Ordinance wherein Christ communicates himself to his people and seems to have a more special relation to this Spiritual Repast though not then instituted as the words shall give will give c. in the future tence import Are an invincible evidence that Christ doth as effectually promise and as really convey exhibite his flesh and bloud in a spiritual way with eternal life and salvation unto men and works faith and true conversion in their Souls in a proper ordinary way by his Supper duly administred as he doth by the Word preached or any other means of Grace it being of divine institution representing the flesh bodie and bloud of Christ more lively to their senses and by them unto their souls than any other Gospel Ordinance working upon three distinct senses at once the eie ear taste which no other Ordinance doth 9ly That Text of 1 Cor. 10.16,17 The Cup of blessing which we bless 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 and one Body and are ALL partakers of that one bread compared with Ver. 1 2 3 4 5. and that parallel Text 1 Cor. 12.12,13 For as the body is one and hath many members and ALL the Members of that one body being many are one body So also is Christ for by one Spirit we are ALL baptized into one body whether we be Jews or Gentiles whether we be bond or free and have been ALL made to drink of or into one Spirit afford us these Conclusions proving the Lords Supper a Converting Grace-begetting Spirit-infusing Ordinance as well as the Word preached 1. That all visible Church-members professing Christ makeÌ„ but one Mystical Bodie of Christ into which they all are actually incorporated united together by Baptism and the Lords Supper of both which Sacraments they did all equally participate in the Apostles times without any restraint suspension seclusion communicating together in the Lords Supper and being all made partakers both of the Sacramental Bread and Cup when ever administred whether regenerate or unregenerate ignorant or knowing scandalous or unblameable by virtue of their incorporation into this One mystical Body Now the Major part of visible Christians Church-members in g 1 Cor. 1.2,3 c. 6.1 to 8. c. 3.1,2,3,4 c. 6.18,19 c. 7.10,11 c. 8.1,2,7,8 c. 10.8.22,23,28 to 34. c. 11.30 to 34. c. 14 Corinth other hurches in all ages admitted to Baptism and the Lords Supper have been unregenerate ignorant void of saving Faith and Graces so as the Lords Supper could be no confirming Ordinance in the Objectors sense to wit of their several Graces unto them Therefore it was administred to them only as a converting Ordinance upon that reason which Chrysostom h In Marc. c. 14. Victor Antiochenus i Summa Theol. pars 4. qu. 11. Art 1. Sect. 3. Alexander Alensis and others render why our Saviour himself administred it to Judas at its primitive institution That he might leave no means unattempted to convert reduce him to a sound mind and reclaim him from his wickedness 2ly That the Lords Supper worthily received doth really communicate the body and bloud of Christ with all the benefits of his death and passion to those who receive it yea make them all partakers of that one bread of life to their eternal Salvation and to drinke into one spirit Whence judicious * â—n 1 Cor. 12. Calvin expounds this phrase of the Sacramental Cup to which doubtless it referrs thus Participationem Calicis huc spectare ut unum Spiritum accipiamus Learned Gerhard thus Ex uno Calice bibimus in the Lords Supper ut unum spiritum sanctum recipiamus Whom the French Divines in their Theses Salmur pars 3. p. 40. back asserting That the Spirit of comfort and sanctification doth much rather follow the lawfull celebration of the Sacraments than the hearing of the Word since that is not slightly to be passed by which St Paul hath said And have all been made to drink into one spirit to wit in the Lords Supper whereas he never uttered any like thing when as he spake of the preaching of the word as learned Mr. Morrice hath also noted to my hands in his Diatribe 3ly That all worthy Communicants of the Lords Supper are there really incorporated into the invisible body and Church of Christ and made bone of his bone flesh of his flesh spirit of his spirit as visible Church-members are thereby actually incorporated into his visible mystical bodie as these Texts compared with Eph. 1.22,23 c,2 18 to the end c. 4.12 to 17. c. 5.25 to 33. Col. 1.18 c. 2.19 resolve 4ly That this Sacrament is a k See Articles of Engl. c. 26. Harmony of Confessions Sect. 14. Bishop Jewels Reply to Harding p. 20 21. 93. 112. special means to unite both the visible and invisible Church and their members together and to prevent all Scismes in these bodies being both the bond and badge of their union and communion one with another A prevailing motive in these sad times of Scisms and Divisions in all places to restore the frequent constant use of this holy Ordinance the disusage whereof hath been the principal cause of the Growth and continuance of these manifold Sects and Differences which l Mat. 12.25 threaten desolation to our Church and State 10ly The Scripture positively resolves Rom. 1.16 and all our Opposites assert That the Gospel of Christ is the power of God unto Salvation to every one that believeth to the Jew first and also to the Greek for therein is the righteousness of God revealed from faith to faith as it is written The just shall live by faith Now the principal part and summ of the Gospel recorded in sacred Writ and preached by the Apostles to beget or increase faith convert win bring men to salvation is this m 1 Cor. 15.1,2,3,4 Isay 53.4,5 c. Acts 2.22 to 40. c. 3,4 to 20. c. 4.10 c. 5.30,31 c. 8,5.35 c. 10.36 to 42. c. 13.19,30 Rom. 1.2,3,4 c. 4.24,25 c. 5.6,7,8,9 Gal. 3.1 That Jesus Christ died for our sins according to the Scriptures when we were yet sinners and his professed Enemies to reconcile us unto God to cleanse heal save us from our sins to make us his adopted sons and preserve us to his heavenly kingdom Hence iâ— that of the Apostle 1 Cor. 1.23 But we preach Christ crucified and chap. 2. 2. I determined not to know any thing amongst you save Jesus Christ and him crucified as being the marrow and substance of the Gospel whereupon the preaching of the Gospel is stiled n 1 Cor. 1.17,18 The preaching of the Cross This transcendent love of Christ in dying suffring for such wretched sinners Enemies as we in washing us from our sins in his own most precious bloud and redeeming us from Gods wrath Hell eternal damnation out of the freeness fulness and riches of his
William Morrice of Werrington Esquire in his irrefragable Diatribe in answer to Mr. Saunders 1657. p. 218 219 c. to whom I shall referr all such who desire fuller Satisfaction in this Controversie which they have so solidly and amply debated that there is little remaining to be superadded by me but some few Gleanings after these fuller Crops which I hope through Gods blessing will silence convince all future Antagonists and presume will be neither unacceptable nor contemptible nor superfluous to sincere unbiassed Christians who only study seek c Zech. 8.19 love the Truth and Peace for whose benefit I have made them publike Our d See Dr. Drakes Boundary to the Holy Mount p. 154. to 176. 