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
which it is more clear than the light that this holy Sacrament CONFERS GRACE x Laur. Bochellus ibid. p. 142 148 357. Concilium Burdigale Ann. 1582. Concilium Bituricense Anno 2584. Synodus Lingonensis Anno 1404. all Decree That the Lords Supper doth both sanctifie cause conferr true saving Grace and Spiritual life to those who worthily receive it as well as confirm and encrease Grace being instituted by the Lord Christ Salutis nostrae causa to cause or effect our salvation and deriving their force from his most precious bloud as y Bochellus ibid. 144. Synodus Aquensis Anno 1583. determines Hence the z Bochellus Decr. Eccl. Ga. l l. 3. Tit. 1. c. 105. p. 376. Council of Rhemes Anno 1583. resolves That Christian religion hath nothing more excellent and honourable than the Sacrament of the Eucharist and NOTHING MORE EFFECTUAL to convert men to live holily and unblameably than its most frequent participation And thereupon prescribes all Parish-Priests Preachers to excite the people to the frequent participation thereof by informing them of the wonderfull fruits and benefit thereof Alexander Alensis in his Summa Theolog pars 4. qu. 5. m. 3. ar 5. sect 3. determines That the Sacraments dispose and make men more fit for the reception of Grace unde sunt causae gratiae non quantum ad esse sed quantum ad IN-ESSE whereupon they are THE CAUSES OF GRACE not as to its being but AS TO ITS IN-BEING Bonaventure in Distinct 4. qu. 4. affirms it to be the opinion of many great Divines That the Sacraments are said to have vertue to be a cause of and to work Grace according to the common manner of speaking by reason of the efficacious ordination and assistance of divine virtue as when any thing hath an effectual ordination to another thing it is said to have a virtue in respect thereof as the Kings Letters sealed with the Kings Seal c. It is the resolution of the Council of Trent Sessio 7. Can. 5 6 7 8. Yea of a See my Suspension suspended p. 28. Amesius Bellarm Enervatus Tom. 3. l. 1. cap. 3. most Popish Schoolmen and Bellarmine himself That the Sacraments work beget and conferr even the verie first Grace of Conversion and Justification not only as moral causes but likewise physically and immediately ex opere operato being instituted by God to this very end Which though the Protestants justly denie and refute yet they grant That they work regeneration sanctification and saving Grace as moral causes or instruments by Gods co-working with and by them according to their signification and obsignation per efficacem ordinationem assistentiam Dei but yet not immediately nor by their proper virtue Nec Christus suam virtutem propriè dat Sacramentis sed nobis communicat per ea Hoc autem facit mortis merito spiritus assistentia in quorum dispensatione necessario requiritur ut Deus sit agens principalis So Ames Bellarminus Enervatus Tom. 3. l. 1. c. 3. determines The 26. Article of the Church of England first compiled ratified Anno 1553. in King K. Edward the 6. time and confirmed by Parliament and all our Ministers subscriptions Anno 1562. in Qu. Elizabeths reign resolves That Sacraments ordained of Christ are not only badges and tokens of Christian mens profession but rather they be sure witnesses and effectual signs of Grace c. by which he doth work invisibly in us and doth not only QUICKEN but also STRENGTHEN AND CONFIRM OUR FAITH IN HIM And incomparable Bishop Jewel in his Apologie of the Church of England and Defence thereof chap. 1◠divis 1. p. 209. layes down this as the express Doctrine thereof We doe EXPRESLY pronounce that in the Lords Supper there is truly given unto the believing the bodie and bloud of our Lord the flesh of the Son of God WHICH QUICKENETH OUR SOULS the meat that cometh from above the food of Immortality of GRACE Truth and LIFE And that the same Supper is the Communion of the body and bloud of Christ BY THE PARTAKING WHEREOF WE BE REVIVED STRENGTHNED AND FED UNTO IMMORTALITY AND WHEREBY WE ARE JOYNED AND INCORPORATED UNTO CHRIST that we MAY ABIDE IN HIM AND HE IN US He addes Thus the holy Fathers say The Sacraments of the new Law WORK SALVATION because they teach us that our Salvation is already wrought Thus the GRACE OF GOD IS GIVEN TO US IN THE SACRAMENTS because it is represented and laid before us in the Sacraments b Reply to Harding artic 8. p. 282 283. ◠art 10. p. 318. We do hoth think and speak soberly and reverently of Christs Sacraments as knowing them to be the Testimonies of Gods Promises and THE INSTRUMENTS OF THE HOLY GHOST They are a perfect Seal and a sufficient warrant of Gods promises whereby God bindeth himself unto us and we likewise stand bounden unto God so as God is our God and we are his people The Sacraments of Christ notwithstanding they be Signs and Figures as they be commonly called by the old Fathers yet are they not therefore bare and naked * Ibid. Artic. 