament neglected the death of Christ not so earnestly remembred the people become unthankfull Dissolution of life breaketh in Vice increaseth Virtue decreaseth From these with sundry other like Passages of Bishop Iewel and Thomas Beacon incomparably eminent both for their Learning and Piety it is irrefragable 1. That in the Apostles days as some from Acts 2. 46 47. c. 20. 7. 11. 1 Cor. 10. 16 17 21. c. 11. 17. to 34. resolve and in the l Primitive Church for many hundreds of years next after the Apostles and among the Greeks and Christians under Precious Iohn at this day all Christians and visible Members of the Church of years of discretion to examine themselves constantly received the Communion all together every day or Lords day at the least when ever they met to pray hear the Word or perform any other publike Duties of Religious Worship unto God and that out of meer duty piety devotion zeal and love to Christ m Bishop Iewel in his Defence of the Apology of the Church of England proves this more fully by the confession and testimonies of sundry Popish Authors Thomas Aquine saith In Primitiva Ecclesia quando magna vigebat devotio Fidei Christianae Statutum suit ut fideles quotidie communicarent In the Primitive Church when great Devotion of the Christian Faith was in strength it was ordained that the faithfull should receive the Communion every day n Durandus saith In the Primitive Church all the faithfull daily received the Communion o Hugo Cardinalis saith In the Primitive Church All as many as were present at the Canon of the Masse did daily communicate and if they would not they departed out of the Offertory If ye think these Authorities are not sufficient p Iohannes Cochlaeus saith Omnes olim c. In old time both all the Priests and all the say people received the Communion with the Minister that had made the Oblation as is plainly perceived by the Canons of the Apostles and by the Books of the antient Doctors of the Church c. Likewise saith q Iodocus Clichthovius In Primitiva Ecclesia c. In the Primitive Church the faithful received the Communion every day Likewise it is noted in the Margin upon the Apostles Canons Omnes olim qui intererant communicabant In old time all that were present did communicate In the Council of Antioch Can. 2. Concil. Aquisgran cap 70. Omnes c. All that come into the Church of God and hear the Holy Scriptures and refuse the receiving of the Lords Sacrament let them be put from the Church These Decrees reach not only to the Ministers of the Church but to the whole People r St. Ambrose saith Munus oblaâ—um totius populi fit c. The oblation offered is made the whole peoples For that in me bread all are signified For in that we are all one we must all receive of one bread In imitation hereof the Protestant Churches in forein parts did frequently receive the Lords Supper all together witness the Å¿ Former Confession of Helvetia Artic. 22. Of the Lords Supper We do therefore use the holy meat oftentimes because that being admonished hereby we do by the eys of faith behold the death and bloud of Christ crucified and meditating upon our salvation not without a tast of heavenly life and a true sense of life eternal we are refreshed with this spiritual lively and inward food with an unspeakable sweetnesse and we do rejoyce with a joy that cannot be expressed with words for that life which we have found and we do wholly and with all our strength pour out our thankssgivings for so wonderfull a benefit of Christ bestowed upon us And this t Confession of Sweveland of their practise Our men do often times with as great reverence as they may receive the Sacrament to be the lively food of their souls and to stir up in them a gratefull remembrance of so great a benefit The which thing also useth now to be done among us much more often and reverently than heretofore was used to wit in times of Popery With the u Confession of Auspurg in these words Therefore the Masse to wit the celebration of the Lords Supper must be used to this end that there the Sacrament may be reached unto them that have need of comfort As Ambrose saith Because I do alwayes sin therefore I ought alwayes to receive a medicin And seeing the Masse is such a Communion of the Sacrament we do observe one common masse every Holy-day and on other dayes if any will use the Sacrament when it is offered to them which desired it Neither is this custom newly brought into the Church With what * hearts of adamant browes of brasse searedness not tenderness of Conscience then can or dare any Protestant Ministers Parsons or Vicars now who have Cure of Souls obstinately deny peremptorily refuse to deliver the Lords Supper to themselves or any or all of their Parishioners and Church members when they earnestly desire it at their hands not only for sundry dayes weeks months but years together and that under a new monstrous x pretext of extraordinary Zeal Piety Devotion Sanctity tendernesse of conscience transcendent Love to Christ his Sacraments their own and their peoples souls Or with what colour will such Pastors be able to justifie or excuse themselves before any Tribunals of God or men when legally accused convicted for this notorious detestable Sacrilege and Apostacy from the custom of the Primitive and Protestant Churches if they presently repent not of it with confusion of face and redemption of their former wilfull neglect herein by constant frequent publike Communions henceforth delivered to all their people in Common without future seclusions of any unexcommunicate persons from it who unfeignedly desire it 2. That the Apostles Primitive Christians Fathers Authors with these two most judicious Divines believed asserted both by their preaching writing practise y That the Sacrament belonged to and ought to be administred to every visible Christian and Church-member alike to all the whole Congregation in common and that none ought to be secluded suspended from it but persons actually z excommunicated from Church-communion and all other publike Ordinances for notorious scandalous offences That upon this ground and its frequent common reception by all it was stiled The Communion both by the Fathers Primitive and Modern Christian Church-writers of all sorts This is the express doctrine of the whole Church of England confirmed by a Parliament and subscribed assented to by all true Ministers Pastors of the Church of England admitted to any Pastoral Charge Article 30. The Cup of the Lord is not
communicating with him contrary to the nature and institution of the Communion than suffer the party to die in discomfort and be swallowed up in despair without it But many of our Ministers are now so cruel and hard-hearted to their Parishioners that they will upon no terms or intreaties daily frequently or yet at all deliver the Communion publikely to them in the Church in their healths that so they might not stand so much in need of it in their sickness as i Bishop Jewel adviseth to prevent this Popish Mischief and the Primitive Christians Fathers practised Neither will they administer or send it privately to them at their deaths as the Primitive Fathers did even to excommunicate persons on their death-beds to comfort their hearts strengthen their faiths and keep their souls from sinking in despair In this therefore they are more uncharitable injurious tyrannical than the very rigidest Popish Priests and Popes unto their People 9ly That k the Popes and Popish Priests having discontinued the daily Communion of the Lords Supper with the people have instead thereof set up Private Masses wherein the people stand by only as Gaâ—ers and Spectators onely of the Priests eating and drinking but yet must not eat drink or communicate with them at the Altar or Lords Table they â—either calling them thereto by words or gestures nor having any preparation for them if called making them believe the hearing and seeing of what they do is sufficient whereby they increase the Negligence of the people and discourage them from the Holy Commnion Which Practice though meerly Popish and Antichristian l contrary to the precept and practice of Christ and his Apostles the Custom Doctrine Canons of the Primitive Fathers Churches the m Confessions Articles of all forein Churches and of the n Church of England professedly condemned declamed against by the Exhortation prescribed in the Book of Common Prayer ratified by sundry Acts of our Protestant Parliaments by Bishop Jewel and all former Protestant orthodox Writers Yet Dr. Drake in his Antiquaeries Preface p. 6. and his Boundary to the holy Mount p. 160 161 c. herein plays the down-right Pope Popish Priest not only in imitating but thus justifying pleading for this Practice as fit to be introduced in all our Protestant Churches Scandalous Persons yea Heathens may be present at the Lords Supper and all Sacramental actions and that with a great deal of profit The fruit of the visible and audible Word may here be attained by bare presence c. But they must not be admitted to but debarred from the participation of the Sacramental Bread and Wine Mark his reason By presence benefit may be gained but the Danger of eating and drinking unworthily cannot be incurred without actual receiving A better solider Argument for Private Popish Masses if true than any produced by Mr. Harding Bellarmine or any Romish Pope or Priest In which passage he proclaims open war against the o Institution Practice Doe this c. of our Saviour who instituted this Sacrament not to be Gazed upon but eaten and drunken by all present admitted no bare Spectators but Gave it to ALL his Disciples Yea he therein bids defiance to the Holy Ghost and St. Paul himself 1 Cor. 10. 