120 121 c. Mr. Collins Mr. Saunders Books and others of them who have written of this subject Antagonists destitute of all Scripture proofs to evidence the Lords Supper to be no Soul-converting Grace-producing but only a Grace-confirming Ordinance do bottom their opinions upon these 7. sandy Foundations or Objections objection 1 1. That the Sacrament of the Lords Supper is a Seal not only of the Covenant of Grace but also of the truth of saving Faith and Grace in the hearts of the Receivers Therefore it is only a confirming but no soul-converting faith-begetting Ordinance I shall concisely examine dissipate overturn this rotten Foundation whereon this Error is principally grounded and display its vanity absurdity e 2 Cor. 4.2 to every mans conscience in the sight of God To this end take special notice in the first place 1. That the Lords Supper is never so much as once stiled in Scripture a Seal or Seal of the Covenant of Grace much less a Seal of saving Faith or of the truth of saving Grace in mens hearts but only the f Mat. 26.26,27 Lu. 22.18,19,20 1 Cor. 10.16,17.21 c. 11.20 to 30. Gal. 3.1 Lords Supper Table Bread Cup Body Bloud or the Remembrance Figure Sign Representation of his death and passion which have no analogy at all with a Seal By what rule then of faith or right reason can they justly affirm prove it to be any Seal at all or such a Seal as this If rherefore it be no Seal by divine appellation or institution then all their consequences built on this false foundation fall to the ground together If they allege that Circumcision is directly stiled A sign and Seal of the righteousness of the faith Rom. 4.11 Ergo the Lords Supper is likewise such a Seal and may properly be stiled a Seal Though many learned g See Dr. Ames Bellarm. Enerv. Tom. 3. l. 1. c. 1. p. 9. to 15. Protestants and some Papists be of this opinion yet under correction I deny the consequence upon these grounds 1. Because God himself gives this Title to Circumcision only and that but once but never to the Passeover Lords Supper Baptism or any other Ordinance Therefore his Ministers Servants must conform themselves to his pattern language herein 2. Circumcision was a vâ—sible mark set by Gods command upon the flesh or persons of all who were circumcised Therefore it might properly be stiled a Sign Seal and Covenant of God in their flesh upon which is left a perpetual impression Gen. 17.10,11,12,13,14 Rom. 2.28 c. 4.11 But the Lords Supper Baptism and the Passeover leave no such visible marks or impressions on the persons or flesh of those who receive them Therfore God never stiled any of them Marks or Seals as he did Circumcision neither may we without his warrant against his president and sacred language stile them so 3. The Lords Supper succeeded not Circumcision but the * Mat. 26.17 to 31. 1 Cor. 5.7,8 c. 10.3,4 Passeover never called a Seal in sacred Writ Therefore this stile appropriated to Circumcision cannot be rationally given to it the rather because the Holy Ghost never gives it to Baptism which succeeded Circumcision 4. Circumcision is only stiled A Seal of the righteousness of the faith which Abraham had being uncircumcised g See Calvin Peter Martyr Aretius Fayus Paraeus willet wilson and others on Rom. 4. That is a token of the Covenant between God and Abraham and his seed made to him by God and believed by Abraham before he was circumcised as is evident by Gen. 17.1 to 15. compared with 15.1 to 8. Rom. 4.9 to 23. But the Lords Supper is not such a Seal token but instituted for other ends to represent unto us the breaking of Christs body and shedding of his blood on the Cross for our sins to shew forth his death till he come c. Whence it is stiled The new Testament in his blood Mat. 26.26,27,28 Lu. 22.19 1 Cor 11.24,25,26 c. 10.16,21 c. Therefore Gods stiling Circumcision a Seal is no warrant for us to stile the Lords Supper so Objection If any Object That the Lords Supper may properly be stiled a Seal because it doth confirm which is their only reason I deny the consequence for then by this reason an Oath should be a Seal Answer because it is for confirmation Hebr. 6.16,17 Miracles and Signs done by the Apostles should be Seals because they confirmed the words and Gospel they preached Mar. 16.20 The huâ—bands Silence should be a Seal which confirmed all his wives vows and bonds Num. 30.14 The plucking off the shoe and giving it to a neighbor should be a Seal because it confirmed all things concerning redeeming and changing Lands in Israel Ruth 4.7 Every Decree should be a Seal because it confirms the things decreed Esther 9.29,32 Yea the Apostles Ministers and Word preached should be Seals too because they confirmed the Souls of the Disciples the Churches of Christ and testimonie of Christ in men Acts 15.32,41 c. 14.22 1 Cor. 1.6 Heb. 2.3 Phil. 1.7 And Christ himself a Seal too who shall confirm us unto the end 1 Cor. 1.8.5 The Scripture makes mention only of 2. sorts of Seals The 1. material affixed to Writings Deeds Books Letters and other material things for their confirmation securing or secrecy Neh. 9.38 c. 10.1 Esth 3.12 c. 8.8.10 Job 41.15 c. 14.17 Deut. 32.43 Isay 29.11 Cant. 4.12 Jer. 32.10,11,14,44 Dan. 6.16 c. 12.9 Mat. 17. Tim. 6.6 Rev. 5.1 c. 8.1 c. 10.4 c. 22.10 The 2. immaterial and invisible set by the Spirit of God or his Angels on the souls or forheads of his chosen Saints who are said to be sealed by and with the holy Spirit 2 Cor. 1.22 Eph. 1.13 c. 4.30 2 Tim. 2.19 or to be sealed with the seal of God in their foreheads Rev. 7.2 to 9. But the Lords Supper is no material Seal visibly affixed to any material Writing Deed Letter Book thing the visible Elements of it being instituted consecrated h Mat. 26.27.27,28 1 Cor. 11.24 to 30. c. 10.16,17,21 only to be eaten and drunken by us like other bread meat drink which may be as properly stiled Seals as the consecrated bread and wine not to remain as Seals upon us and the
invisible body bloud benefits of our Saviours death they represent and convey unto our Souls for their spiritual nourishment are received only as spiritual food not Seals neither are our bodies or souls in any Scripture said to be visibl or invisibly inwardly or outwardly sealed but only to be fed and nourished by this Sacrament Therefore it is as improper a speech to call it a Seal as to stile our meat and drink a Seal or to averr that mens persons faith or the Covenant of Grace are sealed by the Lords Supper as that their persons or Evidences of their Lands Charters Bonds are sealed by their Ordinary Suppers there being no Analogy at all between Meat Drink and a Seal or between feeding and sealing as these new Doctors affirm with as much sense and reason as the i Concil Trident. Sessio 21. c. 3. Concil Constant Sess 13. Bish Jewels Reply to Harding p. 72. c. Ames Bellarminus Enervatus Tom. 3. lib. 4. c. 7. p. 179. c. Popish Councils Doctors assert That the Lay-Communicants actually drink Christs bloud in the Eucharist by way of Concomitancy only in and by their eating the consecrated dry bread 6. Admit the Lords Supper might in some strained secondary improper sense be stiled A Seal of the new Testament or Covenant of Grace recorded in the Scripture and ratified by Christs death yet with what propriety of speech can they stile it a Seal affixed to the Grace of faith or saving Graces in the hearts of worthy Communicants Can the visible material consecrated Elements which they refuse to administer to those they repute not real Saints for fear of setting a Seal to a blank be affixed by them to invisible immaterial Graces If yea then k Bellarminus Enervatus Tom. 3. c. 3. P. 37. Dr. Ames and other Protestants main Argument against the Papists that the Sacraments convey not grace ex opere operato as physical instruments unto the receivers of them Fieri n non potest ut Sacramenta quae sunt res crassae et materiales ad animam penetrent et ibi quasi creando ingenerent divinam ac supernaturalem virtutem idque in momento quia proportionem nullam habent ad objectum in quod agunt must be both false and disclaimed by them as absurd for the future If no then this foundation and chief corner-stone of our Opposites structure against the Lords Suppers Soul-converting Grace-producing efficacy That it is a Seal both of the Covenant and truth of saving faith and Grace in the hearts of the receivers must be henceforth disclaimed recanted renounced by them as a false unproper unscriptural Paradox and Expression though embraced by them as an unquestionable principle which having l Suspension suspended p. 19 20. elsewhere more fully refuted in another method I shall here no further prosecute but only request them for the future to confine themselves wholly to the Scripture language and then this Controversie will soon be ended objection 2 2. From this first main foundation they deduce their 2. which I shall next discuss That Sacramental seals serve only to confirm ratifie prae-existent not to convey or effect non-existent Grace the proper office of a Seal being to confirm not convey Therefore the Lords Supper being a Seal cannot possibly beget or convey Grace where it is not but only corroborate it where already wrought This Position of theirs hath neither Scripture nor reason to support it being an apparent untruth and gross Solecism both in Divinity and