5. p. 241. For God BY THEM LIKE AS ALSO BY HIS HOLY WORD WORKETH MIGHTILY AND EFFECTUALLY IN THE HEARTS OF THE FAITHFULL c Raban Maurus l. 1. c. 31. Rabanus Maurus saith By vertue of the Sacrament the inner man IS REPAIRED by the vertue of the Sacrament we GET EVERLASTING LIFE And d August in Johan tract 26. St. Augustine saith The Sacrament is received from the Lords Table of some UNTO LIFE of some unto destruction But the thing it self whereof it is a Sacrament that is the bodie of Christ is received of every man UNTO LIFE and of no man to destruction whosoever be partaker of it Many like passuges of the e Ibid. Artic. 10. p. 331 332. Defence of the Apology part 3 c. 5. div 1. p. 327 328. Fathers he recites which I pretermit concluding with his own words f Defence of the Apology par 2. c. 15. divis 2. p. 284. The Merits of Christs death are conveyed unto us by God and received by us God conveigheth them to us Only of his Mercie and we receive them Only by Faith But the wayes either to procure Gods Mercie or TO ENKINDLE OUR FAITH are manie and sundrie Gods Mercie is procured sometimes by Praier sometime by other means But TO BREED or INCREASE FAITH IN US THERE ARE MANY MORE WAYES THAN CAN BE RECKONED Some men are moved onlie by hearing Gods word Some others by weighing and beholding Gods Miracles g Euseb l. 4. c. 8. Just in the Martyr was first allured to the faith by the cruelty of the Tyrants and by the constancie and patience of Gods Saints h Cypr. de laude Martyrii S. Cyprian saith So great is the power of Martyrdom that thereby he is even * Aug. Conf. l. 3. c. 4. forced to believe that would kill thee S.
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
a spiritual life and so sanctifieth our minds wills and affections that we daily grow more and more conformable to the image of Christ who bestoweth upon us in the use of this Sacrament ALL SAVING GRACE NECESSARY TO ATTAIN ETERNAL LIFE as is therein more at large expressed And it concludes the 6. end of the Lords Supper thus The leaves of this tree heal the Nations of believers and it yields EVERY MONTH a new manner of fruit WHICH NOURISHETH THEM TO EVERLASTING LIFE Oh BLESSED ARE THEY WHO OFTEN EAT OF THIS SACRAMENT AT LEAST ONCE EVERY MONETH tast a new of this renewing fruit which Christ hath prepared for us at his Table TO HEAL OUR INFIRMITIES and to confirm our belief of life everlasting How Sacrilegiously impious and injurious then are those Ministers to their peoples souls who for sundrie years together deprive them of deterr debarr them from this Sacrament this tree of life which they should receive everie Moneth at least both as a Converting and confirming Ordinance And how unhappy are those people who live under such perverse and obstinate Ministers who will neither suffer them to be converted or confirmed by it and cast it quite aside 19ly The Objectors have no Scripture text disproving the Lords Supper to be a Soul-converting nor yet affirming it to be only a Grace-confirming Ordinance Therefore this distinction not being founded in Gods word nor extant in any Father any ancient Writers or School-men must be exploded as a New upstart Fancy and Delusion Like the new-fangled words Really Corporally Substantially never used by any one of the Old Fathers invented by the Papists for which our learned f Reply to Harding Art 5. p. 238. Jewel justly taxeth them to maintain their Absurditie or Transubstantiation which first introduced that g Bochellus Decret Eccl. Gal. l. 3. Tit. 1. c. 70 72 73 93 105 106 107. prae-examination or Confession to the Priest and Suspension from the Lords Supper which some would bring in again into our Churches by this New Distinction and Nonsence Expression of setting a Seal to a Blank which they couple together with it like whelps of the same litter I shall therefore now desire adjure our Antagonists in this Controversie and other Ministers no longer to delude themselves or others with such fond absurd erronious distinctions uncouth expressions and fallacious Arguments against the Soul-converting Grace-begetting efficacie of the Lords Supper nor to bring a perpetual scandalous impious blasphemous false report upon it by denying it both in Press and Pulpit