Proposition ver 26. is not the Lords Supper but This Bread and This Cup. The Praedicate is utterly useles and wors toward such a design VI. 2. Positively The Proposition pointeth at som Determinate Bread and Cup. The Argument reduced to a Syllogism CHAP. II. Concerning the Clause AS OFTEN AS Pag. 70. I. The unhappiness of this Clause II. The true sons of the words mesured by parallel precepts III. Serviceable remarks 1. With what care the Apostl recordeth this Claus IV. 2. With partiality he treateth the Cup. V. The justice he doth the Bread joining it with the Cup in his deductions VI. The Conclusion with an Objection answered CHAP. III. Concerning the Vulgar interpretation of as often as pag. 85. I. The Distinction between Suppositive and Absolute stated because made the mesure of obligation II. The words of the Author set forth and III. Examined IV. The merely suppositive sens enervates our Lords Command And V. The Apostl's own Argument VI. The two senses ballanced in order to Conscience CHAP. IV. Objections answered pag. 100. I. The First Objection That the Tradition may be novel answered 1. By mater of Fact II. By passing judgment upon it 2. No necessity of difference in point of frequency between the breaking of bread before meat and Grace-cup after it 2. If the Jews Antiquities be against us we may reject their authority III. 3. Seeing a party of them are on our side we may well prefer that party above the opposite So great an agreement as is between them could not be 1. From Chance IV. 2. Nor the Jews conforming their custom to Christs Institution bicause it is incredible they should have such 1. care 2. or wit V. Another Objection That we must have Fests or no Sacrament adjourned VI. A third Objection That the Jews used their Grace-cup in their Houses not their Synagogs Answered by six steps VII The last Objection The universal silence of all Ages Answered 1. By shewing reason why both Primitive and Later ages should be silent and 2. by shewing that the best critiks have observed it CHAP. V. Mater of Fact recorded in Scripture pag. 117. I. A transition to Mater of Fact Not so easily understood as might have be'n expected Two things considerable 1. The Backwardness of the Apostl's in Understanding our Lords mind 2. The means which our Lord used to recommend it unprosperos The night of Institution by its terrors II. Our Lord's conversation with the two Disciples in the way and at Emaus so ordered as to discover the meaning of his Institution as well as the truth of his Resurrection ineffectual upon a contrary reason Their ignorance 'till the coming of the Holy Ghost III. The second observable Their diligence in obeying our Lord's will when discovered That by their breaking of Bread must be meant the Lord's Supper appears by 1. The exercises accompanying it 2. The Phrase expressing it IV. 3. The Place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must signifie the Meeting house where the first Christians held their Conventicles for fear of the Jews V. 4. The time The Apostl's a d Brethren at Hire daily The Remote Churches on the Lo d's day VI. The first day of the week consecrated to this office and for that reason stiled the Lords day dishonored by derivation from the Fourth Commandment cannot be worse profaned than by neglect of this office to which it oweth its sacredness CHAP. VI. The Practice of Antiquity pag. 131. I. The constant Practice of Christ's Church in it's best ages proved by one evidence of each kind viz. 1. Canon the 9th Apostolik II. 2. One Father Justin Martyr 3. One Historian Socrates The Church of Rome under pretence of tradition innovated against the Church Universal III. 4. Enemies of each kind 1. Protestants IV. 2. Papists V. 3. Junior Fathers particularly St. Augustin whose words are recited wherein we must distinguish between Father and Doctor As Father he stateth the question The question and the practice of the Church both in Doctrine and Discipline very different between St. Augustin's time and Ours VI. As a Doctor he determins the question 1. His stile very diffident bicause his Opinion is opposit to all other Fathers 2. His determination reacheth not Our question Yet have later ages caght at his words and strained them beyond his intentions with unhappy success His Syncretism rectified PART III. Concerning the word DO CHAP. I. We must answer such a Command no otherwise but by Performance Pag. 149. I. The cause of our disobedience to this Command too much Fear II. We may not commute Doing for any other service III. The reason why som think best not to do this often and their appeal to the Church of England IV. The Church vindicated V. The two opposite opinions personated The Vniversity Statutes the best comment upon the Churches Rubrike The Greek Church in great Churches celebrateth the Holy Communion every Sunday and Holy day VI. Those who omit the Communion it self greater Non-conformists than those who neglect the Communion Service CHAP. II. We may not omit This duty without warrant pag. 164. I. Necessity may be complied with A doubl question II. Difference between Laws Moral and Positive The Apostl's vouching our Lords revelation a proof of the valu of the Sacrament Fear of cheapness no reason why we should make it scarce III. Omission compared with unworthiness IV. Our Warrant must be either Countermand or Dispensation V. Defect of preparation no Dispensation VI. All other Duties in the same danger CHAP. III. The Obligation ceased not