Law For Scripture Law and common experience might have instructed these Opposites that there are several properties and uses of Seals The 1. is to conceal and seal up things from publike view as they usually seal up Letters Books Bags of money and what else they would keep private for which peruse Isa 29.11 Cant. 4.12 Job 41.15 Rev. 5.1 c. 6.1 c. 10.4 c. 22.10 2ly To secure and keep things safe from being embezelled attested by Deut. 32.43 Job 34.16 c. 14.17 Dan. 6.17 Mat. 27.66 3ly To appropriate and mark persons or things for our own and to distinguish them from others Rev. 7.2 to 9. c. 9.10 2 Tim. 2.19 2 Cor. 1.22 Eph. 1.13 c. 4.30 4ly To commission or authorize Officers and others to exercise their Offices or execute their commands Esth 3.12 c. 8.10,11 John 6.26 Hence all Judges Justices Commissions Officers Patents and Writs to Sheriffs are and must be sealed 5. To confirm or ratifie Writings and make them valid and irrevocable in Law Esth 8.8 Neh. 9.38 c. 10.1 Jer. 32.10.14.44 Isa 8.16 Now these writing are of several sorts and Natures 1. Charters Feoffments Grants Covenants Gifts Wills Bequests giving granting transferring and newly conveying Lands Goods Honors Annuities Rights Titles Interests Offices Powers Privileges Advantages c. from the King or from one person to another in which they never had any right or interest before being conveyed to them only by these new sealed writings 2. Deeds or Charters of confirmation corroboration or release confirming or inlarging mens former rights interests estates in Lands or other things wherein they had a precedent interest or possession by former conveyances Seeing then there are several other properties uses of Seals besides confirmation and the primary original most usual end of Seals and sealed writings is to convey transferr new rights titles interests privileges estates possessions but the secondary end of them to confirm corroborate or enlarge estates formerly conveyed To argue that the Lords Supper is only a Grace-confirming not a Grace-conveying Ordinance because it is a Seal is as gross an absurdity as to averr that all Deeds of meer Feoffment Grant Gift Bequest are only Confirmations of precedent interests or estates not conveyances of new ones because they are sealed and that Seals serve only to corroborate not convey or transferr 2. Themselves assert that this Sacrament is a * Though not immediately affixed to it as Seals are to Deeds Seal of the New Covenant of Grace and if so then it must certainly be rather a Seal for Conveyance of new Grace where wanting than a confirmation of prae-existent Grace the m See Olevian de Substantia Foederis Tenor of this new Covenant being thus expressed both in the Old and New Testament Jer. 31.31,32 Heb. 8.6 to 13. c. 10.16,17 I will put my Laws into their hearts and in their minds and hearts will I write them both in the future not preterperfect tense And I will be to them a God and they shall be to me a people c. Thus enlarged Ezech 11.18,19,20 c. 36.25,26,27 Jer. 32.39 I will sprinkle clean water upon you and you shall be clean from all your filthiness c. A new heart also will I give you and a new Spirit will I put within you not confirm that old you had before and I will take away the stony heart out of your flesh and I will give you an heart of flesh And I will put my spirit
Ordinance upon earth Yea will not this wilfull debarring their people from this their Monthly food and physick bring perpetual horror lamentation upon many Ministers in Hell and seclude them from eternal joies in Heaven if any one soul under their charge shall perish starve miscarry for want of this spiritual food and cordial 5. It is Gods own resolution precept Rom. 14.15 If thy brother be grieved with thy meat now walkest thou not according to Charity Destroy not him with thy meat for whom Christ died Are there not many thousands of people now justly grieved with their Ministers for denying them this their spiritual meat physick year after year which they daily monthly cry for at their hands yet cannot receive it and do not they then as much as in them is destroy and starve those for whom Christ died by denying that Spiritual Balm that Soul-saving repast of the body bloud and death of our Lord Jesus which should save them from perishing and feed preserve their bodies and Souls unto eternal life Yea do they not herein deal most tyrannically unchristianly inhumanly unconscionably with their people not walking according to the rule of charity d Mat. 24.45,46 Lu. 12.42 c. And can they then expect the blessing of that just and faithfull Servant whom the Lord hath made ruler over his houshold to give them their portion of meat in due season when as they detain this chief portion of spiritual food and heavenly Supper from them against his precept Or can they escape that cutting assunder and portion with unbelievers Christ there threatens to that evil Servant who injured his fellow Servants and deprived them of their due portion of food I fear they can doe neither unless they repent of this Soul-starving cruelty Thus much in answer only to their concession That some are and may be converted at or by the Lords Supper I shall now reply to their evasions 1. How can these pretending omniscients positively determine that such who have been converted at the Lords Supper were not converted by it but by the word or prayers which accompanied it Since the Spirit breatheth where when and in by what ordinance he listeth and they cannot tell by what way he works especially in others hearts whose persons and means of conversion they are ignorant of John 3.8 2ly The Word of Benediction Consecration Institution used at the Lords Supper is an essential part of it without which it neither is nor can be a Sacrament as e Accedat verbum ad elementum fit Sacramentum August Tract 80. in Joh. Origen in Mat. c. 15. Bishop Jewels Defence of the Apology c. 11. divis 1. p. 211. See Ames Bellarm Enervat Tom. 3. lib. 1. cap. 2. Augustine yea all Divines both Protestants and Papists accord Therefore to divide them one from another as distinct when God hath joyned them together as inseparable to make up one intire Sacrament and to attribute conversion to the word of benediction consecration or institution only but not to the Elements and intire Ordinance is as great an absurdity as to affirm that the Ministers tongue only consecrates and his hands distribute the Sacramental Elements but not the Minister himself that the Communicants mouths onely eat and drink the bread and wine at the Lords Supper not their persons or thar the Uses of Sermons convert the Auditors not the Doctrines Motives or intire Sermons 3ly This Sacrament is both a f Tho. Beacons Catechism f. 422 456. Bishop Jewels Defence of the Apology p 349. visible and audible word or Sermon representing the unspeakable love of God and Christ in dying for our sins in a most emphatical manner both to our eyes ears and by them unto our hearts and minds at once by the Word and Elements combined together to work more powerfully vigorously convincingly affectionately upon mens Souls to win attract and unite them for ever unto God in by and through Jesus Christ and the powerfull influence of his Spirit cooperating with the Word and Sacred Elements in this Sacrament Therefore the Conversion Grace wrought at or by it must be attributed to the incire Ordinance as well as the confirmation and augmentation of Graces formerly began which they may as probably assert is wrought only by the word prayer and concomitants of the Lords Supper not by the Elements or Sacrament it self as that conversion at this Sacrament is wrought only by them 4. All the self-examination preparation which precedes the Lords Supper all the Benedictions Prayers Instructions Exhortations Admonitions Praises Meditations Soliloquies Vowes Resolutions of Newness of life and better Obedience that accompany it are g Ames Bellarm Enervat Tom. 3. l. 1. c. 2. The Practice of Piety Rogers of the Sacrament but parts and appurtenances of this holy duty and Ordinance relating wholly to it Therefore the real Grace and conversion wrought at or by it by any part of the duties that either necessarily precede accompanie or follow it may and must be ascribed to this Sacrament as the instrumental