2 3 4. 16 17. c. 11. 22. to 34 to the p Ite Missa est Qui non communicat det locum Custom Doctrine of the whole Primitive Church Fathers Christians as Bishop Iewel will at large instruct him and more particularly to the 25 Article of the Church of England The Sacraments were not ordained of Christ to be gazed upon or to be carried about but that we should duly use them And this Exhortation Resolution in our English Liturgy Whereas you offend God so sore in refusing his holy Banquet I admonish exhort and beseech you that unto this unkindnesse you will not adde any more Which thing you shall do let this Doctor and others mark it well if ye stand by as Gazers and lookers on those that do communicate and be not partakers of the same your self this makes the fault much greater and is a further contempt having the Mysteries of Christ in derision Is it not said Take ye and eat Take and drink ye all of this With what face then will ye hear these words Will not this be a neglecting despising and mocking the Testament of Iesus Christ c Wherewith other * Protestant Churches in their very confessions accord And St. Chrysostom long before them ad Epheâ—â—oâ— Hom. 3. Whosoever standeth by refusing to communicate is wicked and shameless and unworthy to be partaker of the Prayers Thou wilâ— say I am unworthy to be partaker of Christs Mysteries thou art then unworthy to be partaker of the Prayers Thou maisâ— no more stand here thâ—n one of the Catechumeni or Novices that was never Christened Thus Dum stulti vitia vitant in contraria currunt This New Doctor will on no means admit ignorant scandalous or unregenerate Christians to receive the Sacrament for fear they should eat and drink their own damnation but yet defines they may be present at it and all the Sacramental actions without receiving and that too with a great deal of Profit What I pray To make their fault much greater to commit a further contempt than if they unworthily received them by having the Mysteries of Christ in derision and neglecting despising and mocking the Testament of Jesus Christ as our whole Church resolves against this his Popish Whimsy contradictory to it self For if they may see and hear the Sacramental actions and administrations worthilâ— and with a great deal of profit no doubt they may also receive it with much more profit and comfort too and it will Nonplus this grand Rabbi to resolve us how any can be a fit a worthy a profitable Auditor and Spectator of this Sacrament and yet an unfit unworthy unprofitable yea damned Receiver Let him therefore not disown retract this his Popish Dotage Contradiction Absurdity to which he is driven to avoid the dint of my q former Arguments against his absurd new-found Suspension and excommunication of men by way of Church censure for notorious Scandals only from the actual reception of the Lords Supper but not from being Spectators at it and freely admitting them as unexcommunicate true Churchmembers to all other Ordinances without the least seclusion from them For which Mr. Iohn Humfrey hath since sufficiently schooled him in his Rejoynder to his Boundary 10ly That the Popish Priests having abolished daily weekly frequent Communions together with their people in the Church who ought to receive the Sacrament and remember the death Passion of our Saviour as often as the Priests themselves do yet to keep a perpetual remembrance of Christs death oblige themselves to say Privase Masses daily communicate alone without the people and offer up Christ daily in sacrifice to his Father wherein appeareth their wanton folly that they
Dignity hereby above the Dignity of their ordinary Lay Parishioners this New Papal Authority Tyranny Sacrilege being never claimed practiced by them before but only since their late pretended divine right and claim to their new Presbyterian Soveraign Authority to examine all their Parishioners visible worthiness fitnesse preparednesse to receive this Sacrament before their actual admission thereunto Wherby they have now altered this blessed Sacrament of Equality Unity to which all visible Members of every particular Congregation capable of Self-examination have an equal right and common interest as well as themselves or their new Presbyteries Triers and ought to receive it together with them as frequently as they shall receive it made it a Sacrament of Difference Dissention division separation and no Communion at all nor yet so much a Sacrament or Ordinance of Christ at all in many Churches but only in Notion and Dispute not actual publike Celebration according to Christs command m This doe in remembrance of me They having now metamorphosed our Saviours precepts Take ye Eat ye Drink ye ALL of this in Remembrance of me As OFT as ye eat this Bread and drink this Cup shew ye the Lords death till he come into This doe not Take ye not Eat ye not Drink ye not AT ALL in Remembrance of me Never once much lesse oft eat this bread nor drink this Cup nor shew ye the Lords death thereby till he come O my obstinate refractory Christian Brethren if I may be now deemed worthy by you to call you so who are guilty of this practice I advise you beseech you for the Honour of my blessed Saviour and this his holy Sacrament the Honour of our Protestant Church and Religion the Honour of your own Ministry and Function the comfort the Salvation the edification of your own your peoples Souls now at last most seriously to consider this your worse than Papal Romish impious Sacrilege Impiety Antichristian Pride Usurpation Tyranny Rebellion against Christs positive Precepts for I can truly give it no other better Terms than these with shame and confusion of Face Heart Spirit and then be n no more stiff-necked no longer Popish Romish in this and other forementioned particulars as you have hitherto been which render you more really scandalous if not impious than any you debarre from this Sacrament And o repute me not your Enemy nor a Rayler because I thus plainly impartially tell you the truth and have paralleld your late practices with Popes and Popish Priests exorbitances Sacrileges not minced your Crimes with diminutive termes but set them forth by their proper Titles in their Native Colours that you might the better discern their horrour avoid their danger and bee the more humbled for them before God and Men but p repute me your best your truest cordiallest Christian Friend q for discovering these your Iniquities and rebuking you sharply that you may be sound in the Faith r Remember therefore whence you are fallen repent and reform your late dangerous Errours and doe your first workes by discharging your Pastorall duties to your people in frequent publike common Celebrations of the Lords Supper together with them as your Ministerial and Parochial Functions Christs Precepts the Statutes Edicts of our Church and Realm oblige you And that upon this ensuing Consideration super added to the Premises 7ly That Å¿ Bishop Iewel and the Fathers Authors forecited by him resolve That one principal end of the holy Communion is to joyn and unite Christians together in Christian Communion unity amity as being all fed together and partakers of this one bread That by their common open receiving of this holy communion frequently together they do openly testifie and declare that they are all one in Christ Jesus and all one amongst themselves That this is the principal means to joyn keep them together and to prevent Schisms Divisions Sects Contentions amongst Christians It being impossible as t S. Aug. writes to conjoyn men together into any name of religion be it true or false unles they bejoyned together with some bond of visible Signe or Sacraments like confederated sworn Brethren Hereupon the later Confession of * Helvetia cap. 12. writes thus of this Holy Supper Moreover we are admonished in the celebration of the Supper of the Lord to be mindfull of the body whereof we are made Members and that therefore we be at Concord with all our Brethren that we live holily and not pollute our selves with wickedness and strange Religions but persevering in the faith to the end of our life give diligence to excell in holinesse of life With which accords the Former Confession of Helvetia in these words Also the Lords Supper is as a badge unto us for as one loaf and one wine are made of many grains and grapes so we being the whole multitude of the faithfull are gathered together to be one bread and one body By this we testifie in an outward profession that we are redeemed by the bloud of Christ and made the members of Christ to whom we give thanks in whom we are Confederates and do promise to perform mutual duties one towards another The Confession of Saxony thus seconds them God will have this publick receiving to be a Confession whereby thou maist shew what kind of Doctrine thou dost imbrace and to what company thou doest joyn thy self Also he will hereby that the members of the Church should have a Bond of mutual love among themselves * God would that these publick Meetings should be witnesses of the Confession and severing of the Church of God from the Sects and Opinions of other Nations John assembled his flock at Ephesus and taught the Gospel and by the use of the Sacraments the whole Company did declare that they embraced this Doctrine and did invocate this God who delivered the Gospel and that they were separated from the worshippers of Diana Iupiter and other Idols For God will be seen and have this Church heard in the World and have it distinguished by many Publike Signs from other Nations And the promises wherein God doth affirm he will preserve his Church ar included in the very words of the Supper where he commandeth the death of the Lord should be shewed forth and this Supper distributed till he come Therefore doubtlesse the principal and only means that Ministers or Magistrates can use to prevent the dangerous universal epidemical increase of Sects Schisms Separations from our Parish Churches and publike Assemblies to reclaim reduce re-unite their people in personal presence and affection to themselves their Churches and one another and to restore unity amity peace settlement to our miserably distracted dilacerated Church and Realms divided subdivided into so many Sects Factions one from and against another is to restore presse practise the frequent publike use of this Holy Communion every Lords day or Moneth at least and not to seclude any of their Parishioners from it