upon the change of the Manner of the Festing in the Church but must be accommodated thereto pag. 174. I. The Apostle hath prevented such a consequence by saying our Lord appointed us to do this 'till he com II. The adequate mesure of our doing this is not Eating but Meeting in the Church As change of the Ceremony hindereth not Perjury from being a sin Nor doth change of the season hinder us from stiling it a Supper III. The Church careful to preserve the memory and titl of Festing VI. The Apostl's argument holdeth by vers 20. more for the Thing than for the Manner wherein we cannot now be guilty as the Corinthians were V. The Equitable and Moral sens of the Argument accommodate to the present manner of Church-meetings VI. Distinguish between yielding and justifying PART IV. Concerning the End In Remembrance CHAP. I. It is the badge of a Christian pag. 183. I. This the only rite whereby we honor our Lords Person Three Considerations 1. Every Religion distinguished from Every other by som proportion This Nature taught the Heathen and Gods Law the Jews II. The New Testament contracteth the multitude of Jewish rites to two whereby Christians ar known as the Knights of the Garter 1. By a rite of admission III. 2. By continual wearing the badge IV. Those distinguishing rites must be highly valued It was mortal to a Jew to omit any of them and to a Heathen to wear them V. This wors in
care to press the almost forgotten duty Yet still so that their labors have not answered the necessity For they all write Ad populum and accommodate their Discourses not to the amplitude of the Subject but to the narrowness of their Readers capacities whereby they are obliged to shun the strongest and confine themselves to the weakest Arguments Whereas he that will stem an Error pretending both to Piety and Universality and backed with the rarely combined assistance of the Peoples inclinations and the Pastors silence yea and encouragements must consult rather the necessity of the Subject than the capacity of the vulgar whose office is not to judge of Arguments but obey Exhortations For correction of Manners indeed a plausible Rhetorical Suasory may therefore suffice because the Readers judgment is of the Authors party But for conviction of Errors where the Judgment concurs with the Affections in joint opposition there must be such greater strength as may not only fairly perswade but forcibly subdue Both. If such Elenctik Discourses be too unweildy for the weak vulgar it is to be considered that those only are able to Reform an Error who are so to Understand whatever can be said to prove it one And such though comparatively few in number are not therefore less worthy our best service For every Learned person is a Publik one and may be reckoned for as many as his Example or Discourses may influence Nor can this Holy Office ever be restored to it s long lost observance but by Their conduct who are guides to the people VI. THIS therefore is the sum of my account I see the Holy Communion ly under the unhappiness of Gideon's Fleece denyed the blessing of Restoration which all other Offices of our Worship enjoy The most Pious and Prudent complain not only in relation to the Sacrament it self but to those good ends which it was designed to serve and which wither for want of it Those who labor the Remedy do Well but not Enough I have long expected that some better hand would proportion the Remedy to the Need But finding those Hopes disappointed and the Evil unabated can no longer forbid my self to undertake a Work so necessary wherein though I be obliged to comply with every understanding yet am I rather to leave Many Vulgar Readers Ignorant than One Learned one Unconvinced and therefor must not balk any thing however difficult to be understood if it have force answerable And if I appear singular in any my Positions That also must be imputed to the singularity of my Task I must dig deeper than others have done prove what they have supposed disprove what they have connived at search the bottom of those Expressions whose Surface they have built upon and so state the whole that every Practical Question especially those necessary ones above-mentioned may be satisfied both fully and convincingly We are to travel antiquated ways over-grown not only with Weeds which hide every path but Briars and Thorns which incumber them not only with the Forgetfulness but Prejudices of Many Generations which to grub up will require both strength and labor learning and care 1. Some Learning will be requisite but not much We shall not need capt Fathers or Councils or School-men c. tumble our Books or torment our Brains to reconcile One Author with Another or the Same with Himself There is but one only Text which at all speaks to the matter and a little Logick with sufficient Care will discover its meaning 2. But as much Care as you please For I profess to fear any Learned Readers Hast more than his Rigor and therefor I intreat and provoke him to view and review examine and cross-examine sift and search every clause in this whole Dissertation and spare me not if he find any one inconsistent with any other either in This Work or the Apostles Discourse or other Scripture or with any other authentick Evidence or any other rule of Reasoning I very well know what appearances my fundamental notices will make to the first glance They will seem extravagant and perhaps ridiculously contemptible bicause not only far out of the Rode but short of those awful