cause not to the word prayer or any other Ordinance alone which necessarily attends it as the Victorie is chiefly ascribed to the General who commands in chief not to the private Soldiers who win the battel under him 5ly That this effect of Saving Grace and conversion is rarely wrought at or by the Lords Supper is now a most certain truth because the Lords Supper is so rarely administred yea quite cast aside for divers years in many places and not used resorted to as a converting Ordinance where and when administred And if the word were now as seldom preached as the Lords Supper is administred few or none would or could be converted by it But when the Lords Supper was daily weekly or monethly administred as in the Apostles times the Primitive Church and former daies then many were ordinarily frequently converted by it as well as confirmed whereas not one Soul hath been either converted or confirmed by being debarred from it for divers years together but many hindred from conversion edification confirmation and qui e destroied 6ly Very few have been converted by the word preached since this Sacrament hath been discontinued and decried as we find by sad experience The raritie therefore of Converts at and by this Sacrament proceeds only from the infrequencie and disusage of it as a Converting faith-engendring Ordinance not from its indisposition or incongruity to work both faith and conversion 7ly That the Lords Supper effects grace and conversion only extraordinarily and by accident as temptations afflictions sicknesses c. do not as a proper instrument or means ordained blessed by God for such effects is a most absurd unchristian untheological erronious if not blafphemous assertion contrarie to Scripture Antiquity the current of all Divines Protestants or Papists forein or domestick and the very Directory it self which stiles it A MEANS OF GRACE as well as the Word and to the 26. Article of the
That r Hebr. 9.14,15 the bloud of Christ purgeth our consciences from dead works to serve the living God For which cause he is the Mediator of the New Testament that by means of death for the redemption of Transgressions under the first Testament they which are called might receive the promise of eternal inheritance That ſ Heb. 10.19,29 c. 12.24 we have Liberty to enter into the holiest by the bloud of Jesus it being THE BLOVD OE THE COVENANT WHEREWITH WE ARE SANCTIFIED and the bloud of sprinkling which speaketh better things than the bloud of Abel That t Heb. 13.20 Christ suffered without the gate that he might sanctifie the people with his bloud That u 1 Pet. 1.18,19 through the bloud of the everlasting Covenant God makes us perfect in every good work to do his will That x 1 John 1.7 we were redeemed from our vain conversation with the precious bloud of Jesus Christ as of a Lamb without blemish That y Rev. 1.5,6 c. 5.9,10 the bloud of Jesus Christ cleanseth us from all sin That z he hath loved us and washed us from our sins in his own bloud and made us Kings and Priests unto God his Father and hath redeemed us unto God by his bloud Now all this is most lively visibly effectually emphatically held forth represented assured to our eies ears and by them unto our Souls in the Lords Supper the a Mat. 26.27 Lu. 22.19 1 Cor. 10.16 c. 11.24 New Testament in Christs bloud and that more demonstratively energetically then in the preaching of the word alone not coupled with the Sacramental Elements Therefore it must needs be a most prevailing Soul-converting Sin-cleansing Grace effecting Ordinance applying assuring all these Gospel Texts and promises to penitent humbled dejected hungring gasping souls resorting thereunto Hence * Hist Angliae p. 1. Contin Mat. Paris p. 977. Thomas of Walsingham Rishanger and others record of our devout King Henry the 3d That he was wont to hear three Masses everie day with special devotion and desiring to hear more he daily assisted those who celebrated private Masses and when the Priest elevated the Lords bodie he used to hold and kiss the Priests hand Whereupon St. Lewes King of France conferring with him concerning it and saying That he should not alwaies addict himself to Masses but more frequently hear Sermons than Masses King Henry thereunto replied with a facetious urbanitie Se malle amicum suum saepius videre quà m de eo loquentem licet bona dicentem audire That he would rather see his friend often than hear one only speaking of him although well thereby intimating that Christ visibly represented to the eie in the Sacrament everie day doth more effectually affect the Soul and work upon mens hearts than the bare hearing of him by the ear in the word preached 6ly The Holy Ghost assures us 2 Cor. 1.20 That all the promises of God are in Jesus Christ Yea and in him Amen unto the glory of God by us especially as they are b Heb 9.15,16,17 to 24. all confirmed ratified in and by his bloud death represented to us in his Supper c 1 Cor. 11.23,24,25 instituted for its memorial And the Church of England in her ancient Liturgy established by sundrie Acts of Parliament at the celebration of the Eucharist particularly annexeth these comfortable Gospel promises thereunto for the comfort encouragement of all the Communicants resorting to the same Matt. 11.28 Come unto me all ye that are weary and heavy laden and I will refresh you John 3.16 So God loved the world that he gave his only begotten Son that whosoever believeth on him should not perish but have everlasting life 1 Tim. 1.15 This is a faithfull saying and worthy of all acceptation that Jesus Christ came into the world to save sinners of whom I am chief 1 John 2.1,2 If any man sin we have an Advocate with the Father Jesus Christ the righteous and he is the Propitiation for our sins and not for ours only but also for the sins of the whole world Therefore all the promises of God in general and these in particular belong unto and are effectually applied by this Sacrament to the souls of all worthie receivers as well as by the word preached And by consequence it must by the cooperation of Gods Spirit and benediction not only confirm but beget true saving faith repentance all spiritual Graces and eternal life within us and assure us of the free remission of all our sinnes by the bloud of Christ as well as the word it self preached 7ly That Commission and promise of Christ himself soon after the institution of his Supper made to his Apostles and their Successors d Mat. 28.19,20 Mar. 16.15,16 Go ye therefore and teach all Nations baptizing them in the Name of the Father and of the Son and of the holy Ghost Teaching them to observe ALL things that I have commanded you And lo I AM WITH YOU ALWAYES UNTO THE END OF THE WORLD He that believeth and is baptized shall be saved but he that believeth not shall be damned extends as well to the Lords Supper as to Baptism and the preaching of the word because the administration of the Lords Supper is e See my Seasonable Answer of 2. important Questions a part of the Ministers office a visible and audible Word Sermon preaching the Gospel to the eie and ears together and one of the principal things our Saviour f Luke 22.19 1 Cor. 11.23,24,25,26 commanded his Apostles to do and observe in remembrance of him to shew forth his death til he come having an AS OFT AS YE DO IT annexed to DO THIS in remembrance of me Therefore the selfsame promise of Christs effectual presence blessing made to Baptism and the Word preached to work faith and Grace in mens hearts by them that they may be saved is likewise made to the Lords Supper Wherfore it is doubtless a Faith-begetting Soul-saving Converting Ordinance as well as the Word preached or Baptism 8ly All these Gospel passages promises of our Saviour John 6.27.33.48 to 53. Labor not for the meat that perisheth but for that which endureth unto eternal life which the Son of man SHALL GIVE UNTO YOU I am the living bread that came down from Heaven if any man eat of this bread he shall live for ever and the bread which I will give is my flesh which I will give for the life of the world Whoso eateth my flesh and drinketh my bloud hath everlasting life and I will raise him up at the last He that eateth my flesh and drinketh my bloud dwelleth in me and I in him He that eateth me even he shall live by me He that eateth this bread shall live for ever c. Which some Father and most Popish Authors appropriate wholly to the Lords Supper and all Protestants equally apply to the Lords Supper as well as to the Word preached or any other