there be no divisions among you but that ye be perfectly joyned together in the same mind and in the same judgement 3ly l Stand constantly upon your watch and m unite all your studies endeavours together against the manifold plots policies of Satan and your Iesuitical Popish Sectarian common Enemies who seek nothing but the speedy ruine of your persons Ministry and of our Protestant Religion Church State being more active subtle and successfull of late years in this design than ever in former ages And let their present joynt attempts combinations against you be a prevailing argument to unite your affections endeavours studies to countermine them 4ly Avoid all carnal Machivilian Policies all sordid Compliances and n base Fears of any Mortals how great or powerful soever And never o act nor consent to any evils error unrighteous impious Projects or hypocritical designes yea hope that any good may come thereby but rather part with your lives liberties and all worldly enjoyments than with a good conscience and the truth or Ordinances of God intrusted to your care 5ly Take Notice of some particular late failings and scandalous sinfull Omissions or Neglects in the discharge of your Ministerial Office in which divers of you have been and still are very peccant Whereas by our former Liturgies confirmed by p sundry Acts of Parliament yet in force the Decalogui or Ten Commandements of God himself q asserted by all or most of you to be Moral and Perpetual as they are a rule of Life and Obedience were to be publikely read in all Churches as heretofore was usual once every Lords day and when ever the Lords Supper was administred to the end the people might the better remember and observe them in their lives and conversations This godly custom hath for sundry years together been universally neglected and cast aside by all or most of you By which means the elder sort of people have quite forgotten these Commandements the younger sort are alltogether ignorant of them and generally know not whether there be any such Decalogue for them to learn know observe their Parents Masters not instructing them in them in their private families as formerly since discontinued publikely in our Chnrches The number of Antinomians is hereby augmented confirmed in their Error the Knowledge Sence Conscience of sinnes against these Precepts almost quite obliturated And these Laws of God with all other good Laws of the Realm quite cast aside slighted scorned violated in the highest degree by many professed Saints of the highest Orb like Old Almanacks quite out of date or force especially the 5 6 8 and last of them Thou shalt not covet thy neighbours house c. nor any thing that is his now turned into an affirmative or quite expunged out of the Decalogue of too many English Protestants as well as the r second Commandement heretofore out of the Papists And whether this omission be not a sinne against Deutr. 6. 1. to 10. c. 18. 18. to 22. c. 4. 9 10. Acts 13. 15. Psal. 1. 2. Iosh. 1. 8. and other Scriptures fit henceforth to be reformed let your own Consciences with all Protestant Commentators on these Texts and the Decalogue resolve you 2ly Whereas the Summary Heads of the Christian Faith comprised in antient Creeds made Å¿ used in the Primitive Church and continued in all Christian Churches as most useful necessary ever since were usually repeated by the Ministers and people in all our Churches heretofore when ever they assembled to worship God on Lords-dayes and other Festivals or times of Devotion This Godly profitable Christian practice hath been generally disused and set aside by most of you for sundry years together whereby the old Principles of our Christian Faith and Creeds are quite forgotten or neglected by the ancienter sort and unknown to the younger people not instructed to learn or repeat them by heart as formerly by their Parents and Masters since disused in our Churches by Ministers and a world of New Faiths Heresies Blasphemies Errors have been set up and vented in opposition thereunto destructive to the very Foundations of our Religion Now whether this Omission be not a great Misdemeanour or Oversight in you repugnant to the 1 Cor. 15. 1. to 8. Hebr. 5. 12 13. c. 6. 1 2 3. 2 Pet. 1. 12 13 15. c. 3. 2. and other Texts let all Old and New Expositors on the Creed determine and your own Consciences judge 3ly Whereas by the Laws of our Land confirming the Book of Ordination and the Liturgies of our Church all our Deacons Ministers formerly on Lords dayes and other times of publike Divine Service were specially obliged to read certain Psalms with one Chapter of the Old Testament and another out of the New in the Church for the peoples better edification and instruction in the Scriptures and incouragement to read them diligently in their Families and private Closets yet now of late years contrary to their Solemn Promise at their t Ordinations diligently to read the Canonical Scriptures of the Old and New Testament to the people assembled in the Church and contrary to Exod. 24. 7. Deut. 6. 1. to 10. c. 11. 18. to 22. c. 31. 11 12 13. Josh. 8. 34 35. 2 Kings 23. 1 2 3. 2 Chron. 34. 29 30 31. Neh. 8. 1. to 19. c. 9. 1. 3. c. 13. 1. Isay 34. 16 Ier. 36. 6 10 c. c. 51. 61 62. Luk. 4. 16 17. Acts 13. 15. c. 15. 21. 31. 2 Cor. 1. 13. Eph. 3. 4. Col. 4. 16. 1 Thess. 5. 27. Rev. 1. 3. c. 5. 4 5. 2 Cor. 3. 14. 1 Tim. 4. 3. contrary to the practice of Gods own people the Iews of Christ himself and his Apostles of the Primitive Fathers Councils Church Christians as u Bishop Iewel proves at large of all x Protestant Churches in foreign parts the Practice Canons Rubricks and Liturgies of our English Church and command of God himself in the forecited Texts most of our Independent Ministers have wholly cast off the reading of all Psalms Chapters of the Old and New Testament in their Churches and Meetings more particularly in Pendennis Castle in Cornwall where there was not one Chapter Psalm either sung or read during my near two years close imprisonment in their Meeting-house there yea many Presbyterians and other Ministers have overmuch failed herein reading only either one Chapter out of the Old Testament or New and somtimes only one Psalm without a Chapter now and then on Lords dayes and other Publick Dayes of worship By which ill president the generality of their people especially such who cannot read are become wholly ignorant of the Scriptures and made a prey to every seducer the constant reading of the Scriptures in privat is much neglected the Scriptures themselves much slighted yea many turned professed Anti-Scripturists rejecting the Old and New Testament both together and others who retain the New Testament have quite rejected the old as nothing