apprehensions that we have growen up in toward the Holy Sacrament Yet am I fully perswaded that the more strictly they are examined the more will they appear not only Suitable and Serviceable but absolutely Necessary to a clear understanding of our Lords Institution the Apostles dissertation and our own duty And were I mistaken and confuted in any collateral Position yea in almost all yet if any One evidence remain unanswered That One must not suffer for the defects of its fellows but claim such submission as is due to its however single power I therefor pray my capable Reader by all the above-mentioned and all other concerned Interests For the Lords the Churches his Own and Others Souls sakes if he values the Power of Godliness much decayed the publick Peace much endangered or this Holy Sacrament the great promoter of both much neglected By all that ought to be dear to Christians or Men I pray him to be as severe but withal as impartial in examining what is here offered as the dignity of the Subject and the neglect it suffereth both from Doctors and People require and rhen to put That sentence in execution which he so finds to be just That I may not only exhort but provoke you and withal prevent an Objection supposing it unpracticable I tell you what our Lord said in another case The very stones will cry out is in a sort verified in this When the defection of our Nation is almost as general as was that of Israel in Elijah's days and those to whom it properly belongs neglect the redress to the shame of us Priests yea of us Men but to the honor of the weaker Sex and more tempted Quality in a place promising as little as the condition of the persons as if Piety wrought by Antiperistasis a number of noble Ladies emulating the Primitive Christians as in other offices of Devotion so in This also have combined themselves with their suitably pious Ministers in a Holy Society paying our Lords day his Supper and his Poor their joint rights by celebrating the Holy Communion with its Offertory at least every Sunday Wherein probably they design not barely to Perform but to Exceed the utmost Obligations of strict Duty and by That very error so surmounted deserve the applause of doing things that are more excellent Yet leaving them the honor due to such extraordinary good Intentions I must rob them of the glory of supererogating in the performance by proving that they hardly do all that is commanded them Which since I cannot do with any reasonable hope or considerable success but by convincing the Learned nor that but by carefully tracing the Apostles discourse through its various turnings which will require more Care than learning as well in Reader as Wrirer lest those who are either
people in the Templ vers 20. And in the last verse we find their obedience such that daily in the Templ and in every house if the Translation speak truth they ceased not to teach and preach Jesus Christ But the Greek speaketh as before In conformity to the Angels command they preached to the people in the Templ that they might Convert the yet Unconverted and they did the same and more in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to confirm those that were already Discipled Thus far we have found fair Probabilities Now I add a Demonstration not heeded by the above-named Learned Authors Hitherto we have found it in the singular number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but upon cogent reason we shall find it in the plural Acts 20.20 St. Paul having convened the Disciples of Asia thus justifies himself to them I have kept back nothing from you but have preached publikly and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may now be more tolerably thogh not exactly translated from house to house Now I demand any colour of reason for this change of number other than This plain one Asia was a large Province There were Therein divers Churches in divers Cities and it was proper that every City should have it's proper 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and consequently the Apostle must there preach as from City to City so from Hous to Hous But Hierusalem was no more than One thogh perhaps greater than two or three Cities and required no more but One so it were a great Meeting-house and There breaking of Bread might well be celebrated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in one Domo As certainly therefor as the Plural number signifieth more than the Singular and a Large Provnice needeth more Meeting-houses than a City and the Apostl changeth numbers in conformity to the need so certain it is that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must signifie such a House as is appropriate to such a Meeting and such an Exercise V. 4. THE TIME when this was do'n is severally stated one way for Hierusalem and another for remoter Churches 1. At Hierusalem the Apostles and Brethren continued Daily in breaking of bread as well as in supplication and prayers but it was not could not be so in other places Hierusalem was the Metropolis There the Apostolik College kept their constant residence they deserted their Secular calings devoting themselves entirely to the propagation of the Gospel preaching in that Mother-city and thence issuing their Emissaries and Orders to other Churches There all that believed were together and had all things common sold their possessions and goods and parted them to all men as every man had need Acts 2.45 and 4.35 This was no more than