grace is o 2 Cor. 5.14,15,19,20,21 c. 7.1 Rom. 5.5.6,7,8,10,21 John 3.16 c. 6.44 c. 10.11.15 c. 15.13 Gal. 2.20 c. 3.1 Eph. 5.2.25,26 c. 1.6,7 c. 2.4 to 20. 1 Pet. 1.3.8.18,19 Rom. 14.7,8,9 1 John 1.1.2,7 c. 2.2 c. 3.16 c. 4.9,10,11 Rev. 1.5 â—… 5.9,10 1 Tim. 1.15 Isay 53.4 to 12. Acts 2.22 to 40. set forth and recorded in sacred Writ as the most powerfull attractive perswasive overcoming constraining Argument motive consideration of all other to work true conversion in mens hearts to turn them from all their sinful courses unto God to allure attract unite espouse marry their souls for ever unto Christ to inflame ravish theÌ„ with his surpassing love Now it must be granted by all that the Sacrament of the Lords Supper is a part of this Gospel of Christ which is the power of God unto salvation to every one that believeth since instituted recorded commanded by Christ in the Gospel being likewise both an audible visible sensible Gospel as the Fathers with others usually stile it Moreover it most lively powerfully flexanimously graphically represents holds forth yea preacheth to our eyes ears taste and by them unto our minds hearts souls spirits the câ—ucifixion death passion of our Saviour and his transcendent love in dying for our sins the most powerful attractive perswasive overcoming conuraining argument motive considera ion of all others in the Gospel to work true conversion in mens hearts to p Acts 26.17,18 turn them from theÌ„ power of Sin Satan unto God to allure attract q Hos 2.19,20,23 espouse unite receivers souls for ever unto Christ to inflame ravish them with his transcendent love and cause them r 2 Cor. 5.15 from hence forth no longer to live unto themselvs but unto him which died for them and rose again Therefore all must of necessity grant it to be the power of God unto Salvation a most effectual Å¿ Eodem modo justificant verbum Dei et Sacramenta ae que enim tribuitur Justificatio verbo Sacramentis Ames Bellarm Enervat Tom. 3. l. 1. c. 3. p. 36. justifying a Soul-converting Faith-engendring Faih-increasing Ordinance as well as the Gospel preached yea a powerfull means of working that belief and saving faith in the souls of those who in obedience to Christs command constantly resort unto it which is required in worthie Communicants to make both it and the Gospel too the power of God to their Salvation even as the Gospel read heard preached begets that faith or belief which God requires to make it saving und converting Rom. 10.14,15,17 In Brief There is not any means of or motive to faith or conversion in the Gospel preached which is not included in the Lords Supper and pressed with the selfsame yea greater force and advantage upon mens Souls in this Sacrament both by the prayers confessions meditations exhortations that accompanie it by the very breaking of the bread powring out of the wine with other Sacramental actions then they are or can be in any Sermon t Bellarm. Enervat Tom. 3. c. 1. p. 9. Non debent hic inter se comparari verbum et Sacramentum ut realiter à verbo distinctum sed verbum nudum verbum Sacramento vestitum Hoc autem majus et efficacius dici potest quoad nos quia plenius pluribus sensibus test atur et magis accommodatur ad animos nostros efficiendos So Dr. Ames in answer to Bellarmines Objection Nihil fingi potest majus aut efficacius verbo Dei Therefore orr Opposites must either grant the Lords Supper a Soul-converting Faith-begetting Ordinance as well as preaching or disclaim preaching to be such and cast that aside too as unconverting as they have most impiously done this Sacrament for sundry years in too many places 11ly The principal end of instituting the Lords Supper * 1 Cor. 11.25,26 was to shew forth the power efficacie principal ends fruits effects of our Saviours death till he come not only in bare representation but by practical efficacious operations and applieations for the spiritual benefit conversion consolation of the receivers souls Now what are the ends fruits effects of our Saviours death therein held forth is evident by these Gospel Texts Isay 53.5 1 Cor. 15.3 1 Pet. 2.24 He was wounded for our transgressions he was btuised for our iniquities he died for our sins the chastisement of our peace was upon him and by his stripes are we healed Who his own self bare sins in his own bodie on the tree that we being dead to sin should live unto righteousness Luke 1.74 75. That we being delivered from the hands of our Enemies should serve him without fear in holiness and righteousness before him all the daies of our life 1 Thes 5.9,10,11 For God hath not appointed us unto wrath but to obtain salvation by our Lord Jesus Christ who died for us that whether we wake or sleep we should live together with him wherefore comfort your selves together and edifie one another Rom. 4.25 c. 5.8,9,10 Who was delivered for our offences and raised again for our justification But God commendeth his love unto us that whiles we were yet sinners Christ died for us much more then being now justified by his bloud we shall be saved from wrath by him For if when we were Enemies we were reconciled unto God by the death of his Son much more being reconciled we shall be saved by his life Rom. 6.1 to 11. Shall we continue in sin that Grace may abound God forbid How shall we that are dead to sin live any longer therein Know ye not that so many of us as were baptized into Jesus Christ were baptized into his death Therfore we are buried with him in baptism that like as Christ was raised up from the dead even so we also should walk in newness of life For if we have been planted together in the likness of his death we shall be also in the likeness of his resurrection knowing this that our old man is crucified with him that the bodie of sinne might be destroied that henceforth we should not serve-sin Now if we be dead with Christ we believe that we shall also live with him knowing that Christ being raised from the dead dieth no more death hath no more dominion over him c. Likewise reckon ye also your selves to be dead indeed unto sin but alive unto God through Jesus Christ our Lord Let not sin therefore reign in your mortal bodies that ye should obey it in the lusts thereof c. Rom. 11.7,8,9 For none of us liveth to himself and no man dieth to himself For whether we live we live unto the Lord or whether we die we die unto the Lord whether we live therefore or die we are the Lords For TO THIS END Christ both died and rose and revived that he might be Lord both of quick and dead Gal. 2.19.20 I am dead to the Law that I might live unto God I
am crucified with Christ Nevertheless I live yet not I but Christ liveth in me and the life I now live in the flesh I live by the faith of the son of God who loved me and gave himself for me Phil. 3.10 That I might know him and the power of his refurrection and the fellowship of his sufferings being made conformable unto him Heb. 2.14,15 That Christ through death might destroy him that had the power of death that is the Devil and deliver them who through fear of death were all their life time subject to bondage 2 Cor. 5.15 Christ died for all that they which live should not live unto themselves but unto him who died for them and rose again For he hath made him to be sin for us who knew no sin that we should be made the righteousnes of God in him Ephes 5.25,26,27 Husbands love your wives even as Christ loved the Church and gave himself for it that he might sanctifie and clense it with the washing of water by the word that he might present it to himself a glorious Church not having spot or wrinkle or any such thing but that it should be holy and without blemish Now all these being the ends scope fruits effects of our Saviours death most lively represented to shewed forth remembred by and applied to us in the Lords Supper to accomplish them all in us it must needs be a most effectual lively powerfull Grace-begetting Soul-inlivening regenerating sanctifying Sin-destroying Soul-saving Ordinance as well as the word preached and that by divine institution 12ly It is most evident