appertaining to Christians though a chief part of the Churches foundation approved injoyned to be searched studied read by Christ himself and his Apostles in the New Testament Mat. 5. 17. 18. c 7. 12. c 22 40. c. 26. 56. Mar. 1. 2. Lu. 1. 70. c. 16. 26. 31. Acts 3. 18. c. 10. 43. c. 13. 15. 27. c. 26. 22. 27. c. 28. 23. c. 17. 2. 11. c. 18. 24. 28. Rom. 1. 2. c. 16. 26. Ephes. 2. 20. c. 4. 11 12. 13. 1 Pet. 1. 10 11. 2 Pet. 1. 19 20 21. c. 3. 1 2. with other expresse Gospel texts And is not this a grosse sinful Omission now fit to be repented of and reformed by you all having produced so many sad effects and complying too much with the Papists y and Mr. Harding who stiles the publike reading of the Scriptures to the people in their mother Tongue The instinct and work of Satan 4ly Many Minsters and Congregationt especially Independents and Anabaptists have wholly cast off the Singing as well as reading of Psalms Hymnes and Spiritual Songs not only contrary to the z precepts of God and Practice of the â—aints in the Old Testament but of Christ himself his Apostles Saints Church in the New Luke 1. 13 14. Mat. 26. 30. 1 Cor. 14. 15. Ephes. 5. 17. Col. 3. 1â— Heb. 2. 12. Iam. 5. 13. Rev. 15. 3. c. 5. 9. c. 14. 3. And is not this a sin fit to be redressed by those who are guilty of it unlesse they deem our present Oppressions Thraldom and publick Calamities such as deserve to turn all our Psalms into Lamentations and Songs into Howlings Amos 8. 10. Ezech. 26. 13. Iam. 7. 9. 5ly Whereas our Ministers heretofore by our Councils Canons Liturgies were obliged to Catechise and instruct their younger Parishioners in the Lords Prayer Creed ten Commandements and Principles of Christian Religion and made a Conscience to perform it on Lords dayes and other Seasons in the Church to the great edification and corroborations of their People against Heresies Sects Errors Vices The generality of Ministers of late years have either totally rejected or in a great measure neglected this part of their Ministerial duty contrary to Gal. 6. 6. Heb. 5. 15 16. c. 6. 1 2 3. Deut. 6. 1. to 10. and other expresse Scriptures Whereby Parents and Masters have for the most part given over this dutyin their Families and so the people being generally ignorant uninstructed unsetled ungrounded in the Principles of Religion are a tossed and carried to and fro with every wind of doctrine made a prey to all sorts of Sectaries and seducing Spirits and divided from our Churches into different separated Conventicles almost past hopes of reducing to the trâ—th and unity of the Gospel How necessary it is therefore for all peccant Ministers to reform this Sin let the Preface to Mr. Crooks Guide and others who have written of the Vtility and Necessity of Catechising inform them 6ly Some Ministers especially Independents have contrary to Luke 9. 62. Rom. 1. 1. Heb. 7. 23 24. b quite renounced their very Ministerial Ordination and Function preaching only now as gifted Brethren not as Ministers of the Gospel and others of them have either overmuch neglected or scrupuled the baptizing of Infants especially c of these who are not of their own independent Congregations Which how repugnant it is to the precepts and Presidents of Christ and his Apostles How scandalous to our Protestant Church and Religion how advantagious to our Papal Anabaptistical and other Sectarian Common Enemies let Mr. d Seaman Mr. Baxter Mr. Hall and others who have written largely on these Subjects of late times resolve them and themselves now reform with penitent hearts 7ly The thing I shall here principally charge upon the consciences of hundreds of Ministers guilty of this Sacrilegious Crime is their many years wilfull discontinuance of the frequent publike celebration of the Lords Supper to their Parishioners against the very essential duty and Office of their Function as Ministers of Christ and Incumbents of Parish Churches the Precept and President of Christ himself the Practice of the Apostles Primâ—tive Church Fathers Christians and all former Churches Ministers of Christ throughout the world the Canons Decrees Injunctions Laws Statutes of our own and foreign Churchâ—s States in all ages and the very Directory it self as I have e elsewhere and shall here more largely manifest By which Negligence and Omission I shall desire them now at last most sadly to consider 1. That they rob God himself of one chief publick Ordinance and part of his solemn worship 2. That they rob Jesus Christ himself of one of his instituted Sacraments whereby they should principally shew forth the benefits fruits and memory of his death till his Second coming 1 Cor. 11 25 26. 3. That they rob their Churches and people of the inestimable benefits comforts of Christs most blessed Supper Wherein they are more culpable sacrilegious and injurious to Christs Institution and their people than the Sacrilegious Popes and Popish Priests who administer this Sacrament to themselves in both kinds every Masse and give the People the Consecrated Bread in all places once a year at least and the Cup too in some places by special f dispensations whereas they deprive themselves and their people wholly of both parts of this Sacrament for sundry years and will not dispence it to them at their and others earnest intreaties 4. That herein they give as high as grosse as sinful a Non obstante to Christ himself the Primitive Church and Fathers in casting aside this Sacrament of the Lords Supper for so many years together as the g Council of Constance did when it took away the use of the Cup only from the Lay-people and hereby justifie imitate exceed this their Sacrilegious Antichristian practice 5. That hereby they sinfully neglect renounce one principal essential part of their Ministerial function and pastoral duty which they were purposely ordained Ministers and presented to their Parochial Cures and Benefices diligently to discharge as I have h elswhere manifested at large to wit to administer this Sacrament to their people 6. That they herein pointblank oppugn contradict the i constant practice of the Primitive Church Fathers Christians who usually administred the Holy Communion to all their visible Church-members every Lords day with the constant usage of all the Churches of God throughout the world in all former ages till this present who prescribed practiced the frequent celebration thereof as a necessary usefull and most comfortable duty 7. That herein they have in a great measure imitated the tyranny and practice of Pope Innocent the 3d. and the Popish English Clergy under him who interdicting the whole Realm of England Anno 1208. by reason of differences then risen between King John the Archbishop of Canterbury and other Prelates for 6 years 3 moneths and 14 days space thereupon through the Clergies obstinacy
Lords Table and of that one bread which is the Communion of the Body of Christ Which argument is thus seconded enforced in the 2 Cor. 6. 14 15 16. Be ye not unequally yoked together with unbelievers for what fellowship hath righteousnesse with unrighteousnesse and what communion hath light with darknesse or what concord hath Christ with Belial or what part hath he that believeth with an Infidel And what agreement hath the Temple of God with Idols For ye are the Temple of the living God as God hath said I will dwell in them and walk in them and I will be their God and they shall be my people Wherefore come out from among them and be ye separate saith the Lord and touch no unclean thing and I will receive you c. A full Exposition of and Commentary on this former Text Therefore by the Apostles own argument and resolution the most scandalous Church-members if not actually excommunicated not only may but must yea ought to be admitted to the Lords Supper and not secluded from it and their participation thereof ought to be thus enforced on them by Ministers as the strongest argument and most prevailing reason motive to reclame them from their scandalous Sins which have no rational fellowship communion concord part agreement or consistency with such a sacred Ordinance but ought to be abandoned as most incongruous unsuitable and repugâ—ant thereunto and to their Christian profession Which is more agreeable to the will mind of Iesus Christ and will be far more effectual upon the Souls Consciences lives of scandalous Sinners than their many years sinfull seclusion from this Sacrament which doth but harden them in their scandalous sins and cause them to have more fellowship with Devils in their works of darkness than ever they had before their seclusion from the Lords Supper 3ly That all visible Church Members as visible have an equal external right of admission to this Sacrament and ought all equally to receive it in common without any seclusion when administred being that wherein their common Christian communion principally consists and is testified unto the world whence it is stiled * The Communion and no other Ordinance but it so termed Therefore there is no Classis Presbytery or other Church Officer appointed by Christ or his Apostles to suspend or seclude any Church-member from it but rather if any such Classis or Officers there be to incite and invite them to it when negligent to receive it Isay 55. 1 2. Iohn 7. 33. Rev. 22. 17. 4ly h That though preparation Sermons to the Lords Supper to instruct and prepare the people for the more devout and diligent receiving are commendable profitable usefull especially where the people are ignorant carelesse and backward to receive it And although an extraordinary self-examination preparation humiliation and repentance be very profitable advantagious comfortable to such who have time and means sufficient before they approach to this Supper of the Lord yet they are not so absolutely necessary as i many now assert them in print and Discourse nor the want of them a sufficient cause for any persons to debar themselves or for Ministers or Presbyteries to seclude others from this Sacrament There being no other no greater preparation qualification or higher degree of faith love charity repentance devotion and other Christian graces required in our approaches thereunto than unto other publike and private Ordinances of Gods worship for ought appears by Scripture And that self-examination required of Christians when they receive this Supper by the Apostle in the 1 Cor. 11. 28. is required of all Christians at other times and seasons by the same Apostle 2 Cor. 13. 5 6 and of all Saints long before this Sacrament instituted as a constant and daily duty especially in times of affliction and approaches to God in other holy duties Lam. 3. 39 40. Psal. 4. 