necessary that those who had nothing but their hands might not be compelled to imploy them with their time for their bodily maintenance and in consequence hereof when all the Believers were impoverished in Particular and their common stock spent then must they be maintained by Contribution from Other Churches whom their Emissaries had converted to the same Faith receiving Carn I things in exchange for Spiritual things 2. To These Churches therefor another life was necessary Being to minister not only to their Own necessities but to those of the now poor Saints at Hierusalem they were caled to Work as well as to Believ To his Corinthians our Apostle prescribeth that in what ever caling any man is caled he therein abide 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Gods name and to the Thessalonians That if any one would not Work neither should he Eat Yet as the poor Saints must have a Portion of their Goods so must God have of their Time The Law had directed to the Seventh day Upon that day they Might and they Did join with the Jews in their Sabbath Devotions in their Synagogs as the Apostls did at Hierusalem in the Templ But for This holy Supper That Day was for the same reason no less unfit than That Templ What therefor we said of the necessity of another Place is no less true concerning another Day necessary to be consecrated to this Anti-Jewish office And what Day more proper than the Next not only nearest in Time but superior in Work On the Seventh day God rested from his work of Creation and fested Himself in the complacency he receved from the vieu of its perfection But upon the First day our Savior triumphed in the accomplishment of the to Him harder and to Us happier work of our Redemtion And as this Office was to take it's time after Reading Preaching and Prayer as we shall see more anon so was it congruos that it should succeed the Sabbath consecrate by the Law to those Offices The next day therefor as every way fittest is set apart for this Greater Mystery in memory of our Saviors Passion and Benefits This we find expresly declared Act. 20.7 Upon the First day of the week the Disciples came together to break bread 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for breaking breads sake And for this reason was it stiled the Lords day as appropriate to the honor of His Person Rev. 1.10 And in aftertimes the day of Bread Chrysost Hom. 5. De Resurrect And since we cannot better manifest our Love to him than by charity to his members and this Supper was both an Emblem and a Means of mutual Love therefore must it be attended with Liberality to the Poor recommended specially at this time by our Apostl to the Corinthians as before to his Galatians exhorting that Upon the First day of the week every one should lay by in store as God had prospered him 1 Corin. 16.1 2. And for this constantly attending Offertories sake no less than for the influence they had in promoting mutual love among the Communicants were these stiled Fests of charity under which character St. Jude mentions them as the ordinary exercise of all visible Members of the Church which els had not be'n so obnoxious to the Spots he complains of Yet so incorrigibl was the General sensuality that by Tertullians time they were relapsed into the same profaneness with that reproved in the Corinthians the Fests forgot their relation to the Lords Supper and a while after were banished out of his Church For som Ages did the now dead Sabbath ly in state not as still in force by vertu of the Law which it self was dead but in charity to the Jews in order to whose more probable conversion Christians complyed with them as far as lawfully and conveniently they Might and they Might so in All offices of Natural religion as in their Templ so on their Sabbath thogh the Sanctity of Both were equally abolished But with This difference that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were without any Positive Command honored by the Jews as so many Chappels of ease even while the Mother-templ stood and therefor were not by the Apostl's first consecrate to this office But the Lords day was never sanctified by the Jews nor upon any other account by the Apostls
but adaequately for this Duties sake which gave it both Holiness and Name nor as Successor but Superior to the Sabbath And this is worthy our consideration not only for the Sacrament's sake but the Day 's too VI. FOR to derive the LORDS DAY from the fourth Commandment as it is Inconvenient upon other accounts so is it Mischievous upon This that it looseneth its relation to This office for who 's sake alone it was dignified as with the assemblies of the Saints so with it's title of the Lord's day Nor is such an opinion consistent with the practice of the Primitive Church which for several ages celebrated Both the One for the Jews sake the Other for the Sacraments which therefor we ought to celebrate as constantly at least as we do That day which cannot be duly bicause it needs not all be sanctified without it Were this as carefully heeded as in Scripture it is plainly declared in Reason duly accounted for and in the Primitive times publikly practised both the Lords Day and His Supper would have escaped Those Losses which Both of them suffer by their separation the One rob'd of it's greatest Honor the Other of its very Being For as it is higher Honor to the Day to be acknowledged an Evangelical Substance than a Legal Shadow and to be celebrated with this office than without