both by Scripture and experience that the seeing beholding of things with our eyes doth more immediately deeply powerfully affect and work upon our Spirits Souls affections than what we are informed of at second hand only by others relations because the species of what we see are more operative impressive on our minds and memories than any thing we hear This the two known Adages evince * Horace Segnius irritant animos dimissa per aures quam quae sunt oculis subdita fidelibus †Plautis Tinculentus Plus valet ocularis testis unus quam aurieti decem * Cicero ad Torquatum Acerbius est videri quam audiri Which the Scripture thus seconds Lam. 3.51 Mine eye affecteth my soul Job 42.5 I have heard of thee by the hearing of the ear but now mine eyes seeth thee wherefore I abhor my self and repent in dusi and ashes Isay 6.5 Wo is me for I am undon because I am a man of unclean lips for mine eyes have seen the King the Lord of hosts Lu. 2.29,30 Lord now lettest thou thy Servant depart in peace according to thy word for mine eyes have seen thy salvation Zech. 12.10 And they shall look upon me whom they have pierced and they shall mourn for him as one mourneth for his only Son c. Luke 23.48 All the people that came together to that sight beholding the things that were done smote their brests and returned Lu. 19.41 He beheld the City and wept over it 1 Kings 10.45 And when the Queen of Sheba had seen all Solomons wisdom she had no more spirit in her c. 1 Kings 18. 39. When all the people saw it they fell on their faces and said The Lord he is God the Lord he is God Psal 48.5 They saw it and so they marvelled they were troubled and hasted away Psa 97.4 The Sea saw it and fled Jordan was driven back Psa 40.3 Many shall see it and fear and shall trust in the Lord. Gen. 3.5 And God saw that the wickedness of man was great in the earth c. and it repented the Lord that he had made man and it grieved him at the heart Exod. 3.7 And the Lord said I have surely seen the affliction of my people Lam. 1.9.12 O Lord behold my affliction Behold and see if there be any sorrow like unto my sorrow Lam. 2. 20. Behold O Lord and consider to whom thou hast done thus Isa 63.15 Look down from heaven and behold from the habitation of thy holiness and of thy glory where is thy zeal and thy strength the sounding of thy bowels of thy mercies toward us These with sundry other Texts evince that the eyes sight and beholding of things seen do more deeply passionately affect move work upon the hearts souls and affections of men and on God himself than the ears or what they barely hear For the certaintie assurance belief of what we see with our eies above that we only hear of with our ears it is sufficiently evidenced by that of Job 42.3 Of the Queen of Sheba to Solomon 1 Kings 10.6,7 It was a true relation that I heard in mine own land of thy acts and of thy wisdom Howbeit I believed not the words UNTIL I CAME AND MINE EYES HAD SEEN and behold the half was not told me thy wisdom and prosperity exceedeth the fame which I heard 1 John 1.1,2 That which we have heard which we have seen with our eyes which we have looked upon and our hands have handled of the word of life declare we unto you for the life was manifested and we have seen it and bear witness 2 Pet. 1.16 We have not followed cunningly devised â—…bles when we made known unto you the power and coming of our Lord Jesus Christ but were eye-witnesses of his glory Acts 10.40,41 Him God raised up the third day and shewed openly not unto all the people but unto witnesses chosen before of God even to us who did eat drink with him after he rose from the dead John 20.8 And he saw and believed And v. 25. 29. The other Disciples said unto Thomas we have seen the Lord but he said unto them Except I shall see in his hands the print of the nails c. I will not beleive which when he had seen and thereupon believed Jesus said unto him Thomas because thou hast seen thou hast believed blessed are they that have not seen and yet have believed compared with Gen. 45.12 Behold you eyes see and the eyes of my brother Benjamin that it is my mouth that speaketh unto you and Lu. 1.1,2,4 John 4.42 Psa 48.8 Psa 35.21,22 1 Cor. 15.5,6,7,8 If then what we see and behold with our eyes doth more powerfully affect impress operate upon the soul mind affections and be sooner yea more certainly assuredly believed than that we only hear with our ears it necessarily followes that the Sacrament of the Lords Supper t Mat. 26.26,27 Lu. 22.19 1 Cor. 11.23 to 29. Gal. 3.1 representing visibly to our eyes sight in and by the Elements the body bloud death passion of our Saviour by his divine Institution and at the self-same time inculcating them into our ears by the words of consecration and other ordinances accompanying it as darts or appurtenances of this service presenting them to u Psal 34.8 1. John 1.1 our tast feeling too by the
Chron. 15.2 Ames 5.4,6 Isay 47.13 If you seek me early with the whole heart ye shall find me Seek the Lord and ye shall live I said unto the seed of Jacob seek ye me in vain With that of Heb. 5.8 The earth that drinketh in the rain that raineth oft upon it c. is blessed and Mat. 11.28 c. 28.15,16 forecited do all telate to our drawing near to God assembling together hungring thirsting after asking seeking knocking approaching coming to him watching at his gates remembring him in his waies seeking him and drinking in the rain of his Grace in the Lords Supper as well as in prayer fasting preaching reading meditating baptism or anie holy Ordinance else in particular Therefore we may must ought to expect Gods drawing near to us his presence with us our finding all Graces Benefits we ask seek knock thirst after entertainment by yea meeting with God finding of God Spiritual life to our Souls and all other blessings we need for our conversion edification or salvation in by and through the conscionable constant use of this discontinued Sacrament as well as in or by anie other Ordinance whatsoever and z Heb. 4.16 Jam. 1.5,6 we may boldly resort unto it in the concurrent strength of all these promises as to a Soul-converting Grace-begetting as well as Grace corroborating Ordinance let our Antagonists out of their own whimsical brains suggest what evasions they can to the contrarie Mr. Drake himself confessing in his Boundary p. 147. What the Word applied by one sense the Sacraments doth BY ALL SENSES he should have excepted smelling therefore it is a poweâ—full means of assurance and by consequence of conversion too by vertue of all these concurrent Promises 14. That prophecie and promise of Zech. 12.10,11 ch 13.1,2 I will powr upon the house of David c. the Spirit of Grace and of Supplication and they shall look upon me whom they have pierced and they shall mourn for him as one mourneth for his only Son and shall be in bitterness for him as one is in bitterness for his first-born c. applied particularly to our Saviours passion John 19.37 and to the Jews penitential monrning for crucifying him Acts 2.37 c. And in that day there shall be a fountain opened for the house of David and for the Inhabitants of Jerusalem to wash in for sin and for uncleanness and I will cause the unclean Spirit to pass out of the Land c. seems more particularly and specifically to relate to the fountain of a Mat. 26.26,27 Lu. 23.19 1 Cor. 10.16 c. 11.23,24,25,26 Tit. 3.5,6 Rev. 1.5,6 Christs bloud of the New Testament shed for many for the remission of sins and the Communion of his bloud represented to us in the Lords Supper rhan to the word preached or anie other Ordinance except b 1 Pet. 3.21 Ephes 5.26,27 Baptism Therefore we may with much faith and confidence repair to it had we no other promise but this as to a regenerating Soul-humbling sin-clensing sanctifying Ordinance as well as a confirming 15. The Apostle affirms and our Opposites much insist on it in this Controversie That c 1 Cor. 11.27,29 those who eat and drink the Lords Supper unworthily eat and drink judgment and damnation to them selves not discerning the Lords bodie and are guilty of the bloud of the Lord Therefore d Synodus Galonis c. Bochellus Decret Eccles Gal. l. 2. Tit. 1. c. 33. p. 152. by the rule of contraries those who receive it worthily shall eat and drink salvation and mercie to themselves