4. Ps. 119. 5â— Hag. 1. 5. Prov. 6. 6. Jer. 8. 6 7. Eccles. 5. 1. 5. k That the Ministers administring the Sacrament to an ignorant scandalous or unworthy Communicant who eats and drinks judgement or damnation to himself thereby doth no wayes make him guilty of his sin or unworthy receiving for then Christ and the Ministers of Corinth should have been guilty of Judas and the Corinthians unworthy receiving The reasons are apparent 1. Because the administration of it is the l Ministers bounden duty and the receiving the receivers but the unworthy receiving his own Sin alone and personal crime to which the Minister is no party or accessory no more than the rider guilty of his horses halting stumbling or the Musician of his instruments jarring or Schoolmaster of his Scholars blots or misframing of his Letters or the Physician or Chirurgian of their Patients distempers or disorders which hinder the good operation of his wholesom medicines Or the Minister guilty of the peoples unprofitable hearing when m the word becomes unto them the savour of death unto death and a means of their obduration by their own defaults 2ly Because the good successe of the Sacrament and all other means of Salvation n depends not on the Minister but Gods blessing on them and the peoples due receiving of them 3ly Because the Ministers are unto God a sweet savour of Christ in them that are saved and in them that perish as well in administring the Sacraments as preaching the Gospel 2 Cor. 2. 14 15 16. they being both ordained by God and Christ himself as well to be o savours of death unto death in a secondary and accidental respect to magnify his justice towards those who unworthily receive abuse or contemn them as to be a savoar of life unto life to them who receive them worthily to the magnifying of his free grace towards them Wherefore there can be no real ground or scruple of conscience left for Ministers not to administer it freely unto all Church members but only meer design to erect a new Iurisdiction and Presbytery to seclude men from this Sacrament only under a pretext of conscience 5ly That p no scandalous sin whatsoever doth directly and properly of it self debarre Christians from the Sacrament or any other publike Ordinances or private duties the best ordinary means prescribed by God to cure and heal their sins convert and reclame them from them but only consequentially when they are actually and judicially excommunicated or cut off from the Church and publick Assemblies for them q for the terror of others the prevention of infection by their Society the shaming punishing of themselves for their scandalous sins and bringing them to repentance for them That excommunication it self doth not formally specially and intentionally seclude men from this Sacrament as most ignorantly fancy no more than from any other publick Ordinance but only consequentially and indirectly by secluding them for a time from the * Church it self and Communion Society of all the faithfull where the publick Ordinances and Sacraments
to be denyed to the Lay-people For both the parts of the Lords Sacrament by Christs Ordinance and Commandment ought to be ministred to all Christian men alike A universal affirmative admitting all unto and sequestring no unexcommunicated Christian from both or either parts of the Lords Supper Which the Confession of the Protestant Churches in Saxony thus back b Article 22. Of the Sacraments The Church also is discerned from other Gentiles by certain Signs and Ceremonies instituted of God and usually called Sacraments as are Baptism and the Lords Supper Which notwithstanding are not only Signs of a Profession but much more as the antient fathers said Signs of Grace that is they be Ceremonies added to the promise of the Gospel touching Grace that is touching the free remission of sins and touching reconciliation and the whole benefit of our redemption the which are so instituted that every man may use them because they be pledges and testimonies which declare that the benefits promised in the Gospel do appertain to every one For the voice of the Gospel is general this use doth bear witness that this voice doth appertain to every one which useth the Sacraments What other Protestant Churches Confessions affirm to this purpose you may read at large in the Harmony of their Confessions Sect. 10 11 12 13 14 15. With what colour of Piety Iustice Equity Conscience Zeal Prudence Christianity Charity then dare any of our Independent Presbyterian or other Ministers seclude debar not only pretended ignorant scandalous unregenerate Visible Church-members nor actually or legally excommunicated but even true regenerate godly Christians and their whole Churches Parishes if not some whole Towns Cities from this holy Supper and Communion from month to month yea year to year upon false pretences that it belongs not to them that they shall prophane the Sacrament cast pearls before Swine give holy things to dogs damn poyson their own and their peoples souls if they give the Bread Cup of the Lord unto them and make visible and real Saint ship fitness worthinesse the sole rule ground of right interest in and admission to this Sacrament against the professed Doctrine Practice of all former ages Churches And all in truth to erect a more than arbitrary Ecclesiastical Papal Tribunal over Christs own Sacraments and their Parishioners consciences persons to admit to or seclude all and every of them from the Lords Supper at their pleasures upon their own terms and times alone the sole true round of this impious sacrilegious unchristian antichristian Innovation for it deserves no better Epithites 3ly That the Apostles Primitive Church Christians Fathers freely and usually admitted all visible Christians whatsoever to the Communion of the Lords Supper of discretion to examine themselves whom they freely admitted to Baptism Prayer hearing of the Word or any other publike Ordinances of Gods worship b enjoyning them all under pain of Excommunication when ever they heard the Word or met together in publike to receive the Lords Supper likewise in common together and excommunicating such who communicated not in this sort as men working the trouble and disorder of the Church That they required exacted no other no greater no solemner self-examination preparation fitness visible worthiness or real graces in the when they came to receive the Lords Supper but the very same they demanded expected from them when ever they came to be baptized pray hear read the Word or converse with God in any other sacred Ordinances of his worship God himself requiring the like examination qualification preparation fitnesse in all other holy duties and approaches to him in his word as in this duty as is evident by Eccles. 5. 1 2. Lam. 3. 40 41. Psal. 26. 6. Isay 1. 16 17 18. 1. 15 16. 2 Chron. 30. 17 18 19 20. Exod. 12. 48. 2 Cor. 13. 5. Jam. 1. 5 6 7 21. Mat. 22. 12. 1 Pet. 2. 1 2. Hebr. 12. 1. 1 Tim. 2. 8. Heb. 4. 2. 2 Pet. 1. 5. to 19. Luke 8. 18. Mar. 4. 24. Rom. 14. 23. and other texts compared with 1 Cor. 11. 28 29. and Christs c sodain institution and celebration of this Sacrament at his last Supper without giving any previous Notice of it to his Disciples to prepare themselves for its worthy reception their former preparation fitnesse to eat the Paschal Supper and hear Christs heavenly instructions given them Iohn 13. 14 15 16 17. being deemed by Christ himself a sufficient preparative to communicate with him at his Table Upon what true ground of conscience piety justice reason or religion then can any Ministers now seclude all or any of their baptized Parishioners of sufficient capacity to examine themselves whom they freely constantly admit to communicate with them in baptism prayer preaching singing Psalms hearing reading Gods word and other ordinary or extraordinary publike duties of Gods worship from the Communion of the Lords Supper only or deem them unprepared unqualified unworthy to communicate in this Ordinance alone when as they deem them sufficiently qualified prepared worthy to converse with God and the most regenerated Saints in all or any other publike Ordinances but this Or by what divine warrant from Gods own Word our Saviours his Apostles the Primitive Fathers Christians the * Protestant Churches or Bâ—shop Jewels Doctrine or Practice can they now over-rigidly exactâ—a more transcendent serious diligent special examination preparation qualification worthinesse fitnesse holinesse in their people when they resort to the Communion of the Lords Supper than when they come to hear read the word fast pray receive the Sacrament of Baptism give thanks or sing praises unto God or else seclude or deem them for unworthy Receivers who can eat or drink nothing but their own damnation Yea with what conscience reason justice can any Communicants neglect refuse delay to receive the Lords Supper upon this pretext alone that they are wholly unworthy unfit unprepared only for this duty when publikely administred in the Churches whereof they are members and they there present at all or any other sacred publike Ordinances in which they then repute themselves not unfit unworthy unqualified unprepared to converse with God and communicate with other Christians but in this duty alone Doubtlesse the serious consideration of Bishop Jewels St. Ambrose and St. Augustines words forecited touching due preparation to all holy duties with that of Chrysostom If thon be not worthy to receive the Communion then thou art not worthy to be present at Prayers and of the Primitive Christians daily communicating as well as hearing and praying will rectifie this common received Error both in Ministers and People now made the principal plea in barre excuse justification by the one magisterially to sequester repell their Parishioners from the Lords Table and by the people voluntarily to withdraw debar themselves from it against Christs own precept and their bounden duties to the prejudice if not peril of their souls Which I write not to make any carelesse or