to be either iustituted by Christ or made use of by the Spirit as a proper instrumental means to work conversion faith repentance or other saving Graces originally in mens Souls but utterly to renounce and publikely to retract them upon this fresh conviction and trial by the word of God which hath h Rev. 2.2 found them not to have been Apostles in these particulars as they formerly deemed themselves but Lyars and Impostors as I hope their own Judgements Consciences will upon their serious perusal of the Premises effectually convince them In which condition if they shall still wilfully persist without reformation and upon these or other new brain-sick Notions obstinately continue as too manie Ministers rather out of Confederacie than Conscience have done most sacrilegiously to rob their people year after year of this blessed Sacrament which they should at least monthly administer to them for the more effectual conversion sanctification consolation edification and the generation corroboration nutrition augmentation of all saving Graces in their souls not only to the apparent hindering of their conversion edification spiritual growth in Grace but also to the verie murdering starving i Rom. 14.15 1 Cor. 8.11,12 destroying of their most precious souls as much as in them is administring it neither as a converting Ordinance to those they deem unregenerate nor as an instructing Ordinance to the ignorant nor as a reforming Ordinance to the vicious nor as a comforting and corroborating Ordinance to those they deem truly gracious though they importunately crave it at their hands they may justly fear expect for this their impiouâ— injurious seclusion of their flocks as k So they stile them from Mat. 7.6 Dogs from the Lords Table against his express command and the practice of the Apostles Primitive and Protestant Churches in all former ages to be for ever secluded by Christ himself out of the New Jerusalem and to receive their portion amongst those l Rev. 22.15 Dogs Murderers Sorcerers Lovers and Makers of Lyes who shall never be admitted into heaven Yea to have this fatal doom denounced against them by Christs own mouth at the great day of Judgement m Mat. 25.41,42,45,46 Depart from me ye cursed into everlasting fire prepared for the Devil and his Angels For I was an hungry and ye GAVE NE NO MEAT I was thirsty and ye GAVE ME NO DRINK no not at my own sacred Table against my express command Verily I say unto you in so much as ye did it not TO ONE OF THESE ye did it not to me And then shall ye go away into everlasting punishment I beseech you sadly to ruminate upon this Text Doom and what else I have here presented to you for your conviction conversion from this Soul murdering Cruelty Injustice to your people and selves too and the Lord give you unfeigned repentance and n 2 Tim. 2.7 understanding in all things that so you may speedily recant reform whatever you have written spoken preached or done amiss in relation to this blessed Ordinance and your peoples Spiritual welfare by the inestimable benefits therof detained from them for so manie years It was the sad lamentation of the Prophet Jeremy Lam. 1.11 4.4,5 All her people sigh they seek bread to relieve their Soul The tongue of the sucking child cleaveth to the roof of his mouth for thirst the young children ask bread and no man breaketh it unto them They that did feed delicately are desolate in the street See O Lord and consider And is not this the sadder complaint lamentation of many whole parishes and some Cities in England who for sundrie years last past have been deprived of the Sacramental bread and wine in the Lords own Supper for the spiritual conversion consolation of their Souls by their uncharitable obstinate domineering Ministers though frequently pressed with praiers sighs tears to break and distribute it unto them and oft contesting with them for detaining from them this spititual bread and sweet bloud of life to their gasping Souls And will not there be a See O Lord and consider with a witness for this Soul-murdering Tyranny since the Apostle resolves * 1 Câ—r 8,11,12 When ye sin so against the brethren and wound their weak consciences ye sin against Christ and cause the weak brother to perish for whom Christ died I shall admonish such Ministers in the Apostles words to the Elders of Ephesus Acts 20.28
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
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