be made partakers of all the benefits of Christs bodie and bloud and absolved from all their sins and guiltiness it being just like the word preached a savour of life unto life as well as of death unto death 2 Cor. 2.15,16 Mar. 16.16 16. That of John 1.12,13 But as many as received him to them gave he privilege or right to become the sons of God even to them that believe on his Name which were born not of bloud nor of the will of the flesh but of God is applicable as well to our receiving of Christ in and by this Sacrament as by the word preached Christ being received in both alike by faith wrought at and by them and men born again by God instrumentally through the use of them Therefore they are both alike regenerating converting Ordinances 17. The Ministry Word Sacraments and all other Ordinances of the Gospel were instituted by Christ for the conversion quickning of those who were dead in trespasses and sins the perfecting of the Saints the edifying of the body of Christ till we all come into the unity of the faith and of the knowledge of the son of God unto a perfect man unto the measure of the stature of the fulness of Christ That we may grow up in all things into him which is the head even Christ from whom the whole body fitly joyned together and compacted by that which every joynt supplieth according to THE EFFECTUALL WORKING IN THE MEASURE OF EVERY PART maketh increase of the body unto the edifying of it self in love Yea those Ordinances of God which serve to increase or nourish saving faith and Graces do likewise work and beget them by the corporation of Gods Spirit as is evident by Ephes 2.1,5,6.13 to 21. c. 4.11 to 17. 1 Cor. 10.16,17 c. 12.14 to 31. c. 14.4,5,12,13,14.24,25,26 1 Thes 5.11 Acts 20.32 Col. 2.7,10,11,12,13 1 Cor. 3.9,10,11 Jude 20. 1 Pet. 2.2 to 8. compared together being express in point Therefore all Gospel Ordinances are Soul-converting Regenerating Grace-begetting Edifying as well as confirming yea to assert any Gospel Ordinance or Sacrament to be unconverting is a meer untheological if not atheistical Paradox and Contradiction in it self denying it to be anie Ordinance or Sacrament at all of Divine institution a vilifying e Heb. 10.29 trampling it under feet as an unholy thing yea a meer diabolical invention in the event though not in the intention of those who generally stile them so to bring it into contempt and neglect amongst the people as a meer useless ineffectual Institution which can neither mortifie their corruptions nor regenerate their Natures nor sanctifie their souls nor beget any spiritual life Grace within them and only serve to increase their damnation without prae-existent Grace which it cannot work within them as these Novellers dogmatize 18. I shall desire the Objectors and all Christians seriously to read over all the ends of instituting the Lords Supper by our Saviour expressed in the Practice of Piety so highly applauded by most men and there is scarce one of them but especially the 2 3 4 5 6 7. but will prove it to be a Soul-converting Ordinance working in us as well as being an assured pledge unto us a most near and effectual Communion with Christ whereby there floweth from Christs nature into our natures united to him the lively Spiris and breath of Grace which renueth us to
Take heed therefore unto your selves and to all the flocks over which the holy Ghost hath made you Overseers to feed the Church of God which he hath purchased with his own bloud even with his pretious bodie and bloud at his Table according to his own command Do this as oft as ye do it in remembrance of me shew ye forth the Lords death till he come 1 Cor. 11.24,25,26 Lest else he repute you amongst the number of those GRIEVOUS WOLVES not sparing the flock and men speaking perverse things to draw away disciples after them prophecied of in these later times Acts 20.29,30 not those good Shepherds who came to give life to their sheep and that they might have it more abundantly than before John 10.10 To close up this Controversie Not only sound o Problemâ—… Theolog. locus 77. Sect. 7. Aretius asserts Deus alià s ante Coenam alià s post alias IN ILLA CONVERTIT AD VERAM PAENITENTIAM Which p Harm Evangel in Lu c. 1. Chemnitius thus seconds Deus Spiritu suo Per Verbum ET SACRAMENTA FIDEM IN NOBIS EFFICIT qua Christum recipimus per quem regeneramur And r Tom. 4. l. 2. c. 4. Sect. 16. P. 31. Chamier thus thirds Quicquid movet intellectum ad assentiendum veritati divinae GENERAT FOVET QUE FIDEM At SACRAMENTA movent intellectum ad assentiendum veritati divinae Ergo c. But even Å¿ Divine Right of Church government p. 523 524. Mr. Rutherford himself one of the first broachers of this Controversie thus prints Mr. Prynne might have spared his pains That the Lords Supper is a Converting Ordinance WE GRANT IT TO BE A CONVERTING QUICKNING AND LIVELY APPLICATORY ORDINANCE though he adds a But how c. to it And Mr. Drake the fiercest Champion against it not only grants that faith and conversion may sometimes be wrought at the Sacrament if not by it but further asserts t Boundarie p. 160 161 c That scandalous persons yea HE ATHENS to whom u Mat. 26.26.27 2 Cor. 10.16,17,21 c. 11.23 to 30. Acts 2.41.46 c. 8.36,37,38 it belongs not before their admission into the visible Church may be present at the Lords Supper and all the Sacramental actions with a great deal of profit and there attain THE FRUIT OF THE VISIBLE AND AUDIBLE WORD BY BARE PRESENCE yet not admitted to receive it upon any terms When as x Bell. Ener Tom. 3. l. 1. c. 4 p. 45. Dr. Ames will inform him Sacramenta propriè consistunt in eorum usu ita ut Sacramentum non sit Sacramentum nisi in ejus perceptione Sacramentali and y Reply to Harding p. 365. c. Bishop Jewel z Catechism f. 426 427. Thomas Beacon with the 25. Article of the Church of England instruct him that this is a meer Popish whimsy Seeing then the Lords Supper is granted on all hands to be a converting quickning lively applicatory Ordinance that some may possibly be really converted at or by it and that ignorant scandalous persons nay Heathens may receive a great deal of profit by it and the fruits thereof by their bare presence at it if Mr. Drakes Divinity be Orthodox and without all peradventure the souls faith Graces of all regenerate Christians may be much more comforted edified confirmed strengthned increased by its frequent reception but not so much as one soul converted confirmed edified comforted yet thousands destroied starved dejected by its disusage or rare administration And since the faith of the strongest Christians as a Instit c. 16. Sect. 3. Mr. Calvin b Defence of the Apology part 2. ch â— div 2. p. 154. Bishop Jewel c Catecâ—… f. 425 426 461 462 463 Beacon and others write is so small and weak that it needs the help of outward Sacraments and unless it be propped up on every side and maintained by them and all other Ordinances it wâ—ll presently be shaken waver and likely to fall Let this now at last prevail with all our hard-hearted Ministers immediately to lay aside all combinations self-interests and by-respects whatsoever which have induced them to discontinue the use of the Lords Supper for sundry years and for time to come engage them with conscience diligence most frequently constantly to administer it to all their Congregations without suspending any but excommunicated persons secluded from all other Ordinances from its reception to exhort all their people to a consciencious due frequent participation of it according to the practice of the Primitive Church and Christians d â— Tho. Beaâ—… Catechism p. 462 463. My Suspension suspended p. 24 25. My Seasonable Vindication p. 5. to 31. who communicated every day week or moneth at least and to invite them to it not only as to a meer confirming but as to a most effectual powerfull Soul-converting Grace-engendring Ordinance by Christs own institution as I trust I have here demonstrated it to be beyond all future Contradiction out of meer zeal to truth Gods glorie this Sacraments due ends honor and salvation of peoples Souls so long debarred from it against all Lawes of God and Man And if any of our Ministers whatsoever whether Presbyterial Independent Anabaptistical or other shall henceforth peremptorily refuse to do their pastoral duties