neglectful of due preparation when they repair to the Lords Table but to stirr all up to a like conscientious holy preparation in all their publike or private approaches to God in other duties to rectifie this common superstitious epidemical errour that most think they are unworthy unprepared for the Lords Supper only even then when they deem themselves not so for all or any other sacred publike duties and thereupon approach not to it when it invited or so frequently as they ought and that henceforth none may deem themselves only worthy to receive the Lords Supper once or twice a year but unworthy at all other seasons they being not worthy to receive it once a year if they be not worthy every day according to St. Ambrose doctrine Who writeth thus of the custom of the Latine Church in his time as d Bishop Jewel records his words e Every week we must celebrate the oblation although not every day unto strangers yet for the Inhabitants yea sometimes twice in the week who then as frequently received the Communion as they heard the Word or prayed and deemed the self-same preparation sufficient for all three Ordinances then conjoyned as unseparable in point of usual practice The reason why Christ instituted the Sacrament of this Supper in the most common daily Elements of Bread and Wine was that so they might be commonly and frequently received by all at his Table for the spiritual nourishment of their Souls as well as daily and frequently received for the nutriment of their bodies at their private Tables 4ly That Christ himself his Apostles the Primitive Fathers Christians with all others who thus pressed practised the daily administring and receiving of the Lords Supper reputed it a converting as well as confirming Ordinance f begetting quickning grace in unregenerate as well as confirming inoreasing Grace in regenerate Christians as the Word read and preached doth This g St. Augustines forecited words For Christs Supper is a Sermon and the Priest therein preacheth and uttereth the death of the Lord with sundry others who stile it a visible Word a means of quickning and begetting Grace c. sufficiently manifest and I have h elsewhere proved at large How dare then any Novellers Ministers or others deny it to any unconverted unregenerated Christians as a meer deadly poyson only to them being the most probable effectual lively means of their humiliation compunction regeneration conversion unto God prescribed as the chiefest balsom cordial to heal their wounded sin-sick Souls and support their despairing languishing Spirits Or how dare any such Souls Spirits Christians though laden heavy laden with the greatest Crimes abstain from this most Soveraign Medicin to effect and perfect their Spiritual cure upon pretence of their own unfitness unworthiness unpreparedness when as the more dangerous more desperate mortal their Wounds Maladies are the more more speedily they need the fitter they are for this Spiritual Basilicon this heavenly Electuary which they i then most deferre neglect when they need it most and would first be healed cured by some other means before they resort to this most precious healing Physick which most effectually applies Christs passion bloud merits to their despairing dying Souls of all other Ordinances whatsoever If all in desperate corporal wounds diseases resort presently to the most effectual healing Medicaments why not then in Spiritual likewise but be enjoyned perswaded enforced under pain of damnation to defer and forbear them 5ly That it k was the constant practice duty of the Primitive Fathers Bishops Pastors and of the Protestant Churches Ministers in the beginning of Reformation to invite excite and stirre up all their people when backward negligent undevout to the frequent constant recâ—ption of the Lords Supper reputing all such who neglected this duty to be malapert impudent unworthy of Christian Communion and rebuking censuring excommunicating them as such till they repented of this sinne as the premises largely manifest together with that pathetical Exhortation in our Book of Common Prayer prescribed by the whole Church Parliament of England to be used by all Ministers * and read in Churches when they shall see the people negligent to come to the Holy Communion which I shall desire all our Ministers and Negligent Communicants oft to read ponder at their leisures for their better information and conviction With what consciences reason equity Piety then can any who professe themselves the only true faithful orthodox Ministers of Jesus Christ yea the holiest and devoutest Zealots of all others now make it their chiefest busines their greatest glory praise the argument of their ferventest zeal and devotion by preaching writing disputing not to exhort provoke encourage invite compel their people to but to dehort deter sâ—quester debar their Parishioners others from the Lords Table and their holy Communion with Christ and one another in this Ordinance for whole moneths yea years together l advising them to abstain fly from it as a most certain deadly poison damnation to their souls and instead of discharging their Pastoral duties in excommunicating all such who prophanely neglect to repair to it seclude excommunicate themselves and all their Parishioners from it though they earnestly importune them to be admitted to it month after month year after year against all Lawes of God and Man and by most absurd unchristian unreasonable whimsical conceits and pervertions of Scriptures endeavour to justifie in Presse and Pulpit this their most sacrilegious unchristian impious Papal Antichristian practiâ—e before all the world m censuring all others as professed Enemies to Reformation Christs Covenant and Kingdom Prophane Licentious Libertius Erastian Hereticks Men of loose Principles void of piety devotion holinesse c. who either concurre not with or publikely oppose them in these their irreligious Innovations and tyrannous usurpations diametrically contrary to the Doctrine Practice of all former Christian Bishops Pastors Ministers Churches from the Apostles dayes till this day The Lord now convince rebuke humble them for these their scandalous Practices Publications and reclame them for the future for their poor oppressed peoples spiritual welfare and our Churches future peace and settlement in these distracted times 6ly Bishop Jewel and Thomas Beacon in their forecited passages charge these particulars on the Church and Clergy of Rome as antichristian Papal Practices Innovations Errors Crimes contrary to the institution doctrine Practice of Christ his Apostles the Primitive Church Fathers Christians and of all reformed Protestant Churches Ministers in which most of our Anabaptistical and Independent Ministers yea many Presbyterians now imitate equal and farre exceed them 1. That the Custom of the Popes Church and Popish Clergy is usually to administer the Lords Supper to the People but once or twice a year by which means the commandement of Christ is broken the Sacrament of Christ neglected the death of Christ not so earnestly remembred the people become unthankefull dissolute in life vice
this Sacrament shall seal unto thy Soul that all thy sins and the judgements due unto them are fully pardoned and clean washed away by the bloud of Christ For this Sacrament was not ordained for them who were perfect or worthy but to help penitent sinners unto perfection Christ Å¿ came not to call the righteous but sinners to repentance And he saith The whole need not a Physician but they that are sick These hath Christ called and when they came them he ever helped witness the whole Gospel which testifieth that not one sinner who came to Christ for Mercy went ever away without his errand Bath thou likewise thy sick soul in this Fountain of Christs bloud and doubtlesse according to his promise Zech. 13. 