Passeover yea Judas himself though a Devil Traytor Murderer Thief Son of perdition Cast-away Mat. 26.14 to 30. Mar. 14.14 to 26. Luke 22.8 to 23. John 18.2,3 c. 28. c. 6.70,71 Acts 1.16 to 21. John 17.12 1 Cor. 11.23,24,25 The rather because the Apostle 1 Cor. 10.1,2,3,4,5 from this president That ALL our Fathers were under the cloud and ALL passed through the Sea and were ALL baptized under Moses and did ALL eat the same spiritual meat and did ALL drink the same spiritual drink for they drank of the rock that followed them and that rock was Christ Though with many of them God was not well pleased c. Inferrs the universality of all Christians right to and actual duty in Communicating together at the Lords Supper ver 16 17. 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 for we are ALL partakers of that one bread To which he subjoyns Chap. 12. 13. For by one Spirit we are ALL baptized into one body whether we be Jews or Gentiles tiles whether bond or free and have been ALL maae to drink into one spirit By which texts it is undeniable that whoever is admitted a visible Member into the mystical Bodie or Church of Christ hath a proper right and interest not only to all the Covenants and Promises of the Gospel but likewise to Baptism and the Lords Supper which our Opposites stile the Seals of the Gospel and ought freely constantly to be admitted thereunto as all the Israelites and seed of Abraham under the Law had a right interest and were all freely admitted to Circumcision the Passeover Manna the water in the Wilderness which were but Types of Christ and the same in substance with the Sacraments under the Gospel 3. Hence it inevitably follows that these Sacraments were all administred only as Grace-conveying Soul-converting ordinances to those who were unregenerate wanted saving Grace since they could not possibly be sealing and confirming Ordinances unto them in our Antagonists sence or language 4ly That the administring of Circumcision the Passeover Baptifm Lords Supper to such who have no saving faith Graces prae-existent in them is no setting of a Seal to a Blank as these New Dogmatists and Lord Keepers of the Great Seals of Heaven who refuse to set or distribute these Seals where God hath prescribed them as more wise holy carefull of their profanation and Nullity than God himself absurdly affirm who must now either renounce this their Cuckoes song they so oft inculcate or else blasphemously charge God himself our Saviour Jesus Christ the Patriarks Priests Prophets under the Old Testament the Apostles Ministers Primitive Churches under the new with folly error mistake in setting all these sacred seals as they term them to meer blanks and affirm all his Covenants Promises to be but Blanks the truth whereof are alwayes sealed ratified by these Seals when ever administred though to unregenerate graceless persons they being Seals onely to the promises Covenants of God by divine institution as they all acknowledge who stile them Seals not to the persons of those to whom they are exhibited or at leastwise but conditional not absolute Seals to their persons not graces sealing only damnation to them if they receive them unworthily without any gracious effect and salvation grace life eternal to them only when they receive them worthily as the q Mat. 16.16 2 Cor. 2.14,15,16 Gospel preached doth 1 Cor. 11.25 to 30. This absurdity because I have at large refuted in my Suspension suspended p. 20 21 22 23 24. and Mr. Marshal in his Defence of Infant Baptism p. 117 118. Mr. John Humfrey in his Rejoynder to Mr. Drake p. 170. to 202. and Mr. Morrice in his Diatribe have acutely answered I shall here no further prosecute being in plain English as pure Nonsense in Divinity as it would be in Law for any Ignoramus to assert that when ever the Great Seal of England or any other is affixed to the Charters Commissions Writs Grants Feoffments Bonds Covenants Pardons of unregenerate persons they are set only unto blanks of no validity because they are not affixed to their persons Graces as well as these to their Writings objection 4 Their 4. Argument or Ground to prove the Lords Supper no Grace-effecting Soul-converting Ordinance is this The Lords Supper necessarily pre-requireth faith and repentance in all resorting to it because without these they eat and drink their own damnation Therefore it is no Soul-converting Grace-producing but only a Confirming Ordinance belonging to the regenerate alone This Objection being answered at large by my self Mr. Humfrey and Mr. Morrice I shall only retort That the hearing of the word reading prayer fasting Baptism are all unprofitable unacceptable to God and work deserve damnation only without