herein I trust all those who now bear the Name of Civil Magistrates Judges Justices upon their peoples just complaints will by those Legal means I have e A Legal Resolution of 2. Important Quaerics A New Discovery of Bomish Emissaries a Seasonable Vindication elsewhere insisted on most zealously and resolutely compell them to a constant frequent administration of this Sacrament to all theit unexcommunicated Churchmembers who humbly desire it at their hands or else eject them out of their Benefices as Scandalous to our Region disturbers of our Churches Peace domineering Tyrants over their peoples consciences Enemies to the conversion edification consolation of their precious Souls renouncers of one Chief part of their Ministerial function and professed Apostates both from the Doctrine Practice of Christ his Apostles the Primitive Fathers Churches Christians the Church of England and all true Churches Ministers of Christ throughout the world in former ages out of meer self-ends and interest having now no real or pretended grounds of conscience left them to palliate or excuse their obstinacy in this their Antichristian and Anti-Sacramental practice In the mean time that which was the usual publike Prayer used at all our Communions by the prescription of our Old Book of Common Prayer never so necessary to be revived as now shall be my private Prayer for these refractorie Non-communicating Ministers and all others Give grace O heavenly Father to all Bishops Pastors and Curates that they may both by their life and Doctrine set forth thy true and lively word and RIGHTLY AND DULY ADMINISTER THY HOLY SACRAMENTS Amen ERRATA PAge 15. l. 3. then r. they p. 45. l. 26. auriti p. 47. l. 27. r. parts l. 37. r. and votes p. 48. l. 18. Mat. 5. r. 13. p. 55. l. 2. or r. of FINIS
Augustine saith That he was stirred up to come to Christ by reading a Heathen book written by Cicero called Hortensius Thus he saith That heathen Book changed my mind and turned my prayer O Lord unto thee Among OTHER CAUSES THE SACRAMENTS SERVE SPECIALLY TO DIRECT AND TO AID OUR FAITH For they are as i Aug. cont Faustum l. 19. c. 16. Saint Augustine called them VISIBLE WORDS and Seals and Testimonies of the Gospel k Defence of the Apology part 2. c. 7. divis 1. p. 150. For the word of God is the substance and life of all Sacraments and without the same all Sacraments whatsoever are no Sacraments c. All which abundantly evidence the Sacraments to be Grace-begetting Faith-quickning Soul-converting Life-conveying Ordinances having promises and the word annexed to them as well as preaching and that this is the express Doctrine of the Church of England though now contradicted by a Generation of Novellers upon meer whimsies Crochets of their own out of Self-interest and respects What other Protestant Divines have asserted to the same effect you may read at large in My Suspension Suspended p. 28. to 35. and in Mr. Morrice his laborious Diatribe p. 29. c. The Lords Supper therefore being a Sacrament must thereupon consequently be a Soul-converting Grace-producing Regenerating Ordinance instituted for this verie end as well as the word preached and have promises of Grace annexed to it as all these resolve 3ly All the Objectors and l See Jewels Defence of the Apology c. 10. divis 1. p. 205 c. others unanimouslie assert That the Lords Supper is a Seal of the New Testament and Covenant of Grace the tenor whereof is thus expressed both in the Old and New Testament Jer. 31.31,32 c. 32.38,39,40 Ezech. 11.19,20 c. 36.25 to 31. Heb. 8.6 to 13. c. 10.16,17 After those dayes saith the Lord I will put my Laws into their minds and in their hearts will I write them Then will I sprinkle clean water upon you and you shall be clean from all your filthiness and from all our Idols will I cleanse you A new heart also will I give you and a New spirit will I put within you and I will take away the stonie heart out of your flesh and give you an heart of flesh and I will put my Spirit within you and cause you to walk in my statutes and ye shall keep my Judgements and do them and I will be your God and ye shall be my people And I will give you one heart and one way that you may fear me for ever for the good of you and your children after you And I will make an everlasting Covenant with you that I will not turn away my face from doing you good but I will put my fear into your hearts and ye shall not depart from me And I will rejoyce over you to do you good And I will also save you from all your uncleanness c. Then shall you remember your own wayes and your doings that were not good and you shall loath your selves in your own sight for your iniquities and for your abominations and you shall all know me from the greatest unto the least for I will forgive your Iniquities and will remember your sins no more If then the Lords Supper be a Seal annexed to all these Covenants and Promises of Grace all in the Future Tense made to such who were unregenerate void of Grace and the spirit of God having old stonie hearts and wanting new as I have formerly touched it must needs be a regenerating Grace-conveying Soul-converting Ordinance by divine institution by effecting and putting them into actual execution at this Sacrament and these Promises must be all annexed to it as Writings Covenants are to their Seals as well as their Seals to them Hence Dr. Ames thus taxeth Bellarmin Tom. 3. c. 1. q. 3. De Promissione Sacramentorum Male disjungit quae sunt conjungenda promissionem de efficacia Sacramenti et promissionem praecedentem à Sacramento obsignandam Nam promissio illa pertinet ad institutionem ut causa efficiens Sacramenti obsignatio ipsa est efficacia promissa Promissionem etiam obsignandam sua natura antecedere Sacramentum ex eo liquet quod foedus antecedit cujus Sacramentum ita et signum ut inde foederis nomen sortiatur Gen. 17. The Objectors therefore must either renounce the Lords Supper to be the Seal of these promises and Covenants as they positively define it or abjure this objection that there are no promises of Conversion or begetting saving Grace and Regeneration made unto it as there are to the preaching of the word 4ly Our Lord Jesus Christ in the very institution of his Supper m Mat. 26.26,27 Mar. 14 22,23 Lu. 22.19,20 1 Cor. 10.16,17.21 c. 11.23 to 30. Took bread blessed brake and gave it to his Disciples saying Take eat this is my bodie which is given for you this do in remembrance of me After which he took the Cup and gave thanks and gave it to them saying Drink ye all of it for this is my bloud of THE NEW TESAMENT or Covenant as one Or◠This Cup IS THE NEW TESTAMENT IN MY BLOUD thereupon twice stiled The BLOUD OF THE COVENANT and of the EVERLASTING COVENANT Heb. 10.29 c. 13.20 as another Evangelist records it WHICH IS SHED FOR YOU and FOR MANY FOR THE REMISSION OF SINS this do ye as oft as ye drink it INREMEMBRANCE OF ME. For as oft as ye eat this bread and drink this Cup YE DO SHEW or shew ye THE LORDS DEATH TIL HE COME From which words of institution compared with Hebr. 13.20 Now the God of Peace which brought again from the dead our Lord Jesus that great shepherd of the sheep BY THE BLOUD OF THE EVERLASTING COVENANT represented communicated and spiritually received applied by everie worthie Communicant in and by the Lords Supper MAKE YOV PERFECT in every good work TO DO HIS WILL WORKING IN YOU THAT WHICH IS WELL-PLEASING IN HIS SIGHT THROUGH JESVS CHRIST It is most apparent that the Lords Supper was specially instituted blessed by Christ himself not only to commemorate and represent but also really effectually to communicate and convey to all worthie receivers all the benefits of his death bloud merits to make them perfect in everie good work to do his will to work in them that is well pleasing in Gods sight through Jesus Christ and that the New Testament or Covenant is thereby ratified applied made effectual to and upon their Souls in the remission of sins and all its forementioned branches 5ly The Scriptures resolve That n Rom. 5.9 we are justified by the bloud of Christ That o Eph. 1.5 we have redemption through his bloud That p Eph. 2.13,14 those who were afar off are made nigh by his bloud c. That q Col. 1.20 he hath made peace and reconciliation between his Father and us by the bloud of his Cross