1. thou shalt be healed of all thy sinnes and uncleannesse Not Sinners therefore but those who are unwilling to repent of their sinnes are debarred from this Sacrament c. t I am in a word a u carnal creature whose very soul is seal'd under sin a wretched man compassed about with a body of death Yet Lord seeing thou x callest here I come and seeing thou callest sinners I have thrust my self in among the rest and seeing thou callest All with their heaviest loades I see no reason why I should stay behind O Lord I am sick and whether should I go but unto thee the Physician of my Soul Thou hast cured many but never didst thou meet with a more miserable Patient c. And why should I doubt of thy Good will c With this further passage y But then thou wilt say It were safer to abstain from comming to the holy Communion than to resort unto it Not so For God hath * threatned to punish the wilfull neglect of his Sacraments with eternal damnation And it is the commandement of Christ z Take eat doe this in remembrance of me and he will have his Commandement under the penalty of his Curse obeyed And seeing this Sacrament was the a greatest token of Christs love which he left at his end to his Friends whom he loveth to the end therefore the neglect and contempt of this Sacrament must argue the b contempt and neglect of his Love Bloudshedding than which no sin in Gods account can seem more haynous Nathing hinders why thou maist not come freely to the Lords Table but because thou wouldest rather want the love of God then leave thy filthy sins O come then but come a Guest prepared for the Lords Table Seeing they are c blessed who are called to the Lambs Supper And when I further observe the several passages of like nature in others of our Writers touching this Sacrament with this Confession of our sinnes in our English Liturgy And this acknowledgement We do not presume to come unto this thy Table O Lord trusting in our own worthinesse but in thy great and manifold Mercies we are unworthy O Lord to gather up the crumbs under thy Table c even then when we approach unto this Supper With those passages prescribed in the Exhortation before this Sacrament to be used by all our Ministers to their People when they see them negligent to come to the Holy Communion When God calleth you be not you ashamed to say I will not come c I for my part am here present and according to mine Office I bid you in the Name of God I call you in Christs behalf I exhort you as you love your own salvation that ye will be partakers of this Holy Communion c. I can no wayes approve the forementioned Doctrin and Opinion of visible or real worthinesse pre-required by our c New Doctors as the only rule of their admitting men to this Sacrament as Orthodox or solid but reject it as erronious Popish and meer merit of Congruity Disclaim that General received opinion That there is another sublimer Fitnesse Holinesse Examination Preparation required of all men in their addresses to this Sacrament than to any other of Gods Ordinances And cannot but conclude it a most damnable impious dangerous unchristian practice for any Ministers to dehort debar prohibit any of their unexcommunicated Parishioners from it who desire to receive it whiles they freely admit them to all other Ordinances since God himself both thus calls and commands them under pain of the highest sinne contempt and damnation to repair constantly to this Sacrament as the chiefest medicine to cure comfort refresh their sin sick drooping despairing Souls And upâ—n unpassionate serious second thoughts of what is here premised I doubt not they will all subscribe to my Opinion herin though they may deem it a strange Novelty at first reading and admit all freely to this Sacrament as well as to other Ordinances 12ly Our Reverend f Bishop Jewil the Harmony of Confessions sect. 14. with all Protestant Churches and Divines justly chargeth the Church of Rome and Romish Priests with Grand Sacrilege Church-robbery wickedness injury impiety in the highest degree for denying prohibiting the Cup of the Lord to the Lay people in the administration of this Sacrament contrary to Christs own institution and practice the practice of the Primitive Church Fathers Christians in former ages all other Christian Churches in the world for certain reasons best known to themselves and more especially for this very reason as g Iohn Gerson a principle member of the Council of Constance privy to its secrets records That if Lay-men should communicate under both kinds as Priests Dignitas Sacerdotis non esset super dignitatem Laicorum The Dignity of Priests should not be above the dignity of Lay-men Whence Gabriel Biel extolleth the dignity of the Priest above our Lady and all other Saints because he may communicate under both kinds and they cannot And so have they altered the Sacrament of aequality and unity and made it a Sacrament of difference and dissention as h Bishop Iewel truely observeth Now I appeal to the Judgements Consciences of all judicious Protestants and i Pope Gelasius himself who justly condemned this practice as most wicked injurious impious Sacrilege in the Popes and Priests of Rome whether it be not a farre greater worser execrabler Sacrilege for any of our Protestaut English Ministers contrary to our Saviours precept president the custom doctrine practice of the Apostles Primitive Churches Fathers Christians and all other Churches in the world yea to the Councils Canons Injunctions Articles Liturgies Homilies Writers of our English Church and k Statutes of our Realm obstinately wilfully to detain not only the Sacred Cup but Bread and whole Lords Supper from all their Parishioners for sundry Moneths Years together as no wayes due or belonging to them And that onely upon no other real Ground but this alone l to erect a new Ecclesiastical Jurisdiction in themselves and their intended Presbyteries over the Lords Sacrament it self and all their people and to advance their own Sacerdotal or Presbyterial
increaseth virtue decreaseth But how many Ministers now amongst us not only neglect but peremptorily refuse to administer the Sacrament to their Parishioners people so oft as once or twice every year at certain times but not so much as once in two three or four yeares space or more together whereby all the forementioned sins and evils are more multiplied amongst us of late years than formerly in times of Poperie Herein therefore they are more inexcusable and blame-worthy than the Papists whom they exceed in this exorbitancy 2ly That the Pope and Popish Priests made the peoples negligence and undevotion in not resorting daily and frequently to the Lords Supper the rule of Christs religion and Ground-Work of their private Masses And instead of controuling rebuking the people for not repairing constantly and daily to this Sacrament they suffered them to persevere and perish in this their negligence yea increased their negligence and discouraged them from the holy Communion whereas were it a matter of Tithes or other payments they should be called upon and not suffered in any wise to be negligent neither should their negligence stand for excuse And do not our Anabaptistical Independent Ministers crept into many Parish Churches and some Presbyterians likewise make the peoples negligence ignorance unpreparednesse undevotion the very Ground-work of their casting off and discontinuing all publike Communions in their Churches there formerly celebrated every Month or quarterly at least and to set up private Communions in their Conventicles and private Meetings to some few selected Proselites like so many private Masses yea instead of exciting their Parishioners to the frequent constant receiving the Lords Supper and reprehending them for their undevotion backwardnesse in resorting to it do they not foster incourage them in their Non-approaches thereunto nay use all possible strained Arguments to disswade deter debar them from the least accesse unto it though strict and diligent in calling on them for their own Tithes dues wherein no negligence or plea must be admitted O then do they not fully imitate equal yea exceed the Popes and Popish Priests herein who force all to communicate once a year at least under pain of Excommunication under pretext of avoiding Popery and prophanenesse The Lord set this home upon their Spirits that they may reform it without delay 3ly That the Popes and Popish Priests debarred the people from reading the Scriptures c. upon this ground that they be Dogs and Swine and therefore should not such precious stones be laid before them And do not many of our Minsters upon this very Ground debar all their people from the Lords Supper and justifie it in a Print and Pulpit from Mat. 7. 6. Give not that which is holy to Dogs nor cast ye your Pearls before Swine lest they trample them under their feet and rent you Which was certainly never intended of the Sacrament of the Lords Supper not then instituted nor of such who earnestly desire frequently to receive this Pearl this holy thing and are ready to rent their Ministers for not delivering it unto them whereas they would highly love honour them did they constantly give it to them as they ought by Christs injunction and the Primitive Fathers practice But rather of heavenly admonitions reprehensions Instructions given to excommunicated obstinate Sinners who would be more exasperated than reformed by them as I have b elsewhere proved at large and c others very lately And are they not then direct Popes Papists herein fighting with their Arguments against their own People and Christs own sacred Communion And here let me inform these Censorious Ministers who term and deem all those baptized Christians whom they judge unregenerate Doggs and Swine that these are no Scripture Gospel or Christian terms or Epethites becomming their Lips or Pens but meer Anti-Scripture ungospel unchristian Reproaches Revilings unbecoming their ministerial Function and Profession of Christianity diametrically contrary to Gods Christs the Holy Ghosts the Prophets and Apostles language in holy Writ Which in the Old Testament stiled all the circumcised Israelites and seed of Abraham joyned unto him by external federal Covenant and profession though for the most part really void of saving Grace and inward spirituall holines◠d Holy men A Kingdom of Priests and an holy Nation a peculiar people an holy people unto the Lord thy God a chosen special people unto himself above all the Nations which are upon the face of the earth the holy seed the holy people the redeemed ones e Gods people the Lords people the Lords portion and inheritance his own people the sheep of his pasture the people of the Lord of Hosts and that not only when they kept themselves pure frō Idolatry false worship other wickednes but even when they were polluted with idolatry false worship all manner of pollutions impieties plagued by God punished and carried away captive for their sins as the marginal Texts with sundry others testify So all their Priests Levites Cities especially Jerusalem are stiled holy most holy to the Lord the holy Court though many of them were polluted prophaned defiled with all kind of wickedness and idolatry Exod. 30. 