faith and repentance as well as the Lords Supper witnes Heb. 4.2 2 Cor. 2.15,16 Mar. 16.15,16 1 Pet. 2.1 to 9. Heb. 11.4.6 Jam. 1.5 c. 5.15 Pro. 15.8 c. 28.9 Isa 1.10 to 20. chap. 66.3 Jer. 6.19,20 c. 7.21,22,23,24 Amos 5.21 to 27. Will the Objectors then conclude from thence Ergo then all prae-require true faith repentance and unregeneracy and are no Soul-converting Grace-engendring but only confirming ordinances belonging solely to real converted Saints not to any unregenerate persons No verily For as these Ordinances require not alwayes prae-require faith and repentance to make them acceptable to God and effectual to men r See Suspenfion suspended p. 35 36 37 38. so they likewise work and convey by the concurrence of Gods spirit that faith repentance Grace which is requisite to make them acceptable and effectual Isa 55.3 Gal. 3.2 Rom. 1,16,17 c. 10.13 to 19. Acts 2.37,38 c. 10.44 to 48. c. 9.11,17,18,40,41 c. 16.14,15 c. 26.17,18 John 5.21,24,25,26 Eph. 2.1 to 22. 1 Tim. 3.16 Jonah 5.3 John 2.22 c. 4.39,41 c. 7.31 c. 8.30,31,32 c. 10.41,42 c. 20.29 Acts 8.12 c. 18.8.27 c. 28.24 1 John 5.13 1 Cor. 14.24,25 And so doth the Lords Supper likewise as I shall prove anon objection 5 5. Their 5. Allegation against the converting Grace-engendring power of the Lords Supper is this * An Answer to Suspension suspended p. 24 25 26 27. That there is no one president in Scripture to prove it a Soul converting Grace-producing Ordinance Therefore it is not such I answer 1. There is no express text or president in Scripture to prove it a Seal a sealing or confirming Ordinance yet they dogmatically conclude it such as a principle not once to be questioned or disputed 2. There is no one Text president in Gods word to prove warrant the power of Ministers Presbyteries Classes Triers to examin the Lives knowledge faith Graces fitnes worthiness of Communicants before they be admitted to the Lords Supper their secluding any Churchmembers from it for ignorance scandal unpreparedness or any other incapacity not excluding them alike from all other Ordinances their peremptory refusal to administer
this Sacrament to whole Parishes Cities for sundry year their denying it to visible Saints for fear others should crowd into it if administred or their gathering new selected Conventicles out of old parcchial Congregations Yet the Objectors affirm all these to be of divine institution agreeable to the will mind of Jesus Christ which they must have onely by special revelation having no Scripture proof at all to clear it 3ly There is no direct president in Scripture to prove reading of the Scripture Meditation Fasting Prayer Singing of Psalms repetition of Sermons family duties converting Grace-infusing Ordinances yet there is sufficient Ground in and abnndance of Historical Examples out of Scripture to prove them to be such 4ly There is no express president in sacred writ for the baptism of Infants born of Christian Parents but only by way of necessary consequence The like may be said of the Lords day Sabbath Payment of Tithes under the Gospel Preparation Sermons for the Lords Supper and some other particulars Will they therefore conclude them not to be divine necessary Soul-converting and to be cast quite aside for so many years as some have laid by the Sacrament of the Lords Supper as no converting Ordinance 5ly Though there be no express example in Scripture of any particular person originally converted to God by the Lords Supper yet there are many Texts to prove it a converting Grace-conveying Ordinance and many Authorities presidents in all ages asserting manifesting it to be such Mr. ſ Rejoynder to Mr. Drake p. 239 240. Humfrey hath recorded one memorable example of late under Mr. Richard Fairclough his hand and I doubt not but hundreds more might be produced from the testimonies experiences of other Ministers and private Christians 6. t Divine Right of Church-Government p. 523 524. Mr. Rutherford Dr. Drake Mr. Saunders and other Opponents confess in print and others of the Opponents in their Pulpit Discourses That the Grace of faith and true conversion unto God may be and some times actually are wrought at the Sacrament of the Lords Supper being forced by arguments and experiences thereunto But then to rob this Ordinance both of the efficacie and Honor of the Work they subjoyn 1. That though faith and conversion are and may be wrought at this Sacrament yet they are not produced by it but only by the word prayer and other concomitants that attend it 2. That this effect is very rare extraordinary and meerly accidental