it so is it not only Less Honorable but More Destructive to this Holy office to be spoiled both of the acknowledgement due to it from the Day so preferred by it's interest and of Safety from that Neglect which could never have befallen it while the Day it self is sanctified if that Sanctification were acknowledged to relate to this Performance Those therefor who ar zelos for the honor of the Day are for it's sake obliged to consider whether any Sport or any Lrbor can be so pernicious a desecration of it as the Omission of this Sacrament who 's celebration was the sole reason of the sacredness both of the Day it self and of its Eve which of the two hath the greater interest in the Fourth Commandment as being the same Seventh day which Gods peopl celebrated as thereby consecrated yet had not retained any difference under the Gospel from common days but in order to the better preparation for the Sacrament to be receved the Lords day following and upon That account differenced not by Festing but by Fasting And since necessity may drive to Mean condescensions I beg now not only for the Lord's sake but for the Lord's day's sake for That day's sake in who 's behalf so many complaints ar made not only To our Governors but Against them I beg that those who ar so zelous to have the Day restored to its due honor would do their part to restore this Sacrament to its due celebration whereby the Lord's Day with his Person would be better righted than by Sabbatizing with Rigot more than Jewish but with Worship less than Christian Let us now spell all together The Exercises accompanying this constant breaking of Bread Were they not Holy The Phrase expressing This exercise Is it not proper The Place Was it not consecrated before The Time Was it not consecrated purposely What then can be answered to the Apostls demand The bread which they brake was it not the Communion of the body of Christ Or to Our inference that they were as constant in the Holy Communion as in Common Prayer CHAP. VI. The Practice of Antiquity I. The constant Practice of Christ's Church in it's best ages proved by one evidence of each kind viz. 1. Canon the 9th Apostolik II. 2. One Father Justin Martyr 3. One Historian Socrates The Church of Rome under pretence of Tradition innovated against the Church Universal III. 4. Enemies of each kind 1. Protestants IV. 2. Papists V. 3. Junior Fathers particularly St. Augustin whose words are recited wherein we must distinguish between Father and Doctor As Father he stateth the question The question and the practice of the Church both in Doctrine and Discipline very different beeween St. Augustin's time and Ours VI. As a Doctor he determins the question 1. His stile very different bicause his Opinion is opposit to all other Fathers 2. His determination reacheth not Our question Yet have later ages caght at his wonds and strained them beyond his intentions with unhappy success His Syncretism rectified FROM Scripture I am now to descend to Humane Writers to examin whether by Them we find the Practice of the Primitive Churches agreeable to That of the Apostls I. AND now I feel somthing like a Tentation to imploy my Servitor to collect what the Fathers the Eldest especially have writen on This subject and then stifling my Reader with a multitude of Quotations purchase my self at Both their costs the name of Well read in the Fathers and Councils c. But corage Reader I have no more such a Design than my Subject such Need Where none contradicts One competent witness of Each kind may very well claim the belief of any indifferent person and with More I will not troubl you I shall therefor produce but One ancient Canon One Father One Historian and One Enemy of each party 1. Of CANONS I account Those most Ancient which have usurped the title of Apostolical thogh many of them bewray themselves unworthy of it We have reasons more than enough to decline their Authority but None to except against Their Testimony concerning Mater of Fact such as is the Publik practice of the Visibl Church at the Time of their Date which is Therefor certainly Ancient bicause not certainly known since having no Councel to father them they must needs be elder than Any Of Those Canons the 9th thus briefly and plainly delivereth the opinion we ar pleading for All the faithful which enter the Church and hear the Scriptures but do not stay out the Prayers nor receve the Holy Communion ought to be excommunicate as disturbers of the Church To This so clear evidence I know nothing capabl of being opposed unless perhaps the word faithful be supposed to exclude All but such as deserv the highest sens of That title But it is sufficiently know'n that That comprehensive word conteineth All but Catechumens and Penitens All others as visibl Members of Christs Body being in Those days honored with That stile And that it signifies no otherwise Here the words themselvs sufficiently evince For This title is allowed to Those very Persons who at the same time ar censured as worthy of Excommunication Nor can the Last clause be taken so copulatively as if Those passed uncensured who stayed out Prayers thogh they receved not the Holy Communion For This was lookt upon as the greater crime of the Two The Councils of Antioch and Bracara required that such should be driven out of the Church and St. Chrysostom bitterly chides them saying If thou stand by and dost not Communicate thou art wicked thou art shameless thou art impudent And we shall presently