29. Levit. 11. 44. c. 21. 6 7 8. Isa. 52. 1. c. 64. 10. c. 1. 21. Neh. 11. 1. 18. Dan. 9. 24. Mat. 4. 5. and other Scriptures Thus all the converted Jews and Gentiles under the Gospel externally professing embracing the faith of Christ and baptized into Christ are stiled Gods people my people by God himself in the Old Testament Ps. 110. 3. Hos. 2. 23. Zech. 13. 9. and likewise in the New Rom. 9. 25. Holy Holy Brethren Saints Saints by calling a holy Generation a Royal Priesthood a peculiar people 1 Cor. 7. 14. 1 Thes. 5. 27. Hebr. 3. 1. 1 Pet. 2. 5. 9. Rom. 1. 2. 1 Cor. 1. 2. 2 Cor. 1. 1. c. 13. 13. Eph 1. 1. 15. c. 6. 18. Col. 1. 2. 26. Philem. 5. yea they are said to be in Christ as branches in the vine Iohn 15. 1. to 9. sanctified with the bloud of the Covenant Heb. 10. 29. To be redeemed by Christ 2 Pet. 2. 1. yea reputed Members of the visible Churches of God and of the Saints though the major part of them be not really sanctified defiled with manifold sins 1 Cor. 1. 2. c. 14. 17. to 34. c. 14. 23. 33. Acts 20. 28 29 30. 1 Thess. 1. 1. c. 5. 14. 2 Thess. 1. 1. c. 3. 6. to 16. Rev. 2. 4 5. 14 15. 20. c. 3. 1. c. 4. 14 15 16. compared together to omit many other like Texts And such as these even when they fall into scandalous sinnes are to be restored with the spirit of meeknesse and to be admonished as Christian BRETHREN and not reputed Enemies Dogs or Swine Gal. 6. 1 2. 2 Thess. 3. 6. to 16. being still our Brethren in Christ till either actually apostatized from the Profession of Christ or actually cast out of the Church by
excommunication for grosse scandalous Crimes as the New Testament ever stiles them Let them therefore henceforth beware how they stile any Christians who frequent the publick Ordinances and professe the faith of Christ externally as well as themselves Dogs or Swine or use them as such by secluding them from the Sacrament though they joyn with them in all other sacred ordinances as their Christian Brethren and fellow Members of the Church of Christ 4ly That the Pope himself and his Cardinals doe scarcely communicate once in a year but are as negligent and as undevout therein as the most part of the people And are not many of our Ministers now more negligent and undevout herein than the Pope himself and his Cardinals or most part of the Popish people under them in that they do scarcely communicate not only once in a year but scarce in many years together in publike in their Churches And that not out of bare negligence as they which is bad but out of meeâ— design to debaâ—re all their people from the Lords Supper likewise lest they should participate with them at the Lords table which is far more impious detestable both to God and Man 5ly That the Pope and Popish Priests think that any man be he never so great a sinner may pray to God and resort to other Ordinances only they think a Sinner may not receive the Holy Communion And is not this the very Doctrine Opinion thought of many of our Ministers now who deny debar their people the Lords Supper and yet admit them freely to all other Ordinances of Prayer Preaching c Yet this must be no Popery forsooth in them but new Evangelical light sent down from heaven of late into their hearts 6ly That Mr. Harding and the Popish Priests write professe That the feast of the Lords Supper is common all are invited but they only received to it those who are disposed and proved that is after they have been examined by and made an Auricular Confession to their Priests and been adjudged by them worthy to communicate But yet many of our Parish Priests and Ministers now are far worse than these Popish Priests herein For many of them f deny this Feast to be common but peculiar only to the true regenerate Saints they invite not all unto it but such alone who have saving faith and grace within them Yea they invite not such of their Parishioners to this feast for whole years together but deny them their portion in this heavenly banquet for fear some unregenerate ones should thereby intrude into this feast together with them Neither will others of them admit any to this feast unlesse they on their now Presbyteries g first examine them touching their lives faith knowledge Graces visible worthiness and adjudge them upon trial to be well disposed and provided to eat of this heavenly feast for which they have neither precept nor president in Scripture but only from these Popish Priests whose language practice they imitate And such as will not subject themselves to this their Tyranny as Bishop Jewel terms it must no wayes be admitted but secluded from Christs Table by these Servants though their Lord himself invites commands them to resort thereto Yea which is a strain beyond all Popish Tyranny of this kind Some Ministers have refused to try or examin those Parishioners who have freely offered to put themselves upon their strictest Inquisition and Scrutiny or administer the Sacrament to them or to those they every way thought fit worthy to receive it peremptorily denying it to them moneths after moneths and year after year though importuned by all Christian means to administer it upon this most unrighteous untheological unchristian ground That if they should admit them to the Sacrament which was of right due unto them then others of their unregenerate Parishioners would croud in amongst them and claim it likewise as their due Thus the children must be kept from this their daily monthly sacred bread because the Dogs as they prophanely term all other Christians at large should h not so much as gather up any of the Crumbs that fall from the Lords Table Yea most of our Anabaptistical and Independent Ministers who have got into our Parochial Cures of purpose to enjoy the Glebes Tithes though they disavow Parochial Congregations as unevangelical and antichristian which then in conscience they should not accept for filthy Lucres sake alone and willingly resign to others are so transcendently peccant and super-tyrannical herein that they will upon no terms or intreaties whatsoever administer the Lords Supper to the best the holiest Saints of God whose graces they cannot but approve nor yet baptize their Infants for the most part unlesse they will first new-mould themselves into their Anabaptistical Societies or Independent Church-models the neglect or refusal whereof alone I know not by what warrant from Christ or his Apostles they make a sufficient ground for ever to debarr them from this Sacrament though never so worthy so prepared otherwise to receive it * Hear O Heavens Hearken O Earth and blush tremble at these monstrous Sacrilegious Impieties these super-transcendent Papal Tyrannies and worse than Antichristian Exorbitances which have rendred many who professe themselves the eminentest Protestaâ—t Ministers and Saints of the highest Classis more injurious undevout unrighteous uncharitable and tyrannical herein than Popes * In illis quae vâ—lâ— est ei proratione voluntas and that there is no other reason to be yielded of his doings but only this Quâ—a ipse voluit being now verified of them as well as formerly of the pope or Popish Shavelings The serious consideration whereof should make them execrate these their Popish Exorbitances and repent in dust and ashes for theâ— 7ly That Popish Priests from the Name and Nature of the Communion argue thus point-blank against both It is called Communio Ergo it must be private Ergo it may be received of one alone c. And do not many of our Ministers now argue thus or more absurdly than they It is called Communio because formerly received by all Christian Congregations together in Common Ergo It may it must now be wifully discontinued and laid aside for sundry years together Ergo none but Saints and segregated Conventicles must receive it together in private Ergo none that are not of our private Church-way or Congregation must receive it from or with us Ergo neither the Parish Priests nor any whole Parochial Congregations may or ought of right to receive it all together in the publick Church now as they did heretofore 8ly That the Popish Priests though they administer this Sacrament but commonly once a year to the people yet dâ—â—m it a Cruâ—â— injury a thing contrary to the examples and godly Ordinances of the Prâ—mitive Church to deny the Lordâ— Supper to private persons on their death or sick beds who desire it And therefore would rather deliver it alone to the sick person without the Priests