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church_n	day_n	sabbath_n	week_n	6,281	5	10.0050	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A95982	A treatise of the institution, right administration, and receiving of the sacrament of the Lords-Supper. Delivered in XX. sermons at St Laurence-Jury, London. / By the late reverend and learned minister of the Gospel Mr Richard Vines sometime master of Pembroke-Hall in Cambridge.	Vines, Richard, 1600?-1656.; Baxter, Richard, 1615-1691.; Burgess, Anthony, d. 1664.	1656 (1656)	Wing V572; Thomason E894_2; ESTC R203900	224,149	399

consequent that therefore here where the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Do this plainly limits it to the actions of the Communicants as I have said The Ordinances of God are most powerfull and proper when they are themselves pure plain naked of all humane disguizes or embellishments and therefore I bespeak all Communicants Ministers and people not to study how to add more glory or gracefulnesse to this Ordinance as they suppose but to rest in and submit to that which we finde in Christs example or first original and suffer your selves to be limited to do this Do this in remembrance of me §. 5. Who are commanded to receive this Sacrament § 5 Thirdly This charge or command Do this is given to the Church the Saints Disciples of Christ It is true the Apostles only were present at Christs first celebration He sate down with the twelve saith the Text and so the command was directed to them only But how Not to the Apostles as Apostles but as Communicants as representing the Church Lucas Brug in Evang. or people of Christ or to the Apostles as Dispensers of it and to them as receivers of it For when Christ said to the Apostles Go and baptize Do this in remembrance of me he intended not that either Sacrament should die with them but from them continue in succession of all times therefore Do it in remembrance of me they received it in anticipation of his death but it was to endure as a memorial of it as the Passeover-Lamb was first eaten in Aegypt or slain before the destroying Angel passed through the Land but intended for a memorial for ever in all generations till Christ came and therefore the Apostle here delivers it to the Church of Corinth the very institution of Christ is deliver'd to this Church and the Use of it enjoyned to them and all Churches till he come again ver 26. When I say it is a command given to the Church or to the Saints I mean that it is an inner commandment an inner Ordinance as there was inner Ordinances in the Temple for Church-members and Disciples The command of hearing the Word is given to all The commandment of being baptized is to believers as a Sacrament of their initiation or entrance or admission To make a Disciple and to baptize one seems to be put for the same John 4. 1 2. but this commandment Do this lies more inner yet it appertains to them that are Disciples already or Church-members which was signified in the ancient Christian Churches by the baptistery or font at the Church-door and by the Table intra Cancellos within the Chancel so in the Passeover a stranger was not admitted to the Pasleover but when he was circumcised then let him come near and keep it Exod. 12. 44 48. Let him come near saith the Text for it is an inner Ordinance and the Communicants must be such at least whom the Apostle cals 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 5. those that are within for here is that inner fellowship and communion of the Saints and members of Christ exercised and professed This then is that peculiar and most inward command and priviledge that appertains to an inclosed company it is a pasture inclosed not a common Here Christ holds a more familiar presence and fellowship with his peculiar people to whom he vouchsafes an interiour admission Shall not we then keep this charge and Observe this commandment and enjoy this priviledge properly belonging to Disciples Oh it was this that made Christians of old when they were for their sinne debarred and excluded so cry weep lament their sad case that they should depart as it were from the presence of their Lord and stand aloof in the court that had been admitted into the parlour or chamber of presence and for those that were in the school of catechism called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was the utmost end to which they did aspire and for which they waited a long attendance to be admitted to this communion and then properly called sideles this was the highest form §. 6. The End of the Institution and Celebration of this Ordinance § 6 Fourthly The end wherefore this Ordinance was instituted and is celebrated is for the remembrance of Christ for it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a memorial of that great that universal Sacrifice Christ Jesus Memorials of dying friends though plain are precious and of great account with all men being kept amongst their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or esteemed tReasures and we may see how little Christ receded from the intent of the Passeover which was a memorial of the Hebrews deliverance in Aegypt Exod. 12. 14. and transferr'd to a greater memorial of himself by whom is wrought a greater and more universal deliverance of the Church The day of the Jews Sabbath was changed to the first day of the week for celebration of the resurrection of Christ and so the creating of a new Heaven and a new earth that day The paschal rite of the Jew was changed from a memorial of their deliverance from Aegypt into a memorial of the death of Christ by which we have a greater deliverance Their Passeover was to be Observed by them in their generations for ever Exod. 12. 24. and our Supper is an Ordinance to be Observed by the Gospel-churches for ever Their ever was Christs first coming our ever is till he come again It 's twice repeated For remembrance of me both the eating of the bread and drinking of the wine are but one memorial which is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or bufinesse of this Ordinance All Churches and Christians could not see the Lord dying for he died but once and therefore they have a glasse or representation of that death which as it is alwayes in the efficacy and effect so it might alwayes live and be fresh in our memory the commemoration of that Sacrifice which never is never needs to be repeated is repeated often in this Sacrament and this Sacrifice of Christ as it was promised and prefigured in old Types and Sacrifices so was it performed ence in truth upon the crosse and is often celebrated in this Sacrament of memory This memorial is solemn this remembrance must be practical CHAP. XII Of doing this in remembrance of Christ The Properties of this Memorial § 1 IT 's a solemn memorial instituted by Christ himself Great deliverances have solemn commemorations such was the Passeover the feast of Purim the Encaenia or feast of Dedication Great victories have their dayes of Thanksgiving great deliverances benefits Benefactours are honoured with solemn memorials private remembrances which every man may agitate in his own minde are too low expressions of publick and eminent and universal benefits therefore Christ will set up his own monument and ordain a solemn Ordinance for remembrance of himself to be Observed by all that have his memory and it is one of the great Sea-marks of the Church of Christ he did not set