as when faith and conversion are sometimes wrought by afflictions temptations sickness or other casualties But they are not effected by it as by a proper ordinary means or instrument ordained and blessed by Christ to work such effects as the word preached is To which I answer 1. That if some have and others may have saving faith and real conversion wrought in them at the Lords Supper then with what face can they deny it to be a Soul-converting Grace-procreating Ordinance 2ly With what Hearts consciences can they then seclude any unex communicated unregenerate Churchmembers from it or refuse to administer it frequently to their parishioners every moneth or oftner there being not only a peradventure or possibility but likewise a great probability that they may be converted at or by it as well as others when preaching catechising prayer with other publike Ordinances will not effectually work upon them u Acts 20.20,21,27,28 2 Tim. 4,2,3 Ezech. 2.3 to 9. Rom. 10.21 If they must preach the word of God constantly frequently in season and out of season to all their people though dull stupid obstinate refractory carnal sensual devillish and very unlikely to be wrought upon x 1 Cor. 9.16,17 because it is their duty and there is y 2 Tim. 2.24,25,26 Acts 26,17,18 2 Cor. 2.15,16 Acts 16.14 c. 28.24 a possibility a probability that some of them at last in Gods due time may be really converted and saved by it though the z Rom. 10.16.21 Mar. 16.15,16 Rom. 11.7,8,9,10 Mat. 10.14,15 c,11 21,22,23,24 John 15.22 greatest part of them be thereby hardned their condemnation aggravated and made more intollerable than that of Sodom and Gomorrah then why should they not as constantly as frequently administer the Lords Supper to them because some of them may possibly may probably be really reclaimed from their sins converted renewed saved by it though the major part do thereby aggravate their sins judgements and a 1 Cor. 11.27.29 eat drink damnation through their own defaults 3ly May not the Objectors and others of our Ministers justly fear that their discouraging debarring their people from this Sacrament sundry years together where they might and should have been instructed exhorted comforted counselled edified and at which by Gods grace they possibly probably might have been effectually wrought upon and converted hath been the principal cause of their continued ignorance prophaneness contempt of unprofitableness unfruitfulness under other Ordinances and that so few of them have been really converted That their asserting it to be no Grace-begetting Soul-converting Ordinance both in Press and Pulpit hath been one great reason why so few have repaired to and been really converted by it of late seeing they are neither invited nor yet admitted to it as a probable lively instrument of begetting saving faith and conversion in them And shall not then the b Ezech. 33.8,9 Acts 20.26,27,28 bloud loss of their peoples Souls be exacted by God and Christ at their hands for depriving them of this effectual probable means of their conversion salvation which they should have frequently administred to them by Christs own cōmand It is the duty of all careful conscientious Physicians of mens Souls as well as bodies to use all c 1 Cor. 10.16,17.20,21,23 Acts 20.18,19,20,21,26,27 2 Tim. 2.25,26 c. 4.2.3.4.5 possible all probable means to effect their patients cures and preserve their lives from death and when one medicament will not prevail with them to use another or unite many of them together to work their cure Since then some nay many have in all ages been converted by and at the Lords Supper it is no less than a Soul-murdering crime in them wilfully to deprive their people of or debarr them sundry years from this Soveraign Balm Medicine they earnestly desire Which through Gods blessing might both effectually convert and save their Souls and for want whereof they still lie dead yea die in their sins and trespasses notwithstanding all their preaching to them 4. There is joy in heaven in the presence of God and his Angels over one sinner that repenteth and is converted Luke 15.7.10 If but one or two sinners then in an age have been converted and brought to repentance at or by the Lords Supper should not this engage all Ministers frequently to administer it even to unconverted Sinners because possibly some one of them may be converted by it and so cause joy in heaven before the Angels as well as bring glory to God and this his
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
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