a Christian Church in the world this day nor hath been in any Age since Christ who have not inclosed made several and impaled this Ordinance of the Supper And if I could but lead your eye into the Primitive Churches you would wonder at the fortifications they made about it There you should see the Catechumeni that were in the school of Catechism learners of the Doctrine of Christianity admitted indeed to hear the Sermon Tertullian cals them Audientes but never grumbling at the Ite missa est Go you are dismist When the Fideles or Communicants went to this service And there you should see the Lapsi or Poenitentes Christians that had fallen into open and manifest scandals standing a long time upon the four stairs or degrees of publique repentance weeping for admission and bewailing their sin and suspension from the Lords board which rigour of Discipline though full of sharpnesse and asperity yet the reverence of this Ordinance the Heathens among whom they lived that watched for their haltings and the great temptations to Idolatry and Apostasie by fear of persecutions and continual Alarms may plead some excUse of that severity In short though some have made the gate wider than others yet all have impaled the Ordinance and taken it from the common The Word indeed preached or read lies open to all the high wayes and hedges may be compell'd in to fill up the place where it sounds and Baptism may be administred at the entrance for imitation and listing of souldiers under Christs colours but the Lords Supper ever was intra Cancellos within the mound for it is the inmost Ordinance that we have for Church-members Disciples not lying open to the streets but as an inner room within a room an Ordinance for fellowship of Saints and Christians that are past the Font All have not right to it and some that have had right may for the time have forfeited and lost their capacity This is my general position which as in the sequel will be clear to you may be proved by a threefold evidence 1. By evidence of fact the universal sense and consent of all Christian Churches and thereby it will appear that it is no new Doctrine 2. By evidence of Scripture by which it will appear to be no false Doctrine for it 's past all doubt that the Passeover in the old Church was a barred Ordinance shut up from the uncircumcised and the unclean and the Supper in the New Testament is so too In the 28 verse Let a man examine himself and so the word And so is a limitation and a proviso and contains in it otherwise not When men have traversed the Point to the utmost this little word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so as it opens the door to such as are so qualified so it is a barre and shuts it against them that are not And it is Chrysostom his note upon the man that came in without his wedding garment Matth. 22. 12. that the King said not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is he said not Why didst thou sit down and eat but How camest thou in hither 3. By evidence of Reason for those that have no right or no capacity may not communicate nor those that having had a right or capacity have lost it for present by some grievous sinne and the censure of the Church which I shall pursue more particularly and distinctly In the mean time I thus conclude my generall Position We have warrant and may call all men Turks and Jews unto the Word of the Gospel The Word cals them all to faith in Christ and repentance If they enter not into Covenant the seals of the Covenant are not for them If they do enter Covenant then the Sacraments or Seals follow for the Covenant doth not follow the Seal but the Seal the Covenant I hope to rationall men this appears Reason to me it appears above contradiction So much for the generall Position or Thesis Now I will proceed to confirm it particularly according to the three fold evidence §. 5. The evidence of Fact § 5 The first is the evidence of Fact the universall and concurrent sense and consent of the Ancient Churches of Christ to the intent it may appear to be no new Doctrine and so the odium cast upon it as upon an upstart or one of the new devices of this age by such as are too tender to their lusts and sinfull liberties may be taken off and though I reverence the gray hairs and despise not the custom of the Churches of God as St Paul saith ver 16. yet I make them not Dictators but Consuls only and that testimony they give shall be but in matter of Fact their own practice which those in our daies that set open too wide a gate to this Ordinance seem to take very little notice of And I begin with Justin Martyr who seems saith Bellar. to be the first of De Script Eccl. those after the Apostles times whose writings are come to our hand He in his second Apology saith That it 's lawfull for no other person to partake of the Eucharist viz. this Sacrament but such an one as beleeves the Doctrines taught in the Gospel to be true that is baptized for remission of sins that so lives as Christ hath delivered where you finde the three requisites of partaking in this Ordinance are Faith Baptism and good Conversation This is the most ancient Testimony of the custom of the Christian Church in his time and for that age fully stops the mouth of all contradiction For the Ages after this Authour both those that passed under the Heathen and under Christian Emperours I shall not cloy the Reader with citing the Testimonies of the Ancients by retale becaUse there Cypr. Passe Tertullian de Panit. was a form of Discipline or Government which obtained in all Churches Greek African Roman which with great consent prohibited access to this Sacrament unto two sorts principally 1. Those that were yet in the School of learning the grounds of Christianity 2. Those that having been reckoned among the fideles were for some great sinne put into the School of correction and these two sorts do answer those so much spoken of now adaies the ignorant and the scandalous I say there was a form of Discipline that took place as appears by that of Origen in his third Book against Celsus so much magnified and insisted on by Blondell and it is this De Jureplebis pag. 94. That among the Christians there were appointed certain men to enquire into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the lives and conversations of those that came to this Table that they might prohibit them who had committed finne forbidden from access to this publique Convention A clear place against them that will have none seQuestred for a time from participation of the Lords Table 1. The first sort of which were such as having a minde to relinquish